5. So also Christ glorified not him self. See Notes, Jotin viii. 54. The meaning is, that Jesus was not am bitious; that he did not obtrude him self into the great office of high priest; he did not enter upon its duties without being regularly called to it. Paul claimed that Christ held that office; but, as he was not de scended from Aaron, and as no one might perform its duties without being regularly called to it, it was incumbent on him to show that Je sus was not an intruder, but had a regular vocation to that work. This he shows by a reference to two passages of the Old Testament. ^But he that said unto him, That is, he who said to him, ' Thou art my Son,' exalted him to that office. He received his appointment from him. This was decisive in the case, and this was sufficient, if it could be mado out, for the only claim which Aaron aud his successors could have to the priest; but he that said unto him,a Thou art my Son, to-day have I begotten thee.
offiee, was the fact that they had re ceived their appointment from God. *^Thou art my Son. Ps. ii. 7. See this passage explained in the Notes on Acts xiii. 33. It is here used with reference to the designation to the priestly office, though in the Psalm more particularly to the anointing to the office of king. The propriety of this application is founded on the fact that the language in the Psalm is of so general a character, that it may be applied to any exaltation of the Redeemer, or to any honour con ferred on him. It is here used with Strict propriety, for Paul is saying Ohat Jesus did not exalt himself, and in proof of that he refers to the fact that Cod had exalted him by calling him his ' son.'
6. As he saith also in another place. Ps. ex. 4. ^f Thou art a priest for ever. It is evident here that the apostle means to be understood as saying that the Psalm referred to Christ, and this is one of the instances of quotation from the Old Testament respecting which there can be no doubt. Paul makes much of this ar gument in a subsequent part of this epistle, (ch. vii.) and reasons as if no one would deny that the Psalm had a reference to the Messiah. It is clear from this that the Psalm was under stood by the Jews at that time to have such a reference, anl that it was so universally admitted that no one would call it in question. That the Psalm refers to the Messiah has been the opinion of nearly all Chris tian commentators, and has been ad mitted by the Jewish Kabbins in general also. The evidence that it refers to the Messiah is such as the following. (1.) It is a Psalm of Da vid, and yet is spoken of one who was superior to him, and whom he oalls his "Lord." Ver. 1. (2.) It can not be referred to JEHOVAH himself, for he is expressly (ver. 1.) distinguished from him who is here ad dressed. (3.) It cannot be referred to any one in the time of David, for there was no one to whom he would attribute this character of superiority but God. (4.) For the same reason there was no one among his posterity, except the Messiah, to whom he would apply this language. (5.) It is expressly ascribed by the Lord Jesus to himself. Matt. xxii. 43, 44. (6.) The scope of the Psalm is such as to be applicable to the Messiah, and there is no part of it which would be inconsistent with such a reference- Indeed, there is no passage of the Old Testament of which it Avould be more universally conceded that there was a reference to the Messiah, than this Psalm, f Thou art a priest. He is not here called a high priest, for Melchizedek did not bear that title, nor was the Lord Jesus to be a high priest exactly in the sense in which the name was given to Aaron and his successors. A word is used, there fore, in a general sense to denote that he would be a priest, simply, or would sustain the priestly office. This was all that was needful to the present argument which was, that he was designated by God to the priestly office, and that he had not intruded himself, into it. ^[ For ever. This was an important circumstance of which the apostle makes much use in another part of the epistle. See Notes, ch. vii. 8. 23, 24. The priest hood of the Messiah was not to change from hand to hand; it was not to be laid down at death; it was to remain unchangeably the same, ^ After tht order. The word rendered order — rdgis — means « a setting in order,' — hence arrangement or disposition. It may be applied to ranks of soldiers; to the gradations of office; or to any rank which men sustain in society. To say that he was of the same order
7 Who in the days of his flesh, when he had offered up
with Melchizedek, was to say that he was of the same rank or station. He was like him in his designation to the office. In what respects he was like him the apostle shows more fully in ch. vii. One particular in which there was a striking resemblance, which did not exist between Christ and any other high priest, was, that Melchi zedek was both a priest and a king. None of the kings of the Jews were priests; nor were any of the priests ever elovated to the office of king. But in Melchizedek these offices were united, and this fact constituted a striking resemblance between him and the Lord Jesus. It was on this principle that there was such perti nency in quoting here the passage from the second Psalm. See ver. 5. The meaning is, that Melchizedek was of a peculiar rank or order; that he was not numbered with the Levitical priests, and that there were im portant features in his office which differed from theirs. In those features it was distinctly predicted that the Messiah would resemble him. ^[ Mel chizedek. See Notes on ch. vii. 1, seg. 7. Who. That is, the Lord Jesus— for so the connexion demands. The object of this verse and the two fol lowing is, to show that the Lord Jesus had that qualification for the office of priest to which he had referred in ver. 1. It was one important qualifica tion for that office that he who sus tained it should be able to show com passion, to aid those that were out of the way, and to sympathise with suf ferers; in other words, they were themselves encompassed with infirm ity, and thus were able to succour tkose who were subjected to trials. The apostls shows now that the Lord Jesus had those qualifications, as far as it was possible for any one to have them who had no sin. In the days of his flesh he suffered intensely; he prayed with fervour; he placed him self in a situation where he learned subjection and obedience by his trials; and in all this he went far beyond prayers a and supplications, with what had been evinced by the priests under the ancient dispensation. \ In the days of his flesh. When he ap peared on earth as a man. Flesh is used to denote human nature, and especially human nature as suscepti ble of suffering. The Son of God still is united to human nature, but it is human nature glorified, for in his case, ai in all others, " flesh and blood cannot inherit the kingdom of God." I. Cor. xv. 50. He has now a glori fied body (Phil. iii. 21), such as the redeemed will have in the future world. Comp. Rev. i. 13—17. The phrase ' days of his flesh,' means the time when he was incarnate, or when he lived on earth in human form. The particular time here referred to, evidently, was the agony in the gar den of Gethsemane. ^[ Prayers and supplications. These Avords are often used to denote the same thing. If there is a difference, the former — deria-fis — means petitions which arise from a sense of need — from deofj.ai — to want, to need; the latter refers usually to supplication for protection, and is applicable to one who under a sense of guilt flees to an altar with the symbols of supplication in his hand. Suppliants in such cases often carried an olive branch as an emblem of the peace which they sought. A fact is mentioned by LiVy respecting the Locrians that may illustrate this passage. " Ten delegates from the Locrians, squalid and covered with rags, came into the hall where the consuls were sitting, extending the badges of suppliants — olive-branches — according to the custom of the Greeks; and prostrated themselves on the ground before the tribunal, with a lamentable cry." Lib.xxix. c. 16. The particular idea in tho word here used — iK€Tr)pia— is petition for protec tion, help, or shelter (Passow), and this idea accords well with the design of the passage. The Lord Jesus prayed as one who had need, and as one who desired protection, shelter, or
strong crying and tears, unto him that was able a to save him
help. The words here, therefore, do not mean the same thing, and are not merely intensive, but they refer to distinct purposes which the Redeemer had in his prayers. He was about to die, and as a man he needed the divine help; he was, probably, tempted in that dark hour (Note John xii. 30), and lie fled to God for protection. ^[ With strong crying. This word does not mean weeping, as the word * crying' does familiarly with us. It rather means an outcry, the voice of wailing and lamentation. It is the cry for help of one who is deeply dis tressed, or in danger; and refers here to the earnest petition of the Saviour when in the agony of Gethsemane, or when on the cross. It is the in tensity of the voice which is referred to when it is raised by an agony of suffering. Cornp. Luke xxii. 44. " He prayed more earnestly." Matt, xxvii. 46. " And about the ninth hour Je sus cried with a loud voice — My God my God, why hast thou forsaken me?" See also Matt. xxvi. 38, 39; xxvii. 50. ^f And tears. Jesus wept at the grave of Lazarus (John xi. 35 J), and over Jerusalem. Luke xix. 41. It is not expressly stated by the Evangelists that he wept in the garden of Geth semane, but there is no reason to doubt tljat he did. In such an in tense agony as to cause a bloody sweat, there is every probability that it would be accompanied with tears. We may remark then, (1.) that there is nothing dishonour able in tears, and that man should not be ashamed on proper occasions to weep. The fact that the Son of God wept is a full demonstration that it is not disgraceful to weep. God hath so made us as to express sympathy for others by tears. Religion does not make the heart insensible and hard as stoical philosophy does; it makes it tender and susceptible to impression. (2.) It is not improper
from death, and was heard * in that he feared:
to weep. The Son of God wept — and if he poured forth tears it cannot be wrong for us. Besides, it is a great law of our nature that in suffering we should find relief by tears. G od would not have so made us if it had been wrong. (3.) The fact that the Son of God thus wept should be allowed deeply to affect our hearts.
He wept that he might redeem us; we should weep that our sins were so great as to demand such bitter woes for our salvation. That we had sin ned; that our sins caused him such anguish; that he endured for us this bitter conflict, should make us weep. Tear should answer to tear, and sigh respond to sigh, and groan to groan, when we contemplate the sorrows of the Son of God in accomplishing our redemption. That man must have a hard heart who has never had an emotion when he has reflected that the Son of God wept, and bled, and died for him. ^[ Unto him that was able. To God. He alone was able then to save. In such a conflict man could not aid, and the help of angels, ready as they were to assist him, could not sustain him. We may de rive aid from man in trial; we may be comforted by sympathy and coun sel; but there are sorrows where God only can uphold the sufferer. That God was able to uphold him in his severe conflict, the Redeemer could not doubt; nor need we doubt it hi reference to ourselves when deep sor rows come over our souls. ^[ To save him from death. It would seem from this, that what constituted the agony of the Redeemer was the dread of death, and that he prayed that he might be saved from that. This might be, so far as the language is concern ed, either the dread of death on the spot by the intensity of his sufferings and by the power of the Tempter, or it might be the dread of the approach ing death on the cross. As the Re deemer, however, knew that he was to die on the cross, it can hardly be supposed that he apprehended death in the garden of Gethsemane. What he prayed for was, that, if it were possible he might be spared from a death so painful as he appre hended. Matt. xxvi. 39. Feeling that God had power to save him from that mode of dying, the burden of his pe tition was, that, if human redemption could be accomplished without such sufferings, it might please his Father to remove that cup from him. ^And was heard. In John xi. 42, the Sa viour says, " I know that thou hearest me always." In the garden of Gethsemane, he was heard. His prayer •was not disregarded, though it was not literally answered. The cup of death was not taken away; but his prayer was not disregarded. What answer was given; what assurance or support was imparted to his soul, we are not informed. The case, however, shows us, (1.) That prayer may be heard even when the suffer ings which are dreaded, and from which we prayed to be delivered, may come upon us. They may come with such assurances of divine favour, and such supports, as will be full proof that the prayer was not dis regarded. (2.) That prayer offered in faith may not be always literally answered. No one can doubt that Jesus offered the prayer of faith; and it is as little to be doubted, if he re ferred in the prayer to the death on the cross, that it was not literally an swered. Comp. Matt. xxvi. 39. In like manner, it may occur now, that prayer shall be offered with every right feeling, and with an earnest de sire for the object, which may not be literally answered. Christians, even in the highest exercise of faith, are not inspired to know what is best for them, and as long as this is the case, it is possible that they may ask for things which it would not be best to have granted. They who maintain that the prayer of faith is always literally answered, must hold that the Christian is under such a guidance of the Spirit of God that he cannot ask any thing amiss. Sec Notes or- II. Cor. xii. 9. ^ In that he feared. Marg. For his piety. Coverdale, " Because he had God in honour." Tindal, " Because he had God in re verence." Prof. Stuart renders it, " And was delivered from that which he feared." So also Doddridge. Whitby, " Was delivered from his fear." Luther renders it, 'And was heard for that he had God in reverence* — doss er Gott in Ehren liatte. Beza renders it, " His prayers being heard, he was delivered from fear." From this variety in translating the passage, it will be seen at once that it is at tended with difficulty. The Greek is literally ' from fear or reverence' — airo TTJS evXafttias. The word occurs in the New Testament only in one other place (Heb. xii. 28), where it is ren dered "fear" ' Let us serve him with reverence and godly fear.\ The word properly means caution, circum spection; then timidity, fear; then the fear of God, reverence, piety. Where the most distinguished scho lars have differed as to the meaning of a Greek phrase, it would be pre sumption in me to attempt to deter mine its sense. The most natural and obvious interpretation, however, as it seems to me, is, that it meana that he was heard on account of his reverence for God; his profound ve neration; his submission. Such was his piety that the prayer was heard, though it was not literally answered. A prayer may be heard and yet not literally answered; it may be accept able to God, though it may not consist with his arrangements to bestow the very blessing that is sought. The posture of the mind of the Redeemer perhaps was something like this. He knew that he was about to be put to death in a most cruel manner. His tender and sensitive nature as a man shrank from such a death. As a man he went under the pressure of his great sorrows and pleaded that the
8 Though he were a Son, ye learned he obedience a by the things which he suffered:
9 Andb being made perfect, he became the author of eternal
10 Called of God an high priest0 after the order of Melchizedek.
cup might be removed, and that man might be redeemed by a less fearful scene of suffering. That arrangement, however, could not be made. Yet the spirit which he evinced; the de sire to do the will of God; the resig nation, and the confidence in his Fa ther which he evinced, were such as were acceptable in his sight. They showed that he had unconquerable virtue; that no power of temptation, and no prospect of the intensest woes which human nature could endure, could alienate him from piety. To show this was an object of inesti mable value, and much as it cost the Saviour was worth it all. So now it is worth much to see what Chris tian piety can endure; what strong temptations it can resist; and what strength it has to bear up under ac cumulated woes;— and even though the prayer of the pious sufferer is not directly answered, yet that prayer is acceptable to God, and the result of such a trial is worth all that it costs.
8. Though he were a Son. Though the son of God. Though he sustain ed this exalted rank, and was con scious of it, yet he was willing to learn experimentally what is meant by obedience in the midst of suffer ings. *|[ Yet learned he obedience. That is, he learned experimentally and practically. It cannot be sup posed that he did not know what obe dience was; or that he was indisposed to obey God before he suffered; or that he had, as we have, perversities of nature leading to rebellion which required to be subdued by suffering, but that he was willing to test the power of obedience in sufferings; to become personally and practically acquainted with the nature of such obedience in the midst of protracted woes. Comp. Note on Phil. ii. 8.
The object here is, to show how well fitted the Lord Jesus was to be a Sa viour for mankind; and the argument is, that he has set us an example, and has shown that the most perfect obe dience may be manifested in the deepest sorrows of jthe body and the soul. Learn hence, that one of the objects of affliction is to lead us to obey God. In prosperity we forget it. We become self-confident and rebel lious. Then God lays his hand upon us; breaks up our plans; crushes our hopes; takes away our health, and teaches us that we must be submissive to his will. Some of the most valu able lessons of obedience are learned in the furnace of affliction; and many of the most submissive children of the Almighty have been made so as the result of protracted woes.
9. And being made perfect. That is, being made a complete Saviour— a Saviour fitted in all respects to redeem men. Sufferings were necessary to the completeness or the finish of his character as a Saviour, not to his moral perfection, for he was always without sin. See this explained in the Notes on ch. ii. 10. ^f He became the author. That is, he was the pro curing cause (ai-rios) of salvation. It is to be traced wholly to his sufferings and death. See Note, ch. ii. 10. ^ Unto
;hose who obey him have any evi dence that they will be saved. See Note, John xiv. 15.
10. Called of God. Addressed by lim, or greeted by him. The word lere used does not mean that he was ippointed by God, or ' called' to tlie ffice, in the sense in which we often use the word, but simply that he was addressed as such, to wit, in Psalm ex. ^ An high priest. In the Septua-
11 Of whom we have many things to say, and hard to be uttered, seeing ye are dull of hearing.
12 For when for the time ye
ought to be teachers, ye have need that one teach you again
gint (Ps. ex. 4), and in ver. 6, above it is rendered priest— ifp€{,$— but the
Hebrew word — f PI3 — kohen — is often used to denote the high priest, and may mean either. See Sept. in Lev. iv. 3. Whether the word priest, or high priest, be used here, does not affect the argument of the apostle 5[ After the order of Melchizedek. Notes ver. 6.
11. Of whom we have many things to say. There are many things which seem strange in regard to him; many things which are hard to be under stood. Paul knew that what he had to say of this man as a type "of the Redeemer would excite wonder, and that many might be disposed to call it in question. He knew that in order to be understood, what he was about to say required a familiar acquaintance with the Scriptures, and a strong and elevated faith. A young convert; one who had just commenced the Christian life, could hardly expect to be able to understand it. The same thing is true now. One of the first questions which a young convert often asks, is, Who was Melchizedek? And one of the things which most uni formly perplex those who begin to study the Bible, is, the statement which is made about this remarkable man. ^[ Hard to be uttered. Rather, hard to be interpreted, or explained. So the Greek word means. ^[ Seeing ye are dull of hearing. That is, Avhen they ought to have been acquainted with the higher truths of religion, they had shown that they received them slowly, and were dull of appre hension. On what particular fact Paul 'grounded this charge respecting them is unknown; nor could we know, unless we were better ac quainted with the persons to whom he wrote, and their circumstances, than we now are. But he had doubt less in his eye some fact which showed that they were slow to under stand the great principles of the gos pel.
12. For when for the time. Consi dering the time which has elapsed since you were converted. You have been Christians long enough to be expected to understand such doctrines. This verse proves that those to whom he wrote were not recent converts. ^[ Ye ought to be teachers. You ought to be able to instruct others. He does not mean to say, evidently, that they ought all to become public teachers, or preachers of the gospel, but that they ought to be able to explain to others the truths of the Christian re ligion. As parents they ought to be able to explain them to their children; j as neighbours, to their neighbours; or as friends, to those who were inquir ing the Avay to life. *J[ Ye have need. That is, probably, the mass of them had need. As a people, or a church, they had shown that they were igno rant of some of the very elements of the gospel. *H Again. This shows that they had been taught on some former occasion what were the first princi ples of religion, but they had not j followed up the teaching as they ought I to have done, ^f The first principles. The very elements; the rudiments; the first lessonc— such as children learn before they advance to higher studies. See the word here used ex plained in the Notes on Gal. iv. 3, under the word "elements" The Greek word is the same. *§ Of the oracles of God. Of the Scriptures, or what God has spoken. See Notes on Rom. iii. 2. The phrase here may refer to the writings of the Old Tes tament, and particularly to those parts which relate to the Messiah; or it may include all that God had at that time revealed in whatever way it was preserved. In I. Pet. iv. 11, it the oracles of God; and are be come such as have need of milk, a and not of strong meat.
13 For every one that useth
is used with reference to the Christian religion, and to the doctrines which God had revealed in the gospel. In the passage before us, it may mean the divine oracles or communications, in whatever way they had been made known. They had shown that they were ignorant of the very rudiments of the divine teaching, ^f And are become such. There is more meant in this phrase than that they simply were such persons. The word ren dered ' are become' — yivopai — some times implies a change of state, or a passing from one state to another — well expressed by the phrase ' are be come.' See Matt. v. 45; iv. 3; xiii. 32; Vl 16; x. 25; Mark i. 17; Horn, vii. 3, 4. The idea here is, that they had passed from the hopeful condition in which they were when they showed that they had an acquaintance with the great principles of the gospel, and that they had become such as to need again the most simple form of instruction. This agrees well with the general strain of the epistle, which is to preserve them from the danger of apostacy. They were verg ing- towards it, and had come to that state where if they were recovered it must be by being again taught the elements of religion. *j[ Have need of milk. Like little children. You can bear only the most simple nourish ment. The meaning is, that they were incapable of receiving the higher doc trines of the gospel a.s much as little children are incapable of digesting solid food. They were in fact in a state of spiritual infancy. ^[ And not of strong meat. Greek. ' Strong food.' The word meat with us is used now to denote only animal food. Formerly it meant food in general. The Greek word here means nourishment.
milk l is unskilful in the word of righteousness: for he is a babe,
14 But strong meat belong-
The apostle has in view here those Christians who resemble children in this respect, that they are not capable of receiving the stronger food adapted to those of mature age. ^[ Is unskil ful Inexperienced; who has not skill to perform any thing. The word is properly applied to one who has not experience or skill, or who is ig norant. Here it does not mean that they were not true Christians — but that they had not the experience or skill requisite to enable them to un derstand the higher mysteries of the Christian religion. ^[ In the icord of righteousness. The doctrine respect ing the way in which men become righteous, or the way of salvation by the Redeemer. See Notes on Rorn. i. 17. *j[ For he is a babe. That is, in religious matters. He understands the great system only as a child may. It is common to speak of ' babes in knowledge,' as denoting a state of ig norance.
14. Strong meat. Solid food per tains to those of maturer years. So it is with the higher doctrines of Christianity. They can be understood and appreciated only by those who are advanced in Christian experience. «[ Of full age. Marg. Perfect. The expression refers to those who are grown up. «f Who by reason of use. Marg. Or, a habit, or, perfection. Coverdale and Tindal render it, ' through custom.' The Greek word means habit, practice. The meaning is, that by long use and habit they had arrived to that state in which they could appreciate the more ele vated doctrines of Christianity. The reference in the use of this word is not to those who eat food — meaning that by long use they are able to dis tinguish good from bad — but it is to experienced Christians, who by long experience are able to distinguish eth to them that are 1 of full age, even those who by reason of 2 use have their senses exer- that which is useful in pretended re ligious instruction from that which is injurious. It refers to the delicate taste which an experienced Christian has in regard to those doctrines which impart most light and consolation. Experience will thus enable one to discern what is fitted to the soul of man; what elevates and purifies the affections, and what tends to draw the heart near to God. ^[ Have their senses. The word here used means properly the senses — as we use the term; the seat of sensation, the smell, taste, &c. Then it means the inter nal sense, the faculty of perceiving truth; and this is the idea here. The meaning is, that by long experience Christians come to be able to under stand the more elevated doctrines of Christianity; they see their beauty and value, and they are able carefully and accurately to distinguish them from error. Comp. Notes, John vii. 17. ^[ To discern both good and evil. That is, in doctrine. They will appreciate and understand that which is true; they will reject that which is false.
1. Let us rejoice that we have a High Priest who is duly called to take upon himself the functions of that great office, and who lives for ever. Vs. 1 — 6. True, he was not of the tribe of Levi; he was not a de scendant of Aaron; but he had a more noble elevation, and a more ex alted rank. He was the Sou of God, and was called to his office by special divine designation. He did not ob trude himself into the work; he did not unduly exalt himself, but he was directly called to it by the appoint ment of God. When, moreover, the Jewish high priests could look. back on the long line of their ancestors, and trace the succession up to Aaron, it was in the power of the great High Priest of the Christian faith to look farther back still, and to be associated in the office with one of higher anti quity than Aaron, and of higher rank — one of the most remarkable men of all ancient times — he whom Abraham acknowledged as his superior, and from whom Abraham received the benediction.
2. It is not unmanly to weep. Ver. 7. The Son of God poured out prayers and supplications with strong crying and tears. He wept at the grave of Lazarus, and he wept over Jerusalem. If the Redeemer wept, it is not un manly to weep; and we should not be ashamed to have tears seen streaming down our cheeks. Tears are appointed by God to be the natural expression of sorrow, and often to furnish a re lief to a burdened soul. We instinc tively honour the man whom we see weeping when there is occasion for grief. We sympathise with him in his sorrow, and we love him the more. When we see a father who could face the cannon's mouth without shrink ing, yet weeping over the open grave of a daughter, we honour him more than we could otherwise do. He shows that he has a heart that can love and feel, as well as courage that can meet danger without alarm. Washington wept when he signed the death-warrant of Major Andre; and who ever read the affecting ac count without feeling that his charac ter was the more worthy of our love? There is enough in the world to make us weep. Sickness, calamity, death, are around us. They come into our dwellings, and our dearest objects of affection are taken away, and God intends that we shall deeply feel. Tears here will make heaven more sweet; and our sorrows on earth are intended to prepare us for the joy of that day when it shall be announced to us that ' all tears shall be wiped away from every face.' in view of approaching death. Ver. 7. The Redeemer prayed when he felt that he must die. We know, also, that we must die. True, we shall not suffer as he did. He had pangs on the cross which no other dying man ever bore. But death to us is an object of dread. The hour of death is a fearful hour. The scene when a man dies is a gloomy scene. The sunken eye, the pallid cheek, the clammy sweat, the stiffened corse, the coffin, the shroud, the grave, are all sad and gloomy things. We know not. too, what severe pangs we may have when we die. Death may come to us in some peculiarly fearful form; and in view of his approach in any way, we should pray. Pray, dying man, that you may be prepared for that sad hour; pray, that you may not be left to complain, and rebel, and murmur then; pray that you may lie down in calmness and peace; pray that you may be enabled to honour God even in death.
4. It is not sinful to dread death. Ver. 7. The Redeemer dreaded it. His human nature, though perfectly holy, shrank back from the fearful agonies of dying. The fear of death, therefore, in itself is not sinful. Chris tians are often troubled because they have not that calmness in the pros pect of death which they suppose they ought to have, and because their na ture shrinks back from the dying pang. They suppose that such feel ings are inconsistent with religion, and that they who have them cannot be true Christians. But they forget their Redeemer and his sorrows; they forget the earnestness with which he pleaded that the cup might be re moved. Death is in itself fearful, and it is a part of our nature to dread it, and even in the best of minds sometimes the fear of it is not wholly taken away until the hour comes and God gives them 'dying grace? There are probably two reasons why God made death so fearful to man. (1.) One is, to impress him with the importance of being prepared for it, Death is to him the entrance on an endless being, and it is an object of God to keep the attention fixed on that as a most momentous and solemn event. The ox, the lamb, the robin, the dove, have no immortal nature; no conscience; no responsibility, and no need of making preparation for death — and hence — except in a very slight degree — they seem to have no dread of dying. But not so with man. He has an undying soul. His main business is here to prepare for death and for the world beyond, and hence, by all the fear of the dying pang, and by all the horror of the grave, God would fix the attention of man on his own death as a most momentous event, and lead him to seek that hope of immortality which alone can lay the foundation of any proper remo val of the fear of dying. (2.) The other reason is, to deter man from taking his own life. To keep him from this, he is made so as to start back from death. He fears it; it is to him an object of deepest dread, and even when pressed down by calamity and sadness, as a general laAv, he ' had rather bear the ills he has, than fly to others that he knows not of.' Man is the only creature in reference to whom this danger exists. There is no one of the brute creation, unless it be the scorpion, that will take its own life, and hence they have not such a dread of dying. But we know how it is with man. Weary of life; goaded by a guilty conscience; dis appointed and heart-broken, he is under strong temptation to commit the enormous crime of self-murder, and to rush uncalled to the bar of God. As one of the means of de terring from this, God has so made us that we fear to die; and thousands are kept from this enormous crime by this fear, when nothing else would save them. It is benevolence, there fore, to the world, that man is afraid to die, and in every pang of the dy ing struggle, and every thing about death that makes us turn pale and tremble at its approach, there is in some way the manifestation of good ness to mankind.
5. We may be comforted in the prospect of death by looking to the example of the Redeemer. Ver. 7. Much as we may fear to die, and much as we may be left to suffer then, of one thing we may be sure. It is, that he has gone beyond us in suffering. The sorrows of our dyingwill never equal his. "\Ve shall never go through such scenes as occurred in the garden of Gethsemane and on the cross. It may be some consola tion that human nature has endured greater pangs than we shall, and that there is one who has surpassed us even in our keenest sufferings. It should be to us a source of consola tion, also of the highest kind, that he did it that he might alleviate our sor rows, and that he might drive aAvay the horrors of death from us by ' bring ing life and immortality to light,' and that as the result of his sufferings our dying moments may be calm and peaceful.
6. It often occurs that men are true Christians, and yet are ignorant of some of the elementary principles of religion. Ver. 12. This is owing to such things as the following; — a want of early religious instruction; the faults of preachers who fail to teach their people; a want of inquiry on the part of Christians, and the in terest which they feel in other things above that which they feel in religion. It is often surprising what vague and unsettled opinions many professed Christians have on some of the most important points of Christianity, and how little qualified they are to defend their opinions when they are attack ed. Of multitudes in the Church even now it might be said, that they 'need some one to teach them what are the very first principles of true religion,' To some of the elementary doctrines of Christianity about deadness to the world, about self-denial, about prayer, about doing good, and about spirituality, they are utter strangers. So of forgiveness of inju ries, and charity, and love for a dying world. These are the elements of Christianity — rudiments which children in righteousness should learn; and yet 'they are not learned by mul titudes who bear the Christian name. 7. All Christians ought to be teachers. Ver. 12. 1 do not mean that they should all be preachers; but they should all so live as to teach others the true nature of religion. This they should do by their example, and by their daily conversation. Any Chris tian is qualified to impart useful in struction to others. The servant of lowest rank may teach his master how a Christian should live. A child may thus teach a parent how he should live, and his daily walk may furnish to the parent lessons of inesti mable value. Neighbours may thus teach neighbours; and strangers may learn of strangers. Every Christian has a knowledge of the way to be saved which it would be of the highest value to others to know, and is quali fied to tell the rich, and proud, and learned sinner, that about himself and of the final destiny of man of which he is now wholly ignorant. Let it be re membered, also, that the wor.ld de rives its views of the nature of religion from the lives and conduct of its pro fessed friends. It is not from the Bible, or from the pulpit, or from books, that men learn what Christian ity is; it is from the daily walk of those who profess to be its friends; and every day we live, a wife, a child, a neighbour, or a stranger, is forming some view of the nature of religion from what they see in us. How im portant, therefore, it is that we so live as to communicate to them just views of what constitutes religion!
In ch. v. 10, 11, the apostle had said that the Lord Jesus was called to the office of high priest after the order of Melchizedek, and that there were many things to be said of him which were not easy to be understood. They had not, he says, advanced as far in the knowledge of the true reli gion as might have been reasonably expected, but had rather gone back,
Ch. v. 12—14. The design of this chapter seems to be to warn them against the danger of going back en tirely, and to encourage them to make the highest attainments possible in the knowledge of Christianity, and in the divine life. The apostle would keep them from entire apostacy, and •would excite them to make ail the advances which they possibly could make, and particularly he designs to prepare them to receive what he had yet to say about the higher doc trines of the Christian religion. In doing this he presents the following considerations:
(1.) An exhortation to leave the elements or rudiments of the Chris tian religion, and to go on to the con templation of the higher doctrines. The elements were the doctrines of repentance, faith, laying on of hands, the resurrection of the dead, and eter nal judgment. These entered into the very nature of Christianity. They •were its first principles, and were indispensable. The higher doctrines related to other matters, which the apostle called them now to contem plate. Vs. 1 — 3.
(2.) He warns them, in the most solemn manner, against apostacy. He assures them that if they should apostatise, it would be impossible to renew them again. They could not fall away from grace and again be renewed; they could not, after having been Christians and then apostatis ing, be recovered. Their fall in that case would be final and irrecoverable, for there was no other way by which they could be saA-ed; and by rejecting the Christian scheme, they would re ject the only plan by which they could ever be brought to heaven. By this solemn consideration, therefore, he warns them of the danger of going "back from their exalted hopes, or of neglecting the opportunities which J they had to advance to the knowledge [
(3.) This sentiment is illustrated (vs. 7, 8) by a striking and beautiful figure drawn from agriculture. The sentiment was, that they who did not improve their advantage, and grow in the knowledge of the gospel, but who should go back and apostatise, would inevitably be destroyed. They could not be renewed and saved. It will be, says the apostle, as it is with thf; earth. That which receives the rain that falls, and that bears its pro per increase for the use of man, par takes of the divine blessing. That which does not — which bears only thorns and briers — is rejected, and is nigh to cursing, and will be burned with fire.
(4.) Yet the apostle says, he hoped better things of them. They had, indeed, receded from what they had been. They had not made the ad vances which he says they might have done. But still, there was rea son to hope that they would not wholly apostatise, and be cast off by God. They had shown that they had. true religion, and he believed that God would not forget the evidence which they had furnished that they loved him. Vs. 9, 10.
(5.) He expresses his earnest wish that they all would show the same diligence until they attained the full assurance of hope. Vs. 11, 12.
(6.) To encourage them in this, h; refers them to the solemn oath which God had taken, and his sacred cove nant with them confirmed by an oath in order that they might have true consolation, and be sustained in the temptations and trials of life. That hope was theirs. It was sure and steadfast. It entered into that within the veil; it had been confirmed by him who had entered heaven as the great High Priest after the order of Melchizedek. Vs. 13—20. Bv such considerations he would guard them from the danger of apostacy; he would encourage them to diligence in the divine life; and he would seek to pre pare them to welcome the more high and difficult doctrines of the Christian religion,
1. Therefore. ' Since, as was stated in the previous chapter, you ought to be capable of comprehending the liigher doctrines of religion; since those doctrines are adapted to those who have been for a considerable time professors of Christianity, and have had opportunities of growing in know ledge and grace — as much as strong meat is for those of mature years — leave now the elements of Christian doctrine, and go on to understand its higher mysteries.' The idea is, that to those who had so long been ac quainted with the way of salvation, the elements of Christianity were no more adapted than milk was for grown persons. ^[ Leaving. Dismiss ing; intermitting; passing by the consideration of with a view to ad vance to something higher. The apostle refers to bis discussion of the subject, and also to their condition. He wished to go on to the contem plation of higher doctrines, and he desired that they should no longer linger around the mere elements.
* Let us advance to a higher state of knowledge than the mere elements of the subject.' On the sense of the word ' leaving,' or quitting with a view to engage in something else, see Matt. iv. 20, 22; v. 24. ^ The Prin~ ciples. Marg. The word of the begin ning of Christ. Tindal renders it,
* let us leave the doctrine pertaining to the beginning of a Christian man.' Coverdale, ' let us leave the doctrine pertaining to the beginning of a Chris tian life.' On the word ' principles' see Note, ch. v. 12. The Greek there, indeed, is not the same as in this place, but the idea is evidently the same. The reference is to what he regarded as the very elements of the dead works, and of faith b to ward God,
Christian doctrine; and the meaning is, ' let us no longer linger here. We should go on to higher attainments. We should wholly understand the system. We should discuss and re ceive its great principles. You have been long enough converted to have understood these; but you linger among the very elementary truths of religion. But you cannot remain here. You must either advance or recede; and if you do not go forward, you will go back into entire apostacy, when it will be impossible to be re newed.' The apostle here, therefore, does not refer to his discussion of the points under consideration as the main thing, but to their state as one of danger; and in writing to them he was not content to discuss the elements of -religion as being alone fitted to their condition, but would have them make higher attainments, and advance to the more elevated principles of the gospel. ^[ Of the doctrine. Literally, ' the word' — \6yov — reason, or doctrine of the beginning of Christ.' That is, the word or rea son that pertains to the elements of his system; the first principles of Christian doctrine, "jf Of Christ. Which pertain to the Messiah. Either that which he taught, or that which is taught of him and his religion. Most probably it is the latter — that which pertains to the Messiah, or to the Christian revelation. The idea is, that there is a set of truths which may be regarded as lying at the foun dation of Christian doctrine, and those truths they had embraced, but had not advanced beyond them. ^[ Let us go on. Let us advance to a higher state of knowledge and holiness. "The reference is alike to his discussion of the subject, and to their advancement in piety and in knowledge. He would not linger around these elements in the discussion, nor would he have them linger at the threshold of the Christian doctrines. ^[ Unto perfection. Comp. Notes, ch.ii. 10. The word hero is used, evidently, to denote an ad vanced state of Christian knowledge and piety; or the more elevated Chris tian doctrines, and the holier living to which it was their duty to attain. It does not refer solely to the inten tion of the apostle to discuss the more elevated doctrines of Christianity, but to such an advance as would secure them from the danger of apostacy. If it should be said, however, that the word ' perfection' is to be understood in the most absolute and unqualified sense, as denoting entire freedom from sin, it may be remarked, (1.) that this does not prove that they ever attained to it, nor should this be adduced as a text to show that such an attainment is ever made. To ex hort a man to do a thing — however reasonable — is no proof in itself that it is ever done. (2.) It is proper to exhort Christians to aim at entire perfection. Even if none have ever reached that point on earth, that fact does not make it any the less desira ble or proper to aim at it. (3.) There is much in making an honest attempt to be perfectly holy, even though we should not attain to it in this life. No man accomplishes much Avho does not aim high. ^[ Not laying again the foundation. Not laying down — as one does a foundation for an edifice. The idea is, that they were not to begin and build all this over again. They were not to make it necessary to lay down again the very corner stones, and the foundations of the edi fice, but since these were laid already, 3hey were to go on and build the su perstructure and complete the edifice. •*[ Of repentance from dead works. From works that cause death or con demnation; or that have no vitality or life. The reference may be either to those actions which Avere sinful in their nature, or to those which re lated to the forms of religion, where there was no spiritual life. This was the character of much of the religion of the Jews; and conversion to the true religion consisted greatly in re pentance for having relied on those heartless and hollow forms. Tfr is possible that the apostle referred mainly to these, as he was writing to those who had been Hebrews. When formalists are converted, one of the first and the main exercises of their minds in conversion, consists in deep and genuine sorrow for their depend ence on those forms. Religion is life; and irreligion is a state of spiritual death (Comp. Notes on Eph. ii. 1), whether it be in open transgression, or in false and hollow forms of reli gion. The apostle has here stated what is the first element of the Chris tian religion. It consists in genuine sorrow for sin, and a purpose to turn from it. See Note, Matt. iii. 2. ^ And of faith towards God. See Note on Mark xvi. 16. This is the second element in the Christian system. Faith is everywhere required in order to salvation, but it is usually faith in the Lord Jesus that is spoken of. See Acts xx. 21. Here, however, faith in God is particularly referred to. But there is no essential difference. It is faith in God in regard to his ex istence and perfections, and to his plan of saving men. It includes, therefore, faith in his message and messenger, and thus embraces the plan of salvation by the Redeemer. There is but one God — ' the God and Father of our Lord Jesus Christ;' and he who believes in the true God believes in him as Father, Son, and Holy Ghost; the Author of the plan of re demption, and the Saviour of lost men. No one can believe in the true God who does not believe in the Sa viour. Comp. John v. 23; xvii. 3. He who supposes that he confides in any other God than the Author of the Christian Religion, worships a being of the imagination as really as though he bowed down to a block of wood or stone. If Christianity is true, there is no such God as the infidel pro fesses to believe in, any more than the God of the Brahmin has an ex istence. To believe in God, therefore, is to believe in him as he actually ex ists — as the true God— the Author of the great plan of salvation by the Re deemer- It is needless to attempt to show that faith in the true God is es sential to salvation. How can he be saved who has no confidence in the God that made him?
2. Of the doctrine of baptisms. This is mentioned as the third ele ment or principle of the Christian re ligion. The Jews made much of va rious kinds of washings, which were called baptisms. See Note, Mark vii. 4. It is supposed, also, that they were in the practice of baptising proselytes to their religion. Note, Matt. iii. 6. Since they made so much of various kinds of ablution, it was important that the true doctrine on the subject should be stated as one of the ele ments of the Christian religion, that they might be recalled from supersti tion, and that they might enjoy the benefits of what was designed to be an important aid to piety— the true doctrine of baptisms. It will be ob served that the plural form is used here — baptisms. There are two bap tisms whose necessity is taught by the Christian religion — baptism by water, and by the Holy Ghost; the first of which is an emblem of the second. These are stated to be among the elements of Christianity, or the things which Christian converts would first learn. The necessity of both is taught. He that believeth and is baptised shall be saved. Mark xvi. 1 6. " Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God." John iii. 5. On the baptism of the Holy Ghost, see Notes on Matt. iii. 1 1; Acts i. 5; eomp. Acts xix. 1 — 6. To understand the true doctrine respecting baptism was one of the first principles to be learned then as it is now, as baptism is the rite by which we are initiated into the Church. This was supposed to be so simple that young converts could understand it as one of the ele ments of the true religion, and the teaching on that subject now should be made so plain that the humblest disciple may comprehend it. If it was an element or first principle of religion; if it was presumed that any one who entered the Church could understand it, can it be believed that it was then so perplexing and erne barrassing as it is often made now? Can it be believed that a vast array of learning, and a knowledge of lan guages, and a careful inquiry into the customs of ancient times, was needful in order that a candidate for baptism should understand it? The truth is, that it was probably regarded as among the most simple and plain matters of religion; and every con vert was supposed to understand that the application of water to the body in this ordinance, in any mode, was designed to be merely emblematic of the influences of the Holy Ghost. ^And of laying on of hands. This is the fourth element or principle of religion. The Jews practised the lay ing on of hands on a great variety of occasions. It was done when a bless ing was imparted to any one; when prayer was made for one; and when they offered sacrifice they laid their hands on the head of the victim, con fessing their sins. Lev. xvi. 2 1; xxiv. 14; Num. viii. 12. It was done on occasions of solemn consecration to office, and when friend supplicated the divine favour on friend. In like manner, it was often done by the Sa viour and the Apostles. The Redeemer laid his hands on children to bless them, and on the sick when he healed them. Matt. xix. 13; Mark v. 23; Matt. ix. 18. In like manner the apostles laid hands on others in the following circumstances. (1.) In heal ing the sick. Acts, xxviii. 8. (2.) In ordination to office. 1. Tim. v. 22; Acts vi. 6. (3.) In imparting the miraculous influences of the Holy Spirit. Acts viii. 17. 19; xix. 6. The true doctrine respecting the design of laying on the hands, is said here to be one of the elements of the Chris tian religion. That the custom of laying on the hands as symbolical of hands, and ofa resurrection of the dead, and of eternal judg- imparting spiritual gifts, prevailed in the Church in the time of the apostles, no one can doubt. But on the ques tion whether it is to be regarded as of perpetual obligation in the Church, we are to remember, (1.) that the apostles were endowed Avith. the power of imparting the influences of the Holy Ghost in a miraculous or extraordi nary manner It was with reference to such r.n imparting of the Holy Fpirit that the expression is used in each of the cases where it occurs in the New Testament. (2.) The Sa viour did not appoint the imposition.-£ the hands of a ' bishop' to be one of the rites or ceremonies to be ob served perpetually in the Church. The injunction to be baptised and to observe his supper is positive, and is universal in its obligation. But there is no such command respecting the imposition of hands. (3.) No one now is intrusted with the power of imparting the Holy Spirit in that manner. There is no class of officers in the Church, that can make good their claim to any such power. What evidence is there that the Holy Spirit is imparted at the rite of ' confirma tion?' (4.) It is liable to be abused, or to lead persons to substitute the form for the thing, or to think that because they have been ' confirmed,' that therefore they are sure of the mercy and favour of God. Still, if it be regarded as a simple form of admis sion to a church, Avithout claiming that it is enjoined by God, or that it is connected Avith any authority to impart the Holy Spirit, no objection can be made to it any more than there need, be to any other form of recognising Church membership. Every pastor has a right, if he chooses, to lay his hands on the members of his flock, and to implore a blessing on them; and such an act on making a profession of religion \vould have much in it that would be appropriate and solemn. ^[ And of resurrection of the dead. This is mentioned as the fifth element or principle of the Christian religion. This doctrine was denied by the Sadducees (Mark xii. 18; Acts xxiii. 8), and was ridiculed by philosophers. Acts xvii. 32. It Avas, hoAvever, clearly taught by the Saviour (John v. 28, 29), and became one of the cardinal doctrines of his religion. By the resurrection of the dead, however, in the New Testa ment, there is more intended than the resurrection of the body. The question about the resurrection in cluded the whole inquiry about the future state, or Avhether man would live at all in the future world. Comp. Notes on Matt. xxii. 23; Acts xxiii. 6. This is one of the most important subjects that can come before the hu man mind, and one on which man has felt more perplexity than any other. The belief of the resurrection of the dead is an elementary article in the system of Christianity. It lies at the foundation of all our hopes. Christianity is designed to prepare us for a future state; and one of the first things, therefore, in the prepara tion, is to assure us there is a future state, and to tell us Avhat it is. It is, moreover, a peculiar doctrine of Chris tianity. The belief of the resurrec tion is found in no other system of re ligion, nor is there a ray of light shed upon the future condition of man by any other scheme of philosophy or religion. ^[ And of eternal judgment. This is the sixth element or principle of religion. It is, that there will be a judgment whose consequences Avill be eternal. It does not mean, of course, that the process of the judg ment Avill be eternal, or that the judgment-day Avill continue for ever; but that the results or consequents of the decision of that day Avill continue for ever. There Avill be no appeal from the sentence, nor will there be any rcArersal of the judgment then pronounced. What is decided then Avill be determined for ever. The ap proA'al of the righteous -vrill fbt their
3 And this will we do, if a 1 those who God permit. ened, and
4 For it is impossible b for
state eternally in heaven, and in like manner the condemnation of the wicked will fix their doom for ever in hell. This doctrine was one of the earliest that was taught by the Sa viour and his apostles, and is incul cated in the New Testament perhaps with more frequency than any other. See Malt, xxv.; Acts xvii. 31. That the consequences or results of the judgment will be eternal, is abun dantly affirmed. See Matt. xxv. 46; John v. 29 j II. Thess. i. 9; Mark ix. 45, 48.
3. And this will we do. We will make these advances toward^a higher state of knowledge and piety. Paul had confidence that they would do it (see vs. 9, 10), and though they had lingered long- around the elements of Christian knowledge, be believed that they would yet go on to make higher attainments. *f If God permit. This is not to be interpreted as if God was unwilling that they should make such advances, or as if it were doubtful whether he would allow it if they made an honest effort, and their lives were spared; but it is a phrase used to denote their dependence on him. It is equivalent to saying, ' if he would spare their lives, their health, and their reason; if he would continue the means of grace, and would im part his Holy Spirit; if he would favour their efforts, and crown them with success, they Avould make these advances.' In reference to any thing that we undertake, however pleasing to God in itself, it is proper to recog nise our entire dependence on God. See James iv. 13 — 15. Comp. Notes on John xv. 5.
4. For it is impossible. It is need less to say that the passage here (vs. 4 — 6), has given occasion to much controversy, and that the opinions of commentators and of the Christian world are yet greatly divided in rc- gard to its meaning. On the one hand, it is held that the passage is not intended to describe those who are true Christians, but only those who have been awakened and enlight ened, and who then fall back; and on. the other it is maintained that it re fers to those who are true Christians, and who then apostatise. The con tending parties have been Calvinists and Arminians; each party, in gene ral, interpreting it according to the views which are held on the question about falling from grace. I shall endeavour, as well as I may be able, to state the true meaning of the pas sage by an examination of the words and phrases in detail, observing here, in general, that it seems to me that it refers to true Christians; that the object is to keep them from apostacy, and that it teaches that if they should, apostatise, it would be impossible to renew them again or to save them. That it refers to true Christians will be apparent from these considera tions. (1.) Such is the sense which would strike the great mass of read ers. Unless there were some theory to defend, the great body of readers of the New Testament would consider the expression here used as describing true Christians. (2.) The connexion demands such an interpretation. The apostle was addressing Christians. He was endeavouring to keep them from apostacy. The object was not to keep those who were awakened and enlightened from apostacy, but it was to preserve those who Avere al ready in the Church of Christ, from going back to perdition. The kind of exhortation appropriate to those who were awakened and convicted, but who were not truly converted, would be to become converted; not to warn them of the danger of falling away. Besides, the apostle would not have said of such persons that they could not be converted and saved. But of sincere Christians it might be said with the utmost propriety, that they could not be renewed again and be saved if they should fall away — because they rejected the only plan of salvation after they had tried it, and renounced the only scheme of redemption after they had tasted its benefits. If that plan could not save them, what could? If they neglected that, by what other means could they be brought to God? (3.) This inter pretation accords, as I suppose, with the exact meaning of the phrases which the apostle uses. An examina tion of those phrases will show that he refers to those who are sincere be lievers. The phrase ' it is impossible ' obviously and properly denotes abso lute impossibility. It has been con tended, by Storr and others, that it denotes only great difficulty. But the meaning which would at first strike all readers would be that the thing could not be done; that it was not merely very difficult, but absolutely impracticable. The word — 'aSwaroi/ — occurs only in the New Testament in the following places, in all which it denotes that the thing could not be done. Matt. xix. 26; Mark x. 27. " With men this is impossible;" that is, men could not save one who was rich, implying that the thing was wholly beyond human power. Luke xviii. 27. " The things which are im possible with men are possible with God " — referring to the same case. Acts xiv. 8. "A man of Lystra, impotent in his feet;" that is, who was wholly unable to walk. Rom. viii. 3. " For what the law could not do;" what was absolutely impossible for the law to accomplish; that is, to save men. Heb. vi. 18, " In which it was impos sible for God to lie;" Heb. x. 4. " It is not possible for the blood of bulls and of goats to take away sin;" and Heb. xi. 6, "Without faith it is impossible to please God;" in all of these in stances denoting absolute impossibi lity. These passages show that it is not merely a great difficulty to which the apostle refers, but that he meant to say that the thing was wholly im practicable; that it could not be done And if this be the meaning, then it proves that if those referred to should fall away, they could never be re newed. Their case was hopeless, and they must perish: — that is, if a true Christian should apostatise, or fall from grace, he never could be renewed again, and could not be saved. Paul did not teach that he might fall away and be renewed again as often as he pleased. He had other views of the grace of God than this; and he meant to teach, that if a man should once cast off true religion, his case was hopeless, and he must perish; and by this solemn consideration— the only one that would be effectual in such a case — he meant to guard them against the danger of apostacy. *|[ For those who were once enlightened. The phrase ' to be enlightened ' is one that is often used in the Scriptures, and may be applied either to one whose under standing has been enlightened to dis cern his duty, though he is not converte<Xcomp. Note, John i. 9); or more commonly to one who is truly con verted. See Note on Eph. i. 18. It does not of necessity refer to true Christians, though it cannot be denied that it more obviously suggests the idea that the heart is truly changed, and that it is more commonly used in that sense. Comp. Ps. xix. 8. Light, in the Scriptures, is the emblem of knowledge, holiness, and happiness, and there is no impropriety here in understanding it in accordance with the more decisive phrases which fol low, as referring to true Christians. ^f And have tasted. To taste of a thing means, according to the usage in the Scriptures, to experience, or to understand it. The expression is de rived from the fact that the taste is one of the means by which we ascer tain the nature or quality of an object. Comp. Matt. xvi. 28; John viii. 51; Heb. ii. 9. The proper idea here is, that they had experienced the hea venly gift, or had learned its nature. ^ The heavenly gift. The gift from heaven, or which pertains to heaven.
Comp. Note, John iv. 10. The ex pression properly means some favour or gift which has descended from hea ven, and may refer to any of the bene fits which God has conferred on mar in the work of redemption. It migln include the plan of salvation; the for giveness of sins; the enlightening renewing, and sanctifying influences of the Holy Spirit, or any one of the graces which that spirit imparts. The use of the article, however — ' the hea venly gift,'— limits it to something special as being conferred directly from heaven, and the connexion would seem to demand that we understand it of some peculiar favour which could be conferred only on the children of God. It is an expression which may be applied to sincere Christians; it is at least doubtful whether it can with propriety be applied to any other. ^[ And were made partakers of the Holy Ghost. Partakers of the influ ences of the Holy Ghost— for it is only in this sense that we can par take of the Holy Spirit. We partake of food when we share it with others; we partake of pleasure when we enjoy it with others; we partake of spoils in war when they are divided between us and others. So we partake of the influences of the Holy Spirit when we share these influences conferred on his people. This is not language which can properly be applied to any one but a true Christian; and though it is true that an unpardoned sinner may be enlightened and awakened by the Holy Spirit, yet the language here used is not such as would be likely to be employed to describe his state. It is too clearly expressive of those influences which renew and sanctify the soul. It is as elevated 'language as can be used to describe the joy of the Christian, and is un doubtedly used in that sense here. If it is not, it would be difficult to find.any language which would properly express the condition of a renewed < heart. Grotius, Bloomfield, and some others, understood this of the miracu lous gifts of the Holy Spirit. But this is not necessary, and does not accord well with the general descrip tion here, which evidently pertains to the mass of those whom the apostle addressed.
5. And have tasted the good icord of God. That is, either the doctrines Avhich he teaches, and which are good, or pleasant to the soul; or the word of God which is connected with good, that is, which promises good. "The former seems to me to be the correct meaning— that the word of God, or the truth Avhich he taught, was itself a good. It was that which the soul desired, and in which it found com fort and peace. Comp. Ps. cxix. 103; xli. 6. The meaning here is, that they had experienced the excellency of the truth of God; they had seen and enjoyed its beauty. This is language which cannot be applied to an impenitent sinner. He has no relish for the truth of God; sees no beauty in it; derives no comfort from it. It is only the true Christian who ias pleasure in its contemplation, and who can be said to ' taste ' and enjoy t. This language describes a state of mind of which every sincere Chrisian is conscious. It is that of plea sure in the word of God. He loves he Bible; he loves the truth of God hat is preached. He sees an exquiite beauty in that truth. It is not nerely in its poetry; in its sublimity; n its argument; but he has now a aste or relish for the truth itself, vhich he had not before his converion. Then he might have admired he Bible for its beauty of language r for its poetry; he might have been iterested in preaching for its elouence or power of argument; bat ow his love is for the truth. Comp. Js. xix. 10. There is no book that e so much delights in as the Bible; nd no pleasure is so pure as that
6 If a they shall fall away, to ( renew them again unto repent-
SAnd the powers of the world to come. r of the 'coming age.' 'The age to come ' was a phrase in common use among the Hebrews, to denote the future dispensation, the times of the Messiah. The same idea was ex pressed by the phrases ' the last times,' 'the end 'of the world,' &c., which are of so frequent occurrence in the Scrip tures. They all denoted an age which was to succeed the old dispensation; the time of the Messiah; or the pe riod in which the affairs of the world would be wound up. See Notes on Isa. ii. 2. Here it evidently refers to that period, and the meaning is, that they had participated in the peculiar blessings to be expected in that dis pensation — to wit, in the clear views of the way of salvation, and the influ ences of the Holy Spirit on the soul. The word ' powers ' here implies that in that time there would be some ex traordinary manifestation of the power of God. An unusual energy would be put forth to save men, particularly as evinced by the agency of the Holy Spirit on the heart. Of this ' power ' the apostle here says they of whom he spake had partaken. They had been brought under the awakening and renewing energy which God put forth under the Messiah, in sav ing the soul. They had experienced the promised blessings of the new and last dispensation; and the language here is such as appropriately describes Christians, and as indeed can be ap plicable to no other. It may be re marked respecting the various ex pressions used here (vs. 4, 5), (1.) that they are such as properly denote a renewed state. They obviously de scribe the condition of a Christian; and though it may be not certain that any one of them if taken by itself would prove that the person to whom it was applied was truly converted, yet taken together it is clear that they are designed to describe such a state. If they are not, it would be difficult to find any language which would be properly descriptive of the character of a sincere Christian. I regard the description here, therefore, as that which is clearly designed to denote the state of those who were born again, and were the true chil dren of God; and it seems plain to me that no other interpretation would have ever been thought of if this view had not seemed to conflict with the doctrine of the ' perseverance of the saints.' (2.) There is a regular gra dation here from the first elements of piety in the soul to its highest deve lopments; and, whether the apostle so designed it or not, the language describes the successive steps by which a true Christian advances to the highest stage of Christian expe rience. The mind is (a) enlightened; then (6) tastes the gift of heaven, or has some experience of it; then(c) it is made to partake of the influences of the Holy Ghost; then (d) there is experience of the excellence and love liness of the word of God; and (e) finally there is a participation of the full ' powers' of the new dispensation; of the extraordinary energy which God puts forth in the gospel to sanc tify and save the soul.
6. If they shall fall away. Literally, ' and having fallen away.' " There is no if in the Greek in this place — ' having fallen away. ' " Dr. J. P. Wilson. It is not an affirmation that any had actually fallen away, or that in fact they would do it; but the statement is, that on the supposition that they had fallen away, it would be impossible to renew them again. It is the same as supposing a case which in fact might never occur: — as if we should say, ' had a man fallen down a precipice it would be impossible to save him,' or ' had the child fallen into the stream he would certainly have been drowned.' But though this literally means, ' having fallen away,' yet the sense in the con«
ance; seeing- they crucify to themselves the Son of God
nexion in which it stands is not im properly expressed by our common translation. The Syriac has given a version which is remarkable, not as a correct translation, but as showing what was the prevailing belief in the time in which it was made (probably the first or second century), in regard to the doctrine of the perseverance of the saints. " For it is impossible that they who have been baptised, and who have tasted the gift which is from heaven, and have received the spirit of holiness, and have tasted the good word of God, and the power of the coming age, should again sin, so that they should be renewed again to re pentance, and again crucify the Son of God and put him to ignominy." The word rendered ' fall away' means properly 'to fall near by any one,';to fall in with or meet;' and thus to fall aside from, to swerve or deviate from; and here means undoubtedly to apostatise from, and implies an entire renunciation of Christianity, or a going back to a state of Judaism, heathenism, or sin. The Greek word occurs nowhere else in the New Tes tament. It is material to remark here that the apostle does not say that any true Christian ever had fallen away. He makes a statement of what would occur on the supposition that such a thing should happen — but a statement may be made of Avhat would occur on the supposition that a certain thing should take place, and yet it be morally certain that the event never Avould happen. It would be easy to suppose what would hap pen if the ocean should overflow a continent,.or if the sun should cease to rise, and still there be entire cer tainty that such an event never Avould occur. ^ To renew them again. Im plying that they had been before renewed, or had been true Christians. The word ' again1 — rraXiv — supposes this; and this passage, therefore, con firms the considerations suggested
afresh, and put him to an open shame.
above, showing that they were true Christians who were referred to. They had once repented, but it would be impossible to bring them to this state again. This declaration of course is to be read in connexion with the first clause of ver. 4, « It is impossible to renew again to repent ance those who once were true Chris tians, should they fall away.' I know of no declaration more unambiguous than this. It is a positive declaration. It is not that it would be very difficult to do it; or that it would be impossi ble for man to do it, though it might be done by God: it is an unequivocal and absolute declaration that it would be utterly impracticable that it should be done by any one, or by any means; and this, I have no doubt, is the mean ing of the apostle. Should a Chris tian fall from grace, he must perish. HE NEVER COULD BE SAVED. The reason of this the apostle immediately adds. ^[ Seeing. This word is not in the Greek, though the sense is ex pressed. The Greek literally is, ' hav ing again crucified to themselves the Son of God.' The reason here given is, that the crime would be so great, and they would so effectually exclude themselves from the only plan of sal vation, that they could not be saved? There is but one way of salvation. Having tried that, and then renounc ed it, how could they then be saved? The case is like that of a drowning man. If there was but one plank by which he could be saved, and he should get on that and then push it away and plunge into the deep, he must die. Or if there was but one rope by which the shore could be reached from a wreck, and he should cut that and cast it off he must die. Or if a man were sick, and there was but one kind of medicine that could possibly restore him, and he should deliberately dash that away, he must die. So in religion. There is but one way of salvation. If a man delibe rately rejects that, he must perish.
•^J They crucify to themselves the Son of 0*0(7 afresh. Our translators have ren dered this as if the Greek were— -avaorravpovvTas 7rdAii> — crucify again, and so it is rendered by Chrysostom, by Tindal, Coverdale, Beza, Luther, mid others. But this is not properly the meaning of the Greek. The word avacrravpofo — is an intensive word, and is employed instead of the usual word ' to crucify' only to denote emphasis. It means that such an act of apostacy would be equivalent to crucify him in an aggravated manner. Of course this is to be taken figuratively. It could not be literally true that they would thus crucify the Redeemer. The meaning is, that their conduct would be as if they had crucified him; it would bear a strong resemblance •to the act by which the Lord Jesus was publicly rejected and condemned to die. The act of crucifying the Son of God was the great crime which outpeers any other deed of human guilt. Yet the apostle says that should they who had been true Chris tians fall away and reject him, they would be guilty of a similar crime. It would be a public and a solemn act of rejecting him. It would show that if they had been there they would have joined in the cry ' crucify him, -crucify him.' The intensity and ag gravation of such a crime perhaps the apostle meant to indicate by the in tensive or emphatic ova in the word avao-ravpovvTas. Such an act would render their salvation impossible, be cause (1.) the crime would be aggra vated beyond that of those who re jected him and put him to death — for they knew not what they did;.and (2.), because it would be a rejec tion of the only possible plan of sal vation after they bad had experience of its power and known its efficacy. The phrase ' to themselves,' Tindal renders, 'as concerning themselves.' Others, ' as far as in them lies,' or as.far as they have ability to do. Others, ' to their own heart.' Probably Grolius has suggested the true sense. They do it for thewselves. They make the act their own. It is as if they did it themselves; and they are to be regarded as having done the deed.' So we make the act of an other our own when we authorise it beforehand, or approve of it after it is done. ^ And put him to an open shame. Make him a public example; or hold him up as worthy of death on the cross. See the same word ex plained in the Notes, on Matt. i. 19, in the phrase ' make her a public ex ample.' The word occurs nowhere else in the New Testament. Their apostacy and rejection of the Saviour would be like holding him up publicly as deserving the infamy and ignominy of the cross. A great part of the crime attending the crucifixion of the Lord Jesus, consisted in exhibiting him to the passing multitude as de serving the death of a malefactor. Of that sin they would partake who should reject him, for they would thus show that they regarded his re ligion as an imposture, and would in a public manner hold him up as wor thy only of rejection and contempt. Such, it seems to me, is the fair meaning of this much-disputed pas sage — a passage which would never have given so much perplexity if it had not been supposed that the obvi ous interpretation would interfere with some prevalent articles of the ology. The passage proves that if true Christians should apostatise, it would be impossible to renew and save them. If then it should be asked whether I believe that any true Chris tian ever did, or ever will fall from grace, and Avholly lose his religion, I would answer unhesitatingly, no. Comp. Notes on John x. 27, 28; Rom. viii. 38, 39; Gal. v. 4. If then it be asked what was the use of a warning like this, I answer, (1.) it would show the great sin of apostacy from God if it were to occur. It is proper to state the greatness of an act of sin, though it might never occur, in order to show how it would be regarded by God. (2.) Such a statement might be one of the most effectual means of preserving from apostacy. To
7 For the earth which drink- 1 herbs meet for them l by whom eth in the rain that cometh oft I it is dressed, receiveth blessing* upon it, and bringeth forth from God:
state that a fall from a precipice would cause certain death, would be one of the most certain means of pre serving one from falling; to affirm that arsenic would be certainly fatal, is one of the most effectual means of preventing its being taken; to know that fire certa inly destroys, is one of the most sure checks from the danger. Thousands have been preserved from going over the Falls of Niagara by knowing that there would be no pos sibility of escape; and so effectual has been this knowledge that it has preserved all from such a catastrophe, except the very few who have gone over by accident. So in religion. The knowledge that apostacy would be fatal, and there could be no hope of being saved should it once occur, would be a more effectual preventive of the danger than all the other means that could be used. If a man believed that it would be an easy matter to be restored again should he apostatise, he would feel little solicitude in re gard to it; and it has occurred in fact, that they who suppose that this may occur, have manifested little of the care to Avalk in the paths of strict religion, which should have been evinced. (3.) It way be added, that the means used by God to preserve his people from apostacy, have been entirely effectual. There is no evi dence that one has ever fallen away who was a true Christian ( Comp. John x. 27, 28, and I. John ii. 19); and to the end of the world it will be true that the means which he uses to keep his people from apostacy will not in a single instance fail.
7. For the earth. The design of the apostle by this comparison is ap parent. It is to show the consequen ces of not making a proper use of all the privileges which Christians have, and the effect which would follow should those privileges fail to bo im proved. He says, it is like the eartlu If that absorbs the rain, and produces an abundant harvest, it receives the divine blessing. If not, it is cursed, or is worthless. The design is to shoAv that if Christians should be come like the barren earth they would be cast away and lost. ^[ Which drinheth in the rain. A comparison of the earth as if it were ' thirsty ' — a comparison that is common in all languages. ^[ That cometh oft upon it. The frequent showers that fall. The object is to describe fertile land Avhich is often watered with the rains of heaven. The comparison of ' drinking in' the rain is designed to distin guish a melloAv soil which receives the rain, from hard or rocky land where it runs off. ^[ And bringeth forth herbs. The word herbs we now limit in common discourse to the small vegetables which die every year, and which are used as articles of food, or to such in general as have not ligneous or hard woody stems. The word here means any thing which is cultivated in the earth as an article of food, and includes all kinds of grains. ^[ Meet for them. Useful or appropriate to them. ^[ By whom it is dressed. Marg. 'for Avliom.' The meaning is, on account of whom it is cultivated. The word ' dressed ' here means cultivated. Comp. Gen. ii. 15. ^T Receiveth blessing from God. Re ceives the divine approbation. It is in accordance with his wishes and plans, and he smiles upon it and blesses it. He does not curse it as he does the desolate and barren soil. The lan guage is figurative, and must be used to denote that which is an object of the divine favour. God delights in the harvests which the earth brings forth; in the effects of dews, and rains, and suns in causing beauty and abun dance; and on such fields of beauty and plenty he looks dovn with plea-
8 But that which thorns a and briars is rejected, end is to be burned.
sure. This does not mean, as I sup pose, that he renders it more fertile and abundant, for (1.) it cannot be shown that it is true that God thus rewards the earth for its fertility; and (2.), such an interpretation would not accord well with the scope of the passage. The design is to show that a Christian who makes proper use of the means of growing in grace which God bestows upon him, and who does not apostatise, meets with the divine favour and approbation. His course accords with the divine intention and wishes, and he is a man on whom God will smile— as he seems to on the fertile earth.
8. But that which beareth thorns and briars is rejected. That is, by the farmer or owner. It is abandoned as worthless. The force of the com parison here is, that God would thus deal with those who professed to be renewed if they should be like such a worthless field. ^[ And is nigh unto cursing. Is given over to execration, or is abandoned as useless. The word cursing means devoting to destruc tion. The sense is not that the owner would cuise it in words, or imprecate a curse on it, as a man does who uses profane language, but the language is taken here from the more common use of the word curse — as meaning to devote to destruction. So the land would be regarded by the farmer. It would be valueless, and would be given up to be overrun with fire. ^[ Whose end is to be burned. Referring to the land. The allusion here is to the common practice among the Oriental and Roman agriculturists of burning bad and barren lands. An illustration of this is afforded by Pliny. " There are some who burn the stubble on the field, chiefly upon the authority of Virgil: the principal reason for which is, that they may burn the seeds of weeds." Nat. Hist, xviii. 30. The authority of Virgil, to which Pliny
' It is often useful to set fire to barren lands, and burn the light stubble in crackling flames.' The object of burn ing land in this way was to render it available for useful purposes; or to destroy noxious weeds, and thorns, and underbrush. But the object of the apostle requires him to refer mere ly to the fact of the burning, and to make use of it as an illustration of an act of punishment. So, Paul says, it would be in the dealings of God with his people. If after all attempts to secure holy living, and to keep them in the paths of salvation, they should evince none of the spirit of piety, all that could be done would be to abandon them to destruction as such a field is overrun with fire. It is not supposed that a true Christian will fall away and be lost, but we may remark (1.) that there are many pro fessed Christians who seem to be in danger of such ruin. They resist all attempts to produce in them the fruits of good living as really as some pieces of ground do to secure a harvest. Corrupt desires, pride, envy, unchari-:ableness, covetousness, and vanity are as certainly seen in their lives as:horns and briars are on a bad soil. Such briars and thorns you may cut down again and again; you may strike the plough deep and seem to tear away all their roots; you may sow the ground with the "choicest grain, but soon the briars and the thorns will again appear, and be as troublesome as ever. No pains will subdue them, or secure a harvest. So with many a professed Christian. He may be taught, admonished, rebuked, and afflicted, but all will not do. There is essential and unsubdued per-
9 But, beloved, we are per suaded better things of you, and things that accompany salvation, though Ave thus speak.
%'crsencss in his soul, and despite all the attempts to make him a holy man, the same bud passions are continually breaking out anew. (2.) Such pro fessing- Christians are ' nigh unto curs ing.' They are about to be abandon ed forever. Unsanctified and wicked in their hearts, there is nothing else which can be done for them, and they must be lost! What a thought! A professing Christian 'niyh unto curs ing.'1 A man, the efforts for whose salvation are about to cease for ever, and who is to be given over as incor rigible and hopeless! For such a man—in the church or out of it — we should have compassion. We have some compassion for an ox which is so stubborn that he will not work — and which is to be put to death; for a horse which is so fractious that he cannot be broken, and which is to be kil led; for cattle which are so unruly that they cannot be restrained, and which are only to be fattened for the slaugh ter; and even for a field which is deso late and barren; and which is given up to be overrun with briars and thorns; but how much more should we pity a man all the efforts for whose salvation fail, and who is soon to be abandoned to everlasting destruction! 9. But, beloved, ice we persuaded fatter things. We confidently hope for better things respecting you. We trust that you are true Christians; that you will produce the proper fruits of holiness; that you will be saved.
our work and that accompany salvation. Things that pertain to salvation. The Greek phrase here means, ' near to salvation,' or things that are conjoin ed with salvation. So Coverdale ren ders it, ' and that salvation is nigher.' The form of expression seems to refer to what was said in ver. 8. The land overrun with briars was nigh to curs- eous to forget labour of love, which ye have showed towards his name, in that ye have ministered to the saints, and do minister.
ing; the things which Paul saw in them Avere nigh to salvation. From this verse it is evident (1.) that the apostle regarded them as sincere Christians (2.) and that he believ<ed they would not fall away. Though he had stated what must be the inevi table consequence if Christians should apostatise, yet he says that in their case he had a firm conviction that it would not occur. There is no incon sistency in this. We may be certain that if a man should take arseuic it would kill him, and yet we may have the fullest conviction that he Avill not do it. Is not this verse a clear proof that Paul felt that it was certain that true Christians would never fall aAvay and be lost? If he supposed that they might, how could he be persuaded that it would not happen to them? Why not to them as Avell as to others? Learn hence, that while we assure men that if they should fall aAvay they would certainly perish, Ave may nevertheless address them with the full persuasion that they will be saveci. 10. For God is not unrighteous. God Avill do no wrong. He will not forget or fail to reAvard the endeaA-ours of his people to promote his glory, and to do good. The meaning here is, that by their kindness in minister ing to the Avants of the saints, they haAre given full evidence of true piety. If God should forget that, it would be 'unrighteous,' (I.) because there was a propriety that it should be re membered; and (2.) because it is ex pressly promised that it shall not fail of reward. Matt. x. 42. •{[ Your work. Particularly in ministering to the wants of the saints. ^[ Labour of love. Deeds of benevolence Avhen there Avas no hope of recompense, or when love Avas the motiA-e in doing it. ^f Which ye have showed towards his name. To-
11 And we desire that every j diligence to thea full assurance
ward him, for the word name is often used to denote the person himself. They had showed that they loved God by their kindness to his people. Matt, xxv. 40. " Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me." ^[ In that ye have ministered to the saints. You have supplied their wants. This may refer either to the fact that they contributed to supply the wants of the poor members of the Church (comp. Note Gal. ii. 10), or it may re fer to some special acts of kindness which they had shown to suffering and persecuted Christians. It is not possible now to know to what parti cular acts the apostle refers. We may learn (1.) that to show kindness to Christians because they are Chris tians, is an important evidence of piety. (2.) It will in no case be un rewarded. God is not ' unjust;' and he will remember an act of kindness shown to his people— even though it be nothing but giving a cup of cold •water.
11. And ive desire that every one of you. "We wish that every member of the church should exhibit the same endeavour to do good until they at tain to the full assurance of hope. It is implied here that the full assurance of hope is to be obtained by a perse vering effort to lead a holy life. ^ The same diligence. The same strenuous endeavour, the same ardour and zeal. ^[ To the full assurance of hope. In order to obtain the full assurance of hope. The word rendered ' full assur ance,' means firm persuasion, and refers to a state of mind where there is the fullest conviction,or where there is no doubt. See Col. ii. 2; I. Thess. i. 5; Heb. x. 22; comp. Luke i. 1; Rom. iv. 21; xiv. 5; II. Tim. iv. 5, 17. where the same word, in different forms, occurs. Hope is a compound emotion (Notes Eph. ii. 12), made up Cf an earnest desire for an object, and of hope unto the end:
12 That ye be not slothful b
a corresponding expectation of obtain ing it. The hope of heaven is made up of an earnest wish to reach hea ven, and a corresponding expectation of it, or reason to believe that it will be ours. The full assurance of that hope exists where there is the highest de sire of heaven, and such corresponding evidence of personal piety as to leave no doubt that it will be ours, ^f To the end. To the end of life. The apos tle wished that they would persevere in such acts of piety to the end of their course, as to have their hope of heaven fully established, and tc leave no doubt on the mind that they were sincere Christians. Learn hence (1.) that full assurance of hope is to be obtained only by holy living. (2.) It is only when that is persevered in that it can be obtained. (3) It is not by visions and raptures, oy dreams and revelations that it can now be acquired, for God imparts no such di rect revelation now. (4.) It is usually only as the result of a life of consis tent piety that such an assurance is to be obtained. No man can have it who does not persevere in holy living, and they who do obtain it usually secure it only near the end of a life of eminent devotedness to God. God could impart it at once when the soul is converted; but such is the tendency of men to indolence and sloth that even good men would then relax their efforts, and sit down contented, feel ing that they had now the undoubted prospect of heaven. As it is, it is held out as a prize to be won — as that whose acquisition is to cheer us in our old age, when the warfare is over, and when amidst the infirmities of years, and in the near prospect of death, we need special consolation. Comp. II. Tim. iv. 6, 7.
12. That ye be not slothful Indo lent; inactive. This Avas what he was especially desirous of guarding them against. By diligent and strenuous
but followers of them who through faith and patience inherit the pro mises.
13 For when God made pro mise to Abraham, because h
effort only could they secure them selves from the clanger of apostacy ^j" But followers. Imitators — that you may live as they lived. ^[ Of i/iem who through faith and patience. Bj> faith or confidence in God, and by patience in suffering — referring to those who in times of trial had re mained faithful to God, and had been admitted to heaven. In cli. xi. the apostle has given a long list of such persevering and faithful friends of God. See Notes on that chapter. ^f The promise. The promise of heaven. 13. For when God made promise to Abraham. That he would bless him, and multiply his seed as the stars of heaven. Gen. xxii. 16, 17. The object of introducing this example here is, to encourage those to whom the apostle was writing to persevere in the Chris tian life. This he does by showing that God had given the highest pos sible assurance of his purpose to bless his people, by an oath. Keference is made to Abraham in this argument, probably, for two reasons. (1.) To show the nature of the evidence which Christians have that they will be saved, or the ground of encourage ment — being the same as that made to Abraham, and depending, as in his case, on the promise of God; and (2.) because the example of Abraham was just in point. He had persevered. He had relied firmly and solely on the promise of God. He did this when appearances were much against the fulfilment of the promise, and he thus showed the advantage of perseverance and fidelity in the cause of God. ^[ Be cause he could swear by no greater. The?e is no being greater than God. In taking an oath among men it is always implied that the appeal is to one of superior power, who is able to
14 Saying a Surely blessing I will bless thee, and multiplying I will multiply thee.
15 And so, after he had pa tiently endured, he obtained the promise.
punish for its infraction. But this could not occur in the case of God himself. There was no greater being than himself, and the oath, therefore, was by his own existence. ^[ He sware by himself. Gen. xxii. 16. •' By my self have I sworn." Comp. Isa. xlv. 23. In an oath of this kind God pledges his veracity; declares that the event shall he as certain as his exist ence; and secures it by ai'l the per fections of his nature. The usual form of the oath is, "As I live, saith the Lord." See Num. xiv. 21. 28; Ezek. xxxiii. 11.
14. Saying, Surely blessinq I will bless thee. That is, I will certainly Dless thee. The phrase is a Hebrew mode of expression, to denote empha sis or certainty — indicated by the repetition of a word. Comp. Gen. xvi. 10; Ex. viii. 10; Joel iii. 14; Judges 30; xv. 16. ^ Multiplying I u'itt multiply thee. I will greatly increase hee — I will grant thee an exceedngly numerous posterity.
15. And so, after he had patiently ndured. After he had waited for n. ong time. He did not faint or grow veary, but he persevered in a confient expectation of the fulfilment of vhat God had so solemnly promised. He obtained the promise. Evidently lie promise referred to in the oath— hat he would have a numerous po» erity. The apostle intimates that he ad waited for that a long time; that is faith did not waver, and that in ue season the object of his wishes was granted. To see the force of this we are to remember (1.) that when he was called by God from Haran., and when the promise of a numerout posterity was made to him, he was seventy-five years old. Gen. xii. 1- ft. (2.) Twenty-four years elapsed afte1"
16 For men verily swear by the greater: and an oath a for confirmation is to them an end of all strife.
this, during which he was a sojourner in a strange land, before the manner in which this promise would be ful filled was made known to him. Gen. xvii. 1 — 16. (3.) It was only when he was an hundred years old, and when he had persevered in the belief of the truth of the promise against all the natural improbabilities of its accomplishment, that he received the pledge of its fulfilment in the birth of his son Isaac. Gen. xxi. 1 — 5. (4.) The birth of that son was a pledge that the other blessings implied in the promise would be granted, and in that pledge Abraham may be said to have ' received the promise.' He did not actually see the numerous posterity of which he was to be the honoured ancestor, nor the Messiah who was to descend from him, nor the happy influences which would result to mankind from the fulfilment of the promise. But he saw the cer tainty that all this would occur; he saw by faith the Messiah in the dis tance (John viii. 56), and the nume rous blessings which would result from his coming. It was a remark able instance of faith, and one well fitted to the purpose of the apostle. It would furnish ample encourage ment to the Christians to whom he wrote, to persevere in their course, and to avoid the dangers of apostacy. If Abraham persevered when appear ances were so much against the ful filment of what had been promised, then Christians should persevere unier the clearer light and with the more distinct promises of the gospel. 16. For men verily swear by the greater. That is, they appeal to God. They never swear by one who is infe rior to themselves. The object of the apostle in this declaration is to show that as far as this could be done it abundantly to show unto the heirs b of promise the immutabi lity c of his counsel, confirmed i it by an oath; had been by God. He cc^'.ld not in deed swear by one greater than him self, but he could make his promise as certain as an oath taken by men was when they solemnly appealed to Him. He could appeal to his own existence and veracity, which was at any time the most solemn form of an oath, and thus put the mind to rest in regard to the hope of heaven. ^[ And an oath for confirmation. An oath taken to confirm or establish any thing. *[ Is to them an end of all strife. That is, when two parties are at variance, or have a cause at issue, an oath binds them to adhere to the terms of agree ment concluded on, or contracting parties bind themselves by a solemn oath to adhere to the conditions of an agreement, and this puts an end to all strife. They rest satisfied when a solemn oath has been taken, and they feel assured that the agreement will be complied with. Or it may refer to cases where a man was accused of wrong before a court and where he took a solemn oath mat the thing had not been done, and his oath was ad mitted to be sufficient to put an end to the controversy. The general mean ing is clear, that in disputes between man and man, an appeal was made to an oath, and that was allowed to settle it. The connexion here is, that as far as the case would admit of, the same thing was done by God. His oath by himself made his promise firm.