Hebrews 10
DODDHebrews 10:1-15
The apostle returns from his digression to prove, that the legal ceremonies could not by any means purify the conscience; and from thence argues the insufficiency of the Mosaic law, and the necessity of looking beyond it. Heb. X. 1—15.
HEBREWS X. 1.
YOU see that it is the design of all this xiii. discourse, to raise your minds from the Heb. Mosaic law to the gospel; and it is an importx. 1 ant design, which the dearer you are to me, the more earnestly I must pursue. For the law having, as it were, only a shadow, or imperfect sketch, of future good things, and not the complete delineation, or the very image of the things [themselves,ᵃ] could by no means, even by those sacrifices of atonement which they always offer yearly,ᵇ and are the most solemn which belong to the whole Hebrew ritual, perfect those who come unto [them,] so as to remove the moral guilt of their offences, and bring them into a state of reconciliation with God, and to that settled peace of conscience, which results 2 from a sense of his favour. And indeed the very circumstance of their yearly repetition is a proof of this; for otherwise, that is, could they have made such a complete reconciliation,
HEBREWS X. 1. FOR the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually, make the comers thereunto perfect.
For then would they not have ceased
ᵃ Shadow and image: σκιαν, ιικενε.] Here is an allusion, I apprehend, to the different state of a painting, when the first sketch only is drawn, and when the piece is finished; or to the first sketch of a painting, when compared with what is yet more expressive than even the completest painting, an exact image I cannot be of opinion with Mr. Peirce, the ιικενε, image, here signifies the original from whence the delineation or draught is made. It is a very unusual sense of the word; nor can I think, Rom. i 23, sufficient to justify and support it. Besides, even under the gospel, we have not the
heavenly blessings themselves, but only a clearer representation or revelation of them. ᵇ Sacrifices which they always offer yearly.] The sacrifices, offered on the day of atonement, being by far the most solemn of any of the expiatory kind among the Jews, are mentioned here with the utmost propriety. And this interpretation seems to supersede the necessity of following Mr. Peirce’s translation, who would, by transposing the points, render it. The law having only a shadow of good things to come, yearly, can never with the same sacrifices, which they continually offer, make the comers thereunto perfect.
of bulls and goats could not take away sin :
they would have ceased to be offeredᶜ any more, at least by the same persons : because they who had performed that service, being once purified by it, would have had no more consciousness of sins ; but have enjoyed the efficacy of that atonement to the last moment of their lives, on applying to it on any future occasions ; as we Christians do, by renewed acts of faith on our great sacrifice, if through the frailty of human nature we are so unhappy as to fall into sin. But in them, [there is] of course, as it were, a yearly commemoration of sins, by a yearly presentation of the atoning blood of new sacrifices in the most holy place ; which shows that their efficacy is so far from extending as that of the true expiation does, to all nations, times, and places, that it only looks back upon the year completed,ᵈ and hath no influence, even with regard to those persons who are actually present in the temple, on any thing future.
And indeed the reason of this is plain ; for [it is] in the nature of things impossible that the blood of bulls and of goats should, on the whole, take away sins, or make a real atonement to God as the great Governor of the world, for the moral guilt of any transgression : though it may by Divine appointment put a stop to any farther prosecution which might proceed in Jewish courts, or any such extraordinary judgment, as the peculiar state of things among that people might otherwise require. Therefore when the Messiah is described in David, as making his entrance into the world, he saith, in those well known words, (Psal. xl. 7.) “Sacrifice and offering thou
ᶜ They would have ceased to be offered.] his reading is more easy and natural than that which our translators have followed ; while they have placed this in the margin. It is supported by many copies, and adopted by the Vulgate and Syriac version.
ᵈ Looks back upon the year completed.] I am surprised that Diodate should imagine this must have been expressly revealed to the apostle : I think it sufficiently appears from the tenor of the Mosaic law ; for if the expiation was to be
offered yearly for the whole people, it must include the expiation of sins remaining unattended to the time of its offering ; and if it were to be repeated the next year, it could reach no further. But still it must be remembered, that this only referred to those temporal punishments which God, as the King of Israel, might have inflicted upon the whole people, if by a neglect of this annual atonement, they had in effect broke their covenant, and thrown contempt upon his institution.
Therefore he said, Lo, I come to do thy will, O God.
wouldest not [accept,] but a body hast thou provided me, in which I may render thee a more acceptable service: In whole burnt offerings and sin offerings thou hadst no complacency, when considered in this view, and in reference to this great event. Then I said with the most cheerful consent, “Behold, I come; in the volume of the book, which contains the ancient prophecies, it is written of me, that I should accomplish this service, and I delight to do thy will, O my God; for thy law in all its branches is within my heart.” Having in effect said above, As for sacrifice and offering, whether they were burnt offerings, or sacrifices or sin, thou didst not desire [them,] or take pleasure [in them,] which comprehends the most material and considerable of those things which were offered to God under the law; Then he said, Behold I come to do thy will, O God. So that you see, he taketh away the first, that is, burnt offerings and sacrifices, that he may establish the second, that is, doing God’s will; pointing therein to that great act of obedience, by which the pardon of sin was to be secured, and the Divine honour most effectually promoted. In the execution of which will we are sanctified, cleansed from our sins, and recommended to the Divine acceptance, even by the offering up the body of our Lord Jesus Christ once for all, as an atoning sacrifice.
“A body hast thou provided me.] After having deliberately considered the various interpretations which have been given of this text, I find none so probable as that of Mr. Peirce, who supposes that the original reading of the Hebrew which the Seventy follow, instead of שמות was שמות; and that no sometimes signifies to procure, as well as to dig; and then their version will be justified, and the apostle’s following it easily accounted for. Next to this is the solution of the ingenious and learned Mr. Saurin, who supposes the Seventy chose to explain the phrase of boring the ear, by that of preparing the body for service, as better known to those for whom the version was intended; and therefore preferred also by the apostle, who, though he directs this epistle to the Hebrews, to whom the other custom might be known, intended it for general use. Saurin’s Serm.
Vol. XI. p. 17-23. The interpretation given by Elsner, (Observ. Vol. II p. 362,) is much to the same purpose with this of Mr. Saurin.
“Volume of the book.] This is, in the Pentateuch, the only book containing prophecies of Christ written before David’s time. As if he had said, I rejoice, that I am registered in thy book as thy servant. This is the sense of Bishop Fell. On the whole, I think the apostle so plainly argues from this text, that it proves the psalm to which he refers to be a litera prophesy of the Messiah; and consequently the twelfth verse of it, which affords the only material argument against this interpretation, must either be explained to those iniquities, which, though not properly Christ’s own, were laid upon him; or rather those calamities which he bore for the expiation of sin.
Reflections on the readiness of Christ to e our sacri ce.
And this agrees with what I observed above, to be the property of a true and effectual atonement. For indeed every priest of the Mosaic law standeth daily ministering, and offering the same sacrifices often, which, as appears from that very circumstance of the repetition of them, can never avail to take away the guilt of sins; But he, that is, our Lord Jesus Christ, having offered one ever efficacious sacrifice for the sins of all who shall believe in him, and obey him, hath for ever sat down at the right hand of God; never more to stand and minister in such a manner as he has done, but answering the great character drawn in the prophet, (Zech. vi. 13,) of a priest on a throne, where royal dignity, and certain conquest, are added to his other glories; For the rest, waiting only till the appointed time come, in which according to the promise we have been contemplating, all his enemies shall be made the footstool of his feet. For by that one offering up of himself, concerning which we have been speaking, he hath for ever perfected them that are sanctified by it, and on whom its blood is, as it were, sprinkled, and hath rendered all believers perfectly acceptable to God, and made effectual provision for raising them to a state of complete holiness, felicity, and glory.
IMPROVEMENT.
SINCE the shadows are now fled away, and the substance is verse come; since the most substantial blessings are bestowed by the gospel; let us celebrate the praises of him by whom we have received them; of him, who so cheerfully presented himself a spotless sacrifice to God for us. In the body which God hath prepared for him, he fulfilled all righteousness, and made a most perfect atonement: in that he, once for all, made full expiation for the sins of his people, having no sin of his own to expiate: and O! with what grateful emotions of heart should we commemorate his love; reflecting that when all other sacrifices would have been vain, he should so readily cry out, Lo, I come, I delight to do thy will, O God; when that will of his heavenly Father was, that his body should be offered in so painful and so tragical a manner! With such readiness let us too concur in every intimation of the Divine good pleasure: let us, like the blessed man whom David described, not only fear the Lord, but delight greatly in
Where there is remission, there needs no more sacrifice.
his commandments, (Psal. cxii. 1,) and labour that the law of God xiii. may be inscribed on our hearts, and the characters grow larger verse and deeper there. This shall please God better than the most 8 costly sacrifices, even of his own ritual; better than any whole burnt offering, and sin offering, though it were an ox or a bullock, which hath horns and hoofs, Psalm lxix. 31. 10 May we be so sanctified through the sacrifice of Christ, according to the will of God, that we may approach the Divine Being with acceptance. And may we daily be looking to Jesus 13, 13 as sat down at his Father’s right hand, where he waits till his enemies are made his footstool. Let us likewise expect that great event in full assurance of faith. Let our affections be there where Jesus sits; and let us live in cheerful confidence, that the Saviour, in whose cause we are engaged, will finally appear triumphant over all his enemies, and ours. Amen.
Hebrews 10:15-25
The apostle urges Christians to improve the privileges which such an High Priest and covenant gave them, to the purposes of a fiducial approach to God, a constant attendance on his worship, and a benevolent love to each other. Heb. X. 15—25.
HEBREWS X. 15.
I HAVE spoken of Christ, as having by one offering of himself for ever perfected those that are sanctified; and this a representation very agreeable to the word of God: for even the Holy Ghost testifieth to us in that passage (Jerem. xxxi. 33, &c.) which I have quoted
above, after having before said, This [is] the covenant which I will make with them after those days, saith the Lord: I will give my laws to be written on their hearts; I will also inscribe them on their minds: my Holy Spirit shall work in them cordial dispositions humbly to practise 17 and obey them; He adds in consequence of this, their sins and their transgressions, how many and aggravated soever they may have 18 been, I will never remember any more. But where [there is] such an entire remission of these, as this great amnesty, this universal pardon implies, which wipes out the very remem-
HEBREWS X. 15.
WHEREOF the Holy Ghost also is a witness to us: for after that he had said before,
This is the covenant that I will make with them after those days, saith the Lord; I will put my laws into their hearts, and in their minds will I write them;
And their sins and iniquities will I remember no more. 18 Now, where remission of these is
a Testifieth to us.] Or, as it might be what I have said; in which sense the rendered, bears witness with us, that is, as original word is used, as Raphelius hath sents to, and confirms by his testimony shown by several Greek Classics.
e should draw nigh through the oo o esus :
brance of all offences, [there is] no more room for any sacrifice for sin, which implies that they are remembered, and remain to be expiated.
This therefore, my dear brethren, is now our happy case; and let us endeavour to enjoy and improve it aright. Having such liberty to enter into the holy places by the efficacy of this atoning blood of Jesus: [Having that] new discovered and ever living way, which he hath consecrated for us through the vail, that is, by means of his flesh, or of that human nature in which he hath vailed his Divine glories, and to which it ever becomes us to pay a regard in our access to God: And [having] also such a great and glorious Priest over the House of God, who most faithfully manages his Father’s concerns, and bears a most tender regard to our’s; Let us not stand at a distance as if God were inaccessible; but, on the contrary, let us draw near with a sincere and affectionate heart, in the full assurance of faith, supported by such considerations as these, which may well embolden us, (conscious as we are of our own unworthiness,) to make our approach unto him in the most cheerful expectation of his blessing. Only let us take care that this approach be made in a regular and proper manner, as ever we desire to meet with Divine favour and acceptance; particularly, as the water of purification was to be sprinkled on the Israelites, to cleanse them from any pollutions they might have contracted, so let us see to it that we come, having our hearts sprinkled from an evil conscience, free from all allowed guilt and indulged sin. And this is indeed our case, if we are true Christians: our hearts are thus
b New and living way.] Dr. Owen illustrates this, by observing that the blood of other sacrifices was to be used immediately upon its effusion; for if it were cold and congealed, it was of no use to be offered or sprinkled: but the blood of Christ is, as it were, always warm, having the same spirit of life and sanctification moving in it. So that the way of approach by it is said to be ζωσα και προσ-ρατσς, living, yet, (putting it for Christ who is the Way,) always, as it were, newly slain See Owen on the Spirit, p. 386.
c The vail] It is well known, that the vail was a curtain separating the holy from the most holy place. The priest could not pass to the sanctuary, unless he passed through it: so Christ could not pass into heaven as our High Priest, till he had taken human flesh in his way; and till it had been, as it were, put aside by death And I cannot forbear thinking, that it may further refer to the Shechinah being vailed by this curtain, which bore so remarkable an analogy to the Divine glory of Christ, as vailed by assuming human nature.
VOL. 6
And hold fast the profession of our hope.
sprinkled by the purifying and cleansing blood of Jesus, as well as our bodies in baptism washed with pure water,ᵈ intended to represent our being cleansed from sin. And since we have received such benefits by the gospel which we have embraced, let us hold fast the profession of [our] hope,ᵉ without ever giving way to the pressure and agitation of any temptation, or wavering in a case where we have such certain and indubitable evidence; for we know that whatever storms and tempests may arise, he [is] assuredly faithful who hath promised; he will stand by to defend us, and to make us more than conquerors over all. And let us consider each other, and reflect seriously on the circumstances in which we and our brethren are situated, that we may judge what influence we can have over them for their advantage, and may endeavour accordingly to provoke, and stimulate them on to the exercise of sincere love, and to a readiness to all good works, by our exhortations, and especially by our example, and by such a conduct towards them as may engage the return of their affection, and the exertion of their zeal for the general good: Not deserting the assembling ourselves together,ᶠ for the solemn purposes of public worship as the manner of some now [is] in order to decline that reproach and persecution which the attendance on such assemblies may draw after it; but exhorting and comforting [one another] as much
ᵈ Bodies washed with pure water.] Mr. Peirce would make this the beginning of another sentence; and having washed our bodies with pure water, that is, “having been solemnly devoted to God in baptism, let us answer the engagements of that holy ordinance by holding fast the profession of our faith, &c. considering that he is faithful to the engagements he was pleased to deal unto us by it.” But I think the sense will be very easy and intelligible, if it be connected with the preceding words, as referring to the custom of washing their bodies in clean water, before they went to worship at the temple, especially upon their solemn days.
ᵉ Profession of [our hope] Instead of this, he, our translators read with
faith, upon the authority only of a single manuscript. See Dr. Mills in loc.
ᶠ Assembling ourselves together.] Mr. Peirce is of opinion, that when the apostle adds, as the manner of some is, he intends to blame the conduct of the Jews, who on account of their old prejudices against the Gentile converts, absented themselves from the assemblies into which they were admitted; and perhaps also to censure a similar behaviour in the Gentile converts arising from prejudices they had newly contracted against the Jews. And he imagines this, in some measure, is intimated by the use of the word ἐπίσης (Compare 2 Thess ii. 1.) But I think the account given of the ground of this caution in the paraphrase, is on the whole much more certain
Reflections on our liberty of access to God.
so much the more as we can ; and this so much the rather, as ye see the day approaching,⁸ that awful day, in which we must appear before the tribunal of God, and that day of vengeance upon the Jewish nation, which Christ hath described as so terrible an emblem of it. And let none, who would not share with the enemies of Christ in the destruction which shall be poured out upon them, abandon his people now, and basely betray that cause and interest, by which none shall on the whole be losers, whatever they may for the present suffer on its account.
IMPROVEMENT.
WHAT can be more desirable than to approach to God ! what more effectually encourage that approach, than the consideration which the apostle here urges : the new and living way which this great High Priest hath consecrated ! Let us then see to it that we thus approach in the way of his own appointment. But if we desire acceptance, let us attend to the strength of our faith, and the purity of our consciences ; that inward purity, without which our baptismal washing will stand us in little stead. To establish us in a resolution of retaining the profession of our faith and hope, amidst all the attempts that may be made to wrest it out of our hands, let us often reflect on the importance of those promises we have received, and the infallible fidelity of that God, who hath condescended to enter himself into such engagements. Let the community of that blessed hope which these sacred engagements afford, unite us in the bonds of the most affectionate love. Instead of watching over each other for evil, let us consider one another’s circumstances with the most friendly and compassionate eye. And whatever we behold of necessity or distress, let us immediately be instigated and quickened kindly to attempt relief and assistance ; that every one may be, as it were, in a confederacy against the evil by which any one may be attacked.
Much will this benevolent disposition be promoted, by a diligent attendance on the ordinances of religious worship ; and much is it to be lamented, that it is the manner of so many to forsake them, even the assemblies which are honoured with the promise of the Divine presence ; a promise, to the accomplish-
⁸ Day approaching.] They knew that the day of Christ’s final judgment, being certainly future, came nearer and nearer. And from what Christ had said concerning the destruction of Jerusalem, as to happen in the lives of some who had been present with him about thirty years before the date of this epistle, (compare Mat. xvi. 28,) they might infer that that was now near, though they should not have been able to trace it up into its causes, or to calculate the exact time.
If any, having received the truth, sin wilfully,
ment of which thousands can bear testimony. Let us guard against so ungrateful and pernicious a neglect; and ser ourselves to promote as far as possible, mutual edification; and so much the rather, as we see the day approaching; that solemn day, when all our opportunities in this world being come to a period, we must render up an account of all. It is a day, in which God will bring every work into judgment, and every secret thing, whether it be good or evil: let us therefore give all diligence to prepare ourselves for it; and remember how happily the ordinances of public worship are calculated to promote that preparation.
Hebrews 10:26
The apostle enforces his exhortation steadily to adhere to their Christian faith, by reminding them of the extremities they had endured in its defence, and of the fatal consequences of apostasy. Heb. X. 26, to the end.
HEBREWS X. 26.
I HAVE urged you to a steadiness and courage in the profession of the Christian faith, and have cautioned you against neglecting those acts of public worship by which it is professed, on any consideration whatsoever. And I must continue to inculcate this caution with the greatest seriousness: for if we sin wilfullyᵃ and presumptuously by apostatizing, after having received the knowledge of the truth with such incontestable evidence and power, there remaineth yet no more sacrifice for sin:ᵇ nor is it possible to find any atonement that shall be efficacious, after having thus ungratefully and wickedly disowned that which God had appointed. But on the contrary, all that remaineth is a certain fearful expectation of the judgment of God, and of his fiery indignation, which is just ready to devour the adversaries of his gospel, and shall, in a very little time, be poured out upon them in all its terrors.
HEBREWS X. 26.
FOR if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins,
But a certain fearful looking for of judgment, and fiery indignation, which shall devour the adversaries.
ᵃ If we sin wilfully.] The emphasis of ful sin, lest it should lead to that dreadful conclusion. ᵇ No more sacrifice for sin.] This plainly intimates, as Dr. Bates (Herm p. 293) well observes, that God will not pardon sin without some sacrifice or satisfaction; else the argument would be inconclusive.
y must expect the severest punishment :
This we might easily infer from the nature of things, even though we had not been so expressly warned of it in the word of God. For if any one, of whatever order and dignity, who set at nought the law of Moses, by any presumptuous transgression of it, though that transgression might in itself seem ever so small, died without mercy on [the evidence of] two or three witnesses, and was excluded any benefit from those sin offerings which were appointed for offences of ignorance and inconsideration: Of how much severer punishment do ye suppose he shall be counted worthy, who hath not merely insulted a faithful servant, but even trampled upon the Son of God, and who hath not only slighted the method of reconciliation and purification which God hath appointed for lower purposes, but hath accounted the sacred blood of the covenant by which he was sanctified, and solemnly set apart to the service of God, a common or an unclean thing, like the blood of a malefactor justly executed for his crimes? Now this he certainly doth, who rejects the gospel; which cannot possibly be done without the greatest imaginable outrage to the memory of its Divine Author, who, had he not indeed been the extraordinary Person he professed himself to be, would deservedly have been reckoned among the most detestable of impostors. And such an offence is in present
c Set at nought the law of Moses.] This evidently alludes to that very important precept, Numb. xv. 30, 31, which doomed to certain death every one who offended with an high hand; that is, who was guilty of any wilful, deliberate, and presumptuous sin, whether in matters great or small; though a plea of ignorance or inconsideration was allowed where the rebellion and presumption was not made apparent by any overt act. And this was the foundation of the sin offering, which was in some degree analogous to the smaller punishment inflicted among us, for a crime, in other circumstances, capital, where benefit of clergy is sought and admitted.
d Trampled upon.] As it appears to me, that this is a description of a case that could only occur where what was properly the sin against the Holy Ghost was com-
mitted, that is, ascribing the miracles wrought by his power to magic, and the operation of demons, I have paraphrased these words agreeable to that principle.
e By which he was sanctified.] As it could not on any principles be certainly inferred, that every one who thus apostatized from Christianity had been truly renewed, I think it very apparent, that this sanctification must only refer to his being externally set apart, or consecrated to God; though I will not certainly say, how far it may, as Bishop Hoadly has thought, refer to the sacramental wine representing the blood of the covenant. Hoadly on Episc. p. 453. Some have interpreted it, of the blood whereby Christ was sanctified, or dedicated to God as a High Priest. Compare John x. 36; xvii. 19. But the former sense seems to me more natural.
For it is a fearful thing to fall into the hands of God.
circumstances the most aggravated, as it is plain, that he who commits it, has offered the most contemptuous injury to the Spirit of grace, by whose miraculous and saving operations the truth of the gospel is demonstrated, to such a degree, that the highest blasphemy against him must virtually be expressed by such a conduct as we here suppose.
Avoid therefore all approaches to this with the most solicitous care, for the Divine justice is not to be trifled with; as we know him that hath said, (Deut. xxxii. 35, 36,) Vengeance [belongeth] to me: I will render recompense, saith the Lord; and again, The Lord will judge his people; and if he vindicate and avenge the injury done to them, he will much more severely animadvert upon those which are offered to his Spirit and his Son. Now surely you must immediately be sensible, that [it is] dreadful indeed to fall into the hands of the living God; who living for ever, can for ever punish, in what degree he pleases, the wretched creatures, who have made themselves the objects of his final displeasure.
But I humbly hope, you will be delivered from so terrible a ruin; and that you may, I will lead back your thoughts to former events, which, if duly considered, may be very instructive, and may prove the means of establishing you in your resolution of adhering to the gospel. And I must particularly urge you to call to remembrance the former days, in which having been enlightened, with the knowledge of Christianity, and solemnly engaged in the
The Lord will judge his people, &c.] The connection seems plainly to require this interpretation; and it agrees very well with the purpose for which it is here introduced. Very few commentators have considered it in this view; yet since I wrote this, I find Mr. Cradock, (Apost. Hist. p. 387,) gives it the same sense. And Raphelius (Apost. in loc.) hath produced a passage from Xenophon, in which the original word xeros, will judge, is used to signify vindicating, or pronouncing sentence in favour of.
Having been enlightened] By some this is understood of baptism; and it is
certain the fathers use the phrase in that sense. But I see no reason from scripture, for limiting it to that interpretation; or supposing, as Diodate himself does, there was any efficacy in baptism to enlighten, any more than to regenerate. Though as it was indeed the ordinance by which persons were solemnly entered into the list of those, who were in the main, and in the judgment of charity enlightened and regenerated, my respect for the opinion of so many eminent persons, ancient and modern, has determined me to hint at the sense they have generally given to it in the paraphrase.
They ought not to cast away their con dence :
profession of it by baptism, you endured a great contest of sufferings, struggling and contending as for your lives, or what indeed was much more valuable : Partly as ye were made a public spectacle both by reproaches and afflictions, like men exposed on a theatre as infamous ; and partly as ye were made partakers with those who were so treated, and most affectionately appeared in the defence of the Divine cause, at the greatest hazard as well as expense.
And indeed I have reason to speak this upon my own knowledge for ye sympathized with me in my bonds ; and ye took the plunder of your goods, not only with patience but with joy ; knowing in yourselves that you have, upon the security of the gospel promises, a far better, and an enduring substance in the heavens, where eternal riches and felicity awaits you, when all the possessions of earth are lost, and all its sorrows come to a perpetual period.
Let the remembrance of these things therefore animate you to persist in such heroic resolutions ; and cast not away that confidence of yours, and that free and courageous profession of it, which hath so great and glorious a recompense entailed upon it ; even that of eternal life and happiness, which the Divine goodness will bestow as a gracious reward on all who thus maintain it. It will indeed be necessary, that in order to secure it, you should take up a firm and vigorous resolution ; for ye have still need of continued patience, that having done the will of God, during this short state of probation here, ye may receive and inherit the promise of life and salvation, to which ye have already expressed such a firm regard. And I hope you will still go on to maintain the glorious cause ; for it is but yet a very little time, and as God declared by the prophet Habakkuk, though he supposes he might for a while tarry, (Hab. ii. 3,) he that cometh, he that is known by that illustrious title of the Comer, even the Lord
ᵇ A great contest.] This is the emphatical signification of the word ἀνάμεσα, which gives a view of their courage and bravery very proper for his purpose, while he was thus commending and animating them.
¹ Yet a little time.] Some would render it, a little, a very little time. It has been observed, that ἀνάμεσα, the Comer, is title given to the Messiah, Mat. xi. 3.
For if any draw back, God will have no p easur
esus Christ himself, on whom our eyes and s our hopes are fixed, *will come to the rescue of c his people, and he will not delay beyond the t period which his wisdom and faithfulness have marked out. He will come and open those important scenes, which shall not only conclude our labours and sufferings, but abundantly repay them all. But in the mean time, as it is there added, the just shall live by his faith, so s we are assured by the repeated testimony of the word of God, that the truly good man shall by firm faith in the Divine perfections, promises, and grace, obtain justification and comfort, life and happiness. *Yet if he draw back,*ᵏ my soul, saith the Divine oracle, shall have no complacency in him: a total apostasy would expose even the best of men to the Divine displeasure and abhorrence; as former experiences of religion would render the guilt of such apostasy more aggravated. But blessed be God, we have a cheerful hope of being preserved from so terrible a state; for we are not of them that draw back to such dreadful destruction, but of them that go on amidst all opposition still to believe; and sustained by Divine grace, will persevere in that happy way, to the preservation and complete salvation of the soul.
IMPROVEMENT.
We see the dreadful consequences of sinning wilfully, after 26 we have received the knowledge of the truth: how diligently should we guard against every, even the least appearance of it. Should we fall into so great an evil, there would remain no more sacrifice for sin; and O how dreadful, to lose our part in that great Sacrifice, and be consigned over to a certain fearful ex- pectation of wrath and fiery indignation! but blessed be God, it is not yet our case. It is not every wilful sin which thus seals up the wretched soul to condemnation; for who then could hope for heaven? or who in the utter despair of heaven, could enjoy this world? may we not say who could endure it?
If we would avoid this dreadful doom, let us guard against every approach toward any thing which might be interpreted
ᵏ Yet if he draw back] We render the in which the Seventy have taken it. The phrase in Habakkuk, lifted up. And it is original word oregonist properly signiobservable, that the alteration of a single fies to sneak or to slink away. Acts xx. 20 letter changes the reading into this sense Gal. ii. 12.
Reflections on our obligations to steadfastness.
treading under foot the Son of God, or doing despite unto the Spirit of grace. On the contrary, let us ever retain the most reverent affection for the Son of God, and ever cherish the influences of the Spirit. So shall we avoid the threatened vengeance, and escape that infinitely dreadful thing, the falling into the hands of the living God.
To have experienced in any degree the power and efficacy of religion, is the great preservative against apostasy. They who have already, like those believing Hebrews, made great sacrifices to their conscience, ought to feel the force of the obligation. The struggles through which they have already passed, the combats they have already maintained, should have a powerful influence on their future resolution, that they may not stain the lustre of their former victories.
If such trials be appointed for us, may our faith be proportionably strengthened; that we may take joyfully, not only the spoiling of our goods, but the torture of our bodies; knowing that we have in heaven a better and more enduring substance than worldly wealth, and a far more glorious abode than these tabernacles of clay. Let the recompense of reward be kept continually in our view; that thereby that patience may be supported, of which we ever stand is such evident need, that after we have done the will of God, we may go to inherit the promises.
Let the certain and speedy approach of him that is to come, daily comfort us, and confirm the faith by which we live; and let us still pour out our fervent supplications before God, that we may not draw back, which if we do, it will be infinitely fatal. Then instead of beholding us with complacency, God’s soul will abhor us; and that abhorrence will be proportionable to our violated engagements, and dishonoured profession. Perdition pursues our retreat. Let every consideration therefore, of honour, of gratitude, of interest, and of safety, concur to urge us on, and to support the steadiness of our faith, till we receive the glorious crown of it, in the complete salvation of our souls.