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 PRINCETON, N. J. 
 
 
 Shelf. Number 
 
 v.::z. 
 
 « 
 
 \ 
 
ON THE 
 
 EPISTLE TO THE HEBREWS. 
 
 VOL. II. 
 
A PARAPHRASE 
 
 AND 
 
 COMMENTARY 
 
 ON 
 
 STIbc I5|)i!$tle to fbt ^thvtia^. 
 
 BY 
 
 ARCHIBALD MCLEAN, 
 
 ONE OF THE PASTORS OF THE BAPTIST CHURCH, EDINBURGH; 
 
 IN TWO VOLUMES. 
 
 Second Edition^ Bevised and Corrected. 
 
 VOL. IL 
 
 I.ONDON : 
 
 PRINTED FOR W. JONES, LOVELl's-COURT, PATERNOSTER-ROW ; SOLD 
 ALSO BY OGLES, DUNCAN, & CO. AND T. HAMILTON, PATEUNOSTER- 
 ROW; BY WAUGH AND INNES, EDINBURGH J A. & J. M- DUNCAN, 
 GLASGOW; AND R. TIMS, 85, GRAFTON-STREET, DUBLIN. 
 
 1820. 
 
2 A COMMENTARY ON [CHAP. IX. 
 
 He observes, that the first, or Sinaitic covenant, 
 had indeed both ordinances of divine service and 
 a woildly holy place, ver. 1. — Gives a particular 
 account of the tabernacle, and of its outer and 
 inner apartments, of which he speaks as of two 
 tabernacles, enumerating the utensils pertaining to 
 each, ver. 2, 3,4, 5. — That the ordinary priests went 
 always into the first apartment, or holy place, to 
 perform the service, ver. 6. but into the second, 
 or holy of holies, none were permitted to enter 
 but the high priest alone, and he only on one day 
 in the year, and not without blood, which he of- 
 fered first for his own sins, and then for the errors 
 of the people, ver. 7. — That by this exclusion of 
 all others, both people and priests, from the inner 
 apartment where the divine presence resided, the 
 Holy Spirit signified, that the way into the hea- 
 venly holy place was not yet manifested, or laid 
 open, while the first tabernacle had a standing, 
 ver. 8. — That this tabernacle was but a parabolic 
 or figurative representation unto the present time, 
 in which both gifts and sacrifices are offered, which, 
 with respect to conscience, cannot perfect him who 
 worshippeth only with meat and drink-offerings, 
 and divers immersions, and ordinances respecting 
 the body, which were imposed on the Israelites 
 until the time of reformation, when these typical 
 institutions were to be laid aside, ver. 9, 10. 
 
 He next contrasts the ministry of Christ in 
 heaven with that of the Levitical high-priests in 
 the earthly tabernacle, and shews, That Christ 
 
CHAP. IX.] THE EPTSTLE TO THE HEBREWS. 3 
 
 being- come, an Hio]]-priest of future pr-ooil tliins^.s, 
 through the service of a greater and more ])erfect 
 tabernacle, not made with hands like the Mosaic, 
 that is, not of this creation, nor by the blood of 
 goats and of calves, such as the legal high-priests 
 offered, but by his own Idood, he entered once for 
 all into the heavenly holy place, having obtained, 
 not an annual, but an eternal redemption for us, 
 ver. 11, 12. — And he argues that it is highly rea- 
 sonable to believe that the blood of Christ should 
 have such efficacy ; for if the blood of bulls and oi 
 goats, and the ashes of an heifer sprinkling the 
 unclean, had the effect, by virtue of divine appoint- 
 ment, to free the Israelites from temporal punish- 
 ments, to cleanse their bodies from ceremonial 
 defilements, and to fit them for approaching God 
 with acceptance in the tabernacle worship ; — how 
 much more must the blood of Christ, who throuirh 
 the eternal Spirit offered himself without fault to 
 God, be effectual, not only by divine appointment 
 but intrinsic worth, to cleanse the conscience of 
 sinners from the guilt of sin, and fit them for wor- 
 shipping the living God in spirit and in truth, ver. 
 13, 14.^ — That for this reason he is the mediator 
 of a new covenant, that his death being accom- 
 plished for the expiation of the transgressions com- 
 mitted under the first covenant, the faitliful of all 
 ages and nations may receive the promise of the 
 eternal inheritance, ver. 15. 
 
 To shew that it was necessary that \\\v new 
 covenant should be ratified bv the dealli of Christ, 
 
 n ^ 
 
4 A COMMENTARY ON [cHAP. IX. 
 
 he compares it in this respect to a testament, which 
 is of no force or validity till ratified by the death 
 of the testator, ver. 16, 17. Accordingly God's 
 covenants with sinfid men have ever since the fall, 
 been made and ratified by the death and blood of 
 sacrifice : and this, he particularly observes, was 
 the case with the first or Sinaitic covenant, which 
 was solemnly ratified and dedicated by slaying 
 sacrifices and sprinkling the blood on the book and 
 people, ver. 18, 19, 20. — That Moses afterwards 
 likewise sprinkled with blood both the tabernacle 
 and all the vessels of the ministry; nay, that 
 almost all things are according to the law, purified 
 with blood, and that without shedding of blood 
 there is no remission, ver. 21, 22. — That it was 
 indeed necessary that the representations of the 
 heavenly holy places should be purified, or made 
 accessible, by the blood of slain animals ; but this 
 only shewed that the heavenly holy places them- 
 selves required a better sacrifice to render them 
 accessible, namely, that of the Son of God, ver. 23. 
 Accordingly he observes, that Christ hath not 
 entered with his sacrifice into the holy places made 
 with hands, which were only the figures of the 
 true holy places; but into heaven itself, now to 
 appear in the presence of God on our account, ver. 
 24. — Nor was it necessary to this end that he 
 should offer himself often, as the high-priest en^ 
 tereth into the earthly holy place with fresh blood 
 of animals every year ; for as his death on earth 
 would have been nccessarv to-cverv such offerino- 
 
CHAP. IX.] THE EPISTLE TO THE HEBREWS. 5 
 
 he must in that case have often suffered since the 
 foundation of the world : But now once, at the 
 conckision of the ages, he hath been manifested to 
 abolish all farther sin-offerings, by the one effec- 
 tual sacrifice of himself, ver. 25, 26. And as it is 
 appointed to men to die but once as the punish- 
 ment of Adam's sin, and after that to be judged 
 according to their personal conduct; so Christ was 
 offered but once to bear the sins of many ; and 
 having thereby obtained eternal redemption for 
 them (ver. 12.) he will appear a second time to 
 them who wait for him ; not to offer another sacri- 
 fice for sin, but to put them in possession of eternal 
 salvation, ver. 27. 28. 
 
 PARAPHRASE. 
 
 Chap. IX. 1. Now the first covenant indeed 
 had both ordinances of worship, and a worldly 
 scuictnary or holy place. 
 
 2. For a tabernacle was prepared consisting of 
 two apartments, the first in which was the candle- 
 stick, and the table, and the shew-bread ; which. 
 
 first apartment is called The Holy j^^oce. 
 
 3. And behind the second vail there is the inner 
 tabernacle, which is called The Holy of Holies ; 
 
 4. Having the golden censer ow> which the high- 
 priest burned incense when he entered there, and the 
 ark of the covenant, covered every where without 
 and within with gold, in which inner tabernacle were. 
 
(J A COMMENTARY ON [CHAP. IX. 
 
 ako the g"ol(leii pot having the iiiaiiiia, and the rod 
 of Aaron which budded, and within the ark the 
 tables of the covenant ; 
 
 5. And above it the Cherubim of glory, with 
 outstretched wings overshadowing the mercy-seat, 
 or cover of the ark, where the (j lory of tlie Lord rested 
 as on a throne ; concerning which things it is not 
 now mg design to speak particularly. 
 
 6. Now these things being thus prepared, the 
 ordinary priests go indeed at all times into the first 
 or oi^/er tabernacle, accomplishing the services: 
 
 7. But into the second, or inner tabernacle, the 
 high-priest alone goeth once every year, not with- 
 out blood, which he offereth for his own and the 
 people's sins of ignorance : 
 
 8. The Holy Spirit, hg excluding all others from 
 the inner tabernacle, signifying this, that the way 
 of the true holy place, represented bg that inner taber- 
 nacle, was not yet made manifest while the first 
 tabernacle had a standing. 
 
 9. Which was a parable, or figurative representa- 
 tion, unto the present time, in which both gifts and 
 sacrifices are offered, which cannot, with respect 
 to conscience, make perfect him who worshippeth 
 aod. 
 
 10. Only with offerings of meats and drinks, 
 and with divers immersions, and ordinances re- 
 specting the pnirifying of the flesh, imposed until the 
 time of reformation. 
 
 11. Eut Christ being come, an High-priest of 
 future good i\\\n^s, jyrocured through the services of 
 
CHAP. IX.] THE EPISTLE TO THE HEBREWS. 7 
 
 a greater and more perfect tabernacle, not made 
 with hands, that is, not of this creation : 
 
 12. Neither by the blood of g-oats, and of calves, 
 bat by his own blood, he entered once into the 
 heavenly holy places, having- obtained eternal re- 
 demption ybr us, 
 
 13. For if the blood of bulls and of goats, and 
 the ashes of an heifer sprinkling* the unclean, sanc- 
 tify to the purifying- of the i\ef^\v from ceremonial 
 defilements, and fit them for admission to the taber- 
 nacle worship, 
 
 14. How much more shall the blood of Christ, 
 who, through the eternal Spirit, offered himself 
 without fault to God, cleanse your conscience 
 from the guilt of dead works to serve the living 
 God? 
 
 15. And for this reasoji he is the mediator of the 
 new covenant, that death being undergone for the 
 redemption of the transgressions committed against 
 the first covenant, the called and fait/ ful may re- 
 ceive the promise of the eternal inheritance. 
 
 16. This n£w covenant which Jias the promise of 
 the eternal inheritance, may he compared to a lust will 
 or testament in respect of its ratif cation ; for where 
 a confirmed testament is, the death of the testator 
 must necessarily be brought in, 
 
 17. For a testament is firm over the dead ; 
 otherwise it hath not any force whilst the testator 
 iiveth : So neither was the new covenant confirmed 
 without the death or sacrifice of Christ. 
 
6 A COMMENTARY ON [CIIAP. IX. 
 
 18. Hence it is that the first or Sinaitic covenant 
 was not dedicated without blood. 
 
 19. For when Moses had spoken every precept, 
 according to the law, to all the people, taking the 
 blood of calves and of goats with water, and scar- 
 let wool, and hyssop, lie sprinkled both the book 
 of the law itself and all the people, 
 
 20. Saying, "This 2,9 the blood of the covenant 
 *' which God hath enjoined unto you,'* Exod. 
 xxiv. 7, 8. 
 
 21. Moreover, both the tabernacle, and all the 
 vessels of the divine service jvhich were afterwards 
 made and set in order, he in like manner sprinkled 
 with blood. 
 
 22. And almost all things are, according to the 
 law, cleansed with sacrificial blood; and without 
 shedding of blood there is no remission of sins, 
 
 23. It was therefore necessary indeed that the 
 typical representations of things in the heavens, 
 such as tlie tabernacle and all its sacred utensils, should 
 be cleansed by these sacrifices ; but the heavenly 
 things themselves, which they typified, by better sa- 
 crifices than these. 
 
 24. For Christ hath not entered 7vith his sacrifice 
 into the holy places made with hands, which are only 
 figures [Gr. antitypes] of the true holy j^hces ; 
 but into heaven itself, now to appear in the itmnedi- 
 diate presence of God on our account. 
 
 25. Nor did he enter there that he misfht offer 
 himself often, as the high-priest entereth into the 
 
CHAP. IX.] THE EPISTLE TO THE HEBREWS. 9 
 
 holy places every year with other blood than his 
 
 own; 
 
 26. For then he must often have suffered death 
 since the foundation of the world ; but now once, 
 at the conclusion of the ages, he hath been mani- 
 fested to abolish all farther sin-offering by the sa- 
 crifice of himself. 
 
 27. And like as it is appointed to men to die 
 hilt once, on account of the sin of the first man, and 
 after that the judgment takes place ; 
 
 28. Even so the Christ having been offered once 
 to bear away the sins of many, will, to them that 
 wait for him, appear a second time without a sin- 
 offering unto their complete salvation. 
 
 COMMENTARY AND NOTES ON CHAP. IX. 
 
 Ver. 1, Then verily the first covenant-] Many co- 
 pies read ^ zj^cSIn axnvn, the first tabernacle, and others of 
 good authority have only ^ Tr^cuh, the first, without the 
 substantive, which some think should be tabernacle, and 
 others covenant. Those of the former opinion go back to 
 ver. 5. of the preceding chapter for the connection, wlierc 
 the tabernacle and its service is mentioned, and consider 
 all that follows respecting the two covenants, from that 
 to this, as included in a parentliesis. But it is more 
 natural, and suits the apostle's argument at least equally 
 well, to understand by the first here, the Sinaitic covenant, 
 which is twice termed the first in the foregoing chapter, 
 ver. 7, 13, and also twice expressly montionc<l, ver. iK 
 Besides, tabernacle here would make a tautoloo y in tjiis 
 
10 A COMMENTARY ON [CHAP. IX. 
 
 witli the beginning of vcr. 2. For these reasons I think 
 our English translators have very properly supplied the 
 word covenant in this place. The apostle observes, that 
 the first or Sinaitic covenant 
 
 — had also ordinances of divine service — ] It had a va- 
 riety of ceremonial and typical ordinances of religious 
 worship pertaining to it, and which were to be performed 
 by the priests in behalf of the people, exactly according 
 to the manner prescribed. 
 
 — and a zcorldly sanctuary^^ Two things belonged to 
 the first covenant. It had both ordinances of divine ser- 
 vice, and a holy place fitted up for, and appropriated to 
 the celebration of these divine ordinances. As the word 
 sanctuary is commonly used to signify a place of refuge, 
 safety, and protection, and not of divine service, I think 
 that ayiov here should have been translated holy place, as 
 it literally signifies. It is sometimes used to distinguish 
 the outer apartment of the tabernacle, from the inner or 
 most holy place, as in Exod. xxvi. 33. Heb. ix. 2. At 
 other times, it is used more largely, and comprehends the 
 whole of that sacred edifice or tent which Moses erected 
 in the wilderness, and is most frequently termed the taber- 
 nacle, as in chap. viii. 5. and in this sense I understand the 
 ^vord ayjov to be used here. 
 
 It is termed ayiov xoafxiKov a worldly sanctuary, or holy 
 place, not to distinguish it from the inner apartment 
 of the tabernacle, or holy of holies, which was a figure 
 of heaven, nor because it was a representation of the 
 world, or universe, as some have imagined ; but it is so 
 called because it was placed on earth, made of worldly 
 matedals, and with human hands, which things appjy to 
 the whole of the Mosaic tabernacle ; and it is also termed 
 worldly, by way of opposition to stth^ocviov or heavenly, 
 chap. viii. 5. namely, heaven itself, where Christ has 
 entered to exercise his ministry, see chap. ix. II, 12,24. 
 and of which that worldly holy place was only a figure. 
 The apostle now proceeds to describe this worldly holy 
 
CHAP. IX.] THE EPISTLE TO THE HEBREWS. H 
 
 place or tabernacle, and its outer and inner apartments, 
 with their respective utensils. 
 
 Ver. 2. For there zvas a tabernacle made — ] Its whole 
 structure, and all that pertained to it, was prepared and 
 fitted up exactly according to the model which God shewed 
 to Moses on the mount, chap. viii. 5. We may observe 
 here, that the apostle's reasoning in this epistle respecting 
 the place of \vorship, and the priestly services, is founded 
 on the original institution of the tabernacle and its ser- 
 vices by Moses, and not on the temple and its services as 
 appointed by David and Solomon, though these also were 
 under divine direction. As to the dimensions and form 
 of the Mosaic tabernacle, it was thirty cubits, or forty-five 
 feet in length, ten cubits, or fifteen feet in breadth, and 
 the same in height, so that it formed an oblong square. 
 It was divided into two parts, which are spoken of as 
 tabernacles ; 
 
 —the first— ] Namely, tabernacle, meaning the first di- 
 vision of it, or that part of it which presented itself first in 
 entering from without. This was that sacred apartment 
 —wherein was the candlestick—] The candlestick was 
 placed towards the south, it weighed a talent of beaten 
 gold and was all of one piece ; from its shaft proceedetl 
 six branches, three on each side, and a seventh in the 
 middle, with a lamp on the top of each of them, con- 
 taining pure olive oil and a wick for burning. These were 
 trimmed and recruited by the ofiiciating priest every 
 morning and evening, See Exod. xxv. 31 — 39. chap. 
 xxvii.20. Who would have thought that a late learned 
 and judicious commentator should not only imagine, that 
 '* the outward tabernacle was a representation of the 
 " mundane system," but also suppose, with Josephus, 
 '' that the seven lamps of the candlestick were emlilems of 
 '' the seven planets, whereby our world is enliglitcned !" 
 —and the table— ~\ This table was made of Sl.itlim 
 wood, and was placed towards the noidi; it was two 
 cubits, or three feet in length, and one cubil, or a foot and 
 
12 A COMMENTARY ON [CHAP. IX. 
 
 a half in breadth, and a cubit and a half, or two feet three 
 inches in height, and was covered over with pure gold. 
 See Exod. xxv. 23—26. 
 
 — n?id the shezc-hread; — ] The Hebrew literally is the 
 bread of the face, or, of the presence; the Greek here 
 is r) TT^oOsais rm a{iuv, and imports the loaves or cakes 
 which were set before the face of the Lord in the holy 
 place. These loaves were twelve in number, according 
 to the number of the tribes of Israel, and they were 
 placed on the golden table before mentioned, in two 
 rows or piles, six in a pile one above another. They 
 were of a considerable size, as each of them contained 
 two tenth deals of fine flour, which some reckon about 
 six wine pints. Every Sabbath day fresh loaves were 
 placed on the table, and the stale ones removed, which 
 none were permitted to eat but the family of Aaron, and 
 that in the holy place. See Lev. xxiv. 3 — 9. Mat. xii. 4. 
 The commentator above alluded to, considers the twelve 
 loaves of the shew-bread as ** a representation of the pro- 
 <* ductions of the earth, by which the lives of men and 
 « beasts are sustained." So that, according to him, all the 
 things hitherto mentioned represented nothing of a spirit- 
 ual, but only of a worldly and material nature. But it 
 is plain that the whole tabernacle, with its furniture and 
 priestly services, were shadowy representations of hea- 
 venly things, chap. viii. 5. though the apostle's design in 
 this verse is not to explain the mystical meaning of the 
 particulars mentioned, but to shew that they belonged to 
 that part of the tabernacle 
 
 — which is called the sanctuary^] That is, the first 
 apartment of the tabernacle, called ayioc, Holy or Holies ; 
 for, as Peirce observes, ** It is doubtful whether we 
 " are to take ayta, to be plural, and so to render it the 
 '< sanctuary, or whether we should read it in the singu- 
 " lar ayia, and so turn the place with our margin. Which 
 " [first tabernacle] is called holy.*' The sense, however, 
 is the same. 
 
CHAP. IX.] THE EPISTLE TO THE HEBREWS. \:] 
 
 Ver. 3. And after the second vail, the tabernacle tvhich 
 is called the holiest of all/] A first vail is Iiore implied, 
 and it was that which covered the entry into the first apart- 
 ment or holy place, of which we read, Exod. xxvi. 30,-37. 
 chap, xxxvi. 37. The second vail was that which sepa- 
 rated the inner from the outer apartment of the tabernacle 
 Exod. xxvi. 31 — 33. xxxi. 35. It was a large curtain of 
 various colours, and of very curious workmanship. See 
 Exod. xxvi. 31 — 35. After, or behind this second vail 
 there was the tabernacle, or that inner part of the taber- 
 nacle which is called the Holiest of all, <xyia. acyiuv literally 
 the Holy of Holies, it being as it were the presence cham- 
 ber of the God of Israel, where he fixed his dwellinir and 
 throne among them, and manifested himself in the most 
 illustrious emblems of majesty and glory ; and to Him as 
 dwelling there, all their religious worship was directed, 
 it being a representation of heaven. It was this glorious 
 place 
 
 Ver. 4. Which had the golden censer, — ] The censer 
 was a kind of vessel in which live coals were put for burn- 
 ing incense, and its use on the day of the yearly atone- 
 ment is thus described, «* And he," viz. the high-priest, 
 '* shall take a censer full of burning coals of fire from ofi^the 
 " altar before the Lord, and his hands full of sweet incense 
 " beaten small, and bring it within the vail : And he shall 
 " put the incense upon the fire before the Lord, that the 
 *' cloud of incense may cover the mercy-seat that is unon 
 •'• the testimony, that he die not." Lev. xvi. 12, 13. 
 Some suppose that the golden altar is here meant and not 
 the golden censer, and that though it was not situated 
 within the holy of holies, yet it may be said to have had it 
 in respect of use ; but I know of no reading that favours 
 this opinion: The holy of holies had the golden censer 
 even as it had the ark ; for the word e^H^ic e((iially refers 
 to both, and imports that they were contained in it, which 
 the golden altar never was. I therefore understand the 
 apostle to mean the golden censer as is here expressed. 
 
14 A COMMENTARY ON [CHAP. TX. 
 
 and vvliioli JoRcpluis filso testifies was kept in the lioly of 
 holies, Lih, it. contra Appion. But as the liigh priest durst 
 not enter tlic holy of holies at all without carrying with 
 him the censer with the burning- coals and incense, a ques- 
 tion occurs how he could come by the censer if it was kept 
 there ? To this it is answered, that it might be placed there 
 just within the vail, and within reach of his hand, so that 
 he could take it hence without entering into it himself. 
 — and the ark of the covenant overlaid round about zoith 
 gold, — ^] The yciQcJlos, or ark, was a chest three feet nine 
 inches in length, two feet three inches in breadth, and 
 the same in height. See Exod. xxxvii. 1. It is termed, 
 the ark of the covenant, hGC'Hw.^e it contained the two tables 
 of the covenant, as they are afterwards called. It was a 
 rich and most beautiful piece of workmanship, being- over- 
 laid round about with gold. We are told that Bezaleel 
 " over-laid it with pure gold within and without, and made 
 '' a crown of gold to it round about." Exod. xxxvii. 2. 
 This crown of gold seems to have been a border round the 
 top of it, both for ornament, and for fixing the lid or 
 mercy-seat more firmly upon it. 
 
 — wherein was the golden pot that had manna, — ] As it 
 is expressly said " There was nothing in the ark, save 
 " the two tables of stone which Moses put there at Horeb, 
 1 Kings viii. 9. and 2 Chron. v. 10. it is thought that the 
 words ev vi ivhereiri or in which, refer to (Dto^vo} the tabernacle, 
 called the holiest of all, and that the sense is, '' in which 
 ** tabernacle was the golden pot," &c. Or, if the pronoun 
 r) refers to the ark, which is more likely, it may be ex- 
 plained by what Moses commanded respecting the book 
 of the law which he had written, probably the whole penta- 
 teuch ; " Take this book of the law, and put it in the side of 
 the ark," Deut. xxxi.2(),thatis, in a repository fixed to the 
 sideoftheark (SeeAiNswoRTiiandPATRTcK on thatplace). 
 In like manner, the golden pot and Aaron's rod might be 
 deposited in or by the side of the ark, for they were not 
 put within it. In this golden pot was put an omer, or 
 
CHAP. IX.] THE EPISTLE TO THE HET^REW!?. 15 
 
 about six pinfs of tlie manna wliorcwith God fed t!io chil- 
 dren of Israel forty years in the wilderness, and it was 
 laid up before the Lord to be kept as a memorial for their 
 generations. See Exod. xvi. 33, 34. 
 — and Aaron^s rod that budded, — ] This rod of Aaron 
 though but a dry stick, yet the Lord caused it not only to 
 bud, but to blossom and bear almonds, to shew that he had 
 chosen the house of Aaron to the priesthood in preference 
 to all others ; therefore it was laid up before the testimony 
 in the holy of holies, as a token and memorial of this* 
 See Num. xvii.2 — IL 
 
 — and the tables of the covenant : — ] Namely, the two 
 tables of stone containing" the Ten Commandments, which 
 were written by the finger of God, Exod. xxxiv. L These 
 were called, the tables of the covenant, J) exit, ix. 0, 11, 15. 
 because they contained the words of the covenant made 
 with Israel, and also called the tables of the testimony or 
 witness, Exod. xxxi. 18. xxxii. 15. because they were 
 a standing- witness of that covenant, and testified both what 
 God required of them, and the obedience they had pro- 
 mised: And as these tables were deposited within the ark, 
 hence the ark itself was termed the ark of the testimonih 
 Exod. XXV. 22. chap. xxix. 35. 
 
 Ver. 5. And over it the cherubim of glory, shadowinfy 
 the mercy-seat, — ] Over or above it, namely the ark 
 which contained the tables of the covenant, were thechcru- 
 him. This is a name for an order of angels, who appear 
 to have been attendants on the Schechina, or visible glory 
 of God. We read of their being placed at the east of the 
 garden of Eden to keep the way of the tree of life. Gen. 
 iii. 24. Ezekiel describes the shape and appearance of 
 those cherubim which he saw in vision, chap. i. 8 — 15. 
 X. I — 22. On both these occasions they had a fiery, flam- 
 ing, and flashing appearance, and seem to have been em- 
 ployed as ministers of God's judgment upon sinners. IIow 
 far the figures of the cherubim which were placed above 
 the ark resembled these, is uncertain. They are here termed 
 the cherubim of n^lory, not merely on account of (heir own 
 
IG A COMMENTARY ON [CHAP. IX* 
 
 brightness, being made of beaten gold, but chiefly be- 
 cause of their relation to the visible glory of the Lord. 
 They were two in number, one at each end of the mercy- 
 seat, and beaten out of the same mass with it. They over- 
 shadowed the mercy-seat, viz. with their wings, a wing 
 from each being stretched over it, till they both met in the 
 middle and formed an arch ; their faces also were opposite 
 to each other, looking inwards towards the mercy-seat 
 which was between them, Exod. xxv. 18, 19, 20. The 
 IXas-7j§iov, mercy-seat, or propitiatory, was the lid or cover 
 of the ark, called in Hebrew, Cophoreth, from copher, to 
 cover, to appease, to expiate. On this the visible emblem 
 of the divine presence rested as on a throne ; for indeed 
 it was a type of God's glorious throne in heaven. It was 
 by the high-priest's sprinkling the blood of the sacrifices 
 on and before this mercy-seat, that the atonement for the 
 nation of Israel was completed, Lev. xvi. 14,15. On this 
 the visible symbol of the glory of God appeared, and from 
 thence he gave forth his oracles ; for he says to Moses, 
 " There will I meet vvith thee, and I will commune with 
 *' thee (bro) from upon the mercy-seat, from between 
 '* the two cherubim, which are upon the ark of the testi- 
 " mony, of all things which 1 will give thee in command- 
 " ment unto the children of Israel." Exod. xxv. 22. 
 Hence he is said to sit between the cherubim, Ps. xcix. 1. 
 for there the mercy-seat was placed, and prayers were 
 addressed to him, as dwelling there, to shine forth in 
 favour of his people, Psal. Ixxx. 1. The apostle having 
 mentioned the greater part of the sacred utensils of both 
 the apartments of the tabernacle, adds, 
 
 — of which we cannot now speak particularly,"] Or 
 '* concerning which it is not my desig7i at present to 
 '* speak particularly;" that is, to give an explanati(m of 
 the mystical or spiritual signification of each of these 
 things in particular. But though he declines this, as it 
 would detain him from coming directly to what he had 
 chiefly in view ; yet his manner of declining it implies 
 
CHAP. IX.] THE EPISTLE TO THE HEBREWS. 17 
 
 that each of these sacred utensils had a mystical significa- 
 tion. They were all constructed in form, size, and sub- 
 stance, according- to particular divine directions, see Exod. 
 XXV. throughout. The apostle terms them " the exampU' 
 " and shadow of heavenly things," Heb. viii. 5. the '' pat- 
 " terns of things in the heavens," chap. ix. 23. and these 
 typical patterns included not only the tabernacle and its 
 services, but every article of iis furniture, as is plain from 
 the Lord's words to Moses, " And let them make mj a 
 " sanctuary, that I may dwell amongst them : According 
 " to all that I shew thee, after the pattern of the taber- 
 ** nacle, and the pattern of all the instruments there- 
 " of, even so shall ye make it." Exod. xxv. 8, 9. There 
 are also other passages which seem to allude to, and even 
 to explain some of these articles, such as the golden can- 
 dlestick with its seven lamps, Rev. i. 12, 13, 20. — the 
 golden censer, chap. viii. 3, 4. — the vail, Ileb. x. 20. — 
 the mercy-seat, or propitiatory, Rom. iii. 25. Keb. iv. 16. 
 and perhaps the angelic cherubim, 1 Pet. i. 12. But as 
 the apostle here declines giving a particular explanation 
 of these tilings, I must be excused from attempting it. 
 
 Ver. G. Now when these things zcere thus ordained, — ] 
 The tabernacle consisting of two apartments, with their 
 respective utensils, being thus xotlocaKsuacaixsvcov, prepared 
 and set in order, 
 
 — the priests went always into the first tabernacle, ac- 
 complishing the service of God, — ] The ordinary priests 
 went every day, and at all times as occasion required, into 
 the outer, or first apartment of the tabernacle, to perform 
 the appointed service, such as sprinkling the blood of the 
 sin-otferings before the vail which hung between this 
 place and the holy of holies ; supplying the lamps of 
 the candlestick with oil, morning and evening; ])urning 
 incense upon the golden altar, and changii^g the shew 
 bread on the table every week. These services the or- 
 dinary priests, it is likely, performed in their turn ; yet 
 we do not read of their being divided by lot into courses 
 Vol. II. c 
 
IS A COMMENTARY ON [CHAP. IX. 
 
 till towards the end of Davi<rs reign. See 1 Chron. 
 xxiv. 1 — 20. 
 
 Ver. 7. But into the second went the high-priest alone, 
 once every year, — ] By the second is meant the inner 
 apartment of the tabernacle, called the holies, or holy of 
 hoU'es, in which the symbol of the divine presence resided. 
 Into this sacred place none of the priests were permitted 
 to enter, or so much as to look, excepting the high-priest 
 alone^ and he only once every year, that is, on one day 
 every year, viz. the tenth day of the seventh months Lev. 
 xvi. 29. which month the Jews call Tizri, and answers 
 partly to our September and October. On this great day 
 of atonement for the sins of the whole nation of Israel, 
 which they had committed throughout the preceding year^ 
 the high-priest entered within the vail at least three 
 times ; first with the censer of burning coals and the in- 
 cense, that the cloud of it might cover the mercy-seat, and 
 intercept his view of the divine glory, lest he should die, 
 Lev. xvi. 12, 13. then he entered with the blood of the 
 bullock, which he sprinkled seven times before the mercy- 
 seat, ver. 14.; and lastly, he entered with the blood of 
 the goat, which he spriiikled in like manner, ver. 15. So 
 that he entered there, 
 
 — not without hlood, ivhich he offered for himself, and for 
 the errors of the peo2^le»~\ His business there was to make 
 an atonement for sin, which could not be done without 
 sacrificial blood. Nor was it enough that the piacular 
 victims should be presented, killed, and their blood shed 
 at the door of the tabernacle of the congregation ; but 
 the high-priest must carry with him a portion of their 
 blood within the vail, and there offer it by sprinkling it 
 seven times on and before the mercy-seat ; for it was this 
 which completed the atonement. It was thus that he 
 offered the blood for himself, and for the errors of the 
 people. The original words are 6 wgoo^ipe^st vtis^ socvJs xaci 
 rcov T8 XccH ayvoinfxuJcov, and may be rendered, which he of- 
 " fered for his own, and for the people's sins of igno- 
 
CHAP. IX.] THE EPISTLE TO THE HEBREWS. \9 
 
 " ranee/* He was first to offer the blood of tlie bullock 
 for the sins committed by himself and his house, which 
 probably included all the priests, he and they being sin- 
 ners as well as the rest of the people, Lev. xvi. 6, 14. and 
 being" thus cleansed, and so fitted to make an atonement 
 for others, he offered the blood of the goat for the sins of 
 the whole congregation of Israel, ver. 9 — 15. 
 
 Now this is said to cleanse them once a year from all 
 their sins, Lev. xvi. 30 — 34. But our apostle seems to 
 limit this universal expression, by using the word ayvorj/xaVo/v 
 which signifies sins of ignorance- Not because they were 
 committed merely through ignorance, but to distinguish 
 them from capital offences and presumptuous sins, for 
 which no sacrifices were provided by the law of Moses* 
 but the sinner was to be cut off and die without mercy, 
 Num. XV. 30, 31. Heb. x. 28. 
 
 The apostle having observed that none but the high- 
 pi^est alone had access into the inner apartment of 
 the tabernacle, explains the mystical meaning of this re- 
 striction, 
 
 Ver. 8. 'Vhe Holy Ghost thus signifying thai the way 
 into the holiest of all teas not yet made manifest^ while as 
 the first tabernacle was yet standing,'] The words ren- 
 dered " the way into the holiest of all," are rr,v rcov xyicov 
 o^ov, literally " the way of the holies." By the holies here 
 some understand the inner apartment of the Mosaic taber- 
 nacle called the holy of holies; and by the first tabernacle 
 they understand its first or outward apartment ; so that 
 according to this the sense would be, that by the exclusion 
 of the people and ordinary priests from the inner apart- 
 ment of the tabernacle, the Holy Spirit signified, that the 
 way into that inner apartment was not made manifest 
 while its first or outer apartment was yet standing. But 
 this is to make the figure or sign to signify itself; where- 
 as the very nature and use of a type or figure is to signify 
 some other thing of which it is the sign or representation. 
 But by the holies, rendered the holiest of all, I understand 
 
 c 2 
 
'2{> A COMMENTARY ON [CHAP. IX» 
 
 heaven itself, where Christ hath entered as High-priest 
 by his own blood, ver. xii. 24. for it is the same word 
 which is translated the sanctuary, of which he is minister, 
 chap. viii. 2. and the holiest into which believers have 
 boldness to enter by his blood, chap. x. 19. which blood 
 hath opened a new and living* way of access into it, ver. 
 20. both for their spiritual worship here, ver. 22. chap. iv. 
 16. and for their persons hereafter ; for he hath entered 
 there as their forerunner, chap. vi. 20. By the first taber- 
 nacle I understand the whole frame of the Mosaic taber- 
 nacle and its worship, called the first, even as the old 
 covenant is so termed, ver. 18. and as being a prefigura- 
 tion of the true tabernacle, which is not made with hands, 
 Heb. viii. 2. chap. ix. 11. and into which Christ hath 
 entered, ver. 24. The sense therefore seems to be this, 
 that the Holy Spirit, by debarring all from the second 
 apartment of the Mosaic tabernacle, excepting the high- 
 priest alone, evidently shewed, that during the continu- 
 ance of that tabernacle and its services, the way into the 
 true holy place was not laid open or so clearly revealed 
 as under the gospel. 
 
 Ver. 9. Which was a figure for the time then present^ — ] 
 The Mosaic tabernacle, with its furniture and services, 
 was a figure ; the word is 9ra§aCoXyj, a parable, or figura- 
 tive instruction /or the time ihew present* The word then 
 is a supplement, though not distinguished as such, and 
 makes it to signify the past time, or during' the Jewish 
 economy; but the original, (zisrovv.cx.ioov rov £vss"/)HOTa,) does 
 not determine whether the time then present under the 
 law, or the time noic present under the gospel is intended ; 
 besides, as the particle zis admits of various significations 
 in different connections, it is uncertain whether it should 
 be here translated jTor, unto, or concerning ; yet after all, 
 the apostle's meaning is very plain. He informs us, that 
 the Jewish tabernacle was a parabolical representation, 
 and we know that it could be so only during the time it was 
 appointed to continue in use; and as it was a representation. 
 
CHAP. IX.] THE EPISTLE TO THE HEBREWS. 21 
 
 of the true tabernacle, it must have referred to the pre- 
 sent time of the gospel establishment, called " the time of 
 " reformation" in the next verse ; 
 
 — in which were offered both gifts and sacrifices^ that 
 could not jnaJce him that did the service perfect, as per- 
 taining to the conscience /] The common reading- here is 
 xa^' ov, during ivhich, viz. time ; but as some copies read 
 xaS* Yiv, in which J viz. tabernacle, our translators have adopted 
 the latter reading-. The sense, however, is nearly the 
 same ; for as the gifts and sacrifices were otfered in the 
 tabernacle, so they could only be offered there during the 
 time of its standing. Both gifts and sacrifices were pre- 
 sented and offered to God there ; some of which were 
 without blood, and others, of a more direct propitia- 
 tory nature, were slain sacrifices. But as these could 
 not make satisfaction to God's justice as the moral gover- 
 nor of the world, for sins committed against the eternal 
 rule of righteousness; so neither could they make h in], 
 who worshipped only with these sacrifices, perfect wilh 
 respect to conscience: that is, they could not remove the 
 disquieting burden of guilt, and fear of its punishment, 
 from his conscience, nor give him the enjoyment of peace 
 with God. The insufhciency of these and all other legal 
 institutions to perfect the worshipper as pertaining to the 
 conscience, is evident from their very nature, they being- 
 external bodily ceremonies. 
 
 Ver. 10. Which stood only in meats and drinks^ and 
 dicers zcashings, and carnal ordinanceSf imposed on them 
 until the time of reformation.'] It is generally thought 
 that some words are wanting to connect this with the pre- 
 cedinof verse. Our translators have inserted the words 
 ivhich stood, i, e. which gifts and sacrifices consisted only 
 in meats, &c. Peiuce and others think there is no occa- 
 sion for any supplement, and that the connection stands 
 thus, *< These gifts and sacrifices could not make perfect, 
 " with respect to conscience, him that worshipped only 
 '' rdth meats and drinks, kc. But thougli I have thus 
 
22 A COMMENTARY ON [CHAP. IX. 
 
 stated the connection in the paraphrase, I do not think 
 that all the purifying rituals which the apostle refers to 
 here, and in ver. 13. can \ivoi^{ir\y he termed gifts a?id 
 sacrifices, though some of them were, and others of them 
 were closely connected with these. 
 
 By meats and drinks, I understand the apostle to mean 
 meat and drink-offerings, or sacrifices consisting* of meats 
 and drinks. The sacrifices were termed the meat or food 
 of God's house, Lev. iii. 16. chap. xxi. 17. and were 
 connected with drink offerings, which were all to be of 
 wine, Exod. xxix. 40, 41. Num. xv. 5, 7, 10. The divers 
 tcashings (/3it7r7i(T/xotf) or rather immersions, were to be 
 used on various occasions both by the pi'iests and people, 
 to cleanse them from any impurity they might have 
 contracted, and to fit them for approaching God in his 
 worship. See Lev. xv. xvi. 4, 24. xvii. 15. Num. xix. 
 These, and such like outward purifications, he calls 
 ^lyc'xioj^ocloc aocQxos, camal ordinances, literally, justifyings 
 or righteousnesses of the flesh : things which cleansed the 
 body from ceremonial defilements, but not the spirit or 
 conscience from moral guilt. 
 
 These rituals were ETrtxsi/xsva, imposed or laid on the 
 Israelites as a burden, as Peter observes. Acts xv. 10. 
 And, indeed, considering their number, variety, and fre- 
 quency, with the minute attention, labour, and expence 
 which they required, they must have been a very great 
 burden. But as these sacrifices and bodily immersions 
 were altogether insufficient to purify the conscience and 
 to introduce sinners as pardoned persons into the gra- 
 cious presence of God ; so they were never designed 
 to continue but only until the time of reformation ; that is, 
 until the coming of Christ, when he was, by the sacrifice 
 of himself, to abolish the Aaronical priesthood and taber- 
 nacle services, procure remission of sins and perfection of 
 conscience, and to introduce a religious worship more 
 acceptable to God, a worship in spirit and in truth, 
 Rom. vii. (>. John iv. 23, 24. 
 
CHAP. IX.] THE EPISTLE TO THE HKIJRRWS. 2:5 
 
 The apostle having described the earthly tabcnrich' 
 with its furniture and ineffectual services, proceeds now 
 to speak of those things which they prefigured, namely, 
 the heavenly tabernacle, and Christ's cifectual ministry 
 there. These he describes as follows, 
 
 Ver. 11. But Christ being come, an High^priest of 
 ^ood things to come,—'] I am not certain whether 7ra§a- 
 7evojtx£vof should be rendered being come as here, or being 
 made, as some understand it. It does not appear to re- 
 fer to Christ's coming into the world at his birth, or when 
 vevo/x.vov, 7nade of a woman, Gal. vi. 4. for though that 
 was necessary to his being a merciful and faithful lligh- 
 priest, Heb. ii. 16,17.; yet he did not act in that capa- 
 city previous to his offering the sacrifice of himself. 11 
 the word Tr^^aysvoposvor signifies being made an Iligh-priest, 
 it is what the apostle had afRrmed before, viz. that Jesus 
 has entered within the vail, y^vo/xsvo., being inademi lligh- 
 priest for ever, chap. vi.20. and that he is a priest, 05 7;- 
 70VSV, who is made after the power of an indissoluble lile, 
 chap. vii. 16. But whether in this place it signiiies being 
 made, or being come, 1 think, with PeiRCE, that it is to 
 be joined in construction with he entered in once into the 
 hoiu place, as in the next verse ; and the sense .s, either 
 that Christ being made an High-priest, entered once into 
 the holy place, or that being come to the holy place he 
 entered once as High-priest into it. The reader is left to 
 his choice which to prefer, the scope being the same. 
 The comparison here is between the Jewish H.gh-pnest^s 
 entering into the inner apartment of the tabernacle, ver. /. 
 and Christ's entering into heaven itself. 
 
 He is said to be an High-priest of good things to conic ; 
 not because these good things are to be enj(>yed only m a 
 future state; but conformably to the Jewish manner of 
 speaking of them while they were yet future, anc to d.s- 
 tincruish them from the temporal good things winch the 
 Israelites enjoyed in the land of Canaan by the SinaU.o 
 covenant, and through the services of the I.cv.tual p.K.c- 
 
24 A COMMENTARY ON [CHAP. IX. 
 
 hood, which were only a shadow of good things to come, 
 chap, X. 1. The good things here mentioned comprehend 
 all the spiritual and eternal blessings promised in the new 
 covenant, of which Christ is mediator, and which result 
 from his ministrations as High-priest. These good things 
 he obtained for us 
 
 — by a greater and more perfect tabernacle — ] That is 
 ^ijc, through the services of a greater and more perfect 
 tabernacle than the Mosaic, or even those of the spacious 
 and magnificent temple of Solomon. This more excellent 
 temple wherein Christ ministers, is 
 
 — not made iinth hands, — ] It is not of human workman- 
 ship, or fashioned by the hands of men, as both the taber- 
 nacle and the temple were ; 
 
 — that is to say, ?iot of this building ; — ] The original is, 
 not of this, ytliasoos, creation. Not of the materials of this 
 lower workl, nor of the order of created things. Neither 
 the tabernacle nor the temple were the true habitation of 
 the Deity, (though he manifested the tokens of his 
 special presence there) but were only temporary figures 
 of it ; for " the Most High dwelleth not in temples made 
 " with hands," Acts vii, 48. Solomon was sensible of 
 this, for he says " Behold the heaven, and heaven of 
 " heavens cannot contain thee ; how much less this house 
 *' that I have builded," 1 Kings viii. 27. And the Lord 
 himself, by his prophet says, " The heaven is my throne, 
 ** and the earth is my footstool : where is the house that 
 " ye build unto me ? and where is the place of my rest V 
 Isa. Ixvi. 1. 
 
 But what is this greater and more perfect tabernacle in 
 which Christ ministers? Many understand by it Christ's 
 body, flesh, or human nature ; because referring to his 
 body, he calls it this temple, John ii. 19, 21. — because 
 when his body was crucified and expired on the cross, the 
 vail of the temple was rent in twain. Mat. xxvii. 51. — 
 because the way of entrance into the holiest of all is throuo'h 
 the vail, which is explained to be his flesh, Ileb. x. 20. 
 
CHAP. IX.] THE EPISTLE TO THE HEBREWS. 25 
 
 — and, lastly, because he ministers as a priest in liis liuninn 
 nature, in which all the fulness of the Godhead <l\vc'lls 
 bodily, Col. ii. 9. and may therefore be properly termed 
 a greater and more perfect tabernacle. But none of these 
 passages shew, that Christ's body or human nature is the 
 tabernacle here meant; nor can it with any propriety be 
 said, that Christ, as Hig-h-priest, entered once with hi^5 own 
 blood into the tabernacle of his own body or human na- 
 ture, or that he is the minister of his human nature, as he 
 is said to be of the true tabernacle. We are plainly told 
 that Christ is *' an High-priest who is set on the ri"ht 
 " hand of the Majesty in the heavens," Heb. viii. 1. This 
 place therefore i\iust be the sanctuary of which he is the 
 minister, " and the true tabernacle which the Lord pitch- 
 " ed and not man," ver. 2. and here must be the holy 
 place into which he hath entered once as High-priest by 
 his own blood, chap. ix. 12. So that if we want to know 
 what that greater and more perfect tabernacle is, the apos- 
 tle expressly informs us when he says, " Christ is not 
 *' entered into the holy places made with hands, but, sis 
 *^ avlov Tov a§avov, INTO HEAVEN ITSELF, now to appear in 
 ** the presence of God for us," ver. 24. It is clear there- 
 fore that the holy place into which Christ hath entered 
 with his oblation, and of which he is the minister, is the 
 highest heavens, where God displays his immediate and 
 glorious presence, and Avhich was typified by the holy of 
 holies in the tabernacle and temple, and not by the body 
 or nature of the high-priest. Now Christ being made an 
 High-priest of good things to come, and which were to be 
 procured not by the services of the earthly tabernacle, but 
 through the services of a greater and more perfect taber- 
 nacle, not made with hands, nor of this creation; 
 
 Ver. 12. Neither by the blood of goats and calves, but 
 by his own blood, he entered in once into the holy place, 
 having obtained eternal redemption for us.] By goats and 
 calves the apostle alludes to the animals with the bhmd of 
 which the Jewish high-priest entered into the holy place 
 
26 A COMMENTARY ON [CIIAP. IX. 
 
 Oil the (lay of the yearly expiation. He was to bring a 
 young" })ulIock, (rendered by the LXX. /xoax,os-, a calf,) 
 and, having' killed it for a sin-offering, he was to enter with 
 its blood within the vail, and sprinkle it on and before 
 the mercy-seat, and thus make an atonement for himself 
 and for his house. Lev. xvi. 3, 11, 14. He was also to take 
 two goats for the people, present them before the Lord, 
 cast lots upon them, and according as the lot fell, one of 
 them was to be slain for a sin-offering, and its blood in 
 like manner carried within the vail and sprinkled. The 
 other goat was to be presented before the Lord to make 
 an atonement w^ith it ; (for it Avas a sin-offering, though 
 not slain, and it appears from ver. 5. that these two goats 
 made but one sin-offering) ; then the priest, laying both 
 his hands upon its head, was to confess over it all the 
 iniquities of the children of Israel, putting them upon the 
 head of the goat, and sending it away by the hand of a fit 
 man into the wilderness, ver. 10, 21,22. Thus, the sins 
 of the whole nation were carried away from them. This 
 ceremony of the live goat represented the transferring of 
 guilt, or of the obligation to punishment, from the people 
 to a substitute, as the killing of the other goat, carrying 
 its blood within the vail and sprinkling it, represented the 
 infliction of the punishment they deserved, upon the vic- 
 tim substituted in their place, which being accepted as an 
 atonement for their sins, they were acquitted. This was 
 a most striking* prefiguration of the substitution and sa- 
 crifice of Christ, concerning whom it is said, "the Lord 
 " laid on him the iniquities of us all — he bore tiie sins of 
 ** many," Isa. liii. 6, 12. " Who his own self bare our sins 
 " in his own body on the tree," 1 Pet. ii. 24. — " he once 
 ** suffered for sins, the just for the unjust," chap. iii. 18. 
 — "Christ hath redeemed us from the curse of the law, 
 beino'made a curse for us," Gal. iii. 13. Such expressions 
 prove, beyond all reasonable contradiction, that our sins 
 were charged to his account for satisfaction, and that he 
 sutfered the punishment of them, not merely for our be- 
 
CHAP. IX.] THE EPISTLE TO THE HEBREWS. 27 
 
 iiefit, but in our stead. This is what the type prefigured, 
 and what the gospel constantly and plainly declares. 
 
 What the apostle says in this and the preceding- verse is 
 by way of contrast to the description he had given of the 
 Mosaic tabernacle, and its priestly services. That was a 
 worldly tabernacle made with hands ; but this is a greater 
 and more perfect tabernacle, not of this creation. The 
 Jewish High-priest entered into the most holy place of 
 the typical tabernacle, on the great day of expiation, by 
 the blood of the calf, (or young bullock) and goat ; but 
 Christ entered into the most holy place of the true taber- 
 nacle by his own blood. The Jewish high-priest entered 
 yearly into the former to repeat the same service ; but 
 Christ entered into the latter, p.<pizzjoc^, once for all. Far- 
 ther, the Jewish high-priest, by the legal sacrifices, ob- 
 tained only a temporal pardon for the sins committed 
 during the preceding year ; but Christ, by his sacrifice, 
 once oflfered, has obtained for us, aiconacv Kvl^uoiv, eternal 
 redemption, that is, an everlasting deliverance from the 
 guilt and punishment of sin ; consequently there can be 
 no need for his offering himself a second time. See 
 
 ver. 25. 
 
 In the following two verses the apostle argues from the 
 efficacy of the legal sacrifices and purifications to obtain 
 the ends of their appointment, that the blood of Christ 
 must be much more effectual in obtaining the higher eiuls 
 for which it was shed and offered. 
 
 Ver. 13. For if the blood of bulls and of goats, and the 
 ashes of an heifer, sprinkling the unclean, sanctifieth to the 
 purifying of the flesh;'] In the foregoing verse he had 
 mentioned calves; but in this and chap. x. 4. he terms 
 them bulls. There are two words used in the Hebrew, 
 gnagel and par, which the Jewish doctors distinguish thus: 
 'lna<reh they say, is a calf of the first year, and par a young 
 bullock of the second year; now, as the calf and bullock 
 were both males of the same species, differing only m a-e, 
 and as the Jews never dismembered the males ot their 
 
28 A COMMENTARY ON [CHAP. IX. 
 
 cattle, as is commonly done with us, so they were both 
 properly bulls; for no defective animcils were to be of- 
 fered in sacrifice to the Lord. See Lev. xxii. 19 — 26. 
 
 Besides the hlood of bulls and of goats, the apostle 
 mentions the ashes of an heifer. The ordinance of the 
 heifer we find in Num. xix. It was to be a red heifer or 
 young cow without blemish, upon which never yoke came. 
 She was to be taken without the camp, slain in the pre- 
 sence of the priest, who v»^as to sprinkle of her blood with 
 his finjrer seven times before the tabernacle of the con- 
 gregation: then she was to be burnt entire with all that 
 pertained to her, and into the midst of the fire the priest 
 was to throw cedar-wood, hyssop, and scarlet wool ; and 
 the whole being reduced to ashes, these were to be ga- 
 thered up and kept for use ; so that when persons were 
 defiled (Gr. made common), by touching the dead, or by 
 any other means, these ashes, being mixed with running- 
 water, were sprinkled upon them, and by this rite, they 
 were cJeansed from the external and ceremonial impuri- 
 ties of their flesh or body, and readmitted to the public 
 worship and congregation of the Lord, from which their 
 uncleanness had excluded them. This institution had 
 something of the nature of a sin-offering ; for it is said to 
 be " a purification for sin," or, as the Hebrew expresses 
 it, " it is sin," ver. 9. 
 
 Now, though the blood of bulls and of goats, and the 
 ashes of an heifer, had no natural or intrinsic virtue in 
 them, to sanctify or purify any thing, even outwardly, far 
 less to cleanse internally from moral impurity ; yet since, 
 by virtue of divine appointment, these carnal ordinances 
 so far sanctified as to purify the flesh or body from legal 
 defilements, and fit the Israelites for approaching to God 
 in his worship ; 
 
 Ver. 14. How much more shall the blood of Christ, 
 who, through the eternal Spirit, offered himself without 
 spot to God, purge your conscience from, dead works to 
 serve the living God ?'] What the apostle here affirms is 
 
CHAP. IX.] THE EPISTLE TO THE HEBREWS. 29 
 
 this, that the blood of Christ is much more effectual to 
 cleanse the conscience from dead works, than the blood of 
 bulls and goats, &c. was to purify the flesh or body from 
 ceremonial defilements. This superior efKcacy does not 
 arise merely from appointment, for the blood of the legal 
 sacrifice w as also appointed of God : It must therefore 
 arise chiefly from the superior nature and intrinsic fitness 
 of the means. The legal sacrifices were mean brute 
 animals, greatly inferior in nature to those for whom 
 they were offered ; and their blood had no moral influence 
 to cleanse the conscience, nor so much as any natural 
 virtue to purify the body, that being merely the effect of 
 institution. But the blood of Christ is the blood of a per- 
 son of infinite dignity and worth, as described chap. i. 
 who assumed a pure and spotless human nature, that 
 he might be a proper substitute for his people, and be 
 capable of dying in their stead, as a sacrifice for their sins, 
 chap. ii. 9 — 18. It is the blood of God's dear and only 
 begotten Son, who, in obedience to his father's command- 
 ment, voluntarily laid down his life for the sheep, John 
 X. 17, 18. It must therefore be infinitely precious in his 
 Father's sight, and of suflicient worth and efficacy to 
 satisfy his justice, and so to purify the conscience of 
 believers. 
 
 It is said, that he offered himself to God without spot. 
 It was a necessary qualification of all the legal sacrifices, 
 that they should be without any bodily deformity, defect, 
 or blemish of any kind, otherwise they could not be ac- 
 cepted on God's altar, Lev. xxii. 20 — 25. Mai. i. 8, 13, 14. 
 This was only a figure of Christ's moral purity and spotless 
 holiness of heart and life, for he knew no sin, chap. iv. 15. 
 2Cor. V. 21. Hence his precious redeeming blood is 
 likened to that of a lamb without blemish and without 
 spot, I Pet. i. 19. 
 
 Farther, he thus offered himself through the eternal 
 Spirit, A number of Greek MSS. and the Vulgate 
 version, instead of eternal Spirit, read hohf Spirit; but 
 
so A COMMENTARY ON [cHAP. IX. 
 
 most MSS. together with the ancient Syriac version, sup- 
 port the common reading. It is, perhaps, hard to deter- 
 mine which of them is the true reading, but either of 
 tliem may bear a sound sense. Some explain it thus, that 
 he through the Holy Spirit, by which he was sanctified 
 from the womb, offered himself on the cross without spot 
 to God : Others thus. That having been put to death in 
 the flesh as a sacrifice, he, through the Spirit which 
 quickened and raised him from the dead, (1 Pet. iii. 18.) 
 entered as High-priest into the heavenly holy place, and 
 there presented his sacrifice without fault to God. This 
 agrees better with the scope of the preceding and follow- 
 ing context, in which the apostle is comparing Christ's 
 ministry in heaven with that of the A aronical high-priest 
 within the vail on the great day of atonement. See Chap, 
 viii. 1 — 5. ix. 12, 24 But others by the eternal Spirit, 
 understand Christ's divine nature. Peirce observes, 
 ** That the nature of our author's argument seems to lead 
 *' us to consider this Spirit as signifying the Logos or 
 *' divine nature of our Lord, since he is setting forth the 
 " intrinsic worth and excellency of his offering." This 
 sense I prefer, both for the reason given, and because his 
 human nature, abstractly considered, however spotless 
 and pure, does not sufficiently account for the efficacy 
 ascribed to his sacrifice ; but his human nature being per- 
 sonally united to his divine, must derive infinite worth 
 from that union, and abundantly account for all the efficacy 
 ascribed to his offering. Here it is said to puriftj the con- 
 science from dead works, and that more effectually than 
 the legal sacrifices and sprinklings could purify the flesh 
 from ceremonial uncleanness. 
 
 Dead works are sins which deserve death according to 
 the sentence of the law of God. See the same expression 
 chap, vi, 1, The conscience is that judgment we form of 
 our own conduct as good or evil, and by which we either 
 justify or condemn ourselves accordingly. An evil con- 
 science is an accusing conscience, by which a man is con- 
 
CHAP. IX.] THE EPISTLE TO THE HEBREWS. 31 
 
 deraned of himself, John viii. 9. Tit. iii. 11. 1 John iii.20. 
 A good conscience is that which gives a favourable testi- 
 mony to the godly sincerity and uprightness of a nian\s own 
 conversation, Actsxxiii. 1. 2 Cor. i. 12. 1 Tim. i. 15, 19. 
 Heb. xiii. 18. 1 Pet. iii. 16. But a purified conscience^ 
 of which the apostle here speaks, supposes its previous 
 defilement with the guilt of dead works, and its purifica- 
 tion from that is ascribed entirely to the blood of Christ ; 
 so that it must be a sacrificial purification by means of his 
 making expiation or atonement for sin. And though it 
 has not this effect upon the conscience till it is believed 
 to be a sufficient ground of pardon and acceptance with 
 God ; yet still it is the blood of Christ, the object of be- 
 lief, that produceth the effect; for nothing can warrant- 
 ably satisfy a guilty conscience, but that which has fully 
 satisfied the justice of God, and which he hath set forth to 
 be a propitiation for a demonstration of his righteousness 
 in the remission of sins, Rom. iii. 25,26. 
 
 This purification of the conscience of sinners by the blood 
 of Christ is necessary for fitting them to serve the living 
 God : For till the heart is sprinkled from an evil con- 
 science by the blood of Christ, till it is freed in some 
 measure from the fear of wrath and reconciled to God, 
 sinners are not possessed of that faith, love, holy confi- 
 dence and freedom which are necessary to the acceptable 
 service of him : And to expect access to, or acceptance in 
 the service of a holy God on their own account, or on any 
 account whatever, but through the oblation and inter- 
 cession of Christ, must be the effect of self-confidence 
 and presumption, the opposite of that reverence and godly 
 fear with which the living God must be served, who has 
 declared, " I will be sanctified in them that come nigh 
 unto *< me," Heb. xii. 28. Lev. x. 3. 
 
 The apostle having set forth the superior efficacy of 
 the blood of Christ to that of the legal sacrifices, par- 
 ticularly in purifying the conscience for the service of 
 God, he adds. 
 
32 A COMMENTARY ON [CHAP. IX. 
 
 Ver. 15. Afid fur this cause he is the mediator of the 
 new testament — ] For this cause or reason that his 
 blood is so efficacious, he is the mediator of the new 
 covenant. As he is the sacrifice by whose blood that 
 covenant is procured and ratified, it is highly proper that 
 he should be the Mediator or High-priest of it, by and 
 through whose ministration its blessings are dispensed. 
 For the sense of the word Mediator as applied to Christ, 
 see note on chap. viii. 6. The word ^ia^rjxyj, which, in this 
 and the five following verses, is translated testament, I 
 have rendered covenant, because the Hebrew berith, to 
 which it answers, always signifies a covenant ; because 
 our translators ordinarily so render it ; and because it is 
 here connected with the blood of sacrifice, a priest and 
 mediator, which things do not belong to a last will or 
 testament, but only to a covenant. See note on chap, 
 vii. 22. Now Christ is the Mediator of the new covenant, 
 — that by means of death, for the redemption of the trans^ 
 gressions that were under the first testamenty they ivho are 
 called might receive the promise of eternal inheritance.'] 
 These words may be thus rendered : '* That his death 
 " (yevo/u-svb) being accomplished for the redemption of the 
 *' transgressions (sTrt) against the first covenant, (oi kexXvi- 
 (xsvoi) the called might receive the promise of eternal 
 inheritance." 
 
 Though the death of Christ was not accomplished till 
 the fulness of the time was come. Gal. iv. 4. or at the con- 
 clusion of the ages, Heb. ix. 26. yet it extends its efficacy 
 backwards to the entrance of sin, and forward to the end 
 of time, as the procuring cause of the remission of sins and 
 eternal life. The faith of God's ancient people was di- 
 rected forward to the coming of Christ by promises, 
 types, and prophecies, both before and under the old 
 covenant. That was the time of God's forbearance Qix 
 TfiV zsac^saiv zuqoyEyovolojv ixfji,a.^nfjLacrajv) in the passing' by of 
 the sins committed before an atonement was made for 
 them, though in the foresight of it; for then his righte- 
 
THAP. IX.] THE EPISTLE TO THE HEimKWS. ^.'1 
 
 ousness or justice was not fully demonstrated till lie set 
 forth Christ to be a propitiation through faith in his 
 blood; and by this he has given full proof of his justice 
 and faithfulness to his promise, not only in justifying all 
 who shall henceforward believe in Jesus, but also all who 
 from the beginning believed the promise and design of 
 his coming', Rom. iii. 25, 26* 
 
 One end of Christ's death, we are told, was " for the 
 " redemption," ?". e. expiation, " of the transgressions 
 '* against the first covenant." By the Jirst covenant he 
 certainly means the covenant made at Sinai, for he after- 
 wards shews that Moses dedicated it with blood, ver. 18. 
 And this redemption of the transgressions against the 
 first covenant was not merely to free from the punishment 
 of them, but also that '* the called might receive the pro- 
 '* mise of eternal inheritance, or rather the promised eter- 
 ** nal inheritance ;" the promise being sometimes put for the 
 thing promised* By the called, we are not to understand 
 all who are the objects of the gospel call, which extends 
 to all without exception who have access to hear it ; for, 
 in this sense, our Lord declares that ** many are called 
 '* but few chosen," Mat. xxii. 14. ; and this he illustrates 
 in the preceding parable, where he also shews that 
 some who to appearance comply with this call, will at 
 last be rejected, ver. 11,12,13. But the called here 
 signify true believers, who really comply with the call ; 
 and are described to be the called accordiufr to God's 
 purpose, he having foreknown and predestinated them 
 to be conformed to the image of his Son, and whom he 
 also justifies and glorifies, Rom. viii. 28 — 31. That to 
 which they are called is not merely the enjoyment of 
 the outward privileges of God's professing j)coj)le in 
 this world, as some conceive ; " but to the obtaimng of 
 " the glory of our Lord Jesus Christ," 2 Thcss. ii. 14. — 
 ** to obtain the salvation that is in Christ Jesus, with 
 '' eternal glory," 2 Tim. ii. 10. See also 1 Tliess. ii. 12, 
 1 Pet. V. 10. Accordingly, the apostle, in the passage 
 
 Vol. II. D 
 
34 A COMMENTARY ON [CHAP. IX. 
 
 before us, represents the ultimate design of Christ's death 
 to be, that " the called might receive the promise of 
 eternal inheritance," that is, eternal life. 
 
 On this verse the learned Mr. Peirce says, " This 
 " passage appeared to me very difficult, and well deserves 
 ** to be more exactly considered than I think it has yet 
 *< been ; for I pretend not to speak with any great cer- 
 " tainty of the interpretation I shall offer." His interpre- 
 tation is, that the redemption of the transgressions 
 against the first covenant has a particular respect to the 
 Jews, but that the called who shall receive the promise of 
 the eternal inheritance, include both Jews and Gentiles ; 
 but not being himself fully satisfied with this, he concludes 
 with saying, ^' a better account of this verse will be very 
 acceptable to me." But as from the redemption of Jewish 
 transgressions we cannot infer, that Gentiles are included 
 among the called, who receive the promise of eternal in- 
 heritance, so the connection between these two things 
 remains yet unexplained. 
 
 The verse ascribes a twofold effect or end to Christ's 
 death ; first, it was *^ for the redemption or expiation of 
 *' the transgressions against the first covenant :" And, 
 secondly, that *' the called might receive the promise of 
 *' eternal inheritance." In other words, Christ by his 
 death, hath procured for the called both the remission of 
 their sins and eternal life, and the former in order to make 
 way for the latter; for none can inherit eternal life till 
 their transgressions are first expiated and pardoned : so 
 that both parts of the verse respect the same persons, 
 namely, the called ; and therefore we cannot restrict the 
 former part of it to the Jews, and extend the latter part to 
 both Jews and Gentiles ; for the whole verse makes but 
 one sentence, so connected and constructed as not to 
 admit of introducing any among the called but such as 
 are redeemed from the transgressions against the first 
 covenant. If this is admitted, then the only question that 
 remains to be solved is this, Whether does the whole verse 
 
CHAP. IX.] THE EPISTLE TO THE HEBREWS. H') 
 
 respect the called })otli of Jews and Gentiles, or the called 
 among" the Jews only? Before g'iving- a direct answer to 
 this question, it may be proper to consider what may ])e 
 said on both sides of it. 
 
 If this verse is to be explained by the current doctrine 
 of the apostle in his epistles to the Gentile churches, where 
 he constantly affirms that there is no difference between 
 Jewish and Gentile believers in Christ, either as to their 
 receiving the remission of sins or eternal life, Rom. x. 12, 
 13, Gal. iii. 28, 29. Eph. ii. 13—22, then the called here 
 must be understood not of the Jews only, but also of the 
 Gentiles, according' to Rom. ix. 24. But then it may be 
 asked, how the Gentiles came to be transgressors of the 
 first or Sinaitic covenant, since they were never under it? 
 In answer to this we may suppose that the apostle only 
 means what is commonly called the moral laic, which was 
 originally written in the heart of man as the law of nature 
 or creation, and is here called the first covenant, because 
 it was explicitly published by the voice of God in that co- 
 venant, Exod. XX. 1 — 18. and also written with his own 
 finger on two tables of stone, chap, xxxii. 15, I(). xxxiv. 
 1,28. — 1st, Because Moses frequently calls this law the 
 covenant. The tables on which it was written he repeat- 
 edly terms the tables of the covenant,, Deut. ix. 9, II, 15. 
 The ten words or precepts written on them were the icords 
 of the covenant, Exod. xxxiv. 28. and they are expressly 
 called ^^his covenant, which he commanded them to per- 
 form,*' Deut. iv. 13. Whatever was of a temporal or ty- 
 pical nature in that covenant was peculiar to the nation of 
 Israel, and the rest of mankind were not bound by it; but 
 all mankind are indispensably bound to obey the moral 
 law, it being founded on their relation to God as their 
 Creator, and to one another as possessing one connnoii 
 nature.— 2d, Because it is by the transgressions of the 
 moral law that the apostle proves both Jews and Gentih's 
 to be all under sin, and that the whole world is become 
 guilty before God, and so liable to punishment, Rom. iii, 
 
 D 2 
 
36 A COMMENTARY ON [CHAP. IX. 
 
 But the Gentiles were not sinners, nor liable to punish- 
 ment by transgressing' the peculiar institutions of the first 
 covenant to which they were never bound. — 3d, Because 
 Christ by his death hath redeemed Gentiles as well as 
 Jews from the curse of the law : So the apostle says, 
 " Christ hath redeemed us from the curse of the law, be- 
 " ing made a curse for us : — That the blessing of Abra- 
 " ham might come on the Gentiles ; that we might receive 
 " the promise of the Spirit through faith," Gal. iii. 13, 14. 
 The blessing of Abraham is that which God promised and 
 confirmed to him in Christ long before the law w^as given 
 at Sinai, ver. 17. viz. "In thee shall all nations be blessed," 
 which is explained to be a promise, '* that God would 
 justify the heathen through faith," ver. 8. Now the law, 
 from the curse of which the Gentiles were redeemed, must 
 be the moral law contained in the ten commandments, and 
 this, perhaps, is what the apostle means by the first cove- 
 na?it ; and if so, the passage under consideration may in- 
 clude both Jews and Gentiles, who were equally trans- 
 gressors of that law. 
 
 On the other side of the question it may be urged, — 
 1st, That though Moses calls the decalogue or moral law 
 the cove?iant and tJie zvords of the covenant ; yet where- 
 ever this occurs the connection demonstrates he does not 
 mean that it was a covenant made w ith the heathen, but 
 only with the Israelites who are constantly distinguished 
 from them, and whom God thus separated from all other 
 nations of the earth, to be a peculiar people to himself, 
 Exod. xix. 5, 6. And though all mankind were indis- 
 pensably bound to observe the law of nature or creation ; 
 yet it was not formally and expressly delivered and com- 
 mitted to other nations in the form of a covenant made 
 ■with them, as it was to the nation of Israel. Besides, there 
 were a number of peculiar statutes, judgments, and ordi- 
 nances belonging to that covenant which the Gentile na- 
 tions were not bound to observe. In a word, God gave 
 such singular manifestations of himself and of his will to 
 
CHAP. IX.] THEEPISTLE TOTHE HEBREWS. 37 
 
 Israel, as he never did to any other people in the world. 
 Of this Moses reminds them in the most striking lanouafre 
 when exhorting- them to obedience. See Deut. iv. 7, 8, 
 32, 33, 34, 35, 36; and the Psalmist says, '' He slieweth 
 '* his words unto Jacob, his statutes and his judgments 
 " unto Israel. He hath not dealt so with any nation ; and 
 " his Judgments they have not known them." Psal. cxivii. 
 19, 20. — 2d, The apostle in this epistle to the Hebrews, 
 terms the covenant made with their fathers the first cove- 
 nant, in five places ; yet in none of them does he restrict 
 that term to the moral law or ten commandments ; but 
 evidently includes in it the whole of the Mosaic constitu- 
 tion, and that as distinguished from the second or new co- 
 venant: Nay, he calls the ^r5^ the o/rf covenant, w\\\c\i 
 decay eth, and is ready to vanish away, Heb. viii. 13. which 
 cannot be absolutely affirmed of the moral law, which is 
 not made void, but established by the gospel, Rom. iii. 
 31. in which it is given in a more excellent manner, Heb. 
 viii. 10. — 3d, As he is writing to the Hebrews, and men- 
 tions the transgressions of the first covenant, he must have 
 had the Jews particularly in view who had been under 
 that covenant, and had still too much dependance on, 
 and attachment to its institutions. To bring them off from 
 these things, and attach them more firmly to Christ, he, m 
 the 15th verse, and the preceding context, shews them, 
 that it was not by the priesthood, sacrifices, and bodily 
 purifications of the first covenant that either (hey, or any 
 of the called of their nation, ever obtained the pardon of 
 their transgressions under that covenant, or a title to the 
 eternal inheritance, but solely by the death or sacrifice ol" 
 Christ, the Mediator of the new covenant. 
 
 This I take to be the sense of the passage, and it cer- 
 tainly agrees with the main scope of the epistle, as well as 
 with the promise of the new covenant in Jer. \x\i. 31. 
 which had the bei>inninof of its accomplisliment anioiii; tin' 
 Jews, as Peter declares, ** Unlo yon first, Cod having 
 >' raised up his Son Jesus, sent him to bless you, in turn- 
 
38 A COMMENTARY ON [CHAP. IX. 
 
 ^' ing away every one of you from his iniquities," Acts 
 iii. 26. But though the promises were addressed to the 
 Jews, and apphed to them in the first instance, (and there 
 is ground to hope will be more fully accomplished to them 
 in the latter days, Rom. xi. 25, 33.) ; yet it was without 
 any prejudice to the Gentiles, who are included in the 
 promise made to Abraham, Gen. xii. 3. xxii. 18. and who 
 by faith in Christ became the children of God and Abra- 
 ham's seed, and so fellow-heirs with them, and of the same 
 body and partakers of his promise in Christ by the gospel. 
 Gal. iii. 26, 29. Eph. iii. 6. This the apostle abundantly 
 shews in his epistles to the Gentile churches, but never 
 expressly mentions the Gentiles in this epistle. 
 
 The apostle having mentioned the death of Christ as 
 Mediator of the new covenant with the design of it, he 
 proceeds to shew the necessity of his death, particularly 
 with respect to the ratification of that covenant, 
 
 Ver. 16. Fo7' where a testament is, there must also of 
 necessity be the death of the testator,'] If in all the word 
 of God ^loc^nnYt ever signifies a testament or last iuill, it 
 nuist be in this passage, where it is connected with ^taS-e- 
 (jt^svoi, which is translated testator. But though these two 
 words in other Greek authors frequently signify a testa- 
 ment and testator, as our translators have here rendered 
 them ; yet it may be justly questioned if ever they have 
 that signification in the sacred writings, I have formerly 
 shewn (see note on chap. vii. 22.) that the Hebrew herith 
 invariably signifies a covenant^ and that the LXX. always 
 render it ^laS-rixn ; accordingly, our English translators 
 have constantly rendered it covenant throughout the Old 
 Testament, and in most places where it occurs in the New : 
 But in this and some other places they have changed the 
 term into testament, and that even in some citations from 
 the Old Testament, where they had formerly used the 
 word covenant. Some are of opinion, that the new cove- 
 nant has also the nature of a testament, because its bless- 
 ings are all procured and ratified by the death of Christ, 
 
CHAP. IX.] THE EPISTLE TO THE HEBREWS. 39 
 
 and most freely bestowed ; and that therefore ^ja^nxy] may 
 be rendered either testament or covenant as translators 
 choose : just as they have rendered the word ixa^u^ia. by 
 the words record, witness, and testimony. But the case is 
 different ; for these three words convey the same idea, but 
 testament and covenant i\o not. And though they may be 
 compared in certain circumstances, such as their ratifica- 
 tion by death ; yet even in that they do not exactly agree; 
 for there is a difference between the natural death of a 
 testator, and the violent death of a victim, or sacrifice, by 
 which covenants were anciently made and ratified, and 
 especially such covenants as were between God and sinful 
 men, in which the death and blood of sacrifices were ne- 
 cessary as well for expiation and atonement, as for rati- 
 fication. See Gen. viii. 20, 21. ix. 8 — 12. Exod. xxiv. 
 3 — 9. Psalm 1.5. Zech. ix. 11. 
 
 Farther, the scope of the apostle's reasoning in the con- 
 text does not seem to agree with the idea of a testament 
 and testator. In ver. 14. he sets forth the superior effica- 
 cy of Christ's blood to that of the legal sacrifices. In ver. 
 15. he shews, that for this cause he is the Mediator of the 
 new covenant, that his death being accomplished for the 
 redemption, or expiation, of the transgressions of the first 
 covenant, the called might receive the promise of the eter- 
 nal inheritance. Then he begins this 16th verse with the 
 connecting word /br, which shews that he is giving an ad- 
 ditional reason for the death of Christ, namely, that it was 
 necessary for ratifying the covenant : So that if in ver. 16, 
 17. he refers to a testator's ratifying his last will by his 
 death, it can be only in the way of comparison, to illustrate 
 the point of ratification, as I have observed in the para- 
 phrase, for he does not affirm that the new covenant is a 
 testament, or that Christ is a testator ; and it was below 
 the dignity of the inspired apostle to play upon the am- 
 biguity of words. It is plain, however, that what he says 
 in the context will not apply to a proper testament; for 
 a testament did not require a mediator, nor was it ratified 
 
40 A COMMENTARY ON [CHAP. IX. 
 
 by the blood of sacrifice, nor was the death of the testa- 
 tor for the redemption or expiation of transgressions. 
 These things belonged to a covenant, not to a testament. 
 Christ then is not the Mediator of a testament, as our 
 translators have represented him, any more than he is the 
 testator of a covenant. 
 
 Prirce, Macknight, and several others, have given it 
 as their opinion, that even in ver. 16, 17. the apostle does 
 not refer either to a testament or testator, but to the ancient 
 manner of making and confirming covenants by the death 
 and blood of sacrifice. We have seen that ^ta^yjxy) signifies 
 a covenant^ but the chief difficulty here, rests on the word 
 JiaS-e/xevos^, which in other authors frequently signifies a 
 testator, as our version has it. In the versions of Dod- 
 PRiDGE, Wesley, Wakefield, it is expressed by a peri- 
 phrasis, and rendered " that by which it is confirmed," or 
 *' that which establisheth," viz. the covenant: but if a sin- 
 gle term can be found to express the sense of the original 
 word, it is certainly preferable. Peirce renders it pad- 
 jier ; but produces only one authority for this sense, and 
 that neither from the New Testament nor the LXX. but 
 from Appian. Macknight, I think, is more satisfac- 
 tory, who translates t« ^iaS-s/xsva of the appointed, and sup- 
 plies either the word ^vixo8os, sacrifice, or ^wa, animal, 
 which might be a goat, bull, or calf. He observes that 
 5<a3-e/x£V8 is the participle of the second aorist of the middle 
 voice of the verb ^ia7f3^7]/u,f, / appoint; and therefore its 
 primary and literal signification is, of the appointed, a 
 sense which our translators have given it, Luke xxii. 29. 
 " And I (^iaTi9"e/xat) appoint unto you a kingdom, as my 
 *' Father (^iariS-ero) hath appointed unto me." It may be 
 objected, that there was not (aMxyycri) a necessity that all 
 covenants should be ratified by the death of sacrifice; 
 whereas the death of the testator was always held neces- 
 sary to ratify his testament. In answer to this it may be 
 observed, that it was usual among the ancients, both Jews 
 and Gentiles, to ratify solemn covenants or engagements 
 
CHAP. IX.] THE EPISTLE TO THE HEBREWS. 41 
 
 by the death of sacrifice, which it is likely originated in 
 divine appointment ; and we are sure that it was necessanj 
 that the two covenants, of which alone the apostle is speak- 
 ing, should be so ratified. If the intelligent reader is not 
 satisfied with the sense I have given of this and the suc- 
 ceeding verse in the paraphrase, he may, after considering 
 what has been said, perhaps prefer the following transla- 
 tion, *< for where a covenant isj there is a necessity that tlie 
 " death (ra ^^x^synMn) of the appointed sacrifice {(^z^ia'^ai) 
 " be brought in," or produced. The next verse gives the 
 reason of this necessity, namely, to make the covenant 
 firm or give it validity. 
 
 Ver. 17. For a testament is of force after men are dead: 
 otherwise it is of no strength at all zchilst the testator liv- 
 €th.~] So our translators have rendered this verse, agree- 
 ably to their translation of ^lac^nKn and ^iaS^e/^evor in the for- 
 mer ; but besides that these two words will bear another 
 sense, as has been shewn, the original has not been very 
 strictly followed in other parts of this verse. They have 
 rendered etti vsx^ois after men are dead, Wesley renders 
 it, after he is dead, though vsx^ois is plural ; but in his 
 note he says, " Neither this, nor after men are dead, is 
 " a literal translation of the words;" and concludes, *' it 
 " is a very perplexed passage." But im vzy.^Qis may be li- 
 terally rendered upon, or over dead, viz. sacrifices, which 
 supplement is expressed, Psal. 1.5. "those who have made 
 " a covenant with me (e^rt ^uaiocs) over sacrifices." The 
 verse therefore may be thus translated, " For a covenant is 
 *' firm over dead sacrifices, otherwise it never hath force 
 '* whilst the appointed sacrifice liveth,'' This sense of 
 the verse is strongly supported by its close connection with 
 the following verses, where he shews that it was by the 
 blood of sacrifice that the first covenant was made or 
 tledicated. 
 
 Ver. 18. Whereupon rieither the first testament zcas 
 dedicated zoithout blood.'] Literally, " Hence neither 
 " the first without blood was dedicated." Though the 
 
42 A COMMENTARY ON [c HAP. IX. 
 
 substantive is here omitted, as it is in chap. viii. 7, 13, ix. 1. 
 yet it is evident from the following two verses, that by 
 the first is meant the transaction at Sinai, and that the sup- 
 plement ought to be covenant^ as our translators have 
 uniformly termed it throughout the Old Testament ; yet 
 here, and in the context, they have called the same thing 
 a testament, though there was nothing of the nature of a 
 testament in all that transaction : And as to the manner 
 of its ratification, was it ever known to be the practice of 
 any people, in confirming a testament or last will, to slay 
 the testator and sprinkle his blood on the legatees, as was 
 done with the blood of sacrifice in that transaction ? 
 
 The word syKEKatvts-aj, which denotes something made 
 new, or newly made, our translators, according to the Vul- 
 gate, have rendered was dedicated. In the margin they 
 have it purified, and in chap. x. 20. consecrated. Perhaps 
 none of these senses are altogether alien from the apostle's 
 design ; for when God entered into covenant with a sinful 
 people, it was necessary that they should be purified from 
 guilt, reconciled to him, and dedicated or consecrated to 
 his service as a holy and peculiar people ; and all this by 
 means of atoning blood, without which there can be no 
 friendly relation or correspondence between God and 
 them : But as the apostle is here speaking of the covenant 
 itself, and as this verse contains the proof of what he had 
 said in the foregoing respecting its being made (CsCtav) 
 firm, or of force by death, I apprehend that by eyxexatvjs-at 
 he means was ratified or confirmed, as the Syriac renders 
 it. The manner of making and ratifying that covenant he 
 describes as follows : 
 
 Ver. 19. For zvhen Moses had spoken every precept to 
 all the people according to the law, he took the blood of 
 calves and of goats, with water, and scarlet wool, and 
 hyssop, and sprinkled both the book and all the people,'] — 
 The apostle here refers to Exod. xxiv. 3, 7, 8. where 
 Moses gives an account of what took place on that solemn 
 occasion : He first of all recited to the people all the words 
 
CHAP. IX.] THE EPISTLE TO THE HEBREWS. 43 
 
 of the Lord, and all the judgments, which are recorded 
 in the four foregoing chapters ; and when the people 
 agreed to them, and promised obedience, ver. 3. he wrote 
 all the words of the Lord in a book, rose up early in the 
 morning, builded an altar under the hill, and erected 
 twelve pillars according to the twelve tribes of Israel, 
 ver. 4. Then he sent young men of the children of Israel, 
 who offered burnt-offerings and sacrificed peace-offerings 
 of oxen unto the Lord, ver. 5. Half of the blood he put 
 into basons, and the other half he sprinkled on the 
 altar, ver. 6. He then took the book of the covenant, 
 in which he had written all the words of the Lord, 
 and read it in the audience of the people, to which 
 they again gave their consent and promised obedience, 
 ver. 7. Upon this agreement he proceeds immediately 
 to dedicate or ratify the covenant between the Lord 
 and the people, by sprinkling the blood of the slain 
 sacrifices, ver. 8. 
 
 This concluding action was what the apostle had chiefly 
 in view as the proof of what he had said, ver. 18. and 
 therefore he mentions only one of the preceding parti- 
 culars, namely, that it was performed, *' when Moses had 
 *' spoken every precept to all the people, according to 
 the law," (see Exod. xxiv. 3, 7.) that is, after he had pro- 
 posed the terms of God's covenant to them, and ob- 
 tained their consent, " he took the blood of calves, and 
 " of goats, with water, and scarlet wool, and hyssop, 
 " and sprinkled both the book and all the people." 
 The apostle here does not strictly follow either the 
 Hebrew^ or the LXX. for he mentions some things 
 which are not expressed in the Mosaic account, though 
 they appear to be be implied in it. In Exod. xxiv. 8. 
 it is only said, that " Moses took the blood, and sprinkled 
 '' it on the people ;" but here we are told that it w;»s the 
 blood of calves and of goats with trater, aiul that the 
 instrument used in sprinkling it was scarlet wool and 
 
44 A COMMENTARY ON [CHAP. IX. 
 
 hyssop, none of which things are, on this occasion, ex- 
 pressly mentioned by Moses. 
 
 To solve this difficulty, some have thought that the 
 apostle does not here confine himself to what was done on 
 that particular occasion ; but takes in various things 
 which suited his purpose from other parts of the law 
 relative to the sprinkling of the blood of sacrifices on 
 other occasions. But though it is true that he immedi- 
 ately after speaks of the universal use of sacrificial blood 
 under the law for purification and remission (ver. 21,22.) 
 yet it is by way of addition to what he here says of the 
 dedication of the covenant. The Mosaic account suffi- 
 ciently proves what the apostle had asserted, viz. that the 
 first covenant was not dedicated without blood, ver. 18. 
 but as to the kind of animals slain, and the manner of 
 sprinkling their blood, these things do not seem so abso- 
 lutely necessary to his purpose as to require his mention- 
 ino* them, had he not been fully assured that they w ere 
 actually used in that solemn transaction. Others suppose, 
 that the apostle might learn these particulars, as well as 
 some other things he mentions, from the received tradi- 
 tions and interpretations of the Jews. But it is not likely 
 that our apostle would incorporate anything into the very 
 text of the Mosaic law, upon the bare authority of a Jew- 
 ish tradition or interpretation. 
 
 The apostle had sufficient authority for all the particu- 
 lars which he here mentions, both from what is expressly 
 said in the passage to which he refers, and from the pre- 
 scriptions of the law itself as to the manner of performing 
 similar rituals. It is expressly said, Exod. xxiv. 5. that 
 " they offered burnt-offerings, and sacrificed peace-offer- 
 •* injrs of oxen unto the Lord." For oxen the LXX. have 
 /xo(7xǤia, calves, which sense the Hebrew word will also 
 bear. (See note on ver. 12,13.) As to goats, they were 
 frequently used in the sin-offerings and annual atonements, 
 JLev. xvi. 15, 27. and it has been observed, that wherever 
 
CHAP. IX.] THE EPISTLE TO THE HEBREWS. 4'> 
 
 burnt-offerings and peace-offering's are mentioned tow-e- 
 ther, as being offered for the people as liere, goats or 
 kids were always a part of the burnt offering. Water 
 was one of the prescribed means of purification even by 
 itself, and when mixed with the blood, kept it in a fluid 
 state fit for sprinkling. The scarlet wool and hyssop 
 were used as the instrument of sprinkling, Exod. xii. 22. 
 Lev. xiv. 51, 52.; and though on some occasions the 
 priest sprinkled it with his finger ; yet when such a large 
 quantity of blood was used, and so many were to be 
 spritikled with it as on this occasion, the wool and 
 hyssop formed a convenient instrument for that purpose. 
 The apostle does not mention the sprinkling of the altar, 
 Exod. xxiv. 6. but he mentions the sprinkling of the 
 hook, which, I think, must be the book that Moses Avrote 
 and read in the audience of the people, ver. 4, 7. and 
 which it is likely was laid on the altar and sprinkled with 
 it. In the fore-cited passage we are simply told, that 
 '' Moses took the blood and sprinkled it on the people," 
 ver. 8. ; but our apostle says, he sprinkled it on (iravloi) 
 all the people. This I think is more likely than that he 
 should have sprinkled it only on the twelve pillars, or on 
 the seventy elders, or on those of the people who hap- 
 pened to be nearest him, as some conceive, for as the 
 covenant was made with all the people, so all of them 
 must have been intended in that sprinkling'. Peirce ob- 
 serves on this verse, that ** 'Tis not likely when God was 
 " so punctual in his prescriptions of the old ceremonial 
 " service, that he would fail to give Moses a particular 
 ** direction in so necessary a case, or that Moses would 
 •' venture to act without it. And if this be allowed, 
 *' what can we look upon as a more reasonable supposi- 
 " tion, than that God now^ prescribed to Moses tlie same 
 " method which he did afterwards expressly in like 
 " cases." To which we may add, that as the inspiration 
 of the apostle must be admitted, there can no doubt 
 but that all the particulars mentioned by him w ere pre- 
 
46 A COMMENTARY ON [CHAP. IX. 
 
 scribed by God, and punctually observed on that re- 
 markable occasion, though some of them are not ex- 
 pressly mentioned in the Mosaic account. 
 
 While Moses was thus sprinkling the book, and all the 
 people with the blood of the slain animals, he explained 
 the meaning and design of that action in the following 
 words : 
 
 Ver. 20. Saying, This is the blood of the testament (co- 
 venant) which God hath enjoined unto i/ow.] In the He- 
 brew it is, *' Behold the blood of the covenant which 
 " Jehovah hath struck (or cut) with you concerning all 
 these words:" namely, the words which he had written 
 in the book of the covenant, and had read in their 
 audience, and to which they had given their consent, 
 ver. 7. Our apostle does not strictly follow either the 
 Hebrew or the LXX. but the difference is only verbal, 
 not in the sense. Some explain the apostle's words, 
 " This is the blood of the covenant which God hath en- 
 " joined you to obey." Others, "This is the blood 
 " whereby the covenant which God commanded me to 
 ** make with you is ratified ;" But the words, *' enjoined 
 " unto you," evidently respect the people, between 
 whom and God, Moses acted as Mediator on that occa- 
 sion. The sprinkling of the blood of the slain sacrifices 
 on the book and on the people, was that by which the 
 covenant between God and them, which was written in 
 the book and agreed to, was solemnly ratified and con- 
 firmed. 
 
 It deserves particular notice, that the words of Moses 
 in sprinkling the blood are alluded to by our Lord, when 
 he instituted the sacred Supper to keep up the memory 
 of his death as a sacrifice ; for in delivering the cup h(h 
 says, " This is my blood of the new covenant, which is 
 " shed for many for the remission of sins," Mat. xxvi. 28. 
 see also 1 Cor. xi. 25. which shews that the new covenant 
 was ratified by his blood, even as the first covenant was 
 by the blood of the legal sacrifices. But herein lies the 
 
CHAP. IX.] THE EPISTLE TO THE HEBREWS. 47 
 
 difference ; the blood of those sacrifices ratified only a 
 temporal covenant; but the blood of Christ is, "the 
 ** blood of the everlasting covenant," Heb. xiii. 20. The 
 former could not really take away sin, chap. x. 4. but 
 Christ's blood was shed " for the remission of sins," and 
 it is on that account that the promise of the new covenant 
 is accomplished, " Their sins and their iniquities will I 
 " remember no more," ver. 17. And alluding- to the 
 same thing-, the blood of Jesus the Mediator of the 
 new covenant is termed '* the blood of sprinkling," 
 chap. xii. 24. 
 
 The apostle having shewn that the Sinaitic covenant 
 was at first made and ratified with the blood of slain 
 sacrifices, he proceeds to mention other instances, both 
 stated and occasional, in which the sprinkling of blood 
 was used for purification and atonement. 
 
 Ver. 21. Moreover, he sprinkled likewise with blood 
 both the tabernacle, and all the vessels of the ministry,^ 
 As the covenant itself was dedicated and ratified with 
 blood ; so the tabernacle and all the implements and 
 means of solemn worship and correspondence with God 
 were in like manner sprinkled and purified with the 
 same. The tabernacle was not erected, nor its utensils 
 made till some time after the covenant was ratified ; and 
 some think that the sprinkling here referred to was at 
 the first erection and consecration of the tabernacle and 
 its vessels ; for though, in the order given for consecrating- 
 them, nothing is mentioned but the anointing- oil, Exod. 
 xl. 9, 10. yet we find that the altar at its consecration 
 was sanctified with blood. Lev. viii. 15. so that it is likely 
 the rest of the utensils were purified in like manner. 
 JosEPHUS, who was himself a priest, says, " The tabrr- 
 ** nacle and the vessels thereto belonging, were con- 
 *' secrated both with oil, and with the blood of bulls and 
 " of rams." Antiq. Lib. iii. c. 8. 
 
 But we are under no necessity to understand the apos- 
 tle here as referring to the sprinkling of the tabernach* 
 
48 A COMMENTARY ON [cHAP. IX. 
 
 and its vessels at their first dedication, as tliis was a 
 service which the high-priest had statedly to perform 
 every year on the day of expiation, Lev. xvi. 16 — 20. and 
 it appears from what follows to the end of the chapter, 
 that the apostle's chief design was to run the comparison 
 between the services of the high-priest in the sanctuary 
 on that day, and the exercise of Christ's priestly office 
 in heaven. x\nd though Moses did not personally 
 sprinkle the blood on the tabernacle and its vessels on 
 the anniversary day of atonement ; yet it may be spoken 
 of as his doing, because the high-priest acted in it ac- 
 cording to divine appointment in the law delivered by 
 Moses; for Moses often signifies his law, see Luke xvi. 
 29, 31. xxiv. 27. Acts xv. 21. 2 Cor. iii. 15. So that the 
 apostle having shewn, that the covenant was at first 
 dedicated or ratified with blood, he here goes on to shew 
 the continued use of blood for purification and atone- 
 ment throughout the whole administration of it, and in 
 all the people's worship and intercourse with God. 
 
 Ver. 22. A?id almost all things are by the law purged 
 with blood, and without shedding of blood there is no re- 
 mission,'] The apostle says, almost all things, intimating 
 that there were a few exceptions ; for some things were 
 purified with fire, others with water, and others with 
 water mixed with the ashes of the red heifer, Num. xxxi. 
 23, xix. 2 — 10. But the things that were more pecu- 
 liarly appropriated to the worship of God were all puri- 
 fied with blood according to the law. 
 
 Cleansing with blood was used on various occasions ; 
 but it was on the tenth day of the seventh month that an 
 universal national cleansing was made, both of the people 
 and of the tabernacle and its vessels. 
 
 With respect to the people it is said, " on that day 
 '' shall the priest make an atonement for you, to cleanse 
 " you, that ye may be clean from all your sins before the 
 *' Lord," Lev. xvi. 30. Now, though these yearly atone- 
 ments by the blood of bulls and of goats, could not 
 
CHAP. IX.] THE EPISTLE TO THE HEBftEWS. 40 
 
 cleanse the conscience or put away sin, ver. 9. ch. x. 4. ; 
 though they had no intrinsic worth or efficacy in tliem to 
 procure real pardon of moral guilt, or to free from the 
 punishment of the life to come; yet, by divine appoint- 
 ment, they sanctified to the purifying of the flesh or body 
 from ceremonial defilements which precluded them from 
 the tabernacle worship, and freed them from the temporal 
 civil penalties which they had incurred by transgressing 
 the laws of the state, and which God, as their political 
 Sovereign, would have inflicted on them, unless these 
 atonements had been made for them year by year con- 
 tinually, chap. X. 1. 
 
 As for the tabernacle and its vessels, including the 
 most holy place where the divine presence resided, these 
 were also purified with the blood of sacrifices, for so the 
 law expressly required, "He shall make an atonement 
 " for the holy place, because of the uncleanness of ^e 
 *' children of Israel, and because of their transgressions 
 " in all their sins*, and so shall he do for the tabernacle 
 " of the congregation that remaineth among them in the 
 ** midst of their uncleanness,'* Lev. xvi. 16. This was 
 performed in the following manner: The high-priest car- 
 ried the blood of the appointed sacrifices within the vail 
 into the most holy place, and sprinkled it with his finger 
 seven times on the mercy-seat, and seven times before it ; 
 and in like manner he sprinkled the outer apartment, or 
 tabernacle of the congregation, and the altar. Lev. xvi* 
 14, 20. As these things were incapable of moral pollu- 
 tion, their uncleanness must have been of a ceremonial 
 kind, contracted as is expressed, ** by their remaining 
 '* among the people in the midst of their uncleanness ;" 
 so that it was derived from the people, and the services 
 performed in them by the priests on their account during 
 the preceding year. By the cleansing and reconciling of 
 these things, they were fitted anew to be used in the 
 worship of God, and the tabernacles were opened to the 
 prayers and other acts of religious worship to be per- 
 
 VOL. II. E 
 
50 A COMMENTARY ON [CHAP. IX. 
 
 formed by the priests and people daring the year follow- 
 ing. Now, as the people and the holy places were all 
 cleansed from time to time with blood ; and as without 
 shedding of blood, there was not even a temporal re- 
 mission granted by the law, nor access to God in his wor- 
 ship ; this was well calculated to give the Israelites a 
 deep impression of the holiness of God, of his irrecon- 
 cileable opposition to sin, and of the claims of his justice 
 upon the sinner ; while at the same time it had a shadow 
 of good things to come, by admitting the death of a 
 substitute for the guilty, and so prefiguring the sacrifice 
 of Christ, which at once and for ever was to take away 
 the sins of the true Israel, to procure for them access to 
 and acceptance with God in their services here, and to 
 open heaven for their reception hereafter. 
 
 Ver. 23. It was therefore necessary that the patterns of 
 things in the heavens should he purified with these; — ] 
 The tabernacle with its apartments and utensils, are called 
 the (vTTohiyfjicKloc) *' patterns of things in the heavens ;" 
 that is, the representations or resemblances of them; for 
 they were not the original patterns according to which 
 the heavenly things were made ; on the contrary, Moses 
 was admonished of God to make all things according to 
 the heavenly pattern which was shewn to him in the 
 mount ; so they were but copies and shadows of heavenly 
 things, chap. viii. 5. 
 
 The apostle infers that it was necessary that these things 
 should be purified with the blood of the legal sacrifices. 
 This necessity, I apprehend, must be owing to the ap- 
 pointment of God, both as to their first consecration to a 
 holy use, and to the continuance of that use by a yearly 
 renewed purification, without which they would become 
 unfit to answer the design of their appointment as resem- 
 blances of things in the heavens. It was therefore 
 necessary that the typical representations of things in the 
 heavens should be purified with these sacrifices ; 
 — hut the heavenly things themselves with better sacrifices 
 
CHAP. IX.] THE EPISTLE TO THE HEBREWS. 6t 
 
 than theseJ] Various explanations are ^iven of *'the lioa- 
 '' venly things themselves." Wesley says, " they signify 
 " our heaven-born spirits : what more they may mean we 
 " know not yet." vSeveral ancient commentators explain 
 them of the church under the gospel. Others, that they 
 might be sure not to miss the mark, include in them, " all 
 '' the effects of the counsel of God in Christ, in the re- 
 " demption, worship, glory, and eternal salvation of the 
 " church : Christ himself, in all his offices ; all the spiri- 
 " tual benefits and eternal effects of his redemption on the 
 " souls of men, with all the worship of God in him in the 
 *' gospel." But it is evident that {o!,v% rot, sttu^ocvioc) " the 
 <* heavenly things themselves," are the things which 
 were represented by the Mosaic tabernacle and what per- 
 tained to it : For that tabernacle which had the emblems 
 of the divine presence, and all the vessels of the ministry 
 in it, and in which the priestly services were performed, is 
 termed, " the example and shadow of heavenly things," 
 chap. viii. 5. — '' the patterns of things in the heavens," 
 chap. ix. 23. — "the holy places made with hands, which 
 " are the figures of the true," ver. 24. therefore *' the 
 " heavenly things themselves," which answer to these 
 figures and shadows as their truth and substance, must be 
 the heavenly " holy places and true tabernacle" of which 
 Christ is the minister, and " which the Lord pitched, ami 
 '* not man," chap. viii. 2. This is that *' greater and more 
 " perfect tabernacle, not made with hands," like the for- 
 mer, chap. ix. 11. It is the true holy place, into which 
 Christ hath entered as High-priest, now to appear in the 
 presence of God for us, and is expressly declared to be 
 (xvlov rov 8gavov) heaven itself, ver. 24. 
 
 But it may be asked. What need had the heavenly things 
 or holy places themselves of being purified, since they 
 never had any impurity in their nature, nor were defiled 
 by other things, as no unclean thing can enter there ? In 
 answer to this let it be considered, — 1st. That though tlu? 
 typical representations of heavenly things had no moral 
 
 K 2 
 
52 A COMMENTARY ON [CHAP. IX. 
 
 impurity in themselves, and though neither person nor 
 thing" ceremonially unclean was permitted to enter into 
 the outer, far less into the inner tabernacle, to defile it ; 
 yet we have seen that it was necessary that they should be 
 purified with blood on account of the uncleanness of the 
 people^ and that they might thus be opened and fitted for 
 their admission to and acceptance with God and his wor- 
 ship. Now, as to the heavenly things, it may be observed, 
 that though Christ himself had no sin of his own, yet, as 
 the substitute of sinners, he sanctified and devoted himself 
 to be a sacrifice for their sins, John xvii. 19. and by the 
 blood of his sacrifice he was fitted as their High-priest to 
 enter with his oblation into the holiest of all, being thus 
 made perfect or consecrated through his sufferings, and 
 furnished with something to offer there on their account, 
 Heb.ii. 10. v. 8, 9* vii. 28. viii. 3. — 2d. By his entering into 
 heaven with the blood of his own sacrifice he hath 
 (evexatviffev) dedicated and opened for all believers a new- 
 made and living way of access into the holiest, by which 
 they may draw near in their spiritual worship with bold- 
 ness, and the full assured faith of acceptance through his 
 mediation, having their hearts sprinkled from an evil con- 
 science by his blood, Eph. iii. 12. Heb. iv. 16. x. 10 — 23. 
 — 3d. Lastly, he hath gone into heaven (zron^aoxt) to pre- 
 pare a place for the everlasting habitation of the saints, 
 and will come again to receive them to himself, that where 
 he is there they may be also, John xiv. 2, 3. So that the 
 purification of the heavenly things was necessary on ac- 
 count of the uncleanness of the people, and signifies to 
 fit, prepare, and render them accessible to them in their 
 worship, and in all their intercourse with a holy God, 
 
 This was done by better sacrifices than those appointed 
 by the law, whose efficacy did not extend to heavenly 
 things. By better sacrifices, the apostle intends the sacri- 
 fice of Christ, which was but one, and only once offered, 
 as he clearly shews, ver. 25, 26, 27. x. 12, 14, 18. but here 
 he uses the plural, to give dignity to it, as effectually 
 
CHAP. IX.] THE EPISTLE TO THE HEBREWS. 53 
 
 answering all the substantial ends of sacrifice, in procur- 
 ing the everlasting pardon of sin, access to the throne of 
 grace while here, and to the enjoyment of eternal life 
 hereafter; and which all the sacrifices of the law could 
 not procure, however numerous and often repeated. But 
 this better sacrifice was not presented and offered in the 
 earthly tabernacle ; 
 
 Ver. 24. For Christ is not entered into the holy places 
 made with ha?ids, which are the figures of the true ; hut in- 
 to heaven itself y now to appear in the presence of God for 
 us ;] It was the distinguished honour of the high-priest 
 under the law, and that in which his peculiar ministry 
 chiefly consisted, to enter yearly with the blood of atone- 
 ment into the holy places of the tabernacle or temple, and 
 particularly into the most holy places, where the divine 
 throne and presence resided, which notwithstanding were 
 but holy places made with hands, or of human workman- 
 ship, and only figures of the true or heavenly holy places, 
 and of their services. The word rendered figures is ocvIiIvttoc, 
 antitypes, a word which we commonly apply to the things 
 which the figures signified ; but here it means the very 
 opposite, namely, the figures or types themselves, and 
 which he had just before termed ra inro^ziy^o^x, the ex- 
 amples, or resemblances of things in the heavens, ver. 28. 
 Now Christ, as our great High-priest, hath not entered 
 with his oblation into the holy places made with hands, 
 which were only typical resemblances of the true holy 
 places ; " but into heaven itself," that is, into the highest 
 heavens, the place of the peculiar residence of the Divine 
 Majesty ; and so he is said to have " passed through the 
 " heavens," chap. iv. 14. and to have '* ascended up far 
 ** above all heavens," Eph. iv. 10. The typical sacrifices 
 on the day of expiation were slain without, at the door of 
 the tabernacle of the congregation, Lev. xvi. 7. but the 
 offering and sprinkling of their blood was performed by 
 the high-priest, when he entered with it widiin flu* vail, 
 which was properly making the atonement,, and applying 
 
54 A COMMENTARY ON [CHAP. IX. 
 
 it to the actual purification of the patterns of heavenly 
 thinofs : So Christ's sacrifice was slain and his blood shed 
 on earth when he expired on the cross, bearing our sins 
 in his own body on the tree. But, in order to compleat 
 the atonement, it was necessary that he should, as High^ 
 priest, enter within the vail into heaven itself, with the 
 blood of his sacrifice, to present and offer it there as an 
 expiation before the throne of the Divine Majesty ; and 
 there he now continues to appear in the immediate pre- 
 sence of God, making intercession with him for us on the 
 ground of his meritorious and efficacious oblation. 
 , Ver. 25. Nor yet that he should offer himself often, as 
 the high-priest entereth into the holy place every year 
 with the blood of others /] The sense of this verse, and 
 its connection with the preceding, seem to stand thus, 
 " Christ has not entered into the holy places made with 
 " hands — oy^s, neither has he entered into heaven itself 
 " that he might offer himself often there, as the legal high- 
 '' priest entereth into the holy places of the tabernacle 
 " every year, with other blood than his own, namely, that 
 " of slain animals." 
 
 Here there is a striking: contrast stated between the mi- 
 nistry of the Aaronical high-priests in the typical holy 
 places, and that of Christ our great High-priest in heaven. 
 They entered into the holy places made with hands, but he 
 into heaven itself. They entered into the former with the 
 blood of slain animals, but he into the latter with his own 
 blood. They had to withdraw immediately after they had 
 accomplished the service of atonement ; but he continues 
 there now to appear in the presence of God for us. They 
 had to repeat this service yearly ; but Christ having made 
 a complete expiation of sin by his one offering, and ob- 
 tained eternal redemption for us, has left no room for any 
 farther offering for sin. Christ had therefore no occasion 
 to enter frequently into the heavenly sanctuary, as he 
 abides there continually ; nor to offer himself often there, 
 as the Jewish high-priest entereth yearly into the holy 
 
CHAP. IX.] THE EPISTLE TO THE HEBREWS. 55 
 
 places of the earthly tabernacle, to offer there the blood of 
 bulls and of goats. 
 
 Ver. 26. {For then must he often have suffered since the 
 foundation of the world ;) — ] As the blood which he offered 
 in heaven was his own blood, which was shed when he 
 suffered and died on the cross, and as his death was es- 
 sential to his offering, and necessary to his having some- 
 thing* to offer there, chap. viii. 3. so, upon supposition that 
 it had been necessary that he should have offered himself 
 often, or yearly, he must in that case have often suffered 
 death since the foundation of the world : That is, since 
 ever sin entered into the world, which was very soon after 
 the world was created. In this limited sense the phrase 
 is used in Luke xi. 50. But in opposition to his often 
 sufferinjr and offerins: himself since the foundation of the 
 world, the apostle says, 
 
 — hut now once in the end of the world hath he appeared 
 to put away sin by the sacrifice of himself] The words 
 are not avvlskzioc rn onoovos in the singular, which frequently 
 signify the end of the world, or the time of Christ's second 
 coming, as in Mat. xiii. 39, 40, 49. xxviii. 20. but they 
 are gwIsXsioc rm ciiuvuv, in the plural, and refer to a very 
 different period, namely, the time of Christ's first coming, 
 as the words following evidently declare. From the time 
 that sin entered into the world, and expiation by sacri- 
 fice became necessary, several ages had elapsed before 
 Christ came the first time, such as the antediluvian, the 
 patriarchal, and the age of the law, now near its close, and 
 which was the fulness of the time appointed for his first 
 coming, Mark i. 15. Gal. iv. 4. The words therefore should 
 be rendered, in the end, or at the conclusion or completion 
 of the afres ; and so they are to be understood in 1 Cor. 
 X. 11. The end for which he then appeared, or was ma- 
 nifested, was ** to put away sin by the sacrifice of himself." 
 That is, to make a complete and effectual atonement tor 
 sin at once, by his own sacrifice, and so, a^errjaiv, to abo- 
 lish all farther offering for sin. 
 
56 A COMMENTARY ON [CHAP. IX. 
 
 Macknight justly observes here, that this reasoning of 
 the apostle " supposeth two facts which are of great im- 
 " portance. The first is, that from the fall of Adam to the 
 *' end of the world, no man will be pardoned but through 
 " Christ's having offered himself to God a sacrifice for sin. 
 " The apostle's reasoning evidently implies this. For if 
 ** sinners may be pardoned without Christ's offering him- 
 " self a sacrifice, his offering himself so much as once 
 '* would not have been necessary, and far less his offering* 
 " himself often, as the apostle affirms, — The second fact 
 " implied in the apostle's reasoning is, That although 
 " Christ offered himself only once, and that at the conclu- 
 ** sion of the Mosaic dispensation, that one offering is in 
 ** itself so meritorious, and of such efficacy in procuring* 
 ** pardon for the penitent, that its influence reacheth back- 
 " wards to the beginning of the world, and forwards to 
 " the end of time." 
 
 The apostle insists much upon Christ's having offered 
 himself but once or once for all^ in order to set forth the 
 infinite worth and efficacy of his sacrifice, as having fully 
 satisfied Divine justice, and procured eternal redemption 
 for us ; consequently rendered all farther offering for sin 
 entirely useless. This is what he has chiefly in \'\ew in 
 the two succeeding verses, and also in the first part of the 
 following chapter. 
 
 Ver. 27. And as it is appointed unto men once to die, 
 hut after this the judgment /] He does not say, appointed 
 to all men without exception once to die ; because Enoch 
 and Elijah were translated to heaven in their bodies with- 
 out dying, and those who are alive and remain on the 
 earth at the second coming of Christ shall not die but be 
 changed, 1 Cor. xv. 51. 1 Thess. iv, 15, 17. But the 
 apostle here speaks according to the ordinary and general 
 course of things. The appointment of men once to die is 
 the sentence of God pronounced upon Adam's first trans^ 
 gression, viz. *'Dust thou art, and unto dust shalt thou 
 " return," Gen. iii. 19. This sentence affects all his pgs-i 
 
CHAP. IX.] THE EPISTLE TO THE HEBREWS. 57 
 
 terity. For " by one man sin entered into the world, and 
 " death by sin ; and so death passed through him unto 
 " all men, in whom all have sinned," Rom. v. 12. Deatli 
 here, strictly speaking, is not spiritual death in trespasses 
 and sins ; for it is the death which God appointed and 
 inflicted on mankind as the punishment of Adam's one 
 offence : Nor is it the second death ; for that is the punish- 
 ment of men's personal deeds done in the body, and suc- 
 ceeds the judgment : Rev. xx. 14. xxi. 8. whereas this is 
 a dying but oncCy the judgment is after it. It must there- 
 fore be that death which is so clearly expressed in the 
 sentence, viz. man's returning to the dust from whence he 
 was taken. 
 
 But this death does not put an end to men's existence ; 
 for as surely as they die once, so surely shall the judgment 
 take place after this. They shall all be raised from the 
 dead, and " appear before the judgment-seat of Christ, 
 *' that every one may receive the things done in his body, 
 " according to that he hath done, whether it he good or 
 **evil." John v. 28,29. 1 Cor. v. 10.; for then they 
 shall all receive their final sentence of everlasting hap- 
 piness or misery. Matt. xxv. 31 — 46. 
 
 Now as it is appointed unto men first to die once, and 
 their bodies to return to dust ; 
 
 Ver. 28. So Christ was once offered to hear the sins of 
 many : — ] The comparison here is between men's dying 
 once^ and Christ's being once offered, as opposed to the 
 repetition of the legal sacrifices. All mankind became 
 mortal, and were appointed to die once, not for their own 
 personal sins, but on account of the one offence of the first 
 man, their common father and representative : For '' by 
 ** one man's disobedience many were made sinners," hav- 
 ing the guilt of his sin so imputed to them, as to fall under 
 the sentence of death denounced upon it, Rom. v. 18, 19. 
 '* So Christ was once offered," not for any sin of his own, 
 for he knew no sin, but as the substitute of siinieis, " to 
 '' bear the sins of many." To bear sin is to suffer the 
 
58 A COMMENTARY ON [CHAP. IX. 
 
 punishment of it, Ezek. xviii. 19, 20. In this sense Christ 
 was made sin for lis, and suffered the just for the unjust : 
 The Lord having laid on him the iniquities of us all, he 
 was wounded for our transgressions, bruised for our ini- 
 quities ; he poured out his soul unto death, and thus " bare 
 ^* the sin of many," Isa. liii. e5, 6, 11, 12. or, as Peter ex- 
 presses it, " who his own self bare our sins in his own 
 body on the tree," 1 Pet. ii. 24. Now his being once 
 offered to bear the sins of many, has not only procured 
 for them a restoration from the first death which comes 
 by Adam*s one offence, and the pardon of their own 
 mamj offences, by which they had become liable to the 
 pains of the second death; but has also procured for 
 them a title to reign in eternal life, Rom. v. 16, 17. And 
 so he adds, 
 
 — and unto them that look for him shall he appear the 
 second time without sin unto salvation,"] The apostle men- 
 tions two personal appearances of Christ. The first was 
 when he appeared once in the end of the ages to put away 
 sin by the sacrifice of himself, ver. 26. It was then he 
 assumed the form of a servant, was made in the likeness 
 of man, and found in fashion as a man ; a man in a low 
 and afflicted condition, a man of sorrows and acquainted 
 with grief: This was the humble appearance he made, and 
 which was answerable to the gracious errand on which he 
 came. But when he comes the second time, O how dif- 
 ferent will his appearance then be ! He will then appear 
 without sin, that is, he does not come to suffer and die 
 a second time as a sacrifice for sin, nor yet to enter again 
 as High-priest into the heavenly holy place to present his 
 oblation afresh : But he will then appear visibly in his glory 
 coming from heaven, and all the holy angels in his train, 
 and shall sit on the throne of his glory, in all the power, 
 splendour, and majesty of the Judge of quick and dead of 
 all ages and nations, who shall be gathered before him to 
 receive their final sentence, Matt. xxv. 31, 32. Rev. xx. 
 11, 12, 13. This will be a terrible appearance to the 
 
CHAP. IX.] THE EPISTLE TO THE HEBREWS. 59 
 
 wicked, (for every eye shall see liim, Rev. i. 7.) ; but a 
 most joyful appearance unto them that look for him, or, 
 uTizy.lz'^^oij.zMois, that expect or wait for him ; that is, to bis 
 faithful servants, wlio believe the promise of his comin<**, 
 and are described as waiting for God's Son from heaven, 
 and as earnestly desiring and loving his appearing, 1 Thess. 
 i. 10. 2 Tim. iv. 8. Tit. ii. 13. and so are diligent that they 
 may be found of him in peace, without spot and blameless, 
 2 Pet. iii. 14. Therefore as Christ appeared the first time 
 to make an atonement for their sins by the sacrifice of him- 
 self; so he will appear the second time '' unto their salva- 
 " tion," or to confer upon them that complete and eternal 
 salvation, which he procured, prepared, and secured for 
 them by his first coming and succeeding mediation. 
 
 Some are of opinion, that the return of Christ from hea- 
 ven to earth at the last day, is here compared to, and was 
 typified by the return of the high-priest from the inward 
 tabernacle : For after appearing there in the presence of 
 God, and making- an atonement for the people in the plain 
 dress of an ordinary priest, Lev. xvi. 23, 24. he came out 
 arrayed in his magnificent robes, to bless the people who 
 waited for him in the court of the tabernacle of the con- 
 gregation : and it is thought that no image, for expressing- 
 the grand idea which the apostle intended to convey, 
 could be presented more suitably than this would be to a 
 Jew, who well knew the solemnity to which it referred. 
 But it is not clear that the apostle intends any such com- 
 parison. He had said in the preceding verse, that after 
 death is the judgment; and we know that the judgment 
 will take place at Christ's second appearance, Avhon he 
 shall punish his enemies, and bestow complete and eternal 
 salvation on them that wait for him : but 1 do not find 
 any thing answerable to this at the high-priest's return 
 from the inward tabernacle ; and as to his blessing the 
 people, this is what Christ has been engaged in ever since 
 the commencement of his mediation, Acts iii. 2(). Hob. vii. 
 25. though they are still waiting for the redemption of 
 
60 A COMMENTARY ON [CHAP. IX. 
 
 their bodies, and the completion of their happiness, when 
 lie appears again, Rom. viii. 23. Col. iii. 3, 4. Besides, 
 when the Jewish high-priest returned from the inward 
 tabernacle, after having made an atonement there, he made 
 a second atonement in his pontifical robes, for himself 
 and for the people, Lev. xvi. 24. which is directly con- 
 trary to all that the apostle says of Christ's offering him- 
 self only once ; and of his appearing the second time 
 without sirij that is, without offering himself again as a 
 sacrifice for sin. 
 
61 
 
 CHAP. X. 
 
 CONTENTS AND SCOPE. 
 
 The apostle in the foregoing* discourse having 
 shewn, that the tabernacle, priesthood, divine ser- 
 vices, and temporal blessings of the Sinaitic cove- 
 nant, were only worldly emblematical representa- 
 tions of the spiritual and heavenly things of the 
 gospel economy, he, in the beginning of this tenth 
 chapter, as a necessary consequence of all this, 
 infers. That as the legal dispensation, and particu- 
 larly its sacrifices, had only a shadow of good things 
 to come, and not the very image or real substance 
 of them, can never with these sacrifices which the 
 high-priests offer continually every year, make the 
 worshippers, for whom they are offered, perfect with 
 respect to pardon and purification of conscience, 
 ver. 1. This conclusion he farther establishes by 
 the following arguments ; — 1st. That if these sa- 
 crifices could have perfected the worshippers, they 
 would have ceased to be offered ; because, upon sup- 
 position that the worshippers were once perfectly 
 cleansed from guilt, their consciences would be no 
 longer disquieted with sin, as if any more or far- 
 ther sacrifice were necessary to expiate it ; wliereas, 
 in the repetition of these sacrifices, there is a re- 
 mem])rance of sins made yearly, ver. 2, 3. — 2d, 
 That, in the nature of things, it is simply impos- 
 
^^ A COMMENTARY ON [cHAP. X. 
 
 sible that the blood of brute animals, such as bulls 
 and goats, should take away the sins of rational 
 creatures, ver. 4. — 3d, That as the legal sacrifices 
 were ineffectual for this purpose, so they were to 
 be set aside by the one sacrifice of Christ. This 
 he proves from PsaL xl. 6 — 9. which represents 
 Messiah, on his coming into the world, as address- 
 ing God thus, ** Sacrifice and offering thou would- 
 " est not, but a body hast thou prepared me ; in 
 " burnt offerings and sacrifices for sin thou hast 
 " had no pleasure : Then, said I, Lo I come (in 
 ** the volume of the book it is written of me) to 
 " do thy will, God." On this remarkable pas- 
 sage, he observes. That Christ, by declaring that 
 all the sacrifices, which were offered according to 
 the law, were insufficient to please God, and then 
 by undertaking to come himself and do his will in 
 this respect, he sets aside the former institution 
 respecting the legal sacrifices, that he may establish 
 the second, namely, the will of God respecting his 
 own sacrifice ; and that by this will of God we are 
 sanctified through the oftering of the body of Jesus 
 Christ once for all, ver. 8, 9, 10. — That every or- 
 dinary priest standeth daily ministring, and offer- 
 ing often the same sacrifices, which shew s that they 
 can never take away sins ; but Christ having offer- 
 ed one sacrifice for sins, instead of repeating it, 
 he for ever sat down at the right hand of God ; 
 thenceforth waiting till his enemies be made his 
 footstool, as was promised him, (Psal. xc. 1.) For 
 
CHAP. X.] THE EPISTLE TO THE HEBREWS. GS 
 
 by one offering he hath perfected for ever the sanc- 
 tified, or procured everlasting pardon and accept- 
 ance for them, ver. 11, 12, 13, 14. 4th, He 
 
 proves this everlasting remission of sins from the 
 testimony of the Holy Spirit in the promise of the 
 new covenant, where, among other things, God 
 promises, "And their sins and their iniquities 
 " will I remember no more," ver. 15, 16, 17. 
 From which he concludes, that where God foririves 
 sins, so as never to remember them any more, 
 there can be no fartherhieed of any more offering 
 for sin, ver 18. 
 
 The apostle having finished the doctrinal part of 
 this epistle, and his admirable reasonings respect- 
 ing the divine dignity of the person of Christ, with 
 the superior excellence and efficacy of his priest- 
 hood and sacrifice, to the typical priesthood and 
 sacrifices of the Mosaic institution, he proceeds, in 
 this and the following chapters, to the practical 
 improvement of the whole, which he here intro- 
 duces by way of inference, from the foregoing dis- 
 course. 
 
 From the consideration that we now have free- 
 dom of access into the holiest by the blood of 
 Jesus, by a way new made and living, wliicli he 
 hath dedicated and opened for us through the vail, 
 that is, his flesh, and that we have a great priest 
 over the house of God, he exhorts the Hebrews 
 to approach unto God in his worshij) with a 
 true heart, having hearts sprinkled from an evil 
 
64 A COMMElNTARY ON [CHAP. X. 
 
 conscience, and the body washed in pure water, 
 ver. 19, 20, 21, 22. He also exhorts them to 
 hold fast the confession of the hope of salvation 
 through him without wavering; for he is faithful 
 that promised, ver. 23. — And as the means of sted- 
 fastness and perseverance in the faith, to consider 
 one another in order to provoke to love and to 
 good works ; and not to forsake the assembling of 
 themselves together for mutual edification, as some 
 of them had already done, but, on the contrary, 
 to be exhorting and encouraging one another to 
 stedfastness, and so much the more as they saw the 
 day of God's vengeance upon the unbelieving Jew- 
 ish nation drawing nigh, ver. 24, 25. — He sets be- 
 fore them the aggravated guilt, and dreadful but 
 certain punishment of apostates from the faith, 
 ver. 26 — 31. — And, on the other hand, to fortify 
 their minds against the fear of their persecutors, 
 he reminds them of the inward support which they 
 had experienced under their sufferings for the name 
 of Christ after they were enlightened ; with what 
 courage and constancy they then endured them ; 
 the kind part they took with their suffering bre- 
 thren ; the compassion which they shewed towards 
 himself while a prisoner, and the joyful manner in 
 which they took the spoiling of their goods, from 
 the assured hope which they had of a better and 
 an enduring substance in heaven, ver. 32, 33, 34. 
 He exhorts them therefore not to be discouraged, 
 or to cast away their boldness of faith and hope, 
 
CHAP. X.] THE EPISTLE TO THE IIERREWS. (j5 
 
 which, if continued in, will have a great reward, 
 ver. 35. — That in their present suffering state, 
 they had indeed need of patience, that, having 
 done the will of God by enduring to the end, they 
 might receive the accomplishment of the promise, 
 ver. 36. — Farther, to encourage them in patient 
 perseverance, he intimates, that their present 
 troubles would not be of long continuance ; for 
 that Christ would soon interpose for their relief; 
 and to this he applies what is said of Habakknk's 
 vision, chap. ii. 3. " For yet a little while, and he 
 " who is coming, will come, and will not tarry.'* 
 And, to shew that their only safety lay in holdino- 
 fast the faith, he cites ver. 4. " Now the just by 
 " faith shall live ; but if he draw back," God says, 
 ^' my soul shall have no pleasure in him,'' ver. 37, 
 38.' — Then he concludes with expressing his per- 
 suasion that the Hebrews were not of the number 
 of those who draw back unto perdition, but of 
 such as would continue to believe unto the salva- 
 tion of the soul, ver. 39. 
 
 PARAPHRASE. 
 
 Chap. X. 1. Wherefore the Mosaic law having 
 onli/ a shadow of the good things to come, and not 
 the very image, or suhstakce, of these tilings, can 
 never with the same sacrifices which they offer 
 each year, make those who come to them for ever 
 perfect in respect of pardon. 
 
 2. Otherwise, woidd tliey not have ceased to be 
 
 Vol. it. f 
 
66 A COMMENTARY ON [cHAP. X. 
 
 offered? Thei/ certainly would; because the wor- 
 shippers having been once purified y)or/i^m7^ would 
 have had no more conscience of sins, so as to need 
 any more sacrifice for them. 
 
 3. But in these sacrifices a remembrance of sins 
 is made every year. 
 
 4. For it is impossible in the nature of things^ 
 that the blood of bulls and of goats should take 
 away sin. 
 
 5. Wherefore, coming into the world he (Mes- 
 siah) saith, (Psal. xl. 6, 7, 8.) " Sacrifice and 
 ^'^ offering thou wouldest not; but a body thou 
 *< hast prepared for me ; 
 
 6. " Whole burnt offerings and sacrifices for sin, 
 " thou art not well-pleased with them: 
 
 7. ** Then I said, Behold I come (in the volume 
 " of the book it is written concerning me) to do, 
 " O God, thy will." 
 
 8. Having said above. That sacrifice and offer- 
 ings, and whole burnt offerings, and sacrifices for 
 sin (which are offered according to the law) thou 
 wiliest not, neither art well-pleased with them ; 
 
 9. Then he said, '' Behold I come to do, O 
 " God, thy will." Hereby he taketh away the 
 first kind of appointed sacrifices, their continuance 
 beiny no longer the will of God, that he may esta- 
 blish the second, namely, the sacrifice of himself 
 which was to do God's will. 
 
 10. By which will of God we are sanctified, or 
 effectually cleansed from the guilt of sin, through the 
 offering of the body of Jesus Christ once. 
 
CHAP. X.] THE EPISTLE TO THE HEliREWS. G7 
 
 11. And indeed, not only did the /dgh-jmesl of- 
 fer once every year, hut every ordinary priest, in his 
 
 course, standeth daily ministering- and offering- often 
 the same sacrifices, which shews that these never 
 can take away sins : 
 
 12. But he (Christ) having offered only one sa- 
 crifice for sins for ever sat down at the risflit hand 
 of God, vested with roj/al diynity and universal j^owcr 
 as a kinyly priest on his throne ; 
 
 13. Thenceforth waiting till his enemies be 
 made his footstool, as was promised to him, Psal. 
 ex. 1. 
 
 14. For by one offering of himself, he hath per- 
 fected for ever them that are sanctified by it. 
 
 15. .This the Holy Spirit also testifieth to us 
 in the promise of mukiny a new covenant, Jer. xxxi. 
 34. for after having before said, 
 
 16. " This is the covenant that I will make 
 *< with them after these days, saith the Lord, I 
 " will give my laws into their hearts, and upon 
 " their minds will I write them," he adds, 
 
 17. " And their sins and their iniquities, I will 
 " remember no more." 
 
 18. Now^ where remission of these is, no more 
 offering for sin is required, 
 
 19. Having therefore, brethren, freedom of ad- 
 mission into the entrance of the holies, by the 
 blood of Jesus; 
 
 20. Which entrance he hath dedicated for us ; a 
 way newly made and living, into the heavenly 
 
 f2 
 
68 A COMMENTARY ON [CHAP. X. 
 
 sanctuary, through the vail, that is, throu(jh the 
 vail of his flesh : 
 
 21. And having" a great Priest over the house 
 of God, who jjresents our worship to his Father 
 and makes intercession for us, 
 
 22. Let us approach to God through hhn with 
 a true heart, in full assurance of faith in his effi- 
 cacious mediation, our hearts being sprinkled from 
 an evil conscience, and our bodies washed in 
 clean water. 
 
 23. Let us hold fast the confession of the hope 
 without wavering; for faithful is he who hath 
 promised. 
 
 24. And, to promote our stedfast perseverance in 
 the faith, let us attentively consider one another 
 for the mutual excitement of love and good works. 
 
 25. Not deserting the assembling together of 
 ourselves, as is the custom of some ; but exhort- 
 ing one another ; and so much the more as ye see 
 the day of God's vengeance, foretold hy Christ, 
 (Mat. xxiv.) drawing nigh. 
 
 26. For if we sin wilfully by apostacy, after 
 having received the knowledge of the truth, no 
 more sacrifice for sins remaineth, 
 
 27. But some dreadful expectation of judg- 
 ment, and fiery indignation, which shall devour 
 the adversaries. 
 
 28. Any one who set at nought the law of Mo- 
 ses, died without mercy on the testimony of two 
 or three witnesses. 
 
CHAP. X.] THE EPISTLE TO THE HEBREWS. ()<> 
 
 29. Of how much sorer punishment, think ye, 
 shall he be counted worthy, who hath trampled 
 on the Son of God as an impostor, and reckoned 
 the blood of the covenant by which he was sanc- 
 tified, a common thing-, and hath insulted and 
 blasphemed the Spirit of grace ? 
 
 30. For we know him who hath said, (Dent. 
 xxxii. 35.) ** Vengeance helorifjeth unto me, I will 
 " repay, saith the Lord.'' And again, (ver. 30.) 
 *^ The Lord will judge his people." 
 
 31. It is a terrible thing to fall into the hands 
 of the living God, when taking vengeance on the 
 despisers of his Son and Spirit. 
 
 32. But, to renew gour courage and steadfastness, 
 call to remembrance the former days, in which 
 being hut latelg enlightened, ye courageouslg en- 
 dured a great conflict of sufferings ; 
 
 33. Partly indeed, in being made a public 
 spectacle both by reproaches and afflictions ; and 
 partly, in being companions of them who were 
 thus treated. 
 
 34. For ye also suffered with me in my bonds, 
 and took with joy the spoiling of your worldlg 
 substance, knowing in yourselves that ye have in 
 the heavens a better substance, and lasting. 
 
 35. Wherefore, cast not away your bob! n ess 
 in the faith, which, if maintained to the end, hath 
 a great recompence of reward in heaven. 
 
 36. For ye have need of ])atience midvr present 
 sufferings, that, having done the will of Cod hi/ 
 
70 A COMMENTARY ON [CHAP. X. 
 
 enduring to the end, ye may receive the accom- 
 plishinent of the promise. 
 
 37. For yet a very little while, and he v^^ho is 
 coming* v^^ill come, and will not delay. So that 
 i/oiir jyresent svfferings will not be long. 
 
 38. Now the just by faith shall live; but if he 
 draw back through unbelief, '* My soul," saith 
 God ** will not be well pleased with him." See 
 Hab. ii. 3, 4. 
 
 39. But we are not of them who draw back 
 unto destruction ; but of a persevering faith to 
 the obtaining the salvation of the soul. 
 
 COMMENTARY AND NOTES ON CHAP. X. 
 
 Ver. 1. Wherefore the law — ] As this verse is not a 
 proof of the doctrine contained in the foregoing chapter, 
 but an inference from it, the introductory particle ya.^ 
 should not be rendered for, but wherefore. By the law 
 we must understand the law of Moses, and particularly 
 all its institutions respecting the priesthood, and the 
 service of the tabernacle by sacrifices and other ordi- 
 nances of divine worship. This law 
 — having a shadow of good things to come, and not the 
 very image of the things, — ] Some imagine, that here 
 there is an allusion to painting ; (jkioc, shadow, denotes 
 the rude draught or outlines of a picture, and that av%v 
 rnv siaovoc, the very image, signifies the picture when 
 finished, and exhibiting the exact likeness of the 
 original. But I do not think the apostle alludes to 
 painting at all, but to the shadow of a body as distin- 
 
CHAP. X.] THE EPISTLE TO THE HEBREWS. 71 
 
 guished from the body itself. Thus, speaking- of tlie 
 ceremonial services, he says, '* which are a shadow of 
 *' things to come; but the body is Christ's." Col. ii. 17. 
 Here the shadow is opposed to the body itself, of Mhich 
 it has but an obscure resemblance; and such was tlie 
 priesthood, sacrifices, and services of the tabernacle: 
 They were '' not the very image of the things ;" or, as 
 the Syriac version has it, ^' not the substance of the 
 '^things themselves;" in which sense Chrysostom and 
 Theophylact also interpret the words. The *' good 
 ** things to come" were Christ's sacrifice, priesthood, 
 and ministry in heaven, with all the benefits of his 
 mediation. Now the law having but a shadow of these 
 good things, 
 
 — can never zmtli those sacrifices icliicli they offered year 
 hy year contmually, make the comers thereunto perfect.'] 
 Some refer eis- ro JirjvsKes-, continually, not to the offering 
 of the sacrifices, as our translation does, but to the per- 
 fecting of the comers thereunto ; and according to this 
 the sense will be. That the sacrifices of the law, being 
 only a shadow of the true sacrifice, can by no means 
 perfect for ever the comers to them. This seems to be 
 the true sense ; for it agrees exactly with the scope of 
 the apostle's argument, and particularly with what he 
 says, ver. 14. The sacrifices which are here particularly 
 mentioned are those which were offered year by year, 
 that is, on the tenth day of the seventh month, which 
 was the great day of yearly expiation of tlie sins of the 
 whole nation, on which the high-priest alone entered into 
 the holy of holies with the blood of the sacrifices, and 
 there presented and sprinkled it on and before the mercy- 
 seat, Lev. xvi. Now if those sacrifices, offered by 
 the high-priest on the most solemn occasion and nearest 
 approach to the Divine presence, could not perfect for 
 ever those for whom they were offered, much less couhl 
 the daily sacrifices offered by tlie ordinary priests do it. 
 The (oi ■zjqoaeqxoixEvoi) comers to, are the same with (oi 
 
72 A COMMENTARY ON [CHAP. X. 
 
 XxJ^Evovlss) the worshippers, in ver. 2. and is a term fre- 
 quently used in this epistle in that sense, as in chap, 
 vii, 25. X. 22. xi. 6. and they are so called from their 
 approaching- to God, or to his altar, with their oblations, 
 which could not for ever perfect them. The word ts- 
 Xsicoaoct, when used in a sacrificial sense as here, signifies 
 sometimes to consecrate, but most commonly to cleanse 
 from the guilt of sin ; and so it is explained in the next 
 verse by the worshippers being once purged, that is, com- 
 pletely and for ever pardoned. The legal sacrifices 
 could not procure this ; 
 
 Ver. 2. For then would they not have ceased to be of- 
 fered? — ] The Syriac and Vulgate want the negative 
 particle «x, not, and read it, " then would they have 
 " ceased." Other copies have not, but read the clause 
 interrooatively. The sense, however, is the same, viz. 
 that if the legal sacrifices had procured a perfect and 
 everlasting remission of sins, there would have been no 
 occasion to repeat them yearly ; they must, in that case, 
 have ceased to be oflfered any more; and the reason 
 given is, 
 
 — for the worshippers once purged, should have had no 
 more conscience of sins,"] Some may perhaps think, that 
 as men are contracting new sins, the repetition of a per- 
 fect sacrifice might be necessary to expiate them. But 
 this could not be necessary in respect of God, if one 
 sacrifice had made full satisfaction, so as to be of per- 
 petual efiicacy. — Nor would such a repetition be neces- 
 sary in respect of the conscience, if that one sacrifice 
 once offered were believed to be sufficient to obtain 
 continued pardon. 
 
 When the apostle, upon the supposition that the wor- 
 shippers are once purged, says, that they " should have 
 *' had no more conscience of sins," he surely does not 
 mean, that they would have no longer any consciousness 
 of sinning ; ^* for if we say that we have no sin, we 
 '^ deceive ourselves," 1 John i. 8. Nor does he mean 
 
CHAP. X.] THE EPISTLE TO THE HEBREWS. 73 
 
 that they would be insensible to the evil and demerit of 
 their sins ; for that is the state of a stupified or seared 
 conscience, 1 Tim. iv. 2. Neither does he mean that 
 they would find no more occasion for repentance, con- 
 fession of sin, or frequent application to the throne of 
 grace for mercy through that perfect sacrifice which once 
 relieved their consciences ; for that would contradict all 
 the directions and exhortations given to believers under 
 the gospel dispensation concerning these things. See 
 Mat. vi. 12. Heb. iv. 16. 1 John i. 8, 9. Rev. ii. 5. iii. 18, 19. 
 But from the nature of the apostle's argument, his mean- 
 ing appears to be this, That had the sacrifices of the law 
 procured a real and everlasting remission of sins, and 
 the worshippers believed they had such efficacy, tliey 
 would have had no more uneasiness of conscience on ac- 
 count of the sins for which the atonement was made, as 
 if that were not sufficient, or as if a farther atonement 
 were necessary to dischage them from the guilt of sin 
 before God ; but might have rested fully assured that 
 God required no farther satisfaction for sin, nor any more 
 oflering for that purpose ; consequently the repetition of 
 the sacrifices must have ceased. 
 
 Ver. 3. But in those sacrifices there is a remembrance 
 again made of sins every ?/ear.] So far were the legal 
 sacrifices from procuring real pardon, and satisfying the 
 conscience of the worshippers that their sins were to be 
 remembered no more, that in these very sacrifices which 
 were offered on the great day of expiation, there was 
 a remembrance again made of sins every year ; which 
 proves that they did not obtain real remission of sins iu 
 the new covenant sense by these sacrifices, otherwise 
 they would not have been thus remembered again: Be- 
 sides, this remembrance of sins did not merely respect the 
 sins they had committed during the preceding year, or 
 since the last annual atonement; but all their former 
 sins in general, as the confession then made seems to 
 import, Lev. xvi. 21, 22. 
 
74 A COMMENTARY ON [CHAP. X. 
 
 It has been a query with some, whether the remem- 
 brance of sins here respects God's remembering them, 
 or the worshippers' remembering- them in the way of con- 
 fession and acknowledgment. That the Israelites were 
 to remember their sins, and confess them on the day of 
 the annual atonement, is clear from Lev. xvi. 21, 31. 
 Nay, believers under the gospel must still remember 
 their sins, confess them and pray for the pardon of 
 them ; not indeed on the ground of a repeated sacrifice 
 of atonement, as under the law; but solely on the 
 ground' of the perfect atonement which Christ hath 
 made by offering- himself once, and that a fresh appli- 
 cation of its cleansing' virtue may be made to their con- 
 sciences. But by a remembrance of sins I think we are 
 chiefly to understand God's remeiM])erino' them, as 
 manifested in his instituting the repetition of legal sacri- 
 fices; which shewed these were insufficient to procure 
 pardon for the worshippers, and so their sins were still 
 remembered or marked against them. To this the pro- 
 mise of the new covenant is opposed, viz. " I will forgive 
 " their iniquity, and remember their sins no mure," Jer. 
 xxxi. 34. and which our apostle informs us is grounded 
 on Christ's one sacrifice, by which he hath perfected for 
 ever them that are sanctified. Heb. x. 14 — 19. Gr»d dc»es 
 not remember sins when he does not entail the curse on 
 them, nor require any more sacrifice to expiate them. 
 
 The apostle having proved, from the repetition of the 
 legal sacrifices on every yearly day of atonement, that 
 they could not make any real expiation of moral guilt, or 
 procure a full and final discharge from its penalty, he 
 proceeds farther to evince this from the nature of the 
 sacrifices themselves. 
 
 Ver. 4. For it is not possible that the blood of bulls and of 
 goats should take away sins."] — Bulls or bullocks and goats 
 were the sin-offerings on the yearly day of expiation, 
 though rams were also appointed for burnt offerings. Lev. 
 xvi. 35. He mentions only the blood of bulls and goats ; 
 
CHAP. X.] THE EPISTLE TO THE HEBREWS. 75 
 
 for as tbeir blood was their life, and the sheddino- of it 
 their death, so it was only the blood that was carried 
 within the vail, and by which the atonement was effected ; 
 and this is what the Lord himself declares, '' The life of 
 *' the flesh is in the blood, and I have given it to you upon 
 " the altar, to make an atonement for your souls ; for it is 
 " the blood that maketh an atonement for the soul." 
 Lev. xvii. IL 
 
 But the main thing to be attended to here is, what the 
 apostle denies to the blood of these animals, namely, that 
 it is not possible that it should, a(pai§etv, take away sins; 
 that is, expiate sins before God by a satisfaction given, 
 or price of redemption paid, adequate to the demands of 
 his justice, so as to procure p^ardon and acceptance with 
 him to eternal life. This the apostle denies to the blood 
 of all the repeated sacrifices of the law, and declares it im- 
 possible that sins should be finally and for ever expiated 
 by such means. Should it be asked, wherein lies this 
 impossibility? Might not God have accepted of these sa- 
 crifices as a sufficient atonement if he had pleased ? In 
 answer to this it might suffice to say, that in fact he was 
 not pleased to accept of them as sufficient ; nor were these 
 sacrifices, though of his own appointment, well pleasiuo- 
 to him. But we may add a few other considerations, as, 
 
 1. That these sacrifices are declared to be only a shadow 
 of good things to come, or of Christ's sacrifice and its 
 effects, and to suppose that God might be satisfied with 
 the mere shadow of an atonement is absurd, and betrays 
 very superficial views of the demerit of sin, and of the 
 claims of divine justice on the sinner. — 2. Had it been 
 possible for the blood of bulls and of goats to expiate sins, 
 there would have been no need for the sacrifice of Christ ; 
 and how then could the wisdom, goodness, and justice of 
 God appear in making the soul of his own well beloved 
 Son an offering for sin, if the blood of brute animals could 
 have answered that purpose, not to say equally well, but 
 in any degree? — 3. If the efficacy of a sacrifice has any 
 
76 A COMMENTARY ON [cHAP. X. 
 
 dependance at all on its nature and intrinsic worth ; and 
 if satisfaction must be made in the nature that sinned, 
 and had incurred the sentence of death, then it is plain 
 that the blood of bulls and of goats could have no possible 
 efficacy in expiating" the sins of men. Their nature was 
 very different from, and greatly inferior to that of mankind, 
 and therefore conld not represent them, or be a proper 
 substitute in their stead ; hence their death could bear no 
 proportion to the demerit of human guilt, nor could it be 
 a proper exam,ple of its punishment, so as to vindicate 
 the honour of the lawgiver, manifest his indignation against 
 sin, and secure his law from contempt, far less demon- 
 strate his justice in the forgiveness of sins. Thus it ap- 
 pears from the nature of things, that it was impossible that 
 the blood of bulls and of goats should take away sins. 
 
 We may add, that the death of any mere man could not 
 possibly expiate the sins of the world, not only because it 
 is no way adequate to such an effect, but also because all 
 mankind being sinners themselves, the sufferings of any 
 individual of them was due for his own sins, and therefore 
 could not go to the account of others. But the sacrifice 
 of Christ, being' every way adecpiate to all that God re- 
 quired as an atonement, has entirely abolished the legal 
 sacrifices, and effectually and for ever taken away sin. 
 This the apostle proves by a citation from Psal. xl. 6, 7, 8. 
 
 Ver. 5. Wherefore, when he cometh into the icorld, he 
 saith, ^' Sacrifices and offering thou luouldest not ; hut a 
 " body hast thou prepared me."] These and the follow- 
 ing words, though penned by David in the spirit of pro- 
 phecy, are spoken in the person of Messiah, as is usual in 
 the Psalms, and as the application of them by the inspired 
 apostle clearly shews. Indeed, they could in truth be 
 spoken by none else ; for David could not say, that God 
 did not desire any of the legal sacrifices or offerings from 
 him, who was a zealous supporter and strict observer of 
 the Mosaic institutions, though he knew, that without 
 truth in the inward parts, and a broken and contrite 
 
CHAP. X.] THE EPISTLE TO THE HEBREWS. 77 
 
 spirit for sin, such sacrifices would not be accepted, 
 Psal. !i. 6, IG, 17. Isa. i. 11. Nor could David in truth 
 say, that he came to do that will of God which all the 
 sacrifices of the law could not accomplish, namely, to ex- 
 piate sins. The words therefore apply to Christ, and to 
 him alone. 
 
 But it has been thought that Tfchere are some expressions 
 in this xlth Psalm which cannot be considered as Christ's 
 words, such as, " Mine iniquities have taken hold upon me, 
 " so that 1 am not able to look up : they are more than 
 *' the hairs of mine head ; therefore mine heart faileth me," 
 ver. 12. whereas we are sure that Christ was perfectly 
 free of all personal sins. In answer to this some have 
 given it as tlieir opinion, that the latter part of this Psalm 
 is not the prayer and complaint of Christ, but of David 
 respecting his own case : That though there are many 
 clear prophecies respecting Christ in the book of Psalms, 
 yet it does not follow, that every Psalm where these are 
 found must be wholly applied to him ; for there are several 
 instances, both in the Psalms and Prophets, of predictions 
 concerning Christ which seem to be abruptly introduced, 
 and a sudden transition is again made to another subject, 
 without any express notice of a change of persons : That 
 from the eleventh verse of this Psalm and downwards, 
 the subject appears to be changed, and not to have been 
 penned on the same occasion with the foregoing part of 
 it. That the Ixxth Psalm is here joined to the xlth, and 
 that ver. 11. and 12. belong to that Psalm, though 
 wanting when placed by itself, but seem necessary to 
 introduce the succeeding prayer and complete the sense; 
 for it begins abruptly with these words, — Goo?, to 
 deliver me: From all which they conclude, that ver. 12. 
 respects David's iniquities, and not Christ's who had 
 none. 
 
 But thouffh some of the things mentioned may be ad- 
 mitted, yet there is another solution of this seenung dilh- 
 culty which I think much preferable. All the sin-ofVer- 
 
78 A COMMENTARY ON [cHAP. X. 
 
 ings appointed by the law were perfectly free of all 
 iniquity or moral guilt in themselves, and indeed were 
 incapable of it ; yet the sins of the people were confessed 
 over, and laid upon them, in order that they might be 
 typically expiated or carried away: So, though Christ, 
 the great antitype of all the legal sacrifices, was without 
 any personal sin of his own ; yet as '' the Lord laid on 
 '' him the iniquities of us all," Isa. liii. 6. and *'made him 
 '^ to be sin for us, who knew no sin," 2 Cor. v. 21. he 
 might call them his iniquities, as being placed to his ac- 
 count for satisfaction, whereby he became responsible for 
 them : Or, which comes much to the same thing, by his 
 iniquities he may mean the punishment and sufferings 
 which as a substitute he sustained for the iniquities of his 
 people ; for the original word there used frequently sig- 
 nifies the punishment of sin, see Gen. iv. 13. xix. 15. Lev. 
 i. 5. Job xxi. 19. 2 Kinj^fS vii. 9. The words therefore in 
 ver. 12. may be understood of the sufferings of Christ as 
 a sacrifice for sin. These sufferings were the innumerable 
 evils which compassed him about, which made his soul 
 exceeding sorrowful even unto death, and which drew 
 from him prayers and supplications, with strong crying 
 and tears, unto him that was able to save him from death. 
 See Heb. v. 7. with the notes. 
 
 The words which the apostle cites from Psalm xl. he 
 says, were spoken by Christ " when coming into the world ;" 
 and indeed the words " Lo 1 come," and '' a body hast 
 " thou prepared me," plainly refer to the time of his incar- 
 nation. The expression imports his coming- from heaven 
 into the world ; for he frequently declares, that he " came 
 " down from heaven," John iii. 13. vi. 33, 38, 51. aiid 
 says, " I came forth from the Father, and am come into 
 " the world," John xvi. 28. 
 
 Now, as all the sacrifices of the law, (though of divine 
 appointment, and suited to answer their own end as a 
 shadow of good things to come) could not possibly ex- 
 piate sin, Christ is here represented, when coming into the 
 
CHAP. X.] THE EPISTLE TO THE HEBREWS. 79 
 
 world for that purpose, as addressing his Father in these 
 words, " Sacrifice and offering thou wouldest not," that is, 
 thou wouldest not accept of them as a sufficient atonement 
 or satisfaction for sin. The reason of this is, not because 
 they were not offered, xa7ai tov vofxav, " according- to the law," 
 for the contrary is affirmed, ver. 8. Nor are we to imagine 
 that God did not approve of the people's offering them in 
 obedience to his will, and disapprove of those who neg- 
 lected to offer them ; for the whole law and the prophets 
 testify the contrary, see Mai. iv. 4. True indeed, God 
 frequently rejects these sacrifices when offered by the 
 people in gross hypocrisy ; when they preferred these 
 external observances to inward holiness and moral obe- 
 dience ; or when they trusted to them for righteousness 
 and acceptance with God ; but none of these causes are 
 assigned here : The reason of God's rejecting' them was 
 their insufficiency to atone for sin, as our author has al- 
 ready abundantly proved. 
 
 But though these sacrifices were altogether ineffectual 
 for putting away sin, God of his infinite wisdom and grace 
 has appointed and provided a sufficient sacrifice for that 
 purpose, as is clearly intimated in these words, " but a 
 " body hast thou prepared me :" That is, thou hast pre- 
 pared for me a true human body, animated by a human 
 soul, constituting a complete human nature. These words 
 are exactly according to the LXX. but in our present 
 Hebrew copies the words are, '' mine ears hast thou open- 
 " ed," or digged. Commentators have gone to work 
 various ways in order to account for, and reconcile this 
 difference ; though they seem generally agreed that the 
 sense must have been once the same both in the He- 
 brew orio-inal and Greek translation. Some think that 
 " opening the ears" alludes to the law respecting a ser- 
 vant who did not chuse to go out free at the end of the 
 seventh year, in which case his ear was bored through 
 with an awl at the door posts, by which he was engaged 
 
80 A COMMENTARY ON [CHAP. X. 
 
 to serve his master for ever, Exod. xxi. 6. Deut. xv. 17. 
 Others think tliat, by a fig-ure of speech, the ear is put for 
 the whole body, it being the organ for receiving instruc- 
 tion unto obedience, according to Isa. 1. 5. " The Lord 
 *' God hath opened mine ear, and I was not rebellious ;'* 
 and so they explain, *' mine ears hast thou opened," to 
 signify, ** thou hast made me perfectly obedient to thee." 
 This indeed is a proper explanation of the words as they 
 stand at present in the Hebrew text of the Psalm ; but not 
 of the words, " a body hast thou prepared me," as in the 
 LXX. and in the apostle's citation. Some are of opinion 
 that an alteration has been made in the translation of the 
 LXX. to make it agree with the words of the apostle, which 
 they think is not a citation but his own explanation of a 
 mystery; and, as an evidence of this supposed alteration, 
 it is alleged, that some copies of the LXX. have oflia, ears 
 instead of aoui^x body, which is followed by the vulgar 
 Latin. But it does not appear that the apostle is"" giving 
 his own explanation of this clause more than any other 
 part of the citation : Nor is it likely that he would have 
 followed the LXX. in writing to the Hebrews, had it then 
 been different from the genuine Hebrew text which they 
 had among their hands : Neither is it likely that the LXX. 
 should have been afterwards altered to make it agree 
 with the apostle's words; for as none can be supposed to 
 have had any hand in this but officious and injudicious 
 Christians, so the numerous copies then existing both of 
 the Hebrew and Greek would have testified aofainst its 
 being admitted into the text, although it might have been 
 considered as a true explanation of the sense. As it can- 
 not well be questioned whether the authority of the LXX. 
 and that of the inspired apostle should weigh more than 
 that of the present Hebrew copies, I am inclined to think 
 that the Hebrew in this place has been altered through 
 the carelessness of transcribers, or perhaps through design 
 to weaken the evidence it affords, that the sacrifice of 
 
CHAP. X.] THE EPISTLE TO THE HEBREWS. Si 
 
 Christ's body once offered, lias for ever abrogated the 
 whole of the Mosaic sacrificature. The apostle goes ork 
 vv'ith the rest of the citation ; 
 
 Ver. 6. ^^ In hurnt-offerings and sacrifices for sin thou 
 " hast had no pleasure :'^^ In the first clause of the cita- 
 tion, ver. 5. and in this, several expressions are used, which 
 are not to be considered as synoniraous or mere repeti- 
 tions, but as referring" to the different kinds of sacrifice 
 appointed by the law. The Israelites were commanded 
 to offer sacrifices of certain beasts, of fowls, and of the 
 fruits of the earth. The chief of these were, 
 
 1. Burnt-offerings, which the Hebrews term Gnolah, 
 i, e. ascension, so called because their savour and virtue 
 ascended up from the fire towards heaven. The LXX. 
 term them oXoKocvlcoixxloi, i, e, whole biirnt-offerings ; for, 
 excepting their blood, which was brought into the holy 
 place for reconciliation, their bodies were entirely con- 
 sumed in the fire, Lev. i. 16, 27. and of these the priests 
 had no share but the skin. Bullocks and goats were thus 
 offered on the annual day of atonement, but on other oc- 
 casions other clean animals might be substituted. Under 
 this head may be classed the continual hurnt-offerings, and 
 also all occasional burnt-offerings, together with their ap- 
 pendages, the Mincha, or meat-offerings of flour, cakes, 
 baked or fried, salt, oil, frankincense, &c. and the drink- 
 offerings, or libations of wine poured out upon the sacri- 
 fice. These not being zohole burnt-offerings, the Lord's 
 part of them was burnt on the altar, and the remainder 
 belonged to the officiating priests, who thus partook witli 
 the altar. 
 
 2. There were sin-offerings, which in Hebrew are term- 
 ed Hattah, that is, sin : The LXX. also express the same 
 thing by ^y^o^olixy sin, and 9rs§i oc(Mcc{lia.s, for or concerning 
 sin. See Lev.'iv. '3, 20, 25, 29. ; and so it is said of Christ 
 that God a-i^x^ixv BTiQinazM, hath made him sin for us, that is, 
 a sin-offering, 2 Cor. v. 2L The sin-offerings were not 
 in all respects regulated by the law respecting the stated 
 
 Vol. if. g 
 
82 A COMMENTARY ON [cHAP. X. 
 
 annual and daily sacrifices ; but were oflered occasionally 
 sometimes for the sins of the whole community, at other 
 times for the particular sins of individuals. 
 
 S, There were the trespass-offerings, which the He- 
 brews call AsHAM, and the LXX. CTXri/x/xsXeta, Lev. v. 15. 
 Asham, as well as Hattah, is a name both for the sin and 
 the sacrifice. The crimes signified by these terms must 
 be different, at least in some circumstances, but it is not 
 easy in all cases to distinguish them. He that committed 
 Asham, which we render a trespass, is said to " sin through 
 " ignorance in the holy things of the Lord," and *'to com- 
 " mit any of these things which are forbidden to be done 
 ** by the commandment of the Lord, though he wist it not.'* 
 Lev. V. L5, 17. But whatever may be the ditference be- 
 tween Asham and Hattah, as to the nature or degree of 
 the crime, it is plain that the sacrifices or rites for ex- 
 piating them were different : None but rams and male 
 lambs were admitted for Asham, or trespass-offerings, Lev. 
 vi. 15, 18. but these were not used at all in Hattah, or 
 sin-offerings. The blood of the sin-offering was put upon 
 the horns of the altar. Lev. iv. 18, 25. whereas that of 
 the trespass-offering was sprinkled round about upon the 
 altar, chap. vii. 2. Besides sin-offerings were frequently 
 offered for the whole congregation of Israel, chap. iv. 13, 
 14. but trespass-offerings were offered only for private 
 persons. The difference of the appointed sacrifice, plainly 
 shews that there must have been a difference in the nature 
 or degree of the guilt. 
 
 4. Lastly, There were peace or thank-offerings, in He- 
 brew called SiiELAMiM, and by the LXX. ^vaia. aco%qis, 
 a sacrifice of salvation. The law concerning these offer- 
 ings we have in Lev. iii. and in vii. 11—23. where three 
 kinds of them are mentioned, ver. 12, 16. The principal 
 of these were offered for the whole congregation at the 
 feast of Pentecost, Lev. xxiii. 19. At other times they 
 were the free-will offerings of private persons as occa- 
 sion required ; and were offered in returninjv thanks to 
 
CHAP. X.J THE EPISTLE TO THE HEUREWS. 83 
 
 God for deliverances or benefits received ; also in solicit- 
 ing future favours, and in the performance of vows. Of 
 these oifering's, and also of the meat and drink-offerings 
 which accompanied them, after the Lord's part was of- 
 fered to him, the remainder was eaten both by the priests 
 and by those who brought them. 
 
 Now these are the sacrifices referred to, and concern- 
 ing- which Christ is represented as saying to his Father, 
 " Sacrifice and oflTerino: thou wouldest not. — In whole- 
 " burnt-ofTering's and sacrifices for sin, thou hast had no 
 " pleasure." In the LXX. it is «;c 'hrriacts, " thou didst 
 " not require," or " ask ;" but the apostle has it«)c zvlox.rt(jcx.s, 
 "Thou wast not w^ell pleased," q,d. Thou didst not 
 take complacency or rest satisfied in these as a pro- 
 per and adequate atonement for sin, or as what became 
 thy wisdom, justice, and holiness to accept of as such. 
 But when Christ came into the world to offer the sacrifice 
 of himself, the Father repeatedly declares by an audible 
 voice from the excellent glory, " This is my beloved Son 
 ** (ev oj w'^oKnaa) in wdiom I am well pleased," Mat. iii. 17. 
 xvii. 5. When therefore all other sacrifices were of no 
 avail to please God, Christ undertakes to do his Father's 
 will by yielding himself to be a sacrifice for the sins of 
 the world ; 
 
 V/er. 7. ^* Then said /, ho, I come (in the volume of 
 " the hook it is tcritten of me J to do thy .'nill, O God.'" 
 *' The volume of the book" is differently explained by 
 commentators. Some think the word xe(paXis, rendered 
 volume, should be translated the head, top, or heginnino; ; 
 others, the chief article or sum of the book. It may be 
 observed that books then w^ere not bound like ours, but 
 rolled up as it were like a large map, and so the word 
 may signify a roll, as it is rendered in Ezra vi. 2. Ezek. 
 ii. 9. iii. 1, 2, 3. Some are of opinion, that by the hook 
 is meant the hook of eternity, as they speak ; oihers, the 
 hook of the law. My own opinion is, that by the book 
 is meant not only the law, but also the prophets who 
 
 G 2 
 
84 A COMMENTARY ON [CHAP. X. 
 
 testified before hand the sufFerini^s of Christ, Acts iii. 18. 
 I Pet. i. 11. that book which he himself explained to 
 his disciples after his resurrection, and which contains 
 all that is written in the law of Moses, and in the pro- 
 phets, and in the Psalms concerning* him, and particu- 
 larly concerning his sufferings, Luke xxiv. 25, 26, 27, 
 44, 45, 46. And though Christ's vvords in Psal. xl. were 
 written before the writings of the succeeding prophets, 
 yet, by a common prophetic anticipation, they are re- 
 presented as spoken by him zt^hen coming into the worlds 
 long- after the scriptures of the Old Testament were 
 completed. 
 
 We may also observe, that the apostle, in his citations, 
 does not always quote the whole passage, but sometimes 
 such parts of it as are directly to his purpose : An in- 
 stance of this we have in ver. 16, 17. of this chapter. 
 So here, in citing Christ's words, '* Lo, I come — to do 
 ** thy will, O God," in the Psalm they are, " O my God," 
 with this addition, ''yea thy law is within my heart," or, 
 " in the midst of my bowels," as the Hebrew has it. 
 But from the whole we may learn, 
 
 1. That Christ came into the world in consequence of 
 being sent of his Father, as he frequently declares. He 
 came to do his Father's will, or to obey his command- 
 ment, especially the commandment to lay down his life 
 for the sheep, John x. 17, 18. xiv. 31. which is the point 
 the apostle has particularly in view as opposed to the 
 legal sacrifices. It was by the things which he suffered 
 as a sacrifice for sin, that he learned obedience even 
 unto death ; and obedience necessarily supposes a pre- 
 vious commandment. That he might be capable of this 
 obedience, it was necessary that a body should be pre- 
 pared or fitted for him; that is, a true and complete 
 human nature, susceptible of all those sufferings of mind 
 and body, in pouring out his soul unto death, which 
 were necessary to expiate and take away the sins of the 
 world. 
 
CHAP. X.] THE EPISTLK TO THE HEBREWS. 85 
 
 2. From the words we may also learn, how ready and 
 willing Christ was to do his Father's will, or obey his 
 commandment in this matter. Though he had the clear- 
 est view of the infinite evil and demerit of the sins of 
 mankind, and had fully before him all that he was to 
 suffer as their substitute; yet he cheerfully undertook 
 that arduous work which the Father gave him to do, 
 saying, " Lo, I come to do thy will, O my God." Had 
 he been reluctant or averse to comply with the will of 
 his Father, it would not have been proper and accept- 
 able obedience; but having also in view the glorious 
 effects which were to result from his obedience, his 
 whole heart was engaged in it; and so he adds, *' yea, 
 " thy law is within my heart." And as he was voluntary 
 in his undertaking, so was he in accomplishing it; for 
 though he was, by wicked hands, to be taken, crucified, 
 and slain. Acts ii. 23. yet in the foresight of this he says, 
 "Therefore doth my Father love me, because I lay 
 " down my life, that I might take it again. No man 
 *' taketh it from me, but 1 lay it down of myself: I have 
 " power to lay it down, and I have power to take it 
 « again. This commandment have I received of my 
 ** Father," John x. 17, 18. 
 
 The apostle now recapitulates the foregoing remark- 
 able passage, and applies it directly to his purpose. 
 
 Ver. 8. Above, token he said. Sacrifice and offering, 
 and burnt-offerings, and offering for sin, thou zcouldest 
 not, neither hadst pleasure therein ; (which are offered 
 
 by the law ;J 
 
 Ver. 9. Then said he, Lo, I come to do thy zcill, O 
 God. He taketh away the first, that he may establish 
 the second,-] Two things are obvious from these words, 
 —1. That God had no pleasure in the legal sacrifices as 
 a sufficient atonement for sin. This is plain from the 
 first part of Christ's address to his Father, *^ sacrifice 
 ** and offerings, whole burnt-oflerings and offering for 
 ^* sin, thou wouldest not, neither hadst iileasurr therein ; ' 
 
86 A COMMENTARY ON [CHAP. X, 
 
 and the apostle observes, that this is spoken of the sacri- 
 fices " which are offered, xoclx tov vo^ov, according to the 
 *' law," consequently were originally of divine appoint- 
 ment; which is all that the most zealous Hebrews could 
 plead for their continuance ; yet as Christ, who perfectly 
 knew his Father's mind, declares that he was not well- 
 pleased with them, they must be disannulled to give 
 place to a more acceptable and efficacious sacrifice. — 
 2. That the sacrifice of Christ has come in place of all 
 the legal sacrifices. This appears from the succeeding 
 part of Christ's words, " Then, said I, Lo, I come to do 
 " thy will, O God." Christ in all things did the will of 
 God ; but here the connection requires that it should be 
 more particularly understood of God's will or command- 
 ment to lay down his life as a sacrifice for the salvation of 
 sinners, John x. 17, 18. xiv. 31. This was the leading- 
 design for which he came into the world, JMat. xx. 28. 
 1 Tim. i. 15. for which a body was prepared him, Heb. 
 ii. 14, 15. and for which he took upon him the form of a 
 servant, Phil. ii. 7, 8. This is that one obedience or 
 righteousness by which many are made righteous or jus- 
 tified, Isa. liii. 10, 11. Eom. v. 18,19. and is that obe- 
 dience for which his Father loved him, and hath most 
 highly exalted and rewarded him, John x. 17. Phil. ii. 
 9, 10, II. On the whole of Christ's words in this cita- 
 tion the apostle observes, that " he taketh away the first, 
 *' that he may establish the second :" That is, he abolishes 
 the former institution of the legal sacrifices, that he may 
 establish the latter will of God which he came to do by 
 offering the sacrifice of himself. 
 
 Ver. 10. By the which will ive are sanctified, through 
 the offering of the body of Jesus Christ once for alL'\ 
 Christ had said, ** Lo, I come to do thy will, O God," 
 and here the apostle, referring to that, says, '* By the 
 ' which will," that is, by the doing which will of God, 
 * we are sanctified." Sanctifying here, and indeed 
 throughout the most of this epistle, does not directly 
 
CHAP. X.] THE EPISTLE TO THE HEBREWS. 87 
 
 signify the producing of inherent moral purity in the 
 subjects of it; but is to be understood in a sacrificial 
 sense, i, e, such cleansing or purifying as is effected by 
 expiation or atonement ; and chiefly consists in the re- 
 mission of sins, the purification of conscience from its 
 guilt, and in being consecrated or separated to God and 
 his service as his peculiar people. (See note on chap, 
 ii. 14.) And this sense is clear from the means to 
 which this sanctifying is ascribed, it being " through 
 *' the offering of the body of Jesus Christ once." For 
 " Jesus, that he might sanctify the people with his own 
 " blood, sufiered without the gate," chap. xiii. 12. 
 Christ's offering is here termed his bodij^ plainly refer- 
 ring- to the citation ver. 5. where, according to the read- 
 ing' of the LXX. the words are, " a body hast thou 
 '* prepared me :" But it signifies a body animated by a 
 human soul, and so capable of suffering-, or of being 
 slain as a sacrifice ; and it has already been observed, 
 that his whole human nature is intended by his body. 
 Thus, by the express testimony of the Jewish Scriptures, 
 the apostle has proved, that as the legal sacrifices were 
 at first established by divine authority, so they are 
 abolished by the same authority ; and that the sacrifice 
 of Christ alone is that in which God rests satisfied, or is 
 well pleased with as an atonement for the sins of men. 
 
 From this to the 19th verse the apostle briefly sets 
 forth the superior dignity, excellence and efficacy of 
 Christ's priesthood and sacrifice to those under the law. 
 
 Ver. 11. And every priest standeth daily ministring, 
 and offering oftentimes the same sacrifices which can 
 never take away sin:'^ Some copies read every high- 
 priest; but I prefer the common reading, which evi- 
 dently includes the ordinary priests who ministered xa^' 
 v)(xiqocv, daily, while it does not exclude the peculiar 
 ministry of the high-priest from time to time. See chap, 
 vii. 27. The high-priest was indeed a more eminent 
 type of Christ than the ordinary priests were ; but both 
 
88 A COMMENTARY ON [cilAP. X* 
 
 of them prefigured him in his priesthood and ministry ; 
 and so are both distinctly mentioned in that view, chap, 
 ix. 6, 7. and may be understood as included here. 
 
 Every Aaron ical priest " standeth daily ministring." 
 They performed their ministry in the standing" posture of 
 humble worshippers, and were not permitted to sit down 
 in the presence of God, as if their work had been com- 
 pleted. They were "daily ministring:" The ordinary 
 priests in their turn were employed every day, morning- 
 and evening, in the service of the tabernacle: The high- 
 priest was also engaged from time to time, and parti- 
 cularly on the anniversary day of expiation. But there 
 was no end of their work: They had continually to 
 begin afresh as if nothing had yet been done ; and had 
 still to go on with a continued repetition of their services 
 day by day, and year by year continually. The work 
 they were more especially engaged in was " offering 
 ''sacrifices;'* all of which laboured under the same 
 essential defect; they " could not take away sins." 
 They could not do it in the sight of God, by satisfying 
 the demands of his justice; nor could they cleanse the 
 conscience of the sinner so as to give him peace with 
 God. Let them be offered ever so often, or with ever so 
 much cost, solemnity and punctuality, they coidd (shTuols) 
 never, by any means, or at any time, really take away 
 sins, or procure an everlasting pardon of them. 
 
 Ver. 12. But this man^ after he had offered one sacri- 
 fice for sins, for ever sat down on the right hand of God.^ 
 Man is here a supplement, though not distinguished as 
 such ; perhaps the designation priest or high-priest would 
 have suited better in contrasting Christ with the legal 
 priests. Both he and they offered sacrifice for sins; but 
 their ministry differed essentially from his in various 
 respects : They offered mamj sacrifices, and often-times 
 the same ; but he offered but one sacrifice, and that only 
 once : They offered the blood of others, such as of bulls 
 and of 2;oats; but he offered himself his own blood: 
 
€;iIAP. X.] THE EPISTLE TO THE HEBREWS. 89 
 
 They stood daily ministring and offering* those sacrifices, 
 which, as they could never take away sins or please God, 
 could not procure them rest in his presence, as if their 
 atoning service was ended ; whereas Christ, after he had 
 offered one sacrifice for sins, for ever sat down on the 
 right-hand of God. 
 
 His sitting down on the right-hand of God, or, of the 
 Majesty on high, is several times mentioned in this epistle. 
 See chap. i. 3. viii. 1. xii. 2. And this is stated as the 
 consequence of his one sacrifice, and as a proof that it 
 is complete and final, so as to leave no room for any other 
 expiatory sacrifice, nor for a repetition of his own, he 
 being now seated at God's right-hand, never more to 
 suffer or die. It is also a conclusive proof that God is 
 well-pleased and fully satisfied with this one offering, 
 since, as the consequence and reward of it, he has ad- 
 vanced him in human nature to the highest station of 
 dignity and honour, next to himself; for the Father's 
 inviting him to sit at his right-hand (Psal. ex. 1.) imports 
 his conferring on him royal dignity, power and universal 
 dominion as Kino- and Lord of all ; and to this is added 
 the promise of a complete and final conquest of all his 
 enemies; " Sit thou at my right-hand until I make thine 
 *' enemies thy footstool :" So that " he must reign till he 
 *' hath put all enemies under his feet: and the last ene- 
 " my that shall be destroyed is death." 1 Cor. xv. 25, 26. 
 This excludes every idea of his coming to suffer again 
 for sin. " He was once offered to bear the sins of many ; 
 " and unto them that look for him shall he appear the 
 ** second time without sin," i, e. without a sin-offering, 
 " unto salvation." Chap. ix. 28. Instead therefore of 
 his coming to die a second time as a sacrifice, he is 
 
 Ver. 13. From henceforth expecting till his enemies be 
 made his footstool.'] From the time in which he sat 
 down at God's right-hand as High-priest and King, his 
 atonement was completed and for ever accepted; and 
 as to (to XoiTTov) the rest, or what remains of his work, he 
 
90 A COMMENTARY ON [CHAP. X. 
 
 is thenceforth expecting- or waiting till (according to his 
 Father's promise, Psal. ex. 1.) his administration shall 
 issue in the complete and final destruction of all his 
 and his people's enemies : But as to any farther offering 
 for sins, he hath entirely put an end to that, and to any 
 farther need of it; ^ 
 
 Ver. 14. For by one offering he hath perfected for ever 
 them that are sanctified.'] The word rsXeto^aa/, to 7nake 
 perfect, is used in different senses, and the kind of per- 
 fection intended must be determined by the nature of 
 the means by which it is effected, and also by the nature 
 and condition of the person or thing to which it is ap- 
 plied. Here the means is Christ's one offering, and as 
 the leading design of that was to make atonement for 
 sins, and procure such a remission of them as that God 
 should remember them no more, as explained in the 
 following verse ; so to perfect for ever in that sense, is 
 to procure a complete and everlasting pardon of sins for 
 them. Christ hath done all that was necessary to this by 
 his one offering, which therefore is never to be repeated. 
 The persons who are perfected by it are ras ayja^o/xevas-, 
 the sanctified; that is, those to whom the benefit of his 
 sacrifice is actually applied, and so have their hearts 
 purified from an evil conscience, through faith in the suf- 
 ficiency of the, blood of Christ to cleanse them from all 
 sin, and to obtain their acceptance to eternal life. Thus 
 they '* are sanctified through the offering of the body of 
 " Jesus Christ once," ver. 10. So that both the words 
 perfected and sanctified are to be taken in a sacrificial sense, 
 and expressive of the effects of Christ's one offering. 
 
 Ver. 15. Whereof the Holy Ghost also is a witness to 
 us ; — ] In proof of what he had just now advanced, viz. 
 that Christ by one offering hath perfected for ever them 
 that are sanctified, he refers the Hebrews to the testimony 
 of the Holy Spirit in Jer. xxxi. 34. as a full attestation 
 to the truth of it. The testimony he has particularly in 
 view is a promise of the new covenant of which Christ is 
 
CHAP. X.] THE EPISTLE TO THE HEBREWS. 91 
 
 Mediator, and which he has procured and ratified with 
 his blood, namely, the promise of the everlasting remis- 
 sion of sins ; 
 
 —for after he had said before,"] That is, after the Lord 
 had previously mentioned some other promises, such as, 
 
 Ver. 16. " This is the covenant that I will make with 
 *' tUem after those days, saith the Lord,' I will put my 
 *' laz0s into their hearts, and in their ininds will I write 
 " them /] He then adds, 
 
 Ver. 17. " And their sins and iniquities will I remem- 
 *' her no more,^'"] As ver. 16. seems to be nrierely an in- 
 troduction to the 17th verse, on which the apostle's proof 
 evidently rests, to mark this the more distinctly, I have 
 prefixed the words he then adds, and am informed that 
 there are some copies which have a reading equivalent to 
 this; but supposing it not to be genuine, and an addition 
 to the original text, it is at least a necessary supplement, 
 without which our author's sense would not be so obvious. 
 
 Under the old covenant, and as an essential part of it, 
 the Lord appointed the repetition of sacrifices, and parti- 
 cularly of the yearly atonement, in which there was ** a 
 " remembrance again made of sins every year," as being 
 not really expiated by these, but still charged to account, 
 ver. 3. and the reason given is this, " for it is not possible 
 " that the blood of bulls and of goats should take away 
 *^ sins, ver. 4. But in the promise of the new covenant, 
 which was to be made and established in Christ's blood, 
 the Lord says, " their sins and iniquities will I remember 
 *' no more." From which the apostle draws this obvious 
 conclusion. 
 
 Ver. 18. Now z&here remission of these is, there is no 
 more offering for sin.] Here the apostle explains " re- 
 *' membering sins no more," to be the remission of them ; 
 and it is clear, that where God forgives iniquities, so as 
 never to remember them any more, no farther atonement 
 is either required or needful. Thus the Holy Spirit hath 
 
92 A COMMENTARY ON [CHAP. X. 
 
 testified, ** that by one offering' Christ has perfected for 
 " ever the sanctified," ver. 14. See note on chap. viii. 12. 
 
 From what the apostle has said of Christ's sacrifice, and 
 confirmed by ihe testimony of the Holy Spirit, we may 
 learn what to think of the doctrine of the Chmxh of Rome, 
 respecting what they call the sacrifice of the mass, which 
 was established by the council of Trent, and declared to 
 be a ** true and proper propitiatory sacrifice for sin," (Sess. 
 xxii. Can. 1. 3.) in offering which the Roman priests are 
 so incessantly employed, and in which the Papists are 
 taught to trust for the pardon of their sins, in proportion 
 to the number of masses, which either by favour, money, 
 or legacies, they can procure to be said for them, after they 
 are dead. This is evidently (as Macknight observes), 
 a most impudent and pernicious error, as it proceeds on 
 the supposition, that the offering of Christ's body once is 
 not suflicient to procure the pardon of sin for ever, but 
 must be frequently repeated ; consequently that the testi- 
 mony of the Holy Spirit, and the apostle's conclusion from 
 it, is false, viz. that " there is no more offering for sin." 
 Should they reply, that their mass is only the repre- 
 sentation and commemoration of the sacrifice of Christ, 
 this would be to give up the cause ; for a representation 
 and commemoration of a sacrifice, is not a sacrifice at all, 
 far less a true and proper propitiatory sacrifice for sin, as 
 they affirm. 
 
 The apostle having finished the doctrinal part of this 
 epistle, he now proceeds to the practical improvement of 
 it, in a variety of instructions, exhortations, and cautions, 
 from this to the conclusion ; and he begins here with an 
 exhortation, which he introduces by way of inference from 
 the foregoing discourse, and the encouragements it affords 
 in our approaching God. 
 
 Ver. 19. Having therefore, brethren, boldness to enter 
 into the holiest by the blood of Jesus,"] Upon the ground 
 of the perfection and efficacy of the sacrifice and priest- 
 
CHAP. X.] THE EPISTLE TO THE HERREWS. 93 
 
 hood of Christ, heh'evers have boldness. The word Hdppnaix 
 signifies properly frecrfo?;? of speech ; but by an easy figure, 
 signifies boldness^ or an holy filial confidence in approach- 
 ing the Divine Presence; and it is opposed to the state of 
 things under the law, particularly to the spirit of bondaoe 
 and fear, which prevailed in Old Testament worshippers, 
 and which was much influenced by the very institutions 
 and manner of their Avorship. 
 
 Believers have this freedom or boldness " to enter into 
 " the holiest," literally, " in the entrance of the holies." By 
 the Jwlies is meant that which was typified by the holy of 
 holies in the tabernacle and temple, and which is explained 
 to be heaven itself, chap. ix. 24. This is the New Tes- 
 tament seat of worship ; for there the glorious presence of 
 God resides ; there the mercy-sea:t or throne of grace is 
 placed, chap. iv. 16. and there Jesus our High-priest, the 
 minister of the holies, and of the time tabernacle, appears 
 in the presence of God for us, chap. viii. 2. ix. 24. So 
 that there is no holy place nor seat of worship on earth as 
 formerly: Yet it does not follow, that by '' the entrance 
 of the holies," the apostle directly means death, as the 
 learned Macknight explains it; for though the spirits of 
 just men do not personally enter into heaven till death, nor 
 their bodies till the resurrection ; yet those who, in this 
 life, worship God in spirit and in trutli, have access to the 
 throne of grace in heaven, and that with boldness and 
 confidence through the faith of Christ, chap. iv. 16. Eph. 
 ii. 18. iii. 12. This is what the apostle has here more 
 immediately in view; and by which he encourages the 
 Hebrews to the practical use of it in drawing near with a 
 true heart, &c. ver. 22. Believers who have this access 
 are greatly privileged above Old Testament worshippers : 
 *' The way into the holiest of all was not yet made mani- 
 " fest, while as the first tabernacle was yet standing," 
 chap. ix. 8. None but the high-priest alone had access 
 into the typical holy of holies, and he only but once a-year. 
 Neither the people nor the ordinary priesfs Mere permitted 
 
94 A COMMENTARY ON [CHAP. X. 
 
 to enter or worship t!here, nor so much as to look into it 
 but at their peril, Lev. xvi. 1, 2, 17. The people were kept 
 at a distance, standing without during the time of the ser- 
 vice, Luke i. 10. But now, in opposition to this, believers 
 have boldness in the entran.ce of the holies by the blood 
 of Jesus, 
 
 Ver. 20. By a new and living zoay which he hath con- 
 secrated for us through the vail, that is to say, his Jtesh :] 
 If this translation gives th e sense, it is neither by follow- 
 ing- the order, nor giving the etymological meaning of 
 some original words. The ^v which begins this verse, 
 seems to refer to rojv eiaooov in the foregoing, and signifies 
 ivhich entrance : Evsjcamc/sv signifies he hath 7iew made; but 
 as this word is used, Heb. ix. 18. to express the solemn 
 ratification of the Sinai tic covenant by the blood of sacri- 
 fice, it may here be ren dered dedicated or consecrated. Two 
 things are afiirmed of the way which is thus dedicated 
 for us, viz. that it is m^oaiparov ycon ^oxrav, newly slain and 
 living : To attribute these things to a way seems both un- 
 suitable and inconsistent ; but when we recollect that 
 Christ says, *' I am the way, and the truth, and the life : no 
 " man cometli unto ithe Father, but by me," John xiv. 6. 
 we may easily see how these things apply to him, seeing- 
 he also declares, *' I am the living one, and was dead ; 
 " and behold I am alive for evermore, Amen ; and have the 
 " keys of hell and of death," Rev. i. 18. He is the Lamb 
 that was slain as a sacrifice for our sins, and now he ever 
 liveth in heaven to make intercession for us, and so is the 
 way of our present access to, and acceptance with God in 
 our worship. Farther, as he is also possessed of the keys 
 of hell and of death, being the resurrection and the life, 
 and having power to raise us at last from the dead ; so he 
 is the way of our personal entrance into heaven itself, that 
 we may be ever with him. The apostle says, the way 
 which Christ hath dedicated for us into the holies is through 
 the vail, which he explains of his flesh. The entrance 
 into the holy of holies in the tabernacle and temple, was 
 
CHAP. X.] THE EPISTLE TO THE HEBREWS. 95 
 
 through the vail or curtain which separated it from the 
 holy place or court of the priests. What answers to that 
 vail, we are told, is Christ's flesh, that is, his body, or 
 human nature, in which he suffered as a sacrifice for us 
 on the cross, and which instead of precluding the people's 
 entrance into the presence of God as that did, has conse- 
 crated and laid open a way of access into the holies, for 
 all who draw near or come unto God through him, chap, 
 vii. xix. 25. for he " hath once suffered for sin, the just 
 *' for the unjust, that he might bring us to God," 1 Pet. 
 iii. 18. When Christ expired on the cross, the vail of 
 the temple was miraculously rent in twain from the top 
 to the bottom, Matt, xxvii. 51. and as this must have 
 laid open the holy of holies, I apprehend that the apostle 
 alludes to this circumstance when he calls Christ's flesh 
 the vail. 
 
 , Ver. 21. And haying an High-priest over the house of 
 God /] In the original he is here styled Uqs.oc /txsyav, a 
 Great Priest : Great in dignity, honour, and authority : 
 Such a Great Priest as has been before described at large, 
 every part of whose character and qualifications makes 
 him highly worthy of our most unlimited trust and confi- 
 dence in all our concerns with God. He is a Great Priest, 
 egri, over the house of God ; not a servant like Moses, but 
 a Son over his house, chap. iii. 5, 6. that is, over the uni- 
 versal church, the whole family of God in heaven and 
 earth, Eph. iii. 15. being the head over all things to the 
 church which is his body, Eph. ii. 22, 23. Col. i. 18. and 
 having full power effectually to manage and transact all 
 its aflfairs ; and as he is always living to make interces- 
 sion for us, he is able to save to the uttermost, them that 
 come unto God by him, Heb. vii. 25. So that he is in all 
 respects such an High-priest as became us, being fully 
 suited to our need, ver. 26. all which affords the highest 
 encouragement in our approaches and applications to God 
 through him. 
 
 The apostle having briefly mentioned the privileges of 
 
96 A COMMENTARY ON [CHAP. X. 
 
 believers under tlie gospel, proceeds to inculcate the 
 practical improvement of them. 
 
 Yer. 22. Let us draw near — ] q, d. Since every obstruc- 
 tion is now removed, and the way of access to God is 
 laid open by the sacrifice and mediation of Christ, let us 
 draw near, Yl^oaz^/oyioi.1, signifies to approach or come to 
 God in his worship and service. Hence w^orshippers are 
 termed comers, Heb. x. 1. comers unto God, chap. vii. 25. 
 chap. xi. 6. The exhortation to draw near or come to 
 God imports the whole of our intercourse with God in all 
 the exercises of religious worship, whether public or pri- 
 vate. The manner in which we are to draw near or ap- 
 proach unto God in his worship is 
 
 ' — with a true heart, — ] That is, with a sincere, honest, 
 and upright heart, or, as our Lord expresses it, we " must ' 
 '' worship the Father in spirit and in truth," John iv. 23, 
 24. This is opposed to hypocrisy, whereby men draw 
 near with their mouth, and with their lips do donour God, 
 while they have removed their hearts far from him, Isa. 
 xxix. 13 ; and it is also opposed to the letter or outward 
 typical worship of the law, and is the spirit and truth of it. 
 We are to draw near 
 
 — in full assurance of faith ^ — ] This 7rXv3§o(po§ta, or full 
 assurance of faith is not, as many conceive, an absolute 
 certainty of a man's own particular salvation ; for that is 
 termed the full assurance of hope, ch. vi. 11. and arises 
 from faith and its fruits : but the full assurance of faith 
 is the assurance of that truth which is testified and pro- 
 posed in the gospel to all the hearers of it in common, to 
 be believed by them unto their salvation, and is also termed 
 the full assurance of understanding, Col. ii. 2. Though 
 all that the gospel reveals, claims the full assurance of 
 faith as being divine infallible truth ; yet assurance being 
 here connected with the foregoing discourse as its improve- 
 ment, it seems more particularly to respect the assurance 
 of faith in the efiicacy and all-sufficiency of Christ's priest- 
 hood and one offering, for procuring pardon, access to 
 
CHAP. X.] THE EPISTLE TO THE IlEBTtRWS. 97 
 
 God, and acceptance with him in his worsliip here, con- 
 sequently an entrance into his immediate presence here- 
 after. Farther, we are to draw near 
 
 — having our hearts sprinkled from an evil conscience,—^'}. 
 This alludes to the sprinklings under the law whereby the 
 Israelites were cleansed from ceremonial defilements, and 
 so fitted to approach to God in his worship, Num. xix. 
 But instead of these legal sprinklings, which could not 
 make the worshippers perfect as pertaining to the con- 
 science, Heb. ix. 9. but only sanctified to the purifying of 
 the flesh or body, ver. 13. we are to draw near having 
 sprinkled hearts from an evil conscience, that is, from the 
 accusations and terrors of a guilty conscience, and that 
 through faith in the blood of Christ, which pacifies the 
 conscience and cleanseth it from dead works to serve the 
 living God M'ith freedom and acceptance, ver. 14. To 
 these particulars the apostle adds, 
 
 — and our bodies washed with pure icater,'] This may al- 
 lude to the divers washings or immersions under the law, 
 chap. ix. 10. and by which both the priests and people 
 were purified for approaching to God in worship, Lev. 
 xvi. 4. Num. viii. 7. Lev. xiv. 8. xv. 5—12. xvii. 15, 10. 
 But as it cannot be supposed that the apostle is exhorting 
 Christians to continue the use of these legal washings, it 
 is thought that by having the body zvashed he means the 
 cleansino- of the outward conversation from the deeds of 
 the body or filthiness of the flesh, Rom. viii. 13. 2 Cor. 
 vii. 1. and by pure water the purifying influence of the 
 Holy Spirit, which is compared to pure or clean water, 
 Ezek. xxxvi. 25. Such purification is without doubt es- 
 sentially necessary to our worshipping God acceptably. 
 
 But there are many learned and judicious commentators 
 who understand both the body and the zcater literally, and 
 explain these words of Christian baptism. That this is 
 what is meant appears very probable ; for there is no other 
 washing of the body appointed under the gospel but in 
 baptism : And it is most natural to understand both body 
 Vol. u. " 
 
98 A COMMENTARY ON [CHAP. X. 
 
 and water here in a literal sense ; for if having" the body 
 washed with pure water were to be understood entirely of 
 something" spiritual and internal, it would be hard to dis- 
 tinguish it from the sprinkling of the heart from an evil 
 conscience, mentioned immediately before, which seems to 
 be the spiritual signification of baptism. So also, I ap- 
 prehend, we must distinguish being" horn of water from 
 being horn of the Spirit^ John iii. 5. and the washings or 
 laver, of regeneration from the renewing of the Holy 
 Spirit, Tit. iii. 5. the former being- the outward sign, and 
 the latter the spiritual signification of baptism. Peirce, 
 who seems positive that baptism is here intended, says, 
 *' Our translators were doubtless in the wrong in joining 
 " this clause to the end of ver. 22. which most of the 
 " printed Greek testaments I have seen make the begin- 
 " ning of ver. 23. They, who, following the pointing of 
 *' our translation, understand our author as saying, * Let 
 *' our actions be washed and pure also,* will not easily 
 " produce any place of scripture wherein to acoixx, the body 
 " is put for the actions.^— But nothing can be more exact 
 " than this expression when understood of baptism, which 
 " is literally a washing of the body, and is also called the 
 " washing of regeneration,''' See also Whitby, Mack- 
 night, and many others. If this clause ought to begin 
 ver. 23. it will stand in close connection with the follow- 
 ing words, thus. And the body being washed with pure 
 ivater, — 
 
 Ver. 23. Let us holdfast the profession of our faith 
 without watering, — ] The original words are no^s'x.cofXEv 
 TTjv ofxoXoyiocv TYis sXTTi^or, " let us hold fast the confession 
 " of the hope ;" but our translators, on the authority of 
 one MSS. only, have substituted faith for hope. The dif- 
 ference, however, is not very material, since it is in believ- 
 ing that men are filled with joy and peace, and abound in 
 hope, Rom. xv. 13. faith being '' the confidence of things 
 hoped for," Ileb. xi. 1. according to Christ's commission 
 to liisapostles, Mat. xxviii. 19,20. Mark xvi. 15, 16. baptism 
 
CHAP. X.] TIIF EPISTLE TO THE HEBREWS. 99 
 
 was at first administered to none but tliose wlio were pre- 
 viously instructed in the doctrine of the gospel, and wljo 
 manifested their belief of it by a personal confession of 
 their faith in Christ, and of their hope of salvation through 
 him ; and so they received baptism as the sign of the re- 
 mission of their sins, Acts ii. 38, 41. xxii. 16, and of their 
 communion with and conformity to Christ in his death, 
 burial, and resurrection; and l)y it they were solenmly 
 engaged thenceforth to walk in newness of life, Rom. vi. 
 8—15. Col. ii. 11—14. Gal. iii. 27. Nothing- therefore 
 could be more pertinent than to urge the Hebrews lo 
 hold fast tlieir faifh and hope in Christ, which theyopeidy 
 and boldly professed in the face of danger at their bap- 
 tism ; and tliat they should persevere in this " without 
 '* wavering," or being moved either by the threats of their 
 persecutors, or the sophistical reasonings of false teach- 
 ers. To encourage them, and indeed all Christians, in 
 holding fast the confession of the hope, he uses this ar- 
 g'ument, 
 
 — for he is faithful that promised :] He had insisted 
 much on the promise of God made to Abraham, which 
 was confirmed with an oath, that we mioht have strono- 
 consolation who have fled to lay hold on the hope set be- 
 fore us, Heb. vi. 13 — 19. This promise has been already 
 accomplished so far as relates to the coming- of the Seed, 
 Christ, and is accomplishing in blessing- the nations in him, 
 who is the procurer and pledge of all the promises which 
 are yet to be accomplished, and all are yea and amen in 
 him ; and particularly the promise of the heavenly country, 
 the rest which remains (o the people of God, which is the 
 ultimate object of the Christian hope. Now as God has 
 promised to assist believers in every duty, to support them 
 under every trial, to give them the victory over their ene- 
 mies, and a glorious reward at last, which shall put an 
 end to all their present toils, and crown their labours \\'\{\\ 
 eternal happiness ; so the consideration that he is faithful 
 who hath promised, is one of tlu^slrongest encouragements 
 
 n 2 
 
100 A COMMENTARY ON [cHAP. X. 
 
 to hold fast the confession of the hope without wavering-. 
 As tlie means of mutually confirming' each other in the 
 hope of tlie gospel, anrl of promoting the proper fruits of 
 it among them, he gives them the following important 
 exhortation, 
 
 Ver. 24. And let us consider one another^ to provoke 
 unto love and to good works :~\ The word Kc/iavocofAEVj sig- 
 nifies, " let us attentively consider ;" for xocloc increases 
 the force of the word with which it is compounded. We 
 are not merely to be concerned about ourselves as de- 
 tached individuals, but, as members of one body interested 
 in each other. We are attentively to consider one ano- 
 ther's wants, infirmities, temptations, and dangers, and to 
 administer suitable assistance, advice, admonition, caution, 
 consolation, or encouragement, as the respective case of 
 each may require. By such means we are mutually *'• to 
 " provoke to love,'' that is, to stir up and excite each other 
 to that peculiar love which Christ has enjoined upon his 
 disciples in his new commandment, enforced by the exam- 
 ple of his love to them, and by which all men were to 
 distinguish them as his disciples, John xiii. 34, 35. We 
 are also to provoke each other to good zvorks, by which in 
 Scripture are generally meant kind and beneficial works, 
 .including particularly the work and labour of love to 
 Christ's name in ministring to the saints, Heb. vi. 10. 
 Rom. xi. 13. These are substantial fruits of true faith and 
 Q-enuine Christian love, and without which faith is dead, 
 and love is oidy in word and in tongue, James ii. 14, 18. 
 I John iii. 17, 18. 
 
 To provoke one another to love and to good works 
 from proper principles, gospel motives must be used, 
 which will have a direct tendency to strengthen and con- 
 firm each other in faith and hope. Again, whatever pro- 
 vokes to mutual love and its fruits, as it attaches Chris- 
 tians to each other, and strengthens their union, so it for- 
 tifies them against the attempts of the common enemy, 
 and makes them stand '' fast in one spirit, with one mind. 
 
CHAP. X.] THE EPISTLE TO THE HEBREWS. 101 
 
 " striving- together for tlie faith of the gospel, in nothing 
 " terrified by their adversaries." Phil. i. 27,28. Farther, 
 the exercise of brotherly love, and of the good works of 
 it, having the promise of the heavenly reward, produces 
 solid evidence in the conscience of believers that they 
 are of the truth, and have passed from death unto life, 
 1 John iii. 14, 19. and so diligence in the work and labour 
 of love is prescribed as the way of attaining to the full 
 assurance of hope, Ileb. vi. II. But as real Christian 
 love with its fruits cannot take place, nor the assurance of 
 hope be obtained, without holding fast the truth of the 
 gospel, which is the foundation of faith and hope, the 
 apostle cautions the Hebrews against the neglect of the 
 appointed means necessary to that end ; 
 
 Ver. 25. Not forsaking the assemhllng of ourselves to- 
 gether, as the manner of some is ; — ] The former direc- 
 tion may relate to their christian intercourse one with 
 another in general ; but this particularly and expressly 
 respects their stated and public assembling of themselves 
 for worship and mutual edification. It is by means of 
 the public assemblies or churches of the saints, that the 
 visible and scriptural profession of Christ's name is exhi- 
 bited and kept up in the world, Rom. i.8. 1 Thess. i. 7, 8. 
 and they are compared to golden candlesticks, or lamps, 
 as diffusinir the liffht around them, Rev. i. 20. It is in 
 these assemblies that the various gifts and offices were ai 
 first placed and exercised, 1 Cor. xii. 27—31. Gal. iv. 11, 
 12. and it is in them only that God's word and public or- 
 dinances of social worship, can be statedly either ad- 
 ministered or observed. The institution of churches, and 
 the social ordinances delivered to them by Christ and his 
 apostles, are in all respects most excellently calculated to 
 promote the union and mutual love of Christians, and to 
 edify and establish them in the faith and hope of the 
 gospel ; and therefore the apostle exhorls i\w Hebrews, 
 *' not to forsake the assembling of themselves together. 
 *^ as the manner" or custom " of some i.s." h appears 
 
102 A CX)MMENTARY ON [CHAP. X. 
 
 from this, that some of the Hebrews had so far given up 
 with the open profession of Christ's name as to withdraw 
 from the public assemblies of the church. Peirce is of 
 opinion that the cause of this was their bigotted attach- 
 ment to the ceremonial law, and their being disgust- 
 ed at the reception of Gentile converts into their fellow- 
 ship without conforming to it. In others it might be the 
 fear of persecution from their unbelieving countrymen : 
 But whatever were their reasons for this conduct, it ap- 
 pears, from its awful tendency afterwards mentioned, 
 that the apostle considered it as a symptom of begun 
 apostacy, and therefore cautions the rest of them against 
 leaving off the assembling of themselves together, which 
 was to relinquish the public profession of Christianity, 
 and the means of their mutual edification and establish- 
 ment. He also directs them how they were to be engaged 
 in their public assemblies, in order to promote the ends 
 of their union ; 
 
 — hut exhorting one another; — ] To exhort CTagaxaXe/v, 
 is earnestly to call, persuade, and excite men to their duty, 
 by setting the proper motives to it before them, some of 
 which are suited to awaken cautious fear, and others to 
 encourage hope and administer comfort. Exhortation 
 includes both, and so the same original word is sometimes 
 rendered to exhort, 1 Thess. iv. 1. and at other times to 
 cOmforty ver. 18. Though exhortation is a branch of the 
 work of pastors and teachers, and belongs to their office, 
 Rom. xii. 9. 2 Tim. iv. 2. Tit. i. 9. yet not exclusively, 
 but is the duty also of others, who have " knowledge, and 
 " are able also to admonish one another," Rom. xv. 14. 
 The apostle is not here addressing pastors in particular, 
 but all the brethren in general who may be in some mea- 
 sure qualified to speak to edification, exhortation, and 
 comfort. What he enjoins is a inutual duty, '' exhorting 
 " one another ;" and though one another is a supplement 
 here, yet the connection and sense require that it should 
 be supplied from the preceding verse. The duty pre- 
 
CHAP. X.] THE EPISTLE TO THE HEBREWS. 103 
 
 scribed is also a public duty to be performed in their as- 
 semblies ; " not forsaking the assembling* of yom'selves 
 " together, but exhorting." From the connection too, it 
 appears that the ends proposed for this mutual duty was 
 to establish each other in the faith and hope of the gospel, 
 and to provoke to love and to good works. The apostle 
 had formerly given a similar exhortation to the Hebrews, 
 and with the same view, chap, iii. 12, 13. "Take heed, 
 " brethren, lest there be in any of you an evil heart of 
 " unbelief, in departing from the living God: But exhort 
 '' one another daily, while it is called to-day, lest any of 
 '* you be hardened through the deceitfidncss of sin." To 
 stir them up to greater diligence in this, and every other 
 appointed means of promoting their establishment and 
 perseverance in the faith, he adds, 
 
 — and so much the more as ye see the day approaching,'\ 
 The day which is here more immediately referred to is 
 the day of the Lord's coming to put an end to the Jewish 
 church and state, and to punish that people for their infi- 
 delity and rejection of the Messiah, and persecution of his 
 followers. This day had been long and frequently fore- 
 told. It is termed '^ the great and terrible day of the 
 « Lord," Joel ii. 1, 2, 31. Acts ii. ID, 20. Our Saviour 
 predicting this awful event, says, *' These be the days of 
 " vengeance, that all things which are written may be 
 " fulfilled," Luke xxi. 22. As to the time, lie informs his 
 disciples, that the generation then living sliould not pass 
 till all be fulfilled, ver. 32. He also sets before them the 
 signs which were to precede that dreadful calamity, and 
 by which they might see the day approaching, or drawing- 
 nigh, ver. 8 — 12. for by the time of writing this epistle' 
 it was but about eight or nine years from the destruction 
 of Jerusalem and of the temple, which put an end to its 
 services. He assures his followers that there shall not an 
 hair of their head perish, ver. 18. But this safety they 
 were to expect only by attending to his instructions and 
 cautions against being deceived by false Christs and pro- 
 
104 A COMMENTARY ON [CHAP. Xi 
 
 pbets who were to arise, ver. 8. by avoiding* intemperance 
 and the cares of this life, which might put them off their 
 guard, ver. 34. and by persevering in the faith to the end. 
 Matt. xxiv. 13. In this way they might be assured of 
 escaping, not only the punishment that was coming on the 
 Jewish nation, but the still more dreadful punishment in a 
 future state, which awaits those who, having been once 
 enlightened, apostatize from the Christian faith. 
 
 Ver. 26. For if zee sin wilfully, after that zve have receiv- 
 ed the knozoledge of the truth, — ] To sin zoilfully does not 
 mean every sin which we commit with the consent of our 
 will; for it will he hard to mention any sin in which the 
 will is not more or less concerned. We find in scripture 
 many of the approved children of God falling into such 
 sins as necessarily implied a consent of the will for the 
 time ; yet they are not said to sin (s;t8(7ta;s) wilfully. Paul 
 was a blasphemer of Christ, and compelled others to blas- 
 pheme him; he was a persecutor and injurious, breathing- 
 out threatenings and slaughter against the disciples of the 
 Lord, Acts ix. 1. xxvi. 10, 11. 1 Tim. i. 13. Yet it is not 
 said that he did this zDilfully, but ignorantly, in unhelief, 
 Peter though he had much to learn, was a sincere lover of 
 Christ, and resolved to die with him ; yet he denied him 
 with imprecations and oaths, not ivilfully, hut through fear. 
 Mat. xxvi. 74. The expression to sin wilfully seems to refer 
 to Num. XV. 30, 31. where it is described as cZo/?2^- ought 
 presumptuously, or zoith an high hand, and as reproaching 
 the Lord, and despising or contemning the word of the Lord : 
 but the apostle shews that to sin wilfully against the gospel 
 is a more heinous sin, and deserves sorer punishment than 
 was inflicted on those who despised Moses' law, ver. 29. 
 
 This sin cannot be committed till "after we have re- 
 *' ceived the knowledge of the truth;" hence Paul could 
 not commit is ignorantly in unbelief. The knowledge of 
 the truth here is the same with being o?ice enlightened, 
 chap. vi. 4. (See the notes there and on ver. 5.) Peter 
 admits, that some, after they have knotm the way of righte- 
 
CHAP. X.] THK EPISTLE TO THE HEBREWS. 105 
 
 ousness, and escaped the pollutions oftlie world, throuo^h 
 the knowledge of the Lord and Saviour Jesus Christ, may 
 be a<^ain entangled therein and overcome ; turn from the 
 holy commandment delivered unto them ; and so like the 
 dog" return to his vomit, and as the sow that was washed, 
 to her wallowing in the mire, 2 Pet. ii. 19 — 22, And our 
 Lord in the parable of the sower shews, that men may 
 " receive the word icitli joy, and for a while believe, who 
 *' in time of temptation fall away," Luke viii. 13. These 
 and such passages shew, that men may not only knozc the 
 truth, but believe and have joy in it, and that it may have 
 a considerable influence on their conduct for a time, and 
 yet, after all, sin wilfully and fall away irrecoverably. For 
 such, the apostle says, 
 
 — there remaineth no more sacrijice for sins.'] Some ex- 
 plain these words and what follows as if the apostle had 
 said, " As the legal sacrifices are now abolished, and the 
 " temple wherein they were offered is about to be destroy- 
 ** ed, if we believers sin wilfully (and all sins are wilful) 
 '' after we have received the knowledge of the truth, we 
 *' have no occasion for any other sacrifice but what Christ 
 *' has already ofl'ered : But as to the unbelieving Jewish 
 " nation, who have rejected that sacrifice, nothing remains 
 *' to them but a certain fearful looking for of judgment," 
 &c. But as this gloss does not distinguish the wilful sin 
 of apostacy from other sins, nor apostates from the un- 
 believing Jews who never professed the faith of Christ; 
 and as it neither agrees with the words nor scope of the 
 passage, it is needless to spend time in a formal refuta- 
 tion of it. 
 
 Mr. Peirce on this passage says, " An emphasis is de- 
 ** servedly laid upon that word wilfully ; by which a wide 
 " difference is made between the case of those who are 
 " borne down for a time, and forced contrary to their own 
 " inclination, by the violence of their suflerings, to disown 
 " the truth, and those who deliberately aiul wilfully apos- 
 " tatize from Christianity. Of thiib latter only does he use 
 
106 A COMMENTARY ON [CIIAP. X. 
 
 ^' such sliarp expressions in tliis place, with which we may 
 ••* compare chap. vi. 4 — G. 2 Pet. ii. 20, 21." And on tlie 
 words there remaineth no more sacrifice for sins, he says, 
 " To comprehend the fidl strength of this arg-ument, we 
 " must remember what was before fully proved, that the 
 " legal sacrifices upon which the Jews were so prone to 
 " depend, could not possibly make an atonement for sin, 
 " and consequently no reasonable hope could be left the 
 " Jews by reason of them. There was no other sacrifice 
 " that could avail for sins but the sacrifice of Christ ; and 
 '' therefore, if they had no part in that, there could remain 
 " no other sacrifice for them. Now that such zvilful apos- 
 " tates could have no part in the sacrifice of Christ, and 
 " therefore must be left in the most deplorable and reme- 
 '* diless condition, is what he farther argues in the follow- 
 " ing" verses." 
 
 Let it be observed, that the apostle is not here speaking- 
 of the unbelieving Jews who had never been enlightened 
 so as to profess the faith of Christ ; but of those of them 
 only who had received the knowledge of the truth and 
 once professed to believe it ; who had seen the miraculous 
 evidence by which it was at first confirmed as a revela- 
 tion from God, and had themselves, some of them at least, 
 been partakers of the extraordinary gifts of the Spirit, 
 chap. vi. 4, 5. and yet, in the face of all that evidence, 
 turned out wilful apostates, and determined enemies to 
 Christ, his cause and people, and so rejected the only ef- 
 fectual sacrifice which God had appointed and accepted ; 
 now, for such as thus sin wilfully, we are told, " there re- 
 " maineth no more sacrifice for sins." The only sacrifice 
 remaining under the gospel is the sacrifice of Christ, and 
 as they wilfully despise and renounce the benefit of that 
 sacrifice, they have no sacrifice for sin whatever remain- 
 ing to them; consequently, must be destitute of every 
 reasonable and revealed ground of hope, and nothing is 
 left to them, 
 
 Ver. 27. But a certain fearful lookinc: for of judgment 
 
CHAP. X.] THE EPISTLE TO THE HEBREWS. 107 
 
 and fiery indlgnatioii^ which shall devour the adversaries^] 
 God's wratlin gainst his adversaries is frequently conjpared 
 to fire on account of its irresistible, tormenting, and de- 
 vouring- nature. Perhaps there is an allusion here to what 
 Moses says, Deut. iv. 24. and to what the Lord himself 
 threatens, chap, xxxii. 21, 22. Our apostle elsewhere re- 
 presents Christ as punishing the wicked by fire at the last 
 day, " when the Lprd Jesus shall be revealed from heaven 
 " with his mighty angels, in flaming- fire, taking- vengeance 
 " on them that know not God, and that obey not the gos- 
 ** pel of our Lord Jesus Christ, who sliall be punished 
 '* with everlasting destruction from the presence of the 
 " Lord and from the glory of his power." 2 Thess. i. 7 — 9. 
 This is the punishment which awaits wilful apostates from 
 the gospel, and of which the most terrible apprehensions 
 must ever haunt them while they allow themselves to think 
 at all on their hopeless case. This judgment without 
 mercy on wilful apostates, he illustrates by what took place 
 under the law of Moses, with which the Hebrews were 
 well acquainted. 
 
 Ver. 28. He that despised Moses' law died icithout mercy 
 under two or three icitnesses /] The word rendered des- 
 pised is a^srinaoiSy which signifies a putting away or dis- 
 annulling ; and so the same word is translated, chap. vii. 
 8. ix. 26. It is not every sin against the Mosaic law that 
 is intended, nor even every capital crime which incurred 
 death by that law^, such as murder, adultery, incest. Sab- 
 bath-breaking, &c. but it was sinning wilfully^ that is, 
 presumptuously, or with an high hand dirc.'ctly against God 
 himself, reproaching or blaspheming the Lord, and despis' 
 ing his word. Num. xv. 30, 31. Lev. xxiv. 14 — 17. and 
 preferring the false gods of the heathen to him as the ob- 
 jects of trust and religious worship, Deut. xiii. 6 — 12, 
 xvii. 2, 3. notwithstanding all the manifestations he had 
 made of himself as the only living and true God. This 
 was a total renunciation of their covenant relation and al- 
 leo'iance lo the God and Kini; ol Israel, who had redeem- 
 
108 A COMMENTARY ON [CHAP. X. 
 
 ed them from Egyptian bondage, and sanctified them to 
 b^ a peculiar people to himself. Any who thus despised 
 the law of Closes, '* died without mercy under two or three 
 ** witnesses:" Noa-ionement was to be made for him, no 
 mercy or pity was to be shewn him; but he was immedi- 
 ately to be put to death on the evidence of two or three 
 w^itnesses, and under their hands, which were to be first 
 upon him, and afterwards the hands of all the people, 
 Deut. xvii. 6, 7. Though this punishment was no greater 
 than that which was inflicted on other capital offenders, 
 yet it was the utmost that could be inflicted by the hands 
 of men, who can only kill the body. 
 
 Some are of opinion, that by Moses* lazo the apostle 
 only means the ceremonial part of it, and Mr. Peirce says, 
 " Should the contrary be suj)posed, it will not be easy to 
 '* understand how our author could argue (as he seems 
 " evidently to do) from the less to the greater: for the 
 " directly blaspheming the supreme God could not be a 
 " smaller crime than the indignity here mentioned as of- 
 '' fered to the Son of God." But it appears to me that by 
 Moses* law the apostle means the whole Mosaic institution 
 taken complexly, without distinguishing it into moral and 
 ceremonial. The main design of this epistle is to set forth 
 the superior excellency of the gospel to the legal dispen- 
 sation ; and his manner of reasoning here is the same as 
 in chap. ii. 1 — 5. where he calls Moses' law the icord 
 spoken by angels, and urges their giving the more earnest 
 heed to the gospel from its being spoken by the Lord him- 
 self. Now the word spoken by angels must certainly in- 
 clude the whole of that law which was given from mount 
 Sinai both moral and ceremonial ; for Stephen, speaking 
 of Moses, says, '' This is he that was in the church in the 
 '^ wilderness, with the angel who spake to him in the 
 " mount Sinai, and with our fathers ; who received the lively 
 " oracles to give vmto us." Acts vii. 38. And, blaming 
 the Jews, he says, " Who have received the law by the 
 " disposition of angels, and have not kept //," ver. 53. 
 
CHAP. X.] * THE EPISTLE TO THE HEBREWS. 109 
 
 Does lie blame tliom merely for having- transgressed the 
 .ceremonial part of it? Or did the lively oracles only con- 
 sist of that? Farther, Paul speaking of the law, says, " it 
 " was ordained by angels in the hand of a mediator." viz. 
 Moses, Gal. iii. 19. and Moses' own account of the deli- 
 very of the law clearly shews, that it was not only the cere- 
 monial but moral law that was thus ordained in his hand. 
 See Exod. xx. xxxi. 18. Deut. v. ix. 10. 
 
 It should be observed, that tlie ten words proclaimed 
 from tlie mount, Exod. xx. and afterwards written with the 
 finger of God on two tables of stone, were the very words 
 of the covenant which God made with Israel, chap, xxxiv. 
 28. and by that peculiar covenant they were bound to 
 observe all the statutes and judgments, ceremonial and 
 judicial, contained in that book of the law wliicli Moses 
 wrote, chap. xxiv. 4. xxxiv. 27. for these were the expli- 
 cation at large of the ten precepts of the covenant, as ap- 
 plied and adapted to the peculiar state of that people ; so 
 that in breaking any of these they transgressed the law 
 written on the tables. Therefore, when any sinned Avil- 
 fully or presumptuously against God, it made no difference, 
 either as to guilt or punishment, whether it was in the 
 matter of a moral or positive precept; he was to die with- 
 out mercy. Now, if such was the punishment of him who 
 despised Moses' law, which had but a shadow of good 
 things to come, 
 
 Ver. 29. Of how much sorer punishment suppose ye, 
 shall he he thought ivorthy, who hath trodden under foot 
 the Son of God — ] Here the apostle appeals to their own 
 judgment, whether he who sins wilfully against the grace 
 of the gospel covenant, does not, from the higher degree 
 of his guilt, deserve sorer punishment than he who pre- 
 sumptuously despised Moses' law. To give them a deep 
 impression of the more heinous nature of this sin, con- 
 sequently of the justice of its being more severely pu- 
 nished, he describes its nature and aggravation in the most 
 striking terms. lie had said in general that it was to 
 
110 A COMMENTARY ON [CHAP. X. 
 
 " sin wilfully after having' received the knowledge of 
 " the truth ;" and indeed without this knowledge it can- 
 not be committed at all ; but here he proceeds to shew 
 more directly the nature of it, and represents him who is 
 guilty of it as " having-, y.x'la.TKxlritya,^, trodden under foot 
 " the Son of God." An expression which signifies to treat 
 him with the greatest disdain and contempt, as men do 
 with the most worthless and vilest of things, such as the 
 filth or mire of the street on which they trample. Sec Isa. 
 xxvi. G. Mic. vii. 10. Mai. iv. 3. It also imports their 
 treating him with the utmost rage and fury ; for when a 
 man tramples upon another, and stamps upon him with his 
 foot, it is looked upon as a sign of the greatest rage ; and 
 in this sense the expression is used, Isa. Ixiii. ;3, 0. Dan. 
 viii. 10. And this answers to what he had said before of 
 such wilful apostates, «' They crucify to themselves," (or 
 in themselves, i, e, in the rage and enmity of their hearts 
 and blasphemies,) " the Son of God afresh, and put him 
 '* to an open shame," chap. vi. 6. This is their treatment 
 of him whom they once acknowledged to be the true Mes- 
 siah, the beloved Son of God, and Saviour of the world ! 
 Surely the punishment of such must be infinitely more se- 
 vere than that which was inflicted on the despisers of Mo- 
 ses' law. Another aggravating ingredient in this sin is, 
 •^-and hath counted the blood of the covenant, wherezvlth 
 he was sanctified^ an unholy thing, — ] The *' blood of 
 '' the covenant" is the blood of the Son of God, called 
 " the blood of the everlasting covenant," chap. xiii. 20. 
 It is Christ's ** blood of the new covenant, which was shed 
 " for many for the remission of sins," Matt. xxvi. 28. and 
 by which he ratified the covenant and sanctified the peo- 
 ple, Heb. xiii. 12. This precious blood of Christ which 
 hath procured the new covenant and all its blessings, 
 the apostate esteems no better than common or unclean 
 blood, a thing of no more value, or eflicacy, than the 
 blood of a common malefactor ; and to aggravate his 
 guilt it is added, '* wherewith he was sanctified." — 
 
CHAP. X.] THE EPISTLE TO THE HERREWS. 1 1 I 
 
 Some have a doubt if these words belong-ed originally to 
 the text ; for they are not in the Alexandrian copy, and 
 Cinysostom omits them; but as they are to be found in the 
 greater part of ancient MSS. it would be unsafe to leave 
 them out. 
 
 Commentators, however, who admit them to be genuine 
 differ as to their meaning-. Some understand the words to 
 signify " the blood of the covenant wherewith he," that is, 
 Christ, ^' was sanctified,'* which they think agrees with 
 what he says, ** For their sakes I sanctify myself," John 
 xvii. 19. Christ indeed sanctified himself, that is, he de- 
 tlicated, devoted, or set himself apart to God as a sacrifice 
 for the sins of his people, and tliat, on the gTound of his 
 oblation once offered, he might officiate as their High- 
 priest in heaven. But ayza^etv, tb sanctify, in this epistle, 
 signifies to cleanse or purify from the guilt of sin by the 
 blood of sacrifice, chap. ii. 11. ix. 13. xiii. 12. And as 
 Christ was without sin, and knew no sin, though he was 
 made a sin offering for us, 2 Cor. v. 21. Heb. iv. 15. he 
 could not in that sense sanctify himself, as he needed not, 
 like the legal high-priests, to offer up sacrifice, first for his 
 own sins, and then for the people's, chap. vii. 27. I am 
 therefore of opinion, that the person who is here said to 
 have been sanctified is not Christ but the apostate ; and 
 that this is stated as a most dreadful ao'Sfravation of his 
 guilt and ingratitude, that he should count the blood of 
 the covenant wherewith he himself was sanctified a com- 
 mon or unholy thing-. 
 
 But it will be asked, In what sense can it be said, that 
 one who turns out an apostate was ever sanctified ? In an- 
 swer to this let it be observed, That the Scriptures speak 
 of men according to their profession and outward appear- 
 ance. The apostles, in writing to the churches, address 
 them as saints, elect, faithful, and sanctified, 1 Cor. i. 2. 
 1 Pet. i. 2. that being their professed and visible charac- 
 ter. When individu.als of them apostatized from the pro- 
 fession of the faith, it is not attributed to their having never 
 
112 A COMMENTARY ON [CHAP. X. 
 
 known the gospel, nor experienced any benefit from it ; on 
 the contrary, it is admitted that they have, and that there- 
 by their guilt is highly aggravated, 2 Pet. ii. 20, 21. The 
 Lord of the wicked unmerciful servant is represented 
 as having forgiven him all his debt, Matt, xviii. 27, 32. 
 The fruitless blind professor is said to have been purged 
 from his old sins, 2 Pet. i. 9. and the false teachers to de- 
 ny the Lord that bought them, 2 Pet. ii. 1. The apostate 
 is supposed to have been once enlightened in the know- 
 ledge of the truth, Heb. vi. 4. x. 26. to have received the 
 word with JO?/ and believed for a while, Luke viii. 13, and 
 to have tasted of the heavenly gift, and of the good word of 
 God, Heb. vi. 4, 5. Though there may be an essential 
 difference between such attainments and those of true 
 Christians, yet we cannot distinguish them in their abstract 
 nature, but only by their concomitants and effects. The 
 things specified seem to imply, that the apostate had been 
 once sanctified by the blood of Christ, so far as to ex- 
 perience its efficacy in relieving and purging his conscience 
 from the sfuilt of sin and fear of wrath, and to cfive him 
 some degree of joy and peace, as well as to produce some 
 partial reformation on his life : But that now he despises 
 that sanctifying blood of the covenant, accounting it a 
 common or unholy thing. To complete the description of 
 this dreadful sin, the apostle adds, 
 
 — and hath done despite unto the Spirit of grace ?"] The 
 Holy Spirit is the author of every gracious disposition of 
 heart, which is called the fruit of the Spirit, Gal. v. 22,23; 
 but I apprehend he is here called the Spirit of grace, as 
 being' the author of those miraculous powers and spiri- 
 tual gifts which are termed grace, Rom. xii. 6. Eph. iv. 7. 
 and which in the first age were conferred on believers for 
 the spread and confirmation of the gospel : When there- 
 fore any apostatized from the faith of Christ to Judaism, 
 after having witnessed those miraculous gifts, and especial- 
 ly after having been possessed of them himself, as is sup- 
 posed. Mat. vii.22. Heb. vi. 4, 5. he could not possibly 
 
CHAP. X.] THE EPISTLE TO THE HEBREWS. 113 
 
 evade the force of such proofs, but by joining issue with 
 the Scribes and Pharisees in absurdly ascribing them to 
 the agency of evil spirits, Mat. xii. 24. than which a greater 
 indignity and more malicious insult could not be offered 
 to the Spirit of God. And this is that blasphemy against 
 the Holy Spirit which our Lord declares shall never be 
 forgiven either in this world, or in the world to come, ver. 
 31, 32. Therefore the punishment of such a sinner must 
 be inexpressibly greater than that death without mercy 
 which was inflicted on the despisers of Moses' law, which 
 was only the death of the body by the hands of men ; 
 whereas the punishment of such audacious apostates is to 
 be inflicted by the immediate hand of God himself. 
 
 Ver. 30. For we knozo him that hath saidy " Vengeance 
 '* belongeth unto me, I will recompencey^ saith the Lord — ] 
 This citation is from Deut.xxxii. 35. and the apostle in- 
 troduceth it with the words, " For we know him who 
 '* hath said," q, d, we know his character, that he is a God 
 of irresistible power and inflexible justice ; and as the 
 righteous and supreme judge of the world, is determined 
 to punish incorrigible offenders in proportion to the 
 malignity of their crimes, for he hath said, "Vengeance 
 " helongeth unto me ; I will recompence." The words 
 *' saith the Lord," are neither in the original Hebrew nor 
 Greek translation, but are added by the a[)ostle to shew 
 that God is the speaker, as they are also in Rom xii. 19. 
 xiv. 11. 2Cor. vi. 17. The citation applies in general to 
 all cases which call for divine vengeance. In Rom. xii. 
 19. it is used to dissuade Christians from avenoinof them- 
 selves on their enemies or persecutors, but to leave that to 
 God, who hath said, "Vengeance is mine; I will repay." 
 The law of Christ forbids us to avenge ourselves, or even 
 to harbour resentment in our hearts against those who have 
 injured us : On the contrary, we are called to imitate Christ's 
 example, "who, when he was reviled, reviled not again ; 
 *' when he suifered, he threatened not ; but committed his 
 *' cause to him that judgcth righteously," IPet.ii. 23. 
 
 Vol. u. I 
 
114 A COMMENTARY ON £CHAP. X. 
 
 An<l Jliono'h to maintnin peace nm\ £^oo(l order in the kin^- 
 iUm\H of this world, the magistrate is ordained as the" mi- 
 " nister of God, a revenger to execute wrath on hiin that 
 "doth evil," Roni.xiii. 1, 4. yet as ''Christ's kingdom 
 " is not," like the Jewish Theocracy, a kingdom " of this 
 " worh]," John xviii. 3G. so he has not authorized the ruling 
 powers to compel their subjects, by civil pains and penal- 
 ties, to embrace the gospel, or to observe its peculiar in- 
 stitutions, nor punish with the sword those whom they 
 may consider as ijifidels, hereticks, or apostates. The ven- 
 geance due to such, God has reserved in his own hand, 
 who is the only competent and infallible judge of what pu- 
 nishment they deserve, and is fully able to inflict it in a 
 just proportion to the demerit of their guilt. On this sub- 
 ject the apostle brings forward another citation from the 
 same passage ; 
 
 — And again, " The Lord shall judge his people,''"] This 
 is taken from Deut. xxxii. 36. and we have the same words 
 in Psal. cxxxv. 14. The word kqivoj, to jugde, is used in 
 different and sometimes opposite senses, according to the 
 connection in which it stands, or the characters of those 
 who are the subjects of it. Sometimes it signifies to plead 
 the cause of his people by delivering or defending them^ 
 1 Sam. xxiv. 12, 15. Psal. xliii. 1. Ixxxii. 3, 4. At other 
 times it signifies to punish or take vengeance on transgres- 
 sors. Gen. XV. 14. 2 Chron. xx. 12. Ezek. vii. 3. Both these 
 senses are implied in Deut, xxxii. 36. The Lord often 
 judged or punished his people, old Israel, by means of 
 their enemies, when they rebelled against him ; but after- 
 wards, when they were reduced to the utmost extremity, 
 he is said to " repent himself for his servants, when he 
 *' seeth that their power is gone, and there is none shut up 
 " or left ;" for then, by turning his hand, which punished 
 his people, against their enemies, he judged them both, by 
 delivering the former, and taking vengeance on the latter; 
 aiul this seems to be the literal meaning of the passage. 
 But as the apostle is here speaking of the dreadful punish- 
 
CHAP. X.] THE EPISTLE TO THE HEBREWS. 1 [5 
 
 ment of apostates from tlie Christian faitli : — as those wljom 
 he lias more iniiiiediately in view were IIe])rews wlio are 
 supposed, after having been once enlightened, to have 
 fallen back to Judaism, and turned out inveterate enemies 
 of Christ and his followers : — and as such were apt to Hal- 
 ter themselves with impunity on account of their beino- 
 God's people, distinguished from the heathen by their 
 national covenant, and zealous observers of tlie Mosaic in- 
 stitutions ; — therefore he cites this passage from Moses in 
 order to shew, that the Lord will judg-e, i, c. punish his 
 professing' people when they rebel against him, and that 
 with greater severity than he does others, in proportion to 
 the superior advantages which they have enjoyed, but 
 abused with such horrid ingratitude and contempt. See 
 Mat. xi. 21—25. Luke xii. 47, 48. 
 
 Ver. 31. It is a fearful thing to fall into the hands of the 
 living GocL2 When any of old Israel sinned against God 
 presumptuously, or with an high hand, they were to be 
 tried by the judges and punished with death; and wlion, 
 as a nation, they revolted from God, and fell into idolatr\% 
 &c. he often punislied them l)y means of their heathen 
 enemies ; yet the power of human instruments could ex- 
 tend no farther than to kill the body, nor could they pro- 
 tract the sufferings of any a moment beyond that : But it 
 must be infinitely more dreadful to fall as victims of ven- 
 geance into the immediate hand of the living God himself, 
 who is of almighty power to execute wrath to the utmost 
 extremity on the despiscrs of liis Son and Spirit; and as 
 he lives for ever, is able for ever to perpetuate their suf- 
 ferings. See Luke xii. 4, 5. Mat. xxv. 41, 46. Mark ix. 43 
 —49. 2 Thes.i.8,9. 
 
 The account which the apostle gives here of wilful 
 apostacy, as doing despite to the Spirit of grace, seems to 
 be much the same with what our Lord says of the sin 
 against the Holy Ghosl, in his caution to the Pharisees 
 when they ascribed his casting out devils to the agency of 
 the prince of devils ; for it is not clear that he is there 
 
 I 2 
 
116 A COMMENTARY ON [cHAP. X. 
 
 charg-ing* them with Isaving actually committed that sin, or 
 tliat they were capable of committing it before the full and 
 complete testimony of the Spirit was given to Christ, 
 which was not till after his resurrection and glorification. 
 Compare John vii. 39. xv.26. xvi. 8 — 15. with Acts ii. 33, 
 36. V. 32. he on that occassion declares, that "the blas- 
 **phemy against the Holy Ghost shall not be forgiven 
 ** unto men," Mat. xii.31. But some have endeavoured to 
 soften his words, and would have him to mean, that it 
 shall not be forgiven without repentance ; which would im- 
 ply, either that other sins maybe forgiven without repent- 
 ance, or that there is no difference between this and any 
 other sin in respect of repentance or forgiveness ; whereas 
 this sin is distinguished from all other sins in both these 
 respects. As to repentance, the apostle says, that " it is 
 *' impossible to renew them again unto repentance," Heb. 
 vi. 4, 6. And with respect to forgiveness, while our Lord 
 admits that "all manner of sin and blasphemy shall be for- 
 " given unto men," he absolutely declares, that ''the blas- 
 *' phemy against the Holy Ghost shall never be forgiven, 
 '* neither in this world, nor in the world to come." Mat. 
 xii.31, 32. Markiii.28, 29. 
 
 But as some weak Christians, from ignorance of the na- 
 ture of the unpardonable sin, and of the real state of their 
 own minds, or perhaps from a tincture of melancholy, are 
 apt to suspect that they have committed it, it may be pro- 
 per, before we dismiss this subject, to observe, 
 
 1. That no sin, however great, which men may commit 
 through ignorance and unbelief, or previous to their having 
 received the knowledge of the truth, is the unpardonable 
 sin. The crucifixion of Christ was certainly a sin of the 
 first magnitude ; yet, amidst the tortures of the cross, he 
 prayed for his murderers, '* Father, forgive them ; for they 
 know not what they do," Luke xxiii. 34. which prayer was 
 undoubtedly answered. Peter charged home on the Jews 
 tlieir having' killed the Prince of life; yet as he knew that 
 through ignorance they did it, as did also their riders, he 
 
CHAP. X.] THE EPISTLE TO THE HEBREWS. 117 
 
 calls them to repent and be converted that their sins may 
 be blotted out, Acts iii. 11, 17, 19. SanI of Tai-sus was 
 a cruel persecutor of Jesus, compelling his disciples to blas- 
 pheme ; yet he obtained mercy, because he did it ignorantly 
 in unbelief, 1 Tim. i. 13. 
 
 2. No act of sin, however heinous, and even though com- 
 mitted after being' once enlightened, if the word of God 
 calls to repent of it, and contains any instance of repentance 
 or forgiveness for that or such like sin, can be considered 
 as the unpardonable sin. A call to repentance always sup- 
 poses that there is place for it. It implies, that. upon re- 
 pentance and application to the blood of Christ for cleans- 
 ing, pardon will be granted ; and this is expressly promised, 
 Prov. xxviii. 13. 1 John i. 9. David, though enlightened 
 by the Spirit and an inspired prophet, fell into the sin of 
 adultery and deliberate murder ; yet he repented and was 
 forgiven, 2 Sam. xii. 7 — 14. Psal. xxxii. 5. Peter, after 
 his faith had been approved of, denied his Lord thrice, with 
 imprecations and oaths ; yet he obtained repentance and 
 forgiveness, Mat. xxvi. 69 — 75. The churches of Galatia 
 after they had been called into the grace of Christ, were 
 in a great measure subverted from the faith by false 
 teachers ; yet the apostle travailed in birth of them again 
 until Christ was formed in them, Gal. i. 6. iii. 1, 3, 4. iv. 9, 
 15, 19. In short, there may be many grievous occasional 
 sins committed by real Christians, after having received 
 the knowledge of the truth, and tasted of the good word of 
 God, which, though highly aggravated, are none of them 
 that wilful sin which the apostle describes, nor what oiu- 
 Lord calls the blasphemy against the Holy Ghost which 
 shall never be forgiven. 
 
 3. From the scripture account of this sin it may easily 
 be distinguished from all others — 1. It is a wilful sin, and 
 committed not through mistake, or reluctantly through the 
 overbearing force of temptation, but of design, and from a 
 deliberate determination of mind ; which considering the 
 knowledge Uiey have of the truth, nuist involve in it the 
 
118 A COMMENTARY ON [CIIAP. X. 
 
 most darino' presumption. — 2. It is termed a falling azvay, 
 or draiving hack ; not merely a partial decline or backslid- 
 ing-; but a total apostacy from the faith of the gospel; 
 openly and avowedly renouncing Christ, the profession of 
 his name, and all part and interest in him, and disclaiming 
 all allegiance and subjection to him. — 3. This is clear, 
 from the hatred, malice, and contempt with which they 
 treat him : They are represented as crucifying to them- 
 selves the Son of God afresh, putting him to an open 
 shame, treading' him under foot, and countini]!; his blood 
 an unholy thing. And because the Holy Spirit bore wit- 
 ness to him by his miraculous operations and spiritual 
 gifts, therefore they spitefully insult the Spirit of grace, by 
 blasphemously ascribing these to evil spirits. 
 
 From this account of the unpardonable sin we may see, 
 that it is not a simple transient act, or occasional transgres- 
 sion of a particular precept, but a wilful, total and avowed 
 apostacy from the faith of the gospel, and that in the face 
 of all the supernatural evidence by which its truth is con- 
 firmed ; in opposition to all the motives to stedfastness 
 which it holds forth, and in violation of all the obligations 
 which they have come under : This can be accounted for 
 upon no other principle than a deep rooted and settled en- 
 mity of heart against Christ, his holy character, and the 
 way of salvation through him. As there is no remission of 
 sin without a sacrifice, and no eifectual sacrifice for sin, 
 but that which they despise and reject ; so nothing remains 
 to them but a certain fearful looking for of judgment, ver. 
 27. which instead of disposing them to repentance, only 
 serves to increase their enmity, it being a desperate hope- 
 less fear of him as their enemy, such as devils have. 
 
 The design of the apostle in setting before the Hebrews 
 the awful consequences of apostacy, was to put them upon 
 their guard against every approach towards it, and to make 
 them take heed lest there should be in any of them an 
 evil heart of unbelief, in departing from the living God ; 
 wSiich is always a necessary caution, especially in times of 
 
CHAP. X.] Tin: EPISTLE TO THE HEBREWS. 119 
 
 particular temptation, or when symptoms of that sin begin 
 to appear. But it was far from his design to drive any of 
 them into despair, or even to discourag-e them, but the 
 very reverse. Therefore persons ought to beware tliat 
 they cliarge not this sin either on themselves or others, 
 without a due consideration and knowledge of its nature 
 as described by the apostle, and having- the fullest evidence 
 that tlie description really applies to tlie case. When a 
 man throuo:h mistake imacfines that he has committed tlie 
 unpardonable sin, it will have the most pernicious effects 
 upon him. For though he should still highly ])rize the 
 g-ospel salvation, and think them happy who partake of it, 
 (which does not consist wiih this sin ;) yet the apprehen- 
 sion that he has forfeited that salvation, and is himself cut 
 off iVom any part or interest in it, must overturn his faith 
 in the atonement, and hope in divine mercy, fdi him with 
 terror aiul despair, and militate against every principle of 
 love and obedience. 
 
 The apostle, having cautioned the Hebrews- against 
 a})ostacy, encourages them to persevere, by remindingthem 
 of the divine support they had formerly received luidcr 
 very severe trials for Christ and which made them sustain 
 them with courage and joy. 
 
 Ver. 32. But call to remembrance the former days, in 
 ze)hich after ye were ilhiminated, ye endured a great fight 
 of afflictions f] Soon after the Hebrews were enlightened 
 in the knowledge of the truth, they were called to sustain 
 a great a^Kriaiv, combat of afflictions by persecution from 
 their countrymen; particularly that which began at the 
 death of Stephen, Acts viii. 1. and soon afterwards by He- 
 rod, chap. xii. 1. The sufferings of the churches in Judea 
 are also mentioned in 1 Thess. ii. 14. and <hey had all 
 their share in these distressing conflicts one way or other: 
 for he adds, 
 
 Ver. 33. Partly ichilst ye were made a gazing'Stock, holii 
 hy reproaches and afflictions ;--'] The word rendered a 
 gazing-siock is S'ca7^j^o/x£voj, which signifies io be made 
 
120 A COMMENTARY ON [CUAP. X. 
 
 public spectacles, as malefactors in a theatre. Christians 
 were sometimes exposed to wild beasts in the public the- 
 atres, and to this Paul seems to allude in 1 Cor. xv. 32. 
 But we do not read of the Jews exercising this species of 
 cruelty in the two first persecutions to which he here 
 refers; and therefore the expression may be understood 
 figuratively of their being put to public disgrace and open 
 shame, by all manner of defamation, and reproaches ; and 
 also by ajjlictions, that is, punishments inflicted on their 
 bodies ; for they were committed to prison, beaten in the 
 synagogues and judgment halls, and several of them were 
 actually put to death. See Acts v. 18, 40. viii. 3. xxii. 19. 
 xxvi. 10, 11. These afflictions they suffered partly in their 
 own persons ; he adds, 
 
 — and partly zcliilst ye became companions of them that 
 zcere so used .] As they were deeply interested in the 
 conmion cause for which their Christian brethren were so 
 treated, so they felt not only for themselves, but also for 
 them, ay being members of one body ; and they openly 
 owned, kept company with them, shared in their re- 
 proaches and afflictions, and comforted and assisted them 
 to the utmost of their power. This he instanceth in his 
 own case ; 
 
 Ver. 24. For ye had compassion of me in my honds^ — ] 
 Or, Gv)ii7ro^naocr&, ye suffered ivith me. As me is a supple- 
 ment here, and as some respectable MSS. and ancient 
 versions read roa ^sjpttois-, with those in bonds, instead of 
 rois ^£(7(jL,iois po8, in my bonds, that reading is adopted by 
 some. But as the common reading, which is followed by 
 our translators, is supported by the greatest number of 
 MSS, and as the other reading- seems to have originated 
 with the Vulgate versions by which some other MSS. were 
 early corrected, (See Macknight's Gen. Pref. to the Epis- 
 tles, p. 3, 4, 5. 2d. edit.) the common reading ought to be 
 preferred. Paul was well acquainted with what the be- 
 lieving Hebrews suffered in the first persecution, for he 
 had a most active hand in it; but when he was converted, 
 
CHAP. X.] THE EPISTLE TO THE HEBREWS. 121 
 
 and became a zealous promoter of the faith which he once 
 destroyed, he then experienced the same treatment himself, 
 2 Cor. xi. 23, 24, 32. Some have ascribed the writing of 
 this epistle to Clement, some to Barnabas, others to Luke, 
 as has been observed ; but there is no mention in Scripture 
 of any of these having ever been in bonds in Judea, as the 
 author of this epistle must have been ; whereas we know 
 that Paul was in bonds at Jerusalem, w here he was appre- 
 hended, Acts xxi. 33. and was afterwards kept a prisoner 
 at Cesarea for more than two years, where his acquain- 
 tance were permitted to come and minister unto him. Acts 
 xxiv. 23, 27. and it is to their sympathy and kindness to- 
 wards him while in that situation that he here refers. 
 He next takes notice of another part of their sufferings, 
 and of the noble spirit with which they bore it; 
 • — and took joyfully the spoiling of your goods, knowing in 
 yourselves that ye have in heaven a better and an enduring 
 substance."] They had not only suffered in their character, 
 their persons, and by their fellow-feeling with their per- 
 secuted brethren; but also by the loss of their goods or 
 substance, which was violently wrested from them by their 
 rapacious persecutors. But it may be asked, why does 
 he bring to their view these afflicting scenes ? Certainly 
 not to discourage them, but as the means of bringing also 
 to their recollection the state of mind with which they 
 bore these trials, and what it was that supported them 
 under them. They took the spoiling of their goods not re- 
 luctantly but joyfully, because they knew in themselves, 
 or were fully persuaded in their own minds by the pro- 
 mise of God and the earnest of the Spirit in their hearts, 
 that they had in heaven a better and an enduring sub- 
 stance. The lively faith and hope of this made them 
 cheerfully suffer the loss of their worldly temporal sub- 
 stance rather than deny Christ, or relinquish their prospect 
 of the heavenly inheritance. Their calling to remem- 
 brance that joyful hope which supported them under their 
 former sufferings for Christ, had a tendency to renew their 
 
122 A COMMENTARY ON [CHAP. X. 
 
 fortitude, and to excite repentance in sucli of tliem as 
 might have since given way to unbelieving discourage- 
 ments, as the ground of hope still remained the same. 
 From these encouraging considerations he exhorts them, 
 
 Ver. 35, Cast not azoay, therefore, your confidence, zchich 
 hath great recompence of reward,"] As if he had said. See- 
 ing ye have formerly sufiered so much both in your per- 
 sons and property, and have sustained these trials with 
 courage and resolution, being supported under them with 
 the joyful hope of eternal life ; do not faint or be disheart- 
 ened upon the approach of similar or even additional 
 trials: ** Cast not away your confidence," ('7ra/?p7}(Tiav) or 
 your boldness, freedom or courage in your profession of 
 Christ's name, and firm adherence to his cause, whatever 
 sufferings you may endure. To encourage them to a sted- 
 fast perseverance in this, he adds, " which hath great re- 
 " compence of reward." He seems to refer to our Lord's 
 words, who, after having mentioned the different kinds of 
 persecutions which his disciples might expect to meet 
 with in this world for his sake, says, " Rejoice and be ex- 
 '* ceeding glad ; for great is your reward in heaven," Mat. 
 V. 12. Their sufferings might be indeed very great; but 
 they were not worthy to be compared with the glory 
 which shall be revealed in them, Rom. viii. 18. In a com- 
 parative view all the afflictions which the saints suffer for 
 Christ in this world are but light and for a moment, but 
 they work out for them a far more exceeding and eternal 
 weight of glory, 2 Cor. iv. 17. But as no affliction for the 
 present seemeth to be joyous but grievous, and when se- 
 vere and of long continuance, men are apt to be wearied 
 and faint in their minds, therefore he says, 
 
 Ver. 36. For ye have need of patience, that after ye 
 have done the will of God, ye might receive the promise,'] 
 Patience is that fruit of the Spirit which enables a Chris- 
 tian to bear afflictions and calamities with constancy and 
 composure of mind, joined with a cheerful submission to 
 the will of God; and is opposed to fi citing, repining, or 
 
CHAP. X.] THE EPISTLE TO THE HEBREWS. 123 
 
 i^iving' way to (lespondency under the afllicting' dispensa- 
 tions of his providence. It is said, ^' tribulation worketh 
 patience ;" it gives an opportunity for its exercise and im- 
 proves it, Rom. v. 3. Jam. i. 2, 3, 4. This is the effect of 
 sanctified afflictions, and without patience they do not 
 profit, but liave a contrary tendency. The Hebrews suf- 
 fered persecution from their countrymen for the cause of 
 Christ, and so had need of patience. It was absolutely 
 necessary in such circumstances to their perseverance in 
 holding fast the faith and the open profession of it ; con- 
 sequently, it was necessary in order to their obtaining" at 
 last the promised reward ; and so he says, " ye have need 
 " of patience, that, having done the will of God, ye may 
 *' receive the promise." They were to do the will of God 
 not only by obeying his commands, but also by patiently 
 suffering according to his will for righteousness' sake, 
 1 Pet. iii. 17. iv. 19. and having persevered to the end in 
 doing the will of God, they were to receive the accom- 
 plishment of the promise, viz. eternal life, 1 John ii. 25. 
 Patience here may also signify a humble and submissive 
 wailing for the accomplishment of the promised deliver- 
 ance from trouble in God's own time, although it may 
 seem to be delayed. This sense agrees more with the 
 passage alluded to in the next verse. 
 
 Ver. 37. For yet a little ichile, and he that shall come 
 will come, and will not tarryJ\ The words in this and 
 part of the following verse allude to what Habakkuk says 
 of his vision, chap. ii. 3, 4. but are not introduced as a di- 
 rect quotation irom him. There is a variation in the 
 words; and as to the events referred to, they are quite 
 different. Habakkuk is foretelling the deliverance of Ju- 
 ilah from captivity after an appointed time, and the pu- 
 nishment of their enemies the Chaldeans by the overthrow 
 of the Babylonian empire : But the apostle is here en- 
 couraging the believing Hebrews to persevere in faith and 
 patience under their present trials, by the near prospect 
 of Christ's coming to deliver them from the persecutions 
 
124 A COMMENTARY ON [CHAP. X. 
 
 of the unbelieving- Jews, by destroying Jerusalem and 
 overthrowing the Jewish church and state. 
 
 He that shall cojne^ or, o s^ypyi^zvos, he who is coming, was 
 an appellation given by the Jews to the Messiah, Mat. 
 xi. 3. xxi. 9. But it is evident that the apostle here does 
 not refer either to his first or second personal coming. 
 Not to his first when he came in the flesh ; for he had 
 thus come more than sixty years previous to the date of 
 this epistle, and therefore it could not then be matter of 
 promise which the Hebrews were to wait for. Nor does 
 he refer to his second coming at the last day, to raise the 
 dead and judge the world, for that was not to take place 
 in a little zchile, (a mistake which some had fallen into, 
 2 Thess. ii. 2, 3.) ; nor has it yet taken place after the lapse 
 of near eighteen hundred years. 
 
 But it should be observed, that there are other cominos 
 of Christ spoken of besides these two. He promised that 
 after his ascension, he would come to his disciples in the 
 power of his Spirit to set up his kingdom in the world. 
 John xiv. 18, 19. and this promise he fulfilled on the day 
 of pentecost, Actsii. — He promised to come in the clouds 
 of heaven with power and great glory, Mat. xxiv. 30. 
 Rev. i. 7. which was fulfilled in the destruction of the city 
 and temple of Jerusalem, and in the punishment of his 
 malicious enemies the Jews, Mat. xxiv. 2, 21, 22, 29. This 
 he repeatedly terms the coming of the Son of man, ver. 27, 
 30, 37. — Again he came to punish and dethrone the hea- 
 then powers of the Roman empire, to overthrow the esta- 
 blished idolatry, and to deliver his people from a long train 
 of bloody persecutions, as was foreshown to John, Rev. vi. 
 12. to the end, xii. 7, 8, 9. — Farther, he came to overthrow 
 the man of sin and son of perdition, viz. the apostate 
 church of Rome. The apostle clearly foretold, that the 
 Lord would consume him with the breath of his mouth, and 
 destroy him with the brightness of his coming, 2 Thess. ii. 
 8. See also Rev. xvii. xviii. xix. 11 — 21. and this he is 
 now fast accomplishing. In short, Christ is said to come 
 
CHAP. X.] THE EPISTLE TO THE HEBREWS. 125 
 
 as often as he thinks fit to interpose by any sig-nal act of his 
 power and providence, either for the advancement of his 
 kingdom, the deliverance of his people, or the punishment 
 of his enemies. So that to every state and period of the 
 church, there is a coming- of Christ suited to their con- 
 dition. 
 
 Now, as the Hebrew Christians had been always more 
 or less persecuted by their unbelieving countrymen the 
 Jews, the apostle encourages them, under these trials, by 
 the near prospect of Christ's coming to deliver them; and 
 alludingto Habakkuk's words, says, "For yet a little while, 
 '* and he that shall come, will come, and will not tarry." 
 For Christ had promised, that when he should execute 
 vengeance on his enemies the Jewish nation, his friends 
 would not only be preserved from that calamity, Luke 
 xxi. 18, 19. but obtain deliverance from their persecutions. 
 "And when these things begin to come to pass, then look 
 "up, and lift up your heads, for your redemption," or deli- 
 verance, " draweth nigh," ver. 26. He had also told them, 
 that these events would soon take place, " Verily, I say 
 ** unto you. This generation shall not pass away till all be 
 " fulfilled," ver. 32. So that it was but a little while, and 
 only about eight or nine years after the writing of this 
 epistle. This day of vengeance was to come unexpectedly 
 as a snare upon the Jewish nation, ver. 35. for though 
 they were repeatedly forewarned of it, they did not be- 
 lieve it, any more than their forefathers believed the 
 threatened judgment by the Chaldeans. Compare Hab. 
 i. 5. with Acts xiii. 41. But Christ admonishes his dis- 
 ciples to make a proper use of the warning he had given 
 them of the near approach of that day, " Take heed toyour- 
 " selves, lest at any time your hearts be overcharged with 
 " surfeiting- and drunkenness, and the cares of this life, 
 *' and so that day come upon you unawares. Watch ye, 
 "therefore, and pray always, that ye may be accounted 
 ** worthy to escape all these things that shall come to pass, 
 ** and to stand before the Son of man," Luke xxi. 34, 36. 
 
126 A COMMENTARY ON [CHAP. X. 
 
 So also James and Pctor, apostles of the circumcision, ex- 
 hort the believino- Jews to patience, watchfulness and 
 prayer, in the prospect that the end of all things relating* 
 to the Jewish church and state was at hand, James v. 7,8. 
 
 1 Pet. iv. 7. These, indeed, are duties which are always 
 incumbent on Christians in every period of the church 
 until Christ come again ; but especially on the approach 
 of dreadful judgments, with the dangers and temptations 
 which attend them. 
 
 Ver. 38. No2o the just shall live by faith; — ] These 
 words are taken from Hab. ii. 4. and, according to their 
 arrangement in the common translation, might be under- 
 stood to signify, that the just or righteous man shall live 
 by his faith as the influencing" principle of his life or con- 
 duct ; as when Paul says, " We walk by faith, not by sight." 
 
 2 Cor. V. 7. and '* the life which I now live in the flesh, I 
 live by the faith of the Son of God." Gal. ii. 20. But the 
 order of the words in the original is, " Now the just by 
 '^ faith shall live:" That is, the man who is just or righ- 
 teous by faith, shall live, be saved or obtain eternal life. 
 That the apostle understood the words in this sense is 
 evident from two other places where he quotes them. 
 
 The first is, Rom. i. 1(>, 17. ** For I am not ashamed of 
 "the gospel of Christ — for therein is the righteousness of 
 " God by faith revealed (stf) unto faith : as it is written, 
 "The just by faith shall live." This citation, therefore, 
 must relate to the righteousness of God by faith, which is 
 revealed in the gospel ; otherwise it is foreign to the apos- 
 tle's subject, and could not be brought in as a proof of it. 
 By the righteousness of God, I understand God's method 
 of justifying sinners according to the tenor of the new co- 
 venant, as afterwards explained in the four succeeding 
 chapters : For after having proved both Jews and Gentiles, 
 that they are all under sin, and therefore that by the 
 deeds of the law, there shall no flesh be justified in God's 
 sight, chap. iii. J), 10,20. he says, " But now the righte- 
 " ousness of God without the law is manifested, being 
 
CHAP. X.] THE EPISTLE TO THE llERREWS. 127 
 
 witnessed by the law and the prophets," ver. 21. The 
 first testimony which he cites from the propliets is that in 
 Ilabakkuk already mentioned, Rom. i. 17. The other is 
 from Psal.xxxii.l, 2. where David describetli the bless- 
 edness of the man unto whom God impiiteth righteousness 
 without works, as consisting^ in having- his iniquities for- 
 given, his sins covered, and not imputed, chap. iv.G — .9. 
 For the testimony of the law, or writings of Moses, he 
 refers to Gen. xv. 6. " Abraham believed God, and it 
 " was counted to him for righteousness," Rom. iv. 3. — 
 On this passage he comments tliroughout the greater part 
 of tliat chapter, shewing that the reward of Al^raham's 
 faith was not reckoned of debt, but of grace ; and that he 
 was justified, not working, but believing on him that justi- 
 fieth the ungodly, having his faith counted to him for righ- 
 teousness, ver. 4, 5, 9, 10. 
 
 The second citation of Flabakkuk's words is in Gal. iii. 11. 
 ^' But that no man is justified by the law in the sight 
 " of God, it is evident ; for, the just by faith shall live." 
 Here it is directly opposed to a man's obtaining life, or be- 
 ing justified by the works of the law ; and this is farther 
 evident from the next verse, **And the law is not of 
 "faith;" /. e. it does not propose faith as the means of 
 obtaining life; ^'but" itsaith, "The man that doth these 
 *' things shall live in them," ver. 12. 
 
 If, in both the fore-mentioned passages, tlie prophet's 
 words arc cited to prove that a man is just or righteous by 
 his faith, as opposed to the works of the law, they must 
 undoubtedly bear the same sense in the passage before us, 
 and are a proper introduction to the following discourse 
 about faith and its etfects, in which we are expressly told, 
 that without this principle of f\iith, it is impossible to please 
 God, chap. xi. (J. Tiie man therefore who is just or justi- 
 fied by means of his faith, shall live : 
 — hut if any man draw hack, my soul shall have no plea- 
 sure in him*\ The original is, xat sav vTio^Eik'nrcLi, '' if he 
 draw back," or apostatize, and the words any man, are 
 
128 A COMMENTARY ON [CHAP. X. 
 
 inserted by the translators. Dr. Owen says, that the sup- 
 " plement is well added ; for the apostle is not speaking- of 
 " the same persons, but of different persons, — the just and 
 " the apostate,^' I imagine, that the reason for inserting this 
 supplement was to remove an apparent objection against 
 the doctrine o^ the final perseverance of the saints; but I 
 do not think it justifiable to add to the word of God, even 
 thouo-h it were to defend a truth. There is nothing ex- 
 pressed in the words which intimates that different persons 
 are intended ; but a change of the character and conduct 
 of the same person is supposed to be possible, " if he draw 
 back :" And indeed this is supposed in all the cautions 
 apainst apostacy throughout this epistle ; for if the apostacy 
 of professed Christians were considered as impossible, cau- 
 tions and warnings against it would be needless. 
 
 Yet the doctrine of the perseverance of the elect is suf- 
 ficiently supported by scripture. For if God has chosen 
 them in Christ before the foundation of the world, and pre- 
 destinated them to the adoption of children by Jesus Christ 
 to himself, Eph. i. 4, 5. — If Christ has died to redeem them 
 from the guilt, power, and consequences of sin, ver. 7. 
 Gal.iii.l3. Tit. ii. 14. — If God has effectually called them 
 according to his purpose, and they are really washed, jus- 
 tified, and sanctified in the name of the Lord Jesus, and 
 by the Spirit of God, 2 Tim. i. 9. 1 Cor. vi. 11.— If there 
 is an inheritance reserved in heaven for them, and they are 
 kept by the power of God through faith unto salvation, 
 1 Pet. i. 4, 5. — In fine, if there is an inseparable connection 
 between their being foreknown, predestinated, called, and 
 justified, and their being finally glorified, Rom. viii. 28 
 
 31 : — Then it is clear that they must persevere in faith 
 
 and holiness unto the end, and at last receive the end of 
 faith, even the salvation of their souls, 1 Pet. i. 9. If the 
 perseverance of the elect were not sufficiently secured and 
 provided for in the plan of redemption as an essential 
 part of it, their salvation, if not altogether impossible, must 
 rest at least upon a very precarious and uncertain fouiida- 
 
CHAP. X.] THE EPISTLE TO THE HEBREWS. 129 
 
 tion, namely, their own ability instead of the power of 
 God, who alone is able to keep them from falling, Jude 
 ver. 24. 
 
 But then it must be observed, that the Scripture doc- 
 trine of the perseverance of the elect is one thing-, and the 
 particular application of it to the case of individuals is an- 
 other. No elect person can know that he himself is elect- 
 ed till he believes the gospel, or that he shall persevere 
 unto the end, but while he is actually persevering in faith 
 and holiness. The question is not, whether the elect shall 
 persevere? that being a revealed truth: but the question 
 is, whether he himself be one of that number ? This he 
 ought not to take for granted without the testimony of his 
 conscience that he possesses the scripture characters of a 
 true believer. In order to this, he must give diligence to 
 make his calling and election sure, by adding to his faith, 
 courage, knowledge, temperance, patience, godliness, 
 brotherly kindness and charity ; for in doing these tilings 
 he shall never fall, but an entrance shall be ministered to 
 him abundantly into the everlasting' kingdom of our Lord 
 and Saviour Jesus Christ, 2 Pet. i. 5 — 11. Yet it is per- 
 fectly consistent with this, and one of the means of his per- 
 severance, that he should keep in view, that " if he dra>v> 
 back, God's soul shall have no pleasure in him :" that 
 is, he shall be rejected and punished. 
 
 This answers to the clause in Hab. ii. 4. " Behold, his 
 *' soul which is lifted up, is not upright in him." The 
 apostle's words, at first sight, seem to differ much from 
 our present Hebrew copies, and therefore it is thought 
 that the Hebrew has undergone some alteration in this 
 place. Hallett says, "The apostle's own authority, with- 
 *' out any other consideration, is sufficient proof to me, that 
 *' the reading' which he hath chosen, was the true original 
 *' reading in the prophet. However, it is proper to ob- 
 " serve, that the Greek and Arabic versions of the prophet 
 *' read the text as tlie apostle docs." Pocock maintains, 
 that the Hebrew word gniiplda, rendered lifted tip, signifies 
 
 VOL. II. K 
 
130 A COMMENTARY ON [CIIAP. X. 
 
 also he who faints^ as in Isa. li. 20. Jonah iv. 8. and in- 
 deed in either sense maybe rendered vTro^siXrHon, his draw- 
 ing back or apostatizing ; for men apostatize from the faith 
 as well through pride, self-confidence and impatience of 
 spirit, as by fainting under trials and afflictions for the 
 cause of Christ : But faith stands opposed to both these ; 
 and so the apostle exhorts the Hebrews, neither to despise 
 the chastening of the Lord nor faint when rebuked of him, 
 eh.xii. 5. He also observes, that jasher, among other 
 things, signifies to please^ and that the LXX. have tran- 
 slated it by the word a^effxstv, to please, in Num. xxiii. 27. 
 So that the passage may be translated as the apostle hath 
 done, " Behold, he who faints" (or draws back,) *' shall 
 " not please his (viz. God's) soul. But the just by his faith 
 " shall live." This is the order in which these two clauses 
 stand in the prophecy; but the apostle, without in the 
 least altering the sense, and probably for the sake of sub- 
 joining the observation in the following* verse, places the 
 first clause last, thus, " But if he draw back, my soul shall 
 ** have no pleasure in him." 
 
 Ver. 39. But we are not of them who drazo hack unto 
 perdition ; hut of them that believe to the saving of the 
 souL'] By 2ve here the apostle includes himself with all 
 true believers, and particularly those of them to whom he 
 writes. But he does not here declare absolutely, that 
 none of those who then professed the faith would ever 
 draw back (sis octtoXsloo/^ unto perdition or destruction. He 
 could assure no man of final salvation or the crown, but in 
 the way he was assured of it in his own case, which he 
 describes thus, " I therefore so run, not as uncertainly; so 
 ** fight I, not as one that beateth the air : But 1 keep 
 " under my body and bring it into subjection ; lest that 
 " by any means, when I have preached to others, I myself 
 '' should be (cic^oyiifxos) a disapproved (or rejected) one." 
 I Cor. ix. 26, 27. He therefore intends no more in this 
 place than what he had expressed before in chap. vi.9. 
 where, after having set before them the dreadful con- 
 
CHAP. X.3 THE EPISTLE TO THE HEBREWS. 131 
 
 sequences of apostacy, to prevent their being cast (lo^yn 
 and discouraged, he says, "But beloved, we are persuad- 
 *< ed better things of you, and things that accompany sal- 
 "vation, though we thus speak." So here, after having 
 again spoken the most awful things on that subject, he 
 concludes with expressing his charitable persuasion and 
 hope respecting them, that they were not of those who 
 draw back from the faith unto their destruction ; but of 
 those who would continue to belie /e, so as to obtain the 
 salvation of the soul. 
 
 K 2 
 
132 
 
 CHAP. XI. 
 
 CONTENTS AND SCOPE. 
 
 In the latter end of the foregoing chapter, the 
 apostle having reminded the Hebrews of their 
 former fortitude, patience, and joy under sufferings 
 for Christ, and encouraged them to persevere in 
 that state of mind under their present trials, by 
 referring them to a passage in Hab. ii. 3, 4. where 
 it is said, *' The just by faith shall live," he, in this 
 eleventh chapter, illustrates that saying by a num- 
 ber of examples from the Old Testament of per- 
 sons, who, by faith and hope in God and his pro- 
 mises, had triumphed both over all the allurements 
 and terrors of the world. 
 
 He begins with an account of the nature of faith 
 in general, and describes it to be *^ the confidence 
 "^of things hoped for, the conviction of things not 
 " seen,'' ver. 1.^ — That by this faith the ancient 
 saints obtained a testimony of God's approbation, 
 ver. 2. — And that it is by faith in divine revelation 
 we understand that the worlds were framed by 
 God's word of command ; so that the things which 
 are seen were not made of the things which did 
 appear, ver. 3. 
 
 As examples of this faith and its practical in- 
 fluence, he mentions among the antediluvians, 
 Abel, Enoch, and Noah, ver. 4, 5, 6, 7. — Next he 
 
CHAP. XI«] THE EPISTLE TO THE HEBREWS. 133 
 
 takes notice of the renowned ancestors of the 
 Hebrews, such as Abraham, Sarah, Isaac, Jacob, 
 Joseph, and their lawgiver Moses ; and represents 
 their faith not only as a belief of the promise of 
 the land of Canaan, but of the resurrection of the 
 dead and heavenly country, ver. 8 — 28. — He men- 
 tions the faith of Israel in passing through the 
 Red Sea, and also in compassing Jericho seven 
 days in the firm belief that its walls would fall by 
 a miracle ; and that the faith of the harlot Rahab 
 saved her from perishing with the unbelievers 
 when Jericho was taken, ver. 29, 30, 31. — He like- 
 wise mentions some of the Israelitish judges, kings, 
 and prophets who were remarkable for their faith, 
 such as Gideon, Barak, Samson, Jephthah, David, 
 Samuel, and the prophets. But because it would 
 be tedious to speak of them all, or of every indi- 
 vidual particularly, he introduces them in one 
 group, and in an elevated strain, celebrates their 
 fortitude, victories, works of righteousness, de- 
 liverances, and rewards, all which he ascribes to 
 the influence of their faith, ver. 32, 33, 34.— With 
 equal rapture does he speak of the reproaches, 
 afllictions, persecutions, tortures, and deaths which 
 others afterwards endured for the sake of a good 
 conscience towards God ; so that they were as 
 illustrious for their passive, as others were for 
 their active virtues; while it is evident, that 
 nothing could support them under such severe 
 trials, but that faith which is the conviction of 
 
134 A COMMENTARY ON £CHAP. XI. 
 
 things hoped for in a future state, ver. 35, 36, 
 37, 38. 
 
 The apostle concludes this animated discom*se 
 by observing-, that all these Old Testament wor-^ 
 thies, having received an honourable testimony by 
 faith, did not in this life receive the accomplish- 
 ment of the promise respecting Christ and the 
 good things to come, God having in prospect 
 something better for us Christians, that they with- 
 out us should not be made perfect, ver. 39, 40. 
 
 PARAPHRASE. 
 
 Chap. XI. 1. Now faith, by which the just live, 
 is the confidence of things hoped for, the convic- 
 tion of things not seen. 
 
 2. For by it the ancients obtained a good tes- 
 timony. 
 
 3. By faith in divine revelation we understand 
 that the worlds were produced by the word of 
 God, commanding them to be, so that the things 
 which are seen, were not made of things which 
 did appear, 
 
 4. By faith Abel offered to God a more accept^ 
 able sacrifice than Cain did, bringing not only a 
 meat but a sin-offering, by which he obtained a tes- 
 timony that he was righteous, God testifying- 
 this vipon his gifts, and by this, he, being dead, 
 yet speaketh. 
 
 5. By faith Enoch, the seventh from Adam, was 
 
CHAP. XI.] THE EPISTLE TO THE HEHUEWS. 135 
 
 translated, that he mig'ht not see death, and was 
 not found, because God had transkited him ; for 
 before his translation it was testified, that he pleas- 
 ed God hy walking with Mm. 
 
 6. But without faith it is impossible to please 
 God; for he that approaches to God, so as to 
 worship him acceptably, must believe that he is, and 
 tJiat he is a re warder of them who diligently seek 
 him. 
 
 7. By faith Noah, being divinely warned con- 
 cerning things not as yet seen, moved with pious 
 fear, prepared an ark for the salvation of his family 
 from the deluge, by which he condemned tlie un- 
 believing world ; and became an heir of the righte- 
 ousness which is according to faith. 
 
 8. By faith in the divine promises, Abraham be- 
 ing called to go out from his kindred and native 
 country, unto a place w^hich he was afterwards to 
 receive for an inheritance, implicitly obeyed, and 
 went out, not knowing whither he was going. 
 
 9. By faith he sojourned in Canaan the land of 
 promise, as in a strange land, dwelling in tents 
 with Isaac and Jacob, the co-heirs of the same 
 promise. 
 
 10. For he expected the heavenly city, of which 
 the planner and architect is God. 
 
 11. By faith even Sarah herself, who ivas barren, 
 received ability for the conception of seed, and 
 7vhen past the time of age brought forth a child, 
 because she judged him faithful who had promised 
 her a son. 
 
136 A COMMENTARY ON [cHAP. XI. 
 
 12. Therefore there sprang even from one, and 
 he in these respects become dead, a race as the stars 
 of heaven in multitude, and as the sand which is on 
 the shore of the sea, innumerable. 
 
 13. All these died in faith, not having- received 
 the accomjjlishment of the promises ; but seeing them 
 afar off, and being persuaded of thenif and embrac- 
 ing them, they confessed that they were strangers 
 and pilgrims on the earth. 
 
 14. For they who say such things, declare plainly 
 that they earnestly seek their native country. 
 
 15. And if indeed they had been mindful of 
 Chaldea, that country from which they came out, 
 they might have had an opportunity to return to it. 
 
 16. But now they eagerly desire a better country 
 than any on earth, that is, an heavenly one : there- 
 fore God is not ashamed to be called their God ; 
 for he hath prepared a city for them, even the new 
 Jerusalem. 
 
 17. By faith Abraham, when tried, offered up 
 Isaac ; yea he who had received the promises offer- 
 ed up his only begotten son : 
 
 18. Concerning whom it had been said, " That 
 " in Isaac shall thy seed be called ;*' 
 
 19. Accounting that, although he were burnt to 
 ashes, God was able to raise him up even from the 
 dead ; from whence also he did receive him in a 
 figure. 
 
 20. By faith Isaac blessed Jacob and Esau con- 
 cerning things to come. 
 
CHAP. XI."] THE EPISTLE TO THE HEBREWS. 137 
 
 21. By faith Jacob, when dying", blessed each of 
 the sons of Joseph, and ivorsliipping God, bowed 
 down upon the top of his staff. 
 
 22. By faith Joseph, approaching" his end, made 
 mention of the departure of the children of Israel 
 out of Egypt, and gave charge concerning his 
 bones. 
 
 23. By faith Moses, when born, was hid three 
 months by his parents, because they saw the child 
 remarkably beautiful, and they feared not the com- 
 mand of the king, to destroy the male children. 
 
 24. By faith Moses, when he was grown up, re- 
 fused to be called the son of Pharaoh's daughter 
 who had adopted him ; 
 
 25. Choosing rather to be evil-treated with the 
 people of God, than to have a temporary enjoy- 
 ment of the pleasures of sin. 
 
 26. Esteeming the reproach of Christ greater 
 riches than the treasures of Egypt ; for he looked 
 off from these to the recompence of reward in a fu- 
 ture state. 
 
 27. By faith he left Egypt, not fearing the wrath 
 of the king -, for he boldly persisted as seeing the 
 invisible God under whom he acted. 
 
 28. By faith he appointed the passover and the 
 pouring out of the blood, that he who destroyed 
 the first-born of the Egyptians might not touch 
 theirs. 
 
 29. By faith they passed through the Red Sea, 
 as by dry land, of which tlie Egyptians taking trial, 
 were swallowed up. 
 
VSS A COMMENTARY ON [CHAP. XJ. 
 
 30. By faith the walls of Jericho fell down, hav- 
 ing* been encompassed seven days. 
 
 31. By faith Rahab the harlot was not destroyed 
 with the unbelievers, having received the spies in 
 peace and concealed them. 
 
 32. And what shall I say more ? for the time 
 would fail me to give a narration concerning- Gi- 
 deon, and Barak, and Sampson, and Jephtha, and 
 David, and Samuel, and the prophets ; 
 
 33. Who through faith vanquished kingdoms, 
 wrought righteousness, obtained promises, stopped 
 the mouths of lions, 
 
 34. Extinguished the power of fire, escaped the 
 edge of the sword^ were made strong from weak- 
 ness, became mighty in battle, routed the camps of 
 the aliens. 
 
 35. Women received their dead children by a re- 
 surrection; but others were tortured, not accept- 
 ing deliverance hy sinful compliances, that they might 
 obtain a better resurrection. 
 
 36. And others had trials of mockery and scourg- 
 ings, and moreover of bonds and imprisonment. 
 
 37. They were stoned, they were sawn asunder, 
 they were tempted, they died by the slaughter of 
 the sword, they went about clothed in sheep and in 
 goat skins, being persofis destitute, afflicted, and in 
 all respects mal-treated ; 
 
 38. Of whom the world was not worthy : They 
 wandered in deserts, and mountains, and lurked in 
 dens and caves of the earth. 
 
CHAP. XI.] THE EPISTLE TO THE HEBREWS. 13,9 
 
 39. Now all these, having obtained a (jood testi- 
 mony on account of faith ; received not the accom- 
 plishment of the promise in this life ; 
 
 40. God having provided (Gr. foreseen) some- 
 thing better for us, that without us they should not 
 be made perfect. 
 
 COMiAIENTARY AND NOTES ON CHAP. XI. 
 
 Ver. 1. Now faith is the substance of things hoped for, 
 the evidence of things not seen^ If the original word m^is 
 signifies faith or belief y I do not see how it can properly 
 be termed either the substance or evidence of things. 
 Though it is essential to faith to have an object, real or 
 imaginary, without which it cannot exist, as in that case 
 nothing is believed ; yet belief is not the substance of its 
 object; and though evidence is also essential to faith, 
 without which it would be mere irrational credulity ; yet 
 belief is not evidence, but the effect of perceiving it. We 
 shall therefore enquire a little into the scripture sense of 
 these two words. 
 
 As to viro^ctais, though substance may nearly express its 
 etymology ; yet its use in the sacred scriptures is chiefly 
 to be consulted. The English word substance occurs 
 about sixty times throughout our translation, but in none 
 of them does it signify faith, nor is the original word 
 ^CTos-afftr, but in general vzsa^^is or intxqy^oyloc, which signify 
 a man's worldly goods or substance. The LXX. fre- 
 quently use vz!jQ<^ccGis to express confidence or confidence 
 of expectation, Ruth i. 12. Psal. xxxix. 7. Ezek. xix. 5. In 
 the New Testament it is used five times, and that only by 
 our apostle : In three of which it is translated confidence, 
 viz. in 2 Cor. ix.4. xi. 17. Heb. iii. 14. and in this place it 
 is so translated in the margin. 
 
140 A COMMENTARY ON [CHAP. \"l. 
 
 With respect to EXsyxos, though ia classical Greek it 
 often signifies the evidence, proof, or demonstration of a 
 thino-; yet it is never translated evidence in all the Old 
 Testament, and the word which is eight times so trans- 
 lated, is not eXeyxof but CiCxjov, which signifies a book or 
 roU, Jer. xxxii. lOy 11, 14, 16, 44. In the New Testament 
 sXeyXoi occurs only twice ; first in 2 Tim. iii. 16. where it 
 is translated reproof, but without any necessity, as the 
 scripture is certainly profitable for conviction. The other 
 place where this word occurs is in the passage under 
 consideration ; and what else can it mean in a definition of 
 faith, but a firm conviction of mind which is the effect of 
 evidence ? And this best agrees with the sense of the 
 verb sXeyx^) which is commonly translated to convince^ as 
 in John viii. 9. Acts xviii. 28. 1 Cor. xiv. 24. Tit. i. 0. 
 James ii. 9. Jude ver. 15. as it should also be in John 
 xvi.8. 2 Tim. iv. 2. Faith or belief is a simple idea, and 
 cannot be defined but by synonimous terms connected 
 with its object, such as credence ; giving credit to a thing 
 testified on the veracity of the testifier; an assent of the 
 mind to the truth or reality of something which is made 
 known to us only by testimony or report. But no terms 
 can more accurately express the nature of belief than 
 those used by the apostle, namely, the confidence and con- 
 mction of the mind respecting the truth of divine revela- 
 tion. 
 
 The credenda or objects of faith he describes as consist- 
 ing of (sXtji^o/xEvo/v) things hoped for, and of (zjqocyfjuxlcuv « 
 CXeOTo/xevo^v) things not seen. Things hoped for must be 
 future good things revealed and promised ; and confi- 
 dence as to such things must be a confidence of per- 
 suasion, founded on God's faithfulness and power, that 
 what he hath promised he will certainly perform, for it is 
 explained thus, — a being persuaded of the promises, ver. 
 13. — ?L judging him faithful who hath promised, ver. 11. — 
 a being fully persuaded^ that what he had promised he 
 was able to perform, Rom. iv. 21. This confidence of faith 
 
CHAP. XT.] THE EPISTLE TO THE HERREWS. 141 
 
 in divine promises is inseparable from hope ; for it is the 
 confidence of thing's hoped for, and is said to be heliemno- 
 in hope, Rom. iv. 18. viz. of obtaining- the good thino-s 
 promised. 
 
 Again, faith is the conviction of things ?iot seen, Thino^ 
 not seen include not only things promised, but thino-s 
 testified, John iii. 13. 2Thess.i. 10; not only good things 
 to be hoped for, but evil things to be dreaded, Heb. xi, 7; 
 not merely things future, but things past and present, 
 ch. iii. 6. All of them, hovrever, so far as they are the 
 objects of faith, must be things not seen ; for faith is 
 opposed to sight, 2 Cor. v. 7. Whatever we know by 
 sensation, the deductions of reason, or by experience, is 
 not properly speaking the object of faith, which is a con- 
 viction of the truth and certainty of things that are know- 
 able only by revelation, and is grounded on the authority 
 of that revelation, considered as the word of God. 
 
 Yet Revelation does not set aside or contradict any true 
 information which we receive from nature, reason, or ex- 
 perience, but rather supposes and confirms it; but then it 
 reveals things which could not be known in any of these 
 ways, and these, strictly speaking, are the objects of faith. 
 And though these objects are not discoverable by our 
 senses or natural reason, yet when discovered by divine 
 revelation, nothing- can be more reasonable than to believe 
 them. When God discovers himself to be the speaker, 
 his character and perfections aflibrd the highest reasons 
 for giving the most unlimited credit to every thing he 
 says, however far it may transcend our natural concep- 
 tions, or the established course of nature. So that faith 
 and right reason must ever agree. 
 
 The definition of faith given in this verse, and exemplifi- 
 ed in the various instances following, cannot >vell be 
 restricted to justifying faith, which particularly respects 
 Christ as its object, and has the promise of eternal life. 
 But in this definition no mention is made of Christ as the 
 object of faith, and in several of the following* instances. 
 
142 A COMMENTARY ON [cHAP. XI. 
 
 temporal blessings only are mentioned. I am therefore 
 of opinion, that faith here must be understood in its most 
 g-eneral and extensive sense, namely, a firm belief or con- 
 fidence, grounded on the character of God, as to the truth 
 of whatever he is pleased to reveal or declare, whether 
 relating to spiritual or temporal things. Under this 
 general description justifying faith must be included ; for 
 if men believe solely upon God's authority whatever he is 
 pleased to reveal concerning things in general, they must 
 surely believe upon the same authority what he has from 
 the beginning revealed concerning Christ in particular, so 
 far as it is made known to. them either by promises, pro- 
 phecies or types. And though several of the instances 
 mentioned should have no immediate or direct reference 
 to Christ ; yet they are all so many proofs and evidences 
 of the power and efticacy of faith in God and of its ex- 
 tensive exercise in a course of dependence upon, and 
 of obedience to him, amidst all difiiculties and dangers of 
 every kind. Now this faith was highly approved of 
 God ; 
 
 Ver. 2. For by it the elders obtained a good report.Jl 
 Elders here do not signify persons in ofliice, but the an- 
 cients, or those who lived in ancient times, and who are 
 afterwards mentioned. These, on j^ccount of their faitb, 
 efAacqluqvi^'naoiv, " obtained a good report ;" so this word is 
 also translated in Acts vi. 3. and x. 32. God testified his 
 acceptance of their faith with its fruits, and caused it to be 
 recorded in his word, to transmit their example and perpe- 
 tuate their honour to all succeeding generations. 
 
 Ver. 3. By faith we understand that the zmrlds were 
 framed by the word of God ; — ] The original r«s- oLimo^s, 
 literally signifies the ages ; but the succeeding clause 
 shews that it here signifies the material fabric of the 
 worlds, being termed " the things which are seen." The 
 worlds comprehend the sun, moon, stars, and this earth, 
 called by Moses ^*the heavens and the earth." Gen. i. 1. 
 Those were framed; the original is yioclaqlirs^ai, which 
 
CHAP. XI.] THE EPISTLE TO THE HEBREWS. 143 
 
 signifies were prepared, fitted up, and, like the different 
 parts of a machine, set in their proper place and order. 
 The first exertion of God's power in the material creation 
 was his creating out of nothing the matter or substance of 
 things, which was a confused fluid mass or chaos, void of 
 light, form or order, and by Moses is called the deep. 
 Gen. i. 2. The succeeding work of the six days was his 
 bringing all things into their present form, beauty and 
 order, out of the dark unseen mass. All this was elFected 
 ** by the word of God," that is, his word of command, 
 saying. Let it be, and it was, Gen. i. 3, 7, 9, &c. " For he 
 ** spake, and it was done ; he commanded, and it stood 
 " fast." Psal. xxxiii. 6, 9. God indeed made all things 
 by the divine person of the Logos, who was in the begin- 
 ning with God, and was God, John i. 1, 2; but the word 
 here used is ^rj/xa, which never signifies the person of 
 Christ, but a word uttered or spoken, though it appears 
 that it was by his Son that God spoke the worlds into ex- 
 istence and order both as to matter and form ; 
 — so that the things which are seen, zcere not made of things 
 ivhich do appear.'J^ The ra. ^Ke7uo(xsva., '* things which are 
 " seen," are the materials which compose the visible 
 universe. These " were not made of things which do (or 
 " rather did) appear." Some render the words, were 
 " made of things which do not appear," i. e, by the in- 
 visible things of God, his eternal power and Godhead, 
 Rom. i. 20. But, as Dr. Owen observes, (pajvopcevwv seems 
 rather to respect the material than efficient cause, and 
 signifies the conformed materials of the chaos, which, 
 when created, did not at first appear, because *' darkness 
 " was upon the face of the deep." Gen. i. 2. Peirce 
 and Macknight understand the apostle to mean, that the 
 things which are seen were not made of things which (//(/ 
 exists z. e. of any pre-existent matter to form them of. 
 But though this is a truth in one sense, yet I am npt clear 
 that it is what the apostle means ; for it makes ihe appear- 
 ance and existence of thincfs to be the same ; wliereas vre 
 
144 A COMMENTARY ON [cHAP. XI, 
 
 know that things might exist, though they did not appear. 
 However, the difference is not very material, as they agree 
 that the oriirinal matter, as well as form and order of the 
 universe, was created or brought into existence by the word 
 of God. 
 
 It will probably be asked, if it is by faith in revelation 
 we understand that the worlds were framed by the word 
 of God, how could the Gentiles, who had not that revela- 
 tion, understand by the things which are made, the eternal 
 power and Godhead of their maker, as our apostle affirms, 
 Rom. i. 20? To this it may be answered, that these things 
 are perfectly consistent ; for the same truth that may be 
 known in some degree by reason and observation, may be 
 more fully and certainly known by revelation, and so be- 
 come a matter of faith. Thus though it be partly evident 
 to reason by the things which are made, that the Maker 
 of them is possessed of eternal power and Godhead ; yet 
 that truth, being expressly and clearly revealed in Scrip- 
 ture, and believed upon the authority of God, is then un- 
 derstood by faith, which is, " the conviction of things not 
 *' seen." That the worlds exist we know by our senses : 
 That they were originally made is obvious to our reason ; 
 but that they were made by the word of God, and that out 
 of nothing, could be known only by revelation, and under- 
 stood by faith. Accordingly, many of the heathen philo- 
 sophers, who had limited notions of the poWer of God, and 
 were ignorant of the scripture account of creation, ima- 
 gined, that the matter of which the worlds are composed 
 is self-existent and eternal. 
 
 Ver. 4. By faith Abel offered unto God a more excel- 
 lent sacrifice than Cain — ] It is observed by critics, that 
 the word wXsiova in the comparative degree, signifies more 
 in number rather than in value. Cain offered " the fruit 
 "of the ground," which was only the mincha, or meat- 
 offering, but no proper sacrifice for sin. Gen. iv. 3. Where- 
 as Abel (besides the fruit of the ground, which was one of 
 his gifts,)'' also brought of the firf^^tlings of his flock, and 
 
CHAP. XT.] THE EPISTLE TO THE HEBREWS. 145 
 
 "of the fat thereof;" which was a sin-ofTcrlng', and by 
 these he shewed both liis sense of the divine bounty and 
 of his own sinfulness. And as he did this hy faith, he 
 must have had a revelation of the will of God respecting- 
 the appointment of sacrifices as a prefiguration of the man- 
 ner in which the promised Seed of the woman was to bruise 
 the serpent's head, viz. by the sacrifice of himself. Gen. 
 iii. 15. Heb. ii. 14, 15. 
 
 — hy which he obtained zmtness that he was ris;hteous, — ] 
 That is, by means of his sacrifice as offered in faith, he 
 obtained a testimony that he was righteous, and that both 
 he and his offering- were accepted of God ; for it is record- 
 ed, that " the Lord had respect to Abel, and to his offer- 
 ** ing-," Gen. iv. 4. which is equivalent to a declaration 
 that he was righteous. 
 
 ' — God testifying of his gifts, — ] God testified his accep- 
 tance of Abel's ofifts. It is not said in what manner. It 
 might either be in words, or by some outward visible sign, 
 such as causing fire to come down from heaven upon his 
 sacrifice, as was done in after times upon particular occa- 
 sions. Gen. XV. 17. Lev, ix. 24. 1 Kings xviii. 38. 
 — and hy it he, being dead, yet speaketh,"] By that ex- 
 ample of his faith and acceptance, as recorded in the word 
 of God, though he has been dead many years ago, he still 
 speaketh, instructing- us, that God has from the beginning- 
 had respect to the service of faith, and that it is only 
 through faith in the atonement of Christ that sinners are 
 made righteous and accepted of him. As Abel's sacrifice 
 prefigured the sacrifice of Christ, which had been previ- 
 ously intimated in the original promise, so his faith in of- 
 fering it was " the conviction of things hoped for." 
 
 Ver. 5. By faith Enoch teas translated that he should 
 not see death ; and. was not found, because God had trans- 
 lated him : — ] The Avords referred to, are in Gen. v. 24. 
 *' And Enoch walked with God, and he was not, for God 
 " took him." The apostle agrees with the LXX.'s trans- 
 lation of this passage, and has it, " he was not found," viz. 
 
 Vol. 11. L 
 
14G A COMMENTARY ON [CHAP. XI. 
 
 on earth; which intimates that search was made for him 
 by the men of that generation, as was afterwards made for 
 Elijah on a like occasion. 2 Kmgs ii. 17. But he could 
 not be found ; and the reason given is, '^ for God took 
 him,'* or as the LXX. and the apostle express it, because 
 "God had translated him," z. e. taken him both soul and 
 body up into heaven, " that he should not see death," as 
 the apostle explains it. So the Jews understood Moses' 
 account of this matter, as is evident from several passages 
 in the Apocrypha. See Wisd. iv. 10. Ecclus. xliv. 16. 
 xlix. 14. But as flesh and blood, in its present corrupti- 
 ble state, cannot inherit the heavenly kingdom, 1 Cor.xv. 
 50,51. so his body must have been changed in his trans- 
 lation, or divested of all its gross corruptible cjualities, 
 like the bodies of the saints who shall be alive and re- 
 main at Christ's second coming. The apostle having said 
 that it was h\f faith he was translated, proves it thus ; 
 — -for before his translation he had this testimony that he 
 pleased GodJ\ The testimony referred to is this, " Enoch 
 ** walked with God," Gen. v. 24. which the apostle, agree- 
 ably to the LXX. renders '^ he pleased God." That is, 
 he walked in a constant course of strict piety and holy 
 obedience to God, so- as to please him, or obtain his ap- 
 probation ; and it may also include his being- a zealous 
 maintainer of the faith and worship of the true God, a re- 
 prover of wickedness, and a preacher of righteousness 
 amons: the antediluvians ; for we are informed that he was 
 a prophet, and warned them of the Lord's coming to exe- 
 cute judgment iipon the ungodly, Jude ver. 14, 15. Now 
 from this testimony " that he pleased God," the apostle 
 infers his faith. 
 
 Ver. 6. But without faith it is impossible to please him: 
 for he that cometh to God must believe that he is, and that 
 he is a rewarder of them that diligently seek him,'] There 
 can scarcely be a more self-evident proposition than what 
 the apostle here lays down, viz. That " without faith it is 
 *' impossible to please God ;" and that whether we eonsi- 
 
CHAP. XI.] THE EPISTLE TO THE HEBREWS. 147 
 
 der this impossibilify to relate to our servlns^ God, or to 
 God's bein^ pleased with our services. Without faith it 
 is impossible for us to serve and worship God aright, or 
 indeed at all ; for if we believe not that he is, our services 
 cannot possibly have any respect to him ; and though we 
 should in general admit his existence, yet if we believe 
 not that he is a rewarder of them that diligently seek him, 
 we can have no proper inducement to serve him, but must 
 consider it to be vain and unprofitable, as the wicked do, 
 Job xxi. 15. xxxiv. 9. Mai. iii. 14. Without faith it is not 
 possible that any thing we do can be pleasing or acceptable 
 to God, because it can have no regard to his will, autho- 
 rity, or the enjoyment of his favour, who"taketh pleasure 
 •'only in them that fear him, in those that hope in his 
 '* mercy." Psal. cxlvii. 11. This chiefly confutes two 
 absurd tenets which some have adopted : One is, " That 
 *'it is of no consequence what men believe, if they live 
 *' well ;" which is equivalent to saying, that it is of no con- 
 sequence to please God ; for the apostle affirms, that with- 
 out faith it is impossible to please him. The other is, 
 " That in serving God we ought to have no respect to the 
 recompence of reward ;'* whereas the apostle affirms, that 
 faith is a belief not only that God is. but that he is ** a re- 
 *' warder of them that diligently seek him," and that with- 
 out this faith we cannot please him. This account of faith 
 illustrates both parts of the definition given of it in ver. 1. 
 The belief that God is, is the confidence of things not 
 seen ; and a belief that he is a rewarder of them that dili- 
 gently seek him, is the conviction of things hoped for. 
 
 Some are of opinion that the apostle is here only de- 
 scribing what they call the heathen^s creed ; and allege, 
 that many of the heathen who had no supernatural reve- 
 lation, believed that God is, and that he is a rewarder of 
 them that diligently seek him ; which, they think, arc no- 
 thing more than the principles of natural religion, and the 
 dictates of unassisted reason. Hence, it is argued, thr^t as 
 Enoch was saved by that faith, so were they, if, like him, 
 they walked suitably to their belief. l 2 
 
148 A COMMENTARV ON [CHAP. XI. 
 
 But tlie premises are in a great measiive false, and the 
 conclusion altogether uncertain, and quite foreign to the 
 scope and design of the whole context. With regard to 
 the first article of this faith, viz. that God is, the apostle 
 admits, that the Gentiles had such a display of his eternal 
 power and Godhead by the things that are made, as to 
 leave them quite inexcusable in their absurd idolatry, Rom, 
 i. 19, 20.; yet he never supposes that unassisted nature, 
 or reason, in its present state of depravity, could, without 
 revelation, attain the true and saving know ledge, and be- 
 lief of the being and perfections of God. On the contrary, 
 he declares, that *' the world, by wisdom, knew not God,'* 
 1 Cor. i. 21. but did service unto them, '' which, by nature, 
 are no gods," Gal. iv. 8. Nay, they knew not that there 
 was but one only, the living and true God, for they had 
 gods many, and lords many, 1 Cor. viii. 5. It appears to 
 me, therefore, that by a belief that God is, the apostle 
 does not merely mean a general belief that there exists a 
 first intelligent cause of all things, but a belief of the be- 
 ing- and perfections of the one only true God in distinction 
 from all idols, according to the revelation he hath made 
 of himself in his word. With respect to the other article 
 of this faith, viz. that he is a rezcarder of them that dili- 
 gently seek him, it is evident, that however consonant it 
 is to reason, to believe that God will reward innocent 
 creatures who serve him diligently, yet reason can never 
 discover, with any degree of certainty, that he will be re- 
 conciled to such as have rebelled against him, as all man- 
 kind have; far less that he will accept their services, and 
 reicard them with eternal life. Our self-love, and fond 
 hopes may suggest this; but the voice of nature and rea- 
 son are uncertain, if not altogether silent upon the subject; 
 and accordingly we find, that a future stale of rewards or 
 punishments was a matter of dispute and uncertainty 
 among heathen philosophers, and some of them absolutely 
 denied it. The real belief of this article, therefore, must 
 be founded entirely upon this revelation, or the divine pro- 
 
CHAP. XI.] THE EPISTLE TO THE HEBREWS. 141) 
 
 mise. This promise of eternal life, which is the reward, is 
 spoken of through a great part of this chapter, and is 
 shewn to be the oTOimd of the ancient saints' faith of the 
 heavenly reward, see verses 13, 39. And as God, who 
 cannot lie, made this promise of eternal life before the times 
 of ages, 1 Tit. i. 2. or upon the very back of the fall, it 
 must have been revealed to Enoch, and believed by him, 
 as it was by all the faithful in after ages. Farther, as this 
 promise was founded upon the promise respecting Christ, 
 through whom it was to be accomplished, so the faith of 
 it must also have had a respect to him and his work, ac- 
 cording* to the measure of revelation then given ; and that 
 Enoch had the revelation of the Messiah to come, we can- 
 not doubt, whether we consider his acquaintance with the 
 fust promise, Gen.iii. 15. or his being- a prophet, who fore- 
 told not only the judgment impending over the antedilu- 
 vians, but, as would seem, the coming of the Lord Jesus 
 to execute judgment upon the despisers of the gospel at 
 the last day, Jude, ver. 14, 15. From the whole, therefore, 
 it is evident that the apostle is not speaking of the heathen 
 creed founded merely on the light of reason, but of a be- 
 lief of divine revelation. And, therefore, to groimd the 
 salvation of honest heathens who have no revelation, upon 
 this text, is altoaether absurd. We leave heathens to the 
 Judge of all the earth, who certainly vv'ill do right; but 
 nothing can be more contrary to the drift of the apostle, 
 than to suppose him telling the Hebrews, that men whose 
 faith has no respect to revelation or the gospel, may obtain 
 eternal life, which would make all he had said to them, in 
 this epistle, of little consequence. 
 
 Ver. 7. By faith Noah being warned of God of things 
 not seen as yet, moved zoith fear, prepared an ark to the 
 saving of his house/} Noah was {xi'^yixliaQcis) warned or 
 admonished, viz. by divine revelation, oi' things not seen as 
 yctf particularly of the coming deluge (see Gen. vi. 12 — 
 IS), which was 120 years before it happened. He gave 
 full credit to the divine threatening by that faith which is 
 
150 A COMMENTARY ON [CHAP. Xl. 
 
 the conviction of things not seen. This is evident from the 
 effects of his faith ; for by his faith in the divine threaten- 
 ing, he was moved with fear; not desponding or dis' 
 couraging- fear, but such as was necessary to quicken him 
 to provide in earnest for his safety, according to the com- 
 mand and direction of God; it moved him to prepare an 
 ark for the saving of his house, and which he believed 
 would be effectual for that purpose. Thus, we see that 
 faith regards God's threatenings as well as promises, and 
 apprehends the revealed motives of fear as well as hope, 
 so as to set us about the use of such means of safety as 
 God hath appointed, believing they will answer the end. 
 — by which he condemned the world, and became heir of 
 the righteousness which is by faith,'] — By which, i, e, by 
 which faith in the divine threatening, which moved his fear 
 and led him to prepare the ark, and by his preaching of 
 righteousness, (2 Pet, iii. 5.) whereby he gave sufficient 
 warning to that generation, he condemned the world ; i. e, 
 he left them without excuse, aggravated their guilt, and so 
 vindicated the justice of God in destroying them; a7id be- 
 came heir of the righteousness which is by faith. As the 
 salvation of Noah and his house by the ark, was a type of 
 spiritual and everlasting salvation by Christ, 1 Pet. iii. 21. 
 so it was a pledge to him of his being justified by faith in 
 the promised Messiah, and of his being made an heir ac^ 
 cording to the hope of eternal life, Tit. iii. 7, ; for nothing 
 less seems to come up to the import of the expression here 
 used, viz. heir of the righteousness which is by faith, see 
 Rom. iii. 21. ch. iv. 13. Phil. iii. 9. 
 
 Infidels have objected to the size of Noah's ark, as be- 
 ins: altogether unable to contain the number of animals 
 which must have been in it. 
 
 But when we consider that the ark was in length 300 
 cubits, or 450 feet — in breadth, 50 cubits, or 75 feet — in 
 height, 30 cubits, or 45 feet, and that it consisted of three 
 decks or storeys;— when we also consider that there has 
 not yet been found above 100 sorts of beasts, nor above 
 
CHAP. XI.] THE EPISTLE TO THE HEBREWS. 151 
 
 200 sorts of birds, we shall find abundant room for them 
 all, as well as for their provision during the time they 
 were in the ark. 
 
 Ver. 8. By faith Abraham^ when he zms called to go 
 out into a place which he should after receive for an inhe- 
 ritance, obeyed — ] The call here referred to is that of 
 which we have an account in Gen. xii. 1 — 4.; and though 
 it is there placed after Abraham left Ur of the Chaldeans, 
 yet it was given him before, and was the cause of his leav- 
 ing that place, as Stephen informs us, " The God of Glory 
 '' appeared unto our father Abraham, when he was in Me- 
 **sopotamia, before he dwelt in Charran, and said unto 
 *^ him, Get thee out of thy country, and from thy kindred, 
 *' and come into the land which I shall shew thee." Acts 
 vii. 2, 3. — He was called to go out, viz. from his country, 
 kindred, and father's house, Gen. xii. 1, Acts vii. 3. — into 
 a place zchich he should after receive for an inheritance. 
 These are the words of the apostle anticipating the pro- 
 mise, and interpreting the Lord's design ; for it does not 
 appear that the Lord had expressly promised to give Abra- 
 ham and his seed the land of Canaan for an inheritance, 
 till he had actually arrived at that country, see Gen. xii. 7. 
 But he at first promised to make of him a great nation, to 
 bless him; and that in him all the families of the earth 
 should be blessed. Gen. xii. 2, 3- Abraham believed these 
 divine promises with that faith which "is the confidence 
 of things hoped for," and this belief led him implicitly to 
 obey the divine call ; for it is added, 
 — and he zcent out, not knoicing zvhither he went — ] When 
 the Lord first called him, he said unto him, " Get thee 
 out, into a land that I will shew thee ;" but it does not ap- 
 pear that he either told him what land it was, or where it 
 lay ; yet Abraham went out in obedience to the divine 
 call ; and as he knew not whither he went, he gave him- 
 self wholly up to the guidance of him that called him, im- 
 plicitly following his direction, confident that he would 
 bring him to the land in safety, and shew it to him as 
 
152 A COMMENTARY ON [CHAP. X. 
 
 he had promised. This was a most remarkable instance 
 of faith. 
 
 Ver. 9. By faith he sojourned in the land of promise, 
 as in a strange country, dwelling in tabernacles with Isaac 
 and Jacob, the heirs tvith him of the same promise, — ] 
 When Abraham came into the land of Canaan, the un- 
 known place which God was to shew him, the Lord pro- 
 mised to give it for an inheritance to him and his seed; 
 hence, it is called the land of promise, Gen. xii. 7. But 
 he did not enter into the possession of it, nor did his pos- 
 terity inherit it, for near 500 years after. Stephen says, 
 " he gave him no inheritance in it, no, not so much as to 
 ** set his foot on ; yet he promised that he would give it to 
 *' him for a possession, and to his seed after him, when as 
 " yet he had no child." Acts vii. 5. This promise he be- 
 lieved, and by faith in it, sojourned in the land of promise ; 
 not in a fixed habitation, like a native, or possessor of the 
 land, but wandered about from place to place like a stran^ 
 ger, and dwelling in moveable tents with his son Isaac, 
 and his grandson Jacob, the heirs with him of the same 
 promise ; for the promise included his seed. Gen. xii. 7. 
 and was also renewed to Isaac, Gen. xxvi. 3. and to Ja- 
 cob, ch. xxviii. 13. But it is evident that Abraham under- 
 stood more in this promise than the earthly possession of 
 Canaan's land : 
 
 Ver. 10. For he looked for a city which hath founda^ 
 tions, zehose builder and maker is God, — ] By this city 
 is meant heaven, for it is explained to be a city which God 
 had prepared for them in a better country, that is, an hea- 
 venly, verse 16. As the heavenly inheritance was typified 
 by the land of promise, so the residence of the saints there 
 is represented as in a city which is the antitype of the 
 earthly Jerusalem, and where God dwells in the midst of 
 them; and so it is called the city of the living God, the 
 heavenly Jerusalem, ch. xii. 22 — the Jerusalem that is 
 above, Gal. iv. 26 ; see it described. Rev. xxi. It is here 
 termed a city that hath foundations, in opposition to the 
 
CHAP. XI.] THE EPISTLE TO THE HEBREWS. 153 
 
 moveable tabernacles wherein Abraham, Isaac, and Jacob, 
 dwelt, during- the time of their sojourning in the land of 
 Canaan; and to set forth its fixed, stable, and durable 
 nature. The builder and maker ^ or preparer of this city, is 
 God ; by this it is opposed to all the cities in this world, 
 which are built by men^s hands. In like manner, the same 
 apostle disting-uishes the heavenly sanctuary from the 
 earthly, by its being* made zcithout hands, Heb. ix. 11 ; and 
 the heavenly mansion, or resurrection body, from the 
 earthly house of this tabernacle, by its being- " a building 
 ** of God, an house not made with hands, eternal in the 
 " heavens," 2 Cor. v. 1. It is plain, therefore, from the 
 connection of this with the foregoing verse, that Abraham 
 was reconciled to his sojourning state, without inheritance 
 or fixed habitation in this world, by the faith of a future 
 state of blessedness in the world to come. The ground of 
 this faith shall be afterwards enquired into. 
 
 Ver. 11. Through faith also Sarah herself received 
 strength to conceive seed, and was delivered of a child when 
 she teas past age, because she judged him faithful who had 
 promised. — ] The Lord promised to Abraham that Sarah, 
 his wife, should bear him a son, Genxvii.l5 — 22. This 
 promise was afterwards repeated in the hearing* of Sarah, 
 who laughed at it within herself as a thing incredible, 
 considering the great age of herself and of Abraham ; and 
 afterwards, through fear, denied that she did laugh, so 
 that she was guilty both of unbelief and falsehood. But 
 when she found that the an2:el had discovered her lauo-h- 
 ing within herself in secret, and had detected the hidden 
 reasonings of her heart; when she heard him put the 
 silencing question. Is there any thing* too hard for the 
 Lord? and give fresh assurances that she should have a 
 son, Gen. xviii. 13, 14. then she perceived that it was the 
 word of the Lord, who was able to perform it, however 
 far beyond the ordinary course of nature; and so she no 
 more laughed at the promise, but believed it, as the apostle 
 informs us, judging him faithful who had promised. It 
 
154 A COMMENTARY ON [CHAP. XI. 
 
 was through this belief of the Lord's power, and faithful- 
 ness to his promise, that she received strength to conceive 
 seed, and was delivered of a child when she was past age, 
 she being then 90, and Abraham 100 years old. 
 
 Ver. 12. Therefore sprang there even of one, and him 
 as good as dead, so many as the stars of the sky in multi^ 
 tude, and as the sand which is by the sea-shore innumer- 
 able — ] The original Qio xaj) may be rendered therefore 
 also ; and this seems to be the sense, for it refers not only 
 to Sarah's faith, but also to Abraham's, who likewise 
 believed the promise ; and that not merely that he should 
 have one son by Sarah, viz. Isaac, as mentioned above, 
 but that he should be the father of many nations, or of an 
 innumerable seed : see Gen. xv. 5, 6. chap. xvii. 4, 5. Rom. 
 iv. 17, 18, 19. Therefore also, not only through Sarah's 
 but Abraham's faith, sprang there of one, viz. Abraham, 
 and him as good as dead, not only Isaac, but so many as 
 the stars of the sky in multitude, and as the sandzvhich is 
 by the seashore innumerable ; for so the Lord had pro- 
 mised. Gen. xiii. 16. ch. xv. 5. and he believed according 
 to that which was spoken, ver. 6. Rom. iv. 18. 
 
 To enhance Abraham's faith in this promise, the apostle 
 takes notice of the difficulties which it surmounted. Sarah 
 had been hitherto barren, and was now 90 years old, and 
 so, long past the ordinary time of child-bearing. He 
 himself was 100 years of age, and, as the apostle says, as 
 good as dead, or rather (y.xi ravloc vsvsx^w/xsva) dead as to 
 these things, viz. which related to his being a father. These 
 considerations might at first stagger him a little, as seems 
 intimated, Gen. xvii. 17. but whatever be in this, it is evi- 
 dent that his faith overcame these difficulties; for the 
 apostle says, that ** being not weak in faith, he considered 
 '« not his own body now dead, when he was about an hun- 
 " dred years old, neither yet the deadness of Sarah's womb. 
 *' He staggered not at the promise of God through unbe- 
 *' lief; but was strong in faith, giving glory to God. And 
 ^' being fully persuaded that what he had promised, he was 
 
CHAP. XI.] THE EPISTLE TO THE HEBREWS. 155 
 
 ** able also to perform. And therefore it was imputed to 
 *' him for righteousness." Rom. iv. 19 — ^23. Abraham's 
 faith had no dependence on the natural influence of second 
 causes, but rested solely upon the power and faithfulness 
 of God, ** who quickeneth the dead, and calleth those 
 '' things which are not as though they were." Thus 
 *' against hope, (or all human probability) he believed in 
 *' hope, that he might become the father of many nations, 
 *' according to that which was spoken. So shall thy seed 
 '' be." Rom. iv. 17, 18. This, therefore, was a most re- 
 markable instance of Abraham's faith. 
 
 Ver. 13. These all died in faithy not having received 
 the promises, hut having seen them afar off, and were per- 
 suaded of them, and embraced them, and confessed that 
 they were strangers and pilgrims on the earth,] By these 
 all he does not mean all he had mentioned from the 
 beginning of the chapter; for Enoch did not die at all; 
 and though Abel and Noah died in foith, yet it cannot be 
 said of them, " if they had been mindful of the country 
 '' from whence they came out, they might have had op- 
 " portunity to have returned," as is affirmed of all those 
 here intended, ver 15. He, therefore, only intends the 
 persons last mentioned who sojourned in the land of 
 Canaan, viz. Abraham, Sarah, Isaac, and Jacob. 
 
 They died in faith, i. e. they continued in the faith to 
 the end of their lives, and left this world in the firm belief 
 of the good things promised. Not having received the 
 promises, i. e. not having received the accomplishment of 
 the promises during- their lifetime in this world. The pro- 
 mises here mentioned in the plural, are temporal and spiri- 
 tual promises, but chiefly the latter. The promises of 
 multiplying Abraham's natural seed, and of giving- them 
 the land of Canaan for an inheritance, were not accom- 
 plished during the lifetime of the above-mentioned 
 Patriarchs, though the first of them had a begun accom- 
 plishment. — The promises of Christ, the notable seed ; of 
 blessing all nations in hin), and of the heavenly inheri- 
 
156 A COMMENTARY ON [CHAP. XI. 
 
 tance ; were not fulfilled in their day. Their faith had a 
 respect to both these kinds of promises, and to the former 
 as types and pledg-es of the latter ; yet they received the 
 accomplishment of neither of them in this life : — hut 
 having seen them afar off, and were persuaded of them, 
 and embraced them, they did not expect to receive the 
 accomplishment of these promises in this life; and so 
 were not disappointed at their death ; but they saw tliem 
 afar offby that faith which "is the confidence of things hoped 
 *'for," believing that they would certainly be accomplish- 
 ed in their proper time at a distant period, and the most 
 valuable of them in another life. The clause, and icere 
 persuaded of them, though most agreeable to the sense of 
 the apostle, and clearly implied, is not to be found in the 
 most, or best of the original manuscripts, or in any of the 
 old versions, or ancient commentators ; and is^ therefore, 
 thought by many, to have been added long since this 
 epistle was written — a?id embraced them. The word 
 (affTTao-a/xevoi) imports to greet, salute, or embrace, and here 
 it imports, that they not only were persuaded of the truth 
 and certainty of the promises, but saw the goodness of the 
 things promised, so as to excite their desire, esteem, and 
 affection, as worthy of all acceptation ; and consequently to 
 embrace and cleave to them in their hearts as the objects 
 of their love and delight. — This is always inseparable from 
 that faith which is the confidence of things hoped for. — 
 and confessed that they were strangers and pilgrims on the 
 earth, Abraham confessed this to the sons of Heth, when 
 he wanted only to have the possession of a burial-place 
 for his dead, " I am a stranger and a sojourner with you," 
 Gen. xxiii. 4. Jacob confessed the same to Pharaoh, and 
 called his whole life 2i pilgrimage ; "The days of the 
 " years of my pilgrimage are an hundred and thirty ;" and 
 he calls the life of his fathers, Abraham and Isaac, also a 
 pilgrimage, Gen. xlvii. .9. This confession does not mainly 
 signify that they were in a wandering state, and had not 
 obtained the possession of the earthly inheritance as yet ; 
 
CHAP. XI.] THE EPISTLE TO THE IIEDREWS. 157 
 
 for long after Israel had gotten tliat possession, the same 
 confession is made by the Psalmist, " I am a stranger with 
 " thee, and a sojourner, as all my fathers were," Psal. 
 xxxix. 12. and cxix. 19. — Nor was this peculiar to David, 
 for he uses the same confession with reoard to the church 
 of Israel, "We are strangers before thee, and sojourners, as 
 were all our fathers," 1 Chron. xxix. 15 ; and in the law the 
 Lord gives this reason why they should not sell their pos- 
 sessions for ever, "For the land is mine, for ye are stran- 
 " gers and sojourners with me," Lev. xxv. 23. The Lord 
 claims the land as his own, hence it is callad the Lord's 
 land, Hos. ix. 3. — EmmanueV s land, Isa. viii. 8. — the Holy 
 La?id, Zech. ii. 12. He had sanctified it, and given it 
 freely for a possession to his church as a type of the hea- 
 venly inheritance, and therefore they were not to sell it for 
 ever like profane Esau ; but that they might not take up 
 with it as their only inheritance, he adds, " for ye are stran- 
 **gers and sojourners with me." This is a reason both 
 why they should not sell it, for strangers and sojourners 
 have no right to sell the land which is only given them to 
 dwell in ; and it is also a reason why they should not take 
 up with the land of Canaan as the main thing intended in 
 the promise, seeing they were but strangers and sojourners 
 in it ; which might lead them to look for the true rest 
 which remains for the people of God, of which the other 
 was but an imperfect type. When, therefore, Abraham, 
 Isaac, and Jacob, confessed themselves strangers and pil- 
 grims on the earth, it was not merely because they had not 
 obtained the earthly possession ; for their posterity werq 
 strangers and sojourners even after they had entered into 
 that possession. But the apostle explains the import of 
 this confession as follows : — 
 
 Ver. 14. For they that say such thi?igs declare plainly 
 that they seek a coiintry — ] They who confess themselves 
 strangers and pilgrims on the earth, by this plainly declare 
 that they seek a country not on earth. The word (9ra7§j^a) 
 rendered country, does not signify a country in general. 
 
158 A COMMENTARY ON [CHAP. XT# 
 
 but such a country as a man's father dwells in, and'pos- 
 sesses rightfully as his own, and wherein his children 
 have a right to dwell with him. Thus it is strictly opposed 
 to a strange or foreign country. So their confessing- 
 themselves strangers and pilgrims on the earth, shews that 
 they did not look upon any place on earth as their father's 
 country, where they would be no more strangers and 
 pilgrims ; but that they sought a father's country else- 
 where. That it was not their earthly father's country in 
 Chaldea from whence they had come out they were seek- 
 ing, is plain from the next verse. 
 
 Ver. 15. And truly if they had been mindful of that 
 country from whence they came out they might have had 
 opportunity to have returned — ] The country of their 
 father Terah was Chaldea, and had this been the paternal 
 country which they sought, they might easily have returned 
 to it ; but they did not desire this country, nor so much as 
 bear it in mind. And what is the plain inference from all 
 this? The apostle gives it in the following words: 
 
 Ver. 16. But nozv they desire a better country — ^] viz. 
 than either the land of Canaan where they sojourned as 
 strangers and pilgrims, or their father's country, Chaldea, 
 from whence they had come out at the divine call ; and 
 — that is, an heavenly ; wherefore God is not ashamed to 
 he called their God ; for he hath prepared for thim a 
 city — ] This explains the whole matter. The (ttocI^i'^oc) 
 father's country they sought and desired, is an heavenly, 
 where their God and Faither dwells. This is the inheri- 
 tance which is incorruptible, undefiled, and which fadeth 
 not aw ay. There their Father's house is, and there he hath 
 prepared for them a city of habitation, where they shall 
 dwell for ever with him, not as strangers and sojourners as 
 they were with him in the land of Canaan, but as his sons 
 and heirs. This is the heavenly Jerusalem, the city of the 
 living God. See note on ver. 10. 
 
 When the apostle says, " Wherefore God is not? asham- 
 " ed to be called their God ; for he hath prepared for 
 
CHAP. XI.] THE EPISTLE TO THE HEBREWS. 159 
 
 " them a city," it imports, that he would not have styled 
 himself their God, if he had not prepared it for them ; and 
 consequently, that his calling himself the God of Ahra- 
 ham, of Isaac, and of Jacob, is a full proof that he hath 
 prepared the heavenly city for them to dwell in for ever, 
 and a sufficient reason why they should look for that city. 
 For to be their God does not signify that common relation 
 wherein he stands to all his creatures, but that special and 
 peculiar relation wherein he stands to his people, and is 
 equivalent to his being their Father; and consequently his 
 conferring upon them such an inheritance and city as 
 becomes his children and heirs. 
 
 Ver. 17, By faith Abraham, when he was tried, offered 
 up Isaac : and he that had received the promises, offered up 
 his only begotten son; 
 
 Ver. 18. Of whom it was said, That in Isaac shall thy 
 seed be called: — ~\ The command which God gave to 
 Abraham to offer up his son, is called tempting or trying 
 him. The word is used both in a good and bad sense, but 
 when it is attributed to God it must ever be understood in 
 a good sense ; therefore, James says, " Let no man say 
 " when he is tempted," viz. to commit sin, " I am tempt- 
 *' ed of God ; for God cannot be tempted with evil, nei- 
 " ther tempteth he any man," i. e. to do evil. Jam. i. 13. 
 He neither deceives any man's judgment, nor perverts his 
 will, nor corrupts his affections, nor does any thing else 
 that can charge him with the blame of men's sins. In 
 Abraham's case, the temptation was not an allurement to 
 sin, but a trial of his faith and obedience. God, indeed, 
 knows what is in men before the trial ; but he uses means 
 for discovering men to themselves, and to one another, 
 for ends worthy of infinite wisdom. The actions by which 
 God proves the good that is in men do not tend to lessen, 
 but to increase and perfect it; — the actions by which he 
 discovers the evil that is in men do not tend to increase, 
 but to lessen it, and often effectually to cure it. 
 
 The command given to Abraham was of a very trying 
 
160 A COMMENTARY ON [cHAP. XL 
 
 nature, " Take now tliy son, tliine only sou Isaac, whom 
 *' thou lovest, and get thee into the land of Moriah, and 
 " offer him there for a burnt-offering- upon one of the 
 ^' mountains which I will tell thee of," Gen. xxii. 2. Every 
 word here sets forth the exceeding greatness of the trial. 
 Isaac was not only his son^ but his only son by the free- 
 woman, in distinction from the sons of his concubines — 
 his only son whom he loved with a peculiar and ardent 
 affection. He was the son of the promise, which was the 
 ground of his faith — the son of his renewed strength after 
 he was past age. He was the heir of the blessings promis- 
 ed unto Abraham — through whom his seed was to be mul- 
 tiplied — and in whom they were to be called or accounted 
 the seed of Abraham, and children of God, Gen. xxi. 12. 
 Rom. ix. 7, 8 ; — and through him the promise was to be 
 accomplished, "And in thy seed shall all the nations of 
 " the earth be blessed." Gen. xxii. 18. So that the com- 
 mand to offer up his son was not only contrary to every 
 parental feeling, but seemed to overturn the promise, and 
 strike at the very ground of his faith. Had Abraham 
 been possessed only of mere natural principles, he could 
 not possibly have obeyed this command. The apostle at- 
 tributes his obedience to his faith; and James says, " faith 
 " wrought with his works," Jam. ii. 22. Let us see then 
 what it was he believed. 
 
 Ver. 19. Accounting that God was able to raise him up 
 even from the dead, from ivhence also he received him in a 
 figure.~\ The faithfulness of God to his promise was a 
 fixed point with Abraham ; and as this promise could not 
 be accomplished in any other son but in Isaac, (Gen. 
 xxi. 12.) so he was fully persuaded that, after he had slain 
 and burnt him to ashes on the altar, " God was able to 
 " raise him up even from the dead," and so fulfil all he 
 had promised. Thus he believed God who quickeneth the 
 dead, Rom. iv. 17. Here it ought to be noticed, that his 
 faith was not merely a belief of God's pozcer or ability to 
 raise Isaac from the dead, but also a belief of the divine 
 
CHAP. XI.] THE EPISTLE TO THE HEBREWS. 161 
 
 veracity in the promise, which in the case supposed could 
 not be made good without raising him from the dead. 
 
 Abraham is said to receive Isaac from the dead in a 
 figure, or parable^ Some understand this of tlie birth of 
 Isaac, when Abraham's body and Sarah's womb were dead 
 by reason of ag-e, Rom. iy. 19. But it is evident that it is 
 Isaac, and not Abraham, or Sarah, tliat is spoken of as 
 dead ; and it is Abraliam who received him from the dead; 
 the connection also shews that this was in consequence of 
 his attempt to offer him. Abraham is said to offer up his 
 only begotten son, verse 17 ; but as he was not actually 
 but intentionally offered, so neither was he literally received 
 from the dead, but only in a figure ; and it is likely that 
 in this he was a figure or type of Abraham's notable seed, 
 who was actually delivered for our offences, and raised 
 again for our justification. See Rom. iv. 23, 24, 25. 
 
 Ver. 20. By faith Isaac blessed Jacob and Esau con- 
 cerning things to come.'] As faith must always respect 
 divine revelation, and as the promise made to the mother 
 of Jacob and Esau was, that the elder should serve the 
 younger, Gen. xxv. 23. it may be asked, how Isaac could 
 by faith intend to bless Esau the first-born, and make him 
 lord of his brother ? ch. xxvii. 29. Some think that Re- 
 becca did not acquaint Isaac with that promise ; but this 
 is not likely : besides, if he had not known that promise, 
 or some other revelation, how could he bless in faith? 
 Others think that he did not understand the promise in its 
 true sense ; but surely a mistaken view of God's word is 
 not true faith. It rather appears to me that the apostle is 
 not speaking of Isaac's faith in relation to the difference 
 put between his two sons, but in relation to the certainty 
 of the future blessing which he foretold by the spirit of pro- 
 phecy, and which had also been promised to him and his 
 seed in general : — see chap.xxvi. 2 — 5. The apostle takes 
 no notice here of the different characters of Esau and 
 Jacob, or of the difference of the blessings pronounced 
 upon them, but terms them in general things to come ; and 
 
 Vol. II. M 
 
1G2 A COMMENTARY ON [cHAP. XI. 
 
 his design is simply to shew, that Isaac pronounced these 
 blessings upon his sons and their posterity, by faith in 
 divine revelation as to their accomplishment. 
 
 Ver. 21. By faith Jacob, when he was a-dying, blessed 
 both the sons of Joseph, and icorshipped leaning upon the 
 top of his staff,'] This refers to Gen. xlvii. 31. and ch. xlviii. 
 It was by faith in God's promises, and revelations, that he 
 blessed Ephraim and Manasseh, predicting by the spirit 
 of prophecy what should befal them. It is said he zisor- 
 shipped leaning upon the top of his staff. Our translators 
 have rendered the Hebrew word bed, Gen. xlvii. 31. but 
 the apostle agrees with the LXX. and Syriac versions. If it 
 be asked what evidence is this circumstance of his faith ? 
 It may be answered, that his worship was an evidence of 
 his faith in God ; for he that cometh unto God must be- 
 lieve that he is, ver. 6. His performing it upon the top 
 of his staff, shews the feebleness of his body, and that he 
 was near his end ; consequently, that he died in the faith, 
 ver. 13. Farther, this particular act of worship was 
 occasioned by the assurance given him that he should be 
 buried in the land of promise, and so shews his faith that 
 God would give that land to his seed ; and as it was also 
 a type of the heavenly and better country, it indicated his 
 faith in the eternal inheritance, ver. 16. 
 
 Ver. 22. By faith Joseph, when he died, made mention 
 of the departure af the children of Israel, and gave com- 
 mandment concerning his bones,'] The account of this we 
 have in Gen. 1. 24, 25. His faith is thus expressed," God 
 '* will surely visit you, and bring you out of this land;" 
 and this faith was founded on the divine promise, for he 
 adds, "which he sware to Abraham, to Isaac, and to 
 " Jacob." In this faith he gave commandment concerning 
 his bones, that they shovdd carry them up from Egypt, 
 when the Lord should accomplish his promise. 
 
 Ver. 23. By faith Moses, when he zms horn, was hid 
 three months of his parents, because they sazv he teas a 
 proper child : and they were not afraid of the king's com- 
 
CHAP. XI.] THE EPISTLE TO THE HEIJREWS. 1C3 
 
 mandment'] The history of this is in Exodus, ii. 2, 3. 
 Pharaoh had commanded that every Hebrew male child 
 that was born should be cast into the river. When 
 Moses was born he appeared goodly, proper, or (as Ste- 
 phen expresseth it) exceeding fair, Gr. fair to God, Acts 
 vii. 20. This circumstance would, no doubt, make his pa- 
 rents the more solicitous, even from natural affection, to 
 save him ; but as it is ascribed to their faith, it appears that 
 they had a divine revelation that he was to be the deliverer 
 of Israel out of Egypt, as God had promised; soJosephus 
 relates, lib. 2. c. 5. They were not afraid of the king's com- 
 mandment so as to deliver him up, but hid and nourished 
 him three months in their own house, Acts vii. 20; and 
 when they could no longer conceal him there, they cast 
 him out, and watched him at a distance. Then Pharoh's 
 daughter found him, and brought him up as her own son. 
 
 Ver. 24, 25, 26. By faith Moses, tvhen he was come to 
 years, refused to he called the son of Pharaoh's daughter ; 
 chusing rather to suffer affliction with the people of God, 
 than to enjoy the pleasures of sin for a season: esteeming 
 the reproach of Christ greater riches than the treasures of 
 Egypt: for he had respect unto the recompence of the 
 reward.'] Moses believed the promises which God had 
 made to Abraham, both respecting his natural posterity, 
 the children of Israel, and the notable seed, Christ, in 
 whom all nations were to be blessed. That he knew and 
 believed these promises is clear, for he has recorded them, 
 Gen. XV. 13—19. ch. iii. 8, 9, 13. ch. xxii. 18. Deut. xviii. 
 15. with John v. 46. Acts iii. 22, 23. 
 
 This his faith is described by its effects. 1st, It made 
 him give up all alliance and connection with the ungodly 
 world : '* he refused to be called the son of Pharaoh's 
 " daughter." 2d, In connection with this, he gave up 
 with all the riches, honours, and pleasures of this world. 
 3d, He joined his brethren, the people of God, while they 
 were in a state of persecution, oppression, and abject sla- 
 very, and was not ashamed to own and call them brethren 
 
 M 2 
 
1G4 A COMMENTARY ON [CHAP. XT*^ 
 
 m such circumstances. 4th, He took part with them in alt 
 their disgrace and sufferings, and chose rather to suffer 
 affiiction with them, than to enjoy t]ie pleasures of sin for 
 a season. 5th, In comparing both situations, he did no£ 
 consider himself a loser, but " esteemed the reproach of 
 ^' Christ" (i. e. suffering for his faith in Christ to come) 
 ^* greater riches than the treasures in Egypt." This esti- 
 mation could not be formed upon any Avorldly prospect, 
 such as the possession of the land of Canaan, for he never 
 obtained that ; but his faith '^ had respect to the recom- 
 pence of the reward," i. e. the everlasting heavenly reward, 
 of which the earthly inheritance was but a type, for so the 
 Patriarchs understood it, ver. 9, 10 — 16. 
 
 Ver. 27. By faith he forsook Egypt, not fearing the 
 wrath of the king ; for he endured as seeing him who is 
 invisible."] This cannot mean his first forsaking" of Egypt, 
 for then he feared the wrath of the king-; see Exod. ii. 
 14, 15. It must, therefore, refer to the time when he led 
 the children of Israel out of Egypt. Then, he was bold 
 and undaunted in his last interview with the king, notwith- 
 standing his threatening, Exod, X. 28, 29. and afterwards 
 when Pharaoh pursued the children of Israel with his 
 whole army, we find Moses encouraging' them thus, " Fear 
 " ye not, stand still, and see the salvation of the Lord," &;c. 
 chap. xiv. 13 — 15. It was by faith in the divine word, 
 and confidence in the power and protection of God, that 
 he led them forth; *' for he endured," every hardship, ^' as 
 "seeing him," viz. God, " who is invisible." Though he 
 saw him not with his bodily eyes, yet by faith he saw 
 him present with them, and on their side. 
 
 Ver. 28. Through faith he kept the passover, and the 
 sprinkling of blood, lest he that destroyed the first-born 
 should touch them.] The Lord declared he would destroy 
 all the first-born of the Egyptians; but he appointed the 
 ordinance of the paschal lamb, and commanded the child- 
 ren of Israel to sprinkle its blood upon the lintel and side- 
 posts of their doors, promising that when he should see this> 
 
CHAP. XI.] THE EPISTLE TO THE HEBREWS. 165 
 
 he would pass over the door, and not suffer the destroyer to 
 come in unto their houses to smite them. Exod. xii. 21 — • 
 24. Moses believed this word of the Lord, and so ob- 
 served this institution through faith, as the ordinance of 
 God for their safety. The sacrifice of the passover was a 
 type of Christ's sacrifice, 1 Cor. v. 7. 
 
 Ver. 29. Bj/ faith tliey passed through the Red sea, as 
 by dry land: zohich the Egi/ptians essaying to do zcere 
 drowned,^ Here is an instance of faith in the whole 
 people of Israel. They were a little before this in jrreat 
 fear, and murmured against Moses in the languape of un- 
 belief, Exod. xiv. 11, 12 ; and they were upon the whole 
 a stiff-necked and rebellious people, who at last died in 
 the wilderness through unbelief. Yet in this instance they 
 believed the word which God spake unto Moses respecting 
 the way of their escape, by his opening a passage to them 
 through the sea, ver. 15 — 19; and, accordingly, at his 
 command, marched through the midst of it as on dry 
 ground ; while, in that awful and wonderful passage, the 
 waters were a wall to them on their right hand, and on 
 their left, ver. 22. The Egyptians, indeed, essayed to do 
 the same ; but it was not from faith in God, but hardness 
 of heart against him, ver. 17. and so they were drowned. 
 
 Ver. 30. Bi/ faith the zn: alls of Jericho fell dozen after 
 they zcere encompassed abont seven daijs.~\ The account 
 of this is in Josh. vi. 20. The faith here spoken of was 
 their belief of what God had said to Joshua, when he gave 
 him directions about compassing the city ; and pronn'sed 
 that its walls should fall down fiat by a miraculous power 
 on the seventh day. See ver. 2 — 6. 
 
 Ver. 31. By faith the harlot Rahah perished not zinth 
 them that believed not, Ziehen she had received the spies zzith 
 peace.'\ We have a confession of Rahab's faith in her 
 words to the spies. Josh. ii. 9 — 12. She said, " I know 
 " that the Lord hath given you the land — we have heard 
 " how the Lord hath dried up the waters of the Red sea 
 '' for you, when you came out of Egypt— for the Lord 
 
1 
 
 H)6 A COMMENTARY ON [CHAP. XI. 
 
 ** your God, he is God in heaven above, and in the earth 
 '' beneath." The works of this faith were her "receiving 
 " the spies with peace," entertaining them in her house, 
 saving their lives by concealing them, and sending them 
 out another way, Josh. ii. 1 — 6, 15, 16. By these works 
 James says, she was justified or approved, ch. ii. 25. So 
 that '' she perished not with them that believed not," i. e. 
 she was not cut off with the sword as the unbelieving in- 
 habitants of Jericho were; for we are told, that "Joshua 
 *' saved Rahab the harlot, and her father's household, and 
 " all that she had ; and she dwelleth in Israel even unto 
 " this day, because she hid the messengers which Joshua 
 *' sent to spy out Jericho." Josh. vi. 25. It is not clear 
 that the apostle means any thing more by her not perishmg 
 than this. She was afterwards married to Salmon, a man 
 of the tribe of Judah, and was mother to Boaz, David's 
 great grandfather, Mat. i. 5, 6, so that she was incorpo- 
 rated with the people of God. 
 
 Ver. 32. Jlnd what shall I more say 9 for the time 
 would fail me to tell of Gideon, and of Barak, and of 
 Samson^ and of Jephthae ; of David also^ and Samuel, 
 and of the prophets:'] Gideon, through faith in God's 
 word and power overcome the Midianites, Judg. vii. Ba- 
 rak^ through faith in the promise of God by Deborah, 
 overcome the army of Jabin and Sisera, chap. iv. 7 — 14,15. 
 Samson's faith in God was manifested when the Spirit of 
 the Lord came upon him, and enabled him to do such ex- 
 traordinary feats against the Philistines. He had a divine 
 warrant to vex the Philistines ; he was both moved and 
 miraculously strengthened by the Spirit of God, Judg. xiii. 
 25. ch. XV. 14. and he prays unto God in faith for that 
 strength, ch. xvi. 28. Jephthae through faith in God 
 overcome the Ammonites, and the Spirit of the Lord came 
 upon him for that purpose, Judg. xi. 29 — 32, 33. The 
 vow which he made was very rash and sinful. Some think 
 that he did not actually offer his daughter for a burnt-offer- 
 ing ; but from the account, it plainly appears to me, that 
 
CHAP. XI.] THE EPISTLE TO THE HEBREWS. 1G7 
 
 he did — though it was most opposite to the revealed will 
 of God. — As to David, Samuel, and the prophets, we can 
 entertain no doubt of their faith. They had the word of 
 God, as delivered by Moses ; they had also new revela- 
 tions ; they believed them, and were actuated by them. 
 
 Ver. 33. Who through faith subdued kingdoms — ] Such 
 as Joshua who subdued the kingdoms of Canaan ; David 
 who subdued the Syrians and Edomites, 2 Sam. viii.2 — 6 
 —14, &c. 
 
 —wrought righteousness — ] This may either respect 
 their private characters as righteous men, or, which is more 
 likely, some notable acts of righteousness or justice in a 
 public character, such as did Phinehas, Joshua, David^ 
 Elijah, &c. 
 
 — obtained promises, — ] Such as Abraham, David, &c. 
 — stopped the mouths of Uons^ As Daniel who was 
 cast into the lion's den, Dan. vi. 22. but received no hurt; 
 and the reason given is, *' because he believed in his God," 
 ver. 23. 
 
 Ver. 34. Quenched the violence of fire, — ] This respects 
 Shadrach, Meshach, and Abed-nego, who were ca?/t into 
 a burning fiery furnace, heated seven times more than 
 usual, because they would not worship Nebuchadnezzar's 
 golden image, Dan. iii. Their faith they express thus, 
 " Our God whom we serve is able to deliver us from the 
 *' burning fiery furnace, and he will deliver us out of thy 
 " hand, O king," ver. 17 ; accordingly, the fire had no 
 effect upon them, ver. 27. 
 
 — escaped the edge of the sword, — ] Such as Moses, 
 David, Elias, &c. 
 
 — out of zceakness zcere made strong, — ] i. e. performed 
 oreat things by small and unlikely means through faith in 
 God, sucli as Gideon, Samson, Jehosaphat, &c. 
 ' — waxedvaliant in fight, — ] As Joshua, Gideon, David, &;c. 
 — turned to flight the armies of the aliens — ] We have 
 many instances of this in Joshua, David, and others, all 
 Avhich victories they obtained through faith in God's pro- 
 mises and power. 
 
168 A COMMENTARY ON [CHAP. XI. 
 
 Ver. 35. Women received their dead raised to life 
 again : — ] Such as the widow of Zarephath, whose son 
 was raised to life by Elijah, 1 Kings xvii. 13 — 24. and the 
 Shiinamite whose son was restored to life by Elisha, 
 2Kingsiv. 20— 37. 
 
 — and others zcere tortured, not accepting deliverance, that 
 they might obtain a better resurrection ;] Many think this 
 refers to the martyrdom of the mother and her seven sons, 
 mentioned in 2 Mac. ch. vii; these, indeed, would 7iot 
 accept of deliverance upon sinful terms ; and they had the 
 faith of a better resurrection, for the second son said, '* Thou 
 *' like a fury takest us out of this present life ; but the 
 " King of the w orld shall raise us up to everlasting- life," 
 ver. 9. But without having recourse to the x4pocrypIia, 
 the same things may be said of those that were stoned, 
 sawn asunder, and slain with the sword, as afterwards 
 mentioned. The apostle calls the resurrection they look- 
 ed for, a better resurrection, not by comparison with the re->^ 
 surrection of the wicked, which was not in view, but in 
 comparison of the restoration to life of the women's sons 
 just before mentioned. 
 
 Ver. 36. And others had trial of cruel moclmigs, — ] 
 Some refer this to those who suffered by Antiochus, (2 Mac. 
 vii. 7 — 10) who are said to be made mocking- stocks. 
 Others refer it to Isaac's being mocked by Ishmael, Elisha 
 by the children, &c. which I think is not so probable. 
 — and scour gings, — ] In the persecution by Antiochus, 
 2 Mac. vi. 3. ch. vii. 1 — 37. 
 
 — yea, moreover, of bonds and imprisonment:'] As Joseph, 
 Samson, Jeremiah. 
 
 Ver. 37. They were stoned, — ] As Zechariah, the son of 
 Jehoiada, 2 Chron. xxiv. 20, 21. see Mat. xxiii. 37. 
 — they zcere saztn asunder, — ] The Jerusalem and Baby- 
 lonish Talmud says, that Isaiah was sawn asunder by or- 
 der of Manasseh ; and it is generally thought he is the 
 person alluded to here. 
 
 — zcere tempted, — ] or tried by their sulferings. This is 
 left out of several manuscripts ; some think it should be 
 
CHAP. XI.] THE EPISTLE TO THE HEBREWS. 169 
 
 (e7zy§a(T9y<(Tav) z€ere scorched, or fried, as some were, 2 Mac. 
 
 vii. 5. 
 
 — were slain zvith the sword: — ] As Urijah, by order of 
 
 king- Jehoiakim, Jer. xxvi.20, 23. and many other prophets 
 
 in the time of Ahab, 1 Kings xix. 10, 14. 
 
 • — thei/ wandered about in sheep'skins and goat-skins, — ] 
 
 Elijah was one of these ; we frequently read of his mantle, 
 
 1 Kings xix. 13, 19. 2 Kings ii. 8, 13, 14. for which the 
 
 Greek translators use the word [xriKcorn, a sheep's skin. 
 
 Other prophets, no doubt had the same to defend them 
 
 from the cold when wandering in deserts to avoid their 
 
 persecutors. 
 
 — bei7ig destitute^ — ] Like Elijah, 1 Kings xvii. 5, 6. ch. 
 
 xix. 5, 6, 7. 
 
 • — afflicted, tormented f\ or evil treated. This was the lot 
 
 of many of them. 
 
 Ver. 38. (Of whom the icorld icas not zoorthy J they 
 ivandered in deserts, and in mountains, and in dens, and 
 caves of the earth,'] So did David from the persecution 
 of Saul; and Elijah, and other prophets from the perse- 
 cution of Jezebel, 1 Kings xviii. 4. ch. xix. 9. 
 
 Ver. 39, 40. And these all, having obtained a good 
 report through faith, received not the promise : God hav- 
 ing provided some better things for us, that they ivithout 
 us should not be made perfect^] These all, viz. the fore- 
 mentioned worthies, having obtained a good report through 
 faith, i. e. they are spoken of with approbation in the 
 Scriptures, which record their conduct with honour, see 
 ver. 2, 5: and as their conduct was influenced by their 
 faith in God and his promises, so they obtained this good 
 testimony through faith, without which it is impossible to 
 please God, ver. 6. Received not the promise, \. e, they 
 did not, in this life, receive the thing promised, or the ac- 
 complishment of the promise, God having provided, 
 (CT§oCXe-4/a/x£v8, foreseen) some better thing for (irs^i, con- 
 cerning) us, that they zvithout us should not he made per- 
 fect. Us here evidently signifies New Testament be- 
 
170 A COMMENTARY ON [CHAP. XI. 
 
 1 levers, and they Old Testament saints. The better thing 
 provided for us than for them is the accomplishment of the 
 promise which they received not in this world ; and their 
 not being made perfect unthout us, is their not fully enjoy- 
 ing the good thing* promised separate from, or before us. 
 But in order to throw a little more light upon these hints, 
 I shall 
 
 I. Shew what is here meant by the promise. 
 
 II. In what respect Old Testament saints received not 
 the promise, or were not made perfect. 
 
 HI. How they are made perfect in connection with us 
 through the accomplishment of the promise. 
 
 I. As to the promise, it cannot possibly be understood of 
 any earthly promise, such as the land of Canaan, and the 
 good things of it ; for though Abraham, Isaac, and Jacob, 
 did not receive the accomplishment of this promise in their 
 own persons, yet many of those here mentioned did so ; so 
 that it could not be said of them that they received not 
 the promise of the land of Canaan. Besides, there are 
 some mentioned here who never had that promise, such as 
 Abel, Enoch, Noah, &c. It must, therefore, be a spiritual 
 promise which is here mentioned. 
 
 I would observe farther, that though the promise is 
 mentioned in the singular nimiber, yet it includes many 
 promises ; and so in verse 13, which is parallel to this, the 
 same thing is expressed plurally, and also in chap. vi. 12. 
 This promise therefore includes, 
 
 1. The promise of Christ as the Seed of the woman who 
 should bruise the serpent's head, Gen. iii. 15. This was 
 the faith of Abel, Enoch, and Noah. The same promise 
 was made unto Abraham, in these words, " In thy seed 
 shall all nations of the earth be blessed," Gen. xxii. 18. 
 In this promise the gospel was preached before unto Abra- 
 ham, Gal. iii. 8. it being' a promise of Christ, and of justi- 
 fication, and the gift of the Spirit through faith in him, 
 ver. 14. It includes, 
 
 2. The promise of the heavenly inheritance, or eternal 
 
CHAP. XI.] THE EPISTLE TO THE HEBREWS. 171 
 
 life in a future state. This promise was couched under the 
 type of the heavenly inheritance ; and the apostle makes 
 it to be imported in the oath sworn to Abraham, ch. vi. 
 1*2 — 19. when God said to him, " Surely blessing* I will 
 bless thee," &c. In this chapter he shows, that the faith 
 of the ancient saints had a respect to a better country, that 
 is, an heavenly — a city which hath foundations, whose 
 builder and maker is God, ver. 10, 16; and that they re- 
 nounced this world, and suffered the greatest afflictions, 
 from their respect to the recompence of the reward, and 
 hope of a better resurrection, ver. 26, 35. — The same thing 
 is also imported in God's styling himself their God, ver. 16. 
 Mat. xxii. 31, 32. Let us now enquire, 
 
 II. In what respects the Old Testament saints received 
 not the promise, and were not made perfect. 
 
 It is evident from what has been already noticed, that 
 the promise was made to them ; and, therefore, their not 
 receiving' the promise, must signify the accomplishment 
 of the promise, or the good things promised. 
 
 1. They did not receive the accomplishment of the pro- 
 mise of Christ, the Seed of Abraham, in whom all nations 
 were to be blessed. Our Lord shows the blessedness of 
 his disciples above them in this respect, " Blessed are the 
 *' eyes w hich see the things which ye see. For verily I 
 *' say unto you, that many prophets and righteous men 
 "have desired to see those things which ye see, and have 
 " not seen them ; and to hear those things which ye hear, 
 '' and have not heard them," Mat. xiii. 16. 27. Luke x. 23, 
 24. They indeed "saw the promises afar off, and were 
 " persuaded of them, and embraced them," Heb. xi. 13; 
 and they had also types and prefigurations of the good 
 things to come ; but what is seen afar off, and through 
 various obscure mediums, gives but a faint and imperfect 
 light, in com])arison of the actual accomplishment of them, 
 and their being declared with plainness of speech. Hence, 
 1. The Old Testament saints were imperfect in know- 
 ledge, in coniparison of New Testament believers. The 
 
172 A COMMENTARY ON [c HAP. XI. 
 
 revelation they had was *' as a light shining in a dark 
 *' place," 1 Pet. i. 19. Even the prophets themselves did 
 not fully understand the meaning of their own prophecies, 
 but enquired and searched diligently concerning the sal- 
 vation and grace that should come; '* searching what, or 
 *' what manner of time the Spirit of Christ which was in 
 ** them did signify, when it testified before-hand the suf- 
 *' ferings of Christ and the glory that should follow," 
 1 Pet. i. 10, 11. Our Lord says, that the least teacher in 
 the kingdom of heaven, or under the gospel dispensation, 
 is greater than John the Baptist, though he was more than 
 a prophet. Mat. xi. 9, 11. Hence, also, 
 
 2. Their comfort and happiness must have been pro- 
 portionably imperfect, for that could not go beyond the 
 degree of revelation which they had. Under the law they 
 were shut up unto the faith that should afterwards be re- 
 vealed. The law made nothing perfect. Its sacrifices 
 and purifications could not make the worshippers perfect 
 as pertaining to the conscience, or give peace with God. 
 The true atonement was not made, which purges the con- 
 science, and perfects for ever them that are sanctified ; but 
 was only typified and obscurely revealed. The way into 
 the holiest of all was not made manifest, nor was there 
 that access to it with boldness and freedom as under the 
 gospel. The Holy Spirit the Comforter, was not given in 
 that manner or degree, as after Christ was glorified ; so 
 that they were much subject to the spirit of bondage and 
 fear, being kept under the severe pedagogy of the law, 
 like servants instead of sons ; or like children in a state 
 of non-age. Gal. iii. 2S, 24. ch. iv. 1, 2,3. Thus we see 
 that Old Testament saints were comparatively imperfect in 
 their knowledge, privileges, and enjoyments, owing to the 
 imperfection of the dispensation under which they lived, 
 while as yet the promise of Christ remained unfulfilled ; 
 and if we have any proper view of the great things brought 
 about by the accomplishment of that promise, we can be 
 at no loss to see how God hath provided some hettei' thing 
 
CHAP. XI.] THE EPISTLE TO THE HEBREWS. 173 
 
 for US, than he did for them, during tLeir pilgrimage in 
 this Avorld. 
 
 3. Though they died in the faith of good things to come, 
 according to the degree of the revelation which they had, 
 and were received into heaven ; yet even there they were 
 not made perfect till the promise was accomplished. They 
 were indeed freed from all sin, fears, and sufferings, and 
 received into n state of refreshment in the presence of 
 God ; but they had not a full view of the glory of God, 
 and the accomplishment of the mystery of his wisdom and 
 will in Jesus Christ ; nor was it perfectly made known 
 unto them imtil it took place. They waited in heaven by 
 the same kind of faith and hope which they had in this 
 world, expecting the coming and sufferings of Christ, and 
 the glory that should follow ; but till that took place they 
 could not have the full knowledge and enjoyment of it, 
 nor were they fitted for it. And we need not wonder at 
 this, when we consider, that even the angels themselves, 
 had not a clear and full view of this, but desired to look 
 into it, 1 Pet. i. 12; and learned fresh knowledge of the 
 manifold wisdom of God by the church, Eph. iii. 9. Let 
 us now consider, 
 
 III. How they were made perfect, in connexion with 
 New Testament believers, in receiving the accomplish- 
 ment of the promise. 
 
 This imports that they came to the enjoyment of that 
 which they believed and hoped for on earth, and which 
 they were expecting in heaven ; namely, the accomplish- 
 ment of the Old Testament promises of Christ, and the 
 good things to be brought in by him. When Christ ac- 
 tually came, made satisfaction for sin, rose from the dead, 
 and ascended into heaven, as king and high-priest of his 
 church, that he might fill the things in heaven as well as 
 on earth, Eph. iv. 10. their knowledge and enjoyment was 
 greatly enlarged, an alteration then took place in heaven. 
 — Christ, the Son of David, now sat down on his throne 
 there — entered as high-priest within the veil, as a minister 
 
174 A COMMENTARY ON [CHAP. XI. 
 
 of the true sanctuary — purified the heavenly things with 
 the blood of his sacrifice — and appeared before God with 
 acceptance — appeared as the slain Lamb in the midst of 
 the throne, and as the object of the worship and adora- 
 tion of the redeemed company. Herein the Old Testa- 
 ment saints saw all their desire, and all their salvation ac- 
 complished. They received of his Spirit — were reduced 
 into one society with New Testament believers of all na- 
 tions, Eph. i. 10. Heb. xii. 22,23. and with all the elect 
 angels. 
 
175 
 
 CHAP. XII. 
 
 CONTENTS AND SCOPE. 
 
 Fkom the numerous examples adduced in the pre- 
 ceding' Chapter of the faith and patience of Old 
 Testament believers, whom the apostle here repre- 
 sents as witnesses placed around us, to the power 
 and efficacy of faith ; he exhorts the Hebrews to 
 lay aside every encumbering* weight and entangle- 
 ment, and to run with patience and perseverance 
 the race prescribed to them in the gospel. In do- 
 ing this, he directs them, above all things, to keep 
 in view the great and encouraging example of 
 Christ himself, the chief leader and perfecter of 
 the faith, who, for the joy set before him, under- 
 went the «freatest suffering-s in do in of the will of 
 God, and is now rewarded with a seat at his right 
 hand, ver. 1, 2. He bids them attentively consi- 
 der Jesus, and what he suffered at the hands of 
 sinful men, lest they should be weary and faint in 
 their souls, through the persecutions they sustained 
 from their unbelieving countrymen, which were but 
 sliglit when compared with what Christ suffered, 
 ver. 3, 4. Farther, to console them in a state of 
 suffering, he reminds them of the view which their 
 own scriptures give of the afflictions of the people 
 of God : that they are the fatherly chastisements 
 which God administers to all liis chiklren ; are 
 
176 A COMMENTARY ON [CHAP. XII. 
 
 effects of his love, and intended for their profit, 
 that they may be partakers of his holiness ; and 
 that thoug"h no chastisement, for the present, seeni- 
 eth to be matter of joy, but of grief; yet after- 
 wards it yields the peaceful fruits of righteousness 
 to them who are properly trained by such discip- 
 line. And, from these considerations, he exhorts 
 them, that, with meekness, submission, and forti- 
 tude, they should bear these afflictions to which 
 they were exposed on account of their profession, 
 ver. 5—13. 
 
 He next exhorts them to pursue peace with all 
 men, and holiness, without which no man shall see 
 the Lord, ver. 14; and to promote and preserve 
 this holiness, he urges upon them a mutual care 
 one of another, looking diligently lest any of them 
 come short of the grace of God in departing from 
 the faith, and so by their errors and bad example, 
 corrupt others, ver. 15 ; and lest any should give 
 way to fleshly lusts, or, like Esau, be so profane as 
 to renounce their heavenly birth-right for any 
 paltry worldly enjoyment, ver. 16, 17. 
 
 To enforce the exhortation to peace and holiness, 
 (ver. 14.) and engage them to constancy in the 
 faith, he sets before them the excellency of the new 
 covenant dispensation with its privileges^ as con- 
 trasted with the law and the state of thinofs under 
 it. He observes, that in receiving the gospel they 
 had not come to mount Sinai from whence their fa- 
 thers had received the law ; which was delivered in 
 
CHAP, XII.] THE EPISTLE TO THE HEBREWS. 177 
 
 SO awful a manner, and accompanied with such 
 terrible appearances, as to fill them with slavish 
 fear, and keep them at a distance from God, ver. 
 18, 19, 20, 21 ; but they were come to Mount Sion, 
 and to the city of the living God, the heavenly 
 Jerusalem, of which the Jewish church and seat 
 of worship were only types ; and they were come 
 into union and fellowship with a more glorious 
 and holy society than the church of old Israel, 
 even to an innumerable company of angels, to the 
 general assembly and church of the first-born who 
 are registered in the heavens, to God the judge of 
 all, to the spirits of just men made perfect, to 
 Jesus the mediator of the new covenant, and to the 
 blood of sprinkling, which speaketh better things 
 than that of Abel, ver. 22, 23, 24. 
 
 He therefore exhorts them to take heed that they 
 refuse not him that speaketh to them in the gospel 
 revelation ; and enforces this exhortation by the 
 awful consideration, that if the Israelites did not 
 escape punishment who refused him that spake on 
 earth, delivering the law by the ministry of Moses, 
 much less would they escape if they turned away 
 from him that now speaketh by his Son from hea- 
 ven, ver. 25. Further, to persuade them to relin- 
 quish entirely the Mosaic establishment, and to 
 cleave alone to the gospel economy, he observes, 
 that God's voice shook the earth when delivering 
 the law, and estal)lishing the church and kingdom 
 of Israel ; but that he has promised by the prophet 
 
 Vol. h. n 
 
178 A COMMENTARY ON [CHAP. XII. 
 
 Haggai, chap. ii. G, to bring" about another and 
 more important change, ** Yet once more I shake 
 *^ not the earth only, but also the heavens ;'' 
 which words he explains as signifying the removing 
 of the things shaken, viz. the things pertaining to 
 the Jewish church and state, that the things per- 
 taining to the gospel church, or kingdom of Christ, 
 and which are never to be shaken, may remain, 
 ver. 26, 27. He concludes this subject by the fol- 
 lowing practical use of ity "Wherefore, we re- 
 " ceiving a kingdom which is not to be shaken, let 
 " us have (or rather hold) the grace, whereby we 
 " may serve God acceptably with reverence and 
 " godly fear : for even our God is a consuming 
 fire ;'* consequently will punish rebels and apostates 
 under the gospel as well as under the law, ver^ 
 28,29. 
 
 PARAPHHASE. 
 
 Chap. XII. 1. Therefore also, seeing we have 
 so great a cloud of witnesses placed around us, lay- 
 ing aside every weight, and the easily besetting sin, 
 let us run with patience the race set before us ; 
 
 2. Earnestly looking unto Jesus, the chief lead- 
 er and perfecter of the faith, as our example : who,, 
 for the joy of the reward set before him, endured the 
 cross, despising the shame attending it, and hath sat 
 down at the right-hand of the throne of God. 
 
 3. Consider attentively, therefore, him who en- 
 dured such opposition of sinners against himself^ 
 
CHAP. XII.] THE EPISTLE TO THE HEBREWS. 17,9 
 
 that ye be not wearied out, throwjh the continuance 
 of the 2)ersecution, fainting" in your souls. 
 
 4. Ye have not as yet, like Christ, resisted unto 
 blood, or the loss of life, striving* against sin. 
 
 5. And have ye forgotten the exhortation which 
 speak eth to you as to sons ? " My son do not think 
 ** lightly of the Lord's chastisement, neither faint 
 " when under his rebuke ; 
 
 6. " For whom the Lord loveth he chasteneth, 
 "and scourgeth every son whom he receiveth.'' 
 Prov. iii. 11, 12. 
 
 7. If then ye endure chastisement, God dealeth 
 with you as with his sons ; for what son is there 
 whom his father doth not chastise ? 
 
 8. But if ye be without chastisement, of which 
 all sons are partakers, then are ye bastards, and not 
 
 g'enume sons. 
 
 9. Farther, we have indeed had fathers of our 
 flesh for chastisers, and we reverenced them ; shall 
 we not much more be in subjection to the father of 
 our spirits, and li ve^or ever ? 
 
 10. For they truly for a few days, during our 
 childhood, chastised us as seemed good to them- 
 selves ; but he for our advantage, in order to our 
 partaking of his holiness. 
 
 11. Now all chastening seemeth indeed for the 
 present not to be matter of joy, but of sorrow: Ijut 
 after \vards it produceth the peaceful fruit of righ- 
 teousness, to those who are trained thereby. 
 
 12. Wherefore, that ye may not succumb in the 
 
 n2 
 
180 A COMMENTARY ON [CHAP. XH^ 
 
 combat and race, brace up aright the hanging hands, 
 and strengthen the relaxed knees; 
 
 13. And make straight paths for your feet, that 
 that which is lame may not be entirely dislocated, 
 but rather may be healed. 
 
 14. Pursue peace with all 7nen, Gentiles as well as 
 Jews, and holiness, without which none shall see 
 the Lord : 
 
 15. Looking diligently lest any of you come 
 short of the grace of God; lest any bitter root 
 springing up cause trouble, and by it many be de- 
 filed ; 
 
 16. Lest there he among you any fornicator or 
 profane person, as Esau, who for one meal gave 
 away his birth-rights. 
 
 17. For ye know that afterward, when wishing 
 to inherit the blessing, he was rejected; for he 
 found no place for a change of mind in his faiher, 
 though with tears he earnestly sought it. 
 
 18. VoY ye believing Jews diVe not come, like your 
 forefathers, to the mount Sinai that could be tovich- 
 
 ed ; and to the burning fire, and to blackness, and 
 to darkness, and to tempest : 
 
 19. And to the sound of a trumpet, and to the 
 voice of words, the hearers of which earnestly in- 
 treated that there might not be added to them a 
 word more : 
 
 20. For they could not bear that which was 
 commanded, " Even if a beast touch the mountain,, 
 
CHAP. XII.] THE EPISTLE TO THE HEBREWS. 181 
 
 **it shall be stoned, or shot through with a dart/* 
 Exod. xix. 12, 13. 
 
 21. And so dreadful was the appearance, that 
 Moses said, *' I am exceedingly afraid, and 
 '' tremble :" 
 
 22. But ye are come to Mount Zion, and to the 
 city of the living God, the heavenly Jerusalem, 
 and to myriads of angels ; 
 
 23. To the general assembly and church of first- 
 !)orn sous, wJio are registered as citizens in the hea- 
 vens, and to God the judge of all, and to the spirits 
 of just men made perfect ; 
 
 24. And to Jesus the mediator of the new cove- 
 nant, and to the blood of sprinkling ivliicli speaketh 
 better things than that o/'Abel. 
 
 25. See to it that ye refuse not him who is speak- 
 ing; for if they escaped not who refused him de- 
 livering the oracle on earth bj/ Moses, much more 
 we shall not escape who turn away from him speak- 
 ing bj/ his Son from heaven ; 
 
 26. Whose voice then, at the giving of the larv, 
 shook the earth: but now, concerning his speaking 
 by his Son, he hath promised, saying, '' Yet once, 
 "I shake not only the earth, but also the heaven.'' 
 
 27. Now this speech, *' Yet once," 8cc. signi- 
 lieth the removing of the things shaken, as of things 
 which were made, that the things not to be shaken 
 may remain. 
 
 28. Wherefore let us, receiving a kingdom not 
 to be shaken, hold fast the grace by which we may 
 
182 A COMMENTARY ON [CHAP. XII. 
 
 perform religious service to God acceptably, with 
 reverence and pious fear. 
 
 29. For even our God is a consuming fire. 
 
 COMMENTAKY AND NOTES ON CHAP. XII. 
 
 Ver. 1. Wherefore seeing we also are compassed about 
 zoith so great a cloud of ivitnesses* — ] This translation 
 imports, that the apostle had represented the ancient saints 
 as compassed with witnesses ; and here, that Christians 
 are also compassed about with the same. Bnt by the 
 cloud of witnesses he evidently means these worthies 
 mentioned in the preceding chapter. The word •ncx.i, if it 
 is any more than a mere expletive, should be rendered 
 and, and roiyoL^^v therefore, and then it will read thus, 
 "And therefore seeing we are compassed about," &c. 
 A cloud sisfnifies a oreat number. In this sense the word 
 is frequently used by ancient Greek authors. The apos- 
 tle had shown how the Old Testament saints had run 
 the race, and finished their course with approbation, 
 having obtained a good report through faith : here he re- 
 presents them to the Hebrews as compassing- them about, 
 and as witnesses looking on to see how they shall acquit 
 themselves in the Christian race ; and from this conside- 
 ration exhorts them, 
 
 — let us lay aside every zveight, and the sin icJiich doth so 
 easily beset us, — ] The person who would run a race 
 with success, so as to obtain the prize, must divest himself 
 of every weight or entanglement that may impede his 
 progress. In like manner the apostle exhorts believers, 
 if they would acquit themselves in the race with success 
 and approbation, to lay aside every weight that may re- 
 
CHAP. XII.] THE EPISTLE TO THE HEBREWS. 183 
 
 tard their course; such as the cares of this life — the lusts 
 of the eyes, the lusts of the flesh, and the pride of life — 
 or the love of riches, pleasures, and honours — all immo- 
 derate desii'cs after, and undue attachment to, the thing's 
 of this world, however lawful in themselves: — slotliy care- 
 lessness, lukewarmness, and indiflerence as to the things 
 of God. By the sin that doth so easily beset us, is gene- 
 rally understood the sin to which we are most prone, or to 
 which we are most liable from constitution, habit, age, 
 circumstances, &c, which indeed makes very good sense, 
 and is a most important exhortation ; for, v/hile a man's 
 darling sin, be it what it will, remains unsubdued, it will 
 effectually hinder him from running the Christian race. — 
 Some think the allusion is made to the long garment 
 which hung easily or loosely round the body, and which 
 racers threw off, lest its skirts should wrap itself round 
 their legs and entangle them. It appears to me that the 
 apostle had one particular sin in his eye to which he con- 
 sidered these Hebrews most prone, viz. the sin of unbe- 
 lief; for the whole epistle was written to guard them 
 against that sin ; to shew them the dreadful consequences 
 of it ; and to establish them in the faith of the gospel. — 
 This sin, in so far as it prevailed, rendered them unfit for 
 running the Christian race, as it deprived them of every 
 motive they had for running, and gave every discourage- 
 ment thrown in their way its full power and influence over 
 them. Therefore he exhorts them to lay aside every 
 weight, and particularly the sin of unbelief, which had 
 made its appearance in the weak and wavering state of 
 some of them, and in the actual apostacy of others ; 
 — and let us run with patience the race zehich is set before 
 us.^ By the race, he means the Christian life of obedi- 
 ence and sufferings in this world ; — this race is set before 
 lis ; the course of it is marked out to us both by the pre- 
 cepts and example of Christ ; and for this end, that we 
 should so run it that we may obtain, not in ways of our 
 own devising. We are enjoined to run it icith patience 
 
184 A COMMENTARY ON [CHAP. XII. 
 
 under the various suffering's which we may meet with for 
 righteousness' sake ; and that we may neither deviate from 
 the course, nor sink with discouragements from suffer- 
 ings, we must run it 
 
 Ver. 2. Looking unto Jesus the author and finisher 
 of our faith, — ] The word our is not in the original, 
 nor is there any occasion for it. Though faith is the gift 
 of God, of divine operation, and though it be given us on 
 the behalf of Christ to believe ; yet the apostle is not here 
 speaking directly on that subject, or of Jesus as the giver 
 of faith ; but as an example in running the race. The 
 word {oiqxfiyov) rendered author, signifies captain, or prime 
 leader, and this is its uniform sense through the whole of 
 the New Testament. In Acts iii. 15. ch. v. 31. it is ren- 
 dered prince, and in Heb. ii. 10. captain* Here, where 
 it has relation to a race, it signifies the chief leader, who 
 goes before, sets an example, and calls us to follow him. 
 The finisher of faiths imports that his faith was joer/ec^ in 
 degree, and that he continued stedfast in it to the end, or 
 until he had fi}iished his course of faith, and was crowned. 
 The apostle, therefore, having set before them the example 
 of the Old Testament saints in their faith and patience, 
 directs their views to a higher and still more perfect pat- 
 tern of imitation, viz. Jesus, who is the chief leader and 
 finisher of the race of faith ; and his example is set before 
 them in the following words : 
 
 — who, for the joy that zms set before him, endured the 
 cross, despising the shame, and is set down at the right 
 hand of the throne of God.'\ Here we see his faith, 
 which was a firm belief of the joy set before him, and 
 which he expresses, Psal, xvi. 9, 10, 11. Next we have 
 the effects of this faith, in his sufferings and self-denied 
 obedience unto the death ; " he endured the cross," an 
 accursed, cruel, and painful death, ''despising the shame;" 
 for, though it was a punishment attended with every cir- 
 cumstance of shame, ignominy, and disgrace, yet the glo- 
 rious siifierer despised all the shame of the cross, and bore 
 
CHAP, XII.] THE EPISTLE TO THE HEBREWS. 185 
 
 it with resolution and patience. Lastly, we see the re- 
 ward of honour antl glory conferred upon him on that ac- 
 count ; he " is set down at the right hand of the throne 
 " of God." This is the example, and this is the reward 
 he sets before them, for their imitation and encourage- 
 ment. 
 
 Ver. 3. For consider him that endured such contra- 
 diction of sinners against himself, lest ye he wearied and 
 faint in your minds,] Here he sets Christ before them 
 as an example of suffering, and bids them diligently con- 
 sider him, and compare all circumstances, such as the 
 dignity of his person — his amazing and voluntary abase- 
 ment — the nature, degree, and end of his sufferings — the 
 instruments by which they were inflicted — his patience, 
 meekness, and persevering fortitude under them, &c. The 
 end of considering him was, *' lest they should be weary 
 " and faint in their minds," i. e. sink, fall, lose all pa- 
 tience and firmness of mind in the profession, and so throw 
 it up by reason of the troubles and afflictions they en- 
 dured for its sake. 
 
 Ver. 4. Ye have not yet resisted unto blood, striving 
 against sin."] They had been made a gazing-stock, and 
 had suffered reproaches and afflictions, and also taken joy- 
 fully the spoiling of their goods, ch. x. 34 ; but they had 
 not yet given up their lives rather than commit the sin of 
 apostacy, as some of the ancient saints had done, and as 
 Christ their Saviour had done for their sakes ; and since 
 they had not yet been put to so severe a trial, they would 
 be the more inexcusable in drawing- back. 
 
 Ver. 5. A?id ye have forgotten the exhortation, — ] 
 This may be rendered interrogatively, " Have ye forgot- 
 '' ten the exhortation ?" 
 
 — zchich speaketh unto you as unto children, — ] i. e. ad- 
 dresseth you as a father doth his children, viz. 
 — My son, despise not thou the chastening of the Lord, 
 nor faint when thou art rebuked of him :] Here he pro- 
 ceeds to a new argument whereby to press his exhortation 
 
186 A COMMENTARY ON [CHAP. XII. 
 
 to patience and perseverance under suffering's ; and this 
 is taken from the nature and end, on the part of God, of 
 all those sufferings which he sends or calls us to. 
 
 Ver. 6. For whom the Lord loveth he chasteneth, and 
 scourgeth every son whom he receiveth. 
 
 Ver. 7. If ye endure chastening, God dealeth with you 
 as zcith sons: for zohat so7i is he zohom the father chasteneth 
 ?iot? 
 
 Ver. 8. But if ye he zcithout chastisement, zohereof all are 
 partakers, then are ye bastards^ and not sons. 
 
 Ver. 9, Furthermore, we have had fathers of our flesh, 
 zchich corrected us, and we gave them reverence: shall 
 zee not much rather he in subjection to the Father of spirits, 
 and live? 
 
 Ver. 10. For they verily for a few days chastened us 
 after their ozvn pleasure; but he for our profit^ that zee 
 might be partakers of his holiness. 
 
 Ver. 11. Now, no chastening for the present seemeth 
 to be joyous, but grievous: nevertheless, afterzcard it yieldeth 
 the peaceable fruit of righteousness unto them zchich are 
 exercised thereby. 
 
 For the illustration of the above verses, the reader is 
 referred to Appendix, No. IV. 
 
 Ver. 12. TVherefore lift up the hands zchich hang dozen, 
 and the feeble knees; — ] The word wherefore refers to 
 what he had said above, q. d. Since such were the suf- 
 ferings of Christ, and their glorious issue ; and since these 
 are the gracious ends and benefits of God's chastening- 
 you, do not give way to dejection or despondency under 
 afflictions and hardships, like those fainting in a race, 
 whose hands hang down, and whose knees are feeble ; 
 but let these considerations invigorate your souls and 
 renew your strength, so as to lift up the hands which hang 
 down, and the feeble knees, that ye may run and not be 
 weary, walk and not faint in your Christian course. 
 
 The exhortation in this and the next verses respects 
 not only their care of themselves, but of one another as 
 
CHAP. XII.] THE EPISTLE TO THE HEBREWS. 187 
 
 their christian brethren. The last is more immediately 
 the sense of the passage quoted from Isa. xxxv. 3. 
 " Strengthen ye the weak hands, and confirm the feeble 
 " knees : Say to them that are of a fearful heart, Be 
 " strong-, &c. 
 
 Ver. 13. And make straight paths for your feetj — ] 
 Straight paths are opposed not only to crooked and wind- 
 ing paths which lead out of the true course, but particu- 
 larly to rugged and uneven paths, which are full of stones 
 and stumbling-blocks, which might obstruct their pro- 
 gress, and endanger their falling, see Isa. Ivii. 14. He 
 had before exhorted them to lay aside every weight, that 
 so they might not be too heavy for the race ; and here he 
 bids them make straight paths for their feet, that so they 
 might not turn aside, or fall and stumble in running. They 
 were to beware lest the false doctrine of deceivers on the 
 one hand, or the fear of persecution on the other, should 
 either turn them off their course, or intimidate and make 
 them stumble in it. They were also to beware lest by 
 their own conduct they should discourage their brethren, 
 or put a stumbling-block, or an occasion to fall, in their 
 way ; but on the contrary, to encourage and strengthen 
 them, both by word and example, to run with patience 
 the race set before them, and to smooth the way to them 
 as much as possible. 
 
 — lest that luhich is lame be turned out of the zcay ; hut 
 let it rather he healed,~\ Some, by that ichich is lame, un- 
 derstand the feeble knee ; and its being turned out of the 
 zvaij, they render wrenched or dislocated, which would be 
 very apt to happen in rugged and uneven paths ; and it is 
 very likely the apostle keeps up the figure in this way. 
 Yet, as by that which is lame, he evidently means Chris- 
 tians weak in the faith, and apt to be discouraged by the 
 fear of sufferings ; so the word Qyil^ccTrri) rendered turned 
 out of the tcaijy signifies their turning oflT from the right 
 way to avoid the difiiculties they had to encounter upon 
 it ; and, therefore, lest ,lhis should happen, they were io 
 
188 A COMMENTARY ON [CHAP. XII. 
 
 make straight or even paths for their feet. Not, indeed, 
 by removing' persecutions, for this was not in their power, 
 but by encouraging' and strengthening them under them, 
 confirming the feeble knee, that they might be healed 
 instead of being turned aside from the faith. 
 
 Ver. 14. Follozo peace with all meuj — ] It is certainly 
 the duty of Christians to follow peace with all men uni- 
 versally. An exhortation to this purpose we have in Rom. 
 xii. 18, " If it be possible, as much as lieth in you, live 
 *' peaceably with all men." They must be so far removed 
 from an unpeaceable quarrelsome disposition, that they 
 must be meek and patient towards all men, even the un- 
 reasonable who may give them much provocation; not 
 rendering railing for railing, or seeking to avenge them- 
 selves : But they must beware of seeking peace with men 
 at the expence of peace with God, or in any way incon- 
 sistent with conscience, sincerity, and an open and steady 
 adherence to the faith and obedience of the gospel ; for, 
 neither the apostle himself, nor his Lord, ever followed 
 peace with any man in this way, but suffered the hatred 
 and opposition of the world. 
 
 But I apprehend the exhortation is not so unlimited as 
 some understand it. The apostle is writing to Jews, 
 whose national character was, that they were " contrary 
 ^' to all men," 1 Thess. ii. 15 ; they were seditious and 
 quarrelsome, had a high conceit of themselves, and a most 
 contemptible view of the Gentiles. Many thousands of 
 them, who were converted to the Christian faith, were, 
 notwithstanding, zealous of the peculiarities of the Mo- 
 saic law, and eager for imposing them upon the Gentile 
 converts ; and from this source arose a deal of contention 
 in the churches. In opposition to this ground of conten- 
 tion the apostle exhorts, '' Let us, therefore, follow after 
 *' the things which make for peace, and things whereby 
 " one may edify another," Rom. xiv. 19. It appears to 
 me that he has an eye to the same thing here, and that he 
 is exhorting them to drop these unprofitable disputes about 
 
CHAP. XII.] THE EPISTLE TO THE HEBREWS. 189 
 
 the law ; and to follow peace with men of all nations, re- 
 ceiving the uncircumcised believers into their full charity 
 and communion, as well as the circumcised, and without 
 making any difference. This peace was necessary both 
 for their own establishment in the faith, and for the con- 
 firmation of the weak against reverting to Judaism ; and 
 when they were thus united in peace, standing fast in one 
 spirit, with one mind striving together for the faith of the 
 gospel, it fortified them against the terror of their common 
 enemy, the unbelieving world, whether Jew or Gentile. 
 He adds, 
 
 — and holiness, zoithout which no man shall see the Lord.l 
 The Jews were too apt to value themselves upon their 
 descent from Abraham, national holiness, circumcision, 
 and external separation to God, whilst they were not pro- 
 perly attentive to the necessity of true holiness. In op- 
 position to this national error, the apostle says, " he is 
 '* not a Jew who is one outwardly," Rom. ii. 29. " Hence- 
 ** forth know we no man after the flesh — therefore, if any 
 " man be in Christ Jesus he is a new creature," 2 Cor. v. 
 16, 17. '' For in Christ Jesus, neither circumcision avail- 
 " eth any thing, nor uncircumcision, but a new creature," 
 Gal. vi. 15. And here he exhorts them to follow holi- 
 ness, without which no man, be he Jew or Gentile, shall 
 see the Lord. 
 
 Ver. 15. Looking diligently , lest any man fail of the 
 grace of God; — ] The word (67ri(7H07rSv7ej) rendered 
 looking diligently, is the same which in 1 Pet. v. 2, is 
 translated taking the oversight ; but as the apostle is not 
 here addressing the elders among them in particular, but 
 the whole brotherhood of Jewish believers, so by this 
 word he cannot mean the peculiar exercise of an ofHce, 
 but that common oversight and care which all the bre- 
 thren are to exercise in relation to one another, in oppo- 
 sition to the antichristian union which comprehends the 
 children of the wicked one, whose language is, " Am I 
 my brother's keeper?" 
 
190 A COMMENTARY ON [cHAP. Xir. 
 
 They are to look dilig-eiitly lest any man fail of the 
 grace of God, The word {Css^ajv) rendered fail, signifies 
 sometimes to lack, to want^ to come hchind ; at other times 
 it means to come short, Rom. iii. 23. Heb. iv. 1. In the 
 margin they have explained it fall from ; and though this 
 does not prove that the elect shall finally fall from the 
 grace of God, yet it clearly shews that professors of the 
 faith, such as they were, may, as is evident from many 
 other passages in this epistle, (see chap. iii. 12. chap. iv. 
 1,11. ch. vi, 4 — 7); the great scope of which was to 
 guard them against apostacy. Therefore no man should 
 so presume upon his own election, or that of his brother, 
 as to take off the force of these cautions upon every need- 
 ful occasion. It appears to me that the apostle has still 
 the metaphor of a race in his view, and that the word here 
 used signifies to fall behind in that race like those who are 
 tired and faint ; or to come short of the prize held out to 
 the victor at the end of the race. In the first view, by 
 the grace of God may be understood the doctrine of God^s 
 free grace, as opposed to Judaism, Gal. v. 4. In the last 
 view, it must signify the reward of grace to be given them 
 at last, 1 Pet. i. 13, which is the same with the promised 
 rest, Heb. iv. 1. In either view, they were to look dili- 
 gently lest any among them should by any means aposta- 
 tize from the faith, and so come short of the salvation of 
 their souls ; for it is only he who endureth to the end 
 that shall be saved. And this is the true way to follow 
 true peace with all the brotherhood in a consistency with 
 holiness. They were to look diligently 
 — lest any root of bitterness springing up trouble you, 
 and thereby many be defied,"] These words are taken 
 from Deut. xxix. 18, but more agreeable to the LXX. 
 than the Hebrew text. By the root of bitterness is meant 
 any apostate from the faith of the gospel, answerable to 
 those described in the passage referred to, " Lest there 
 '* should be among you any man or woman, family or tribe. 
 " whose heart turneth away this dav from the Lord our 
 
CHAP. XII.] THE EPISTLE TO THE HEBREWS. 191 
 
 '* God, to go and serve the gods of these nations." They 
 were to beware of the first appearance or springing up o^ 
 such a root, which though it might at first seem harmless 
 and of small account, would in time grow up, and gather 
 strength, bearing the bitter fruits of gall and wormwood, 
 so as effectually to trouble i/tem, by subverting their minds, 
 disturbing their peace, or producing- other baneful effects 
 in the church. Paul says, " I would they were even cut 
 " off who trouble you." Gal. v. 12, i. e. who endeavour- 
 ed to turn them aside from the doctrine of grace. He 
 supposes that this bitter root would poison and contami- 
 nate others, for he adds, and thereby many be defiled, even 
 as " a little leaven leaveneth the whole lump," (Gal. v. 9. 
 1 Cor. V. 6.) if not timely noticed, and purged out. 
 
 Ver. 16. Lest there be any fornicator j or prof ane per- 
 son, as Esau, who for one morsel of meat sold his birth- 
 right.'] A fornicator here does not signify merely one 
 who is guilty of the crime of simple fornication, but im- 
 ports also an adulterer and incestuous person. They were 
 to take heed lest there should be any among them given 
 to this species of fleshly lust, which is inconsistent with 
 that holiness without which no man shall see the Lord, 
 verse 14; and which excludes from an inheritance in the 
 kingdom of God, 1 Cor. vi. 9. This implies also that 
 they were to caution their brethren against every thing 
 that tended to lead into that crime ; — or profane person, 
 as Esau, who for one morsel of meat sold his birthright, 
 A profane person is one who treats sacred things with ir- 
 religious contempt. Esau is termed a profane person, 
 because he sold his birthright for the small consideration 
 of one morsel of meat, or a little temporary gratification of 
 his sensual appetite. The account of this we have in Gen. 
 XXV. 29. ad ult, where we are told that " Esau despised 
 " his birthright." Now if his birthright contained no- 
 thing in it of a sacred and religious nature, he could not 
 properly be called profane for selling' it; but when we 
 consider that the first-born of Abraham's posterity were 
 
192 A COMMENTARY ON [CHAP. XTI. 
 
 consecrated to the Lord, Exod. xxii. 29. — that the birth- 
 right included the right of dominion over the younger 
 brethren — the right to the inheritance — and the right to 
 the priesthood — that Esau, by virtue of it, was the na- 
 tural heir of the promises made to Abraham not only re- 
 specting the land of promise, but all the distinguished 
 privileges of God's holy nation and peculiar people, which 
 were typical of the spiritual blessings of the kingdom of 
 heaven : — in selling his birthright therefore, he profanely 
 despised all these sacred blessings, and forfeited to him- 
 self and posterity all these religious privileges, and that 
 special relation to God which were conferred upon Jacob 
 and his posterity, and that for one meal of meat. The 
 Hebrews were to beware lest any among them should act 
 such a profane part, by giving- up with the spiritual 
 blessings of Christ's kingdom, the heavenly inheritance, 
 and their part among the church of the first-born, for 
 any paltry exchange of worldly enjoyments, or sensual 
 gratifications. 
 
 Ver. 17. Fo)^ ye know that afterwards when he would 
 have inherited the blessings he was rejected : for he found 
 no place of repentance, though he sought it carefully with 
 tears»~\ The history of this we have in Gen. xxvii. 38. 
 
 Ver. 18. For ye are not come unto the mount that 
 might he touched, — ] He had exhorted them to folloio 
 peace with all men. Gentiles as well as Jews, whom Christ 
 had now reconciled and incorporated into one body by his 
 cross; and also to follow true holiness, 2ls became their 
 new relation to God by the new covenant as his peculiar 
 people, verse 14: to look diligently lest any fail of the 
 grace of God by reverting back to Judaism, and so draw 
 others after them into apostacy from the faith, verse 15 ; 
 or lest any of them should be induced by tlie lusts of the 
 flesh, or the love of this present world, to give up with 
 their title to the heavenly inheritance, ver. 16, 17. These 
 exhortations to prayer and holiness, and against apostacy, 
 he enforces by two motives. — 1. The superior excellency 
 
CHAP. XII.] THE EPISTLE TO THE HEBREWS. 193 
 
 of the gospel state of things to that of the Mosaic esta- 
 blishment, under which they formerly were. — 2. The more 
 certain and dreadful vengeance that will overtake them if 
 they turn away from the gospel, than what befel those 
 who refused him that spoke on earth in giving- the law. 
 He begins in this 18th verse with the first of these mo- 
 tives, viz. the excellency of the gospel state of things 
 above that of the old covenant. For ye are not come unto 
 the mount that might he touched, i. e. mount Sinai, in 
 Arabia, from whence the law was delivered. Though 
 this mount was not to be touched under pain of death 
 while the law was delivering, and the glory of the Lord 
 appeared upon it, yet it was a material mount that might 
 he touched, which shews the earthly nature of that dispen- 
 sation. By this he informs the believing Hebrews, that 
 they were no longer under the peculiar covenant made 
 with their fathers, and law which was therein delivered 
 to them as a nation from mount Sinai. They were not 
 come, in embracing the gospel, to such a dispensation as 
 that, which was not only earthly and temporary, but full 
 of terror, as he shews in the following particulars : 
 — and that hurned zoith fire ; arid unto blackness ^ and dark- 
 ness, and tempest^ We are told, that ** the Lord de- 
 " scended upon the mount in fire," Exod. xix. 18 ; that 
 *' the mountain burnt with fire unto the midst of heaven," 
 Dent. iv. 11; and that this was attended ''with dark- 
 *' ness, clouds, and thick darkness," ib. ; and as to the 
 tempest, Ave read of thundering, lightning, and an earth- 
 quake, Exod. xix. 16, 18. ch. xx. 18. 
 
 Ver. 19. A?id the sound of a trumpet, — ] This voice 
 of the trumpet, we are told, ** sounded long, and Avaxed 
 *' louder and louder." Exod xix. 19. This was the ce- 
 lestial trumpet, the trump of God, Mat. xxiv. 31. 1 Thess. 
 iv. 16. The design of it at Sinai was to summons the 
 people to appear before the divine Majesty to hear his law ; 
 for the Lord said to Moses, " when the trumpet soundeth 
 " long they shall come up to the mount," Exod. xix. 13. 
 
 Vol. II. o 
 
194 A COMMENTARY ON [CHAP. Xll. 
 
 Accordingly, when " the voice of the trumpet was ex- 
 " ceeding loud, so that all the people that were in the 
 " camp trembled, Moses brought them forth out of the 
 " camp to meet with God, and they stood at the nether 
 *' part of the mount," Exod. xix. 16, 17. Another end 
 of this awful sound, was to strike the people with fear and 
 awe of the divine majesty, which we find was the effect, 
 ver. 16. ch. xx. 18. 
 
 — and the voice of words, — ] The ten commandments 
 are in the original called the ten words, Exod. xxxiv. 28. 
 and we are expressly told that these were the words which 
 this voice uttered upon this solemn occasion ; for it is said, 
 " God spake all these words, saying/' &c. then follow 
 the ten commandments, Exod. xx. 1—18. These words 
 were not merely a voice, but articulate sounds spoken au- 
 dibly in the hearing of all the people, and in their own 
 language, so as that they might hear and understand 
 them ; and this was sufficient to gain credit to them, when 
 Moses produced them afterwards written and engraven by 
 the finger of God upon tables of stone. God is said to 
 speak all these words ; yet we are told the law was the 
 word spoken by angels. Acts vii. 53. Gal. iii. 19. Heb. 
 ii. 2. To reconcile this, we must admit that the Lord 
 who was remarkably present there, spoke by the ministry 
 of angels, who uttered the words as it were in his person. 
 See note on chap. ii. verse 5. 
 
 — which voice they that heard intreated that the word 
 should not he spoken to them any more ;] They that 
 heard this voice of words, were the congregation of an- 
 cient Israel at Sinai : and they were so terrified with the 
 awful appearances already mentioned, and particularly 
 with the tremendous voice of God speaking articulately 
 to them, and delivering his law out of the midst of the fire, 
 Deut iv. 33, 36, that they entreated the word should not 
 be spoken to them any more. Not any more at all, but 
 any more in that immediate and dreadful manner without 
 a mediator, as their words spoken on that occasion show. 
 
CHAP.XII.] THE EPISTLE TO THE HEBREWS. 1.95 
 
 *' And they said unto Moses, Speak thou with us, and we 
 will hear ; but let not God speak with us, lest we die.'* 
 Exod. XX. 19. This request is more fully recorded in 
 Deut. V. 24—28. The Lord granted them this request, 
 and ordained Moses to act as mediator betwixt him and 
 them in that covenant, Deut. v. 28—32. and upon the 
 same occasion gives them the promise of the great pro- 
 phet and Mediator of the new covenant, chap, xviii. 15 — 
 20. 
 
 Ver. 20. (For they could not endure that which was 
 commanded : And if so much as a beast touch the moun- 
 tain, it shall be stoned or thrust through with a dart : — ] 
 The words may be rendered, " For they could not (s(ps§ov) 
 " bear the commandment," or charging ; for ^ix?cKKo[/.(it 
 signifies to command with vehemence or strictness. But 
 the question is, what was this strict charge or command 
 which they could not bear ? Many refer it to the law of the 
 ten commands, which, they think, the Jews could not bear, 
 on account of its strictness and awful sanction, and the 
 sense they had of their own inability to keep it perfectly, 
 or live by it. But though it is a truth that they were un- 
 able to keep this law perfectly in its spiritual extent, so 
 as to live by it ; yet it does not appear that they were 
 properly sensible of this; for they repeatedly promised 
 the most unlimited obedience to all that the Lord had said, 
 Exod. xxiv. 3, 7. Deut. v. 27. Therefore I conceive that 
 it was the awfjil manner in which the law was spoken, 
 that they could not bear, and so gives the reason why 
 they entreated that the word should not be thus spoken 
 to them any more. And some with great probability 
 refer the command which they could not bear, to the fol- 
 lowing words : — " And if so much as a beast touch the 
 " mountain, it shall be stoned or thrust through with a 
 *• dart." The strictness and severity of this prohibition is 
 very remarkable in the Mosaic account of it, Exod. xix. 12, 
 13. " Take heed to yourselves that ye go not up into the 
 "mount, or touch the border of it; whosoever t(mcheth 
 
 o 2 
 
196 A COMMENTARY ON [CHAP. XII. 
 
 ** the moiiiit sliall be surely put to death. There shall not 
 " ai> hand touch it, but he shall surely be stoned or shot 
 " through ; whether it be beast or man, it shall not live." 
 The severity of this prohibition filled them with the fear 
 of death while they stood at the nether part of the mount 
 to hear the law, so that they could not bear it. 
 
 Ver. 21. And so terrible was the sight, that Moses said, 
 I exceedingly fear and quakej."] The sight was the 
 whole appearanqe of things on the mount; the cloud, the 
 smoke, the thick darkness, the devouring flame ascending- 
 to the midst of heaven, &c. The whole of this was so 
 dreadful that Moses said, I exceedingly fear and quake. 
 
 These words of Moses are not to be found in the his- 
 tory ; yet, unless we suppose that they were immediately 
 revealed to the apostle, as the history of the creation was 
 to Moses, we must admit, that they were to be found in 
 some of the Jewish records when the apostle wrote this 
 epistle, and probably in tlfe books of Moses, though now 
 omitted; for, otherwise the Hebrews might be apt to con- 
 tradict him, had he affirmed any fact relating to Moses, 
 which they never heard of before. There are other his- 
 torical facts mentioned in the New Testament which we 
 do not find in the Old, such as the prophecy of Enoch, 
 the names of the magicians in Egypt, the contention of 
 Michael with the devil about the body of Moses, &c. 
 which yet appear to have been known among the Jews of 
 those times. If it be asked when it was that Moses thus 
 expressed his fear, 1 think it was when the sight, and the 
 sound, and earthquake, were most terrible; then, it is 
 said, '^ Moses spake, and God answered him by a voice," 
 Exod. xix. 19. The words which Moses spake on that 
 occasion appear to me to be those mentioned by the apos- 
 tle, *' i exceedingly fear and quake ;" and God's answer 
 to him seems to be in the way of encouragement. 
 
 Ver. 22. But ye are come unto monnt Sion, — ] The 
 apostle is still pursuing his argument why they should 
 follow peace with all men and holiness, and beware of 
 
CHAP. Xll.] THE EPISTLE TO THE HEBREWS. 197 
 
 apostacy from the faith by reverting back to Judaism, 
 In the foregoing" verses he shews them, that they were no 
 longer under that peculiar constitution of things which 
 was estabbshed at Sinai m ith the single nation of Israel, 
 and excluded all others ; and which was of an earthly, 
 temporary, and figurative nature, as well as full of terror, 
 filling them with the spirit of bondage and fear, ver. 18 — 
 22. But in opposition to this, he shews them that in em- 
 bracing the gospel, they had come under a more excellent, 
 heavenly, and generous dispensation, full of grace and be- 
 nignity. But ye are come unto mount Sion, This is op- 
 posed to mount Sinai. There was a great difference be- 
 twixt Israel's coming- to mount Sinai, and their comin«' 
 even to the earthly Sion. Mount Sinai was in the deserts 
 of Arabia, the vast howling wilderness, where they wan- 
 dered and found no city to dwell in, Psal. cvii. 4. But 
 mount Sion was in the place of their rest, the promised 
 possession, where they had their city of habitation, ver. 7. 
 It was the seat of royalty, where were set thrones of judg- 
 ment, the thrones of the house of David, Psal. cxxii. 5. 
 On mount Sinai God appeared for a little time in terrible 
 majesty, delivering the fiery law, which filled them with 
 the utmost dread; but on mount Sion he dwelt and abode 
 among them. He chose and desired it for his habitation, 
 saying, *' This is my rest for ever; here will I dwell, for 
 *' I have desired it." Psal. cxxxii. 13, 14.- On Sion were 
 placed the tabernacle and symbols of the divine pre- 
 sence; from thence God manifested his glory, shone forth 
 propitious to his people, and corresponded with them, 
 Psal. xxvii. 4. and 1. 2. and from thence he dispensed his 
 blessings, Psal. cxxviii. 5. such as strength, Psal. ex. 2. 
 help, Psal. XX. 2. life, Psal. cxxxiii. 3. and salvation, Psal. 
 xiv. 7. This made Sion the joy of the whole land, Psal. 
 xlviii. 2. and to it the tribes went up, the tribes of the 
 Lord, unto the testimony of Israel, to give thanks unto 
 the name of the Lord, Psal. cxxii. 4. and the joy and de- 
 sii'e with which they went up is frequently spoken of, Psal, 
 
198 A COMMENTARY ON [CHAP. XII. 
 
 Ixxxiv. 4 — 1*2. Isa. xxxv. 10. ch. li. 11. How different 
 was all this from their coming to mount Sinai ! Yet after 
 all, that earthly Sion, and all the glorious things said of 
 it, was but a type of this mount Sion unto which believers 
 are come. It is opposed to the mount which might be 
 touched, and so is not a material, but spiritual mount. 
 It is in this Sion that Christ is laid for a foundation, Isa. 
 xxviii. 16. 1 Pet. ii. 6. he is set upon it as king, i« conse- 
 quence of his resurrection, Psal. ii, 6. Acts xiii. 33. From 
 this, his royal seat, he sends forth the rod of his strength, 
 Psal. ex. 2, — his law and word, Isa. ii. 3. and governs his 
 free and willing subjects of all nations; and from thence 
 he dispenses among them all spiritual and eternal bless- 
 ings. It is in this heavenly Sion that God has his true 
 rest, and dwells among his people. Rev. xxi. 3, 4. and 
 here Christ is represented as the meek and propitiating 
 Lamb at the head of his redeemed company, ch. xiv. 1. 
 This heavenly mount Sion, therefore, is the place of 
 Christ's throne, the centre of power and government, the 
 seat of New Testament worship, and from thence God 
 commands all spiritual blessings. Now to this mount Sion 
 all true believers are come, and 
 
 — unto the city of the living God, the heavenly Jeru- 
 salem, — ] This is opposed unto the earthly Jerusalem, 
 which is also termed the city of God ; the holy place of 
 the tabernacle of the Most High, Psal. xlvi. 5. the city of 
 the Lord of Hosts, the city of our God, Psal. xlviii. 8. 
 Yet it was only a type of the heavenly Jerusalem, and so 
 the apostle classes it with mount Sinai and Hagar, as be- 
 ing in bondage with her children ; but (says he) Jerusa- 
 lem which is above is free, which is the mother of us all, 
 Gal. iv. 25, 26. The former Jerusalem was earthly, but 
 this is called heavenly, it being heavenly in its constitution, 
 laws, government, inhabitants, privileges, and immunities, 
 and is perfected in the state of heavenly glory ; hence 
 also it is termed the Jerusalsm zMch is above. The former 
 city was built by man, and but of a temporary nature; 
 
CHAP. XII.] THE EPISTLE TO THE HEUREWS. 199 
 
 lience, the apostle alluding* to it says, ** Here we have no 
 *' continuing city," ch. xiii. 14. but this heavenly Jeru- 
 salem is a city which hath foundations, and its builder and 
 maker is God, ch. xi. 10. Further, the earthly Jerusa- 
 lem was peculiar to the Jews; they only could be free ci- 
 tizens and partakers of its privileges ; but the heavenly 
 Jerusalem is the mother of all God's children, Gentiles as 
 well as Jews, who are made fellow-citizens with the saints 
 and of the household of God. It is called the city of the 
 living God, i. e. of th€ true God, the God and Father of 
 our Lord Jesus Christ : and so Christ terms it " the city 
 " of my God, which is new Jerusalem, which cometh 
 *' down out of heaven from my God," Rev. iii. 12. This 
 holy city is accordingly represented in vision as coming 
 down out of heaven from God, prepared as a bride for 
 her husband, and termed the Lamb's wife. Rev. xxi. 2, 
 9, 10. But let us enquire what is meant by the heavenly 
 Jerusalem ; and if we consider all that is said of it, it 
 seems to signify both the church of Christ, and its new 
 covenant state and privileges. — 1. This Jerusalem is call- 
 ed the Lamb's wife. Rev. xxi. 9. so is the church, Eph. 
 V. 25 — 33; and the church may be termed Jerusalem, 
 with the same porpriety as the inhabitants of old Jerusa- 
 lem were so termed. Mat. xxiii. 37. But then, 2d, we 
 find the apostle making the earthly Jerusalem to answer 
 to Hagar and the old covenant, and the Jerusalem which 
 is above to answer to Sarah and the new covenant, which 
 points out rather the state and privileges of the church 
 than the church itself. Besides, the description which is 
 given of the new Jerusalem in the Revelations, chap. xxi. 
 clearly distinguishes the city from its inhabitants, the 
 church; further, the apostle just a little after, mentions 
 the general assembly and church of the first-born, which 
 undoubtedly is the church of the redeemed ; and if he 
 meant nothing else by the heavenly Jerusalem, it would 
 bo a mere repetition. I am therefore inclined to think 
 that by the heavenly Jeruseilcm, he means the happy stat^ 
 
200 A COMMENTARY ON [CHAP. XII. 
 
 and glorious privileges of the new covenant church, being 
 free denizens of the new Jerusalem, and heirs of all its 
 immunities, dignities, and glory. 
 
 — and to an innumerable company of angels."] The word 
 is myriads, or ten thousands of angels. This answers to 
 the multitude of angels which were on mount Sinai, at 
 the delivery of the law, which are said to be thousands, 
 Psal. Ixviii. 17 ; and the law is said to be delivered amidst 
 troops or ranks of angels, Acts vii. 53. see Deut xxxiii. 2. 
 They spoke the word of the law in the person and autho- 
 rity of Jehovah, Heb. ii. 2. Gal. iii. 19. with Exod. xx. 1, 
 2, &c. But unto the angels hath he not put in subjection 
 the o'ospel state of things. They are now reduced into a 
 new order under the Son of man, 1 Pet. iii. 22. and in- 
 corporated into one society with the saints, Eph. i. 10. as 
 their fellow-servants under Christ, Rev. xix. 10. ch. ilx'u, 
 9. being all ministering spirits, sent forth to minister to 
 them who shall be heirs of salvation, Heb. i. 14 ; and 
 they minister, not with terror, as on mount Sinai, but 
 with kindness and benignity, Psalm xxxiv. 7. and xci. 
 
 11, 12. 
 
 Ver. 23. To the general assembly and church of the 
 first-born-t which are written in heaven, — ] This alludes 
 to the general assembly of the whole church of Israel at 
 mount Sinai when the law was delivered to them, Deut. 
 xviii. 16. Israel, though a nation, was but one assembly 
 or worshipping congregation, and was a type of the whole 
 catholic church of the redeemed from among all nations. 
 Christ's church is but one general assembly, and it is com- 
 posed of the whole family of God in heaven and on earth, 
 and so the saints on earth are said to have come to that 
 general assembly. — This assembly is termed the church 
 of the first-born. The word is plural, and signifies first 
 born ones. The church of Israel are called God's first- 
 born, Exod. iv. 22, not because they were so by birth, 
 for Jacob from v, hom they descended was not Isaac's 
 first-born; but God made him first-born, in preference 
 
CHAP. XII.] THE EPISTLE TO THE HEBREWS. 201 
 
 to Esau, and gave his posterity the right of primoo-eniture. 
 To the first-born belonged the excellency of dignity and 
 power, or the dominion, Gen. xlix. 3. — a double portion 
 of the inheritance, Deut. xxi. 17. — a right to the priest- 
 hood, which was transferred to the Levites, Num. iii. 12. 
 — and they were commanded to be sanctified to the Lord, 
 Exod. xiii. 2. The primogeniture of the church of Israel 
 was but typical, but that of the church of Christ is the 
 spirit and truth of it ; for they are all sons of God and 
 heirs of the heavenly inheritance by faith in Christ, while 
 the former in relation to them are considered as children 
 of the bond-woman, and answerable to this birth-rio-ht • 
 they are all made kings and priests luito God, in virtue of 
 being redeemed. Rev. i. 5, 6. This explains his caution 
 against forfeiting their birthright, as Esau profanely did, 
 verse 16. — Their names are said to be written in heaven, 
 or enrolled there, alluding to the register of the first-born 
 of the males of Israel, Num. iii. 40. So all the names of 
 the true members of this church of first-born ones are 
 written in heaven, Luke x. 20; in the book of life of 
 the slain Lamb, Rev. xiii. 8. ch. xxvii. 8. and that from 
 the foundation of the world, which points out their beino- 
 foreknown, and predestinated to the adoption of children 
 by Jesus Christ, Eph. i. 5. 
 
 — and to God the judge of allJ] — At mount Sinai, Moses 
 brought forth the people out of the camp, to meet with 
 God, that they might receive the law immediately from 
 him as their king and judge. And so the Lord is in a 
 particular manner termed their judge, king', and lawgiver, 
 Isa. xxxiii. 22. But in this new state of things he is termed 
 God the judge of all, i. e. of Gentiles as well as Jews. At 
 mount Sinai the people could not stand before him as a 
 jndo-e according to the terms of the law, but were filled 
 with the utmost terror. But in this blessed state of 
 things, believers have access to, and acceptance with 
 God the judge of all, who justifies them in Christ, pleads 
 their cause with their enemies, and rewards them at last. 
 
202 A COMMENTARY ON [c HA P. XII. 
 
 — and to the spirits of just men made perfect,'\ This 
 jrraiid society consists not only of the saints on earth, but 
 of those who have departed this life. — Their spirits are 
 in heaven — They are made perfect in the accomplishment 
 of what they waited for — in freedom from sin — in having 
 finished their coui-se of obedience and sufferings in the 
 enjoyment of the reward. With these the saints on earth 
 have communion as one society. 
 
 Ver. 24. And to Jesus the Mediator of the new cove- 
 nant, — ] When Israel could not bear the Lord deliver- 
 ing the law, they intreated Moses to be a mediator between 
 God and them ; and upon this occasion Christ was pro- 
 mised, Deut. xviii. And now we are come unto him, who 
 is the foundation and centre of all this catholic commu- 
 nion, the true Mediator between God and man, who hath 
 established the new covenant, and whose sacrifice and 
 intercession is efficacious, and suited to remove our fears, 
 and give us peace and holy confidence towards God. 
 — and to the blood of sprinkling, which speaketh better 
 things than that of AbeL"] This alludes to the sprinkling 
 of blood at the dedication and ratification of the old 
 covenant at Sinai, Exod. xxiv. 8. and on the great day of 
 anniversary atonement. Lev. xvi. 14. and Heb. ix. 13 — 25. 
 It imports the ratification of the new covenant and the 
 continued application and efficacy of Christ's blood to 
 cleanse from sin. It speaks better things than the blood 
 of Abel, which cried for vengeance. It cried for mercy, 
 even on his very murderers, and obtained it. 
 
 I. What a grand catholic association is this ! Heaven 
 and earth united into one glorious general assembly. In 
 heaven the angels and spirits of just men — On earth Jews 
 and Gentiles of all nations — All reconciled to God and to 
 each other — recapitulated into one in Christ the centre 
 and foundation of union, Eph. i. 10. 2. How excellent 
 this state of things in comparison of the former. It is 
 heavenly, spiritual, full of light, grace, nearness, peace, 
 love and joy, and fnal glory. 3. Death docs not se- 
 
CHAP. XII.] THE EPISTLE TO THE HEBREWS. 203 
 
 parate or dissolve this society. 4. We enter into it by 
 faith, 5. Let iis prize such a glorious connection, and 
 walk worthy of it. 
 
 Ver. 25. See that ye refuse not him that speaketh,"] — 
 By him that speaketh we are to understand God; and 
 that as speaking to us in the gospel by Jesus the Mediator 
 of the new covenant, whose blood speaketh better things 
 than that of Abel, as in the foregoing verse ; for Christ 
 is that prophet who was promised at the giving of the 
 law by whom God was to speak, Deut. xviii. 18, 19. ac- 
 cordingly he " hath in these last days spoken unto us by 
 " his Son," Heb. i. 2. — He exhorts them not to refuse 
 him that speaketh, and enforces his exhortation by this 
 argument, 
 
 — for if they escaped not zoho refused him that spake on 
 earth, much more shall not we escape if we turn aicay from 
 him that speaketh from heaven ;] 
 
 Him that spake on earth was also God, in delivering 
 the law to Israel, but it was by the ministration of angels, 
 and mediation of Moses, " who received the lively oracles 
 ** to give unto them." Stephen tells us how they refused 
 him that spake on earth by Moses, '' To whom our fathers 
 " would not obey, but thrust him from them, and in their 
 *' hearts turned back again into Egypt, Saying unto Aaron, 
 ** Make us gods to go before us ; for as for this Moses, 
 " who brought us out of the land of Egypt, we wot not 
 *' what is become of him." Acts vii. 38 — 41. In refusing- 
 Moses, therefore, they refused him that spake by him on 
 earth, and rebelled against God ; and so they escaped not 
 the punishment due to their guilt, for they came short of 
 the earthly rest, and their carcases fell in the wilderness. 
 Now, says the apostle, if this was the case with them, 
 " how much more shall not we escape, if we turn away 
 " from him that speaketh from heaven." God spake in the 
 old covenant by Moses, who was but a servant, but now 
 he speaks in the gospel or new covenant, by his So7i, 
 whom he hath appointed heir of all things. He spoke 
 
204 A COMMENTARY ON [CHAP. XII. 
 
 then on earth, and respecting an earthly economy : but now 
 he speaks from heaven, respecting heavenly, spiritual, 
 and eternal things. The higher degree of guilt in refusing 
 or turning away from him that speaketh, ariseth from the 
 superior dignity of him by vrhom he now speaks, the Son, 
 — the place from whence he speaks, heaven — and the su- 
 perior importance and gra<;e of what is spoken, the great 
 salvation ; and therefore the punishment of contemning 
 such majesty, and despising such grace, will in propor- 
 tion be more dreadful and unavoidable. See to the same 
 purpose, chap. ii. 1 — 5. chap. x. 28, 29. 
 
 Ver. 26. Whose voice then shook the earth, — ] This re- 
 fers to the earthquake which attended God's voice at 
 giving the law, Exod. xix. 18 ; but from the scope of the 
 passage it m evident, that this shaking was emblematical 
 of the alteration or change which then took place by what 
 was spoken; even as the earthquake and rending of the 
 veil at Christ's death, betokened the glorious alteration 
 which took place at that time. That the phrase signifies 
 some great alteration, revolution, or change, is evident 
 from Isa. xiii. 13. where, speaking of the destruction of 
 Babylon, the Lord says, " I will shake the heavens, and 
 " the earth shall remove out of her place." And of the 
 destruction of the Jews, it is said, Joel ii. 10. " The earth 
 *' shall quake, and the heavens shall tremble." Had the 
 apostle only meant that the frame of the material earth 
 was shaken by the voice of God at Sinai, then it would 
 follow that the earth would be removed by the second 
 shaking, mentioned in Hag. ii. 6, 7. for that, says he, 
 *' signifies the removal of the things that are shaken." 
 But no such thing happened at the second shaking, when 
 the desire of all nations came. The shaking, therefore, in 
 both cases must be a figurative expression, importing some 
 notable change or alteration in the state of things. Now 
 the change which took place by the voice of God at Sinai, 
 was the establishment of the old covenant and all that per- 
 tained to it, with the nation of Israel. But this alteration. 
 
CHAP, xn.] THE EPISTLE TO THE HEBREWS. 205 
 
 however great and glorious, did not extend unto heaven. 
 There was nothing spiritual or heavenly in all that was 
 established by that shaking. It was a temporal covenant 
 with a worldly nation, containing temporal promises, an 
 earthly inheritance, a worldly sanctuary, a typical priest- 
 hood, and carnal ordinances. Therefore it is said, he 
 shook the earth only : 
 
 — hut now he hath promised, saying, Yet once more I 
 shake not the earth only, hut also heaven^ This promise 
 we have in Hag. ii. G. and it evidently respects the coming 
 of the Messiah before the destruction of the temple, and 
 the great alteration that was then to take place in the 
 state of things ; both in the removal of the things that are 
 shaken, and also in establishing a new, everlasting, and 
 heavenly constitution of things under the Messiah. The 
 apostle expressly mentions the first of these alterations in 
 explaining the promise. 
 
 Ver. 27. And this word, Yet once more, signifieth the 
 removing of those tilings that are shaken, as of things that 
 are made, that those things zchich cannot he shaken may 
 remain,"] — The shaking of the heavens and the earth sig- 
 nifies the great alteration that should take place, and the 
 words yet once 7nore import that there should be but o?ie 
 such alteration from the time of this promise ; and conse- 
 quently that the things which succeed that shaking shall 
 remain unmoved for ever; and these things, he shews, 
 pertain to the kingdom of the Messiah, which Christians 
 receive, and which cannot be moved, as in the next verse. 
 
 There is, however, some difiiculty, in fixing the precise 
 meaning of these words of the apostle, " the removing of 
 those things that are shaken as of things that are made^* 
 Whether are they called things that are shaken from their 
 being established by the first shaking- at Sinai, and so 
 entirely Jewish things ; or whether are they so called from 
 their being shaken at the shaking of both heaven and 
 earth, as mentioned in the promise, and so import a change 
 that was to take place in other thirigs besides those of the 
 
20G A COMMENTARY ON [CHAP. XIl. 
 
 Jews ? It is, however, certain, that the apostle had the 
 old covenant constitution of things principally in his eye, 
 as he was writing- to Jews, with a design to bring them 
 off from their remaining attachment to Judaism ; and no- 
 thing' could be more to his purpose than to shew them, 
 that these thinos were to be removed at the comino- of the 
 Messiah, agreeably to what he had told them before, that 
 the old covenant was to vanish away, chap. viii. ; and this 
 is farther evident from their being termed things that are 
 madCy which is a term frequently applied to Jewish things, 
 such as their tabernacle and temple, which were made with 
 men's hands, and so of a fading changeable nature. The 
 shaking of the earth then signifies the removal of these 
 earthly typical things. 
 
 But then this second shakingf or alteration extends not 
 only to earth, but also to heaven; which is the establishing 
 of the new covenant, and of the things pertaining to the 
 kingdom of heaven, as coming in place of the things re- 
 moved at shaking the earth, such as —The Word's be- 
 coming flesh of the Seed of Abraham — The ratification of 
 the new covenant of remission of sins and eternal life in 
 his blood — The bringing sinners of all nations, formerly 
 excluded, into the church and family of God — The chang- 
 ing the state of the church from that of an earthly nation 
 to that of a spiritual and heavenly society ; the general 
 assembly and church of the first-born, gathered together 
 in one in Christ by a union of heaven and earth — By 
 Christ's resurrection and ascension far above all heavens, 
 into heaven itself. There Christ appears in a new form 
 as the slain Lamb in the midst of the throne. Exalted in 
 his human nature above angels who are reduced into a 
 new order under him — Perfected the spirits of just men 
 who had died in the faith of his coming — Erected the 
 throne of his kingdom transferring it from the earthly 
 Zion — Translated thither the seat of worship and all things 
 that were represented by the tabernacle, temple, and 
 priesthood, and erected a mercy-seat in heaven^ and open- 
 
CHAP. XII.] THE EPISTLE TO THE IIEBUEWS. 207 
 
 ed a new and living way into the holiest of all for sinners 
 of all nations. These are the chang-es which took place in 
 heaven, and these are the things which cannot he moved 
 like the former things, as the words Yet once more import; 
 for at the consummation of all things nothing shall then 
 be moved but Avhat belongs to our state of imperfection 
 in this world. The apostle has particularly Christ's king- 
 dom in his view as that which cannot be moved, and that 
 kingdom as obtained and enjoyed by believers, 
 Ver. 28. and 29. (See Appendix, No. 5.) 
 
208 
 
 CHAP. XIII. 
 
 CONTENTS AND SCOPE. 
 
 In tills concluding chapter the apostle exhorts the 
 Hebrews to persevere in the exercise of brotherly 
 love, ver. 1. — To be hospitable to strangers, ver. 
 2. — To remember with compassion the imprisoned 
 and afflicted for the gospel's sake, ver. 3. — Recom- 
 mends marriage and chastity, since God will 
 punish whoremongers and adulterers, ver. 4. — 
 Cautions them against the love of money or co- 
 vetousness, and enforces contentment with such 
 things as they have, by the promise of God, that 
 he will never leave nor forsake them, ver. 5, 6. — 
 He exhorts them to pay a due respect to the me- 
 mory, instructions, and example of their faithful 
 leaders, who had now honourably ended their 
 course of trials and sufferings, and to imitate their 
 faith, ver. 7. 
 
 From the consideration that Jesus Christ is 
 unchangeably the same, yesterday, to-day, and for 
 ever, he exhorts them to beware of being tossed 
 about with various and strange doctrines, and par- 
 ticularly such doctrines as drew them off from 
 Christ to depend on the Levitical sacrifices and 
 meats, for pardon and acceptance. In opposition 
 to which he says, *^ It is good that the heart be 
 " established by grace," i. e. the grace of free 
 
CHAP. Xni.] THE EPISTLE TO THE HEBREWS. 209 
 
 pardon through the sacrifice of Christ, *< not by 
 " meats, in which they that have walked, have not 
 " been profited,'' ver. 8, 9. — He farther informs 
 them, that all who adhere to the tabernacle ser- 
 vice, and depend, in whole or in part, On the ex- 
 piatory sacrifices offered there for pardon and 
 acceptance with God, have no right to partake of 
 Christ's sacrifice ; but deprive themselves of all 
 benefit from it, ver. 10. — This, he shews, was 
 figuratively taught them by their own law, (Lev. 
 xvi. 27.) which prohibited the bodies of those ani- 
 mals, whose blood was brought into the holies, by 
 the high-priest for a sin-offering, to be eaten, either 
 by the priests or people, but to be totally burnt 
 without the camp, ver. 11. For though, by virtue 
 of divine appointment, these sin-offerings availed 
 so far as to obtain pardon for their offences against 
 God, considered as their political Sovereign, and 
 Head of their commonwealth, and to avert the 
 temporal penalties incurred by them ; yet being 
 utterly insufficient to procure a real and everlast- 
 ing remission of the moral guilt of any of their 
 sins committed against him as the moral Governor 
 of the world, (Heb. x. 4.) ; they were not, in 
 token of this, perpiitted to feast on them, as Chris- 
 tians do by faith on the expiatory sacrifice of 
 Christ, whose blood cleanseth from all sin, and 
 perfects the conscience. But for the more evident 
 and exact accomplishment of the thing signified 
 by the typical sin-offerings, he observes, that as 
 
 VOL. II. P 
 
210 A COMiMENTARY ON [CHAP. XIIU 
 
 their bodies were burnt without the camp, "there- 
 " fore Jesus also, that he might sanctify the people 
 ** with his own blood, suffered without the gate," 
 ver. 12. — Christ, in redeeming his people of all 
 nations, went without the gate of Jerusalem to 
 suffer the accursed death of the cross, and by this, 
 his peculiar connection with the Jewish church 
 was dissolved ; their typical priesthood and sacri- 
 fices were virtually set aside as having reached 
 tiieir end ; and their temple, in which those sacri- 
 j&ces were offered, was left unto them desolate and 
 devoted to destruction. Therefore he exhorts the 
 believing Hebrews to go forth to Christ without 
 the camp, or Jewish churchy to relinquish all its 
 typical institutions, and to adhere to Christ alone, 
 patiently bearing whatever persecution or reproach 
 they might suffer for his sake, who endured the 
 cross, and despised the shame on their account, 
 YQY, 13. — And farther, to influence their compli- 
 ance, he adds, " For here we have no continuing 
 " city,^ but we seek one to come," ver. 14. — As if 
 he had said, * The earthly Jerusalem is soon to be 
 destroyed, together with the whole frame of its 
 civil and religious privileges, so that in this world 
 we have no abiding city ; but we earnestly seek 
 one to come, the heavenly Jerusalem, which God 
 hath prepared for, and promised to all the true 
 followers of Christ.' 
 
 The apostle has shewn that Christ hath sancti- 
 fied the people with his own blood (verl 12.) con- 
 
CHAP. XIII.] THE EPISTLE TO THE HEBREWS. 211 
 
 sequently put an end to all farther sacrificing' for 
 sin, as he has by one offering" perfected for ever 
 them that are sanctified (Ch. x. 14, 18.) ; yet he 
 also shews, that there are sacrifices of anotlier 
 kind which Christians are still to offer, answerable 
 to the thank-offerings or peace-offerings under the 
 law. Of these christian sacrifices he mentions 
 two sorts, both of which must be offered to God 
 through the mediation of Christ our priest, through 
 whom alone they can be accepted : One is *' the 
 " sacrifice of praise continually to God, that is 
 " the fruit of our lips confessing to his name," 
 ver. 15, — which is not to be confined entirely to 
 praise, but includes the whole of that divine wor- 
 ship which we owe him : The other is the sacrifice 
 of good works in communicating of our substance, 
 ** But to do good, and to communicate, forget not; 
 " for with such sacrifices God is well pleased," 
 ver. 16. 
 
 He exhorts them to obey their leaders or pas- 
 tors, and submit themselves to their instructions 
 and admonitions ; enforcing this by the import- 
 ance of the pastoral work to their spiritual interests, 
 and the damage that would accrue to themselves 
 from a refractory and disobedient conduct, ver. 
 17. — He requests their prayers on his behalf, that 
 he may have freedom and success in preaching the 
 gospel ; and that they might do this with the 
 greater confidence, he assures them that whatever 
 prejudices his enemies had against him, he had a 
 
 p 2 
 
212 A COMMENTARY ON [CHAP. XIII^ 
 
 good conscience, being desirous in all things ta 
 behave uprightly, as an apostle of Christ, ver. 18. 
 — And he particularly desires their prayers that 
 he may be restored to them the sooner, ver. 19. — 
 He then puts up a most suitable and comprehen- 
 sive prayer for the Hebrews, which he concludes 
 with a doxology, ver. 20, 21. — But as the Hebrews 
 might perhaps find several things in this epistle 
 hard to digest on account of their Jewish preju- 
 dices, he affectionately beseeches them, to suffer 
 the word of exhortation which he had written to 
 them very briefly considering the copiousness and 
 importance of the subject, ver. 22^. — He informs 
 them that Timothy was set at liberty, with whom, 
 if he came to him soon, he promises to see them, 
 ver. 23. — He sends his salutations to their spiri- 
 tual guides, and to all the saints in Judea ; and also 
 the salutations of the Christians of Italv, ver. 24. 
 — Lastly, he concludes with his usual apostolical 
 benediction, ver. 25.. 
 
 PARAPHRASE. 
 
 Chap. XIII. 1. Let brotherly love, ^AicA was 
 formerly so fervent among you, continue. 
 
 2. Be not forgetful of kindness to strangers ; 
 for thereby some have entertained angels unawares. 
 
 3. Remember those who are in bonds for the 
 cause of Christ, as bound with them; and those 
 *^^ho suffer evil, as being yourselves also in the body. 
 
CHAP. XIII.] THE EPISTLE TO THE HEBREWS. 213 
 
 4. Let marriage he honourable among you all, 
 and the marriage bed he undefiled; for fornicators 
 and adulterers God will judge. 
 
 5. Let your conversation, or manner of life, he 
 without the love of money, being content with your 
 present circumstances : for God himself hath said, 
 " I will never leave thee, neither will I ever for- 
 " sake thee." — Josh. i. 5. 
 
 6. So that it emboldens us to say, '' The Lord 
 " is my helper, and I will not fear what man can 
 " do to me." 
 
 7. Kemember your deceased leaders, who have 
 spoken to you the word of God ; the exit of whose 
 conversation attentively observing, imitate their 
 
 faith. 
 
 8. Jesus Christ is the same yesterday, and to- 
 day, and for ever. 
 
 9. Be not therefore, carried about with various 
 and strange doctrines concerning the efficacy of the 
 Ugal sacrifices and meats ; for it is good that the 
 heart be established by grace, trusting in Chrisfs 
 sacrifice for acceptance, not by meats, in which they 
 that have walked have not been profited. 
 
 10. We have an altar from off which they have 
 no right to eat, who in the tabernacle perform di- 
 vine service. 
 
 11. For the bodies of those animals, whose blood 
 is carried for a sin-offering into the holies by the 
 high priest, are not allowed to he eaten, but burnt 
 without the camp. 
 
214 A COMMENTARY ON [CIIAP. XIII. 
 
 12. Wherefore Jesus also, that he might sanc- 
 tify the people with his own blood, carried into the 
 heavenly sanctuary, suffered without the gate of Je- 
 rusalem, 
 
 13. Therefore let us go forth to him out of the 
 camp of the Jewish church, bearing his reproach. 
 
 14. For we have not here an abiding city, but 
 we earnestly seek one to come, viz. the heavenly 
 Jerusalem, 
 
 15. Through him, therefore who is our high- 
 priest, let us oifer up a sacrifice of praise continu- 
 ally to God ; that is the fruit of our lips, confessing 
 to his name. 
 
 16. Moreover, of doing good, and communica- 
 ting of your substance, be not unmindful ; for with 
 such sacrifices God is well pleased. 
 
 17. Be obedient to your leaders, and submit to 
 them; for they watch for the yoocl of your souls, as 
 being to render an account, that they may do this 
 with joy, and not with groaning ; for that would 
 be unprofitable for you. 
 
 18. Pray for us ; for we are confident that we 
 have a good conscience, being desirous in all things 
 relating to our walk and doctrine, to conduct our- 
 selves honestly, and becoming our Ojffice, 
 
 19. And I the more earnestly entreat you to do 
 this, that I may the sooner be restored to you. 
 
 20. Now may the God of peace, who brought 
 up from the dead our Lord Jesus, the great Shep- 
 
CHAP, XIII.] THE EPISTLE TO THE HEBREWS. 215 
 
 herd of the sheep, by the blood of the everlasting 
 covenant, 
 
 21. Make you fit for every good work; to per- 
 form his will, working in you what is acceptable 
 in his sight, through Jesus Christ: to whom be 
 the glory unto ages of ages. Amen. 
 
 22. Now I intreat you, brethren, suffer the word 
 of exhortation contained in this letter ; for indeed I 
 have written it to you in few words, considering 
 the weight and importance of the subject. 
 
 23. Know that brother Timothy is, set at liberty, 
 with whom, if he come soon, I will see you. 
 
 24. Salute in my name all your leaders, and all 
 the saints. They of Italy salute you. 
 
 25. The grace of God be with you all. Amen. 
 
 ^ 
 
 COMMENTARY AND NOTES ON CHAP. XIII. 
 
 Ver. I. Let brotherly love co7itimie,~] Brotherly love is 
 the love of our brethren in the faith, the same with that 
 enjoined in Christ's new commandment, John xiii. 34. and 
 so much insisted on in the first epistle of John. The word 
 charity has sometimes a more extensive sense, especially 
 when distinguished from brotherly kindness, as in 2 Pet. 
 i. 7. and may have a respect unto all men ; but in that 
 case it does not signify a good opinion of them in a reli- 
 gious view, but a benevolent disposition toward them, 
 ready to do them good as we have opportunity. 
 
 The exhortation here supposes that they had brotherly 
 love ; and indeed the believing Jews were very remark- 
 
216 A COMMENTARY ON [cHAP. XIII. 
 
 able for this at first, being of one heart and of one soul, 
 selling' their possessions, and parting them to all men, as 
 every man had need, i\cts ii. 44 — 47. But it appears 
 that their love was not now so fervent, and therefore there 
 was occasion to exhort them to let it continue. 
 
 Ver. 2. Be not forgetful to entertain strangers : — ] 
 Gr. " Of stranger-love be not forgetful." By strangers he 
 means christian brethren, who miofht be ofoins: about 
 preaching the gospel, or obliged to leave their native place 
 on account of persecution, or to travel abroad on other 
 accounts, 3 John ver. 5, 6, 7. By ((piko^ma) stranger-love 
 he means hospitality, or entertaining them in their houses 
 with cheerfulness and affection, and, if need be, helping 
 them on their way ; and so the same word is translated 
 hospitality in two similar exhortations, Rom. xii. 10. 1 Pet. 
 iv. 9. The argument he uses for this duty is, 
 — for thereby some have entertained angels unawares.'] 
 He has a particular view here to Abraham and Lot, who 
 entertained angels hospitably in their houses, imagining 
 they were real men. Many think that one of the three 
 angels which Abraham entertained was the Son of God, 
 as they imagine he is called Jehovah, with whom Abra- 
 ham pleaded when the other two were gone towards So- 
 dom, Gen. xviii. 22 — 33. But it does not appear clear 
 to me that any of the three angels are called Jehovah. I 
 rather think they were attendants of Jehovah who mani- 
 fested himself in some visible emblem to Abraham, such 
 as the Shechinah called the glory of the Lord, see ver. 1,2. 
 and that it was to this appearance of the Divine Ma- 
 jesty that Abraham addressed himself, ver. 22, 23. and 
 not to any of the angels. Further, it is evident that the 
 force of the apostle's argument for entertaining strangers 
 lies in the dignity of those who were entertained una- 
 wares; they were not mortal men, but angels; and what 
 additional force must it have given it could he have add- 
 ed, "and not only angels, but Jehovah himself;" but he 
 
CHAP. XIII.] THE EPISTLE TO THE HEBREWS. 217 
 
 says no such thing, and therefore I imagine thought no 
 such thinof. 
 
 Ver. 3. Remember them that are in bonds, as bound 
 with them, — ] Them that are in bonds, are Christian 
 teachers, and others, who were imprisoned and deprived 
 of their liberty by persecutors for publishing the gospel, 
 or professing the faith of Christ. The unbelieving Jews, 
 their countrymen, were frequently the authors of this 
 treatment. He exhorts them to remember such, i. e. to 
 remember them with compassion and affectionate con- 
 cern ; to pray for courage and constancy to them under 
 sufferings, as well as deliverance ; and not only so, but 
 visit, comfort, and supply them, to the utmost of their 
 power. They were in all respects to feel for, and act to- 
 ward them, as bound with them, a very comprehensive and 
 emphatic expression. When Saul persecuted the church, 
 Jesus said unto him from heaven, *' Saul, Saul, why per- 
 " secutest thou me ; I am Jesus whom thou persecutest," 
 Acts ix. 4, 5. Jesus considered himself as bound and 
 persecuted with the members of his body, who were suf- 
 fering for his cause. So Christians are members one of 
 another, and have but one common cause and interest ; 
 so that if one member suffer bonds and imprisonment 
 for that cause, all the rest should feel for him as bound 
 with him. 
 
 — and them zcho suffer adversity , as being yourselves also 
 in the body."] Them, zcho suffer adversity, means all such 
 as suffer not only various kinds of persecution for Christ's 
 sake, but who are in any kind of trouble or distress inci- 
 dent to this mortal state. They were to remember their 
 brethren in all such circumstances, as being themselves 
 also in the body ; which some understand to mean, that 
 they were to sympathise with, comfort, and assist them, 
 as being themselves members of the same mystical body 
 with them, according to 1 Cor. xii. 12 — 27. This, indeed, 
 is a powerful motive, and not to be excluded ; but I un- 
 derstand the apostle here as meaning the mortal body, q. d. 
 
218 A COMMENTARY ON [CHAP. XIII. 
 
 " Remember yonr brethren who suffer adversity of any 
 ** kind, as being' yourselves while in this mortal body 
 "subject to the like adversities ;" and, indeed, we never 
 properly and feelingly consider the case of our brethren, 
 till we, as it were, make it our own, and really believe that 
 we are liable to the like afflictions. 
 
 Ver. 4. Marriage is lionourahle in all, and the hed 
 undefiled ;] — It cannot be determined with certainty from 
 the original M^hether this is an affirmation or exhortation. 
 The translators have understood it as an affirmation, and 
 accordingly have supplied the elipsis by the word is; so 
 that the full sense according to them is this, '' Marriage is 
 " honourable to all men, and the bed undefiled is honour- 
 ** able." Others, however, with a great deal of reason, 
 consider this is an exhortation. 1. Because it is just in 
 in the middle of a string of exhortations. 2. Because the 
 very next verse has the same elipsis, but is supplied, 
 answerable to an exhortation with the words, let your — be 
 — and be. And, 3. Because this 4th verse makes g-ood 
 sense as an exhortation, and the latter clause comes in as 
 a reason enforcing- it, and should be introduced with a 
 (yot^for^ as in the two best and oldest manuscripts and 
 the old Latin version. According-, to this the words will 
 run, " Let the honour of marriage be preserved by all," or 
 in all respects, *' and the bed be undefiled; for whore- 
 ** mongers and adulterers God will judge." I do be- 
 lieve this is the true rendering of the words. However, 
 the sense is much the same. — From either view we learn, 
 
 1. That marriage is an honourable state. It is the or- 
 dinance of God which he instituted in Paradise while man 
 was yet pure and untainted with sin ; which he appointed 
 for the mutual happiness of the man and woman, and bles- 
 sed as the legitimate source of mankind. Gen. ii. 23, 24. 
 which Christ honoured with his presence, John ii. 1 — 11, 
 and established upon its original footing. Mat. xix. 5. 
 and it is intended for a holy and pure end, viz. to avoid 
 fornication, 1 Cor. vii. 2. There were some in those days 
 
CHAP. XIII.] THE EPISTLE TO THE HEBREWS. 219 
 
 who condemned marriage as an impure and unlawful state, 
 inconsistent with the imperfection of the Christian religion, 
 1 Tim. iv. 3. and they seem to be Judaizers. In opposi- 
 tion to this error, which was generally connected with 
 much impurity, he represents matrimony not only as law- 
 ful but honourable. 
 
 2. He shews that it is honourable in all, which signifies 
 either in all persons of whatever rank, degree or profes- 
 sion ; or in all respects in every thing pertaining to it as a 
 divine institution. This I think confutes the Romish church 
 who will not allow her priests to marry at all, as also 
 those who adopt part of that sentiment in making a second 
 marriage to disqualify an elder ; for this carries an idea 
 that it is not honourable, at least in all persons, or in all 
 respects. 
 
 3. That the way to preserve the honour of the marriage 
 state is to keep the bed undefiled from all dishonourable 
 lusts ; to be chaste, true and faithftd one to another, main- 
 taining the marriage covenant inviolate, in all purity of 
 mind and body. ^' For whoremongers and adulterers 
 God will judge" i. e. he will condemn and punish such 
 at last. They have no inheritance in the kingdom of God, 
 1 Cor. vi. 9, 10. no place in the new Jerusalem, Rev. xxii. 
 15. but shall be cast into the lake of fire and brimstone, 
 chap. xxi. 8. 
 
 Ver. 5. Let your conversation he without covetousness ; 
 and he content with such things as ye have : — ] The word 
 rendered covetousness here sig'nifies the love of money ; 
 the evil of this common and decent vice is strongly set 
 forth in 1 Tim. vi. 9, 10. "They that will be rich fall into 
 " temptation and a snare, and into many hurtful and fool- 
 ** ish lusts, which drown men in destruction and perdition. 
 '' For the love of money (the same word as above) is the 
 " root of all evil, which while some coveted after, they 
 " have erred from the faith, and have pierced themselves 
 ** through with many sorrows." Nothing can be added 
 to this account ol' the evil of the love of money. It is the 
 
220 A COMMENTARY ON [CHAP. XIIL 
 
 root of all evil ; and nothing can set in a stronger light 
 the importance of this exhortation. " V^^i your conver- 
 sation be without covetousness." The opposite of this is, 
 *' be content with such things as ye have." Contentment 
 is also opposed to covetousness in the forecited passage ; 
 *' Godliness with contentment is great gain. For we 
 *' brought nothing into this world, and it is certain we 
 " can carry nothing out. And having food and raiment 
 " let us be therewith content. But they that will be rich," 
 &c. The thing we are to be content with is food and 
 raiment, which is all that is necessary for the body ; and 
 if we are not content with these things, we are undoubtedly 
 covetous. But it may be said, there are different kinds 
 and qualities of food and raiment, and though we are to 
 be content with these and not covet more, yet surely we 
 may desire to be more delicately fed and genteelly clothed 
 than we are ; or what is the standard of contentment as 
 to these articles ? To this the apostle answers, " Be con- 
 '' tent with such things as ye have,'' Indeed if we do not 
 make this the standard of contentment we shall never 
 be content at all. But the great dissuasive from co- 
 vetousness, and argument for contentment, is the divine 
 promise, 
 
 — -for he hath said, I zmll never leave thee, nor forsake 
 theei\ These words in the Greek contain five negatives, 
 *' No, I will not leave thee ; no, no, I will not forsake 
 ** thee." This promise was originally made to Joshua, 
 Jos. i. 5. and is here applied to every particular believer 
 as a ground of trust and contentment, see Rom. xv. 4. 
 2 Cor. i. 20. God who feeds the fowls of heaven, and 
 clothes the grass of the field, will much more feed and 
 clothe his own children ; and he will never leave and for- 
 sake them to the power of wicked men to deprive them of 
 what he sees meet for them ; so that the Christian may 
 firmly trust in the living God, and boldly say with the 
 Psalmist, 
 
 Ver. 6. The Lord is my helper, and I ivill not fear ivhat 
 man shall do unto me. Psal. Ivi. 4, 11. and cxviii. 6. 
 
CHAP. XIII.] THE EPISTLE TO THE HEBREWS. 221 
 
 Ver. 7. Remember them, who have the rule over you, who 
 have spoken unto you the word of God : whose faith follozv, 
 considering the end of their conversation ; 
 
 Ver. 8. Jesus Christ the same yesterday, and to-day, 
 and for everJ] I have read both verses in order to com- 
 plete the sense ; and this, among many others, is an in- 
 stance of the injudicious division of verses. In the 7th 
 verse, the sense of the original is somewhat obscured by 
 our translation. In the first clause they have rendered 
 roov riyH(jisvcov vfj^cuv, them zoho have the rule over you, as if 
 they had been their rulers at the time of writing this 
 epistle ; whereas the original bears no such sense. The 
 apostle is evidently speaking of their former pastors who 
 were now dead as we shall shew presently. The literal 
 translation is, " Remember ye your guides, or leaders" 
 Another obscurity arises from their having' inverted the 
 order of the original in the latter part of the verse, which 
 runs thus, " of whose conversation, considering the close 
 (or exit), imitate their faithj' This immediately con- 
 nects their faith with Jesus CJirist, the object of it, men- 
 tioned in the beoinning* of the next verse. The literal 
 translation and arranoementof the whole verse is as follows, 
 — " Remember your leaders, who have spoken unto you 
 '* the word of God : considering- the issue (or close) of 
 " their conversation, imitate their faith." 
 
 That it is their former leaders now dead, that he here 
 exhorts them to remember and imitate, is evident. They 
 were such as had spoken unto them the word of God — 
 whose conversation in this world had come to an end, or 
 close. Besides, the exhortation as to their living pastors 
 comes in afterwards, ver. 17. Some of those he here re- 
 fers to were no doubt apostles, and othei*s who had sealed 
 their doctrine with their blood. 
 
 The word -hysiMEvoi literally signifies leaders or guides ; 
 yet it must be owned that both in the Greek version of 
 the Old Testament, as well as in the New, it signifies 
 those who have a proper authority over others, see Mat. 
 
222 A COMMENTARY ON [cHAP. XIII. 
 
 ii. 6, Luke XX ii. 26. Actsvii. 10; and in civil matters 
 always signifies a governor, chief, or ruler. But when 
 applied to pastors, it must be understood in a qualified 
 sense. They have no autliority to make any new laws in 
 Christ's house, or to teach any new doctrine besides what 
 is already contained in the word of God ; nor even to en- 
 force the doctrines and commandments of Christ by their 
 own authority, but by his sole authority. They are au- 
 thorised to teach sound doctrine, to reprove, rebuke, ex- 
 hort with all authority — to lead in the discipline which 
 Christ hath instituted — and to be a pattern to the flock 
 in exemplary conversation ; but they have no lordship 
 over God's heritage, 1 Pet. v. 3. 
 
 They were to remember their former leaders — 1. As to 
 their doctrine, and abide by it ; for they had spoken unto 
 them the word of God, — 2. They were to consider their 
 conversation in this world, how holy and unblameable it 
 was — how diligent they were in the work of the Lord — 
 what trials they underwent for the cause of Christ — and 
 with what stedfastness and patience they sustained them. 
 • — 3. They were to consider the end or close of their con- 
 versation. The word (eJtCaaiv) rendered end, is translated 
 way to escape^ 1 Cor. x. 13; it signifies the issue, or 
 outgate from the surrounding dangers and trials to which 
 they were exposed during their pilgrimage here. They 
 were therefore diligently to consider how faithful they 
 were unto death ; what a dying' testimony they left be- 
 hind them to the truth; and what a glorious outgate they 
 got from all their sufferings, when they left this world to 
 be present with the Lord. — 4. They are exhorted to follow, 
 or imitate their faith ; that faith which influenced their 
 conversation, which made them overcome the world, and 
 which supported them under all their trials, and even in 
 death. The object of their faith was 
 
 Jesus Christ, the same yesterday, and to-day, and for 
 ever,"^ This is a strong argument to imitate their faith ; 
 that though thoy were dead and gone, yet .lesus Christ in 
 
CHAP. XIII,] THE EPISTLE TO THE HEBREWS. 223 
 
 whom these holy men believed, continues still the same 
 to-day as he was then, and shall for ever continue the same 
 all-sufficient Saviour until the end of time ; he being able 
 to save unto the last all them that come unto God by him. 
 Seeing, therefore, the object of faith continued unchange- 
 ably the same, and was as able, faithful, and merciful to 
 succour, deliver, and reward them, as he did their faithful 
 pastors who had gone before them, they ought to hold 
 fast by the same faith which they had set before them, both 
 by their doctrine and example. 
 
 Ver. 9. Be not carried about with divers and strange 
 doctrines, — ] i. e. doctrines diverse from what their de- 
 ceased guides had taught them, who had spoken unto them 
 the word of God ; and which are strange or foreign to, 
 and inconsistent with, the true doctrine of the gospel ; 
 particularly the Jewish doctrines about clean and unclean 
 meats, according as they were, or were not, to be offered 
 on the altar, and consequently extended to the sacrifices, 
 and the whole frame of the Mosaic institution, which had 
 a particular reference to the altar, and was sanctified by 
 it. In opposition to such Jewish doctrines, he says, 
 -^for it is a good thing that the heart be established with 
 grace; not zeith meats, which have not profited them that 
 have been occupied therein.'] That the heart be established, 
 is a Jewish phrase for comforting, strengthening, or re- 
 freshing the heart, which is ascribed to food, see Judg. 
 xix. 5, 8. Psal. civ. 15 ; and as the Hebrews had a strong 
 attachment to the distinction of meats, and the Jewish 
 festivals and eucharistical oblations, lie opposes this, by 
 telling them that it was a good thing that the heart be 
 established with grace, i. e. the free love and favour of God 
 revealed in the gospel through the sacrifice of Christ, and 
 not with such carnal ordinances as the Jewish meats and 
 drinks, which could not make him that did the service 
 perfect, as pertaining to the conscience, ch. ix. 9, 10 ; 
 and so did not profit, in a spiritual sense, those who had 
 been occupied therein. 
 
224 A COMMENTARY ON [cHAP. XII I. 
 
 Ver* 10. We have an altar zv/iereof they have no right 
 to eat which serve the tabernacle,'] Altar is here put for 
 the sacrifice offered upon it ; a figure of speech very com- 
 mon in scripture. The meaning is, we Christians have a 
 sacrifice to feast upon, viz. the sacrifice of Christ ; and of 
 this sacrifice they have no right to eat who serve the 
 tabernacle ; i. e. the legal service of the tabernacle, which 
 gave the priests a right to live of the altar, 1 Cor. viii. 13. 
 but gives them no title to partake with us of Christ's sa- 
 crifice ; so far from it, that while they seek acceptance by 
 these sacrifices, they can have no part in this; Christ will 
 profit them nothing, Gal. v. 4. This may be learnt from 
 their sin-offerings on the great day of atonement, which 
 were the most eminent types of Christ's sacrifice. 
 
 Ver. 11. For the bodies of those beasts whose blood is 
 brought into the sanctuary by the high-priest for sin, are 
 burnt without the camp.] The passage he refers to is 
 Lev. xvi. 27. — " The bullock for the sin-offering, and 
 ** the goat for the sin-oflering, whose blood was brought 
 " in to make atonement in the holy place, shall one carry 
 ^* forth without the camp, and they shall burn in the fire 
 " their skins, and their flesh, and their dung." As there- 
 fore they were forbidden by the law to eat of the propi- 
 tiatory sacrifices whose blood was carried within the veil, 
 but were commanded to burn them entirely without the 
 camp, they can have no right, while they adhere to the 
 legal institution, to partake of Christ's sacrifice, which 
 answers to these propitiatory sacrifices, as he shews in the 
 next verse. 
 
 Ver. 12. Wherefore Jesus also, that he might sanctify 
 the people with his own blood, suffered without the gate.] 
 As the bodies in the sin-offerings were carried without the 
 camp of Israel in the wilderness, and wholly burnt, so 
 Jesus, the true sin-offering, answerable to this, suffered 
 without the gate of Jerusalem upon mount Calvary. This 
 he did *' that he might sanctify the people with his own 
 *' blood," i. e. atone for their sins, and consecrate them 
 
GHAP. XI IT.] THE EPISTLE TO THE HEBREWS. 225 
 
 unto God as his peculiar people; and to complete this 
 service he carried his blood into the heavenly sanctuary to 
 present it in the presence of God for them, even as the 
 blood of the sin-ofi'erings was carried by the high-priest 
 into the earthly sanctuary, ch. ix. 12, 24. And thus an 
 end is made of all the legal sacrifice, or any more offering- 
 for sin, since by his one offering- he hath perfected for 
 ever them that are sanctified, having' obtained eternal re- 
 demption for them. 
 
 Ver. 13. Let us go forthj therefore^ unto him zcithout 
 the camp, bearing his reproach.'] This exhortation comes 
 beautifully in upon the foregoing- doctrine, q. d. Since 
 Christ is the great antitype of all the legal sin-offerings ; 
 since the Jews led him out of their city as one unworthy 
 to live in it, and crucified him as a malefactor: since he 
 left their city for ever to redeem us by his blood, and 
 yielded himself a whole burnt-offering for us to God with- 
 out the gates of Jerusalem, which is now abandoned by 
 him and devoted to destruction, together with its temple 
 and all its sacrificature, let us renounce the world and all 
 that is in it, 1 John ii. 16. even the lawful enjoyments of 
 it, when they come in competition with our adherence to 
 Christ. See what he promises to such, Mark x. 29, 30. 
 Let us break measures with, and disenoaoe ourselves from 
 
 •' OCT 
 
 such religious connections as are not founded on the love 
 of the truth, and unity of the Spirit. Let us cleave unto 
 the Lord with purpose of heart in the joint visible felloxi)- 
 ship of the saints. Acts xi.23. We must not steal out of 
 the camp, and hide our heads, as if we were ashamed of 
 the cause in which we are embarked. Our Lord says 
 he will be ashamed of all such ; but we must be as 
 a city set on a hill, as golden candlesticks, shining as 
 lights in the w orld ; we must, as it were, visibly en- 
 camp on Christ's side, and use no trimming pruden- 
 tial measures to gain esteem, or shun Christ's reproach. 
 He has instituted the ordinance of baptism, as that by 
 which his disciples are to make a public profession of 
 
 V^OL. II. Q 
 
226 A COMMENTARY ON [CHAP. Xlll.; 
 
 tlieir faith ia liim ; and to the commission which he de- 
 livered unto his apostles to preach his gospel, and baptize 
 such as are taught, is joined the observance of all things 
 he hath commanded, Mat. xxviii. 19, 20. Let us stedfastly 
 adhere to his institutions, which are wisely calculated to 
 promote our establishment and growth in the divine life, 
 and promote our disconformity to this present evil world. 
 
 Ver. 14. For here have we no continuing city, — ] That 
 is, there is now no earthly Jerusalem, or fixed place of 
 worship in which God has chosen to place his name — no 
 earthly temple — no earthly priests, sacrifices, &c. — no 
 promise for their continuance and protection ; even the 
 churches of the saints upon earth are not to be regarded 
 as continuing cities : 
 
 — but zoe seek one to comer\ Heaven itself is the anti- 
 type of all these. '' Let us therefore set our affections on 
 *' things above, and not on things on the earth." 
 
 Ver. 15. Bij him, therefore, let us offer the sacrifice 
 of praise to God continually, that is, the fruit of our 
 lips, giving thanks to his name,'] He had shewn, ver. 12. 
 that Christ had by his own blood sanctified the people, 
 i. e. purged away their sins, and consecrated them unto 
 God. And the first use he makes of this is, that they 
 sliould leave the communion of the Jewish Church, the 
 earthly Jerusalem and temple service, and go forth to 
 him without the camp bearing his reproach. — Here he 
 makes another use of it, viz. That through him as their 
 great High-priest, they should offer up their services unto 
 God, even as they were wont formerly to do by the media- 
 tion of the legal high-priests. They had now no further 
 occasion to bring any more sacrifices for sin, or in order 
 to make expiation, as Christ's sacrifice had fully answer- 
 ed that end ; but still they had other sacrifices to offer by 
 their great high-priest; and the first he mentions is the 
 sacrifice of praise, '' By him, therefore, let us offer 
 " the sacrifice of praise to God continually.'' This an- 
 swers to the eucliaristical sacrifices of the .Tews, which 
 
CHAP. XIII.] THE EPISTLE TO THE HEBREWS. 227 
 
 were offered by the Lands of tlie priest, and consisted both 
 of the fruits of the ground, and of beasts. Here praise 
 and thanksgiving", or confessing to his name, is substituted 
 in place of these, which, in allusion to the beasts offered, 
 is called the calves of our lips, Hos. xiv. 2. and here the 
 fruit of our lips, alluding to the frst fruits, which were 
 presented as thank-offerings under the law. And surely 
 it becomes those who have all their iniquity taken away 
 by Christ's sacrifice, to abound in the sacrifice of praise 
 continually, 
 
 Ver. 16. But to do good and to communicate forget 
 not — ] The original runs, *' Of the well-doing and fel- 
 " lowship be not unmindful." This is another sacrifice 
 which remains for Christians to offer, viz. good and bene- 
 ficent works, particularly the works of mercy, feeding- 
 the hungry, and clothing the naked ; *' doing good unto 
 ** all men, especially them who are of the household of 
 *' faith," Gal. vi. 10. and so giving them communion 
 or fellowship with you in your goods. This duty is 
 much spoken of in the New Testament, and will be taken 
 notice of with approbation in the judgment. Mat. xxv. 
 35, 36. 
 
 — for icith such sacrifices God is zcell-pleased,'] That is, 
 he is well-pleased with the sacrifices of praise and good 
 works. That the sacrifice of praise from a grateful heart 
 is more pleasing to him than slaughtered beasts, see Psal. 
 1. 23. Psal. Ixix. 30, 31. and for the sacrifice of good 
 works, see Phil. iv. 18. see for both, 1 Pet. ii. 5. 
 
 Ver. 17. Obeij them that have the rule over you, and 
 submit yourselves — ] Literally, *' Be obedient to your 
 " leaders, and submit ye." Here he gives them direc- 
 tions as to the pastors then over them. They were to be 
 obedient to them as an ordinance of Christ for the order 
 and edification of his churches, in so far as they taught 
 them the doctrine and commandments of Christ ; for they 
 had not dominion over their faith, but were helpers of 
 their joy, 2 Cor. i. 24. They were fo submit to their 
 
 Q 2 
 
228 A COMMENTARY ON [CHAP. Xl!l. 
 
 just authority, not only in receiving- with humility their 
 instructions, but also their faithful reproofs, admonitions, 
 and correction upon all proper occasions. The argu- 
 ments by which he enforces this obedience and submis- 
 sion are : 
 
 — 'for they watch for your souls as they that must give 
 account : that they may do it with joy, and not ivith grief; 
 for that is unprofitable for you,'\ The first argument 
 for obedience and submission to them is the importance 
 of their work and office, " they watch for your soulsJ* 
 You are committed to their care by the chief Shepherd, 
 and they are commanded to watch over you, and to take 
 heed to themselves and to all the flock, Acts xx. 28. in- 
 specting your principles, temper, and conduct, and giving 
 due warning of every spiritual danger that may threaten 
 the hurt of your souls. 2. The account they have to 
 give to Christ, both of their labour, and of its success 
 among you. 3. The joy with which they will give an 
 account in that day, if their labours have been successful, 
 1 Thess. ii. 19, 20. Their grief if all their labour, watch- 
 fulness, and care should be lost upon you, and they at 
 last disappointed of their hope of having you for a crown 
 of rejoicing in that day. 4. The dreadful loss this would 
 be to yourselves. 
 
 Ver. 18. Pray for us: for we trust we have a good co?i^ 
 science, in all things willing to live honestly, — ] He had 
 just been speaking of their duty to their pastors, which 
 naturally led him to think of the importance of the work 
 of the ministry, the many difficulties that attend the faith- 
 ful discharge of it, their own insufficiency, and their need 
 of divine assistance ; and therefore he desires their prayers 
 for such as were employed in that work, and particularly 
 for himself: But as the Hebrews might be prejudiced 
 against him, by the calumnies of Judaizers, on account of 
 bis being a zealous defender of the Gentile liberty from 
 the law, and for other reasons, such as his bonds, which 
 might mar their freedom in praying for success to him, he 
 
CHAP. XIII.] THE LPISTLK TO TllC IICKREWS. 229 
 
 adds, " for we trust we have a good conscience, in all 
 ** tilings willing to live honestly." q. d. Notwithstand- 
 ing our names are cast out as evil, and we suffer as if we 
 were evil doers; yet we are conscious of our own sin- 
 cerity, integrity, and faithfulness in the work of the mi- 
 nistry committed to us. We neither walk in craftiness, 
 nor handle the word of God deceitfully, or for any mean, 
 wicked or selfish end; but *' our rejoicing is this, even 
 '* the testimony of our conscience, that in simplicity, and 
 godly sincerity, not with fleshly wisdom, but by the grace 
 " of God, we have our conversation in the world." 2 Cor. 
 i. 12. 
 
 Ver. If). But T beseech, you the rather to do this^ that I 
 may be restored to you the sooner. — ] Here he begs their 
 imited prayers with a particular view to his being restor- 
 ed to them the sooner ; which imports that they should 
 pray for his support and direction under present trials — 
 deliverance from the dangers to which he was exposed — 
 success to the services in which he was engaged — that 
 so when he had done his work in those parts, every diffi- 
 culty might be removed out of his way in coming to them. 
 Perhaps the case with him was much the same as he de- 
 scribes, Rom. XV. 20, 22—24, 30—32. 
 
 Ver. 20. Now the God of peace that brought again 
 from the dead our Lord Jesus, that great Shepherd of the 
 sheep, through the blood of the everlasting covenant, — ] 
 The apostle addresses this prayer to God the Father under 
 the endearing character of the God of peace ; which im- 
 ports that he is fully pacified and reconciled through the 
 atoning blood of his Son ; and also, that he is the author 
 and giver of peace and happiness to men, both with him- 
 self and one another. So the apostle says, he is the author 
 of peace in all the churches of the saints, 1 Cor. xiv. 33. 
 and prays for the Thessalonians, that the Lord of peace 
 himself may give them peace always, 2 Thess. iii. 16. 
 
 He farther characterises God as havino- brouoht airain 
 from the dead our Lord Jesus, This shews him to be 
 
230 A COMMKNTARY ON [cHAP. XUI. 
 
 the God of peace, and that he was fully satisfied and 
 well-pleased with the atonement which Christ made in 
 his death, and that he demanded no more, for his resur- 
 rection was a complete discharge ; and as he was deli- 
 vered to death for our offences, so he was raised again by 
 the God of peace for our justification, Rom. iv. 25. So 
 that in bringing Christ from the dead, he shews himself 
 reconciled to all for whom he died. And when men be- 
 lieve in Christ's death and resurrection, then they receive 
 the atonement, and have peace with God. 
 
 He styles Jesus Christ, who was brought again from 
 the dead, that great Shepherd of the Sheep, He is fre- 
 quently prophesied of under that character, Isa. xl. 11. 
 Ezek. xxxiv. 23. and applies it to himself, John x. 11. 
 The sheep are all those whom the Father gave unto him, 
 ver. 29. consisting not only of the Jews, but also of the 
 Gentiles, ver. 16. — They are those for whom he laid doicn 
 his life, at the Father's commandment, ver. 15, 17, 18. — 
 such as hear and Jaiow his voice, and follow him, ver. 27. 
 And to them he gives eternal life, and they shall never 
 perish, neither shall any pluck them out of his hand, 
 ver. 28. 
 
 Now this great Shepherd having laid down his life for 
 the sheep, bearing the iniquities of them all, therefore did 
 the Father love him, and, as the God of peace, bring him 
 ao-ain form the dead, 
 
 — through the blood of the everlasting covenant. — j Ex- 
 positors are not agreed about the connection of this clause 
 with what sfoes before. Some understand it to mean, 
 that Christ became the great Shepherd of the sheep, by 
 means of his voluntary oblation of himself, or by the 
 blood of the everlasting covenant, i. e. purchased for him- 
 self the authority of chief Shepherd, over the church, by 
 his blood. But though it be true that Christ purchased 
 the sheep with his blood, Acts xx. 28. and was exalted, 
 on account of his sufi'erings, as head over all things to his 
 church, Philip, ii. 8 — 11. yet he does not seem to have 
 
CHAP. XIII.] THE EPISTLE TO THE HEBREWS. 231 
 
 been made the Shepherd on that account. In the days of 
 his flesh he declares himself to be the good Shepherd, 
 John X. 11. It was the Shepherd that was smitten, Mat. 
 xxvi. 31. that laid down his life, John x. 15. and that m as 
 brought again from the dead, as here ; therefore he stood 
 in that relation to his church before his resurrection. 
 Others render the words (sv aifj^xri) with the blood, and so 
 understand the sense to be this, — that God brought Christ 
 again from the dead together zoith his blood, that as high- 
 priest he might offer it in the heavenly sanctuary, as in 
 chap, ix 12. But though this is a truth in itself, I do not 
 think it is the precise thing here meant. I take it, that 
 this whole verse is just a periphrasis for, God the Father 
 as the God of peace, including the way in which he has 
 manifested himself to be so, viz. in raising our Lord Jesus 
 from the dead, through, in or by the blood of the everlast- 
 ing covenant; i. e. through the worth or merit of it. 
 Christ's blood is termed the blood of the everlasting cove- 
 nant^ in distinction from the blood of slain beasts, which 
 ratified and established the old covenant made at Sinai. 
 These sacrifices could not procure remission of sins and 
 eternal life ; but the blood of Christ hath obtained both ; 
 for God hath brought him again from the dead through 
 that blood. The covenant itself is also called everlastings 
 because it will never wax old, or vanish away, like the 
 Sinai covenant, chap. viii. 13. Having thus characterised 
 God as the God of peace, and bestower of eternal life 
 from the dead ; he proceeds next to the subject matter 
 of his request : 
 
 Ver. 21. Make you perfect in every good work to do 
 his willy working in you that which is well-pleasing in his 
 sighty through Jesus Christ; to whom be glory for ever 
 and ever. Amen,'] The word (xxrapriffxi) here rendered 
 7nake you perfect is variously translated elsewhere, such 
 as prepared^ ch. x. 5. — framed, ch. xi. 3. — fitted, Rom. ix. 
 22. — restore, (ial. vi. 1. — and perfectly joined together , 
 
232 A COMMENTARY ON [CHAP. XllT. 
 
 1 Cor. i. 10. It signifies to set things to rights, and re- 
 duce them to their proper state that were out of order, 
 and so prepare and fit them for use. It is therefore a 
 prayer that God would prepare, fit and dispose them for 
 every good work he calls them to perform, that they may 
 be always ready, cheerful, and active in doing his will 
 from the heart, Eph. vi. 0. 
 
 • — xDorking in you that zvliich is zc ell-pleasing in his sight,'] 
 It is plain from this, and many other passages of Scrip- 
 ture, that God worketh in his people every good work 
 that is well-pleasing in his sight, and that not only in the 
 conversion of a sinner, but in all the growth and improve- 
 ment of a Christian in the spiritual life. It is he that 
 enlightens the eyes of their understanding in the 
 knowledge of him, Eph. i. 17, 18. — that enlarges their 
 views of the love of Christ, chap. iii. 16, 20. — that work- 
 eth in them to will and to do of his good pleasure, Phil, 
 ii. 13. The holy tempers and spiritual affections of 
 the soul are the fruits of the Spirit, Gal. v. 22, 23. But 
 then, 2. He works in us as rational creatures by means 
 of the revelation he hath given us, enlightening our judg- 
 ments by its doctrine, strengthening our faith by its evi- 
 dence, moving our wills by its motives, and so influ- 
 encing our affections and obedience. The Spirit there- 
 fore does not work upon us abstract from the word, but 
 in and by it, making it to produce it effects. 3. God's 
 working in us that which is well-pleasing in his sight, 
 does not supersede our activity, or m^ke us passive; on 
 the contrary it is an exciting of us both to will and to do, 
 which is inconsistent with our being passive. 4. That as 
 God works in his people that which is well pleasing in 
 his sight, so we should apply to him for his Spirit, depend 
 upon his assistance in every thing he requires, and give 
 him the glory, like Paul ; " yet not I, but the grace of 
 *' God which was with me," — ^' yet not I, but Christ liveth 
 *' in me." 5. Lastly, we should look for acceptance alone 
 through the merits and mediation of Christ even in such 
 
CHAP. XIII.] THE EPISTLE TO THE HEBREWS. 233 
 
 tilings as we do agreeable to his will ; for tliey are well 
 pleasing in his sight only through Jesus Christy 
 — To zvhom he glory for ever and ever, Amen,~\ It is not 
 clear whether this doxolog-y is to be referred to the 
 God of peace to %vhom the prayer is addressed, or to 
 Jesus Christ who is last mentioned. It appears to me 
 most probable that it refers to the former. But it is cer- 
 tain that in other places glory is ascribed to each separate- 
 ly, and to both together, see Phil, iv . 20. Rev. i. 5, 6. ch. 
 V. 13. and therefore it is not material to which of them we 
 refer it here, since it belongs to both. 
 
 Ver. 22. And I beseech you, brethren, suffer the word of 
 exhortation : for I have zcritten a letter unto you in few 
 words,"] Here he appears anxious that they should take 
 in good part all the instructions, exhortations, and cau- 
 tions which he has given them in this epistle, and that 
 they should lay aside their Jewish prejudices and fall in 
 with them. He beseeches them as his brethren to suffer 
 the word of exhortation, using this argument, '' for I have 
 *' written a letter unto you in few words." It is in- 
 deed longer than some other of his epistles ; yet consider- 
 ing the great variety, extensiveness and importance of 
 the subjects he treats of, he might well say he had wrote 
 to them concisely, or in few words ; and therefore they 
 ought not to think it tedious or irksome to attend unto it. 
 
 Ver. 23. Know ye that our brother Timothy is set at 
 liberty : with zchom, if he come shortly, I will see you,~\ 
 It appears from this that Timothy had been in bonds. 
 Historians inform us that he was imprisoned at Rome in 
 the 7th year of Nero, and set at liberty during the 8th. 
 It also appears that he was not with the apostle when he 
 wrote this Epistle, for he says " with whom if he come 
 ** shortly, I will sec you." It is not certain that ever Paul 
 or Timothy visited the Jewish believers in Judea as was in- 
 tended ; though Chrysostom says, that Paul being set at 
 liberty went to Spain, from thence to Judea, and after- 
 wards returned to Rome. 
 
234 A COxMMENTARY ON [CHAP. XI 1 1. 
 
 Ver. 24. Salute all them that have the rule over you, 
 and all the saints. They of Italy salute you»'\ From this 
 it is evident, that this epistle was not sent to their pastors 
 in Judea, but to the believing- Jews in general in those 
 parts ; for they are desired to give his Christian salutations 
 to their rulers. It is likely it was delivered first to some 
 particular church, probably to that at Jerusalem, to be 
 communicated to the rest, and who are desired to give his 
 salutations to all the saints. He also sends them the sa- 
 lutations of the saints at Italy, no doubt by their parti- 
 cular desire ; for we are not to look upon it as an empty 
 compliment. 
 
 Ver. 25. Grace he with you all. Amen,'} That is, may 
 the free favour of God, with all its gracious and happy 
 eft'ects everattend you! Amen, i. e. So let it be; an He- 
 brew word. 
 
 We are told in the Postscript, that this Epistle was 
 *' written to the Hebrews from Italy" by *' Timothy." It 
 is indeed probable that it was written from Italy, from 
 ver. 24. but that it was sent by Timothy is evidently a mis- 
 take. Timothy was not with the apostle when he wrote 
 this Epistle, and he promises that if Timothy came shortly, 
 he would come with him, and see them, which does not 
 consist with his sending him with this Epistle. The post- 
 scripts to the Epistles are not canonical, but were added 
 by modern and unskilful hands. 
 
 END OF THE PARAPHRASE AND COMMENTARY 
 
APPENDIX. 
 
APPENDIX. 
 
 No. I. 
 
 ON THE DOUBLE SENSE OF PROPHECY, 
 
 Referred to in Chap. i. 5. Note (h.) 
 
 That there are several prophecies and promises in the 
 Old Testament, which had a literal respect to, and an ac- 
 tnal accomplishment in, the affairs of the Jewish church 
 and kingdom, must be obvious to every reader. And it 
 is equally obvious, that the inspired apostles of Christ 
 gave another sense to the same prophecies or promises, 
 and apply them to Christ and the affairs of his kingdom. 
 It must, therefore, be very important to understand the 
 principle upon which such prophecies are constructed, so 
 as to bear a twofold sense and application to things so 
 different in their nature. The following observations may, 
 perhaps, throw some light on this subject. Let it there- 
 fore be observed : — • 
 
 1st. That the Jewish economy, both in church and 
 state, was a prefiguration of Christ's church and kingdom, 
 is what must be admitted by all who own the divine in- 
 spiration of the writers of the New Testament ; for these 
 
238 APPENDIX. No. I. 
 
 writers frequently refer to it, not merely by way of ac- 
 commodation or illustration of their subject, but as what 
 was originally intended of God to adumbrate or typify 
 the spiritual dispensation of the Messiah. They inform 
 VIS, in general, that four hundred and thirty years after the 
 gospel promise was confirmed of God respecting Christ 
 to Abraham, the Mosaic law was given to his descend- 
 ants : not as a detached, perfect, and independent system 
 by itself, but as an introductory and intermediate dispen- 
 sation until that promise should be accomplished, and 
 with a view to the faith that should afterwards be reveal- 
 ed, Gal. iii. 16 — 24; — that it was intended as a school- 
 master to bring them to Christ, ver. 24 ; — and that Christ 
 is the end of that law, Rom. x. 4. That the design of 
 that constitution, which was framed and established by 
 means of the faithful ministry of Moses, was '* for a tes- 
 " timony of those things which were to be spoken after," 
 namely, under the gospel, Heb. iii. 5 — that the law had a 
 shadow of oood thinss to come, ch. x. 1 — and that the 
 body or substance of that shadow is Christ, Col. ii. 17. 
 
 They also condescend on particulars, such as that under 
 the promise of the earthly inheritance, the patriarchs un- 
 derstood and expected a better country, that is, an hea- 
 venly one, Heb. xi. 8, 9, 10, 16. That the sacrifices of the 
 law, particularly, were a shadow of good things to come, 
 and so were set aside by the sacrifice of Christ, Heb. x. 
 1, 9 — that the tabernacle, and all that pertained to it, 
 was an example and shadow of heavenly things — a figure 
 referring to the present time, patterns of things in the 
 heavens — figures of the true tabernacles of which Christ 
 is a minister, and which the Lord pitched, and not man, 
 Heb. viii. 2, 5. ch. ix. 9, 23, 24; — that the entry of the 
 high-priest alone, within the second vail, and that but 
 once every year, was intended by the Holy Spirit to sig- 
 nify that the way into the holiest of all was not made 
 manifest while the first tabernacle was yet standing, Heb. 
 ix. 7, 8. This also proves thnt the Aaronical priesthood 
 
No. T. APPENDIX. 289 
 
 prefigured the priesthood of Christ ; for if the place in 
 which the legal high-priest officiated was a pattern or 
 figure of the true tabernacle whereof Christ is minister ; 
 and if the sacrifices which they offered were a shadow of 
 good things to come, as has been shewn, it is plain that 
 they themselves must have been types of Christ in his 
 priestly office. The kingdom of David was also a type 
 of the kingdom of the Messiah ; and so David and Solo- 
 mon, (who sat on the throne of Jehovah over Israel, 1 
 Chron. xviii. 5. ch. xxix. 23.) were set up as types of 
 him in his royal character. Why else is the Messiah 
 himself so often called David in prophecy, Jer. xxx. 9. 
 Ezek. xxxiv. 23, 24. Hos. iii. 5. but because he was to be 
 the antitype of David ? And how is the promise fulfilled 
 that he should sit on the throne of David, and upon 
 his kinofdom, Isa. ix. 7. or that the Lord God would 
 give unto him the throne of his father David, Luke i. 
 32. if David's throne and kingdom had not typified 
 his ? for it is certain he never sat upon David's earthly 
 throne. 
 
 2d. As the main design of the Jewish economy was to 
 prefigure the future dispensation of the Messiah, and stood 
 related to it as an introductory and subordinate part of 
 one great connected scheme, so there are several pro- 
 mises and prophecies which are constructed upon that 
 principle, and involve in them things relating both to the 
 type and antitype. These are what are called prophecies 
 of a double sense. In their letter or literal sense, they 
 respected the affairs of the Jewish church and state which 
 were typical ; but in their spirit, or spiritual sense, they 
 were predictions of what the types themselves prefigured, 
 viz. Christ and the affairs of his kinsfdom. Some of the 
 prophecies, indeed, though expressed in figures borrowed 
 from Jewish affairs, had no respect to them, but referred 
 entirely to gospel times ; but those of them which are 
 formed upon the principle we are now speaking of, had a 
 respect to Itoth. Thus the promise made to Abraham of 
 
240 APPENDIX. No. I. 
 
 a numerous seed, Gen. xv. 5. includes both his natural 
 and his spiritual seed, Rom. iv. 18. Gal. iii. 7, 22 ; and the 
 promise of the earthly possession to the former. Gen. xv. 
 7, 18. contained the pledge of the heavenly inheritance to 
 the latter, Rom. iv. 13 — 18. Heb. ix. 15. ch. xi. 9, 10, 1^6. 
 Thus also the promises of the restoration of the Jews from 
 captivity, with their settlement and prosperity in their 
 own land, were in some measure literally accomplished 
 in those events ; but it is evident from the promises 
 themselves that they greatly exceed any temporal de- 
 liverance of the Jews, and comprehend the spiritual bless- 
 ings of the new covenant, see Jer. xxiii. 5, 9. ch. xxxi. 
 and xxxiii. 
 
 This double sense of prophecy seems implied in what 
 the angel says to John, viz. *' The testimony of Jesus is 
 ** the spirit of prophecy," Rev. xix. 10. On this we 
 observe, 
 
 1st, That though prophecy may be delivered in figura- 
 tive language, and have a literal meaning answerable to 
 the letter of the figure, yet it has also a spirit or spiritual 
 sense, which is the main thing- intended. 
 
 2d, That this spirit of prophecy, is the testimony of 
 Jesus, or concerning- Jesus, i. e. the great design and 
 ultimate object of the prophetic dispensation, is to bear 
 witness or give testimony to Jesus. This Peter also de- 
 clares, " To him gave all the prophets witness," Acts x. 
 43. Hence the inspired apostles, seldom, if ever, take 
 any notice of the letter of such prophecies as have a double 
 sense, but apply them solely and directly to the Messiah 
 and his kingdom, according to their true spirit and ulti- 
 mate design. 
 
 3d, That the promise made unto David, and to which 
 our apostle refers, must be explained according to the 
 principle above stated, is abundantly evident, both from 
 the promise itself and from the succeeding prophecies 
 which refer to it. The principal part of the promise is in 
 these words, " Furthermore, I tell thee that the Lord will 
 
 1 
 
No. I. APPENDIX. 124 
 
 ** build thee an house. And it shall come to pass, when 
 " tlic days be expired tliat thou must go to be with thy 
 " fathers, that I will raise up thy seed after tliee, whicli 
 '* shall be of thy sons ; and I will establish his kingdom. 
 ** He shall build me an house, and I will establish his 
 *' throne for ever. I will be his Father, and he shall be 
 " my son. If he commit," or rather, whosoever shall 
 commit,* " iniquity, I will chasten him with the rod of 
 " men, and with the stripes of the children of men : but 
 " I will not take my mercy away from him, as I took it 
 '* from him that was before thee. But I will settle him in 
 " mine house, and in my kingdom for ever ; and his throne 
 " shall be established for evermore." — 2 Sam. vii. 11 — 17. 
 1 Chron. xvii. 10 — 15. 
 
 It is plain that this promise has a respect to David's 
 natural offspring' who should succeed him in the govern- 
 ment of the earthly kingdom ; for David applies it to his 
 son Solomon, 1 Chron. xxn. 6 — 11. ch. xxviii. 5 — 8; 
 Jind so does the Lord himself, 2 Chron. vii. 17, 18. It 
 contains a threatening against any of David's children, 
 or royal successors, who should commit iniquity, which 
 was verified in the punishment inflicted upon his trans- 
 gressing seed, as the succeeding history abundantly shews. 
 And this promise to David was frequently pleaded by 
 the Jewish church, when the judgments inflicted upon 
 David's temporal house and kingdom seemed to make it 
 void, see Psal. Ixxxix. and cxxxii. 
 
 But it is equally evident that this notable promise 
 
 * The Hebrew relative pronoun asher frequently signifies whosoever^ 
 or he who, as is well observed by Mr. Peircc; but here it refers, not to 
 the children of the Messiah, as he supposes, but to whosoever of 
 David's children as should succeed him on the throne : see Psal. 
 Ixxxix. 30, 31, 32. Accordingly, many of them did commit iniquity, 
 and were chastised with the rod of men, and at last deprived of the 
 sovereignty ; for to them the promise was conditional. — From these 
 transgressing children of David, Christ is distinguished as a righteous 
 Branch. — Jer. xxiii. 3. 
 Vol. II. R 
 
242 APPENDIX. No. T. 
 
 chiefly respected the Messiali, who was to spring of the 
 royal seed of David according to the flesh, and to rise 
 again from the dead to sit on his heavenly throne : for, 
 
 (1.) The Lord promises to the person Iiere spoken of, 
 " He shall be my Son." This cannot apply to Solomon 
 in any distinguished sense but as a type, nor was he 
 usually called the Son of God ; but the Father, by a voice 
 from the excellent glory, owned and proclaimed Jesus to 
 be his beloved Son, Mat. iii. 17. ch. xvii. 5. 2 Pet. i. 17. 
 and by this name he is distinguished throughout the whole 
 of the New Testament, it being a name above every name, 
 and which shows him superior not only to mortals, but to 
 the hijHiest anorels. 
 
 (2.) He says, " I will settle him in mine house, and in 
 '^ my kingdom for ever, and his throne shall be established 
 ** for evermore.'* Solomon was Init a mortal man, and 
 his throne and kingdom were temporal, and came to an 
 end ; therefore this promise was never strictly or fully 
 accomplished in him. But long after his death it is re- 
 newed, and applied to him who is styled the Mighty God, 
 the everlasting Father, and Prince of Peace, in these 
 words, " Of the increase of his government and peace 
 " there shall be no end, upon the throne of David antl 
 '* upon his kingdom, to order it, and to establish it with 
 " iudament and Avith justice, from henceforth even for 
 " ever," Isa. ix. 6, 7 ; see also Luke i. 32, 33. 
 
 (3.) David himself understood that a greater than So- 
 lomon was intended in this promise. This appears from 
 his last words, where having mentioned the Lord's de- 
 scription of a King after his own heart, he says, " Although 
 " my house be not so with God ; yet he hath made with 
 " me an everlasting covenant, ordered in all things and 
 " sure ; for this is all my salvation and all my desire, al- 
 " thouo h he make it not to otow," 2 Sam. xxiii. 5. These 
 words plainly intimate, that David's hopes were not very 
 sanguine respecting his temporal house ; yet this did not 
 
No. I. APPENDIX. 243 
 
 shake his faith in God's promise, which he terms, *' an 
 *' everlastings covenant, ordered in all things and sure :" 
 and places all his salvation and all his desire in it, in the 
 near prospect of leaving this world. He must, therefore, 
 have understood it to be a promise of the Messiah who 
 was to come of his seed; and that he did so understand it 
 the apostle Peter expressly declares, " Therefore, being- 
 " a prophet, and knowing that God had sworn with an 
 '' oath to him, that of the fruit of his loins, according to 
 *^ the flesh, he would raise up Christ to sit on his throne ; 
 " he, seeing' this before, spake of the resurrection of Christ, 
 '^ that his soul was not left in hell, neither his flesh did 
 ** see corruption," Acts ii. 30, 31. 
 
 (4.) Many succeeding prophecies concerning the Mes- 
 siah refer back to the original promise made unto David, 
 and so demonstrate that he was the great object of that 
 promise. The posterity of David were deprived of the 
 government at the Babylonish captivity, and none of them 
 ever after sat upon the throne of that earthly kingdom : 
 yet, about that time, the Lord, by the prophet Jeremiah, 
 renewed the promise which he had made unto David, with 
 redoubled assurances that he would perform that good 
 thing which he had promised, by causing the Branch of 
 righteousness to grow up unto David ; and that day and 
 night should sooner cease than he would break his co- 
 venant with David his servant, that he should never want 
 a Son to reign upon his throne, Jer. xxxiii. 14 — 26. 
 This Son could be no other than Christ. Again, the 
 Messiah is often promised under the name David, sec 
 Jer. XXX. 9. Ezek. xxxiv. 23, 24. ch. xxxvii. 24, 25. Ilos. 
 iii. 5. The erection of his kingdom is described as a 
 raising' up the tabernacle of David that had fallen down, 
 and closing up the breaches thereof, Amos ix. 11. Acts 
 XV. 10, 17. His throne is termed the throne of his fatlier 
 David, Isa. ix. 7. Luke i. 32. And the peace and pros- 
 perity of his reign is often represented by images bor- 
 
 R 2 
 
244 APPENDIX, No. I. 
 
 rowed from the reign of Solomon, wlieii the kiiifydom of 
 Israel was in its oreatest glory, Jer. xxiii. 5, 6. Micah iv. 
 J3, 4. with 1 Kings iv. 25. Now as these and many other 
 prophecies refer to a period when the reign of the tem- 
 poral house of David was to be at an end, they can have 
 no respect to any of his natural posterity, but must apply 
 solely to his Son the Messiah ; and as they also refer to, 
 and are renewals of the promise made unto David, they 
 clearly prove that the Messiah was chiefly intended in 
 that promise. 
 
 (5.) Lastly, the writings of the New Testament not 
 only explain the promise made unto David of the Mes- 
 siah, but apply it directly and solely to Jesus. The angel 
 foretelling his birth, and referring to this promise, says to 
 his mother, '* He shall be great, and shall be called the 
 " Son of the Highest ; and the Lord God shall give unto 
 *' him the throne of his father David. And he shall reign 
 *' over the house of Jacob for ever ; and of his kingdom 
 " there shall be no end," Luke i. 32, 33. Peter, full of 
 the Holy Spirit, explains it to be God's oath to David, 
 that of the fruit of his loins, according to the flesh, he 
 would raise up Christ to sit on his throne ; and applies it 
 to Jesus who had been crucified, but now raised from the 
 dead, and exalted at the right hand of God, being made 
 both Lord and Christ, Acts ii. 30 — 37. And Paul, re- 
 ferring to the renewal of the same promise in Isa. Iv. 3. 
 says, " Of this man's (David's) seed, hath God, accord- 
 *' ing to his promise, raised unto Israel a Saviour, Jesus. 
 ** And, as concerning that he raised him up from the 
 " dead, now no more to return to corruption, he saitli on 
 " this wise, I will give you the sure mercies of David," 
 Acts xiii. 23, 24. 
 
 From the whole it is clear, that though the promise 
 made unto David had a reference to Solomon and his 
 successors on the throne of Israel as types of Christ, yet 
 that Christ himself was the great and ultimate object of 
 
No. I. APPENDIX. 245 
 
 tliat promise, as well as of the succeeding' prophecies con- 
 nected with it ; and consequently, that the inspired author 
 of this epistle to (he Hebrews cites it with great propriety, 
 to piove that Christ possesses a more excellent name than 
 angels. 
 
2W 
 
 No. II. 
 
 ON THE ADMINISTriATION OF ANGELS PREVIOUS TO 
 CHRIST'S RESURRECTION AND EXALTATION. 
 
 Referred to in Chap, ii. 5. 
 
 For unto the angels hath he not put in subjection the world to come, 
 whereof we speak. 
 
 We have already explained the meaning' of the phrase, 
 the zcorld to come. It is that new state of things which 
 commenced at the resurrection and exaltation of Christ, 
 when he was vested with all power in heaven and on 
 earth, and which he will continue to exercise till he hath 
 judged the world, and delivered up the kingdom to God 
 even the Father, 1 Cor. xv. 24. The apostle says that 
 the world to come is that of which he speaks in this 
 epistle ; now, that which the apostle treats of is the gospel 
 state under the reign of Christ, as contrasted with the 
 former state of things under the Jewish economy. 
 
 When the apostle says, " Unto the angels hath he not 
 " put in subjection the world to come," or gospel economy, 
 it plainly supposes that the former world or state of things, 
 was put in subjection to them, and in some sort under 
 their government and administration ; otherwise there 
 would have been no occasion to guard the Jews against 
 such a supposition with respect to the gospel state. To 
 clear this matter let it be considered, 
 
 1st. That the apostle, in this and the former chapter, 
 is evidently stating- a comparison betwixt the administra- 
 tions in the Jewish and gospel dispensations, i. e. betwixt 
 the angels as acting in the former, and Christ as acting 
 in the latter, lie shews that C'lirist, in coubequence of his 
 
No. II. APPENDIX. 247 
 
 exaltation, is made as much superior to the angels, as be 
 liatli inherited a more excellent name than they, ch. i. 4,5. 
 and that he is exalted to greater honour, power, and do- 
 minion than ever was conferred upon any of them ; for in 
 constituting them thrones, dominions, principalities, and 
 powers, to which of them said he at any time, *'Sit thou 
 ** at my right hand," &c. ver. 13. And his argument for 
 giving more earnest heed to the gospel, is drawn from the 
 dignity and excellency of Christ by wbom it was spoken 
 in person, above the angels who delivered the law, ch. ii. 
 1, 4. Now if the angels had no more authority under 
 the former dispensation than they have at present, why 
 does the apostle speak of the world to come as not being 
 subject to them any more than the former world was? 
 A«'ain, if Christ in person was the administrator in the 
 former economy (as many suppose); if he delivered the 
 law to Israel, and was the angel of God's presence who 
 guided them through the wilderness into the earthly rest, 
 then where is the argument for giving more earnest heed 
 to the gospel, which the apostle draws from the superior 
 dignity of the speaker? If the speaker be tlie same in 
 both dispensations, it will only follow that we should giv'C 
 equal heed to both ; but will never infer that W0 should 
 be more attentive on that account to the gospel. Both 
 the opposition, and the argument formed on it would, 
 upon that supposition be lost. But, 
 
 2dly, It is plain from the New Testament, that the de- 
 livery of the law to Israel was part of the angelic adminis- 
 tration. Stephen says they received it by the disposition 
 of anffels, Acts vii. 53. That it was an angel of the Lord 
 that appeared unto Moses in a flame of fire m the bush, 
 ver. 30. and that spake unto him in the mount Sinai, and 
 delivered to him the lively oracles to give unto them, ver. 
 38. Paid says, the law was ordained by angels in the 
 hand of a mediator, Gal. iii. 19 ; and in this chapter he 
 calls it the word spoken by angels, ver. 2. It may be 
 thought diflicult lo reconcile this with I he Old Testament 
 
248 APPENDIX. No. II. 
 
 account of if, where we are told expressly, that '^ God 
 " spake all these words," Exod. xx. 1. But this ditticuUy 
 is not pecidiar to the giving of the law ; for, 
 
 3dly, Many things which are directly ascribed to Jeho- 
 vah in one place, are in another place said to be done by 
 angels. Thus, he who spake unto Hagar is called the an- 
 gel of the Lord ; yet it is said, " She called the name of 
 ** Jehovah that spake unto her, "Thou God seest me," 
 Gen. xvi. 11, 13. The destruction of Sodom and Gomor- 
 rah is directly ascribed to Jehoimh, Gen. xix. 24. yet the 
 angels say to Lot, " Jehovah hath sent us to destroy it," 
 ver. 13. The plagues inflicted upon Egypt were attri- 
 buted to Jehovah, see Exod. vii. to xiii. Psal. Ixxviii. 
 43 — 52. yet Jehovah is distinguished from the destroyer, 
 Exod. xii. 23 ; and we are told the Lord did these things, 
 *' by sending evil angels among them," Psal. Ixxviii. 49. 
 The redemption of Israel out of Egypt is almost every 
 where ascribed to Jehovah's immediate hand, Exod. xiii. 
 1 f) ; and this is asserted in the very preface of their law, 
 ch. XX. 2. yet Moses ordered his messengers to say to the 
 king of Edom, " When we cried unto the Lord he heard 
 *' our voice, and sent an angel, and hath brought us forth 
 " out of Egypt," Num. xx. 16. Jehovah is said to " go 
 *' before them by day in a pillar of cloud to lead them in 
 " the way ; and by night in a pillar of fire to give them 
 ** light," Exod. xiii. 21 ; yet this is said to be done by 
 the angel of God, ch, xiv. 19; and this angel is after- 
 wards promised to bring them into the place prepared for 
 them, ch. xxiii. 20 — 24. So in like manner in delivering* 
 the law, the Lord is said to speak with Moses, Exod. xix. 
 9. to speak all these words, ch. xx. 1. to talk with Israel 
 from heaven, ver. 22 ; yet we have already seen that the 
 word was spoken by angels, Heb. ii. 2 ; that it was an 
 a7igcl that spake to Moses in the mount Sinai, and deli- 
 vered him the lively oracles, Acts vii. 38, 53. Now, 
 how shall we reconcile these dift'erent passages ? We 
 cannot say that a created angel was Jthovah, or that Jc- 
 
No. 11. APPENDIX. 240 
 
 hovah was his own angel ; neither will the apostle's ar- 
 gument (as has been shewn) permit us to say, that any 
 of these angels was the Son of God in person. We must, 
 therefore admit that the law was delivered by created an- 
 gels, who spoke, as the mouth as it were, in the person of 
 Jehovah ; or, in other words, Jehovah spake and acted in 
 and by the ministry of angels. To clear this a little far- 
 ther, together with the government of angels in the former 
 st~^te of things, let it be noticed, 
 
 4thly, That the Old Testament angels are called Elohim, 
 i. e. Gods, Psal. xcvii. 7. with Heb. i. 6. As this is a 
 name of the true God, it cannot be given to angels in re- 
 spect of nature, but in respect of the power, dominion, 
 and authority, which was given them as God's representa- 
 tives ; and in this sense the rulers of Israel are also called 
 Gods, Exod. xxii. 28. Psal. Ixxxii. 1, 6. The Lord said 
 to Moses, " Thou shalt be to Aaron (Belohim) instead of 
 « God," Exod. iv. 16. Again, " See I have made thee 
 *' (Elohim) a God unto Pharaoh," chap. vii. 1. i. e. by 
 giving him authority to speak to him as God's mouth. 
 But the angels were made Gods in a higher sense than 
 human rulers; and they were set over them, and stood, 
 as it were, betwixt them and God. 
 
 5thly, Among the angels who delivered the law, there 
 appears to be one more eminent, and invested with higher 
 authority than the rest, who is called the angel of Jehovah's 
 presence, or face, Jsa. Ixiii. 1). This distinguished angel 
 spoke in the very person of Jehovah. When he appeared 
 to Moses in the burning bush, he spoke as the voice of 
 God, saying, " I am the God of thy fothers," &c. Exod. 
 iii. (>. This is the particular angel which Stephen mentions 
 as delivering to Moses the lively oracles of the law. Acts 
 vii. 38 ; and who, on that occasion, spoke as the mouth of 
 Jehovah, saying, " I am the Lord thy God," &c. Exod. 
 XX. 23. This is he whom he sent to bring them out of 
 Egypt, Num. xx. IC. that went belorc the camp of Israel, 
 Exod. xiv. VJ. of whom the Lord speaks particularly, 
 
250 APPENDIX. No. II. 
 
 Exod. xxiii. 20 — 28. ch. xxxii. 34. cli. xxxiii. 2, 3. and 
 wlio appeared to Joshua with a sword drawn in his hand, 
 and styles himself the captain, or prince, of the host of 
 the Lord, Josh. v. 13, 14. Who he was we shall after- 
 wards consider. 
 
 Gthly, Abstract from this angel there was a visible em- 
 blem of the Divine Majestic presence. This emblem had 
 the appearance of a flame of fire, or a clear shining light, 
 and is called the glory of the Lord, Exod. xl. 34. Thus 
 the Lord appeared to Abraham, Gen. xv. 17. to Moses 
 in the bush, Exod. iii. 2. to Israel in the cloud, ch. xiii. 
 21, 22. on the mount, ch. xix. 18. in the tabernacle, ch. xl. 
 34, 35. and in the temple, 2 Chron. v. 14. But we are 
 not to imagine that this glory was the very uncreated es- 
 sence of the invisible God ; for it is expressly declared, 
 " that no man hath seen God at any time," John i. 18. 
 1 John iv. 12. *' Ye have neither heard his voice at any 
 *' time, nor seen his shape," John v. 37. " Not that any 
 " man hath seen the Father," John vi. 46. This light is 
 called the shechina, which signifies his dwelling ; and so 
 lie is said to " dwell in the light, which no man can ap- 
 " proach unto, whom no man hath seen or can see," 
 1 Tim. vi. 16. Israel saw no manner of similitude, when 
 the Lord spake unto them in Horeb, and so they are for- 
 bidden to make any image of God, Deut. iv. 12, 15, 16. 
 They saw the mountain burning with Jire, attended with 
 clouds and thick darkness. Out of the midst of this 
 they heard three kinds of voices, — the voice of a trumpet, 
 the voice of thunder, which is called the voice of God 
 Psal. xxix. 3, 9. and the articulate voice o/zoords, deliver- 
 ing the law. And though Jehovah, who fills immensity, 
 was in a peculiar manner present there, Psal. Ixviii. 17, 
 yet none either saw his shape, nor (except in vision) any 
 personal similitude of him, but the shechina ; nor heard 
 his voice, but by means of the elements, and his angelic 
 ministers. 
 
No. IF. APPENDIX. 251 
 
 7thly, The distinguished angel whom I mentioned be- 
 fore, who is called the angel of the Lord's presence, of 
 whom the Lord says "my name is in him,'* and Avho calls 
 himself the captain or prince of the Lord's host, Jos. v. 
 13, 14. appears to me to be Michael, My reason for it 
 is this, that in Dan. x. 3. Michael is called one of the 
 chief princes ; and he is particularly denominated to Da- 
 niel, *' Michael your prince,'^ ver.21. '* The great prince^ 
 '* which standeth for the children of thy people," ch. xii. 1. 
 Michael thus was the prince of Israel ; and that he 
 had the charge of Israel in the wilderness seems pretty 
 evident from Jude 9. where we are told he contended 
 with the devil, and " disputed about the hod]) of Moses.'* 
 In this place he is also called the archangel, i. e. the 
 chief angel ; being not only the prince of the Lord's host, 
 Josh. V. 13, 14. but chief over the other angels that were 
 employed about that people, see Rev. xii. 7. That Mi- 
 chael was not Christ seems evident from what Jude says 
 of him, that "he durst not bring against Satan a railing 
 " accusation, but said, the Lord rebuke thee," see also 
 2 Pet. ii. 11. The angel Gabriel was also engaged about 
 Israel during their captivity, Dan. ix. 21 ; he and Michael 
 assisted each other, and held together in working their 
 deliverance, ch. ix. 13, 21 ; but Michael had the chief 
 charge of them, as appears from ch. xii. I. 
 
 8thly, This government of angels was not, it seems, 
 peculiar to Israel. The Seventy give the following trans- 
 lation of Deut. xxxii. 8: — " When the Almighty divided 
 *' the nations, he set the borders of them according to the 
 " number of the angels of God ;" which seems to intimate 
 that he placed angels over the ditferent nations into which 
 the earth was divided. Accordingly in Daniel, Michael 
 is called one of the chief princes^ ch. x. 13, which implies 
 that there were other chief princes of the angelic kind ; 
 that Its he was the prince of Israel, ver. 21. so we read of 
 
252 APPENDIX. No. II. 
 
 the prince of Persia, ver. 13,20. and the prince of Grecia, 
 ver. 20.* 
 
 9thly, All those appearances in the likeness of men 
 which we read of in the Old Testament were made by 
 angels, as the Scriptures tell us expressly, in most in- 
 stances mentioned. Men entertained angels unawares, but 
 we no where read that they entertained the Son of God, 
 Ileb. xiii. 1. Thus it appears that the former state of 
 things was subjected to angels, who are therefore called 
 thrones, dominions, principalities, and powers ; but unto 
 the angels hath he not put in subjection the world to come, 
 but unto the Son. 
 
 * This view of the government of angels previous to the reign of 
 the Messiali, was not only held by the Jews, but by the primitive 
 fathers, such as Justin Martyr, IreucEus, Athcnagoras, the two Cle- 
 ments; and Euscbius. 
 
253 
 
 No. III. 
 
 ON THE COMMENCEMENT OF THE EXERCISE OF CPIRlSrS 
 OFFICE AS HIGH PRIEST. 
 
 Referred to in chap, viii. 4. 
 
 For if he were on earth, he should not he a priest, seeing there 
 are priests that offer gifts according to the law. 
 
 With respect to the time when Christ was actually made 
 an high-priest, or at least began to ofhciate as such, I 
 would observe, (1.) That as Aaron, his type, was not ac- 
 tually an high-priest, nor could take that office upon him- 
 self till he was expressly called to it of God, and conse- 
 crated according to his directions, (see Exod. xxviii. 1. 
 ch. xxix. Lev. viii.) so the apostle referring to this says, 
 " Even so Christ glorified not himself to be made an 
 " high-priest, but he that said unto him, Thou art my Son, 
 " this day have I begotten thee. As he saith also in ano- 
 " ther place, Thou art a priest for ever after the order of 
 '* Melchisedec.'* Heb. v. 4, 5, 6*. These passages are cited 
 for the express purpose of shewing Christ's appointment 
 to the priesthood, and they mark the time when he was 
 actually vested in that office ; for <he first passage, viz. 
 Psal. ii. 7. is applied to his resurrection from the dead, 
 Acts xiii. 33. and connected with his sitting down on the 
 right hand of the Majesty on high, and exaltation above 
 angels. — Heb. i. 3, 4, 5. As to the other passage, viz. 
 Psal ex. 4. it is the word of the oath uhereby he was 
 made an high-priest, (Heb. vii. 20, 21, 28.) and connects 
 with these words, "Sit thou at my right hand until I make 
 
254 APPENDIX. No. III. 
 
 " thine enemies thy footstool," ver. 1. and so must sii^iiify 
 Ills being- a heavenly and everlasting high-priest when 
 divested of mortality by a resurrection. — (2.) This is fur- 
 ther evident from the apostle's commentary on Psal. ex. 4. 
 in the viith chapter of his epistle to the Hebrews, where 
 he shows, that the word of the oath which constituted 
 Christ a priest for ever after the order of Melchisedec, 
 made him a priest, '' after the power of an endless life," 
 ver. 16. and so no more subject to death as in the days 
 of his flesh, or like the mortal dying sons of Aaron, ver. 
 23, 24 ; but distinguished from them by his continuinfr 
 ever — ever living, ver. 24, 25. and made higher than the 
 heavens, ver. 26. Then he gives the sum of all he had 
 said on this passage in the beginning of the next chapter. 
 *' Now of the things which we have spoken this is the sum : 
 " we have such an high priest, who is set on the right 
 " hand of the throne of the Majesty in the heavens, a mi- 
 " nister of the sanctuary, and of the true tabernacle which 
 '^ the Lord pitched and not man. For every high priest 
 " is ordained to offer gifts and sacrifices; wherefore it is 
 " of necessity that this man have somewhat also to offer," 
 viz. in the heavenly sanctuary ; for he immediately adds, 
 " For if he were on earth, he should not be a priest, see- 
 '* ing there are priests that offer gifts according to the 
 " law." Heb. viii. 1 — 5. Indeed, throuohout the v»'hole 
 of this epistle to the Hebrews, Christ is never represented 
 officiating as higli priest but in his resurrection state, see 
 ch. iv. 14. ch. vi. 20. ch. vii. 26. ch. viii. 1, 2, 4. ch. ix. II, 
 12, 24. ch. X. 12, 13, 19, 20, 21.— (3.) Aaron was vested 
 in the high priest's office, by the bood of the ram of con- 
 secration. Lev. viii. 22, 25. This in Hebrew is termed the 
 ram, of fillings, and in the Greek translation, the ram of 
 perfection ; hence to consecrate a priest is in Hebrew to 
 fill his hand, and in Greek to perfect him, Exod. xxviii. 
 41. xxix. Thus the priests are consecrated to their office 
 both by applying blood to them, and filling their hands 
 with parts of the sacrifices, Exodi xxviii. 11), 25. and by 
 
No. III. APPENDIX. 255 
 
 this they were perfected, and tlioroiighly fitted to appear 
 before the Lord, and mhiister to him witli acceptance. 
 So Christ was consecrated to the office of high priest 
 through sufferings or the blood of his own sacrifice; for 
 God is said " to maA:g the captain of our salvation perfect 
 through sufferings," Heb. ii. 10. i. e. to consecrate him to 
 that office by his suflferings; for the word which is trans- 
 lated to make perfect is the same that is used to signify 
 the consecration of Aaron and his sons to the priest's 
 office. It is used in the same sense, chap. v. 8, 9, 10. 
 *^ Yet learned he obedience by the thinofs which he suffer- 
 " ed : and being made perfect^ he became the author of 
 '^ eternal salvation to all them that obey him, called (or 
 *' denominated) of God an high priest after the order of 
 *' Melchisedec :" and the same word is rendered conse- 
 crated in chap. vii. 28. Now if Christ was consecrated 
 to the priesthood by his own blood, then he must have 
 suffered in order to his consecration, and before his hand 
 could be filled to enter into the holy heavenly place, with 
 his offering, fleb. viii. 3, 4. Upon the whole, though 
 Christ suffered on earth, giving his life a ransom for 
 many; sustaining' the curse of the law in our stead, 
 and bearing our sins in his own body on the tree, yet it 
 does not appear from scripture that in this he acted in the 
 character of high priest, but of a voluntary substituted sa- 
 crifice ; for he was not consecrated to be a priest upon 
 earth, but to present his offering and minister in the hea- 
 venly sanctuary, chap. viii. 2,5. ch. ix. 11, 12, 13,24. 
 Yet I would not contend with those of a different opinion 
 on this head, because it is not essential to the faith whe- 
 ther we consider him acting as a priest at his death, or 
 not till he rose from the dead, if we only keep in view the 
 person who died, and the end for which he died. 
 
•25() 
 
 No. IV. 
 
 ILLUSTRATION OF CHAP. XII. 6-11. 
 
 For whom the Lord loveth he chasteneth, and scourgeth every son 
 whom he receiveth. If ye endure chastening, God dealeth with you 
 as with sons; for what son is he whom the father chasteneth not? 
 But if ye be without chastisement, whereof all are partakers, then are 
 ye bastards, and not sons. Furthermore we have had fathers of our 
 flesh which corrected us, and we gave them reverence : shall we not 
 much rather be in subjection unto the Father of spirits, and live? 
 For they verily for a few days chastened us after their own pleasure ; 
 but he for our profit, that we might be partakers of his holiness. 
 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. 
 
 To illustrate this subject, I shall, 
 
 /. Mention soiue of the mayiy ajjliclions of GocVs 
 children. 
 
 II. The salutary use and design of them. 
 
 III. The consolation which the scripture gives under 
 them. 
 
 1. There are various troubles and afflictions which the 
 children of God are liable to in this world in common 
 with other men, 1 Cor. x. 13. being- inseparable from this 
 state of sin and mortality to which they are subjected by 
 the orig-inal apostacy, Gen. iii. 17, 18, 19. Eliphaz ob- 
 serves, that *' Although affliction cometh not forth of the 
 " dust, neither doth trouble spring out of the ground, yet 
 " man is born unto trouble as the sparks fly upwards.'' 
 Job V. 6, 7. q. d. Though afflictions do not come in a 
 
No. IV. APPENDIX. 257 
 
 certain, stated, and regular course of nature, as plants 
 spring- up in the season, nor are merely accidental and 
 casual ; but are sent, directed and managed by a special, 
 wise and gracious Providence ; yet they are so common 
 to men, so incident to every age, sex, degree, and con- 
 dition of life, that they seem as universal and unavoidable 
 as the natural propensity in the spark to fly upwards. 
 These afflictions are either, 
 
 (I.) In their own persons, such as — Distress of body 
 or mind. — 2. In their character or good name, which is 
 rather to be chosen than riches. — 3. In their condition 
 or circumstances in life, such as losses, toil, poverty, 
 want, &.C. Or, 
 
 (2.) In the persons, character or condition of such as 
 are near and dear to them, or in the loss of them by death. 
 This is often as sharp an affliction as any thing that can 
 befall our own persons, and is in proportion to the degree 
 of sympathy aud affection we had for, or happiness and 
 pleasure we had in them. The pleasures of a virtuous 
 friendship are great, especially if it is strengthened by 
 the ties of nature and religion. It is one of the most noble 
 enjoyments of life. The greater the number of friends, 
 the greater must be the communication of comfort, as we 
 partake in all their joys. But then our afflictions will in- 
 crease in a greater proportion ; for as men's lives are ge- 
 nerally fuller of crosses than comforts, and as we must 
 necessarily participate in the troubles as well as happiness 
 of our friends, as every bitter arrow that wounds them 
 must glance upon us : it follows, that our wounds will be 
 the more numerous by how much the more friends and 
 relations we have, and the deeper by how much the dearer 
 and nearer they are to us. 
 
 2. There are afflictions which attend the profession 
 and obedience of the gospel in its purity, in opposition to 
 the traditions of men, and conformity to this present 
 evil world. These are called afflictions for the word's 
 sake, Mark iv. 17. — afflictions of the gos[)el, 2 Tim. i. 8.— 
 
 Vol. II. s 
 
258 APPENDIX. No. IV. 
 
 afflictions of Christ, Col, i. 24. — persecution for righteous- 
 ness sake, Matt. v. 10. This arises from the original en- 
 mity put betwixt the seed of the woman and the seed of 
 the serpent, which enmity and division our Lord declares 
 should more fully appear under the gospel than ever it 
 did before, when his disciples should not only be hated 
 and persecuted of all nations, but a man's foes should be 
 even those of his own houshold. The world hates the 
 children of God — because they are conformed to Christ 
 — because they are not of the world, nor conformed to it 
 in sentiment or practice — because they testify that its 
 works are evil — and because they separate from it in re- 
 ligious fellowship, and thereby practically declare its state 
 and danger, and exhibit the kingdom of Christ as distinct 
 from and opposite to it. These things cannot fail to rouse 
 the hatred, contempt and reproach of the world, which 
 hath often gone the length of persecuting the disciples to 
 death. Men have indeed been in all ages endeavouring 
 to reconcile the religion of Jesus to the world, and under 
 the sanction of his name have trimmed up such a pliable 
 well-bred system as to give little umbrage, seeing it allows 
 plenty of scope for men's lusts. But then this cannot be 
 the religion of Christ ; nor can the world hate the profes- 
 sors of it as it hated him, John vii. 7. They are of the 
 world, they speak of the world, and according to its taste 
 and humour ; therefore the world heareth them, 1 John 
 iv. 5. and recognises and loves them as its own,John xv. 19. 
 But the genuine religion of Jesus must ever be attended 
 with the cross in this world ; his kingdom and patience 
 must ever go hand in hand; for it is declared, that all 
 without exception that will live godly in Christ Jesus 
 shall suffer persecution, 2 Tim. iii. 12. and that through 
 much tribulation they must enter into the kingdom of God. 
 Acts xiv. 22. 
 
 The original ground of all afflictions is sin. Had not 
 sin entered into the world there would be no sufferings. 
 If the world were not enemies to God, they would give 
 
No. IV. APPENDIX. 259 
 
 his people no trouble. If there were no sin in God's 
 children themselves, there would be no occasion for the 
 smarting* discipline of the rod; besides, a great part of 
 their sufferings in the very nature of things arises from 
 their corruptions. Yet from all this it does not follow, 
 that the greatest suft'erers in this life are always the great- 
 est sinners. Men are often distinguished in troubles who 
 are not so in sin and wickedness. A strikinof instance of 
 this we have in Job, of whom the Lord says, *' there is 
 ** none like him in the earth, a perfect and an uprig-ht 
 ** man, one that feareth God and escheweth evil." Job i. 8. 
 Yet we see with what great affliction he was visited. 
 I. He was deprived of all his worlcUy substance: so that 
 from being one of the most wealthy and opulent men in 
 the east, he in one day becomes the most indijrent and 
 needy. Chap. i. 13, 18. — 2. But what must have touched 
 him nearer than this, was his being in one moment be- 
 reaved of a hopeful family, consisting of seven sons and 
 three daughters, ver. 18, 19. Children are an heritage of 
 the Lord ; and the fruit of the womb is his reward. Du- 
 tiful and affectionate children are an unspeakable comfort 
 to parents. They are the objects of their fondest affec- 
 tions, the comfort and support of their old age ; in them 
 they as it were flourish afresh, and have their house and 
 name perpetuated. Judge then, ye who know the heart 
 of a parent, what this good, this affectionate and tender- 
 liearted father must have felt on receiving the dreadful 
 tidings ! He arose, rent his mantle, shaved his head, and 
 fell down upon the ground, ver. 20. And no wonder: 
 It was but a little time before that he flourished like a stately 
 cedar, when, quick as by the lightning's flash, he is stript 
 of all his branches, his spreading honours are laid in the 
 dust, and now he stands a solitary, bare and blasted 
 trunk. Yet still he blesses and adores the sovereign hand 
 tliat smote him, acknowledging that the source of all his 
 comforts had a just right to withdraw them at pleasure; 
 he worshipped and said, "Naked came I out of my mo- 
 
 s 2 
 
260 APPENDIX. No. IV. 
 
 " ther's womb, and naked shall I return thither : the Lord 
 •* gave and the Lord hath taken away ; blessed be the 
 " name of the Lord," ver. 2L But this was not all ; for, 3. 
 He was also grievously afflicted in his ozi)n body, Chap, 
 ii. 7. Health and spirits will support a man under many 
 difficulties; it is the basis of all earthly enjoyment, with- 
 out which every thing becomes insipid, and even trouble- 
 some and disgusting. But Job is deprived of this, and 
 smitten with sore boils, from the sole of his foot unto his 
 crown. And now the poor man, in this abject and pitious 
 plight, sits down in the dust, and scrapes himself with a 
 potsherd ; whilst the wife of his bosom, in smoothing his 
 distress, and administering suitable consolations to his 
 mind, urges him on to despair and blasphemy ; yet still 
 he retains his integrity, and acknowledges that it was pro- 
 per he should receive evil as well as good at the hand of 
 the Lord, ver. 10. — 4. He was also greatly distressed and 
 wounded in his 7nindi Chap. vi. 2 — 5. " The spirit of a 
 " man (says Solomon) will sustain his infirmity, but a 
 *' wounded spirit who can bear." Prov. xviii. 14. When 
 the mind of man is supported by divine consolations, 
 they will sustain him under the greatest outward afflic- 
 tions ; but these were not only in a great measure with- 
 €lrawn from Job, but the arrows of the Almighty Avere 
 within him, the poison thereof drank up his spirits, and 
 the terrors of God set themselves in array against him. 
 
 5. His distress was constant and unintermitted. Even in 
 the night season, sleep, that beguiler of pain, and com- 
 fortable respite of the wretched, had forsaken him, or at 
 least yielded him no refreshment, for in his slight and 
 broken slumbers, he was scared with dreams and terrifi- 
 ed with visions ; so that upon the whole his soul chose 
 strangling and death rather than life, chap. viii. 14, 15. 
 
 6. Add to all these the ill-timed and uncharitable surmises 
 of his friends, who though they said many excellent 
 things, yet proceeded upon a wrong maxim, viz. That 
 the sufferings of this present life were proportioned to 
 
No. IV. APPENDIX. 261 
 
 men*s sins, and that as Job was most grievously afflicted, 
 he must of consequence have been a most notorious sin- 
 ner, chap. iv. (), 9, ch. viii. 3,„8. so that they were all but 
 miserable comforters, ch. xvi. 2. What accumulated woe 
 and distress did this favourite of the Amighty sustain ? 
 With reg^ard to the afflictions of the gospel, they must 
 fall heaviest upon the real children of God ; for false pro- 
 fessors can retract or temporize should matters come (o 
 extremit}' ; but the true Christian will be faithful unto the 
 death. So that upon the whole the Psalmist's observa- 
 tion will hold good, " Many are the afflictions of the righ- 
 *' teous." Psal. xxxiv. 19. They have often a large share 
 of the common afflictions of mankind, and they have trou- 
 bles peculiar to themselves. 
 
 On the other hand the wicked often enjoy much worldly 
 prosperity, ease, and affluence. This is clearly set forth 
 in Psal. Ixxiii. *' 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. There- 
 '^ fore pride compasseth them about as a chain, violence 
 *' covereth them as a garment. Their eyes stand out with 
 " fatness ; they have more than heart could wish." This 
 became an occasion of stumbling to the Psalmist, and led 
 him to doubt the justice of the divine administration, or 
 whether indeed God took any concern in the affairs of this 
 world ; it was so unaccountable to him that the wicked 
 should prosper, and the righteous be afflicted, that he re- 
 presents God's people as saying, " How doth God know? 
 " and is there knowledge in the Most High ? Behold, these 
 ** are the ungodly who prosper in the world, they increase 
 " in riches. Verily, 1 have cleansed my heart in vain, and 
 " washed my hands in innocency. For all the day long- 
 "have I been plagued, and chastened every morning." 
 He was happily relieved, however, from these doubts, when 
 he approached unto God in his sanctuary ; there he was 
 made to imderstand the slippery foundation of the wick- 
 ed's happiness, the short date of their pleasures, and the 
 
262 APPENDIX. No. IV. 
 
 drendfulness of their end ; nnd wlien with this he was led 
 to contrast tlie happiness of God's people in the enjoy- 
 ment of his favour here, and of everlasting glory hereafter, 
 he immediately blames himself for his doubts as arising 
 from folly and brutish ignorance. The wicked may now 
 enjoy their short-lived happiness unenvied by him; he is 
 fully content with God as his portion, however afflicted 
 in this world; in him his soul finds rest, in him all his 
 desires are bounded and fully satisfied. " Thou wilt guide 
 ** me (says he) with thy counsel, and afterwards receive 
 " me to glory. Whom have I in heaven but thee ? and 
 ** there is none upon earth that I desire besides thee. 
 '*My flesh and my heart faileth ; but God is the strength 
 *' of my heart, and my portion for ever." Ver. 24, 25, 26. 
 The prosperity of the wicked, and afflictions of the righ- 
 teous, are also held forth in the parable of the rich man 
 and Lazarus, Luke xvi. The former was rich, arrayed in 
 purple and fine linen, and fared sumptuously every day. 
 The latter was in the lowest state of wretched indigence, 
 and moreover was grievously afflicted with loathsome 
 ulcers all over his body. The first received his good 
 thino's in this life, the last his evil things. But O, what a 
 reverse of condition doth death introduce each into ! Then 
 Lazarus was comforted whilst the rich voluptuary was 
 tormented, ver. 25. It is the rewards and punishments 
 of a future state, that clear up the mystery of providence, 
 vindicate the equity of the divine government, and fully 
 balance accounts as to the prosperity of the wicked, and 
 afflictions of the righteous in this life. I proceed now to 
 consider in a few particulars, 
 
 IL The salutary use and design of afflictions to God's 
 people. They are intended, 
 
 1. To lead us to reflect on and consider our ways, 
 Eccl. vii. 14. Hag. i. 5, 7. Li the time of ease and pro- 
 sperity, the mind is naturally thoughtless and inconside- 
 rate. The enjoyments of life, and a l)risk flow of animal 
 spirits buoy up the mind, make the evil of sin often to 
 
No. IV. APPENDIX. 2G3 
 
 have but a slight impression, and supply, in a great mea- 
 sure, the happiness that arises from a good conscience and 
 peace with God, But sanctified affliction reduces us to 
 cool and sober reflection ; when we view them as chas- 
 tisements we are naturally led to enquire into the groimds 
 of the Lord's controversy with us, Job x. 2. ch. xxxiv. 32. 
 Formerly we were ready to heal up our soul, maladies 
 slightly, and to speak peace when there was no peace ; 
 but afflictions tend to shake every false or superficial foun- 
 dation of peace, confine our views to, and awaken our 
 concern about our true and everlasting interest, and make 
 us anxious to find out and remove every thing that in- 
 terferes with it. Having found out the cause, instead of 
 murmuring' we shall justify the Lord, and repent and seek 
 after him. This sanctified effect of affliction is held forth, 
 Lam. iii. 39, 40, 4L " Wherefore doth a living man 
 " complain, a man for the punishment of his sins ? Let 
 '* us search and try our ways, and turn again to the Lord. 
 " Let us lift up our heart with our hands unto God in 
 " the heavens." 
 
 2. To humble and reduce the pride of our hearts. 
 This was God's end in afflicting Israel, Deut. viii. 2. — 
 Hezekiah, 2 Chron. xxxii. 26. — Isa. xxxviii. 15. — Paul, 
 2 Cor. xii. 7. — To this we are exhorted, Jam. iv. 10. I Pet. 
 V. 6. Prosperity and success feed the pride and vanity of 
 man. It is said of the wicked, that because their strength 
 is firm, and they are not in trouble as other men, nor 
 plagued like other men ; *' therefore pride compasseth 
 ** them about as a chain." Psal. Ixxiii. 5, 6. The chil- 
 dren of God are not, altogether, free from this efi'ect of 
 prosperity. In such circumstances they are apt to be 
 elated and lifted up, to confide and glory in their enjoy- 
 ments, value themselves upon them, and in some measure 
 to forget the giver of them, as well as the uncertain tenor 
 by which they hold them. In such a case afflictions are 
 excellent and necessary correctives. They lance the 
 swelling imposthume of pride and haughtiness, and reduce 
 
264 APPENDIX. No. IV. 
 
 our vanity by removing the occasions of, or incentives to 
 it, and give us an experimental conviction of our own 
 meanness, wretchedness, frailty, and folly. This hum- 
 bling effect of afflictions is set forth by the prophet, Lam. 
 iii. 27, 28, 29. '' It is good for a man that he bear the 
 ** yoke in his youth. He sitteth alone and keepeth si- 
 " lence, because he hath borne it upon him. He putteth 
 *' his mouth in dust, if so be there may be hope." 
 
 III. The consolation which the scripture affords us 
 under afflictions. 
 
 Few are qualified to comfort and soothe the minds of 
 the afflicted. We may point out to them God's sovereign 
 right to afflict them. We may shew them his greatness, 
 holiness, and justice, and their own meanness, frailty, and 
 sinfulness. We may observe to them that afflictions are 
 the common lot of mortal man ; that every man is punish- 
 ed less than he deserves ; and that murmuring, impa- 
 tience, or even excessive grief, are unreasonable, fruitless, 
 and impious, and only increase their guilt, and augment 
 their distress. These observations are indeed just, but 
 are not suited of themselves to give relief. The mind 
 weakened and broken by affliction cannot digest such 
 strong food. Occupied and agitated by present distress, 
 it has not composure sufficient to moralize and reason ; 
 and what appeared strong and quieting reasons in the 
 time of ease, will very often be found ineffectual in the 
 hour of trouble. It must be something tender and com- 
 fortable, something that shews the mercy and benefit, as 
 well as justice of the affliction, that can either properly 
 gain their attention, or alleviate their pain. It is God's 
 prerogative effectually to bind up the broken hearted, and 
 comfort them that mourn. It is only he that can speak a 
 word in season to the heart, and manifest himself as the 
 speaker. Yet he hath appointed means; he hath fur- 
 nished us with abundant matter of consolation in such 
 cases in his w ord, and he hath enjoined us to comfort one 
 another by it. But after all how few are qualified for thi^ 
 
No. IV. APPENDIX. 265 
 
 office ! It is not enough that we speak good matter, but 
 that we should speak because we believe — that we should 
 speak from experience of afflictions and divine support 
 under them ; — that we should enter into the feelings of 
 the afflicted, adapt ourselves to them, and speak with 
 tender sympathy and affectionate concern. I shall, how- 
 ever, point out a few considerations that may be of use to 
 support the mind under affliction. To handle the subject 
 minutely would require that 1 should mention the different 
 kinds of affliction, and the consolation suitable to each; but 
 I intend at present to hint only at a few general thoughts 
 ihat will apply to every kind of them. 
 
 1. The afflictions of God's people are all appointed hi/ 
 himself, and not casual or at the pleasure of their ene- 
 mies. We are apt to look too much to second causes, 
 and foro'et that it is the hand of the Lord. This was a 
 quieting consideration to David in his affliction ; *' I was 
 " dumb, I opened not my mouth, because thou didst it." 
 Psal. xxxix. 9. Job never complains of the Sabeans and 
 Chaldeans, nor does he attribute the death of his children 
 to mere accident, but he takes all as from the hand of the 
 Lord, ^' The Lord giveth and the Lord taketh away," &c. 
 So in this chapter the apostle leads us to view afflictions as 
 the chastening of the Lord, Now, though it is a fearful 
 thing for the wicked to fall into the hands of the living 
 God as the avenger of apostacy ; yet it is a comfortable 
 consideration to his people, that in all their afflictions 
 they are in the hand of their gracious and merciful God ; 
 that troubles come not upon them by chance, nor are in- 
 flicted at the pleasure of their enemies. His providence 
 is so special, condescending and minute, that not a spar- 
 row falls to the ground without him, nor is forgotten be- 
 fore him, Luke xii. 6. how then can he forget his people ? 
 They are of more value than many sparrows, and even 
 the very hairs of their head arc all numbered, ver. 7, 
 These are words of the faithful and true witness, who 
 came to declare his Father's name. 
 
2(>G APPENDIX. No. IV. 
 
 2. God not only appoints all our afflictions, but tliey 
 are under his special direction and management, as to their 
 — Nature — Degree — Continuan ce — and Effects. — What 
 a comfortable reflection is this ! To have every circum- 
 stance of our distress under the management of such a 
 hand. He is most intimately acquainted with our frame 
 and feelings, — He is possesed of unerring' wisdom, and 
 infinite goodness, and therefore our affairs cannot mis- 
 carry in his hand. So minute and tender is his care of us 
 in such circumstances, that he is said to make all our bed 
 in our sickness, Psal. xli. 3. 
 
 3. Afflictions are among the **all things that work toge- 
 ther for good to them that love God/' Rom. viii. 28. We 
 do not naturally doubt this with respect to prosperity ; 
 the doubt lies upon the side of adversity. We can easily 
 see how good should produce good : but we cannot so 
 easily perceive how good should be educed out of evil, 
 or how affliction is conducive to our happiness. We are 
 rather apt to say with Jacob on the supposed loss of his 
 children, " all these things are against me." Gen. xlii. 
 36. But the apostle has a particular eye to affliction, when 
 he affirms that all things work together for good to them 
 that love God. There he knew the pinch lay; and his 
 design is to show that all those things which for the pre- 
 sent are not joyous but grievous, and which therefore 
 we are most ready to construe as adverse to us, are not- 
 withstanding* under the management of a wise and gra- 
 cious God really co-operating for our good. He enume- 
 rates a number of these afflictive things, ver. 35, 39. and 
 shows that we are more than conquerors over them, and 
 that they shall never be able to separate us from the love 
 of God. — 1. Because God is for us, who then can be 
 against us? ver. 31. — 2. Because he has foreknown and 
 predestinated us to be conformed to the image of his Son 
 in sufferings here, and immortality and glory in a future 
 world, and nothing can disconcert his plan or frustrate 
 his purpose, ver. 29, 30. — 3. Because, however adverse 
 
No. IV. APPENDIX. 267 
 
 these tilings may appear at present ; yet God will make 
 them all co-operate in subserviency to the ultimate good 
 of his chosen. He says, We know this, i. e. We are cer- 
 tain that this will be the result of all things here, what- 
 ever appearances they may have to the contrary. We 
 are assured and fixed in this, that they shall work toge- 
 ther for our good, though we cannot at present fully 
 trace how they do so. If our minds were firmly estab- 
 lished in this truth, it would make us rejoice even in tri- 
 bulation. 
 
 4. He who afflicts us is our father. In this view he is 
 
 held forth in verse 2. This is a most endearing relation, 
 
 and fraught with every ground of consolation, whatever 
 
 distress we may be in ; and so we find the church when 
 
 in distress pleading" this relation, Isa. Ixiii. 16. We all 
 
 know the benefit and tenderness of such a relation among 
 
 men ; but God excels all earthly parents in every thing 
 
 that belongs to that relation as far as the divine nature 
 
 excels the human. Men may and do often come short 
 
 of their duty as parents. They may either through a 
 
 fond and foolish indulgence spare the needful rod, or on 
 
 the other hand through caprice or passion chastise us for 
 
 their pleasure ; but God can never err in either of these 
 
 respects, he always chastises us seasonably, suitably, and 
 
 for our profit that we may be partakers of his holiness. 
 
 2. This relation shows his tender love and compassion. 
 
 Parents may be unnatural ; a woman may forget her 
 
 sucking child, and not have compassion on the son of 
 
 her womb ; but the Lord declares though tliis should in 
 
 some instances happen, yet he will not forget his children, 
 
 Isa. xlix. 15. Like as a father pitieth his children, so the 
 
 Lord pitieth them that fear him. Psal. ciii. 13. When 
 
 he afflicts them it is not willingly, Lam. iii, 32, 33. When 
 
 h<i lays on his hand it is with the yearning reluctant 
 
 bowels of a father, Jer. xxxi. 20. and he declares that all 
 
 his corrections are in love, dealing with us as with children 
 
 and not as bastards, Heb. xii. 6, 7. However affectionate 
 
2GS APPENDIX. No. IV. 
 
 parents may be, they may be ignorant in many cases of 
 what is for the real good of their children, or they may 
 be unable to accomplish it; but none of those things can 
 be the case with our heavenly father, who is possessed of 
 infinite love, wisdom and power. If under affliction we 
 would but duly reflect that it is the kind hand of our hea- 
 venly father, it would be a continual source of consolation 
 to us ; but the apostle intimates that we are ready to for- 
 get this, ver. 5. 
 
 5. Let us consider Job's comfort under his g.ieat afflic- 
 tion, ch. xix. 25 — 28. " I know that my Redeemer liv- 
 eth." — 1. He liveth. His earthly substance was gone, but 
 his main portion was secure ; his children were dead, 
 who were his greatest earthly comforts, but his Redeemer 
 lived. Thus David comforts himself, Psal. xviii. 46. and 
 thus the Redeemer comforts John, Rev. i. 18. — 2. He 
 who liveth is the Redeemer, the Goel, the kinsman to 
 whom the right of redemption belongs. Though his 
 earthly inheritance was gone, and though he had forfeited, 
 by sin, the heavenly inheritance ; yet as his kinsman lived 
 who was able to redeem it, and to redeem him to it, this 
 was suflicient comfort to all his affliction. — 3. This Re- 
 deemer was his, and the only friend he could call his ; but 
 he was infinitely more than all friends, a friend that stick- 
 eth closer than a brother. — (1.) He was nearer to him 
 than all earthly friends. The union betwixt Christ and 
 his members is infinitely more close than any earthly con- 
 nection. — (2.) It is more lasting ; others may change 
 their affection, or the connection is dissolved by death, 
 not so this. — (3.) Infinitely more heneficiaL Earthly con- 
 nections may afford us some comfort ; but how inferior 
 to that which results from a conscious sense of the re- 
 deemer's love! These cannot avail us beyond death ; but 
 then it is that we properly come to the enjoyment of the 
 happiness of this relation. Their distress may often give 
 us trouble ; but he is for ever blessed, and will make us 
 blessed with himself; for he is our Redeemer and has the 
 
No. IV. APPENDIX. 269 
 
 keys of liell and death. Therefore, tlioiigh after our skin 
 worms destroy this body, yet in our flesh we shall see 
 God. 
 
 6. The scripture declares that our light afflictions which 
 are but for a moment, work for us a far more exceeding- 
 and eternal weight of glory, 2 Cor. iv. 17. — 1. Though 
 they are not joyous but grievous, yet they are but light 
 in comparison either of the happiness or misery of a fu- 
 ture state. — 2. They are but short and momentary. 
 Weeping may endure for a night, but joy doth arise in the 
 morning'. — 3. They tend to glory and happiness; they 
 work for us a far more exceeding and eternal weight of 
 glory. 
 
270 
 
 No. V. 
 
 ILLUSTRATION OF CHAP. XII. ^8, 29. 
 
 Wherefore we receiving a kingdom which cannot be removed, let 
 us have grace, whereby we may serve God acceptably with reverence 
 and godly fear : For our God is a consuming fire. 
 
 These verses contain, 
 
 I. An Exhortation, ** Let us have (or hold fast) grace 
 " — serve God acceptabh/f^' &;c. 
 
 II. The motives enforcing" it, " We receiving a king- 
 " dom zvhich cannot be moved — our God is a consum- 
 *' ingjire,^^ 
 
 I shall offer a few remarks in the way of illustration of 
 both particulars. 
 
 I. We are exhorted to have, or hold fast, grace. 
 
 1. Grace, in scripture, has various significations; hut 
 when the grace of God is intended, it may be reduced to 
 two, viz. h\^ free favour, and its effects, 
 
 (1.) It signifies the free and unmerited favour, or love 
 of God, to the children of men. This is i(s primary sense 
 from which all the rest are derived. It imports the free 
 and voluntary motion of God's own mind, without any 
 cause from without himself to excite or incline him, or 
 even any cause from within himself to necessitate him in 
 the exercise of it, but merely the self-moving' choice of 
 his own will, regulated by infinite wisdom. It is opposed 
 to every consideration of worth or merit in its objects, and 
 
No. V. APPENDIX. 271 
 
 hence it is often contrasted with all works of righteousness 
 either done or foreseen to be done by the creature, which 
 might be supposed, in any degree, to excite or influence 
 it, see Rom. xi. G. Eph. ii. 8, 9, 10. 2 Tim. i. 9. It im- 
 plies not only the want of worth, but the highest guilt, 
 and deepest misery of its objects ; for it has a respect to 
 men in this situation, and has no room for its full exertion, 
 but upon such objects, Eph. ii. 4 — 8. and so it must rise 
 to our view in proportion to our sense of sin and misery, 
 Rom. V. 20, 21. 1 Tim. i. 14, 15. 
 
 (2.) It signifies frequently the effects of God's free fa- 
 vour, or the various expressions whereby it is actually ex- 
 ercised and vented towards its object, such as — 1. The 
 whole constitution of things established under the new 
 covenant, in which sense it is opposed to the state of 
 things under the law. Thus the law was given by Moses, 
 but grace came by Jesus Christ, John i. 17. Believers 
 are not under the law, but under grace^ Rom. vi. 14. 
 Whosoever are justified by the law, are fallen from grace. 
 Gal. V. 4. Grace in these passages is expressive of a dis- 
 pensation wherein we freely enjoy all the benefits of re- 
 demption, such as justification, adoption, and eternal life, 
 Rom. V. 15. 1 Pet. i. 13. 2. It sometimes signifies the 
 effect of the word and Spirit of God upon the hearts and 
 lives of men. So it is said, Barnabas when he saw the 
 grace of God in the christians at Antioch, he was glad. 
 Acts xi. 23. — the communication which is to the use of 
 edifying ministers gi^ace unto the hearers, Eph. iv.29. i.e. 
 it builds them up in knowledge, faith, love, and hope. — 
 Christians are commanded to sing with grace in their 
 hearts, Col. iii. 10. i. e. by the inward influence of the 
 holy Spirit, and with spiritual and devout afl'ections. 
 Paul says the Philippians were partakers of his grace, 
 Phil. i. 7. i. e. were partakers with him of grace in the 
 good work that was begun in them, ver. G. in their pati- 
 ence under suflferings, love, knowledge, and judgment, 
 ver. 9. 29, 30. Christians are exhorted, instead of being 
 
272 APPENDIX. No. V. 
 
 led away with the error of the wicked, and falling- from 
 their own steadfastness, to grow in grace, 2 Pet. iii. 18. 
 i. e. in every fruit of the Spirit. 3. The gifts of the Spirit 
 for edification are called grace. Having therefore gifts 
 differing according to the grace that is given to us, Rom. 
 xii. 6. — unto every one of us is given grace according to 
 the measure of the gifts of Christ, Eph. iv. 7. see also 
 
 1 Cor. i. 4 — 10. 4. Liberality in giving is called grace, 
 
 2 Cor. viii. 6, 7. and the gift freely given is so called, ver. 
 19. From all these passages it appears that grace signi- 
 fies — the free favour of God — the effects of this in the 
 work of redemption — the influence of the truth upon our 
 minds, which is also called the gifts and fruits of the Spirit 
 —and the effect of it in our practice in the work and la- 
 bour of love towards the brethren, which is an imitation 
 of God's grace. 
 
 2. To have, or hold fast grace, in this passage, signifies 
 to continue firm in the faith of God's free favour, and love 
 to the guilty, as expressed in the work of redemption by 
 Jesus Christ, and declared in the gospel. There are 
 many exhortations in the New Testament, and particularly 
 in this epistle, of the same import. Christ says, *' Abide 
 " in me, and I in you. As the branch cannot bear fruit 
 " of itself, except it abide in the vine, no more can ye, ex- 
 " cept ye abide in me," John xv. 4. Paul and Barnabas 
 persuaded the Jews and religious proselytes '* to continue 
 '* in the grace of God," Acts xiii. 43. and confirmed the 
 souls of the disciples, *^ exhorting them to continue in the 
 " faith," ch. xiv. 22. i. e. the faith of the gospel ; and 
 '' with purpose of heart to cleave unto (he Lord," ch. 
 xi. 23. Of the same import are the exhortations to the 
 Hebrews, to ** hold fast their profession," Heb. iv. 14 — 
 to '' hold fast the confidence and the rejoicing of the 
 " hope firm unto the end," ch. iii. 6. — to '' hold fiist the 
 " confession of hope without wavering," ch. x. 23. And 
 it is opposed to drawing back, ch. x. 38 — letting the 
 things which we have heard concerning the great salva- 
 
No. V. APPENDIX. 273 
 
 tioii slip, cli, ii. 1. — turning back unto the law as the 
 ground of acceptance, or cleaving to this present world 
 as our portion and happiness, which is cdiiled fallins^ from 
 grace. Gal. v. ^—failing of the grace of GocU Heb. xii. 
 15. In opposition to this they are exhorted to have or 
 hold fast grace. 
 
 (2.) To have or hold fast grace, is not merely to be- 
 lieve the doctrine of the grace of God as exhibited in the 
 gospel, and to continue in the belief of it, but also to have 
 it working effectually in us, producing its genuine effects 
 in all the fruits of the Spirit, such as love, joy, hope, 
 peace, humility, patience, meekness, &c. which are also 
 called grace, as being the inseparable effects of knowino* 
 the grace of God in truth. In this sense the word have, 
 which literally agrees with the original, is most proper, 
 q, d. — " Wherefore we receiving a kingdom which can- 
 *' not be moved, let our minds be so disposed by this dis- 
 " play of divine grace, and influenced by the motives 
 " thence arising, as that we may serve God acceptably 
 ** with reverence and godly fear." Indeed it is evident 
 that both these views must necessarily be included in the 
 text ; for how can we hold fast the grace of God without 
 its proper effect upon our hearts, unless it be in the way 
 of speculation and presumption? And how can that grace 
 have its proper offect upon our minds unless we know 
 and firmly believe it. And it is certain that both these 
 are necessary to our serving God acceptably, which leads 
 me to consider, 
 
 The other branch of the exhortation, viz. that we may 
 gerve God acceptably with reverence and godly fear. 
 And here I notice that there are two things which hinder 
 men from serving- God acceptably. 1. Slavish fear, or 
 the spirit of bondage. 2. Presumption, self-dependence, 
 and self-righteousness. The grace of the gospel is equally 
 opposed to both of these. 
 
 If we would serve God acceptably without slavish fear 
 or the spirit of bondage, we must hold fast grace, wherem 
 
 Vol. n. t 
 
274 APPENDIX. No. V* 
 
 we have the raost amiable display of God's character as 
 love, in giving* his Son to be the propitiation for our sins, 
 — we must hold fast the grace of the atonement and free 
 justification by the blood of Christ, and that not only on 
 ©ur first believing, but for continued cleansing- from our 
 sins, otherwise we shall soon fall under the spirit of bon- 
 dage and fear, and our access to, and intercourse with 
 God, will be marred. Our peace must still be renewed 
 and maintained by that which at first produced it. There- 
 fore in confessing" our sins, we must hold fast the grace 
 of free remission through Christ's blood, which cleanseth 
 us from all sin, and of his advocateship with the Father, 
 who is faithful and just to forgive us our sins for his sake, 
 and to cleanse us from all unrighteousness, 1 John i. 9. 
 ch. ii. 1, 2. Under the law, in their approaches to God, 
 they had expiatory sacrifices, and divers washings, in or- 
 der to obtain access to, and acceptance with him, but these 
 only sanctified to the purifying of the flesh ; but in hold- 
 ing fast the grace of the gospel, we have the spirit and 
 truth of these in the blood and sacrifice of Christ, which 
 purges the worshipper so as to have no more conscience 
 of unremitted sin, Heb. x. 2. — sprinkles the heart from an 
 evil conscience, ver. 22. or purges the conscience from 
 dead works, (i. e. works deserving death) for this very 
 purpose, to serve the living God, ch. ix. 14. Hereby our 
 peace with, love to, and joy and delight in God are re- 
 newed, so that we draw near to him in the full assurance of 
 faith, and serve him acceptably, worshipping him in the 
 spirit, rejoicing in Christ Jesus, Phil. iii. 3. — We must 
 hold fast the grace of adoption in opposition to the spirit 
 of bondage and fear, if we would serve him acceptably* 
 Our Lord hath taught us in our approaches to call upott 
 him as our Father ; and if we only consider what is im- 
 plied in this endearing and tender relation, it is every 
 way suited to inspire us with filial reverence, confidence^ 
 and love, in serving him. It imports his love, tenderness, 
 and pity, his constant care, readiness to hear^ and bounty 
 
No. V. APPENDIX, 275 
 
 in bestowing- all necessary blessings; and all these are in 
 him in an infinite degree, transcending every thing to be 
 fonnd in the best of earthly parents. We must also hold 
 fast the grace of eternal glory. 
 
 I come no',v to show how it is opposed to presumption 
 and self-righteousness. We are exhorted to hold fast 
 grace, whereby we may serve God acceptably with reve- 
 rence and godly fear; for our God is a consuming fire. 
 
 1. In the grace of the gospel, or the plan of salvation 
 by Jesus Christ, we have the clearest and most strikino* 
 display of the character of God, particularly his infinite 
 justice, holiness, and opposition to sin. The wrath of God 
 was formerly revealed from heaven against all unrighte- 
 ousness and ungodliness of men in the awful judgments 
 inflicted both upon nations and individuals ; but none of 
 these, nor all of them put together, give such an awful 
 display of his infinite opposition to sin, as the judgment 
 inflicted upon his own Son, when he stood in the room of 
 the unjust, and bore the punishment of their sins in his 
 own body on the tree. God's holy law, as delivered to 
 Israel, also manifested his holiness and justice, both in 
 the manner of its delivery, the purity of its precepts, and 
 in its awful sanction, denouncing' death upon the trans^- 
 gressor. But never was the purity and extent of the law, 
 its eternal and indispensable obligation, or the awful na- 
 ture of its curse, so fully and clearly manifested, as in 
 the obedience and death of the Son of God, whereby the 
 law was magnified and made honourable, and the holi- 
 ness and justice of the Lawgiver displayed to the highest 
 advantage. This, however, can only be seen by that faith 
 whereby we hold fast grace. An unbeliever can see np 
 more of divine holiness and justice in the obedience and 
 death of Christ, than in that of any other good man; but 
 when we perceive the dignity of the person who suftered 
 — his relation and clearness to the Father, beiuir the su- 
 j)reme object of his love — with the nature ^nd design of 
 his sufferings, they being the punishment or curse due to 
 
 t2 
 
276 APPENDIX. No. V. 
 
 our sins, and necessary to make an atonement to divine 
 justice for them; can any thing g-ive us a deeper impres- 
 sion of the holiness and justice of God, and of h s infinite 
 opposition to sin? Could a meaner sacritice have an- 
 swered the end, we have no reason to think that he who 
 made the worlds should by himself have purged our sins. 
 If the sufferings of any of his creatures could have made 
 an atonement, and given a full display of his holiness and 
 justice in forgiving it, we may well think that he would 
 havespared his own only and well-beloved Son ; but though 
 the darling of his soul prays repeatedly with strong cry- 
 ing and tears that if it was possible the cup might pass 
 from him, yet so inflexible is his justice, so untainted his 
 holiness, and so infinite his hatred of sin, that he struck at 
 it as it were through his own bowels, and made him in 
 whom his soul delighted, drink out the very last dreg of 
 the cup of sufferings due to it. When Israel saw the 
 Lord's great work in redeeming them from Egypt, and 
 destroying the Egyptians, it is said they " feared the Lord, 
 " and believed the Lord and his servant Moses," Exod. 
 xiv. 31. and upon that occasion they sang the song of 
 Moses, saying, " Who is like unto thee, O Jehovah, among 
 ** the gods ? who is like unto thee, glorious in holiness, 
 "fearful in praises, doing wonders?" ch. xv. II. That 
 divine work of mercy and judgment was so far from fill- 
 ing them with presumption and self-conh*dence, that it 
 struck them with a solemn awe of God's matchless great- 
 ness, power, and holiness ; and they acknowledged that he 
 ought to be worshipped and praised with fear and reve- 
 rence. But what was that typical redemption, and the 
 display of divine power, justice and holiness on Pharaoh 
 and his host, to the redemption of Jesus Christ, and the 
 display of divine power, justice, and holiness, given in his 
 death ? In the former he punished his rebellious and au- 
 dacioas enemies; in the latter his own immaculate and 
 well-beloved Son ! How much more then ought this to 
 impress our minds with reverence and godly fear? Ac- 
 
No. V. APPENDIX. 277 
 
 cordingly the redeemed company apply the song of Moses 
 to the great salvation, and the awful display of the divine 
 character manifested therein, both in the way of mercy and 
 judgment, Rev. xv. 3, 4. *' Great and marvellous are 
 " thy works, Lord God Almighty; just and true are thy 
 " ways, thou King of saints. Who shall not fear thee, 
 *' O Lord, and glorify thy name ? for thou only art holy." 
 When Isaiah got a view of the glory of the Lord, he was 
 imable to abide his immediate presence on account of his 
 unworthiness ; even the seraphim covered their faces with 
 their wings with the profoundest reverence, as unworthy 
 to behold him, and cried one to another, " Holy, holy, 
 holy is the Lord of hosts; the whole earth is full of his 
 ** glory," Isa. vi. 1 — 8. This was only a prophetic vision 
 of the glory of the Lord which was afterwards to be 
 clearly manifested in the face of Christ, who is the bright- 
 ness of his glory, and the express image of his person. 
 If this visible emblematical glory of the Lord struck the 
 holy man of God with such profound awe, reverence, and 
 godly fear, how much more ought not the truth and spirit 
 of it to have this effect, which now shines clearly in the 
 gospel, and is the glory that excelleth? 
 
 True, indeed, the gospel also holds forth in the strong- 
 est light the glory of the divine mercy and grace towards 
 the guilty children of men ; and this, as has been already 
 shown, delivers all who believe it from that spirit of bond- 
 age and slavish fear which so much prevailed under the 
 former dispensation, and gives them a holy filial confi- 
 dence before him. But this is so fiir from expelling reve- 
 rence and godly fear, that it affords the strongest motives 
 to it. Many, indeed, have handled the doctrines of grace 
 in such an unhappy manner as to exclude, in a great 
 measure, this reverence and godly fear. They have taken 
 such a partial view of the divine character, as being all 
 love, tenderness, and indulgence, as in a great measure to 
 have lost sight of the awful majesty, holiness, and justice 
 of his oracc; and so represent the Divine Majesty rather 
 
278 APPENDIX. No. V. 
 
 as a weak, indulgent, fond, and doating parent, than as the 
 just God and the Saviour. Self-love and self-indulgence 
 are ever apt to make men form such ideas of God as are 
 most suited to their own inclinations ; and though they 
 may not proceed so far as to imagine he is altogether such 
 an one as themselves; yet they cannot help thinking that 
 he respects their persons — that their sins are not so dis- 
 pleasing to him as the sins of the wicked — and that at any 
 rate he is engaged never to punish them. Such views of 
 grace, if followed out their full length, and held consis- 
 tently, will in a great measure expel that reverence and 
 godly fear enjoined in the text ; but the scriptural view of 
 the grace of God \\i\\ have a very opposite effect : for the 
 apostle represents it as the great motive to reverence and 
 godly fear. Does the gospel hold forth the grace of God's 
 condescension in having spoken to us by his Son, by 
 whom he made the worlds, and whom he hath appointed 
 heir of all things ? Heb. i. 2, 3. then he expects we should 
 reverence his Son, and give the most earnest heed to the 
 things which we have heard, lest at any time we should 
 let them slip, and so incur a more dreadful punishment 
 than the despisers of the word spoken by angels, chap, i. 
 1^ — 4. Did he deliver him up to the death for us, that he 
 might in a consistency with his holiness forgive us our 
 sins, and be just in justifying the ungodly? and does not 
 the Psalmist tell us, that there is forgiveness with him 
 for this very end, that he may be feared 9 Psal. cxxx. 4. 
 The same thing is affirmed by Solomon, 1 Kings viii. 39, 
 40. The redeemed know that their sins are forgiven them, 
 but at the same time they also well know, that this for- 
 giveness flows to them in the channel of the blood and 
 w ounds of the Son of God's love ! This must necessarily 
 give them the deepest impressions of the evil nature 
 of sin, and of the divine indignation against it; and must 
 lead them to think that if these things were done in the 
 green tree, what shall be done in the dry ! The gospel 
 display of God's mercy and grace is guarded with the 
 
No. V. APPENDIX, 279 
 
 most awful manifestation of his justice, holiness, and infi' 
 nite opposition to sin ; so that we cannot be relieved by 
 the one without beino- struck with the other. We cannot 
 receive the sense of divine forgiveness into a fearless, 
 irreverent, stout and unbroken heart. Indeed such can 
 have no proper relish for the blessedness of so divine a 
 benefit, however they may speculate about and boast of 
 their being justified. And though the Lord justifies no 
 man on account of his humility and contrition, yet it is 
 only such that he promises to comfort, Isa. Ivii. 15. ** Thus 
 ** saith the high and lofty One, that inhabiteth eternity, 
 *' whose name is Holy ; I dwell in the high and holy 
 " place ; with him also that is of a humble and contrite 
 *' spirit, to revive the spirit of the humble, and to revive 
 '' the heart of the contrite ones." Agreeably to this it is 
 said, Psal. xxxiv. 18. *' Th« Lord is nigh unto them 
 " that are of a broken heart; and saveth such as be of a 
 *' contrite spirit." And Psal. cxxxviii. ** Though the Lord 
 *' be high) yet hath he respect unto the lowly : bufc.the 
 " proud he knoweth afar off." See also Jam. iv. 6. The 
 gospel gives us the fullest display of the divine goodness, 
 and it is promised that when this goodness should be ma- 
 nifested in the coming of the Messiah, and in the bless- 
 ings of his kingdom, " the children of Israel shall return, 
 ** and seek the Lord their God, and shall fear the Lord 
 *' and his goodness in the latter days." Hos. iii. 5. Not 
 only his infinite greatness, justice and holiness, but his 
 goodness affords us the strongest motive for reverence 
 and godly fear ; from this arises the deepest sense of our 
 obligation to love and gratitude, and consequently of the 
 guilt of sin and evil of rebellion. But this is not all. As 
 the greatness of his goodness must necessarily aggravate 
 the guilt of rebellion, so must it in proportion heighten 
 its punishment. Injured and despised love and goodness 
 will at last break forth in the fury of jealousy, and in the 
 consuming fire of indignation to devour the adversary, 
 Heb. X. 26 — 32. This the Scripture every where holds 
 
280 APPENDIX. No. V. 
 
 forth, and particularly the text, which exhorts us to hold 
 fast grace that we may serve God acceptably with reve- 
 rence and godly fear, from this consideration, that our God 
 is a consuming fire. The Lord does not leave our com- 
 pliance with the gospel merely to the generosity and gra- 
 titude of the human heart ; for however noble these prin- 
 ciples are, yet the hearts even of believers themselves are 
 not always under their vigorous influence. In short the 
 human heart is not so generous and grateful in this im- 
 perfect state as many imagine, and he must be a stranger 
 to his own heart that does not feel this. We need there- 
 fore to have our fears as well as hopes stimulated, and the 
 grace of the gospel affords sufticient motives for both. 
 An apprehension of danger and due concern for our own 
 safety is therefore one ingredient in godly fear. 
 
 2. The gospel not only gives us the clearest view of 
 the divine character, but also of our own. It opens up 
 our meanness and lowness as creatures, and our guilt and 
 pollution as sinners in the strongest point of view. It 
 shows us that we are altogether hopeless and helpless in 
 ourselves, dead in trespasses and sins, and unable to do 
 any thing to please God, and that all our righteousnesses 
 are as filthy and abominable rags in the sight of a holy 
 God. The whole plan of divine grace shows this, which 
 is all calculated to abase the creature and exalt God, Isa. 
 ii. 10 — 18. to empty us of pride and self-righteousness, and 
 to lead lis to glory only in the Lord, 1 Coi;. i. 27 — 31. 
 This humility and self-abasement is another great ingre- 
 dient in reverence and godly fear. And therefore we 
 must hold the grace of the gospel whereby we may be 
 delivered from pride and self-righteousness in God's ser- 
 vice. The parable of the Pharisee and the Publican 
 shows the difference of a presumptuous self-righteous 
 service, and the service recommended in the text, Luke 
 xviii. 10 — L5. Rev. iii. 17. Though the subjects of 
 Christ's kingdom have access to God with freedom and 
 confidence, yet they arc exhorted to«erve God with fear 
 
No. V. APPENDIX. 281 
 
 and rejoice with trembling, Psalm, ii. 11. Justice and 
 jiido-ment are the establishment of his throne, mercy and 
 truth go before his face ; so that while his people rejoice 
 in his name all the day, they also see that he is greatly to 
 be feared in the assembly of the saints, and to be had in re- 
 verence of them that are about him, Psal.lxxxix. 7, 14, 16. 
 3. The grace of the gospel teaches us that none can 
 approach unto a holy God, stand before him, or have ac- 
 ceptance with him, in any of our services but through a 
 mediator and the blood of sprinkling thatspeaketh better 
 ihino's than that of Abel. 
 
INDEX 
 
 TO THE 
 
 TEXTS OF SCRIPTURE, 
 
 Chiefly from the Old Testamenty 
 
 OCCASIONALLY ILLUSTRATED IN THE TWO VOLUMES. 
 
 Genesis. 
 
 Chap. Ver. Vol. Page 
 
 i. l,2,3,&c. 1 39 
 
 II 142 
 
 ii. 2, 3 1 130 
 
 iii. 1— (5 1 78 
 
 iii. 15 II 170 
 
 iv. 3, &c II 144 
 
 V. 24 II.. 145, 146 
 
 vii. 12—18... II 149 
 
 viii. 20,21.. .. II 39 
 
 ix. 8—12 II 39 
 
 xii. 1—4.. .. II 151 
 
 xii. 3 1 214 
 
 xiv. 18—21... 1 236 
 
 XV. 6 1... 200, 213 
 
 XV. 9— 19. .. I... 260, 279 
 
 xvii. 2—9 1 279 
 
 xvii. 7, 8 I.. 217, 246 
 
 xvii. 15— 22. .. II 153 
 
 xviii. 22— 33. .. II 216 
 
 xxii. 2 II 160 
 
 xxii. 16, 17. .. 1 212 
 
 xxii. 18 1 66 
 
 II 170 
 
 Chap. Ver. Vol. Page 
 
 XXV. 23 II 161 
 
 XXV. 29 II 191 
 
 xlvii. 31 II 162 
 
 xlviii. passim. . . II. .... . 162 
 
 1. 24,25 II 162 
 
 Exodus. 
 
 ii. 2, 3 II 163 
 
 ii. 14,15 II 164 
 
 iv. 22 II 200 
 
 X. 28, 29 II 164 
 
 xiv. 11, 12 II 165 
 
 xvL 33, 34 II 14 
 
 xix.5, 6 1 294 
 
 II 36 
 
 xix. 13—19. II. 193, 195,204 
 
 XX. 2—6 .... L 288 
 
 XX. 19 II 195 
 
 xxii. 29 II 192 
 
 xxiv. 3—9 1 260 
 
 11.39,42,195 
 
 XXV. 31- 39. II. 11, 12, 16, 17 
 
 xxvi. 31—37 ..II 13 
 
 xxvii.20— 26 .. II 11 
 
284 
 
 Chap. Ver; Vol. 
 
 xxviii. 41 II.. , 
 
 xxxi. 18 I.. . 
 
 xxxii. 7, 8 I.. . 
 
 xxxiv. 1 I.. . 
 
 xxxvii. 1, 2 II.. . 
 
 xl. 12—17.. I... 
 
 xl. 34 II... 
 
 Leviticus. 
 
 iii. 16 II..., 
 
 iv. passim . 
 V. 5—17 . 
 . viii. 22—25 . 
 xvi. 13—15 
 
 INDEX OF TEXTS, 
 
 Page 
 255 
 291 
 289 
 292 
 14 
 252 
 251 
 
 22 
 81 
 82 
 255 
 276 
 13 
 224 
 
 II.... 
 
 II.... 
 
 II.... 
 
 I.... 
 
 II.... 
 
 xvi. 27 II.... 
 
 xvi. passim. . . II. 18, &c. 26, 
 44, 48, 73, 74, 97 
 
 xxi. 17—24 .. 1 252 
 
 II 22 
 
 xxii. 19—26. . . II 28, 29 
 
 xxiv. 3, 9. ...< II 12 
 
 xxiv. 14—17 . . II 107 
 
 Numbers. 
 
 ii. 7, 8 1 90 
 
 iv. 3 1 240 
 
 viii. 24, 25. . . . 1 240 
 
 xii. 7 1 94 
 
 xiv, passim I. 106,113,114 
 XV. 30, 31 . . II. 19, 104, 107 
 
 xvii. 2— 11 .... II. 
 
 xix. passim. . . II. 
 
 XXV. 12, 13. . . I. 
 XXXV. 11, 12. . . I. 
 
 Deuteronomy. 
 . i. 20, 21... I 
 
 15 
 
 28 
 
 258 
 
 223 
 
 128 
 
 Chap. Ver. Vol. Page 
 
 iv. 33, 36... II J94 
 
 V. 27— 30... 1 291 
 
 V. 28—32... II 195 
 
 ix. 9—15 II 15 
 
 xiii. 6 — 12 II > 107 
 
 xvii. 2— 7 II. 107, 108 
 
 xviii. 16 II 200 
 
 xxviii. 1—15 1 279 
 
 xxix. 18 II 190 
 
 xxx. 6 1 292 
 
 xxxi. 26 II 14 
 
 xxxii. 8 II..»».. 252 
 
 xxxii. 35 II 113 
 
 xxxii. 36. II 114 
 
 JOHSHUA. 
 
 I. O. ....... IJ...... JiJiK) 
 
 ii.9— 12 II 165 
 
 vi. 20, 25.... II.. 165,166 
 
 Judges. 
 iv, &c II 166 
 
 II Samuel. 
 vii. 14 I. . 
 
 vii. 11—17. . . II. 
 xxiii. 5 II. 
 
 I Kings. 
 viii. 27 II. 
 
 I Chronicles. 
 
 xvii. 10 — 15... II.... 
 xxii. 6— 11 ... II.... 
 
 xxviii. 5 — 8 II.... 
 
 8, 30 
 . 241 
 . 243 
 
 II Chronicles. 
 vii. 17,18 ... II.... 
 
 24 
 
 421 
 242 
 
 242 
 
 242 
 
OCCASIONALLY ILLUSTRATED. 
 
 Chap. "Ver. Vol. 
 
 Ezra. 
 ii. 62,63 I... 
 
 Nehemiah. 
 vii. 63— 65... I.. 
 
 Job. 
 
 T. 6, 7 . . . 
 xix. 25— 2&. 
 
 II. 
 II. 
 
 Psalms. 
 
 ii.7 I.. 
 
 ii. 10 I... 
 
 viii. passim ... I.. , 
 xvi. 9—11 .... II.., 
 xviii. 2 ...... . I.. 
 
 xxi. 3— 7 I.. 
 
 xxii. 1 I.. 
 
 xxii. 22 I. . 
 
 xl. 6—8 II. 
 
 xlv. 6, 7 I.. 
 
 1.5 I.. 
 
 II.. 
 
 II.. 
 
 IL. 
 
 I.. 
 
 II.. 
 
 Ixxiii 
 
 JXXXt J- • •••••• • 
 
 Ixxxix. 36, 37 
 
 Ixxxix. 7 — 16 . . . 
 
 Pase 
 
 240 
 
 240 
 
 258 
 271 
 
 26, 161 
 . . . 10 
 
 .. 58 
 ,.. 184 
 . .. 73 
 ... 37 
 . .. 165 
 
 72, 168 
 
 76, 84 
 
 ... 34 
 
 260 
 39 
 
 263 
 16 
 35 
 
 283 
 
 xcv. passim. A. 97 — 118,131 
 
 xcvii. 7 I 
 
 II. 
 
 xcix. 1 II. 
 
 cii. 25— 27 .. I. 
 
 civ. 4 I. 
 
 cvi. 40 I, 
 
 ex. 1 I 
 
 ex. 2 II 
 
 C/At *T • • • • • • 
 
 Chap. 
 
 285 
 Page 
 
 . 283 
 vi. 1 — 6 1 17,18 
 
 Ver. Vol. 
 
 Isaiah. 
 ii. 10—18. .. II.. 
 
 vii. 14 I. 
 
 viii. 18 I. 
 
 ix. 7 !• 
 
 II. 
 
 xxviii. 19 II. 
 
 XXXV. 3 II. 
 
 31 
 
 249 
 
 16 
 
 38 
 
 33 
 
 291 
 
 42 
 
 198 
 
 I.. 161,171 
 II 251 
 
 xl. ^ . . . . . 
 
 WW. passitn. 
 
 liv. 13 
 
 Ivii. 14 
 
 Ivii. 15 ... 
 Ixvi. 1. .. . 
 
 .. 7^ 
 .. 75 
 
 35, 193 
 .. 242 
 . . 198 
 ,.. 186 
 ... 230 
 ..57,78 
 . . . 29a 
 ... 187 
 
 II 281 
 
 II 24 
 
 II. 
 
 II. 
 
 I. 
 
 II. 
 
 Jeremiah. 
 
 xxxi. 31—35. . . I. . .280, 303 
 
 xxxi- 34 II 90 
 
 xxxiv. 18 1 260 
 
 Lamentations. 
 iii. 39— 41... II 
 
 EZEKIEL. 
 
 i. 8— 15 II. 
 
 X. 1—22 II. 
 
 xxiv. 16 II. 
 
 xxxvi. 26, 27 . . . I. 
 
 265 
 
 15 
 
 15 
 
 230 
 
 292 
 
 Daniel. 
 
 ii. 44 1 57 
 
 iii. 17.. II 167 
 
 iv. 7, 8, &c.. H 37 
 
 vii. 26, 27... 1 57 
 
 Hosea. 
 
 iii. 5 II 283 
 
 Joel. 
 
 W. passim. . . II 103 
 
286 INDEX 
 
 Chap. Ver. Vol. Page 
 
 Habakkuk. 
 ii. 3,4...... II. 123—131 
 
 Haggai. 
 ii. 6, 7 II. . 204, &c. 
 
 Zechariah. 
 ix. 11 V II 39 
 
 Malachi. 
 i.8— 14.... II 29 
 
 Mark. 
 ix. 43— 49 .. II 115 
 
 Luke. 
 
 i.35 1 8 
 
 iv.18 1 87 
 
 xii. 4, 5,47, 48. II.. 115,116 
 
 John. 
 
 i.l 1 7 
 
 V. 22,23.... 1 33 
 
 X. 17, 18. .. 1 36 
 
 II 84,85 
 
 xiv. 31 II. . .84—86 
 
 xvii. 19 II Ill 
 
 Acts. 
 
 ii. 28, 33... 1 37 
 
 iK30, 37... II 245 
 
 xiii. 23, 24 . . . II 245 
 
 xiii. 32, 33 . . . 1 28 
 
 Romans. 
 
 i. 16, 17.... II 126 
 
 iv. 19—23.. . II 155 
 
 K Corinthians. 
 ix. 26,27.... II 130 
 
 OF TEXTS. 
 
 Chap. Ver. Vol. Page 
 
 XV. 25, 26. . . . II. . . 89, 246 
 xii. 12—27 .. II...... 217 
 
 II. Corinthians. 
 
 V.7. II 141 
 
 V.21 II Ill 
 
 Galatians. 
 
 iii, 11 II 127 
 
 iii. 23,24 II 172 
 
 iv. 1—3 IT 172 
 
 V. 9 II 191 
 
 Philippians. 
 ii. 7—9 I 10, 36 
 
 Colossians. 
 i. 16... 1.12, 13,19,38, 40 
 i.l9 1 11 
 
 I. Timothy. 
 vi. 9, 10 II 219 
 
 I. Peter. 
 
 i. 10, 11 II 172 
 
 iii. 21 II 150 
 
 II. Peter. 
 iii. 4, &c.. .. 1 41 
 
 James. 
 i. 13 II 159 
 
 Revelation. 
 
 i. 5 1 11 
 
 ii.26,27.... 1 27 
 
 xii, 5 1 27 
 
 xix. 10 II 240 
 
 xxi. 2—10 II 199 
 
287 
 
 GENERAL INDEX. 
 
 AARON, his call to be High Priest, Vol. I. Page 159,117. 
 
 — his consecration, I. 159. TI. 255. — was succeeded by 
 
 his sons, 1. 180. — did not intrude himself into the office, 
 
 ibid. 
 
 Aaronical Priesthood, not confirmed by an oath, I. 258. — ita 
 
 weakness arid imperfection, I. 267. 
 Abel, what his faith respected, II. 144.— -his blood cried for 
 
 vengeance, II. 202. 
 Abraham, the call of, II. IM.— God's promise to him, 152. 
 — oath to him, I. 212. his pilgrimage, 153. — his faith 
 illustrated, 154.— how tried of God, 159.— how he re- 
 ceived Isaac from the dead, 161. — how blessed of Mel- 
 chisedec, I. 237. — his spiritual seed, who, I. 74. — was 
 justified in uncircumcision, I. 210. — the blessing pro- 
 mised to him illustrated, 213.— an example of faith and 
 patience, 218. 
 Ability of Christ to succour liis people, whence ai^sing, 
 
 I. 146. — to save all that come unto him, I. 292. 
 Access to God, only through Christ's mediation, II. 264. 
 Adam, his originaldignity, not equal to that conferred on 
 
 Christ, I. 61. 
 Adoption, included in the promise of God to Abraham, Gen» 
 
 xiii. 3. I. 216. 
 Afflictions of Christians, their origin, II. 256.— their nature, 
 257. — their salutary use, 262. — consolations under, 264. 
 Agony of Christ in the garden, I. 163.— how accounted for^ 
 
 167. 
 Altar, Heb. xiii. 10. denotes the Sacrifice of Christ, II. 224. 
 Animal sacrifices, their insufficiency whence arising, II. 74, 
 
 — various ones enumerated, II. 81. — were o.ily shadows 
 
 of Christ's sacrifice, 75. 
 Anchor of the soul, why hope is so called, I. 225. 
 Angel of the Lord's presence, who, II. 249. 
 
288 
 
 GENERAL INDEX 
 
 Angels, their nature and dignity, I. 25. — their inferiority to 
 Christ, 26. — in whst sense ** Sons of God," 28.— com- 
 manded to worship Christ, 31. — in what sense, poinds, and 
 a flame of Jive, 34. — why termed " Christ's /e//oii;s,*' 38. 
 — are all the servants of Christ, 44. — the law delivered hy 
 them, 51. — were vested with authority under the law, 11. 
 247. — personated the Most High, 248. — were placed over 
 diflerent nations, 251. — an innumerable company, 200. 
 
 Apostacy, in what it consists, I. 194. — mistakes concerning it 
 ratified, 197.— the subject illustrated at large, II. J09. 
 
 Apostates, who are such, I. 195. — 11. 109. — their dreadful 
 state, II. 112. — and awful doom, I. 200. 
 
 Appearances of God under the law were shadowy, I. 17. — 
 enquiry concerning that of Christ under the law, II. 247. 
 — the popular notion questioned, <fec. 248. 
 
 Approach to God in wurship,* an encouragement to I. 264. 
 
 Apostle, a title given to Christ considered, I. 89. 
 
 Apostles, their qualifications for publishing the Gospel, I. 55. 
 
 Ark of Noah, a type of Christ, II. 150.— its dimensions 
 ascertained, ibid. 
 
 Ark of the covenant described, II. 14. 
 
 Ascension of Christ, I. 145, II. 51.— to officiate as our 
 High Priest, I. 264. 11. 53, 253. 
 
 Assembly, general, and church of the first-born, described, 
 II. 201. 
 
 Assurance of faith, what it respects, II. 96. 
 
 Assurance of faith and hope, distinguished, I. 206.— of hope, 
 how alone attained, I. 207. 
 
 Atonement for sin, effected by the death of Christ, I. 21. II. 
 263. — prefigured by the blood of animals under the law, 
 25. — how faith in it purifies the conscience, II. 29. 
 
 Author of salvation, in what sense Christ is the, I. 66. 
 
 BAPTISMS, the doctrine of, Heb. vi. 2. considered, I. 187. 
 
 Begmning of confidence, Heb. iii. 14. explained, L 111. 
 
 Behevers, exhorted against neglecting Christ^s salvation, I. 52. 
 — in what sense Christ's brethren, I. 70 — 82. — must consi- 
 der the Apostle and High Priest of their profession, 89. 
 ^-are Christ's house, 95.— their hope stated, 96. — cauti- 
 oned against unbelief, 108.— should exhort one another, 
 109.— their rest by faith, 129. — their ultimate prospects, 
 136. — must hold fast their profession, 146. — and II. 98. — 
 encouragements thereunto, 148.— and II, 99.— warned 
 against apostacy, 191.— and II. 104.— encouraged by ex- 
 ample, 208.— their New Covenant blessings, 291.— have 
 boldness to approach God in worship, II. 93.— must not 
 forsake the public worship of God, II. 101. but exiiort 
 
GENERAL INDEX. 
 
 289 
 
 one another, 102.— their need of patience, \'2'2. — must 
 Jive by faith, 12(5. — run the Christian race, 182. — culti- 
 vate peace and holiness, 188, &c. — mutual watchfulness, 
 189. — and exercise brotherly' love, 215. — hospitality, cS.c. 
 21G. — cautioned against impurity, 218. — and covetous- 
 ness, 219. 
 
 Blessing of God, upon the earth, explained, I. 199. — that pro- 
 mised to Abraham, how accomplished, 212 — 216. — the 
 extent of the promise, (all nations) explained, 217. 
 
 Blood, its continual use for purification under the law, II. 
 47—50. 
 
 Blood of Christ, its infinite value, contrasted with that of brute 
 animals, II. 25 — 29. — liow it gives believers Loldacss in 
 worship, 94. 
 
 Blood of the Covenant, explained, II. 40, 110, 230. 
 
 Blood of bulls and goats, its inefficiency to expiate sin, II. 74. 
 
 Blood of sprinkling, what intended by it, II. 202. 
 
 Birthright, under the law, was a sacred thing, II. 191, &c. — 
 Esau's profancness in selling it, 192. 
 
 Body of man, distinguished from his soul and spirit, I. 141. 
 
 Bodies, washed with pure water, what, TI. 97. 
 
 Boldness, of believers, opposed to tlie spirit of bondage and 
 fear, I. 148. and II. 92. 
 
 Brotherly love explained and inculcated, II. 215. 
 
 Burnt-oilcrings, legal, explained, II. 81. 
 
 Brethren, who those of Christ are, I. 71.— in what that rela- 
 tionship is founded, 73. 
 
 Brightness of glory explained, I. 15. 
 
 CAIN and Abel, their offerings compared, II. 144. 
 
 Call of Aaron, I. 217. 
 
 Abraham, I. 88. II. 151. 
 
 Calling, ellectual, explained, I. 88. and 11. ;';:5. 
 
 Camp, what meant by our going forth to Christ without the, 
 II. 225. 
 
 Canaan, a type of heaven, I. 107. 
 
 Candlestick in the tabernacle, II. 11. 
 
 Chastisements, the subject illustrated, II. 185. and 25G. 
 
 Cherubim of glory, remarked on, II. 15. 
 
 Christ, his Sonship explained, I. 7 — 9. 28. — his Lordship 
 illustrated, 10. — the Creator of the worlds, 13, 40. — 
 his original glory, 17. — the Upholder of all things, 19. 
 — made an atonement for sin, 20.— his exaltation, as Me- 
 diator, 22. — the glory and honour conferred on, 23. — the 
 Lord of angels, 26, 29. — worshipped by them, 32— ex- 
 pressly called Cod, 34. — his spotless charactei-, 35, 36. 
 — how anointed of God, 37. — addressed as Lord or 
 
290 GENERAL INDEX. 
 
 Jehovah, 39. — his eternlt}^ and immiitabiliiy, 42.— 
 addressed as David's Lord, 43. — the regard due to his 
 gospel, 51. — considered as the second Adam, 58. — and 
 the Son of man, 59. — in what sense made inferior to the 
 angels, 59. — his humiliation and sufferings rewarded with 
 glory, &c. 60 — 63. — all things put under him, 62. — what 
 meant by his dying for all, Heb. ii. 9. 64. — the Captain 
 of salvation, hov/, VyQ. — perfected through suffering, 67. — • 
 and brings many sons to glory, 68. — in what sense he 
 sanctified himself and his people, 70. II. 87, 90, 225.— 
 his condescension to his brethren, I. 71. — partook of flesh 
 and blood with them, 77. — his conquest of death and the 
 devil, 78. — took hold of the spiritual seed of Abraham, 
 80. — ^how he became a merciful and faithful High Priest, 
 ibid. — offered a propitiatory sacrifice for sin, 81. — was 
 qualified by his own trials for succouring his people, 
 82. — the Apostle of the Christian profession, 89. — his 
 authority in the church compared with that of Moses, I. 
 91, 94. — the builder of God's house, ibid. — his Deity 
 inferred from it, 93. — an omniscient Judge, 143. — his 
 priesthood illustrated, 145. — contrasted with the legal 
 high priest's, 159. — his consecration to office, 160. — qua- 
 lified by his sufferings to sympathize with his brethren, 
 162. — his dreadful sufferings described, 163. — his prayers 
 and supplications, 164. — his crying and tears, 165. — 
 whence his sufferings arose, 166. — his submission to his 
 Father's will, 167. — his prayer heard, 168. — how he learn- 
 ed obedience, 169. — and was perfected for his high oflice 
 in the church, 170. — the forerunner of his people, 226. — 
 his priesthood superior to Melchisedec's, 247. — sprang 
 out of Judah, 250. — made priest after the power of an 
 endless life, 253.— and by the oath of God, 257, and 268. 
 — considered as the surety of a better covenant, 259. — 
 unchangeableness of his priesthood, 262. — his ability to 
 save, considered, ibid. — his continual intercession, 263. — 
 his character and qualifications, 265. — how made higher 
 than the heavens, 266. — his elevation to his throne in the 
 heavens, 274. — his ministry as high priest, 278. — how of 
 good things to come, II. 23. — executes his oflice in heaven, 
 25. — whereinto he entered with his own blood, 26. — its 
 superior efficacy to that of animals, 29. — effects of his 
 death, 34. — entered within the vail, 52. — his continual 
 appearance in the presence of God, 53. — how he bare the 
 sins of many, 57. — his secowc? appearance contrasted with 
 \\\&Jirst, 58. — came to do his Father's will, 84. — by which 
 he abolished the legal sacrifices and established his own, 
 86. — his silting down on the right hand of God explained, 
 
GENERAL INDEX. 291 
 
 89. — how he perfected for ever the sanctified, 90. — and 
 consecrated a new and living way of access to God, 94. — 
 the great Prophet who now speaks to us from heaven, 203. 
 — how he sanctified the people with his own blood, 224, 
 — the ^reat Shepherd of the sheep, 230. 
 
 Christian race, what, and how to be run, 11.183. 
 
 Christians, their mutual duties enforced, II. 187. — how they 
 should pursue peace, 188. — and holiness, 189. — watching 
 over each other, 190.— must not be carried about with 
 strange doctrines, 223. 
 
 City of the living God, explained, II. 198. 
 
 Cloud of incense, II. 13. 
 
 ■ witnesses, Heb. x. 1. explained, II. 182. 
 
 Content!nent, motives to, II. 220. 
 
 Covenant of royalty with David, illustrated, 1. 30. 
 
 Comers thereunto, Heb. x. 1. explained, IT. 71, 96. 
 
 Commencement of Christ's priestly office, enquiry into, II. 253. 
 
 Confidence, the grounds of, shewn, I. 148. — must not be cast 
 away, II. 122. 
 
 Conscience, explained, II. 30. — what constitutes a good one, 31. 
 
 Covenant, remarks on the term, I. 259. and II. 35. — anciently 
 ratified by sacrifice, 260. and II. 40. 
 
 thejirst, why not faultless, 280. — its nature ascer- 
 tained, 284, &c. — how it waxed old and vanished away, 301. 
 the new and better, with whom made, 281, &c. — was 
 
 promised in the days of Jeremiah, 282. — why termed neiUy 
 ibid. — made with the elect of all nations, 283. — contrasted 
 with the covenant made at Sinai, 284, &c. and 304. — 
 character of its subjects, 286, 291. — their privileges and 
 the promises made to them, 291 — 300. — how ratified by 
 blood, II. 42. — why called everlasting, 231. 
 
 Covetousness, warnings against, II. 219. 
 
 Creation of the world, the work of Christ, I. 13.— how framed 
 by the word of God, II. 142. 
 
 DAVID, his prophecy of Christ's coming in the flesh, II. 76. 
 
 Dead works, the phrase explained, II. 30. 
 
 Death, how it keeps unbelievers in bondage through fear, I. 79. 
 
 is the sentence of God pronounced on Adam's first sin, 
 
 II. 56. 
 Death of Christ, defeated the schemes of the devil, I. 78. 
 Deceitfulness of sin, operates in the way of hardening the 
 
 heart, I. 110. 
 Devil, how conquered by Christ in his death, I. 78. 
 Difierence between the old and new covenants, I. 304. 
 Diligence enforced on Christians, what it respects, I. 207. 
 Disannulling of the commandment, explained, 1. 255. 
 Drawing back, what it imports, U. 130. 
 
292 GENERAL INDEX. 
 
 EGYPTIANS, their destruction in the Red Sea, II. 1G5. 
 Elders, ^vho intended by them in Heb. xi. 2. II. 142. 
 Election of God, how believers come to know their, II. 129. 
 Enoch, the apostle's testimony to his faith, II. 145. 
 Error of heart, illustrated in tlie case of the Israelites, I. 104. 
 Esau, remarks on his profaneness, II, 191. 
 Eternal judgment, a first principle of Christianity, I. 190. 
 Eternal redemption, how obtained for sinners, II. 26. 
 Evidences of election, what are really such, I. 203, — use be- 
 lievers may make of them, 205. 
 Eternal Spirit, how Christ offered himself through the, 11.29, 
 Exhortation, mutual, the duty of brethren, 1. 109. and II, 102, 
 Express image, explained, I, 16. 
 
 FAITH, of the Israelites, described, 1. 129, 
 
 Faith defined, and shewn to be inseparable from repentance, 
 I. 186. — full assurance of, wherein it consists, II. 96. — in 
 what sense the substance of things hoped for, 139, — and 
 evidence of things not seen, 140. — ^its nature illustrated, 
 142. — essential to acceptable worship, 146. 
 
 Fall away, what it is to, I. 193. 
 
 Fear, inculcated on believers, its nature and properties de- 
 scribed, I. 125. — mistakes respectingit pointed out, 1.126, 
 
 First-hegotten, or Jirst-boni, explained, I. 31. 
 
 First principles of the oracles of God, explained, 1. 173, 183. 
 
 Flying for refuge, what it imports, I. 224. 
 
 Fornication, cautions against, II. 191. 
 
 Foundation, Heb. vi. 1. explained, I. 184. 
 
 Forerunner, Christ considered as our, I. 226. 
 
 For ever, the term explained, (Heb. vii. 16.) I. 253- 
 
 GENTILES, their transgression of the moral law, II. 35. — re- 
 deemed from the curse of the law, 36. — how instructed by 
 the works of creation, II. 144. 
 
 General assembly, and church ofthe first-born, explained, II. 200. 
 
 Gideon's faith illustrated, II. 166. 
 
 Gilts of the Holy Spirit, accompanied the preaching of the 
 Apostles, I. 56. &c. 
 
 God, how he manifests himself in heaven, I. 22 — 25. — his 
 faithfulness to his promises, 202. and II. 99. — ratified his 
 promise by an oath, I. 222. — claims the exercise of ven- 
 geance, II. 112 — motives to his fear, 115. — the rewarder 
 of them that diligently seek him, 149. — the judge of all, 
 201.— is the God of peace, 229. 
 
 God's rest in Canaan, explained, I. 107. 
 
 Golden censer, described, II. 13. 
 
 Golden pot with manna, II. 14. 
 
GENERAL INDEX 
 
 293 
 
 Gospel, its superiority to the law, I. 52. 
 
 its first publishers how qualified, 55. 
 
 ^ their testimony confirmed by miracles, 56. 
 
 the tenor of its promises illustrated, 117.— how preach- 
 ed to ancient Israel, 128.— why called the " good word of 
 God," lleb. vi. 5. 129. 
 
 Grace, the term defined, II. 270.— what intended by holding 
 it, 272. its holy and sanctifying influence illustrated, 274. 
 
 Grace to help, explained, I. 150. 
 
 Grace, what it is to have the heart established in it, II. 223. 
 
 Grieved, when spoken of God, how to be understood, I. 104, 
 
 HARDNESS of heart, what implied in it, I. 100. 110. 
 
 to be guarded against, I. 112. 
 
 Heir of all things, explained, I. 9. 
 
 conferred on Christ, 10. 
 
 Heir among men, what it implies, 10. 
 
 , in scripture, what, ibid. 
 
 Heart, a true one, described, II. 96.— sprinkled from an evil 
 
 conscience, 97. 
 Heathens, what some call their creed, II. 147. 
 Heaven and earth, how said to be perishable, I. 41. 
 Heavenly things, why necessary to be purified, II. 51. 
 Heavenly gift, what, 1. 192. 
 Heavenly rest, typified by Canaan, 1. 132.— believers exhorted 
 
 to labour to enter into it, I. 134. 
 Heavenly inheritance, included in God's promise to Abraham, 
 
 I- 217, 
 
 Hebrews, reproved for misimproving their privdeges, I. 173. 
 —how encouraged to perseverance in their profession, II. 
 119. exhorted to remember their leaders, 22 J . 
 
 Hope of behevers, its object and ground, 1. 96.— must be main- 
 tained to the end, 97. and II. 99. 
 
 High Priests under the law, were types of Christ, I. 56.— their 
 official duties, 157.— were subject to infirmities, 158.— 
 their entrance annually into the most holy place, II. 18.— 
 their ministry contrasted with that of Christ's, II. 54. 
 
 Holy of holies, why so named, II. 13.— entrance of the High 
 Priest into, 18, 20.— how believers have boldness to enter 
 into it, II. 92. 
 
 Holy Ghost, what to be made a partaker of, I, 192. 
 
 Holy Spirit, his influence on Christians, compared to rain on 
 the earth I. 201.— his witness to the perfection ot Christ s 
 sacrifice, n. 90.-is the Spirit of grace, 112.— how apos- 
 tacy does despite to him, 113.— his agency and operation 
 described, 232. 
 
 Hospitality, the duty of, enforcetl, II. 216. 
 
294 GENERAL INDEX. 
 
 House of God, under tbe gospel, is of a spiritual and heavenly 
 nature, I. 96. — Christ the great High Priest over it, II. 21. 
 
 IGNORANCE, distinguished from presumption, I. 158. 
 Isaac, remarks on the divine command concerning him, II. 
 
 159. — how he blessed .lacob and Esau, 161. 
 Israel, in the wilderness, instances of their provoking and 
 
 tempting God, I. 101, 112. — their unbelief a warning to 
 
 Christians, I. 136. 
 Illumination, or once enlightened, remarks on, I. 101. 
 Imperfection of the Old Testament saints, illustrated, II. 171. 
 
 — their connection with New Testament believers, 173. 
 Intercession of Christ, illustrated, I. 263. 
 
 JACOB, how he in faith blessed the sons of Joseph, &c. II. 162. 
 Jericho, remarks on the falling of its walls, II. 165. 
 Jephtha, his faith and vow, II. 166, 
 Jesus, the believer's pattern in running the Christian race, II. 
 
 184. — the mediator of the new covenant, 202. 
 Jerusalem the heavenly, remarks on, II, 198. 
 Joshua, why called Jesus, 1. 132. 
 Joseph, his faith illustrated, II. 162. 
 Judgment, why called eternal, I. 190. — will assuredly succeed 
 
 death, II. 57. — remarks on Christ's appearance to, 58. 
 Just shall live by faith, explained. II. 126. 
 Justifying faith, in what it consists, II. 142. 
 
 LAW and Gospel, their respective publishers compared, I. 54. 
 
 Law given to Israel, remarks on, I. 284. and II. 107. 
 
 Law of Moses, its typical and shadowy nature, II. 70. — its pe- 
 nal sanctions, 107. 
 
 Laying on of hands, remarks on the, 1. 188. 
 
 Legal sacrifices, their inefficiency demonstrated, II. 70. 
 
 Levi, how he paid tythes in Abraham, I. 245. 
 
 Levitical priesthood, its imperfection shown, I. 249. — a tempo- 
 rary institution, 251. — how made by the law of a carnal 
 commandment, 252. — its weakness and unprofitableness, 
 whence arising, 255. — established without an oath, 258. 
 
 Levitical Priests, were mortal men, I. 261. 
 
 Lordship of Christ, implies his essential Deity, 1. 11. 
 
 MAJESTY on high, import of the words, I. 22. 
 
 Marriage, its honourable nature defended, II. 218. 
 
 Melchisedec, his history, I. 236. — how he blessed Abraham, 
 237. — his name and titles explained, 238. — how mistaken by 
 some for the Son of God, ibid,— a. more perfect type of 
 C'hrist than Aaron was, 239, — not a priest by descent or 
 
GENERAL INDEX. 295 
 
 pedigree, 2^0. — excellency of his priesthood, 241. — re- 
 ceived tythes of Abraham, 242. — distinguished from the 
 Levitical priests, 243. — he and Christ compared, 252. 
 
 Macknight, Dr. quoted, I. 68, 141. and II. 56. 
 
 Meats and drinks, Heb. ix. 10. explained, II, 22. 
 
 Mediator of the new covenant, Christ considered as the, I. 
 260, 279. 
 
 Mercy and grace, explained, I. 148. 
 
 Messiah, termed by the Jews, *' He who is coming," II. 124. 
 
 Milk, opposed to strong meat, explained, I. 174. 
 
 Ministering to the saints, illustrated, I. 203. 
 
 Moral law, how transgressed by the Gentiles, II* 35. 
 
 Mortal, men became so by Adam's sin, IL 57. 
 
 Moses, his faithfulness in the Jewish church, I. 90. — his man- 
 ner of ratifying the first covenant, II. 42. — his faith 
 illustrated, 163. — his fear and trembling at the giving of 
 the law, 196. 
 Moses and Christ, their stations in the church, contrasted, I. 94, 
 
 Mount that might be touched, II. 192. 
 
 Mount Sion contrasted with Sinai, II. 197. 
 
 NOAH, his faith illustrated, II. 149. — his ark a type of 
 
 Christ, 150. 
 Novatians, how they understood Heb. vi. 6. I. 196. 
 
 OATH of God, Ps. xcv. 11. illustrated, 1.136, 131.— remarks 
 on, 257. 
 
 • to Abraham, illustrated, I. 211. 
 
 Oaths, judicial, their lawfulness shewn, I. 220. 
 Old and New Covenants contrasted, I. 304. 
 Oracles of God, explained, I. 174. 
 
 PARTAKERS of Christ, who are, I. 110. 
 
 Pastors, how to be obeyed, and why, II. 227. 
 
 Patience, its nature and necessity, II. 122. 
 
 Patriarchs, their example enforced, I. 229. — in wliat sense they 
 
 inherited the promises, 210. — and died in faith, II. 155. 
 
 — how not made perfect, 171. 
 Peace-offerings, under the law, what, II. 82. 
 Perfection, its meaning in Heb. vii. ascertained, I. 247. 
 Perseverance of the saints, the doctrine defended, I. 197, and 
 
 II. 128.— guarded, 198. 
 Pilgrimage of the patriarchs, illustrated, II. 156 — 158. 
 Powers of the world to come, what, I. 193. 
 Priesthood of Christ, its excellency, I. 145. 
 Priests, ordinary, their stated service, II. 17, 87. — ministered 
 
 standing, 87. 
 
296 GENERAL INDEX. 
 
 Promise of God to old Israel, not absolute or unconditional, 
 
 I. 115. — applied to the gospel state of things, 116. — that 
 to Abraham illustrated, 211. 
 
 Promises, in what sense not received by the patriarchs, II. 
 
 156, 170. 
 Prophecy, the double sense of, illustrated and defended, II. 237. 
 Provocation in the wilderness, the subject illustrated, I. 112. 
 
 RAHAB, her faith illustrated, II. 165. — remarks on her 
 
 history, 166. 
 Redemption, eternal, how obtained, II. 27. 
 Redemption of the transgressors, &c. Heb. x. 15. explained, 
 
 II. 32. 
 
 Red Sea, remarks on the passage of, II. 165. 
 
 Redemption of sinners, by the death of Christ, a work worthy 
 
 of God, I. 68. 
 Reformation, the time of, explained, II. 22. 
 Remembrance again of sins, explained, II. 73, 91. 
 Renew again to repentance, what, and why impossible to 
 
 apostates, I. 195. 
 Repentance from dead works, what, I. 185. 
 Repentance and faith, inseparable, I. 186. 
 Rest of God, in Canaan, explained, I. 130 — 134. 
 Rest, the heavenly, in what it consists, I. 135. — how to be 
 
 attained, 136. 
 Resurrection of the dead, an important doctrine, I. 189. 
 Root of bitterness, Heb. xii. 15. explained, II. 190. 
 
 SACRIFICE of Christ, its continual efficacy, II. 54. 
 Sacrifices, legal, their repetition proved their inefficacy to put 
 
 away sin, II. 75. — why God had no delight in them, 79. 
 Sacrifice of the Popish Mass, how it subverts the sacrifice of 
 
 Christ, II. 92. 
 Sacrifice of praise, explained, II. 226. 
 Saints, Old Testament ones, their imperfection explained, 11. 
 
 171. 
 Salvation, its greatness and the danger of neglecting it, I. 52. 
 
 — contrasted with the word of the law, 54. 
 Sanctify, import of the term in this epistle, I. 70, and II. 86. 
 Sanctuary, worldly, why so termed, II. 10, 12. 
 Sarah, her faith illustrated, II. 153. 
 Sceptre of righteousness, explained, I. 35. 
 Seed, promised to Abraham, explained, I. 214. 
 Shaking of the earth and heavens, explained, II. 204—207. 
 Shew-bread, remarks on, II. 12. 
 
 Sinai-Covenant, the subject illustrated, I. 284. — not the Co- 
 venant of Grace, 285.— was only a type of the New 
 Covenant, 287. 
 
GENERAL INDEX. 297 
 
 ^in, the unpardonable one described, II. 110. 
 
 Sinning wilfully, explained, II. 104. 
 
 Sin-oil'erings, under the law, explained, II. 81. 
 
 Son of God, import of that title, I. 7. — the Lord or Heir of 
 all tilings, 10. — in what sense the brightness of Glory, 
 15. — Jesus demonstrated to be the, by his resurrection, 29. 
 
 Sonship of Christ, what it includes, I. 8. — mistakes concern- 
 ing, 9. 
 
 Soul and Spirit, in jnan, how distinguishable, I. 141, 
 
 Sovereignty of God, displayed in election and redemption, 1.69. 
 
 Strong meat, what the apostle intends by it, I. 174 — 176. 
 
 Substance and evidence, (Heb.xi.l.) critical remarks on, II. 140. 
 
 Sufferings of Christ, made satisfaction for sin, I. 69. 
 
 Surety of a better covenant, enquiry into its meaning, I. 259. 
 — equivalent to a JVIediator, 260. 
 
 Sympathy with the afflicted, enforced, II. 217. 
 
 TASTE of death, explained, I. 63.— -in what sense by the 
 grace of God, 64. 
 
 Tabernacle, of old, remarks on, II. 11. -r-its figurative mean- 
 ing, 20. ^^ 
 
 Table, in the Tabernacle, described, II. 11. 
 
 Tables of the covenant, II. 15 
 
 Tempt God, what it implies, I. 103. 
 
 Testament, see Covenant. 
 
 Testament and Testator, remarked on, II. 38 — 40. 
 
 The living God, what opposed to, I. 109. 
 
 Throne of God, in heaven, how typified of old, I. 23. 
 
 To- day, Heb. iii. 7. and iv. 7. explained, I. 99, 131.' 
 
 Trespass-offerings, under the law, explained, II. 82. 
 
 Trumpet, the sound of, at the giving of the law, II, 193. 
 
 UNBELIEF^ evil heart of, described, I. 108. 
 
 ■ — — exemplified in the case of the Israelites, 114, 
 
 137.— the besetting sin, II. 183. 
 
 VOICE of God, Ps.xcv. 7. explained, 1.98. 
 Voice of words, Heb. xii. 19. what, II. 194. 
 Volume of the book, Heb.x. 7- remarks on, II. 83. 
 
 WORD of God, in. what sense quick and powerful, I. 138. — 
 
 why compared to a sword, 140 — 143. — how discerns the 
 
 thoughts of the heart, 142. 
 Work of faith and labour of love, e^lplained, I. 202. 
 World to come, its import, Heb. ii. 5. ascertained, I. 57. 
 ■ what implied in its not being subject to angels, 
 
 58 and II. 246. 
 Worlds, import of the term in Heb. i. 2. ascertained, I. 12, 
 
 and in chap. xi. 3. II. 142. 
 
INDEX 
 
 OF 
 
 GREEK TERMS AND PHRASES 
 
 OCCASIONALLY ILLUSTRATED. 
 
 'noXuixBpcos i 
 aicovocs • • 
 
 Chap. Verse. Vol. Page. 
 
 . .i. 1 i. 5. 
 
 i. 1 i. 12; . 142. 
 
 aTra-vyocofAcc rins ooz,y)s • #1. o • • •!. J 4, 
 
 i. 3 i. 16. 
 
 i. 3 i. 19. 
 
 xa9a§tff/xof. •••••••••!. 3. ••••••• .i. 20. 
 
 sv t/vJ/y)Xoir ••••••••••!. 3. ••••>•••!. 22. 
 
 oirqcoroloMS •••••••• i. 5. •••••••,{. 31. 
 
 i. 6 i. 32. 
 
 TS^oaxvvBiv • • 
 
 /x67ox«f i- 9 i. 37. 
 
 ita^acppvuiAzv ••••••••{!. l.*««t»««*i. 50. 
 
 nxpa.Qccais • • • • ii. 2. •••••••• i. 52. 
 
 auv£7ri[jioi^v^iivlof . • • • .ii. 4.. ••••«• .i. 55. 
 
 fxs^isfxois ••••••••••!!. 4.* •••••• .i. 56. 
 
 9] oix»piEV7) ••••••••. ii. 5.. •••••• •!. 57. 
 
 C^ax^^ 7{ • . . . ii. 7 i. 59. 
 
 a^Xnyov • • • .ii. 10; xii. 2.. .i. 66; ii. 184. 
 
 TEKEiuaai •••••••.. .ii. 10 •••«{. 67. 
 
 ayja^stv ii. Il,&x.29...i. 71; ii. HI. 
 
 xsxoiveovnxE ••••.»• .ii. 14 • « ti. 77. 
 
 BVikalxQacvelxi . • ii. 17. • • i. 80. 
 
 coipsiXs .ii. 17 1. 80. 
 
 ^vmlos •• ii. 18 ,..i. 82. 
 
 n^ir^laci ii. 3.. i. 91. 
 
 xcoXa. •••••••••••• iii. 17 • . . i. 1 14. 
 
 svotyys'ki^ca iv. 2 i. 128. 
 
 sciQQ({liGyLos iv, 9 i. 132. 
 
 ?wv.,. iv. 12 i. 139. 
 
 x^flixos iv. 12 i. 142. 
 
 o/xoXoyja , • . , , iv. 14 i. 146. 
 
 xa^ ofxiolrfloc^ • • iv, 15., , , i. 147, 
 
 9ra§§7j(j»aj • . . ,iv 16, &x. 35 . i. 148; ii. 122. 
 
INDEX OF GREEK WORDS AND PHRASES. 
 
 299 
 
 
 Chap. 
 
 .iv. 
 
 ► .V. 
 .V. 
 
 Verae. 
 
 16... 
 2.. 
 2.. 
 
 ^enasi!^ V. 7.. 
 
 %s st^XaCetas" . • • • "V. 7.» 
 
 10.. 
 
 11.. 
 
 12.. 
 1.. 
 1.. 
 5.. 
 
 Vol. 
 
 i. 
 
 ,1. 
 
 avo 
 
 frqoaacyo^suQsis • • • • < 
 
 foix^iac 
 
 jXETavoia • • 
 
 (XEWoylos ocicijws • • • • 
 sMi^yrii/.xioc, ^fva/xscyv 
 g!ra§a9re(7ovra$" • • • . • 
 
 ^(axovEiv ••.*•• 
 
 ,V. 
 iV. 
 .V. 
 
 vi. 
 
 vi, 
 
 .vi. 
 
 vi. 
 . . ..vi. 
 I • • .vi. 
 • • • .vi. 
 . • • .vi. 
 
 '7r\y)^o(poqia.v rns sK'TTi^q^ VI. 
 
 ra i^vy) ...••••••• • Vl. 
 
 rsXEicoais .•••..•• ...Vll. 
 /xETEtTj^nxEv ••.•••. . vii. 
 
 ayarelaXycBV » •.•••• .vii. 
 VE^Kjaolsqos ...••••.Vll. 
 a(pctJixoMiJi.Evos . • . • • •Vll. 
 ^ixQwn « • «vii. 
 
 3yy vos •*•*.••••• Vii. 
 
 ojiof •••••••.••• .Vll. 
 
 s(poi7:oc^ •••.•••«. .vii. 
 x£<pxXaiov ...... • .vill. 
 
 ruv uyicov ....... .VllI. 
 
 xocQisaroci, .••...• .viii. 
 y^qniMochaOsis • . . • • . viii. 
 vevopcoOsryjrat • viii. 
 
 avlois .......... .viii. 
 
 cvvIsXp(jm • .viii. 
 
 h'^u^ .viii. 
 
 acyiov KoafAiitov ...... .ix. 
 
 iXxsYiqiov ......... ix. 
 
 6 
 
 6 
 
 6 
 
 6 
 
 11 
 
 12 
 
 14 
 
 10...... 
 
 13 
 
 13 
 
 15 
 
 15 
 
 ,1. 
 .1. 
 »i. 
 .i. 
 
 • i. 
 
 • i. 
 .i. 
 .1. 
 .i. 
 .i. 
 
 • i. 
 .i. 
 
 Page. 
 
 148. 
 
 157. 
 
 158. 
 
 163. 
 
 167. 
 
 170. 
 
 172. 
 
 173. 
 
 182. 
 
 185. 
 
 193. 
 
 193. 
 
 193. 
 
 195. 
 
 196. 
 
 203. 
 
 206. 
 
 207. 
 
 215. 
 
 247. 
 
 250. 
 
 250. 
 
 251. 
 
 251. 
 
 22 i. 259, ii. 32, 38. 
 
 22., 
 26., 
 27. 
 
 1. 
 
 2., 
 
 3., 
 
 5. 
 
 6. 
 
 7. 
 
 8. 
 10. 
 
 1. 
 
 5. 
 
 260. 
 
 265. 
 
 267. 
 
 274. 
 
 275. 
 
 276. 
 
 278. 
 
 279. 
 
 2S0. 
 
 282. 
 
 291. 
 
 10. 
 
 16. 
 
300 INDEX OF GREEK WORDS AND PHRASES, 
 
 Chap. Verse. Vol. Pa^e. 
 
 ayvonixoLrcov • . . . . t .IX. /••••••« ,U^^ 19,. 
 
 Trapa^oXn . • tlXi "••••••« rll. 20^ 
 
 ^a7lli<7f^0lS ••••••* tlX. 10. •••!•• .11. 22> , 
 
 ^IXAlCOfMCtroC. axpKos , • • .IX. 10 ••••••• .11. 22.. 
 
 ^iaSe^otsvoy ix. 16 ii. 40. 
 
 s'TTi vEx^ois* . ■ • .ix. 17. •••••• .ii. 41. 
 
 EyxExaivif^t ••••••• .IX. 18. •••••« .ij. 42. 
 
 T« imo^ziyix>(x,rx • • • • . ix. 24 • • • . . • » , , 53.. 
 
 aTTsx'^ExofJt'Svoi^ , ix. 28* •••.,. .ii. 59. 
 
 axix ...••....••. .X. 1 ii. 70. 
 
 rsXstuaxi X. 1, 14 ii. 72, 90. 
 
 x£(px\is X. 7« ii. 83. 
 
 '7i:qoa(pxrov xxi ^coaxv • .X. 20. •••••• .ii. 94. 
 
 II^o(7£^Xi°p(,(X( ••••••• .x. 22i •••••• .ii. 96. 
 
 '7rXn^o(po^ix ••••••• .x. 22 • • .ii. 96. 
 
 XalxvoMfASV X. 24 • .ii. 100. 
 
 7:JxpxKx\siy ••••••• .x. 25. ••..•• .ii. 102. 
 
 a^srnaxs X. 28 , ,ii. 107. 
 
 xxJaTTxlnaxs X. 29 ii. 110. 
 
 x^ivM X. 30 ii. 114. 
 
 ^Exl^i^ofMBvoi X. 33 ii. 1 19, 
 
 (TUve7ro^'yj(ya,% i • .X. 34 ii. 120, 
 
 e§x°pcevof X. 37. .,..,. .ii, 124. 
 
 vTTosxaif xi. 1 ii. 139, 
 
 wi^*^ xi. 1 *..ii. 139. 
 
 sXsyxos xi. l....,...ii. 140. 
 
 xoclx^UOuL xi. 2; xiii. 21. ii. 142, 231 
 
 T^Xeiova. ..,, xi, 4,. »,.,.. ii. 144. 
 
 rxvlx vsvEx^cofxevs , • . .xi. 12. , ii, 154. 
 
 xa7rxoxf/.Evoi xi. 13., ii. 156. 
 
 ^«Wa xi. 14.» ii, 157. 
 
 27§oCXs\|/a/xev8 . . , • . .xi. 40 ii. 169. 
 
 sTTiaxoTTuylEs xii. 1. ...... ,ii, 189. 
 
 ^^egwv xii. 15 ii. 190. 
 
 (piXo^svix xiii. 2 ii. 216. 
 
 viysixsvoi xii. 8. ..... . ,ii. 221. 
 
 sJt^'^w .xiii, 8, • , , , . , ,ii. 222. 
 
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