Gal. iii. 16. "Now to Abraham and his seed was the promise made. He saith not, And to seeds, as of many, but as of one, And to thy seed, which is Christ." This Mr. Locke paraphrases thus: "God doth not say, And to seeds,' as if he spake of more seeds than one that were entitled to the promise on different accounts, but only of one sort of men, who upon one sole account, were that seed of Abraham which was alone meant and concerned in the promise, so that unto thy seed, designed Christ, and his mystical body, i. e. those that became members of him by faith." And Mr. Locke adds in his notes, "By seeds, Paul here visibly means the?????????????, those of faith; and the °i if fmu», those of the works of the law, spoken of above, ver. 9, 10. as two distinct seeds or descendants claiming from Abraham. Paul's argument to convince the Galatians that they ought not to be circumcised, or submit to the law from their having received the Spirit from him, upon their having received the gospel which he preached to them, ver. 2, and 5. stands thus, The blessing promised to Abraham and to his seed, was wholly upon the account of faith, ver. 7. There were not different seeds who should inherit the promise, the one by the works, of the law, and the other by faith: for there was but one seed, which was Christ, ver. 16. and those who should claim in and under him by faith. Among those there was no distinction of Jew and Gentile. They, and they only who believed, were all one and the same true seed of Abraham, and heirs according to the promise, ver. 28, 29. and therefore the promise made to the people of God of giving them the Spirit under the gospel, was performed only to those who believed in Christ: a clear evidence that it was not by putting themselves under the law, but by faith in Jesus Christ, that they were the people of God, and heirs of the promise."
Gal. iii. 17, 18. "And this I say, that the covenant that was confirmed before of God in Christ, the law which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect; for if the inheritance be of the law, it is no more of promise, but God gave it to Abraham by promise." Mr. Locke paraphrases it thus, "This therefore I say, that the law, which was not till four hundred and thirty years after, cannot disannul the covenant that was long before made and ratified to Christ by God, so as to set aside the promise. For if the right to the inheritance be from the works of the law, it is plain it is not founded in the promise to Abraham, as certainly it is. For the inheritance was a donation and free gift of God settled on Abraham and his seed by promise."
Gal. iii. 19,20. "It was added because of transgressions, till the seed should come to whom the promise was made. And it was ordained by angels in the hand of a mediator. Now a mediator is not a mediator of one, but God is one." The apostle's design in mentioning the law's being ordained in the hand of a mediator, is to show the contrary of what the Jews and judaizing teachers supposed concerning that transaction of mount Sinai, between God and the people. When the law was ordained, they supposed it to be a merely legal transaction, that God acted therein merely as a sovereign righteous lawgiver in that affair, prescribing to the people legal terms of life and death; this is implied in their doctrine of justification by the works of the law. The apostle in what he here mentions of the transaction's being by a mediator, would show the contrary, viz. that it was not a mere legal transaction, but a transaction of grace; for a mere legal transaction of God with men does not admit of any mediator, but a transaction of grace does. Indeed, in a mere legal transaction, a middle person may be improved to act in the name of God, and appear for God to them, but such a middle person does not answer the notion of a mediator, as the apostle would signify. A mediator acts for both parties: he not only appears for God to man, and to act for God, but he also appears for man to God, and acts for man; for a mediator is not of one, he is not a middle person to act only for one of the parties. But God is one, i. e. God is but one of the parties transacting. If he acts as a middle person only on one side, he does not act as mediator; but a mediator appears for both parties, he acts for each to the other. A legal transaction would have admitted of a middle person to act for one side, viz. for God to man, but not for man to God, to intercede and plead for him. So was Moses. Moses was the mediator here spoken of, as is confirmed by Deut. v. 5. God condescended, because the people could not bear the terrors of the law, to admit Moses as a mediator for them to stand before him, and hear and bear those terrors for them, as well as to act as his messenger to them. This shows plainly that it was a transaction of grace, wherein God was willing to admit a method to screen and save the poor fearful people, to screen them from the dreadful things apprehended, as well as from the terrible apprehension they had by hearing the dreadful voice, and seeing the raging fire. Therefore this is an evidence of what the apostle is arguing for, viz. that God in this transaction was not disannulling the transaction of grace, or that gracious covenant that had before been established with Abraham; he was now only building on that foundation that was then laid, and not setting it aside by this transaction that seemed to have an appearance of a legal transaction. This inference is made very much after the same manner with many others from transactions and passages of the Old Testament in the epistle to the Hebrews, and here and there in other epistles. And this reasoning is not so far fetched, and the arguments so much out of sight, as some may imagine. The words might be paraphrased thus: "In that transaction of mount Sinai, when the law was given, a mediator was made use of, and the notion of a mediator is, one that appears and pleads for both parties, one with the other. This mediator therefore that was admitted, did not only transact for God, who in the transaction was but one party, but also appeared and pleaded for the other party also with God, which shows that it was not a merely authoritative and legal, but a gracious, transaction." The 20th verse. comes in as a kind of parenthesis, or a short exegetical digression, just to explain the meaning of the word mediator, which the apostle had used, because the argument he intended his readers should conceive from it, depended on their understanding what a mediator was; and therefore he was willing to let them know that, by a mediator, he did not only mean a middle person to act for God towards the people, but also one to act and plead for the people towards God. The apostle's words therefore may be otherwise paraphrased thus: "The law was ordained by angels in the hands of a mediator, i. e. in the hands of a middle person who appeared and pleaded for each party with the other, and not merely for God, who was but one party."
Gal. v. 18. "But if ye be led by the Spirit, ye are not under the law." Here inquire, 1. In what sense they are not under the law; and, 2. Why it is said, Ye are not under the law, if ye are led by the Spirit; or wherein is the connexion between being led by the Spirit, and not being under the law.
Inq. I. In what sense Christians are not under the law?
Answ. In one word, They are not under the law as servants; for this is what the apostle insisted on, in the 4th chapter, and latter end of the 3rd, that Christians are not under a schoolmaster, but a father, chap. iii. 25, 26. and iv. 2.; that they are not servants, but children, chap. iv. the seven first verses, especially the 7th verse.; that they are not the children of the bond-woman, but of the free, and so are not in a state of bondage, but in a state of liberty, as chap. iv. from the 9th verse to the end.; and it is the argument the apostle is still upon in this chapter, as verse 1, &c.
And it is evident, that, by being under the law in this verse, the apostle means, being under the law as a servant; or as being under the law, is opposite to a state of liberty; by the immediate context, and by the manner in which this and the intermediate verses are introduced, by verse 13. "Brethren, ye have been called unto liberty, only use not liberty for an occasion to the flesh," &c. which may be seen. So the apostle opposes being under the law to liberty, in the beginning of this chapter, and so in the latter part of the foregoing chapter: see the 21st verse., compared with the allegory that follows; also the apostle's explanation of that allegory, ver. 25. He tells us that Agar the bond-woman represents mount Sinai, the mount where the law was given. So being under the law, is called being under a schoolmaster, and under tutors and governors; which is opposed to being children, chap. iii. 24, 25, 26. and chap. iv. 2. with context. Yea, a being under the law is expressly opposed to being children, chap. iv. 5. and is called being servants, ver. 7.
By these things it is most evident that the apostle here, when he says Christians are not under the law, means only that they were not under the law as servants or bondmen, or in any sense wherein a being under the law is opposite to liberty, or the state of children.
I. They were not under the ceremonial law at all; which was a yoke of bondage, a law adapted to a servile state of the church, or the state of the church's minority, wherein it differs nothing from a servant, as chap. iv. 1, 2, 3.; where it is evident the ceremonial law is especially intended, by the expression of the elements of the world there used. It is evident that, by being under the law, the apostle has a special respect to the ceremonial law, from chap. iv. 9, 10, 11. and chap. v. 3, 6, 11. and from the occasion and drift of the whole epistle.
II. They are not under the moral law, as servants. Not only the ceremonial but the moral law is intended in the words; as is evident from the context, as particularly the 14th and 23rd verses. Children in a family, where things are in their regular order, i. e. where the father has the proper qualifications and spirit of a father, and the children, of children, are not so properly under law, as the servants. The commands of a father in such a family to his children, especially if the children be not in their minority, is not called law, in the same sense, as the edicts of an absolute monarch to his subjects. Laws are not made for children, and for intimate and dear friends, but for servants. A being under the law, in the more ordinary use of the expression among the apostles, was inconsistent with liberty; a being under the law, and enjoying liberty, were opposites; and therefore the phrase, the law of liberty, is used by the apostle James as paradoxical. To be under law, is to be under the declaration of the will of another, not only as an instruction or doctrine for our direction in acting, but to be under it as a rule of judgment, or a being under the justifying or condemning power of it. A being under the law in this sense is the apostle's meaning as is evident by the 4th verse of this chapter, and by chap. iii. per totum: vid. Rom. viii. 1. For what is said in that 3rd chapter, introduces what follows in these two succeeding chapters. They cannot be said to be under the law where the breaches of the law are not imputed to them; sin is not imputed where there is no law; and, vice versa, (in a sense,) there is no law, or persons are not under the law, where sin is not imputed.
The doctrine of the holy will of God, as revealed, and directed to those that are in Christ, is improperly called giving law: where we find it so called, that word is used out of its strictly proper sense. The giving law to another is the exacting conformity to the declared will of the lawgiver. There may be a command without a law: a declaration of another's will, without an exaction, is not a giving law: a being under the law, is being under such an exaction. God may be said to exact obedience of men to the commands of the law, when he signifies, or makes known to them, that they are by his power held bound either to obedience or the penalty of the law. And they that receive a declaration of another's will, but at the same time have it not exacted of them, have it not as a law, but only as an instruction or doctrine. A declaration of a superior's will without its being signified or supposed that it will be exacted by power, may be called a doctrine, a rule, a precept, or command, but not a law, unless improperly, as God's declaration of his will to his saints is called the law of liberty: the expression shows that the word is not designed to be used in this strictly proper sense.
Object. But is not sincere obedience exacted of believers, though perfect obedience be not? The Scripture often gives us to understand that no man can be saved, and that every one shall perish, without sincere obedience.
Ans. I. If sincere obedience be exacted of them, yet it is not by the law by which it is exacted of them.
The thing that the law exacts is perfect, and not sincere, obedience. It is a contradiction to suppose that any law requires and exacts any other than conformity to itself, or, which is the same thing, perfectly as much, or full as much, as it requires or exacts. Sincere obedience, or sincerely aiming at obedience, is not required or exacted by the law, in any other way than as we consider it as a part of perfect obedience, or a part of that conformity to the law, and so it is no more exacted by the law than the perfect obedience is. If the whole is not exacted, a part is no more exacted than the whole; a part of the conformity to the law cannot be exacted by the law any more than conformity, because it is not exacted at all only because it is a part of conformity and included in it; and therefore if conformity is not exacted of believers by the law, or which is the same thing, perfect obedience, no more is a part of conformity. So that no obedience at all is exacted of believers of the law. They are not under the law in whole nor in part, for conformity is by the law exacted of all that are under it; Christ has freed them from the whole law, by fulfilling the law for them. So that if any obedience at all be exacted of believers, it is not by the law, but it must be by some other constitution, or superadded law. But,
II. It is not properly by any other constitution made since the law. There is indeed nothing properly exacted of any man whatsoever by any other constitution than the law. Indeed faith, and so sincere obedience, which is virtually implied in it, are by a new constitution made the conditions of salvation. Salvation is promised to them, and they are declared to be the only conditions of salvation, so that without them we still lie under condemnation, and must perish. Yet it will not hence follow that any new constitution or law does exact faith and sincere obedience, or require them upon pain of perishing, or suffering any punishment at all of any man whatsoever; because it is not by virtue of the new constitution, which was only an offer or promise, that he perishes or suffers in unbelief, but by virtue of the law only that he was under before. If a criminal is to be put to death for his breach of the law, and his prince offers him a pardon if he will accept of it at his hands, acknowledging his grace in it; if he refuses the king's offer, he is not pardoned but suffers, and the law is executed upon him. But the prince cannot be properly said by a new law or edict to exact it of him, that he should thankfully accept of pardon; for his execution is by virtue of a law made before that he had broke, and not by any new law, nor by that new act of his prince, his offering him pardon. It is not by virtue of any threatening contained in that new act, but the threatening of the law that he had before broke, that he suffers. Yea, though besides his suffering for all that breach of law, the pardon of which he refused, he may also suffer for his refusal, he may receive an additional punishment from his affronting the king in his contemptuous rejecting his gracious offer. Yet it will not follow that acceptance of pardon was properly exacted of him as by law, for that additional suffering for his affront may also be by virtue of the law that he was under before, and the threatening of that, and not any threatening implied in the king's offer: that may be contained in the law, that whoever by his behaviour affronts or casts contempt upon the king, shall be punished according to the degree of the affront: and he may be punished for his rejecting of the king's offer, by virtue of this, and not by virtue of any threatening contained in that new act of the king in offering pardon. Accepting the offer, indeed, is exacted of him; but it is exacted by the law and not by the offer.
So faith and repentance, and sincere obedience, are indeed exacted of sinners, upon pain of eternal damnation, but not by the gospel. Eternal life is offered upon these terms by the gospel, and eternal damnation is threatened for the want of them by the law.
Unbelief in the present state of things is a great immorality, and as such forbidden by the law, and faith is strictly commanded, and as a duty of the law is exacted of all that are under the law. It is not by the gospel, but by the law, that unbelief is a sin that exposes to eternal damnation, as is evident, because we have the pardon of the sin of unbelief by the death of Christ, which shows that Christ died to satisfy for the sin of unbelief, as well as other sins, but Christ was to answer the law, and satisfy that: he in his death endured the curse of the law. Gal. iii. 10, 11, 12, 13. Rom. viii. 3, 4. It is absurd to say that Christ died to satisfy the gospel, or to hear the punishment of that.
Inq. II. Why is it said, "If ye are led by the Spirit, ye are not under the law?" or what is the connexion between being led by the Spirit, and not being under the law?
Ans. The connexion consists in two things: 1. As this evidences their not being under the law. 2. It renders them not the proper subjects of law.
I. Their being led by the Spirit, is an evidence of their being in Christ, who has fulfilled the law, and delivered them from it. The Spirit is given in Scripture as the proper evidence of being in Christ, 1 Cor. i. 22. v. 5. Eph. i. 13, 14. and iv. 30. Rom. viii. 9. 1 John iii. 24. and iv. 13. It is the proper evidence of their being children, for it is the Spirit of the Son, Gal. iv. 6. "As many as are led by the Spirit of God are the sons of God, because it is the Spirit of adoption." Rom. viii. 14. "But children are not under the law as servants."
II. A being led by the Spirit is a thing that causes that alteration with respect to them, that renders them unapt to be the subjects of law.
1. By their having the Spirit given them, they are advanced to that state that does not agree with a state of subjection to the law. 2 Cor. iii. 17. "Where the Spirit of the Lord is, there is liberty;" see Note on that verse. For hereby they are regenerated, are born of God, and do become the sons of God; they are hereby assimilated to the Son of God in nature and state. Being sons, it is suitable that they should be dealt with alter another manner: to hold them under the law, is to treat them as servants, as in the 6th and 7th verses. of the preceding chapter, And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father; wherefore thou art no more a servant, but a son."
2. The Spirit of Christ in Christians, or Spirit of adoption actuating and leading, is a principle that supersedes the law, and sets them above law, upon two accounts: (1.) By their having this principle, so far as it prevails, they are above the need of the exaction of the law, and therefore are such as the law was not given for, and are not aimed at in the law. They have a spirit of love and truth that fulfils the law, 1 Tim. i. 9. the thing that is aimed at by the law, as in the 14th and 16th verses. of the context. They do not need the exaction of the law to drive them to their duty; for, so far as they are led by the Spirit, they are of themselves naturally inclined to the same things that the law requires, and derive strength from God according to his promises to fulfil them. The fruits of the Spirit are such, as they by the Spirit without the law are inclined and enabled to, such as love, joy, peace, &c.; are such as the law is not against, as in the22d and 23d verses of the context,. "Against such there is no law."
The filial Spirit, or Spirit of love and truth, fulfils the law; that is, the law obliges to no other things but what this Spirit inclines to, and is sufficient for. The law was not made for those that are already sufficiently disposed to all things contained it. 1 Tim. 9. "The law is not made for a righteous man, but for the lawless and disobedient," &c. A filial spirit is law enough. It is a superior sort of law, the law of the Spirit of life is the best law, and makes free from any other law. The spirit is better than the letter. They, that have the Spirit of Christ in them, have the law written in their hearts, according to God's promise by his prophets.
The Spirit of Christ is superior to the law, and sets a person above a subjection to the law, because it is a principle that is superior to a legal principle, or that principle which is the proper subject of the force and influence of the exaction of a law, viz. fear; so far as the Spirit of the Son, or the Spirit of adoption, prevails, so far he is above the need of that principle, and consequently above the need of being under the law.
II. The filial Spirit, or Spirit of the son, or Spirit of adoption, is a principle that, so far as it prevails, excludes and renders the saints incapable of fear, or a legal principle, or spirit of bondage. 1 John iv. 18. "Perfect love casteth out fear." It casts it out as Sarah and Isaac cast out the bond-woman and her son, that we read of in the chapter preceding the text that we are upon. It is in Christians a principle of love, of childlike confidence and hope, as in the 6th verse of the foregoing chapter, it cries, "Abba, Father." It evidences to them their being the children of God, and begets that trust and assurance that renders them incapable of a legal principle. Rom. viii. 15, 16. "For ye have not received the spirit of bondage again unto fear, but ye have received the Spirit of adoption, whereby we cry, Abba, Father. The Spirit itself beareth witness with our spirits, that we are the children of God." If a person has not that legal principle, or principle of fear, he has not that principle which the law, or that constitution which exacts obedience, was made to influence and work upon; and therefore is not a proper subject of law, because, being destitute of that principle, the law takes no hold of him, for it finds no principle in him to take hold by.
A being led by the Spirit of the Son of God, as a Spirit of adoption, is inconsistent with a state of bondage, as son-ship is inconsistent with servitude. 2 Cor. iii. 17. "Where the Spirit of the Lord is, there is liberty."
Eph. i. 22, 23. "And gave him to be head over all things to the church which is his body, the fulness of him that filleth all in all." By fulness, according to the apostle's use of the phrase, is signified the good of any being; all that by which any being is excellent and happy; including its perfection, beauty, riches, joy, and pleasure. Rom. xi. 12. "Now if the fall of them be the riches of the world, and the diminishing of them be the riches of the Gentiles, how much more their fulness!" The word fulness, in the former part of this verse, is doubtless to be understood in like manner as the word filleth in the latter part. By Christ's filling all in all, seems evidently to be intended that he supplies all the creatures in heaven and on earth, angels, and blessed spirits, and men, with all good; as in chap. iv. 10. "He that descended, is the same also that ascended far above all heavens, that he might fill all things, viz. that he might supply all intelligent creatures in heaven and earth with good. So when it is said, chap. ii. 19. "That ye might be filled with all the fulness of God," the meaning seems to be, that ye might have your souls satisfied with a participation of God's own good, his bounty and joy; "for our communion is with the Father and with his Son Jesus Christ." 1 John i. 3. So when the apostle says Christ, the 4«ev»i« iaunt, "emptied himself," as Philip. ii. 7. he means that he appeared in the world without his former glory and joy; see John xvii. 5. So that here the apostle teaches that Christ, who fills all things, all elect creatures in heaven and earth, is himself filled by the church; he, who supplies angels and men with all that good in which they are perfect and happy, receives the church as that in which he himself is happy; he, from whom and in whom all angels and saints are adorned and made perfect in beauty, himself receives the church as his glorious and beautiful ornament, as the virtuous wife is a crown to her husband. The church is the garment of Christ, and was typified by that coat of his that was without seam, which signified the union of the various members of the church, and was typified by those garments of the high priest that were made for glory and for beauty, Exod. xxviii. 2. as seems evident by the 2d verse of the 133d Psalm, and by the precious stones of his breastplate, in a particular manner, on which were engraven the names of the children of Israel. Isa. lxii. 3. "Thou shalt also be a crown of glory in the hand of the Lord, and a royal diadem in the hand of thy God," i. e. in the possession of God. So Zech. ix. 16, 17. "And the Lord their God shall save them in that day as the flock of his people; for they shall be as the stones of a crown lifted up, as an ensign upon his land." As it is from and in Christ that all are supplied with joy and happiness, so Christ receives the church as that in which he has exceeding and satisfying delight and joy. Isa. lxii. 5. "As the bridegroom rejoiceth over the bride, so shall thy God rejoice over thee." This seems to be the good that Christ sought in the creation of the world, who is the beginning of the creation of God; when all things were created by him and for him, viz. that he might obtain the church, who is "the bride, the Lamb's wife," to whom, and for whom, he might give himself, on whom he might pour forth his love, and in whom his soul might eternally be delighted. Until he had attained this, he was pleased not to look on himself as complete, but as wanting something, as the first Adam was not complete before the creation of Eve. Gen. ii. 20.
Eph. i. 23. "The fulness of him that filleth all in all." The church is not only represented as Christ's ornament, but God's people are often spoken of in the Old Testament as God's portion and inheritance, his treasure, his jewels, his garden of pleasant fruits, his pleasant plant, Isa. v. 7. the plant of his pleasures, his pleasant food, as the first ripe figs. Jer. xxiv. 2. Hosea ix. 10. the first-fruits of all his increase, Jer. ii. 3. A garden and orchard of spices, and his bed, or field, of lilies, among which he feeds, his fountain of gardens, or refreshing streams from Lebanon, a garden where he gathers his myrrh and his spice, and where he eats his honeycomb with his honey and drinks his wine with his milk.
So the saints in the New Testament are spoken of as God's wheat, and good grain, that he gathereth into his garner.
Eph. ii. 7. "That in the ages to come he might show the exceeding riches of his grace in his kindness towards us through Christ Jesus." Intimating that this was not made known in ages past, but in a great measure kept hid, as it is said in the next chapter, at the 5th verse., which in other ages was not made known to the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit. The riches of God's grace in his kindness through Christ Jesus here spoken of, is the same with those unsearchable riches of Christ spoken of in the next chapter, 8th and 9th verses., which the apostle there says was a mystery, which from the beginning of the world had been hid in God. So Rom. xvi. 25. "According to the revelation of the mystery which was kept secret since the world began;" and Colos. i. 26, 27. "Even the mystery which hath been hid from ages and generations, but is now made manifest to his saints, to whom God would make known, what is the riches of the glory of this mystery among the Gentiles, which is Christ in you, the hope of glory." The apostle, in this text we are upon, speaks of it as being now made known for the present and all future ages; brought to light for the last ages of the world, which were new begun.
Upon second thought, I am inclined to doubt whether by?????????????????????????, may not be meant the world to come; *>»» is almost every where put for world, and ii«» <v<px«u»oc, or iie\\Mv, is always put for the world to come, though here it be in the plural number. See chap. i. 21. and this chap. ver. 2. in the original.
Eph. ii. 7. "That in the ages to come he might show the exceeding riches of his grace in his kindness towards us in Christ Jesus." In Dr. Goodwin's Works, vol. i. part ii. p. 237. there are two interpretations of this.
"I. Some say that what is intended, is God's holding forth in that kindness which he had shown to the primitive Christians, (whom he had converted out of so desperate and damnable a condition,) an assurance of the communication of the like riches of his grace in all ages to come, to the end of the world, whereof they were the patterns and examples. I find most of the protestant writers run this way, and the most judicious among the papists.
"II. Others say, that this showing forth the riches of his grace in ages to come is to eternity, after the resurrection which he had spoken of in the words immediately before; and that these words do contain the utmost accomplishment, the manifestation and breaking up of the hidden treasure, which shall be expended in the world to come, and requires an eternity to be spending in. And I find this latter to be the sense that all the ancient interpreters run upon, not one exempted, and some of our protestant writers, and most of the papists."
Ibid. p. 238. "That of the apostle, 1 Tim. i. 16. is alleged as parallel with these words in the former interpretation. For this cause I obtained mercy, that in me first Jesus Christ might show forth all long-suffering, for a pattern to them which should hereafter believe on him to life everlasting."' P. 240, 241, 242, 243, 244. "But to go on to the second interpretation, which I think to be as much the scope of the apostle here, if not more than the other; and if both cannot stand together, I had rather cast it to exclude the other and take this. To confirm this interpretation to you, I shall lead you along through these several reasons.
I will begin with the phrase, In the ages to come, in opposition to this present world, as the apostle calleth this in Gal. i. 4. You have the very phrase in the first chap. of this epistle, [to the Ephesians,]ver. 21. "Far above all principalities, &c. not only in this world but that which is to come," ivraiiHw; the word translated there world to come, is the word which is used here for ages. And in Heb. vi. 5. they are said to have tasted of the powers of the world to come. It is the word that is here used for ages.
But it will be objected, are ages, in the plural, taken for the times after the day of judgment to eternity, where there is no flux of time? For that, my brethren, the Scripture often expresseth it in the plural. Also, you read of the phrase for ever and ever, you have it in Revelations again and again: "We shall reign with Christ for ever and ever" it is for ages and ages. You have the same in Romans xvi. 27.; and in the 3rd chap. of this epistle, [to the Ephesians,]ver. 22. you shall find it in the plural as well as here. "Unto him be glory in the church by Christ Jesus throughout all ages, world without end." He means not only this world, but the world that is to come too; and why? because that to come is the age of ages, it is the secula seculorum.
And then it is to be considered that in these words, "That in the ages to come he might show the exceeding riches of his grace," is held forth God's ultimate and highest end that he hath in the salvation of man. He mentions it as the close of all, in the language of a final event. But this is accomplished in heaven, and nowhere else. The gospel revealeth infinite grace to us, but the exceeding riches of grace shall be broken up in the world to come. There is a reserve of it for eternity, such as we cannot now comprehend. Therefore here is now intended the actual enjoyment that those saints which God hath now quickened, and set in heaven in Christ, shall have in ages to come of these exceeding riches of grace, which Christ hath taken possession of for them in heaven.
And then is to be observed the apostle's order in discoursing of our salvation in this place. He sets out salvation in all the gradual accomplishments of it, until it is made fully perfect and complete. First he shows what is begun in our own persons in quickening of us. He tells us, secondly, how heaven and the resurrection is made sure to us, though we do not enjoy it; ver. 6. "He hath raised us up together, and made us sit together in heavenly places in Christ Jesus." Now then, here, in the 7th verse., as the close of all, he shows how that God will spend to eternity the exceeding, the utmost riches of that grace; there he will show it, and then he will bring it forth. In the world to come he will bring forth all his rich treasure, and then shall salvation be complete, and there shall be the utmost demonstration of it.
It answers the parallel that the apostle did intend to make between Christ and us. He tells us in the first chapter, that the same power works in us that believe, that wrought in Christ when God raised him from the dead, and set him at his own right hand in heavenly places; and here you see in the 6th verse of this 2nd chapter., the verse next before the text, he brings in the parallel. "He hath quickened us, saith he, and raised us up, and made us sit in heaven in him.1 " There it is said of Christ, that in heaven he sits far above all principality, &c. not only in this world, but that which is to come. To make up the parallel now on our parts, he tells us in this chapter, You have worlds to come, (for it is the same word, only in the plural number,) in which to sit with Christ, and you shall have all the riches of God's free grace, bringing in joy and happiness to you to feast you with unto eternity.
Then again the phrase show forth, will exceedingly fit this interpretation. For we do not see now otherwise than by faith the riches of the glory that Christ hath taken possession of for us in heaven. But, saith he, After the resurrection in the world, or ages, to come, he will show them forth; and so it is a parallel place with that Col. iii. 3, 4., where he had said, ver. 2. "Ye are risen with Christ," as here he addeth, "Your life is hid with Christ in God, but when Christ, who is your life, shall appear, then shall ye also appear with him in glory."
That in Rom. ix. 23. is a clear parallel to this in the text. The apostle there, in ver. 22. says, "What if God, willing to show his wrath, (it is the same word,) and to make his power known, and that he might make known the riches of his grace, which he there calls the riches of his glory, on the vessels of mercy before prepared unto glory."
The word likewise exceeding riches, agrees well with this sense. The apostle uses the phrase, the exceeding riches of his grace, nowhere that I know of but here; and why? Because he speaks of the utmost manifestation and accomplishment of the height of the riches of grace, which shall not be till then.
And here is another confirmation also of this interpretation. We have here a continued discourse of the apostle, which agrees with the 18th verse of the foregoing chapter, which ends with this verse of the second chapter. There he begins this discourse by praying that they might know what is the riches of the glory of his inheritance in the saints, and then concludes his discourse in this verse, by signifying that there is a world to come wherein God will show forth the exceeding riches of his grace towards them. The apostle begins and ends his discourse with these riches of grace and glory; in this glorious circle involving all things concerning our salvation.
Eph. ii. 19, 20, 21, 22. "And what is the exceeding greatness of his power to us-ward, &c. According to the working of his mighty power, which he wrought in Christ Jesus, when he raised him from the dead, and set him at his own right hand in heavenly places, far above all principality and power, &c. And hath put all things under his feet," &c. In the work that was wrought, and the alteration made in exalting Christ from the depth of his humiliation to his height of glory, two things are to be considered, viz, the relative change, or change of Christ's circumstances; and the real change made in the human nature, which was not only greatly exalting it from that low state of sorrow, weakness of body and mind, and comparative meanness of nature, and narrow capacity, to that high, and as it were infinite, degree of knowledge, power, holiness, joy, and real inherent glory; (here is to be considered the change made both in body and in soul. Christ, in his exaltation, not only received power, riches, honour, and blessing, wherein the change of circumstances consisted, but also wisdom and strength, as in Rev. v. 12.;) but exalting it to this from a far lower state, from a state of death under which he descended into the lower parts of the earth, and as it were into hell; in raising him from which, we may conceive greater difficulty than in raising another from the dead, as we may suppose all the powers of hell engaged to their utmost to hinder his resurrection. This real change made in Christ in his resurrection and exaltation, is an unspeakably greater power than the work of creation, not only considering the term from, which was a state of death, and so a creation as it were from nothing; but as overcoming the greatest created power; but especially if we consider the term to which, or the thing finally extant as the fruit of this work, which is as it were infinitely higher, greater, and more excellent than any thing accomplished in the old creation.
But then Christ in this affair is not to be considered by the apostle singly and personally; but all his church are considered as thus raised and exalted with him, and in him: he as the head, and they as partaking members. This power is manifested in raising them, in raising their dead souls from an infinite depth, infinitely lower than a state of nonentity, and from under as it were infinitely strong chains, to hold them in that state, and the most mighty opposition to their restoration; and also raising their bodies from the dead, and from a state of corruption, and exalting them with Christ, making their bodies like his glorious body, and their souls like his glorious soul; giving them a participation of his elevation of nature, his exalted knowledge, strength, holiness, beauty, glory, and joy, according to their capacity and station.
Herein, in this whole work of the restoration and exaltation of Christ mystical, is above all things manifested the power of God and the new creation.
Eph. iii. 10. "That now unto the principalities and powers might be known by the church the manifold wisdom of God; that is, by the things done in the church, by what they see concerning the church.
Eph. iv. 13. "Till we all come in the unity of the faith, and of the knowledge of God, to the measure of the stature of the fulness of Christ;" that is, till we all come to agree in the same faith, which is fully conformed to Christ, and therein are come to his rule and measure in faith, and perhaps in other graces, the body of Christ becomes complete, being completely conformed to Christ. The church is the completeness of Christ, the fulness of him that filleth all in all. But this body is not complete, and perfect, till it is perfectly conformed to his mind in faith, and to his image in other graces. Christ and his church, as here, so elsewhere, being as body and soul, are called one man, it is as if he had said, till Christ's body is complete in stature. The church, the body of Christ, is called a man. Eph. ii. 15.
Ephes. v. 30, 31, 32. "For we are members of his body, of his flesh, and of his bones. For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. This is a great mystery, but I speak concerning Christ and the church." Christ did as it were leave his Father in order to obtain and be joined to the church; he came down from heaven, and did as it were leave the bosom of his Father, he left the sweet and joyful manifestations of his Father's love, and became subject to the hidings of his Father's face, and even to the expressions of his wrath, and gave himself to his church that he might be joined to his church, and that he might present it to himself a glorious church, &c. as ver. 25, 26, 27. So he also left his mother, which was the church of the Jews, to cleave to the New-Testament church. Christ was born of the Jews, and the ordinances, and legal observances of the Jewish church. Christ was hid as the infant is hid in its mother's womb. All God's dispensations towards that church, his calling of them by Moses, his giving them such ordinances, and his so ordering their state from age to age, was in order to bring forth Christ into the world. This Old-Testament church is represented by Sarah, Isaac's mother, and the New-Testament church by Rebekah, whom Isaac loved, and in whom he was comforted after his mother's death. (Vide Gen. xxiv. 67. Notes.)
The Old-Testament church was as Christ's mother, but the New-Testament church is as his wife, whom he treats with far greater affection and intimacy. He forsook his mother also in this respect, viz. as he made a sacrifice of that flesh and blood, and laid down that mortal life, which he had from his mother, the Virgin Mary; that which is born of the flesh is flesh; though he did not derive flesh from his mother in the sense in which it is spoken of, John iii. 6. viz. corrupt, sinful nature; and therefore, did not forsake his mother for the church, in the same sense wherein the church is advised to forsake her father's house for Christ's sake, viz. to forsake sin, and lusts derived from parents, by crucifying the flesh, with the affections and lusts. Yet Christ derived flesh from his mother, viz. the animal nature, and human nature, with that frailty and mortality that is the fruit of sin; this Christ forsook, and yielded to be crucified for the sake of the church.
[1461 Philip. ii. 11. And every tongue should confess. In the place of the Old-Testament, that is here quoted, it is, every tongue shall swear, which confirms, that by swearing by God's name, so often spoken of in the Old-Testament, as a great duty of God's people, is meant publicly professing the true God, and entering into covenant with him.
Colos. ii. 11. "In putting off the body of the sins of the flesh, by the circumcision of Christ." If this means the outward circumcision, with which Christ was circumcised, our sins are put off by Christ's circumcision, after the same manner as by our own baptism; that is, Christ's circumcision signified the putting off our sins, as much as our own baptism, for our body of sin was imputed to him, he bore it, and put it off in outward sign by his circumcision. Christ represented us; he came into the world without any original sin, and he was circumcised to signify the putting off our corruption of nature.
2 Thess. ii. 7. "For the mystery of iniquity doth already work." As Christianity, or the scheme for setting up the kingdom of God, and advancing his glory, and the salvation of men, by Christ, is called the mystery of godliness; so antiChristianism, or the scheme for setting up the kingdom of the devil, and accomplishing the destruction of men by antichrist, is called the mystery of iniquity. The Christian scheme is called the mystery of godliness very much on that account, that all the ancient mysteries, types, shadows, and prophecies, relating to the kingdom and interest of godliness, have their fulfilment in it. So antichristianism is called the mystery of iniquity, because in this the types and prophecies that relate to the kingdom and interest of iniquity have their principal fulfilment. Here is fulfilled what was shadowed forth of old, by the murder of Cain, and his city in the land of Nod, and by the building of the tower of Babel, and by the city of Babylon, and by the mighty Nimrod, and Belus, or Bel, and by the city of Sodom, by Egypt, and Pharaoh; and the great things that were done in Egypt, in the time of Moses and Aaron, are types of what is done by and to the church of Rome. Here is the antitype of Jabez and Sisera, Oreb and Zeeb, Zeba and Zalmunna, the Moabites and the Ammonites, the Philistines, and especially the Edomites. Here is the antitype of proud Nebuchadnezzar, and Belshazzar, and Haman. Here is the antitype of the city and king of Tyrus, and of Antiochus Epiphanes, and here is the chief fulfilment of the ancient prophecies of Daniel and other prophets that relate to the kingdom of iniquity, and also of most of such prophecies in the New Testament. On the same account the antiChristian church is called "MYSTERY, BABYLON THE GREAT."
2 Timothy ii. 18. "Who concerning the truth have erred, saying, that the resurrection is past already; and overthrow the faith of some." The Jews before Christ, had a general belief that there would be a resurrection, and they thought it would be when the Messiah came. When he comes, they thought the saints that were of old, Abraham, and Isaac, and Jacob, and David, &c. would rise again, and there was a number of them did rise when Christ rose, as Matthew informs us, and therefore there were some that the apostle here speaks of that thought we were to expect no other resurrection.
Heb. iii. 6, 7, 8. to chap. iv. 11. "Whose house are we, if we hold fast the confidence, and the rejoicing of the hope firm unto the end. Wherefore, as the Holy Ghost says, To-day if ye will hear his voice, harden not your hearts, as in the provocation," &c. The apostle here supposes that when the psalmist here says, "To-day if ye will hear his voice, harden not your hearts;" it is as much as if he had said," Although that was a long time ago, and though their day was long since past, yet hear his voice, and do not harden your hearts now in this your day, and see that you never harden your hearts while your day lasts; for if ye do not harden your hearts, there is a rest of God, that you may enter into as well as they; but if you continue to harden your hearts, your day in a little time will be past as well as theirs." The former part of this sense, viz. that by the expression, "To-day," the psalmist means, In this day that you now have so long after their day is past, is evident by chapter iv. 7. and the latter part of it, viz. that he means. Take heed that your heart be at no time hardened during your day, is evident, because in that8th verse. the words are brought in as a motive to perseverance. It is still more evident by the manner of the apostle's bringing in the words in the l1th and 12th, as also in the 14th and 15th verses., and by the apostle's paraphrase of the words, or gloss he puts upon them there, while it is called To-day, verse 13. and while it is said Today, ver. 15. which is the same thing as during the continuance of the day.
From the psalmist exhorting us to hear God's voice today, so long a time after the carcasses of the children of Israel fell in the wilderness, and so they failed of entering into God's rest, and so long a time after others that believed entered into that temporal rest that Joshua brought them into; the apostle would argue that there remains still another rest for the people of God, to be entered into, as God spake concerning the children of Israel in the wilderness, as if there was a rest of God still to be entered into, though there had been a rest of God many ages before that, viz. that rest, or sabbatism of God, which God enjoyed on the seventh day of the creation, resting from the works of creation, which had been distinguished as God's rest, or his sabbatism; but yet there then remained another rest of God to those that believed, viz. Christ's rest in Canaan after the Egyptian bondage, and his redemption of his people out of Egypt, as is implied in his swearing in his wrath that those that did not believe should not enter into rest. So there still remains another rest also besides God's rest from that redemption, as is implied in the psalmist, when speaking so long after of the unbelievers in the wilderness failing of entering into that rest, he still exhorts and says, "To-day if you will hear his voice, harden not your hearts, as they did;" implying that it will not be in vain for us even now to hearken, but we shall enter into God's rest still if we hearken, even that rest that Christ entered into in heaven, after his great bondage here on earth, and his finishing the work of redemption. By which may be understood the force of the apostle's reasoning in ver. 3, 4, 5, 6, 7, 8, 9,10,11. of the next chapter.
Heb. v. 9. "And being made perfect, he became the author of eternal salvation unto all them that obey him." By obeying, here, is not meant believing, but obedience to the law and commands of God, as it is understood in the foregoing verse.
Heb. vi. 4, 5, 6. "For it is impossible for those that were once enlightened, and have tasted of the heavenly gift,'' &c. What is meant by those things here mentioned, may be gathered from the foregoing verses. The apostle exhorts us, when we have begun in Christianity, to go on, and make progress to higher attainments, and not to have all to begin again; that whenever we had laid the foundation, we should go on and build the superstructure, and not to keep always laying the foundation, or have occasion to lay it the second time, which foundation, or beginning, or first setting out in Christianity, consists in these things, in repentance from dead works, and in faith towards God; which foundation was laid when they first turned from their erroneous and wicked ways, and embraced Christianity, and believed the gospel. And nextly, in the doctrine of baptisms, and of laying on of hands, because when they first entered upon a profession of the gospel, they were baptized, and had hands laid on them, that they might receive the Holy Ghost. By the doctrine of baptisms and laying on of hands, the apostle means those plain instructions that were given them, to prepare them for baptism, and laying on hands; and lastly, as to the resurrection of the dead, and eternal judgment, the doctrine of the resurrection and the future state, or world to come, were the first principles of religion, that they first began with.
Now, by those who were once enlightened, the apostle means those that were once indoctrinated in Christianity, and brought so far to understand and believe it, as to make them forsake their former errors and vicious courses in their unbelief, as is evidently understood, chap. x. 32. Tasting of the heavenly gifts, and being made partakers of the Holy Ghost, are the same, and mean their receiving the Holy Ghost, as they did by the laying on of hands; and lastly, in tasting of the good word of God, and the powers of the world to come, though it is probable those were everywhere made partakers of the gift of the Holy Ghost, by the laying on of hands, that were true saints; yet I believe that when it was not accompanied with gracious exercises, it was always accompanied with great common illuminations and affections. It is not probable that they should have the Holy Ghost dwelling in them with respect to his miraculous influences, and not feel any thing of the power of it in their souls. When the Holy Ghost was given them, they felt his influence, not only outwardly, but inwardly; not only in their understandings, but affections. I believe never any had the Holy Ghost, with respect to his extraordinary operations, (see Numb. xxiii. 10. xxiv. 5, 6. 1 Sam. x. 6.) more than Balaam and Saul. They were unconverted men, but yet they felt his influence in this way. Thus they tasted of the good word of God, and the power of the world to come. They tasted of the good word of God as the stony-ground hearers, who anon with joy receive the word, and as the Galatians did who thought it such a blessedness to hear the word of God, and would have plucked out their eyes, and given them to the apostle. They experienced in themselves the power of the world to come, that is, of the invisible world; see Ephes i. 21. and Heb. ii. 5. and felt the powers of the invisible agent of that world upon their minds. It is certain none exercised miraculous gifts without extraordinary influence of the Spirit of God to convince the judgment. 1 Cor. xiii. 2. "Though I have all faith, so that I could remove mountains, and have not charity, I am nothing;" and doubtless there was commonly an answerable or proportional effect on the affections, as there was on the judgment. As that faith there mentioned is there distinguished from true grace or charity, and therefore differed in kind from saving faith, so do these things here mentioned from saving grace.
Heb. vi. 4, 5, 6. If any think that the apostle here used expressions too high to denote any gifts of the Spirit common to good and bad men, though miraculous gifts, I answer, that the drift of the apostle, and his argument in those words, led him to set forth the greatness of the privilege that such persons had received, that he might the better show the exceeding aggravations of their apostacy, whence what the apostle says might be the more easily believed, viz. that it was impossible to renew them again to repentance. For it is certain that he intends the aggravatedness of their crime, as a reason of it, because he himself gives it as a reason of it, ver. 6. in those words, "Seeing they crucify to themselves the Son of God afresh, and put him to an open shame."
Heb. xi. 1. "Faith is the evidence of things not seen:" that is, it is their being evident. This verse is as much as if he had said, Faith is the being present of things that are to come, and the being clearly seen of things that are not seen. The substance of things hoped for, might have been translated the subsistence, that is, their now subsisting.
Heb. vi. 4, 5, 6. "For it is impossible," &c. Those that the apostle here has respect to, must be such as were guilty of the unpardonable sin. The falling away that he speaks of is an apostacy from Christianity. It could not be otherwise but that those who in those days had been Christians, and then openly renounced Christianity, must openly reproach that spirit that Christians were then so generally endued with in his miraculous gifts, which was so notorious, and was so great a thing, and the principal thing in them that drew the eyes of the world upon them, and was the greatest seal that God gave them to evidence in the sight of the world that they were his people, and which was the argument that was principally effectual for the gaining others to them. When they openly renounced Christianity, that they once had appeared to embrace, their renunciation contained a great and open reproach, for it was an avowed casting away and rejecting a thing that has been received, as having found it naught and vile. He that admits and receives another in the capacity of a wife, or husband, or lord, or other relation, and then afterwards on trial rejects them and turns them out of doors, casts a vastly greater reproach on them than those that never received them: much more those that received any one for their God. So these apostates here spoken of, in renouncing Christianity, did openly cast the greatest reproach on Christianity; and therefore the apostle says,ver. 6. they put him to an open shame. And indeed an open, declared renunciation of Christianity after it had been embraced, is itself an open reproaching, and blaspheming of it in words; and they that apostatized and openly renounced Christianity in those days, and the church being in those circumstances that have already been mentioned, must openly renounce and reproach that Spirit that the Christians were endued with, and confirmed by; for that Spirit was the principal and most obvious thing in that Christianity that they renounced and reproached. And especially must it be so, when those openly renounced Christianity that had themselves been endued with the Holy Ghost, as those here spoken of had been. In renouncing Christianity, they must renounce the Spirit, that great seal of Christianity that they had had. And those that had such experience of the evidences of the truth of Christianity that those had, as has been explained, No. 165. must do it against light and the conviction of their own consciences, and so what they did amounts to the sin against the Holy Ghost. And those that apostatized from Christianity under these circumstances, would naturally be abundant in their reproaches of the religion they had renounced, and the Spirit that confirmed it, that they might justify themselves, and that they might not appear inconsistent with themselves in the eye of the world. The same apostates are evidently spoken of in chap. x. 25., &c. where the apostle speaks of their forsaking the assemblies of Christians, and sinning wilfully after they had received the knowledge of the truth, and treading under-foot the Son of God, and renouncing the blood of the covenant, wherewith they had been sanctified, and doing despite to the Spirit of grace.
Heb. vi. 4, 5, 6. Concerning those who were once enlightened, &c. It is an argument, that those here spoken of are such as were never regenerated, that they are compared to the thorny ground, which, however it may seem to receive the seed and to nourish it, so that it may spring up, and appear flourishing awhile, yet never brings forth any good fruit, but the fruit finally produced always is briers and thorns, because the ground is thorny, full of seeds and roots of thorns, which were never purged out to prepare the ground for the good seed; so that whatsoever showers descend upon it, how benign soever they are, yet they only go to nourish the thorns, and make them grow the faster, ver. 8. which representation certainly implies that the ground is nought, it was never so changed as to prepare it to bring forth good fruit. It is a good rule in our endeavours to understand the mind of the Spirit of God, to compare spiritual things with spiritual, and to interpret scripture by scripture. Now it is manifest that Christ represents the thorny ground as different from the good ground. The ground itself is naught, and not fitted so to receive and nourish the seed, as to bring good fruit to perfection; and they that are represented by the thorny ground are, in Christ's explanation of the parable, distinguished from those that have good and honest hearts. The fault of the way-side, of the stony ground, and of the thorny ground, was, in each, the nature of the ground; and the good fruit in the good ground is ascribed to the better nature of the ground; and therefore, they that are here represented as ground, which, though often receiving refreshing benign showers, always brings forth briers and thorns, are ground that never has been purged, and changed, and made good, but is inveterately evil, and therefore fit for nothing but to be burnt. It is not impossible that thorny ground may be brought to bring forth good fruit, but then it must be changed, the very roots of the thorns must be killed or rooted up. If this is not done, let good seed be sown in it, and good and kindly showers of rain descend upon it never so often, it will bring forth briers and thorns. This killing or rooting up of the lusts of the heart, compared to thorns, is done by a work of regeneration, or circumcising the heart, as is represented, Jer. iv. 4, 5. "Break up your fallow ground, sow not among thorns. Circumcise yourselves to the Lord, and take away the foreskins of your heart, lest my fury come forth like fire and burn that none can quench it." There the end of the ground that bears briers and thorns, is represented as being to be burned, as here in the 6th chapter of Hebrews. This is the end of those whose hearts do as it were bring forth briers and thorns, and that because their hearts were never circumcised, i. e. never regenerated.
In Luke viii. 18. when Christ had ended the parable of the sower, he concludes, Take heed how you hear; (i. e. that you in hearing the word are not like the way-side, or the stony or thorny ground, on which the good seed fell;) for says Christ, "Whosoever hath, to him shall be given, and whosoever hath not, from him shall be taken even that which he seemeth to have;" referring still to the parable, and the taking away, or the withering and perishing, of the seed from the evil sorts of ground; implying that such have no true spiritual life, no real goodness, and that the seeming good they have, they shall lose.
Heb. vi. 19. "Which hope we have as an anchor of the soul, both sure and stedfast, and which entereth into that within the veil." That which is here called hope, is the same with the grace of faith, but only with respect to one kind of its exercises, viz. those that respect God's promises, or our own future promised good. It is no other than trust in God, (or rather faith in God,) through Christ, for salvation. This agrees with the context, beginning with the 12th verse, and with the description given of hope in the words themselves; for it is faith in Christ that is the stability of the soul, faith is that by which we are built on that strong rock, so that we cannot be overthrown, and the same is the anchor by which we are held fast, and cannot be driven to and fro of winds and storms, and shipwrecked and lost. That which is here called hope is the very same that is elsewhere called faith; and saving and justifying faith is often in the New Testament called by the name of hope; as in Rom. viii. 24, 25. "For we are saved by hope: but hope that is seen is not hope; for what a man seeth, why doth he yet hope for? But if we hope for that we see not, then do we with patience wait for it." How are we saved by hope, but as we are saved or justified by faith? It further appears that by hope here is meant faith, by the following words, "But hope that is seen is not hope," &c. compared with the words of the same apostle, Heb. xi. 1. "Faith is the evidence of things not seen;" and by the next verse., But if we hope for that we see not, then do we with patience wait for it," compared with the 12th verse of the context in this 6th of Hebrews., "That ye be followers of them who through faith and patience inherit the promises." And it may be further confirmed by comparing this last place with the foregoing verse,. And we desire every one of you to show the same diligence to the full assurance of hope to the end;" and also comparing both with the 19th verse,. the text we are upon. That faith with the apostle sometimes signifies the same with hope, is manifest from his description of it in the 1st verse of 11th of Heb. "Faith is the substance of things hoped for;" and Gal. v. 5. "We through the Spirit wait for the hope of righteousness, through faith;" and Colos. i. 23. "If ye continue in faith grounded and settled, and be not moved away from the hope of the gospel:" continuing grounded and settled in faith, and unmoved in the hope of the gospel, are expressions evidently used as exegetical one of another; and Heb. iii. 6. "If we hold fast our confidence, and rejoicing of hope firm unto the end:" our confidence and our hope seem to be synonymous; so, Rom. iv. 18. "Who against hope believed in hope." 1 Tim. i. 1. "Jesus Christ which is our hope." So the apostle Peter seems to use the term hope. 1 Peter i. 21. "Who by him do believe in God, that raised him up from the dead, and gave him glory, that your faith and hope might be in God." So chap. iii. 15. "Be ready to give a reason of the hope that is in you with meekness and fear;" that is, to give a reason, or declare the grounds, of your faith. So hope seems to be used for faith by the apostle John. 1 John iii. 3. "Every man that hath this hope in him, purifieth himself, even as he is pure."
Hope, in the New Testament, is often spoken of as a great Christian grace and virtue, and one of the main things that distinguishes a true Christian, which would be difficult to understand or account for, if by hope is meant no more than what we commonly understand by the word, viz. his thinking well of his own state, or hoping well of his future state. That is not hard to do; it is what nature is prone to; but by hope they doubtless meant something more, viz. an embracing the promises of God and fiducial relying on them through Christ for salvation. This is the great Christian grace that the apostle speaks of in the 13th chap. of 1 Cor. where he speaks of faith, hope, charity; and by faith there, and also where it is distinguished from hope, is meant faith in a larger sense, viz. acquiescing in the truth in whatever he testifies or reveals, without any special regard to our own concern and future interest in what he reveals. Hope is our acquiescing and relying on God's truth and sufficiency as to what concerns our own future happiness.
Heb. viii. 1. "We have such an high priest who is set on the right hand of the throne of the Majesty in the heavens." This is often taken notice of in this epistle, as chap. i. 3. x. 12. xii. 2. This high priest, when he enters into the holy of holies with his own blood, does not only appear there standing before the throne, or mercy-seat, as the high priests of old were wont to do when they entered into the holy of holies once a year with the blood of others, but sits down on the throne in the holy of holies, on the right hand of God; which shows the exceeding dignity of the priest, his nearness and dearness to God, and the absolute sufficiency of the sacrifice that he had offered, the blood of which he entered in there with, and the dignity and honourableness of the manner of his interceding there; which was not merely by supplicating, as one in humble posture before the throne, but by representing his will to the Father, as one sitting in glory with him on the throne, as John xvii. 24. "Father, I will that they that thou hast given me, be with me," &c. His thus being admitted and invited of God to sit with him on the throne, denotes God's full, and perfect, and great satisfaction, and well-pleasedness in, and rest on, this high priest when he had offered his sacrifice, and entered into the holy of holies with the blood of it to obtain of God that for which he shed his blood. God immediately receives him, and accepts him and his plea, and says to him, "Sit thou on my right hand till I make thine enemies thy footstool." And it is a note of Christ's perfect assurance of the Father's acceptance of him as priest, and his rest in him, as having virtually obtained what he intercedes for, having all things put into his hands, being made head over all things to the church, that he does not merely stand before the throne supplicating, hoping, and waiting, as the legal high priests did, but sits down in perfect rest, as being satisfied in his full acceptance and virtual possession of all he seeks. He sits on the throne as a royal priest, as a priest on the throne agreeably to the prophecy in Zech. vi. 13.: being made to reign to accomplish the ends of the priesthood, according to his own will; for God has given all power in heaven and on earth, that Christ may give eternal life to as many as God hath given him.
Heb. ix. 28. "So Christ was once offered to bear the sins of many, and unto those that look for him, shall he appear the second time without sin unto salvation." The first time that Christ appeared, he in one sense did not appear without sin; for he bare the sins of many, he appeared in that form, in those circumstances, and with those labours and sufferings, that were tokens of imputed sin, or guilt, that lay upon him; but then he perfectly freed himself from this imputed sin, he perfectly abolished this guilt, by those sufferings he underwent, as the apostle is here arguing in the preceding part of the chapter; and therefore when he appears the second time, it shall be without sin, without any of those tokens of imputed guilt which he had in his state of humiliation. He shall be exceedingly far from them, the state in which he will appear will be immensely different from the state of one under the tokens and fruits of guilt and wrath, for he will appear in the glory of his Father, with the holy angels, as the Supreme Head and Judge of the universe, with ineffable and inconceivable glory and magnificence. Had not Christ perfectly satisfied for the sins of men, and so done away all his imputed guilt, he could not have appeared a second time without sin, but must always have remained under the tokens of God's curse for sin. But at the day of judgment he will appear infinitely far from that. The glory he will appear in at the day of judgment, will be the greatest and brightest evidence of all, of his having fully satisfied for sin. His resurrection is a glorious evidence of it, and therefore is called his justification. His ascension into heaven, and sitting on the right hand of God, is a still brighter evidence, as it is a higher degree of his exaltation; but the glory that he will appear in at the day of judgment, will be the brightest evidence of all, as herein appears the glory of his exaltation in its highest degree of all, and is the highest reward which the Father bestows on him for it, and so is the highest token of his acceptance of it as sufficient and perfect. Beside the glory of the special affair of that day which Christ shall bear, then will be the beginning of the consummate glory and reward of both Christ and his church, to last throughout eternity. And not only the glory that Christ will then appear in, but the nature of the business that he will come upon, will show him perfectly to have done away all the sins of his elect, of which he will be the judge, and will save those that have believed in him. God would not have committed this affair to one that had undertaken for them, unless he had satisfied for them.
He will appear without sin to salvation. The first time he appeared, it was with sin to procure salvation; the second he will appear to bestow salvation, which will in the event show that salvation is fully procured.
Heb. x. 1. "The law having a shadow of good things to come, and not the very image of the things." Here a shadow is distinguished from images, or pictures, as having a more imperfect representation of the things represented by it. The types of the Old Testament are compared to this kind of representation of things, not only here, but chap. viii. 5. and Colos. ii. 17. which fitly resemble them on several accounts. The shadow of a thing is an exceedingly imperfect representation of it, and yet has such a resemblance, that it has a most evident relation to the thing of which it is the shadow. Again, shadows are a kind of dark resemblances. Though there be a resemblance, yet the image is accompanied with darkness, or hiding of the light: the light is beyond the substance, so that it is hid. So was it with the types of the Old Testament; they were obscure and dark; the light was beyond the substance. The light that was plainly to reveal gospel things came after Christ, the substance of all the ancient types. The shadow was accompanied with darkness and obscurity; gospel things were then hid under a veil.
Heb. x. 25, 26, 27, 28, 29. That the sin against the Holy Ghost is here intended, is confirmed from the place in the Old Testament that seems to be referred to in the 28th and 29th verses.; for the place that seems especially to be referred to is that in Numb. xv. 30, 31., &c.; where God having been speaking of the sins of ignorance, that should be atoned for with sacrifice, tells what sins should not be atoned for with sacrifice in these words, "But the soul that doeth aught presumptuously, whether he be born in the land or a stranger, the same reproacheth the Lord, and that soul shall be cut off from among his people; because he hath despised the word of the Lord, and hath broken his commandment; that soul shall be utterly cut off:" and then in the words next following, there is an instance given of such a man so sinning presumptuously, viz. the sabbath-breaker, that gathered sticks on the sabbath, and how no sacrifice was accepted for him, but he perished without mercy by all the congregation's stoning him with stones. See margin of the Hebrew Bible. That the apostle here refers to this passage, seems evident by these things. The apostle is here speaking of a sin, for which there remains no more sacrifice, and in that in Numbers shows what sins were not to be atoned for by legal sacrifice. He speaks here of him that despised Moses's law, which agrees with those words in that place in Numbers, "Because he hath despised the word of the Lord, and hath broken the commandment:" the reason given in that place why no sacrifice was to be accepted for him, so here the reason given why no more sacrifice remains, is that he sins wilfully. In that place another reason why he should perish without accepting a sacrifice was, that he reproached the Lord; so here the reason given why there remained no sacrifice for this was, that he had insolently and maliciously reproached the Spirit of grace, for so the words in the original signify which are translated hath done despite to the Spirit of grace. (Vide Van Maestricht, p. 363. col. 1.) Another reason there given is, that he had despised the word of the Lord; a reason here given is, that he had trampled on the Son of God, who is the Word of God. The man gathering sticks perished by the hand of all the congregation; the whole congregation were commanded to stone him with stones, to bear testimony that none had mercy on him, agreeably to God's direction in such a case, Deut. xiii. 8, 9, 10. "Neither shall thine eye pity him, neither shalt thou spare him, but thou shalt surely kill him; thine hand shall be first upon him to put him to death, and afterwards the hand of all the people, and thou shalt stone him with stones that he die." Thus the sabbath-breaker perished without mercy. And he died under the hand of two or three witnesses, as the apostle concluded from the law in such a case.
Hence we may gather the meaning of the word wilfully in that place, That the apostle means by it in the same sense as the man in Numbers is said to sin presumptuously; the phrase in the original is with an high hand, or rather, a lifted up hand, as of one that is going to strike another. The same word is used of Jeroboam, 1 Kings xii. 26. "He lift his hand against the king."
Heb. xii. 21. "And so terrible was the sight, that Moses said, I exceedingly fear and quake." The place referred to seems to me to be, Deut. ix. 18,19. "I fell down, for I was afraid of the anger and hot displeasure," &c. God at that time manifested his displeasure by the extraordinary burning in the mount. See verse 15.
Heb. xiii. 12, 13, 14. "Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate. Let us go forth therefore unto him without the camp, bearing his reproach, for here we have no continuing city, but we seek one to come." Christ suffered as one that was not fit to live among men, nor to die in a place where men dwelt; and therefore was carried forth as execrable without the gate to suffer there: such reproach did Christ suffer, and such were the circumstances of the Christian church in those days, that those that would be the faithful followers of Christ must suffer like reproach: they were cast off by the generality of men; they were looked upon as not fit for human society, worthy to be shut out from dwelling with men. Matt. x. 22. "And ye shall be hated of all men for my name's sake." If they would cleave to Christ, they must even go forth with him without the camp, and be reputed as unclean as he was: they must be shut without the gates of the city as execrable too, and must bear his reproach, or the same reproach that he bore. So the apostle advises them to be willing to go forth unto him without the camp, bearing his reproach.
But by going forth to Christ without the camp, or the gate of the city, the apostle here seems especially to mean exposing themselves to be shut out as unclean, from the congregation of the Jews, and from the temple and city of Jerusalem, and from the religious society of the Jews in their synagogues, by their forsaking the ancient legal sacrifices and other legal observances for Christ, ver. 9.
James ii. 19. "The devils also believe and tremble." They believe that Jesus is the Christ, &c. And tremble al the thoughts of the overthrow he will give them.
1 Pet. i. 3. with the context The apostle directing his epistle to the Christians in Pontus, &c. takes notice, in the foregoing verse, of the hand that each of the persons of the Trinity had in their being so distinguished from the rest of the world, as to be Christians, or saints, "elect according to the foreknowledge of God the Father, through sanctification of the Spirit unto obedience and sprinkling of the blood of Jesus Christ." And having mentioned the blood of Christ and referred to his death; which is, in itself considered, without what followed, a melancholy subject, as Christ says, Matt. ix. 15. "The days come when the bridegroom shall betaken from them, and then shall they fast; he therefore in this verse leads their thoughts to the resurrection, a more joyful subject. The death of Christ, without a resurrection following, might justly have damped and killed the hope of all his disciples; but his resurrection revives their hearts, and renews and everlastingly establishes their hopes, no more to be thus damped. It is probable that the apostle, when he wrote this, remembered how it was with him and the rest of the apostles, when Christ was dead. Before they were full of hope of being advanced with Christ in his kingdom; but when he was dead, their hopes seemed to be quashed, and dead as it were with him; but when Christ was raised to life again, so were their hopes renewed, and abundantly established, and their hearts were filled with joy. Christ, by his resurrection, is said to be begotten, Acts xiii. 33. "God hath raised up Jesus again, as it is written, Thou art my Son, this day have I begotten thee." When the Father raised Christ from the dead, he was, as it were, begotten again of the Father; and so his disciples were with him begotten again to a lively hope, or as it probably might have been better rendered, a living hope. The expression, a living hope, seems to denote three things:
1. That as Christ since his death is alive again, so their hope was alive, and not dead, as the hope of the disciples was, while Christ was dead, though Christians suffered persecution, verses 6, 7.
2. That their hope by Christ's resurrection is exceedingly established, and made strong and lively; so that they greatly rejoiced, (verse 6.) yea, rejoiced with joy unspeakable, and full of glory.
3. Which seems more especially to be intended, their hope that is begotten and established by Christ's resurrection, is an immortal and never dying hope, as the Spirit of grace in the saints is called living water, because it springs up into everlasting life. John iv. And Christ is called the bread of life, because he that eateth thereof shall not die, but live for ever. John vi. The hope that the disciples had before Christ's death, was in a great measure dead when he was dead. But now Christ is risen, and is alive for evermore; Rev. i. 18. so the hope that is begotten and established by the resurrection of Christ, is a living, never dying hope. It is now too much established by that glorious resurrection of Christ, ever to die again, to that degree, that the hope of the disciples died, when Christ died. God the Father raised Christ incorruptible, never to die more, and thereby begot them to an inheritance incorruptible. A rich father begets a child to an inheritance; so God, the Father of their Lord Jesus Christ, and their Father here spoken of, has begotten them to an inheritance, and this inheritance is incorruptible, and that fadeth not away. And as their inheritance that they are begotten to, is immortal and unfading, so is their hope a living and unfading hope. Verse 4. The same power of God, that raised Christ immortal, will keep their faith alive, that it shall never die; as verse 5. "Who are kept by the power of God through faith unto salvation." So that their faith and hope live still, though they be subject to great trials; even as refined pure gold will bear the fire, verses 6, 7.; and therefore the apostle exhorts them to hope to the end, verse 13. or to hope with a living and never-dying hope.
1 Peter ii. 7, 8. "Unto you therefore which believe, he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is become the head of the corner, and a stone of stumbling, and a rock of offence," &c. There are several ways and respects, that stones or rocks are valuable and of benefit to men, in each of which Christ in Scripture is compared to a stone or rock with regard to believers.
1. Some stones are highly valued for the preciousness of their nature and substance, and beauty of their form, and so are valued as a great treasure, and that which is prized because it enriches and adorns. So Christ is said to be a stone that is precious to believers. He is spoken of as a pearl of great price. So he was typified by the precious or costly stones that were brought for the foundation of the temple.
2. Stones or rocks are a great benefit to mankind, as a sure foundation of a building; so is Christ to believers.
3. Rocks were commonly made use of for defence from enemies; their fortresses were ordinarily built on high rocks, or rocky mountains; so is Christ often spoken of in Scripture as the strong rock, high tower, refuge, and sure defence of believers.
4. Rocks were of great benefit to travellers in the hot parched deserts of Arabia, near to Canaan, by their cool shadows. The benefit believers have by Christ, is compared to this, Isa. xxxii. at the beginning.
5. In a time of inundation, mountains or rocks would be the places to resort to for safety, to keep from being overwhelmed. The benefit believers have by Christ is compared to this, Ps. lxi. 2. "When my heart is overwhelmed, lead me to the rock that is higher than I."
On the contrary, there are several ways that stones, or rocks, are disesteemed among men, and hurtful to them; wherein Christ is compared to a stone or rock with regard to unbelievers:
1. Nothing is ordinarily looked upon and treated by men as more worthless than common stones; so is Christ disesteemed and rejected by unbelievers: as builders throw away misshapen stones as not for their purpose, and of no value.
2. Stones are offensive to travellers, and an occasion of their stumbling and falling; so is Christ to unbelievers, "a stone of stumbling."
3. Rocks are very often fatal to sailors, and the occasion of their suffering shipwreck; so those that enjoy the gospel, and have the means of grace, but fail through unbelief, are in Scripture compared to them who suffer shipwreck at sea; 1 Tim. i. 19. "Concerning faith have made shipwreck."
4. Those high rocks that were most fit for places of defence, had dreadful precipices, which if men fell over, they would be broken in pieces: Isa. viii. 14. "And he shall be for a sanctuary; but for a stone of stumbling, and a rock of offence, &c. And many among them shall stumble, and fall, and be broken, and be snared, and taken."
1 Peter iv. 6. "For this cause was the gospel preached also to them that are dead, that they might be judged according to men in the flesh, and live according to God in the spirit; that is, that they might be judged according to what they did when they were alive amongst men in the flesh, as other mortal men, and live according to God in the spirit; that is, that their spirit might live, might continue to exist before God, and as God doth separate from fleshly bodies, and according as God pleases, to fix their state.
2 Peter i. 10. "Wherefore the rather, brethren, give diligence to make your calling and election sure; for he that doeth these things shall never fall." The apostle had exhorted to give diligence to add to our faith, virtue, &c. and tells us that if we do these things we shall not be barren and unfruitful in the knowledge, &c. Now he offers another argument; he tells us that to neglect those things, is the way to doubtfulness about our condition, "He that lacketh those things has forgotten that he was purged from his old sins;" therefore the meaning of this verse is, the rather give diligence in those things, that you may make your calling and election sure; as is evident by the following clause, "for he that doeth these things shall never fall;" "Wherefore the rather," is as much as to say, the rather for this, viz. "that you may make your," &c.
2 Peter i. 11., to the end. Ver. 11. "So an entrance shall be ministered to you abundantly into the kingdom of our Lord and Saviour Jesus Christ." By the kingdom seems to have been intended by the apostle, and to be understood by the Christians in those days, the kingdom that Christ would set up and establish at his second coming, spoken of in the 16th verse. That was the principal accomplishment of that prophecy of the kingdom of the Son of God in the 2nd and 7th chapters of Daniel, and was the greatest thing intended by Christ when he spake of his coming in his kingdom.
Ver. 12. "Wherefore I will not be negligent to put you always in remembrance of these things, though ye know them, and be established in the present truth." By the present truth seems to be intended the doctrine of Christ's second coming, because there were some apostates and false teachers among them lately risen up, spoken of, chap. ii. 3. that denied it, and opposed it. They denied the Lord that bought them, chap. ii. 1.; and of consequence denied the second coming of Christ, as appears by chap. iii. They were scoffers, walking after their own lusts, saying, Where is the promise of his coming, for the apostle in that chapter does not only speak of such a sort of men as future, but as what was then present, as having been foretold by the apostles of the Lord Jesus, ver. 2. The apostles had foretold of scoffers that should come before the coming of Christ, as they knew, and the apostle speaks of that sort of men he had described in the second chapter as being in part a fulfilment of their prediction, as the apostle John says, 1 John ii. 18. "Little children, it is the last time; and as ye have heard that antichrist shall come, even now are there many antichrists, whereby we know that it is the last time." So here, chap. ii. 3. the apostle Peter puts them in mind, how the apostles of the Lord Jesus had told them, and they knew by their word, that in the last days scoffers should come. Therefore the apostle would not have them shocked by them, now they were come. It is evident that the apostle speaks of them as present, and not merely future, by the following part of that chapter, particularly verses 5, 8, 9, 10, 15, 16, 17. So that it is the doctrine of the second coming of Christ that was the doctrine that was especially opposed by apostates among them at that day, and therefore that doctrine is what the apostle calls the present truth. The apostle, in this verse, signifies to them that he writes this epistle to establish them, and put them in remembrance in what he calls the present truth; but it is that truth of Christ's second coming that he writes this epistle to establish them in, as appears by the beginning of the 3rd chapter, where he uses the same expression of putting them in remembrance. This second epistle I now write unto you, in both which I stir up your pure minds by way of remembrance, that ye may be mindful of the words spoken before by the holy prophets, and the commandment of us the apostles of the Lord and Saviour;" and that word and commandment was what they told them of Christ's second coming, as appears by what there follows.
Verse 16. "For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ." We, i. e. the apostles, have not followed cunningly devised fables, when we taught you this present truth of the second coming of our Lord Jesus Christ, for he speaks of this as a doctrine that the apostles had taught them before, chap. iii. 2. These apostates gave out that what Jesus had said about his second coming, was only a fable cunningly devised by him, perhaps to maintain the credit of his former pretences of being the Messiah prophesied of, that was to set up the kingdom of heaven, when otherwise he would have lost it all by his sufferings and disgrace that he met with while he lived, and to keep up the zeal of his followers, and so his name and honour, after his death.
Verses 16, 17, 18. "But were eye-witnesses of his majesty," &c. They, the apostles, had not only heard him say, that he would come in his kingdom in power and great glory, but they were in a sort eye-witnesses of it, in that they were eye-witnesses of something in Christ that was a remarkable and wonderful earnest and prelibation of it, viz. the glory of his transfiguration. The glory of the transfiguration was manifested to Peter, that wrote this epistle, and two other disciples, to that very end, that it might be an earnest of what he had been telling them of his coming in his kingdom, and a specimen of the glory of his second coming. For in each of the three evangelists the account of Christ's transfiguration follows next after Christ's foretelling them of his coming in his kingdom. What they saw of the glory of Christ's transfiguration was an evidence of two things that were dependent one on another, both which these apostates denied.
First, It was an evidence that he was the Son of God, the same that was declared by the voice which said, "This is my beloved Son." This these apostates denied, chap ii. ver. 1. "denying the Lord that bought them." This was evident by that glory they saw: as,
1. The glory that Christ there appeared in was so divine and admirably excellent, and had such a bright and evident appearance of divinity, such an admirable and ineffable semblance of the infinitely glorious perfection of God, his awful majesty, his purity, and infinitely sweet grace and love, as evidently denoted him to be a divine person. The apostle says, "He received from the Father, honour and glory:" the term is doubled and varied thus to signify the exceeding excellency of the glory.
There was doubtless an inward sight, or lively sense of heart, of Christ's spiritual glory that accompanied Peter's sight of the visible glory of Christ. There was an ineffable beauty, majesty, and brightness in his countenance, that held forth and naturally represented the excellencies of his mind, his holiness, his heavenly meekness, and grace, and love, and that majesty that spake his union with the Deity, and by the influence of the Spirit of God accompanying, excited in Peter, and the other two that were with him, a great sense of those perfections, and their immense excellency, adorableness, and sweetness. And the Spirit of God doubtless accompanied the word of God, that Peter and the other then heard, so that that word was spiritually understood, and believed; so that Christ's glory then was manifested to the disciples three ways: by the rays of light, it was exhibited to their eyes; by the voice, it was declared to their ears; and by the Spirit, to their souls. The last was the most convincing and certain evidence to them of Christ's divinity.
This glory of Christ, that the apostles then saw, both the outward glory and the spiritual glory, that the outward glory had a semblance of, did most remarkably appear to be such as exceedingly became the only-begotten, dearly beloved, and infinitely lovely Son of God. Therefore, the apostle John, who was another eye-witness of it, speaking probably with special reference to this, John i. 14. says, "We beheld his glory, the glory as of the only begotten of the Father, full of grace and truth." It exhibited not only the divine greatness in the majesty of which the apostle Peter in this place especially speaks, but the divine grace and love in the sweetness of it.
2. This glory that appeared in the person of Christ, did exactly resemble that excellent glory that the apostle speaks of, out of which the voice came, ver. 17. For there was there in the mount an external glory, as a visible symbol of the presence of God the Father, and by which he was represented; as well as an external glory in God the Son, viz. that bright cloud that overshadowed them. There was a glory in that cloud that the apostle calls an excellent glory. When it is said in the evangelists that a bright cloud overshadowed them, it is not meant such a light or white cloud as shines by a cast of light upon it from some shining body, such as are some clouds by the bright reflection of the sun's light; but a cloud bright by an internal light shining out of it, which light the apostle calls an excellent glory. It probably was an ineffably sweet, excellent sort of light, perfectly differing from and far exceeding the light of the sun. All light is sweet, but this seems to have been immensely more sweet than any other that ever they had; impressing some idea which we cannot conceive, having never seen it, as we can conceive of nothing of light more than we have seen; we could have conceived of no such light as the light of the sun, had not we seen it, nor of any colour, blue, red, green, purple, nor any other. God doubtless can excite other ideas of light in our minds besides any of those that we have had, and far exceeding them; a light affording sweetness and pleasure to the sight, far exceeding all pleasure of the grosser and inferior senses. Therefore, Peter the apostle, that writes this epistle, was exceedingly delighted with it in the time of it, which made him say, "It is good for us to be here;" and made him talk of building tabernacles, and thinking of spending the rest of his days there; and he still (though now old and near his end, verses 13, 14.) retains a lively sense of the exquisite gloriousness and pleasantness of that light, when he expresses himself as he does here, calling it the excellent glory. And there probably was an exact resemblance between the glory that the disciples saw in Christ's face, and that which they saw in this cloud, which declared him to be the Son of God; for they saw him to be his express image.
The apostle John, who saw this, probably afterwards in his visions, saw the very same sort of light and glory as an emanation of the glory of God, filling the new Jerusalem, which he now saw filling the mount of transfiguration, the type of that which he gives an account of in "Having the glory of God; and her light was like unto a stone most precious, even like a jasper-stone, clear as crystal." The light he then saw seems to be perfectly differing in nature from any that is to be seen in this world, and immensely more sweet and excellent. He evidently wants words and similitudes to convey his own impression of it to our minds; he wants something excellent, and sweet, and precious enough to set it forth. He says, "It was like a stone most precious;" he knew none precious, or bright, or excellent enough to the sight; but he says it was "like a jasper-stone," more resembling that than any other; but that is not sufficient, and therefore he adds, "clear as crystal;" and from the whole we may gather, it was something he could not express, and that there was nothing like it. (Vide Note on the verse.) So it was the same kind of light that this beloved disciple had the glory of God represented by, Rev. iv. 3. "He that sat on it was like a jasper and a sardine stone;" a jasper and a sardine stone were of different colours, one green and the other red. How then could the light appear like both? By this it is plain, that indeed it was like neither, and that the apostle could find nothing to represent it by; there was all that was excellent in both. This is something like his seeing that the street of the new Jerusalem was like pure gold, and yet like transparent glass, Rev. xxi. 18.
3. This glory that they saw in Christ, appeared to them as communicated from that glory in the cloud, for the apostle says he received from the Father honour and glory. The light in Christ's person appeared to them to be as it were lighted up, or begotten, as it were, by that in the cloud; or the glory in the cloud appeared shining on Christ, and so communicating the same excellent brightness. This again declared him to be the Son of God, for it showed him to be the express image of the Father, and to be from the Father, as begotten of him. Thus the glory of Christ's transfiguration was an evidence that he was the Son of God.
Secondly. It was also a special and direct evidence that what he had said a little before of his second coming, was true. By it was given a specimen of that glory that he should then appear in, and showed that this was the person that the prophet Daniel foretold would come in so glorious a kingdom, that the Jews called it the kingdom of heaven, by the agreement there was between this glory they saw in Christ, and that which Daniel describes to be in that person that should set up that kingdom, whose garment is said to be white as snow. Dan. vii. 9. As Christ's garments were said to be white as the light, and so as no fuller on earth can white them.
And nextly, besides the visible glory, the apostle mentions the voice that issued from the excellent glory in the cloud, "This is my beloved Son, in whom I am well pleased; hear him" (though the last clause, "Hear him," is not here mentioned). It is observable that it is the very same, which the glory that was in the cloud declared to the eyes of the apostles, which the voice in the cloud declared to their ears. The visible communication from this glory to Christ, one glory as it were begetting another, and the exact resemblance of the glory begotten, declared him to be God's Son; and the sweet and exact agreement between one and the other, and the union that appeared by communication, denoted the love between the Father and Son, as that he was well pleased in him. And this glory, being given as a specimen of the glory of his second coming, declared the truth of what he had so lately told them of his second coming: the same that the voice implicitly declared, when it bid them hear him, or believe what he said, which the disciples that heard it, must especially apply to the things he had most lately told them, and instructed them in.