Hebrews 4

Hebrews 4:12

The apostle enforces the caution he had before given, by awful views of the omniscience of God, and animating representations of the character of Christ, as our High Priest; of whose Divine appointment, gracious administration, and previous suffering, he goes on to discourse, and promises further illustrations of so important a topic. Heb. IV. 12, to the end, and V. 1—14.

HEBREWS IV. 12.

HAVING warned you against the fatal example of unbelief, which we see in God’s Israel of old, let me entreat you to dwell upon it, in your most serious and attentive reflections. HEBREWS IV. 12. FOR the word of God is quick and

creature is manifested in the sight o God.

For the word of God,ᵃ which gives you this account, as well as that glorious person his essential word, by whom he manifested himself to Israel in the wilderness, [is] still living and efficacious,ᵇ and sharper than any two edged sword, piercing, in the acutest manner that can be imagined, even to the separating between the soul and spirit, the respective principles of animal and rational life, and to the dividing the remotest and most closely connected parts of the body; so that it reaches to the joints and even to the marrowᶜ contained in the bones. And, to speak in less figurative terms, as he [is] an exact discerner of the thoughts and intentions of the heart, his word meets with the most secret purpose, and exerts a Divine authority, in controlling irregularities and disorders which no human eye can penetrate. And it may well be supposed that it should be so; for there is no creature, which is not apparent and manifested in his presence; but all things [are] naked, and laid bareᵈ before the eyes of him to whom we are to give an account. He discerns them as the inwards of sacrificed animals are discerned, when their bodies are completely laid open, and therefore it will be altogether in vain to attempt a disguise before him.

Now on this consideration, and because the all seeing God who is to be our final Judge,

ᵃ The word of God.] It is greatly debated among commentators, whether this is to be understood of Christ, or of the gospel and scripture revelation. I have endeavoured to give a hint of both senses in the paraphrase; but esteeming the latter preferable, have chiefly pointed that out; and I believe any one versed in the energy of scripture will think it a very suitable and natural sense.

ᵇ Living and efficacious.] Mr. Peirce thinks there is an allusion here to the lightning by which they fell in the wilderness, whom he had so often and so long been speaking of.

ᶜ Soul and spirit, joints and marrow.] There seems in this text an evident reference to the doctrine of two principles, called soul and spirit, as the seats of rational and sensitive life; to distinguish these seems to be spoken of, as an instance of the greatest penetration. Some have ex-

plained it, as if he had said, he is able at pleasure to give a mortal wound; as when the marrow is separated from the joints, or the soul from the spirit, death ensues. But I rather think the meaning of the latter clause is, he can divide the joints, and divide the marrow, that is, enter irresistibly into the soul, and produce perhaps some sentiment which it would not willingly have received; and sometimes discover and punish secret, as well as open wickedness.

ᵈ Naked, and laid bare.] It has been well observed, that these two words contain graceful allusion to the custom in sacrificing, of flaying off the skin from the victim, and cutting it open, whereby all the vitals and inwards are exposed to full view; as γυμνος signifies what had no cover and πραχμωσμνος what had no concealment within. See Blackwall’s Sacred Classics, Vol. I. p. 251.

Having an igh Priest of divine appointment ;

has displayed his mercy in directing our eyes that we have a great v. to a Saviour, by whose mediation we are to be High Priest, that is — delivered from the fierceness of his deserved passed into the heav- Heb. vengeance ; let us, I say, by such powerful of God, let us hold iv. 14 considerations be awakened to have recourse fast our profession.

to him, and encouraged to confide in him, and to adhere to his cause amidst all opposition. Having therefore a great High Priest, who hath passed through the vail, and entered into the heavens, that he might there intercede with God for us, even Jesus the Son of God, let us hold fast [our] profession of faith in him, and never suffer the most violent attack to wrest it from us. For we have not an high priest incapable of sympathizing with our infirmities, but on the contrary, [one who] has a most tender feeling of them, having been himself tried in every respect, in like manner, [with us, yet] without any degree of sin, or any approach towards it, from which, amidst his severest trials, he remained perfectly free. Let us, therefore, humbly confiding in his intercession, approach with freedom of speech to the throne of grace, to present our petitions, that we may receive that mercy which he hath been appointed to purchase, and may find grace from that throne for our seasonable assistance, according to our respective necessities.

I speak of Christ under the character of the great High Priest with evident propriety, to which I hope you will attend ; for every high priest taken from among men, as those of the Mosaic ritual are, is constituted or chosen for the benefit of men, and set over things which relate to the service and honour of God, that he may offer both gifts and sacrifices for sins in an acceptable manner. Being able to proportion his compassion to those that are ignorant, and wandering from the exact paths of God’s commandments, for whom alone, you know, sin

c Every high priest.] All the following iscourse is intended to moderate their regards for the Levitical priesthood, and to give them more exalted notions of christ, that they might be more resolute in adhering to him. μνημονιαθων, properly signifies. The ignorant and erroneous is here put, by a usual figure, for those who wander, or sin, through ignorance ; the case in which priests, appointed by men, were to offer sacrifices for them.

c Proportion his compassion.] So the word,

ed according to the order of Melchizedec :

offerings are provided ; because he himself also is incident to infirmity. And for this reason it is necessary he should offer an appointed ex-piatory sacrifice for sins on his own account, as well as for the people, and should make way for their sin offering by the presentation of his own.

And this is so awful an office, that no man who has any regard to duty or safety, taketh it to himself ; but he only wears it who is called of God for that purpose, as Aaron [was.] So Christ also, we well know, did not glorify himself to be made an high priest ; he did not aspire to, or seize upon this exalted office without a proper call ; but he raised him to this conspicuous dignity, who said unto him, in the place quoted and pleaded above, Thou art my Son, this day have I begotten thee. As also in another [place,] which it will be proper to take very particular notice of, (Psal. cx. 4,) He saith to him whom he had called to sit on his right hand, Thou [art] a Priest for ever according to the order of Melchizedec.

Such a Priest shall we presently see our great Redeemer to have been, even that compassionate Saviour, who in the days of his flesh, and while he sojourned here amidst the infirmities and calamities to which human nature is obnoxious, being assaulted with the utmost violence by the powers of darkness, offered repeated prayers and supplications, which were attended with humble prostrations, a strong cry and flowing tears, to him who was able to save him from death : and his supplications were not in vain ; for though his heavenly Father did not think fit to exert that power in his total deliverance ; yet he was heard in being delivered from that which he particularly feared, and which threw him into such an

⁸ Did not glorify himself, &c.] He did not assume the mediatorial office without a Divine authority, nor affect to appear before his time in the pomp and splendor of it.

⁹ This day have I begotten thee.] This will by no means prove he was not a High Priest before his resurrection from the dead : and indeed if it signifies that his priesthood is to be dated only from the

day of his resurrection, not to mention the other absurdities of that supposition, i would, contrary to the judgment of those who bring it in this view, prove, tha Christ was a Priest while he was upon earth, that is, during the period between his resurrection and ascension.

¹ From that which he particularly feared. So I chose to render and explain th words ; though Bishop Fell and som

And the author of salvation to them that o ey im

agony in the garden, that he sweat drops of blood. It is indeed a wonderful, but at the same time a very instructive dispensation, and therefore worthy of our deep consideration and reflection; that though he were a Son, yet he learned obedience by the things which he suffered, and was trained up for more eminent services, by a series of painful discipline. And being thus consecrated to God by his own blood, in virtue of which he was installed in his priestly office, he became the author of eternal salvation to all them that obey him; to all that practically own his authority, as well as profess a dependence on his grace; being, as we observed before, Called and denominated of God an High Priest according to the order of Melchizedec: Concerning whom by the way, it is necessary that before we dismiss this argument, we speak, having much discourse, and some of it perhaps hard to be understood; not so much from the difficulty of the thing itself, as because you are slow and sluggish of hearing, and your minds are not awakened to that attention to these things, which might reasonably be expected from you: and especially as you are much prejudiced against every thing which may seem to lessen the glory of the Levitical priesthood: For indeed, whereas you ought for the time that you have been under the instructions of the gospel, to have been qualified to be teachers of others, you are so attached to Jewish ceremonies and forms, that ye have need again that one should

, taking whaCua for a religious rever- God, (compare chap. xii. 28,) inter- , as if it had been said, that his piety red his prayer acceptable. Dr. y has said so much to confute this and establish the rendering in the rase, that I need not add more, but to the note on Luke xxii. 42, (Vol. 11, noteh,) for a further illustration of neral interpretation here given to xt. learned obedience.] He found he must and by one degree of suffering was fitted for another. As Christ’s hu- oul advanced gradually in knowl- so also in the perfection of virtue, n always free from any defilement of

sin; and his patient a sion was improved b Dr. Whitby would : obedience to others by i ¹ Being made perfect lotson would transla the end of his race throu past through suffering summate glory (Co Luke xiii. 32; Heb. ii. son would render it, b is large in shewing he said to be consecrated by his passion. Con ii. 10. See Dr. Jack Book ix. p. 943, Sc. chap. ii. 10.

Reflections on the tenderness of Christ as our High Priest.

lead you back as it were to some of the first principles of religion, relating to the ends and purposes of Christ’s death, and teach you what [are] the first initial elements of the Divine oracles; so that you seem to be in a state of infancy as to these things, and are become persons who have need of milk, and not of strong food, such as suits a manly age and robust constitution. For every one who partaketh of milk, and subsists on that, without being able to digest strong food, [is] to be considered as unskilful in the word of righteousness,ᵐ that is in the gospel, which directs us in the true way to justification by the blood and righteousness of the great Redeemer; for he is yet but an infant, and a compassionate regard must be paid to him under this view, in hope that he may hereafter attain to a superior stature, and more vigorous age. But strong food belongs to full grown men, who by long use and habit, have [their] senses exercised, so as to be able readily to distinguish between both good and evil; which if they cannot, there may indeed be danger of being imposed upon by that which would be unwholesome to their souls; though administered under the pretence of being fit to nourish them, and adapted to persons of most eminent attainments.

IMPROVEMENT.

MAY we all experience more of the efficacy of the Divine chap. iv. 12 word upon our hearts. May we all be more and more thoughtful of the account we are to give up of ourselves to God; and of that effect discerning which he has not only of our actions, but the secrets of our hearts; that we may never go about to conceal any thing from him, before whom all things are naked and open.

When we consider how many evils this all penetrating eye hath discerned there, let it teach us to rejoice in that compassionate High Priest, who hath undertaken our cause; which could never succeed in any other hand. And let it embolden our petitions in humble expectation, that we shall not only receive

ᵐ Word of righteousness.] This phrase the epistle to the Romans and Galatians Mr. Peirce explains by referring to the which these Hebrews might seem to passages of the Old Testament, which overlook. L’Enfant explains them much speak of justification, by faith, quoted in in the same sense.

o . .

36 The apostle would dismiss the first principles of Christ, sect. v. that mercy, without which we perish, but grace to strengthen and help us in proportion to all our necessities. And when pressed with temptations, let it revive us to recollect, that he was in all points tempted as we are, so far as it was consistent with the perfect innocence which his office required, and which always gained new lustre by every attempt of the enemy to obscure and pollute it. verse 16 Let inferior ministers in God’s sanctuary learn to imitate him; and being themselves compassed with so many infirmities, have compassion on the ignorant, and on them that are out of the way. And under a sense of our common weakness, let us all be earnest in our applications to the throne of grace for help. If Christ himself, in the days of his flesh, poured out supplications with strong crying and tears, let none of us imagine we can be safe in the neglect of prayer, or that we are ever to despond in any circumstances which leave room for devout ejaculations to God. Still he lives, who is able to save from death, and who can also hear us in that which we fear. chap. v. 2 8 Let us wisely prepare for affliction. If Christ, though a Son, learned obedience by sufferings, how much more do we need the salutary lessons they teach. But let no sufferings prevent our adhering to him, who being consecrated by them to so high an office, is become the author of salvation, of eternal salvation, to his faithful followers. Let it ever be remembered, that it is to them that obey him, that this salvation is promised: may we be found in their number; and being entered as obedient disciples into his school, may we become proficient there; not such dull and forgetful scholars, as need to be led back daily to the first elements and first principles of the Divine oracles, not babes in Christ, and unskilful in the word of righteousness; but such as having our senses spiritually exercised to discern good and evil, may be capable of receiving and digesting strong meat, and may thereby grow stronger and stronger. 11, 12 11 S E C T. VI. The apostle declares his resolution of advancing to sublimer truths without dwelling farther upon the first principles, for the sake of those who might have apostatized from Christianity; and whose case he represents as very hopeless. Heb. VI. 1—9. 15 HEBREWS VI. 1. sect. vi. WE have had reason to complain, that too many of you are but in an infant state; yet I know, that as I intimated before, there are some among you, who can bear stronger food than the state of babes will admit: to such Heb. vi. 1 HEBREWS VI. 1. THEREFORE, leaving the

at he might lead them on to perfection :

I would shew some regard. Dismissing therefore any farther discourse on the first principlesᵃ [of the doctrine] of Christ, let us be carried on to perfection, and pursue more eminent degrees of improvement in it, and more advanced and elevated knowledge ; not laying again the first foundation of Christianity, by inculcating the well known necessity of repentance from dead works, from the practices of those who are dead in sin, and whereby the soul is defiled, as the priests of God were by the touch of a dead body ; nor insisting on the importance of faith in the one living and true God, as the universal Lord of all ; Nor leading you back to the doctrine of baptisms,ᵇ those instituted under the Mosaic dispensation to inculcate moral purity on all who would draw near to God with acceptance ; or that appointed by Christ, as the rite by which we enter into his church. And we will not now treat of the imposition of hands,ᶜ by which the Spirit hath been commu-

ᵃ First principles.] Mr. Peirce understands all that follows as referring to the Jewish doctrines, which might be considered as the elements of the Christian. Repentance from dead works, that is, from sin, was a Jewish doctrine, and he thinks it had a peculiar reference to that solemn and public repentance on the day of atonement. Faith towards God, he considers as without any regard to the Messiah. The baptisms he takes for the Jewish washings, observing that βασιλομαι in the plural number is never used in any other sense. Laying on of hands, he takes for the rite that attended sacrifices ; and imagines that the resurrection of the dead, and eternal judgment, are either to be understood as principles common to Judaism and Christianity, or rather peculiar to the former ; in which view, the resurrection of the dead, refers either to the resurrection of particular persons under the Old Testament in confirmation of the Divine mission of the prophets, (which might in the nature of things render the doctrine of Christ’s resurrection more credible to those who believed these,) or the resurrection of the Jewish people from Egypt, or deliverance from any other great extremity. Compare Isa. xxvi. 19; Ezek. xxxvii. 11, 12. And the latter, that is, eternal judgment, he thinks may be explained of dreadful judgments inflicted of old, as upon the sinners of the old world,

the inhabitants of Sodom, &c. I thought it not improper to propose so remarkable an interpretation, but not seeing any reason for confining several of the clauses to so contracted a sense, I have taken them in a much larger extent.

ᵇ Of baptisms.] Lord Barrington understands this of the baptism of water, and the effusion of the Holy Spirit, by which the first disciples among the Jews, and the first converts among the devout and idolatrous Gentiles were initiated. He also explains the laying on of hands, as referring to the immediate communication of spiritual gifts by means of the apostles. These he thinks were first principles, as baptism was the first entrance into the church, and laying on of hands, the great evidence of it, as faith and repentance are the substance of Christianity, and a resurrection and eternal judgment the great motives leading men to embrace it. Bar. Mis. Ess. II. p. 116.

ᶜ The imposition of hands.] This answered such great purposes in the Christian church, as the appointed method of communicating important gifts, that it might well be mentioned among first principles. But it is by a very precarious consequence, that any can infer from hence the universal obligation of this rite, in admitting persons into full church membership, or even to the ministry. See Peirce’s Vindicat. p. 463.

For it they fell away, after having been enlightened,

nicated to those that have embraced the gospel, and of the resurrection of the dead, which though not so clearly and fully revealed, was assuredly believed by the Jewish Church before our Lord’s appearance; and of eternal judgment, when the whole world shall be convened before Christ, and each of its inhabitants fixed by his final sentence in an unalterable eternity.

These are indeed important doctrines, and it will become you constantly to bear them in mind. But while I am addressing you at present, it may be more profitable for me to lead you into some higher improvements in Christian knowledge, and to build some farther Divine instruction upon these sure and solid foundations. And this we will do, if God permit; if God may assist us in attempting it, and this letter reach you, as I trust it will, while you continue your adherence to the Christian faith.

As for those who seem to have forgot these sacred principles, and put the greatest slight upon them, by renouncing our holy religion, I give them up as persons from whom I have no farther expectations; for [it is] in a manner impossible to succeed in any charitable endeavour with regard to those who have once been enlightened with the knowledge of such glorious truths as are essential to Christianity, and have tasted of the heavenly gift which our exalted Redeemer hath shed down upon us, and have been made partakers of the Holy Ghost, in his miraculous

d For it is impossible.] This text has been the subject of great debate, which I must not by any means enter into here. Compare Lamb. Theol. 5. lxxxiv. 10—19; Baxter’s Works. Vol. II. p. 305. As to the phrase enlightened, it is certain, that the ancient fathers early used it to express baptism. But in this view I much question the propriety of the phrase, and think that illumination, as well as regeneration, in the most important and scriptural sense of the words, were regularly to precede the administration of that ordinance. And I think that what the Papists, and some too ready to follow them, have taught of an extraordinary illumination following the administration of the ordinance of b.

ism, is very enthusiastical, and absolutely destitute of proof.

e Heavenly gift—partakers of the Holy Ghost.] Though by heavenly gift, Archbishop Tillotson. (Vol. II. p. 485,) understands remission of sin, urging Rom. v. 17—18 in proof of it; and distinguishes it from the communication of the Holy Ghost, and this too, as he ventures to assert, in its sanctifying power and influence; I see no necessity for making such a distinction, or extending in this place the energy of the Spirit beyond his extraordinary gifts. Bishop Hopkins quotes Acts viii. 15, (which he thinks must include Simon Magus.) as a proof, that a regenerate men might receive the Holy Ghost. Hopkins’ Works, p. 520.

ase would be deplorable and desperate :

nd amazing communications, And have tasted by some affectionate impressions on their minds, the efficacy of the good word of God, and felt something of the powers of the world to come, awakening in them a conviction of sin, and some desires after holiness, and resolutions in favour of it : I say, that as for such persons, if, after all this, they totally fall away from Christianity, their case is in a manner desperate, and it is impossible again to renew the good impressions made on them, so as to bring them back to repentance, and to recover them to a sense of duty ; since they reject the strongest evidence that can be conceived, and do, as it were, by this apostasy and blasphemy of theirs, so far as in them lies, crucify to themselves the Son of God again, and make an open example [of him :] by renouncing that Divine doctrine which hath been so gloriously demonstrated to them, they do in effect declare they look on Jesus as an impostor, who deserved what he met with ; and they seem to ascribe the miraculous energy of the Spirit to some diabolical agency : which Christ himself represented as the sin that should never be forgiven. (Compare Mat. xii. 30, 31.)

The powers of the world to come.] This phrase is ambiguous. Some understand it of those miraculous powers with which the gospel age, (called the world to come elsewhere, and particularly chap. ii. 5,) should be attended. But if the preceding clause be explained as above, it will diversify the sense more, to understand this of impressions made relating to the importance of a future state. And as we so often read of this world and the present world ; the invisible state into which we pass by death, may certainly with great propriety be expressed by the phrase of the world to come ; as indeed that is its common signification. But if any on the whole think it is more reasonable to interpret this clause in the former sense, and so will understand the other clauses, as explained in the former part of note, it must be observed that the apostle, in thus giving judgment upon the case, if it should happen, does not declare that it actually does.

If they totally fall away.] It is certain the words, fall away, must be understood

thus : or it would prove, contrary to the plainest fact, that it is impossible to recover Christians who have fallen into great and wilful sins.

Crucify to themselves, &c.] Some would interpret it, so far as in them lies they do it, that is, they pour all the contempt upon Christ in their power, and offer all the injury to him they can ; and were he upon earth, and subject to the violence he once suffered, they would treat him as his worst enemies did. It seems to me that the apostle here gives up apostates, as hopeless in the general, in order to fortify Christians against the great danger to which they were exposed. But I think it cannot be inferred from hence, that, in ages where the evidence of Christianity might be less plainly demonstrative, those who had fallen into this crime with circumstances less aggravated, and professed repentance, were never to be received to the peace of the church any more ; as the Donatists supposed, and on this text founded their inexorably rigorous discipline.

d they like arren earth, nigh unto cur

We will therefore, without any farther efforts for the recovery of such, leave them to the awful sentence which he hath pronounced upon them. For whereas the earth that drinketh in the rain, which often cometh upon it, and produceth herbage fit for them by whom it is cultivated, partaketh of the Divine blessing, and wears a pleasant and delightful face; so shall those souls, who improve gospel ordinances and Christian knowledge, so as to produce the fruits of holiness, be favourably accepted of God, and feel a Divine joy in themselves. But as that ground which bringeth forth only thorns and briars, under the same cultivation, and the same refreshing showers, [is] rejected as utterly useless; so likewise shall the unfruitful soul be deserted by God in righteous displeasure, and is near to that dreadful hour, when a curse shall come upon it, never to be revoked. And as such a barren soil, whose case we have been describing, is at last burnt up by the violent heat of the sun, and becomes dry heath;¹ so the end of such an unhappy creature [shall be] everlasting burning, in that miserable world, where all the means of grace and influences of the Spirit of God shall be for ever withdrawn, and the soul shall be given up to incurable wickedness, and eternal anguish. Such is the case of these wretched apostates; but I will enlarge no farther on this awful subject; for we are persuaded there is room to hope much better things of you, my beloved brethren, even things that accompany salvation, and do, as it were, bring it along with them: we have this cheerful expectation concerning you, though we think ourselves obliged thus to speak; that nothing in our power may be wanting to guard you against the greatest danger.

IMPROVEMENT.

In every respect, both with regard to knowledge and practice, 1, 2 let us go on to perfection: and if we cannot attain to it, let us rise as near it as we can! For this purpose, as Christians, let us

¹ Dry heath.] Heath is the emblem of the cursed man. Jerem. xvii. 5, 6. See Dr. Whitby in loc.

Reflections on the danger of apostasy.

remember what foundation has been already laid, of repentance sect. and faith, of baptism, of a resurrection, and a future judgment; vi. a judgment, eternal in its consequences, and therefore infinitely verse important. And let us remember, that as the building, in its highest advances, rests upon the foundation, and owes its stability to its union with it, so in like manner does our progress and advance in Christian piety stand in a near connection with our retaining these truths, though we by no means confine ourselves to them.

It is by a continual care to improve in them, that we shall most happily escape the danger, the dreadful danger of apostasy, 4 to which we may otherwise be exposed. And O! let the awful passage before us be duly attended to in this view! Let us not rest in any enlightening we may have received, in any taste we 5 may have had of the heavenly gift, of the good word of God, or the powers of the world to come; nor in any operation of the Spirit of God upon our minds, to form them to the most splendid talents, and qualify us for the most pompous external services. Men may have all these, and yet fall away, and their guilt become more aggravated: they may injure the Redeemer so much the more in proportion to all they have known of him; and indeed will be capable of wounding him the deeper by their apostasy, and of exposing him to greater infamy. Let us daily pray to be delivered from so great an evil! We are not left to be like a barren wilderness; the rain from on high comes often upon us, 7 and we enjoy the choicest cultivation: may we bring forth fruits meet for him by whom we are dressed, the genuine fruits of practical, vital religion. So shall we receive a blessing from God, and flourish more and more, till we are transplanted to the paradise above.

But as for those unhappy creatures who still continue to bring 8 forth briars and thorns, let them dread that final rejection which will be the portion of those who persist in abusing the Divine goodness; let them dread the curse, the awful, the irrevocable curse, to be pronounced on such; let them dread the everlasting dearth with which their souls shall be parched, when ordinances, when the workings of the Spirit of God, when the common comforts and supports of this mortal animal life, shall be no more. 9 Gladly do the ministers of Christ entertain better hopes concerning those committed to their care, while yet there is room for hope, though faithfulness to God, and to the souls of men, obliges them to speak in the language of such cautions as these. May Divine grace apply it to those who are particularly concerned in it, and plant what hath hitherto been a barren and abandoned desert, with such fruits of holiness, as may transform it into the garden of the Lord.

But God will never forget the labours of his