Notes on the Old and New Testaments

6) is, ' Mine ears hast thou opened,' or as it is in the margin, digged. The idea there is, that the ear had heen, as it were, excavated, or dug out, so as to he made to hear distinctly; that is, certain truths had been clearly re vealed to the speaker; or perhaps it may mean that he had been made 'readily and attentively obedient.' — Stuart. Comp. Isa. 1. 5. " The Lord God hath opened mine ear, and I was not rebellious." In the Psalm, the proper connexion would seem to be, that the speaker had been made obe dient, or had been so led that he was disposed to do the will of God. This may be expressed by the fact that the ear had been opened so as to be quick to hear, since an indisposition to obey is often expressed by the fact that the ears are stopped. There is manifestly no allusion here, as has been some times supposed, to the custom of bor ing through the ear of a servant with 3in awl as a sign that he Avas willing to remain and serve his master. Ex. xxi. 6; Deut. xv. 17. In that case, the outer circle, or rim of the ear was bored through with an awl; here the idea is that of hollowing out, digging, or excavating — a process to make the passage clear, not to pierce the out ward ear. The Hebrew in the Psalm the Septiiagint translates, ' a body hast thou prepared me,' and this ren dering has been adopted by the apos tle. Various ways have been resort ed to of explaining the fact that the translators of the Septuagint render ed it in this manner, none of which are entirely free from difficulty. Some critics, as Cappell. Erncsti, and others, have endeavoured to show that it is probable that the Septuagint reading in Ps. xl. 6 was-wrtoi/ Kar^pnVoj /iot- 4 my ear thou hast prepared;' that is, for obedience. But of this there is no proof, and indeed it is evident that the apostle quoted it as if it were irw/ua, body. See ver. 10. It is pro bably altogether impossible now to explain the reason why the transla tors of the Septuagint rendered the phrase as they did; and this remark xnay be extended to many other places, of their version. It is to be admitted here, beyond all doubt, whatever con sequences may follow, (1.) that their version does not accord with the He brew; (2.) that the apostle has quoted their version as it stood, without at tempting to correct it; (3.) that his use of the passage is designed, to some extent at least, as proof of whafe he was demonstrating. The leading idea; the important and essential point in the argument, is, indeed, not that a body was prepared, but that he came to do the icill of God; but still it is clear that the apostle meant to lay some stress on the fact that a body had been prepared for the Eedeemer Sacrifice and offering by the bodies, of lambs and goats were not what was required, but instead of that the Mes siah came to do the will of God by of fering a more perfect sacrifice, and in accomplishing that it Avas necessary that he should be endowed with a body. But on what principle the apostle has quoted a passage to prove this which differs from the Hebrew, I confess I cannot see, nor do any of the expla nations offered commend themselves as satisfactory. The only circum stances Avhich seem to furnish any re lief to the difficulty are these two — (1.) that the main point in the argu ment of the apostle Avas not that 'a body had been prepared,' but that the Messiah came to do the ' Avill of God,' and that the preparation of a body for that was rather an incidental circum stance; and (2.) that the translation by the Septuagint Avas not a material departure from the scope of the whole Hebrew passage. The main thought —that of doing the will of God in the place of offering sacrifice — Avas still retained; the opening of the ears, i. e. rendering the person attentive and disposed to obey, and the preparing of a body in order to obedience, were not circumstances so unlike as to make it necessary for the apostle to re-translate the Avhole passage in or der to the main end which lie had in view. Still, I admit, that these con siderations do not seem to me to be Avholly satisfactory. Those who are

6 In burnt-offerings and sa crifices for sins thou hast had no pleasure:

7 Then said

disposed to examine the various opi nions which have been entertained of this passage may find, them in Kuinoel, in foe., Rosenmuller, Stuart on the Hebrews, Excursus xx., and Kenziicott on Ps. xl. 7. Kennicott sup poses that there has been a change in the Hebrew text, and that instead of the present reading — C'O'rW — oznaim, ears, the reading was FpH TM— oz, guph—then a body; and that these words became united by the error of transcribers, and by a slight change then became as the present copies of the Hebrew text stands. This con jecture is ingenious, and if it were ever allowable to follow a mere con jecture, I should be disposed to do it here. But there is no authority from MSS. for any change, nor do any of the old versions justify it, or agree with this except the Arabic.

6. In burnt offerings and sacrifices for sin thou hast had no pleasure. This is not quoted literally from the Psalm, but the sense is retained. The reading there is, " burnt-offering and sin-offering hast thou not required." The quotation by the apostle is taken from the Septuagint, with the change of a single word, which does not ma terially affect the sense — the word OVK evo*oKr)o~as — ouk eudokesas — ' thou hast no pleasure,' instead of OVK rjdeXrjcras — ouk ethe.lesas — ' thou dost not will.' The idea is, that God had no pleasure in them as compared with obedience. He preferred the latter, and they could not be made to come in the place of it, or to answer the same purpose. When they were per- ^Drmed with a pure heart, he was doubtless pleased with the offering. As used here in reference to the Mes siah, the meaning is that they would not be what was required of him. Such offerings would not answer the end for which he was sent into the

I, Lo, I come (in the volume of the book it is written of me) to do thy will, O God.

world, for that end was to be accom plished only by his being ' obedient unto death.'

7. Then said I. I the Messiah. Paul applies this directly to Christ, showing that he regarded the passage in the Psalms as referring to him as the speaker, ^f Lo, / come. Come into the world. Ver. 5. It is not easy to see how this could be applied to Da vid in any circumstance of his life. There was no situation in which he could say that, since sacrifices and offerings were not what Avas demand ed, he came to do the will of God in the place or stead of them. The time here referred to by the word ' then' is when it was manifest that sacrifices and offerings for sin would not an swer all the purposes desirable, or when in view of that fact the purpose of the Redeemer is conceived as formed to enter upon a work which would effect what they could not. ^[ In the rolume of the booh, it is writ ten of me. The word here rendered ' volume'— Ke<paX is — means properly a little head; and then a knob; and here refers doubtless to the head or knob of the rod on which the Hebrew ma nuscripts were rolled. Books were usually so written as to be rolled up, and when they were read they were unrolled at one end of the manuscript, and rolled up at the other as fast as they were read. See Notes on Luke iv. 17. The rods on which they were rolled had small heads, either for the purpose of holding them, or for orna ment, and hence the name head came metaphorically to be given to the roll or volume. But what volume is hero intended? And where is that written which is here referred to? If David was the author of the Psalm from which this is quoted (Ps. xl.), then the book or volume which was then in existence must have been princi pally, if not entirely, the five books crifice and offering-, and burnt offerings and offering for sin of Moses, and perhaps the books of Job, Joshua, and Judges, with proba bly a feAv of the Psalms. It is most natural to understand this of the Pen tateuch, or the five books of Moses, as the word ' volume' at that time would undoubtedly have most natu rally suggested that. But plainly, this could not refer to David himself, for in what part of the law of Moses, or in any of the volumes then extant, can a reference of this kind be found to David? There is no promise no intimation that he would come to ' do the will of God' with a view to effect that Avhich could not be clone by the sacrifices prescribed by the Jewish law. The reference of the language, therefore, must be to the Messiah — to some place where it is represented that he would come to effect by his obedience Avhat could not be done by the sacrifices and offerings under the law. But still, in the books of Moses, this language is not literally found, and the meaning must be, that this was the language which was there implied respecting the Messiah; or this was the substance of the descrip tion given of him, that he would come to take the place of those sacrifices, and by his obedience unto death would accomplish what they could not do. They had a reference to him; and it was contemplated in their appoint ment that their inefficiency would be such that there should be felt a ne cessity for a higher sacrifice, and when he should come they would all be done away. The whole language of the institution of sacrifices and of the Mosaic economy, was, that a Sa viour would hereafter come to do the will of God in making an atonement for the sin of the world. That there are places in the books of Moses which refer to the Saviour, is expressly af firmed by Christ himself (John v. 46), and by the apostles (comp. Acts xxvi. 23), and that the general spirit of the institutions of Moses had reference to him is abundantly demonstrated in. this epistle. The meaning here is, ' I come to do thy will in making an atonement, for no other offering would expiate sin. That I would do this is the language of the Scriptures which predict my coming, and of the whole spirit and design of the ancient dis pensation.' *ft To do thy will, O God.. This expresses the amount of all that the Redeemer came to do. He came to do the will of God (1.) by perfect obedience to his law, and (2.) by mak ing an atonement for sin— becoming « obedient unto death.' Phil. ii. 8. The latter is the principal thought here, for the apostle is showing that sacri fice and offering such as were made under the law would not put away sin, and that Christ came in contra distinction from them to make a sa crifice that would be efficacious. Everywhere in the Scriptures it is held out as being the ' will of God' that such an atonement should be marie. There was salvation in no other way, nor was it possible that the race should be saved unless the Redeemer drank that cup of bitter sorrows. See Matt. xxvi. 39. We are not to suppose, however, that it was by mere arbitrary will that those suf ferings were demanded. There were good reasons for all that the Saviour was to endure, though those reasons are not all made known to us.

8. Above tvhen he said. That is, the Messiah. The word ' above' re fers here to the former part of the quotation. That is, 'having in the former part of what was quoted said that God did not require sacrifices, in the latter part he says that he came to do the will of God in the place of them.' ^[ Sacrifice and offering, and burnt-offerings, &c. These words are not all used in the Psalm from which the apostle quotes, but the idea is, that the specification there included all

9 Then said he, Lo, I come to do thy will, O God. He taketh away the first, that he may establish the second.

10 By the which will we are

kind of offerings. The apostle dwells upon it because it was important to show that the same remark applied to all the sacrifices which could be offer ed by man. When the Redeemer made the observation about the inefficacy of sacrifices, he meant that there was none of them which would be sufficient to take away sin.

9. Then said he. In another part of the passage quoted. When he had said that 110 offering which man could make would avail, then he said that he would come himself, ^f He taketh away the first. The word ' firsf here refers to sacrifices and offerings. He takes them away; that is, he shows that they are of no value in removing sin. He states their inefficacy, and declares his purpose to abolish them. ^f That he may establish the second. To wit, the doing of the will of God. The two stand in contrast with each other, and he shows the inefficacy of the former, in order that the necessity for his coming to do the will of God may be fully seen. If they had been efficacious, there would have been no need of his coming to make an atone ment.

10. By the ivhich will. That is, by his obeying God in the manner spe cified. It is in virtue of his obedience that we are sanctified. The apostle immediately specifies what he means, and furnishes the key to his whole argument, when he says that it was through the offering of the body of Je sus Christ. It was not merely his doing the will of God in general, but it was the specific thing of offering his body in the place of the Jewish sacrifices. Comp. Phil. ii. 8. What ever part his personal obedience had in our salvation, yet the particular thing here specified is, that it was his doing the will of God by offering

sanctified, a through the offering b of the body of Jesus Christ once for all.

11 And every priest standeth daily c ministering, and offering

himself as a sacrifice for sin that was the means of our sanctification. ^[ We are sanctified. We are made holy. The word here is not confined to the specific work which is commonly called sanctification — or the process of making the soul holy after it is re newed, but it includes every thing by which we are made holy in the sight of God. It embraces, therefore, jus tification and regeneration as well as what is commonly known as sancti fication. The idea is, that whatever there is in our hearts which is holy, or whatever influences are brought to bear upon us to make us holy, is all to be traced to the fact that the Re deemer became obedient unto death, and was willing to offer his body as a sacrifice for sin. ^f Through the offering of the body. As a sacrifice. A body just adapted for such a pur pose had been prepared for him. Ver. 5. It was perfectly holy; it was so organised as to be keenly sensitive to suffering; it was the dwelling-place of the incarnate Deity. ^[ Once for all. In the sense that it is not to be offered again. See Notes on ch. ix. 28. This idea is repeated here because it was very important to be clearly un derstood in order to show the contrast between the offering made by Christ, and those made under the law. The object of the apostle is to exalt the sacrifice made by him above those made by the Jewish high priests. This he does by showing that such was the efficacy of the atonement made by him that it did not need to be repeated; the sacrifices made by them, however, were to be renewed every year.

11. And every priest standeth daily ministering. That is, this is done every day. It does not mean literally;hat every priest was daily concerned

oftentimes the same sacrifices, which can never a take away sins: 12 But this man, after he had offered one sacrifice for sins for ever, satb down on the right hand of God;

13 From henceforth expect ing till his enemies c be made his footstool.

14 For by one offering he hathd perfected for ever them that are sanctified.

in offering sacrifices, for they took turns according to their courses (Notes on Luke i. 5), but that this was done each day, and that every priest was to take his regular place in doing it. Num. xxviii. 3. The object of the apostle is to prove that under the Jewish economy sacrifices were repeated constantly, showing their imperfection, but that under the Christian economy the great sacrifice had been offered once, which was sufficient for all. ^[ And offering oftentimes the same sacrifices. The same sacrifices were offered morning and evening every day. ^f Which can never take away sins. Notes ch. ix.9;x. 1.

12. But this man. The Lord Jesus. The word man is not in the original here. The Greek is literally « but this;' to wit, this priest. The apostle does not state here whether he was a man, or a being of a higher order. He merely mentions him as a priest in contradistinction from the Jewish priests. ^[ After he had offered one sacrifice for sins. By dying on the cross. This he did but once; this could not be repeated; and need not be repeated, for it was sufficient for the sins of the world. ^[ For ever sat down. That is, he sat down then to return no more for the purpose of offering sacrifice for sin. He will no more submit himself to scenes of suffering and death to expiate human guilt. «jf On the right hand of God. See Notes on Matt. xvi. 19. Comp. Notes on Eph. i. 20 — 22.

13. From henceforth expecting. Or waiting. He waits there until this shall be accomplished according to the promise made to him that all things shall be subdued under him.

See Notes on I. Cor. xv. 25—27. ^[ Till his enemies. There is an allusion here to Ps. ex. 1, where it is said, " The Lord said unto my Lord, Sit thou at my right hand until I make thine enemies thy footstool." The enemies of the Redeemer are Satan, the wicked of the earth, and all the evil passions of the heart. The idea is, that all things are yet to be made subject to his will— either by a cheer ful and cordial submission to his au thority, or by being crushed beneath his power. The Redeemer, having performed his great work of redemp tion by giving himself as a sacrifice on the cross, is represented now as calmly waiting until this glorious tri umph is achieved, and this promise is fulfilled. We are not to suppose that he is inactive, or that he takes no share in the agency by which this is to be done, but the meaning is, that he looks to the certain fulfilment of the promise. ^[ His footstool That is, they shah1 be thoroughly and com pletely subdued. The same idea is expressed in I. 'Cor. xv. 25, by saying that all his enemies shall be put under his feet. The language arose from the custom of conquerors in putting their feet on the necks of their ene mies, as a symbol of subjection. See Josh. x. 24. Notes Isa. xxvi. 5, 6.

14. For by one offering. By offer ing himself once on the cross. The Jewish priest offered his sacrifices often, and still they did not avail to put away sin; the Saviour made one sacrifice, and it was sufficient for the sins of the world. ^ He hath perfected for ever. He hath laid the foundation of the eternal perfection. The offer ing is of such a character that it secures their final freedom from sin,

15 Whereof the Holy Ghost also is a witness to us; for after that he had said before,

16 This a is the covenant that I will make with them after those days, saith the Lord; I

and will make them for ever holy. It cannot mean that those for whom he died are made at once perfectly holy, for that is not true; but the idea is, that the offering was complete, and did not need to be repeated; and that it was of such a nature as entirely to remove the penalty due to sin, and to lay the foundation for their final and eternal holiness. The offerings made under the Jewish law were so defec tive that there was a necessity for re peating them every day; the offering made by the Saviour was so perfect that it needed not to be repeated, and that it secured the complete and final salvation of those who availed them selves of it. ^ Them that are sanctijied. Those who are made wholly by that offering. It does not mean that they are as yet wholly sanctified, but that they have been brought under the influence of that gospel which sanctifies and saves. Seech, ii. 11; ix. 13. The doctrine taught in this verse is, that all those who are in any measure sanctified will be perfected for ever. It is not a temporary work which has been begun in their souls, but one which is designed to be car ried forward to perfection. In the atonement made by the Eedeemer there is the foundation laid for their eternal perfection, and it was with reference to that, that it was offered. Respecting this work and the conse quences of it, we may remark, that there is (1.) perfection in its nature, it being of such a character that it needs not to be repeated; (2.) there is perfec tion in regard to the pardon of sin — all past sins being forgiven to those who embrace it, and being for ever for given; and (3.) there is to be absolute perfection for them for ever. They will put my laws into their hearts, and in their minds will I write them.

17 And1 their sins and in iquities will I remember no more.

1 Some copies have, Then fie said, And their.

will be made perfect at some future period, and when that shall take place it will be to continue for ever and ever.

15 — 17. Whereof the Holy Ghost is a witness to us. That is, the Holy Ghost is a proof of the truth of the position here laid down — that the one atonement made by the Redeemer lays the foundation for the eternal perfection of all who are sanctified. The witness of the Holy Ghost here referred to, is that which is furnished in the Scriptures, and not any wit ness in ourselves. Paul immediately makes his appeal to a passage of the Old Testament, and he thus shows his firm conviction that the Scriptures were inspired by the Holy Ghost. ^[ For after that he had said before. The apostle here appeals to a passage.- which he had before quoted from Jer. xxxi. 33, 34. See it explained in the Notes on ch. viii. 8 — 12. The object of the quotation in both cases is, to show that the new covenant contem plated the formation of a holy charac ter or a holy people. It was not to set apart a people who should be ex ternally holy only, or be distinguished for conformity to external rites and ceremonies, but who should be holy in heart and in life. There has been some difficulty felt by expositors in ascertaining what corresponds to the expression ' after that he had said be fore,' and some have supposed that the phrase ' then he saith' should be understood before ver. 17. But proba bly the apostle means to refer to two distinct parts of the quotation from Jeremiah, the former of which ex presses the fact that God meant to make a new covenant with his people, and *ho latter expresses the nature of

18 Now where remission of these is, there is no more offer ing for sin.

that covenant, and it is particularly to the latter that he refers. This is seen more distinctly in the passage in Jeremiah than it is in our translation of the quotation in this epistle. The meaning is this, ' The Holy Ghost first said, this is the covenant that I will make with them:' and having said this, he then added, ' After those days, I will put my laws into their hearts, and in their minds will I write them, and their sins and their iniqui ties will I remember no more.' The first part of it expresses the purpose to form such a covenant; the latter states what that covenant would be. The quotation is not, indeed, literally made, but the sense is retained. Comp. Notes on ch. viii. 8 — 1 2. Still, it may be asked, now this quotation proves the point for which it is adduced — that the design of the atonement of Christ was ' to perfect for ever them that are sanctified?' In regard to this, we may observe, (1.) that it was declared that those who were inte rested in it would oe holy, for the law would be in their hearts and written on their minds; and (2.) that this would be entire and perpetual. Their sins would be wholly forgiven; they would never be remembered again — and thus they would be « perfected for ever.'

18. J\roiv where remission of these is. Remission or forgiveness of sins; that is, of the sins mentioned in the previous verse, ^f There is no more offering for sin. If those sins are wholly blotted out, there is no more need of sacrifice to atone for them, any more than there is need to pay a debt again which has been once paid. The idea of Paul is, that in the Jew ish dispensation there was a constant repeating of the remembrance of sins by the sacrifices which were offered, but that in reference to the dispensa tion under the Messiah, sin would be entirely cancelled. There would be one great and all-sufficient sacrifice, and when there was faith in that of fering, sin would be absolutely for given. If that was the case, there would be no occasion for any further sacrifice for it, and the offering need not be repeated. This circumstance, on which the apostle insists so much, made a very important difference be tween the new covenant and the old. In the one sacrifices were offered every day; in the other the sacrifice once made was final and complete; in the one case there was no such for giveness but that the offender was constantly reminded of his sins by the necessity of the repetition of sacrifice; in the other, the pardon was so com plete that all dread of wrath was taken away, and the sinner might look up to God as calmly and joyfully as if he had never been guilty of transgression. 19. Having therefore, brethren. The apostle, in this verse, enters on the hortatory part of his epistle, which continues to the end of it. He had gone into an extensive examination of the Jewish and Christian systems; he had compared the Founders of the two — Moses and the Son of God, and shown how far superior the latter was to the former; he had compared the Christian Great High Priest with the Jewish high priest, and shoAvn his superiority; he had compared the sa crifices under the two dispensations, and showed that in all respects the hristian sacrifice was superior to the Jewish — £hat it was an offering that cleansed from sin; that it was suffi cient when once offered without being repeated, while the Jewish offerings were only typical, and were unable to put away sin; and he had shown that the great High Priest of the Christian profession had opened a way to the mercy-seat in heaven, and was him self now seated there; and having

20 By a new and living way a which he hath1 consecrated for

shown this, he now exhorts Christians to avail themselves fully of all their advantages, and to enjoy to the widest extent all the privileges now conferred on them. One of the first of these benefits was, that they had now free access to the mercy-seat. ^[ Boldness to enter into the holiest. Marg. liberty. The word rendered boldness— Trapprjo-iav — properly means boldness of speech, or freedom where one speaks all that he thinks (Notes, Actsiv. 13); and then it means boldness in general, licence, authority, pardon. Here the idea is, that before Christ died and entered into heaven, there was no such access to the throne of grace as man needed. Man had no offering which he could bring that would make him accept able to God. But now the way was open. Access was free for all, and all might come with the utmost free dom. The word holiest here is taken from the holy of holies in the temple (Notes on ch. ix. 3), and is there ap plied to heaven, of which that was the emblem. The entrance into the most holy place was forbidden to all but the high priest: but now access to the real ' holy of holies' was granted to all in the name of the great High Priest of the Christian profession ^ By the blood of Jesus. The blood of Jesus is the means by which this access to heaven is procured. The Jewish high priest entered the holy holies with the blood of bullocks and of rams (Notes ch. ix. 7.); but the Saviour offered his own blood, and that became the means by which we may have access to God.

20. By a neiv and living way. By a new method or manner. It was a mode of access that was till then un known. No doubt many were saved before the Redeemer came, but the method by which they approached God was imperfect and difficult. The word which is here rendered new — 7rp6a-(paTov — occurs nowhere else in the New Testament. It properly means

us through the veil, that is to say, his flesh;

slain, or killed thereto; i. e. newly killed, just dead; and then fresh, re cent. — Passoiv. It does not so much convey the idea that it is new in the sense that it had never existed before, as new in the sense that it is recent, or fresh. It was a way which was recently disclosed, and which had all the freshness of novelty. It is called a ' living way,' because it is a method that imparts life, or because it leads to life and happiness. Doddridge ren ders it ' ever-living way? and sup poses, in accordance with the opinion of Dr. Owen, that the allusion is to the fact that under the old dispensa tion the blood was to be offered as soon as it was shed, and that it could not be offered when it was cold and coagulated. The way by Christ was, however, always open. His blood was, as it were, always warm, and as if it had been recently shed. This interpretation seems to derive some support from the word which is ren dered 'new.' See above. The word living, also, has often the sense of perennial, or perpetual, as when ap plied to a fountain always running, in opposition to a pool that dries up (see Notes on John iv. 10), and the new way to heaven may be called living in all these respects. It is a way that conducts to life. It is ever-living— as if the blood which was shed always retained the freshness of that which is flowing from the vein. And it is perpetual and constant — like a foun tain _that always flows— for it is by a sacrifice whose power is perpetual and unchanging. ^ Which he hath consecrated for us. Marg. 'or new made.' The word here used means properly to renew, and then to initiate, to consecrate, to sanction. The idea is, that he has dedicated this way for our use; as if a temple or house were set apart for our service. It is a path consecrated by him for the service and salvation of man; a way of access to the eternal sanctuary for the sinner

21 And having an high priest a over the house of God;

22 Let us draw near with a true heart, inb full assurance

of faith, having our hearts sprin kled c from an evil conscience, and our bodies washed with pure water.

which has been set apart by the Kedeemer for this service alone, ^f Through the veil, that is to say, his flesh. The Jewish high priest entered into the most holy place through the veil that divided the holy from the most holy j place. That entrance was made by his drawing the veil aside, and thus the interior sanctuary was laid open. But there has been much difficulty felt in regard to the sense of the ex pression here used. The plain mean ing of the expression is, that the way to heaven was opened by means, or through the medium of the flesh of Jesus; that is, of his body sacrificed for sin, as the most holy place in the temple was entered by means or through the medium of the veil. We are not to suppose, hewever, that the apostle meant to say that there was in all respects a resemblance between the veil and the flesh of Jesus, nor that the veil was in any manner typi cal of his body, but there was a resem blance in the respect under considera tion—to wit, in the fact that the holy place was rendered accessible by with drawing the veil, and that heaven was rendered accessible through the slain body of Jesus. The idea is, that there is by means both of the veil of the temple, and of the body of Jesus, a medium of access to God. God dwelt in the most holy place in the temple, "behind the veil by visible symbols, and Avas to be approached by remov ing the veil; and God dwells in hea ven, in the most holy place there, and is to be approached only through the offering of the body of Christ. Prof. Stuart supposes that the point of the comparison may be, that the veil of the temple operated as a screen to hide the visible symbol of the presence of God from human view, and that in like manner the body of Jesus might be regarded as a " kind of temporary tabernacle, or veil of the divine nature which dwelt within him," and that " as the veil of the tabernacle con cealed the glory of Jehovah in the holy of holies, from the view of men, so Christ's flesh or body screened or concealed the higher nature from our view, which dwelt within this veil, as God did of old within the veil of the temple." See this and other views explained at length in the larger com mentaries. It does not seem to me to be necessary to attempt to carry out the point of the comparison in all respects. The simple idea which seems to have been in the mind of the apostle was, that the veil of the temple, and the body of Jesus were alike in this respect, that they were the medium of access to God. It is by the offering of the body of Jesus; by the fact that he was clothed with flesh, and that in his body he made an atonement for sin, and that with his body raised up from the dead he has ascended to heaven, that we have access now to the throne of mercy.

21. And having an.High Priest over the house of God. ©ver the spir itual house of God; that is. the church. Comp. Notes on ch. iii. 1 — 6. Under the Jewish dispensation there Avas a great high priest, and the same is true under the Christian dispensation. This the apostle had shoAvn at length in the previous part of the epistle. The idea here is, that as under the former dispensation it was regarded as a privilege that the people of God might have access to the mercy-seat by means of the high priest; so it is true in a much higher sense that we may now have access to God through our greater and more glorious High Priest.

22. Let us draw near with a true heart In prayer and praise; in every act of confidence and of Avorship. A sincere heart was required under the ancient dispensation; it is always demanded of men when they draw near to God to worship him. See John iv. 23, 24. Every form of reli gion which God has revealed requires the worshippers to come with pure and holy hearts. ^[ In full assurance of faith. See the word here used ex plained in the Notes on ch. vi. 11. The 'full assurance of faith' means unwavering confidence; a fulness of faith in God which leaves no room for doubt. Christians are permitted to come thus because God has re vealed himself through the Redeemer as in every way deserving their fullest confidence. No one approaches God in an acceptable manner who does not come to him in this manner. What parent would feel that a child came with any right feelings to ask a favour of him who1 had not the fullest confidence in him? ^[ Having our hearts sprinkled from an evil con science. By the blood of Jesus. This was fitted to make the conscience pure. The Jewish cleansing or sprink ling with blood related only to that which was external, and could not make the conscience perfect (ch. ix. 9), but the sacrifice offered by the Saviour was designed to give peace to the troubled mind and to make it pure and holy. An ' evil conscience' is a consciousness of evil, or a con science oppressed with sin; that is, a conscience that accuses of guilt. We are made free from such a conscience through the atonement of Jesus, not because we become convinced that we have not committed sin, and not because we are lead to suppose that our sins are less than AVC had other wise supposed — for the reverse of both these is true- -but because our sins are forgiven, and since they are freely pardoned they no longer produce re morse and the fear of future wrath. A child that has been forgiven may feel that he has done very wrong, but still he will not be then overpowered with distress in view of his guilt, or with the apprehension of punishment. ^ And our bodies washed with pure water. It was common for the Jews to wash themselves, or to perform va rious ablutions in their services. See Ex. xxix. 4; xxx. 19 — 21; xl. 12; Lev. vi. 27; xiii. 54. 58; xiv. 8, 9; xv. 16; xvi. 4. 24; xxii. 6. Comp. Notes on Mark vii. 3. The same thing was also true among the hea then. There was usually, at the en trance of their temples, a vessel placed with consecrated water, in which, as Pliny says (Hist. Nat., Lib. xv. c. 30), there was a branch of laurel placed with which the priests sprinkled all who approached for worship. It was necessary that this water should be pure, and it was drawn fresh from wells or fountains for the purpose. Water from pools and ponds was re garded as unsuitable, as was also even the purest water of the fountain, if it had stood long..ZEneas sprinkled him self in this manner, as he was about to enter the invisible world (JEn. vi. 635), with fresh water. Porphyry says that the Essenes were accus tomed to cleanse themselves with the purest water. Thus Ezekiel also says, " Then will I sprinkle clean water upon you, and you shall be clean." Sea-water was usually regarded as best adapted to this purpose, as the salt was supposed to have a cleansing property. The Jews who dwelt near the sea, were thence accustomed, as Aristides says, to Avash their hands every morning on this account in the sea-Avater. Potter's Gr. Archae. L 222. Rosenmiiller, Alte und Neue Morgenland, in loc. It Avas from the heathen custom of placing a vessel with consecrated water at the en trance of their temples, that the Ro man Catholic custom is derived in their churches of placing ' holy Avater' near the door, that those Avho wor ship there may ' cross themselves.' In accordance Avith the Jewish custom, the apostle says, that it Avas proper that under the Christian dispensation we should approach God having per formed an act emblematic of purity by the application of water to the body. That there is an allusion to baptism is clear. The apostle is com-

23 Let us hold fast the pro fession of our faith without wa-

paring the two dispensations, and his aim is to show that in the Christian dispensation there was every thing which was regarded as valuable and important in the old. So he had shown it to have been in regard to the fact that there was a Lawgiver; that there •was a great High Priest; and that there were sacrifices and ordinances of religion in the Christian dispensa tion as well as the Jewish. In regard to each of these, he had shown that they existed in the Christian religion in a much more valuable and important sense than under the ancient dispen sation. In like manner it was true, that as they were required to come to the service of God, having performed various ablutions to keep the body pure, so it was with Christians. Wa ter was applied to the Jews as em blematic of purity, and Christians came, having had it applied to them also in baptism, as a symbol of holi ness. It is not necessary, in order to see the force of this, to suppose that water had been applied to the whole of the body, or that they had been completely immersed, for all the force of the reasoning is retained by the supposition that it was a mere symbol or emblem of purification. The whole stress of the argument here turns, not on the fact that the body liad been washed all over, but that the worshipper had been qualified for the spiritual service of the Most High in connexion with an appropriate emble matic ceremony. The quantity of water used for this is not a material point, any more than the quantity of oil was in the ceremony of inaugu rating kings and priests. This was not done in the Christian dispensa tion by washing the body frequently, as in the ancient system, nor even necessarily by washing the whole body — which would no more contribute to the purity of the heart than by appli cation of water to any part of the

; (for hea is faithful that body, but by the fact that water had been used as emblematic of the puri fying of the soul. The passage be fore us proves, undoubtedly, (1.) that water should be applied under the new dispensation as an ordinance of religion; and (2.) that pure water should be used — for that only is a proper emblem of the purity of the heart.

23. Let us hold fast the profession of our faith without wavering. To secure this was one of the leading designs of this epistle, and hence the apostle adverts to it so frequently. It is evident that those to whom he Avrote were suffering persecution (ch. xii.), and that there was great danger that they would apostatise. As these per secutions came probably from the Jews, and as the aim was to induce them to return to their former opi nions, the object of the apostle is to show that there was in the Christian scheme every advantage of which the Jews could boast; every thing per taining to the dignity of the great Founder of the system, the character of the High Priest, and the nature and value of the sacrifices offered, and that all this was possessed far more abun dantly in the permanent Christian system than in that which was typical in its character, and which were de signed soon to vanish away. In view of all this, therefore, the apostle adds that they should hold fast the profes sion of their faith without being sha ken by their trials, or by the argu ments of their enemies. We have the same inducement to hold fast the pro fession of our faith — for it is the same religion still; we have the same Sa viour, and there is held out to us still the same prospect of heaven. <f For he is faithful that promised. To in duce them to hold fast their profes sion, the apostle adds this additional consideration. God, who had pro mised eternal life to them, was faith-

24 And let us consider one another, to provoke unto love and to good works:

ful to all that he had said. The ar gument here is, (1.) That since God is so faithful to us, we ought to be faithful to him. (2.) The fact that he is faithful is an encouragement to us. We are dependent on him for grace to hold fast our profession. If he were to prove unfaithful, we should have no strength to do it. But this he never does; and we may be assured that all that he has promised he will perform. To the service of such a God, therefore, we should adhere with out wavering. Comp. Notes on I. Cor. x. 13.

24. And let us consider one another. Let us so regard the welfare of others as to endeavour to excite them to per severe in the Christian life. The idea is, that much might be done in secur ing perseverance and fidelity by mu tual, kind exhortation. They were not to be selfish; they were not to re gard their own interests only (Notes Phil. ii. 4); they were to have a kind sympathy in the concerns of each other. They had, as Christians have now, the same duties to perform, and the same trials to meet, and they should strengthen each other in their trials and encourage them in their work. ^[ To provoke unto love. We use the word provoke now in a some what different sense as meaning to offend, to irritate, to incense; but its original meaning is to arouse,, to excite, to call into action, and it is used in this sense here. The Greek is, literally ' unto a paroxysm of lore' — els 7rapo£vo-p.bv, the word paroxysm meaning excitement or impulse, and the idea is, that they were to endea vour to arouse or excite each other to the manifestation of love. The word is that which properly expresses ex citement, and means that Christians should endeavour to excite each other. Men are sometimes afraid of excite ment in religion. But there is no dan ger that Christians will ever be excited

25 Not forsaking the assem bling of ourselves together, as the manner of some is; but

to love each other too much, or to per form too many good works.

25. Not forsaking the assembling of ourselves together. That is for pur poses of public worship. Some expo sitors have understood the word here rendered assembling — eVtcrvvaywy^y — as meaning the society of Christians, or the church; and they have sup posed that the object of the apostle here is, to exhort them not to aposta tise from the church. The arguments for this opinion may be seen at length in Kuinoel, in loc. But the more obvious interpretation is that which is commonly adopted, that it refers to public worship. The Greek word (the noun) is used nowhere else in the New Testament, except in II. Thess. ii. 1, where it is rendered ga thering together. The verb is used in Matt, xxiii. 37; xxiv. 31; Mark i. 33; xiii. 27; Luke xii. 1; xiii. 34, in all which places it is rendered gather ed together. It properly means an act of assembling, or a gathering to gether, and is nowhere used in the New Testament in the sense of an assembly, or the church. The com mand, then, here is to meet together for the worship of God, and it is en joined on Christians as an important duty to do it. It is implied, also, that there is blame or fault where this is 'neglected.' ^[ As the manner of some is. Why those here referred to neglected public worship, is not spe cified. It may have been from such causes as the following. (1.) Some may have been deterred by the feaf of persecution, as those who wer«, thus assembled would be more ex posed to danger than others. (2.) Some may have neglected the duty because they felt no interest in it — as profess ing Christians now sometimes do. (3.) It is possible that some may have had doubts about the necessity and pro priety of this duty, and on that accoun t may have neglected it. (4.) Or much the more as day approaching.

it may perhaps have been, though we can hardly suppose that this reason existed, that some may have neglect ed it from a cause which now some times operates — from dissatisfaction with a preacher, or with some mem ber or members of the church, or with some measure in the church. Whatever were the reasons, the apos tle says that they should not be allow ed to operate, but that Christians should regard it as a sacred duty to meet together for the worship of God. None of the causes above suggested should deter men from this duty. With all who bear the Christian name; with all who expect to make advances in piety and religious knowledge, it should be regarded as a sacred duty to assemble together for public wor ship. Religion is social; and our graces are. to be strengthened and in vigorated by waiting together on the Lord. There is an obvious propriety that men should assemble together for the worship of the Most High, and no Christian can hope that his graces will grow, or that he can per form his duty to his Maker, without uniting thus with those who love the service of God. ^[ But exhorting one another. That is, in yoiir assembling together — a direction which proves that it is proper for Christians to ex hort one another when they are ga thered together for public worship. Indeed there is reason to believe that the preaching in the early Christian assemblies partook much of the cha racter of mutual exhortation. ^[ And so much the more as ye see the day approaching. The term 'day* here refers to some event which Avas cer tainly anticipated, and which was so well understood by them that no par ticular explanation was necessary. It was also some event that was expect ed soon to occur, and in relation to which there were indications then of its speedily arriving. If it had not been something which was expected soon to nappen, the apostle would have gone into a more full explana tion of it, and would have stated at length what these indications were. There has been some diversity of opinion about what is here referred to,many commentators supposing that the reference is to the anticipated se cond coming of the Lord Jesus to set up a visible kingdom on the earth; and others to the fact that the period was approaching when Jerusalem was to be destroyed, and when the ser vices of the temple were to cease. So far as the language is concerned, the reference might be to either event, for the word a ' day' is applied to both in the New Testament. The word would probably be understood as re ferring to an expected period when something remarkable was to happen which ought to have an important influence on their character and con duct. In support of the opinion that it refers to the approaching destruc tion of Jerusalem, and not to the com ing of the Lord Jesus to set up a visi ble kingdom, we may adduce the fol lowing considerations. (1.) The term used — ' day' — will as properly refer to that event as to any other. It is a word which would be likely to sug gest the idea of distress, calamity, or judgment of some kind, for so it is often used in the Scriptures. Comp Ps.xxxvii.13; I. Sam, xxvi. 10; Jer xxx. 7; Ezek. xxi.25; Notes Isa. ii. 12. (2.) Such a period was distinctly predicted by the Saviour, and the indi cations which would precede it were clearly pointed out. See Matt. xxiv. That event was then so near that the Saviour said that ' that generation would not pass' until the prediction had been fulfilled. Matt. xxiv. 34. (3.) The destruction of Jerusalem was an event of great importance to the Hebrews, and to the Hebrew Chris tians to whom this epistle was di rected, and it might be reasonable to suppose that the apostle Paul would refer to it. (4.) It is not improbable that at the time of writing this epis-

26 For if a we after that we have

sin wilfully received the tie there ivere indications that that day was approaching. Those indi cations were of so marked a charac ter that when the time approached they could not well be mistaken (see Matt. xxiv. 6—12. 24. 26), and it is probable that they had already begun to appear. (5.) There were no such indications that the Lord Jesus was about to appear to set up a visible kingdom. It was not a /act that that was about to occur, as the result has shown; nor is there any positive proof that the mass of Christians were expecting it, and no reason to believe that the apostle Paul had any such expectation. See II. Thes. ii. 1 — 5. (6.) The expectation that the destruction of Jerusalem was refer red to, and was about to occur, was just that which might be expected to produce the effect on the minds of the Hebrew Christians which the apostle here refers to. It was to be a solemn and fearful event. It would be a re markable manifestation of God. It would break up the civil and ecclesi astical polity of the nation, and would scatter them abroad. It would re quire all the exercise of their patience and faith in passing through these scenes. It might be expected to be a time when many would be tempted to apostatise, and it was proper, there fore, to exhort them to meet together and to strengthen and encourage each other as they saw that that event was drawing near. The argument then would be this. The danger agains which the apostle desired to guarc those to whom he was writing was that of apostacy from Christianity t Judaism. To preserve them from this, he urges the fact that the down ' fall of Judaism was near, and tha every indication which they saw o its approach ought to be allowed t< influence them, and to guard then from that danger. It is for reason such as these that I suppose the refer knowledge of the truth, there emaiueth no more sacrifice fo* ins,

2nce here is not to the ' second ad ent' of the Redeemer, but to the ap proaching destruction of Jerusalem. At the same time, it is not improper;o use this passage as an exhortation to Christians to fidelity when they shall see that the end of the world draws nigh, and when they shall per ceive indications that the Lord Jesus about to come. And so of death. We should be the more diligent when we see the indications that the great Messenger is about to come to sum mon us into the presence of our final Judge. And who does not know that he is approaching him with silent and steady footsteps, and that even now he may be very near? Who can fail to see in himself indications that the time approaches when he must lie down and die? Every pang that we suffer should remind us of this; and when the hair changes its hue, and time makes furrows in the cheek, and the limbs become feeble, we should regard them as premonitions that he is coming, and should be more dili gent as we see that he is drawing near.

26. For if we sin wilfully after that we have received the knowledge of the truth. If after we are converted and become true Christians we should apostatise, it would be impossible to be recovered again, for there would be no other sacrifice for sin; no way by which we could be saved. This passage, however, like ch. vi. 4 — 6, has given rise to much difference of opinion. But that the above is the correct interpretation, seems evi dent to me from the following con siderations. (1.) It is the natural and obvious interpretation, such as would occur probably to ninety-nine readers in a hundred, if there were no theory to support, and no fear that it would conflict with some other doc trine. (2.) It accords with the scope of the epistle, which ia, to keep those whom the apostle addressed from re turning again to the Jewish religion, under the trials to which they were subjected. (3.) It is in accordance with the fair meaning of the language — the words ' after that we have re ceived the knowledge of the truth,' referring more naturally to true con version than to any other state of mind. (4.) The sentiment would not be correct if it referred to any but real Christians. It would not be true that one who had been somewhat en lightened, and who then sinned ' wil fully,' must look on fearfully to the judgment without a possibility of being saved. There are multitudes of cases where such persons are saved. They wilfully resist the Holy Spirit; they strive against him; they for a long time refuse to yield, but they are brought again to reflection, and are led to give their hearts to God. (5.) It is true, and always will be true, that if a sincere Christian should apos tatise he could never be converted again. See Notes on ch. vi. 4—6. The reasons are obvious. He would have tried the only plan of salvation, and it would have failed. He would have embraced the Saviour, and there would not have been efficacy enough in his blood to keep him, and there would be no more powerful Saviour and no more efficacious blood of atone ment. He would have renounced the Holy Spirit, and would have shown that his influences were not effectual to keep him, and there would be no other agent of greater power to renew and save him after he had apostatised. For these reasons it seems clear to me that this passage refers to true Christians, and that the doctrine here taught is, that if such an one should apostatise, he must look forward only to the terrors of the judgment, and to final condemnation. Whether this in fact ever occurs is quite another question. In regard to that inquiry, see Notes on ch. vi. 4—6. If this view be correct, AVC may add, that the passage should not be regarded as applying to what is commonly known as the ' sin against the Holy Ghost,' or * the unpardonable sin.' The word rendered ' wilfully' — eKoutrtW — occurs nowhere else in the New Testament, except in I. Pet. v. 2, where it is ren dered willingly — ' taking the over sight thereof [of the church] not by constraint, but willingly? It properly means, willingly, voluntarily, of our own -accord, and applies to cases where no constraint is used. It is not to be construed here strictly, or metaphysically, for all sin is voluntary, or is committed unllingly, but must refer to a deliberate act, where a man MEANS to abandon his religion, and to turn away from God. If it were to be taken with metaphysical exactness, it would demonstrate that every Chris tian whoever does any thing wrong, no matter how small, would be lost. But this cannot, from the nature of the case, be the meaning. The apos tle well knew that Christians do com mit such sins (see Notes on Horn, vii.), and his object here is not to set forth the danger of such sins, but to guard Christians against apostacy from their religion. In the Jewish law, as is in deed the case everywhere, a distinc tion is made between sins of oversight, inadvertence, or ignorance (Lev. iv. 2. 13. 22. 27; v. 15; Num. xv. 24. 27, 28, 29. Comp. Acts iii. 17; xvii. 30), and sins of presumption; sins that are deliberately and intentionally commit ted. See Ex. xxi. 14; Num. xv. 30; Deut. xvii. 12; Ps. xix. 13. The apostle here has reference, evidently, to such a distinction, and means to speak of a decided and deliberate purpose to break away from the re straints and obligations of the Chris tian religion. ^[ There remaineth no more sacrifice for sins. Should a man do this, there is no sacrifice for sins which could save him. He would have rejected deliberately the only atonement made for sin, and there will be no other made. It is as if a man should reject the only medicine that could heal him, or push away the only boat that could save him when shipwrecked. See Notes ch. vi. 6. The sacrifice made for sin by the Kedeemer is never to be repeated.

27 But a certain fearful look ing for of judgment and fiery a indignation which shall devour the adversaries.

and if that is deliberately rejected, the soul must be lost.

27. But a certain fearful looking for of judgment. The word '•certain,' here does not mean fixed, sure, inevitable, as our translation Avould seem to im ply. The Greek is the same as 'a (rty) fearful expectation,' &c. So it is rendered by Tindall. The idea is, that if there was voluntary apostacy after having embraced the Christian religion, there could be nothing but an expectation o£ the judgment to come. There could be no other hope but that through the gospel, and as this would have been renounced, it would follow that the soul must perish. The ' fearful apprehension' or expectation here docs not refer so much to what would be in the mind itself, or what would be experienced, as to what must follow. It might be that the person referred to would have no re alising sense of all this, and still his situation be that of one who had no thing to expect but the terrors of the judgment to come. ^[ And fieri/ in dignation. Eire is often used in the Scriptures as an emblem of fierce punishment. The idea is, that the person referred to could expect no thing but the wrath of God. f Which shall devour the adversaries. All who become the adversaries or enemies of the Lord, lire is often said to de vour, or consume, and the meaning.here is, that those who should thus become the enemies of the Lord must perish.

28. He that despised Moses' law. That is, the apostate from the religion of Moses. It does not mean that in all cases the offender against the law of Moses died without mercy, but only where offences were punish able with death, and probably the apostle had in his eye particularly the case of apostacy from the Jewish re-

28 Ho b that despised Moses law died without mercy under two or three witnesses:

29 Of c how much sorer puri- ligion. The subject of apostacy from the Christian religion is particularly under discussion here, and it was natural to illustrate this by a refer ence to a similar case under the law of Moses. The law in regard to apos tates from the Jewish religion was positive. There was no reprieve. Deut. xiii. 6—10. ^ Died without mercy. That is, there was no provi sion for pardon, ^f Under two or three witnesses. It was the settled law among the Hebrews that in all cases involving capital punishment, two or three witnesses should be necessary. That is, no one was to be executed unless two persons certainly bore tes timony, and it was regarded as im portant, if possible, that three wit nesses should concur in the statement. The object was the security of the accused person if innocent. The principle in the law was, that it was to be presumed that two or three per sons would be much less likely to conspire to render a false testimony than one would be, and that two or three would not be likely to be de ceived in regard to a fact which they had observed.

29. Of how much sorer punishment, suppose i/e, shall he be thought worthy. That is, he who renounces Christian ity ought to be regarded as deserving a much severer punishment than the man who apostatised from the Jewish religion, and if he ought to be so re garded he will be — for God will treat every man as he ought to be treated. This must refer to future punishment, i for the severest punishment was inj flicted on the apostate from the Jew- I ish religion which can be in this i world — death; and yet the apostle here says that a severer punishment than | that would be deserved by him who should apostatise from the Christian faith. The reasons why so much se-

ishment, suppose ye, shall he be thought worthy who hath trodden under foot the Son of God, and hath counted the blood of

verer punishment would be deserved, are such as these: — the Author of the Christian system was far more ex alted than Moses, the founder of the Jewish system; he had revealed more important truths; he had increased and confirmed the motives to holi ness; he had furnished more means for leading a holy life; he had given himself as a sacrifice to redeem the soul from death, and he had revealed with far greater clearness the truth that there is a heaven of glory and of holiness. He who should apostatise from the Christian faith, the apostle goes on to say, would also be guilty of the most aggravated crime of which man could be guilty —the crime of trampling under foot the Son of God, of showing contempt for his holy blood, and despising the Spirit of grace, ^f Who hath trodden under foot the Son of God. This language is taken either from the custom of ancient conquerors who were accus tomed to tread on the necks of their enemies in token of their being sub dued, or from the fact that men tread on that which they despise and contemn. The idea is, that he who should apostatise from the Christian faith would act as if he should indig nantly and contemptuously trample on God's only Son. What crime could be more aggravated than this? ^[ And hath counted the blood of the covenant. The blood of Jesus by which the new covenant between God and man was ratified. See Notes on ch. ix. 16—20. Comp. Notes on Matt, xx vi. 28. ^f Wherewith he was sanc tified. Made holy, or set apart to the service of God. The word sanctify is used in both these senses. Prof. Stuart renders it,' by which expiation is made;' and many others in ac cordance with this view, have sup posed that it refers to the Lord Jesus.

the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit* of grace.

But it seems to me that it refers to the person who is here supposed to renounce the Christian religion, or to apostatise from it. The reasons for this are such as these. (1.) It is the natural and proper meaning of the word here rendered sanctified. This word is commonly applied to Chris tians in the sense that they are made holy. See Acts xx. 32; xxvi. 18; I. Cor. i. 2; Jude 1. Comp. John x. 36; xvii. 17. (2.) It is unusual to apply this word to the Saviour. It is true, indeed, that he says (John xvii. 19), 'for their sakes I sanctify myself,' but there is no instance in which he says that he was sanctified by his own blood. And where is there an instance in which the word is used as meaning 'to make expiation?' (3.) The sup position that it refers to one AV!IO is here spoken of as in danger of apostacy, and not of the Lord Jesus, agrees with the scope of the argument. The apostle is showing the great guilt, and the certain destruction, of one who should apostatise from the Christian religion. In doing this, it was natu ral to speak of the dishonour which would thus be done to the means which had been used for his sanctification — the blood of the Redeemer. It would be treating it as if it were a common thing, or as if it might be disregarded like any thing else which was of no value, ^ An unholy thing. Gr. common; often used in the sense of unholy. The word is so used be cause that which was holy was sepa rated from a common to a sacred use. What was not thus consecrated was free to all, or was for common use, and hence also the word is used to denote that which is unholy. *§ And hath done despite unto the spirit of grace. The Holy Spirit, called 'the Spirit of grace,' because he confers favour or grace on men. The mean

30 For we know him that hath said, Vengeance a belongeth unto me, I will recompense,

ing of the phrase ' done despite unto' — fvvftpicras — is, 'having reproached, or treated with malignity, or con tempt.' The idea is, that if they were thus to apostatise, they would by such an act treat the Spirit of God with disdain and contempt. It was by him that they had been renewed; by him that they had been brought to embrace the Saviour and to love God; by him that they had any holy feelings or pure desires; and if they now apos tatised from religion, such an act would be in fact treating the Holy Spirit with the highest indignity. It would be saying that all his influences were valueless, and that they needed no help from him. From such con siderations, the apostle shows that if a true Christian were to apostatise, nothing would remain for him but the terrific prospect of eternal condem nation. He would have rejected the only Saviour; he would have in fact treated him with the highest indig nity; he would have considered his sa cred blood, shed to sanctify men, as a common thing, and would have shown the highest disregard for the only agent who can save the soul — the Spirit of God. How could such an one afterwards be saved? The apostle does not indeed say that any one ever would thus apostatise from the true religion, nor is there any reason to believe that such a case ever has occurred, but if it should oc cur the doom would be inevitable. How dangerous then is every step which would lead to such a precipice! And how strange and unscriptural the opinion held by so many that sincere Christians may ' fall away' and be re newed, again and again!

30. For we know him that hath said. We know who hath said this — God. They knew this because it was re corded in their own sacred books.

The Lord shall judge his peo ple.

31 It is a fearful thing to fall into the hands of the living God.

•f Vengeance belongeth unto me, &c. This is found in Deut. xxxii. 35. See it explained in the Notes on Romans xii. 19. It is there quoted to show that we should not avenge ourselves; it is here quoted to show that God will certainly inflict punishment on those who deserve it. If any should apostatise in the manner here referred to by the apostle they would, says he, be guilty of great and unparalleled wickedness, and would have the cer tainty that they must meet the wrath of God. ^f And again the Lord shall judge his people. This is quoted from Deut. xxxii. 36. That is, he will judge them when they deserve it, and pun ish them if they ought to be punished. The mere fact that they are his peo ple will not save them from punish ment if they deserve it, any more than the fact that one is a beloved child will save him from correction when he does wrong. This truth was abun dantly illustrated in the history of the Israelites; and the same great prin ciple would be applied should any sincere Christian apostatise from his religion. He would have before him the certainty of the most fearful and severe of all punishments.

31. It is a fearful thing to fall into the hands of the living God. There may be an allusion here to the request of David to ' fall into the hands of the Lord and not into the hands of men,' when it Avas submitted to him for the sin of numbering the people, whether he would choose seven years of fa mine, or flee three months before his enemies, or have three days of pesti lence. II. Sam. xxiv. He preferred 'to fall into the hands of the Lord,' and God smote seventy thousand men by the pestilence. The idea here is, that to fall into the hands of the Lord, after having despised his mercy and rejected his salvation, would be ter-

32 But call to remembrance the former days, in which, after ye were illuminated, ye endured a great fight of afflictions;

33 Partly, whilst ye were made a gazing-stock, both by rific; and the fear of this should deter from the commission of the dreadful crime. The phrase ' living God' is used in the Scripture in op position to idols. God always lives; his power is capable of being always exerted. He is not like the idols of wood or stone which have no life, and which are not to be dreaded, but he always lives. It is the more fearful to fall into his hands because he will live for ever. A man who inflicts punishment will die, and the punish ment will come to an end; but God will never cease to exist, and the pun ishment which he is capable of inflict ing to-day he will be capable of in flicting for ever and ever. To fall into his hands, therefore, for the pur pose of punishment — which is the idea here — is fearful, (1.) because he has all power, and can inflict just what punishment he pleases; (2.) be cause he is strictly just, and will in flict the punishment which ought to be inflicted; (3.) because he lives for ever, and can carry on his purpose of punishment to eternal ages, and (4.) because the actual inflictions of pun ishment which have occurred show •what is to be dreaded. So it was on the old world; on the cities of the plain; on Babylon, Idumea, Caper naum, and Jerusalem; and so it is in the world of woe— the eternal abodes of despair where the worm never dies. All men must, in one sense, fall into his hands. They must appear before him. They must be brought to his bar when they die. How unspeak ably important it is then now to em brace his offers of salvation, that we may not fall into his hands as a righteous, avenging judge, and sink beneath Ms uplifted arm for ever!

32. But call to remembrance the former days. It would seem from this, that at the time when the apos-

reproaches and afflictions: and partly, whilst ye became aoom-

tie wrote this epistle they were suffer ing some severe trials, in which they were in great danger of apostatising from their religion. It is also mani fest that they had on some former occasion endured a similar trial, and had been enabled to bear it with a Christian spirit, and with resignation. The object of the apostle now is to remind them that they were sustained under those trials, and he would en courage them now to similar patience by the recollection of the grace then conferred on them. What was the nature of their former trials, or of that which they were then experi encing, is not certainly known. It would seem probable, however, that the reference in both instances is to some form of persecution by their own countrymen. The meaning is, that when we have been enabled to pans through trials once, we arc to make the remembrance of the grace then bestoived on us a means of supporting nd encouraging us in future trials. [ After ye were illuminated. After you became Christians, or were en lightened to see the truth. This phrase, referring here undoubtedly to the fact that they were Christians, may serve to explain the disputed phrase in ch. vi. 4. See Notes on that passage. Tf A great fight of afflictions. The language here seems to be taken from the Grecian games. The word ' fight' means properly contention, combat, such as occurred in the public games. Here the idea is, that in the trials re ferred to, they had a great struggle; that is, a struggle to maintain their faith without wavering, or against those who would have led them to apostatise from their religion. Some of the circumstances attending this conflict are alluded to in the following verses. 33. Partly. That is, your affliction me in my bonds, and took joy fully the spoiling of your goods, consisted partly in this. The Greek is, ' this' — specifying one kind of af fliction that they were called to en dure. ^[ Whilst ye were made a gazing-stock. Gr. $earpt£ofiei/ot — you were made a public spectacle, as if in a theatre; you were held up to public view, or exposed to public scorn. When this was done, or in precisely what manner, we are not told. It was not an uncommon thing, how ever, for the early Christians to be held up to reproach and scorn, and probably this refers to some time when it was done by rulers or ma gistrates. It was a common custom among the Greeks and Romans to lead criminals, before they were put to death, through the theatre, and thus to expose them to the insults and reproaches of the multitude. See the proofs of this adduced by Kuinoel on this passage. The language here seems to have been taken from this custom, though there is no evidence that the Christians to whom Paul re fers had been treated in this manner. ^f By reproaches. Reproached as being the followers of Jesus of Nazareth; probably as weak and fanatical. ^[ And afflictions. Various sufferings inflicted on them. They were not merely re viled in word's, but they were made to endure positive sufferings of va rious kinds, ^f And partly, while ye became companions of them that were so used. That is, even when they had not themselves been subjected to these trials, they had sympathised with those who were. They doubt less imparted to them of their pro perty; sent to them relief, and iden tified themselves with them. It is not known to what particular occa sion the apostle here refers. In the next verse he mentions one instance •in which they had done this, in aid ing him when he was a prisoner.

knowing * in yourselves that ye have in heaven a a better and an enduring substance.

34. For ye had compassion of me in my bonds. You sympathised with me when a prisoner, and sent to my relief. It is not known to what par ticular instance of imprisonment the apostle here refers. It is probable, however, that it was on some occasion when he was a prisoner in Judea, for the persons to whom this epistle was sent most probably resided there. Paul was at one time a prisoner more than two years at Cesarea (Acts xxiv. 27), and during this time he was kept in the charge of a centurion, and his friends had free access to him. Acts xxiv. 23. It would seem not impro bable that this was the occasion to which he here refers. *f And took joyfully the spoiling of your goods. \ The plunder of your property. It was ' not an uncommon thing for the early Christians to be plundered. This was doubtless a part of the ' afflictions' to which the apostle refers in this case. The meaning is, that they yielded their property not only without resist ance, but with joy. They, in common with all the early Christians, counted it a privilege and honour to suffer ii the cause of their Master. See Notes on Phil. iii. 10; Comp. Phil. iv. 13. Men may be brought to such a state of mind as to part with their property with joy. It is not usually the case; but religion will enable a man to do it. ^f Knowing in yourselves. Marg. ' or, that ye have in yourselves; or, for yourselves.' The true rendering is, ' knowing that ye have for yourselves.' It does not refer to any internal know ledge which they had of this, but to the fact that they were assured that they had laid up for themselves a bet ter inheritance in heaven. <f That ye have in heaven a better and an endur ing substance. Better than any earth ly possession, and more permanent. It is (1.) better; it is worth more; it

35 Cast not away therefore your confidence, which hath great a recompense of reward.

36 For ye have need of pa-

tieiice; b that, after ye have done the will of God, ye might receive the promise.

gives more comfort; it makes a man really richer. The treasure laid up in heaven is worth more to a man than all the wealth of Croesus. It will give him more solid peace and comfort; will better serve his turn in the various situations in which lie may be placed in life, and will do more on the whole to make him happy. It is not said here that pro perty is worth nothing to a man — which is not true if he uses it well — but that the treasures of heaven are worth more. (2.) It is more enduring. Property here soon vanishes. Riches take to themselves wings and fly away, or at any rate aM that we pos sess must soon be left. But in hea ven all is permanent and secure. No calamity of war, pestilence, or fa mine; no change of times; no com mercial embarrassments; no failure of a crop, or a bank; no fraud of sharpers and swindlers, and no act of a pickpocket or highwayman can take it away; nor does death ever come there to remove the inhabitants of heaven from their ' mansions.' With this hope, therefore, Christians may cheerfully see their earthly wealth vanish, for they can look forward to their enduring and their better inhe ritance.

35. Cast not away therefore your confidence. Gr. 'your boldness;' re ferring to their confident hope in God. They were not to cast this away, and to become timid, disheartened, and discouraged. They were to bear up manfully under all their trials, and to maintain a steadfast adherence to God and to his cause. The command is not to ' cast this away.' Nothing could take it from them if they trusted in God, and it could be lost only by their own neglect or imprudence. Rosenmuller supposes ( Alte und Neue Morgenland, in foe.) that there may be an allusion here to the disgraca which was attached to the act of a warrior if he cast away his shield. Among the Greeks this was a crime which was punishable with death. Alexander ab Alexand. Gen. Pier. L. ii. c. 13. Among the ancient Ger mans, Tacitus says, that to lose the shield in battle was regarded as the deepest dishonour, and that those who were guilty of it were not allowed to be present at the sacrifices or in the assembly of the people. Many, says he, who had suffered this calamity, closed their own lives with the halter under the loss of honour. Tac. Germ, c. 6. A similar disgrace would attend the Christian soldier if he should cast away his shield of faith. C omp. Notes Eph. vi. 16. ^[ Which hath great re compense of reward. It will furnish a reward by the peace of mind which, it gives here, and will be connected with the rewards of heaven.

36. For ye have need of patience. They were then suffering, and in all trials we have need of patience. We have need of it because there is in us so much disposition to murmur and repine; because our nature is liable to sink under sufferings; and because our trials are often protracted. All that Christians can do in such cases is to be patient— to lie calmly in the hands of God, and submit to his will day by day, and year by year. See James i. 3, 4; Notes Eom. v. 4. ^[ That after ye have done thr, ivill of God. That is, in bearing trials, for the reference here is particularly to afflictions, ^f Ye might receive the promise. The promised inheritance or reward — in heaven. It is implied here that this promise will not be re ceived unless we are patient in our trials, and the prospect of this reward should encourage us to endure them.

and he that shall come will come, faith; but \i.any man draw back, and will not tarry.

38 Now the just shall live by

seerns to be an allusion here to what the Saviour himself said, ' A little Avhile, and ye shall not see me; and again, a little while and ye shall see me.' John xvi. 16. Or more proba bly it may be to Habak. ii. 3. " For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; be cause it will surely come, it will not tarry." The idea which the apostle means to convey evidently is, that the time of their deliverance from their trials was not far remote, ^f And he that shall come will come. The reference here is, doubtless, to the Messiah. But what ' coming* of his is referred to, is more uncertain. Most probably the idea is, that the Messiah who was coming to destroy Jerusa lem, and to overthrow the Jewish power (Matt, xxv.), would soon do this. In this way he would put a pe riod to their persecutions and trials, as the power of the Jewish people to afflict them would be at an end. A similar( idea occurs in Luke xxi. 28. " And 'when these things begin to come to pass, then look up, and lift up your heads; for your redf&ptian draweth nigh" See Notes on that passage. The Christians in Palestine were oppressed, reviled, and persecut ed by the Jews. The destruction of the city and the temple would put an end to that power, and would be in fact the time of deliverance for those who had been persecuted. In the passage before us, Paul intimates that that period was not far distant. Per haps there were already ' signs' of his coming, or indications that he was about "to appear, and he therefore urges them patiently to persevere in their fidelity to him during the little time of trial that remained. The same encouragement and consolation may be employed still. To all the afflicted it may be said that ' he that shall come will come' soon. The

my soul shall have no pleasure in him.

time of affliction is not long. Soon the Kedeemer will appear to deliver his afflicted people from all their sor rows; to remove them from a world of pain and tears; and to raise their bodies from the dust, and to receive them to mansions where trials are for ever unknown. Notes John xiv 3; I. Thess. iv. 13—18.

38. Now the just shall live ly faith. This is a part of the quotation from Habakkuk (ii. 3, 4), which was pro bably commenced in the previous verse. See the passage fully ex plained in the Notes on Bom. i. 17. The meaning in the connexion in which it stands here, in accordance with the sense in which it was used by Habakkuk, is, that the righteous should live by continued confidence in God. They should pass their lives, not in doubt, and fear, and trembling apprehension, but in the exercise of a calm trust in God. In this sense it accords with the scope of what the apostle is here saying. He is exhort ing the Christians whom he address ed, to perseverance in their religion even in the midst of many persecu tions. To encourage this he says, that it was a great principle that the just, that is, all the pious, ought to live in the constant exercise of faith in God. They should not con fide in their own merits, works, or strength. They should exercise con stant reliance on their Maker, and he would keep them even unto eternal life. The sense is, that a persevering confidence or belief in the Lord will preserve us amidst all the trials and calamities to which we are exposed. *[ But if any man draw back, my soul shall have no plcasv.re in him. This also is a quotation from Hab. ii. 4, but from the Septuagint, not from the Hebrew. Why the authors of the Septuagint thus translated the pas sage, it is impossible now to say The Hebrew is rendered in the com-

39 But we are not of them who draw back a unto perdition,

but of them that believe to the saving of the soul.

rnon version, " Behold his soul which is lifted up is not upright in him;" or more literally, " Behold the scorn ful; his mind shall not be happy" (Stuart); or as Gesenius renders it, " See, he whose soul is unbelieving shall, on this account, be unhappy." The sentiment there is, that the scorner or unbeliever in that day would be unhappy, or would not prosper — rTHU^ sb The apostle has retained the general sense of the passage, and the idea which he expresses is, that the unbeliever, or he who renounces his religion, will incur the divine dis pleasure. He will be a man exposed to the divine wrath; a man on whom God cannot look but. with disappro bation. By this solemn consideration, therefore, the apostle urges on them the importance of perseverance, and the guilt and danger of apostacy from the Christian faith. If such a case should occur, no matter what might have been the former condition, and no matter what love or zeal might have been evinced, yet such an apos tacy would expose the individual to the certain wrath of God. His for mer love could not save him, any more than the former obedience of the angels saved them from the horrors of eternal chains and darkness, or than the holiness in which Adam was cre ated saved him and his posterity from the calamities which his apostacy in curred.

39. But we are not of them, &c. "We who are true Christians do not belong to such a class. In this the apostle expresses the fullest convic tion that none of those to whom he wrote would apostatise. The case which he had been describing was only a supposable case, not one which he believed would occur. He had only been stating what must happen if a sincere Christian should aposta tise. But he did not mean to say that this would occur in regard to them, or in any case. He made a statement of a general principle un der the divine administration, and he. designed that this should be a means of keeping them in the path to life. What could be a more effectual means than the assurance that if a Christian should apostatise he must inevitably perish for ever? See the sentiment in this verse illustrated at length in the' Notes on ch. vi. 4 — 10.

(1.) It is a subject of rejoicing that we are brought under a more perfect system than the ancient people of God were. We have not merely a rude outline — a dim and shadowy sketch of religion, as they had. We are riot now required to go before a bloody altar every day, and lead up a victim to be slain. We may come to the altar of God feeling that" the great sacrifice has been made, and that the last drop of blood to make atonement has been shed. A pure, glorious, holy body was prepared for the Great Victim, and in that body he did the will of God and died for our sins. Vs. 1—10.

(2.) Like that Great Redeemer, let us do the will of God. It may lead us through sufferings, and we may be called to meet trials strongly re sembling his. But the will of God is to be done alike in bearing trials, and in prayer and praise. Obedience is the great thing which he demands; Avhich he has always sought. When his ancient people led up, in faith, a lamb to the altar, still he preferred obedience to sacrifice; and when his Son came into the world to teach us how to live, and how to die, still the great thing was obedience. He came to illustrate the nature of perfect con formity to the will of God, and he did that by a most holy life, and by the most patient submission to all the trials appointed him in his purpose to make atonement for the sins of the world. Our model, alike in holy liv ing and holy dying, is to be the Sa viour; and like him we are required to exercise simple submission to the will of God. Vs. 1—10.

(3.) The Redeemer looks calmly for ward to the time when all hJs foes will be brought in submission to his feet. Vs. 11, 12. He is at the right hand of God. His great work on earth is done. He is to suffer no more. He is exalted beyond the possibility of pain and sorrow, and he is seated now on high looking to the period when all his foes shall be subdued, and he will be acknowledged as universal Lord.

(4.) The Christian has exalted advantages. He has access to the mercy-seat of God. He may enter by faith into the " Holiest"— the very heavens where God dwells. Christ, his great High Priest has en tered there; has sprinkled over the mercy- seat with his blood, and ever lives there to plead his cause. There is no privilege granted to men like that of a near and constant access to the mercy-seat. This is the privilege not of a few; and not to be enjoyed but once in a year, or at distant in tervals, but which the most humble Christian possesses, and which may be enjoyed at all times, and in all places. There is not a Christian so obscure, so poor, so ignorant that he may not come and speak to God; and there is not a situation of poverty, want, or woe, where he may not make his wants known with the assurance that his prayers will be heard through faith in the great Redeemer. Vs. 19, 20.

(5.) When we come before God, let our hearts be pure. Ver. 22. The body has been washed with pure wa ter in baptism, emblematic of the pu rifying influences of the Holy Spirit. Let the conscience be also pure. Let us lay aside every unholy thought. Our worship will not be acceptable; our prayers will not he heard, if it is not so. ' If we regard iniquity in our hearts the Lord will not hear us.' No matter though there be a great High Priest; no matter though he have offered a perfect sacrifice for sin, and no matter though the throne of God be accessible to men, yet if there is in the heart the love of sin; if the con science is not pure, our prayers will not be heard. Is this not one great reason why our worship is so barren and unprofitable?

(6.) It is the duty of Christians to exhort one another to mutual fidelity. Ver. 24. We should so far regard the interests of each other, as to strive to promote our mutual advance in piety. The church is one. All true Chris tians are brethren. Each one has an interest in the spiritual welfare of every one who loves the Lord Jesus, and should strive to increase his spiritual joy and usefulness. A Chris tian brother often goes astray and needs kind admonition to reclaim him; or he becomes disheartened and needs encouragement to cheer him on his Christian way.

(7.) Christians should not neglect to assemble together for the worsliip of God. Ver. 25. It is a duty which they owe to God to acknowledge him publicly, and their own growth in piety is essentially connected with public worship. It is impossible for a man to secure the advancement of religion in his soul who habitually neglects public worship, and religion will not flourish in any community where this duty is not performed. There are great benefits growing out of the worship of God, which can be secured in no other way. God has made us social beings, and he in tends that the social principle shall be called into exercise in religion, as well as in other things. We have common wants, and it is proper to present them together before the mercy-seat. We have received com mon blessings in our creation, in the Providence of God, and in redemption, and it is proper that we should as semble together and render united praise to our Maker for his goodness* Besides, in any community, the pub lic worship of God does more to pro- mote intelligence, order, peace, har mony, friendship, neatness of apparel, and purity and propriety of inter course between neighbours, than any thing else can, and for which nothing else can be a compensation. Every Christian and every other man, there fore, is bound to lend his influence in thus keeping up the worship of God, and should always be in his place in the sanctuary. The particular thing in the exhortation of the apostle is, that this should be done even in the face of persecution. The early Chris tians felt so much the importance of this, that we are told they were ac customed to assemble at night. For bidden to meet in public houses of worship, they met in caves, and even when threatened with death they continued to maintain the worship of God. It may be added, that so im portant is this, that it should be pre served even when the preaching of the gospel is not enjoyed. Let Chris tians assemble together. Let them pray and offer praise. Let them read the word of God, and an appropriate sermon. Even this will exert an in fluence on them and on the commu nity of incalculable importance, and will serve to keep the flame of piety burning on the altar of their own hearts, and in the community around them.

(8.) "VVe may see the danger of in dulging in any sin. Vs. 26, 27. None can tell to what it may lead. No matter how small and unimportant it may appear at the time, yet if in dulged in it will prove that there is no true religion, and Avill lead on to those greater offences which make ship wreck of the Christian name, and ruin the soul. He that ' wilfully' and deliberately sins ' after he professes to have received the knowledge of the truth,' shows that his religion is but a name, and that he has never known any thing of its power.

(9.) We should giiard with sacred vigilance against every thing which might lead to apostacy. Vs. 26 — 29. If a sincere Christian should apostatise from God, he could never be renewed and saved. There would remain no more sacrifice for sins; there is no other Saviour to be provided; there is no other Holy Spirit to be sent down to recover the apostate. Since, there fore, so fearful a punishment would follow apostacy from the true religion, we may see the guilt of every thing which has a tendency to it. That guilt is to be measured by the fearful consequences which would ensue if it were followed out; and the Christian should, therefore, tremble when he is on the verge of committing any sin whose legitimate tendency would be such a result.

(10.) We may learn from the views presented in this chapter (vs. 26—29), the error of those who suppose that a true Christian may fall away and be renewed again and saved. If there is any principle clearly settled in the New Testament, it is, that if a sincere Christian should apostatise, he must perish. There would be no possibility of renewing him. He would have tried the only religion which saves men, and it would in his case have failed; he would have applied to the only blood which purifies the soul, and it would have been found ineffi cacious; he would have been brought under the only influence which re news the soul, and that would not have been sufficient to save him.

What hope could there be? What would then save him if these would not? To what would he apply — to what Saviour, to what blood of atonement, to what renewing and sanctifying agent, if the gospel, and the Redeemer, and the Holy Spirit had all been tried in vain? There are few errors in the community more directly at variance with the express teachings of the Bible than the belief that a Christian may fall away and be again renewed.

(11.) Christians, in their conflicts, their trials, and their temptations, should be strengthened by what is past. Vs. 32 — 35. They should re member the days when they were afflicted and God sustained them; when they were persecuted aiid he

"VTOW faith is the l substance IM of things hoped for, the brought them relief. It is proper also to remember for their own encourage ment now, the spirit of patience and submission which they were enabled to manifest in those times of trial, and the sacrifices which they were enabled to make. They may find in such things evidence that they are the children of God; and they should find in their past experience proof that he who has borne them through past trials, is able to keep them unto his everlasting kingdom.

(12.) We need patience— but it is only for a little time. Vs. 36—39. Soon all our conflicts will be over. ' He that shall come will come and wih1 not tarry.' He will come to de liver his suffering people from all their trials. He will come to rescue the persecuted from the persecutor; the oppressed from the oppressor; the down-trodden from the tyrant; and the sorrowful and sad from their woes. The coming of the Saviour to each one of the afflicted is the signal of re lease from sorrow, and his advent at the end of the world will be proof that all the trials of the bleeding and persecuted church are at an end. The time, too, is short before he will appear. In each individual case it is to be but a brief period before he will come to relieve the sufferer from his woes, and in the case of the church at large the time is not far remote when the great deliverer shall appear to receive ' the bride,' the church re deemed, to the ' mansions' which he has gone to prepare.

IN the close of the previous chap ter, the apostle had incidentally made mention of faith (vs. 38, 39), and said that the just should live by faith. The object of the whole argument in this epistle was to keep those to whom it was addressed from apostatising of things a not from the Christian religion, and es pecially from relapsing again into Judaism. They were in the midst of trials, and were evidently suffering some form of persecution, the tenden cy of which was to expose them to the danger of relapsing. The indis pensable means of securing them from apostacy was faith, and with a view to show 'ts efficacy in this respect, the apostle goes into an extended ac count of its nature and effects, occu pying this entire chapter. As the persons whom he addressed had been Hebrews, and as the Old Testament contained an account of numerous instances of persons in substantially the same circumstances in which they were, the reference is made to the illustrious examples of the efficacy of faith in the Jewish history. The ob ject is, to show that faith, or confi dence in the divine promises, has been in all ages the means of perseverance in the true religion, and consequently of salvation. In this chapter, there fore, the apostle first describes or de fines the nature of faith (ver 1.), and then illustrates its efficacy and power by reference to numerous instances. Vs. 2—40. In these illustrations he refers to the steady belief which we have that God made the worlds, and then to the examples of Abel, Enoch, Noah, Abraham, Sarah, Isaac, Jacob, Joseph, Moses, and Rhanab in particu - lar, and then to numerous other exam ples without mentioning their names. The object is to show that there is power in faith to keep the mind and heart in the midst of trials, and that having these examples before them, those whom he addressed should con tinue to adhere steadfastly to the pro fession of the true religion.

1. JYoio faith is the substance of things hoped for. On the general na ture of faith, see Notes on Mark xvi. 16. The margin here is, ' ground or confidence' There is scarcely any verse of the New Testament more important than this, for it states what is the nature of all true faith, and is the only definition of it which is at tempted in the Scriptures. Eternal life depends on the existence and ex ercise of faith (Mark xvi. 16), and hence the importance of an accurate understanding of its nature. The word rendered substance — vTroa-racns — occurs in the New Testament only in the folloAving places. In II. Cor. ix. 4; xi. 17; Heb. iii. 14, where it is rendered confident and confidence; and in Heb. i. 3, where it is rendered person, and in the passage before us. Comp. Notes on ch. i. 3. Prof. Stuart renders it here confidence; Chrysostom, '; Faith gives reality or substance to things hoped for." The word pro perly means that which is placed un der (Germ. Unterstelleri); then ground, basis, foundation, support. Then it means also realit//, substance, exist ence, in contradistinction from that which is unreal, imaginary, or decep tive (tiiuschung). — Passow. It seems to me, therefore, that the word here has reference to something which imparts reality in the view of the mind to those things which are not seen, and which serves to distinguish them from those things which are unreal and il lusive. It is that which enables us to feel and act as if they were real, or which causes them to exert an in fluence over us as if we saw them. Faith does this on all other subjects as well as religion. A belief that there is such a place as London or Calcutta, leads us to act as if this were so, if we have occasion to go to either; a belief that money may be made in a certain undertaking, leads men to act as if this were so; a be lief in the veracity of another leads us to act as if this were so. As long as the faith continues, whether it be well-founded or not, it gives all the force of reality to that which is be lieved. We feel and act just as if it were so, or as if we saw the object before our eyes. This, I think, is the clear meaning here. We do not see the things of eternity. We do not see God, or heaven, »r the angels, or the redeemed in glory, or the crowns of victory, or the harps of praise; but we have faith in them, and this leads us to act as if we saw them. And this is, undoubtedly, the fact in re gard to all who live by faith and who are fairly under its influence. ^[ Of things hoped for. In heaven. Faith gives them reality in the view of the mind. The Christian hopes to be ad mitted into heaven; to be raised up in the last day from the slumbers of the tomb, to be made perfectly free from sin; to be everlastingly happy. Under the influence of faith he allows these things to control his mind as if they were a most affecting reality. *jf The evidence of things not seen. Of the existence of God; of heaven; of angels; of the glories of the world prepared for the redeemed. The word rendered evidence — eXey^os — occurs in the New Testament only in this place and in II. Tim. iii. 16, where it is rendered reproof. It means properly proof, or means of proving, to wit, evidence; then proof which convinces another of error or guilt; then vindi cation, or defence; then summary or contents. See Passow. The idea of evidence which goes to demonstrate the thing under consideration, or which is adapted to produce convic tion in the mind, seems to be the ele mentary idea in the word. So when a proposition is demonstrated; when a man is arraigned and evidence is furnished of his guilt, or when he establishes his innocence; or when one by argument refutes his adversa ries, the idea of convincing argument enters into the use of the word in each case. This, I think, is clearly the meaning of the word here. ' Faith in the divine declarations answers all the purposes of a convincing argu ment, or is itself a convincing argu ment to the mind, of the real exist ence of those things which are not seen.' But is it a good argument? Is it rational to rely on such a means of being convinced? Is mere faith a consideration which should ever con vince a rational mind? The infidel