Exposition of Hebrews 6-10

VERSE XXXV, XXXVI.

VERSE 35, 36.

IN these two verses there is an Inference from his former argument, and a Confirmation of it from the necessity of what is required thereunto. The first in ver. 35. wherein the Apostle gives us the peculiar design, use, and force of the preceding Exhortation unto the consideration of what they had suffered in and for the profession of the Gospel. And there is in the words, (1.) A note of inference from the foregoing discourse, 〈 in non-Latin alphabet 〉 , wherefore. (2.) A grace and duty which in this Inference he exhorts them to retain, and that is 〈 in non-Latin alphabet 〉 . (3.) The manner of their retaining it, cast not away. (4.) The Reason of the Exhortation not to cast it away, because it hath great recompense of reward.

1. The inference is plain: seeing you have suffered so many things in your Persons and Goods, seeing God by the power of his grace hath carried you through with satisfaction and joy, do not now despond and faint upon the approach of the same difficulties, or those of a like nature. The especial force of the inference the words themselves do declare.

2. That which he exhorts them thus unto by this argument is the preservation and continuance of their confidence. This 〈 in non-Latin alphabet 〉 whatever it be, was that which engaged them in and carried them through their sufferings, which alone was praise-worthy in them. For merely to suffer is 〈 in non-Latin alphabet 〉 , and may be good or evil, as it's causes and occasions, and circumstances are. Now this was absolutely neither their Faith nor Profession. But as we have had occasion to mention several times, it is a fruit and effect of faith, whereby the minds of Believers are made prompt, ready, free, unto all duties of profession, against all difficulties and discouragements. It is a boldness of mind with freedom from bondage and fear in the duties of Religion towards God and man, from a prevailing persuasion of our acceptance with God therein. In this frame of Spirit, by this fruit and effect of faith these Hebrews were carried cheerfully through all their sufferings for the Gospel. And indeed without it, it is impossible that we should undergo any great sufferings unto the glory of God, or our own advantage. For if we are made diffident of our cause by unbelief; if the helps and succors tendered in the Gospel and promises thereof be betrayed by fear; if the shame of outward sufferings and scorns do enfeeble the mind; if we have not an evidence of better things to lay in the Ballance against present evils, it is impossible to endure any great fight of afflictions in a due manner. Unto all these evil habits of the mind is this confidence opposed. This was that Grace, that exercise of Faith, which was once admired in Peter and John, Acts 4. 13. And there can be no better account given of it, then what is evident in the behavior of those two Apostles in that season. Being in bonds, under the power of their enraged enemies for preaching the Gospel, yet without fear, tergiversation, or hesitation, without all questioning what will be the issue, and how they would deal with them whom they charged to have murdered the Lord Jesus; with all boldness and plainness of speech, they gave an account of their Faith, and testified unto the Truth. Wherefore these things that I have mentioned are plainly included in this confidence, as to invincible constancy of mind, and boldness in the profession of the Gospel, in the face of all difficulties, through a trust in God, and a valuation of the Eternal reward, which are the Foundation of it.

This frame of Spirit they ought to labor to confirm in themselves, who are or may be called unto sufferings for the Gospel. If they are unprepared, they will be shaken and cast down from their stability.

3. This confidence which hath been of such use unto them, the Apostle Exhorts them now not to cast it away; 〈 in non-Latin alphabet 〉 . He doth not say, leave it not, forgo it not; but cast it not away. For where any Graces have been stirred up unto their due exercise, and have had success, they will not fail, nor be lost without some positive act of the mind in rejecting of them, and the refusal of the succors which they tender unto us. And this rejection may be only as unto it's actual exercise, not as unto it's radical in-being in the soul. For as I look on this confidence as a Grace, so it is not the root, but a branch of it: Faith is the root, and confidence is a branch springing out of it. Wherefore it may, at least for a season, be cast away, while faith abides firm. Sometimes failing in Faith makes this Confidence to fail, and sometimes failing in this Confidence weakens and impairs Faith. When faith on any occasion is impaired and ensnared, this confidence will not abide. And so soon as we begin to fail in our confidence, it will reflect weakness on faith itself. Now unto the casting away of this Confidence these things do concur. (1.) That it do as it were offer itself unto us for our assistance as in former times. This it doth in the reasonings and arguings of faith for boldness and constancy in profession, which are great and many, and will arise in the minds of them that are Spiritually enlightened. (2.) Arguments against the use of it, especially at the present season when it is called forth, are required in this case; and they are of two sorts. (1.) Such as are suggested by carnal wisdom, urging men unto this or that course whereby they may spare themselves, save their lives, and keep their Goods, by rejecting this confidence, although they continued firm in the Faith. (2.) From carnal fears, representing the greatness, difficulties and dangers that lie in the way of an open profession with boldness and confidence. (3.) A resolution to forgo this confidence upon the urgency of these arguings. (4.) An application unto other ways and means inconsistent with the exercise of this Grace, in the discharge of this duty.

And hence it appears how great is the evil here dehorted from, and what a certain entrance it will prove into the Apostasy itself so judged as before, if not timely prevented. And 'tis that which we ought continually to watch against. For he that was constant in this Grace, yet did once make a forseiture of it unto his unutterable sorrow, namely, the Apostle Peter. And it is not lost but upon the Corrupt reasonings which we have now mentioned that aggravate its guilt.

He that casts away his Confidence as unto his present profession, and the duties thereof, doth what lies in him cast away his interest in future salvation. Men in such cases have a thousand pretences to relieve themselves. But the present Duty is as indispensibly required, as future happiness is faithfully promised. Wherefore the Apostle adds the Reason why they should be careful in the preservation of this confidence, which is, that it hath a great recompense of reward.

That which the Apostle as unto the matter of it calls here a recompense of reward, in the end of the next verse, from the formal cause of it, he calls the promise, and that promise which we receive after we have done the will of God. Wherefore the reward of recompense here intended is the glory of Heaven, proposed as a crown, a reward in way of recompense unto them that overcome in their sufferings for the Gospel. And the future glory, which as unto it's Original cause is the fruit of the good pleasure and sovereign grace of God, whose pleasure it is to give us the Kingdom; and as unto it's Procuring cause is the sole purchase of the blood of Christ, who obtained for us Eternal redemption; and on both accounts a free gift of God; for the wages of sin is death, but the gift of God through Christ is Life Eternal, so as it can be no way merited nor procured by ourselves, by virtue of any proportion by the rules of Justice between what we do or suffer and what is promised; is yet constantly promised unto suffering Believers under the name of a recompense and reward. For it doth not become the Greatness and Goodness of God to call his own people unto sufferings for his Name, and unto his Glory, and therein the loss of their Lives many times, with all Enjoyments here below; and not propose unto them, nor provide for them, that which shall be infinitely better than all that they so undergo. See Heb. 6. 11. and the Exposition of that place, Rev. 2. 3. Wherefore it is added,

3. That this Confidence hath this recompense of reward, (that is) it gives a right and title unto the future reward of glory; it hath it in the promise and constitution of God; whoever abides in it's Exercise shall be no loser in the issue. They are as sure in divine Promises as in our own possession. And although they are yet future, Faith gives them a present subsistence in the soul, as unto their power and efficacy.

In the times of suffering, and in the approaches of them it is the duty of Believers to look on the Glory of Heaven, under the notion of a refreshing, all-sufficient Reward.

VERSE 36.

The Apostle in these words confirms the necessity of the Exhortation he had insisted on. He had pressed them unto nothing but what was needful for them. For whereas there were two things proposed unto them; one in the way of Duty, namely, that they should do the will of God; the other in the way of Reward, or what they should receive upon their so doing; things were so ordered in the sovereign pleasure and will of God, that they could believe neither of them, not only without the Duty which he exhorted them unto, but without a continuance therein. And indeed, this Exhortation, not to cast away their confidence, that is, to abide in it, and to improve it against all difficulties and dangers, doth include in it that patience which he affirms that they stand in need of. Wherefore there are three things in the words. (1.) The confirmation of the preceding Exhortation by this reason, that they had need of Patience. (2.) The time and season wherein that Patience was so needful as unto them, and that was whilst they were doing the will of God. (3.) The end whereunto it was necessary, which is the receiving of the Promise.

(1.) The rational Enforcement is introduced by the Redditive 〈 in non-Latin alphabet 〉 , For. This is that which you must apply your minds unto, or you cannot attain your end. (2.) That which he asserts in this reason is, that they had need of Patience. He doth not charge them with want of Patience, but declares the necessity of it as unto its continual Exercise. 〈 in non-Latin alphabet 〉 , is a bearing of evils with quietness, and complacency of mind, without raging, fretting, despondency, or inclination unto compliance with undue ways of deliverance. In Patience possess your Souls. 〈 in non-Latin alphabet 〉 , or confidence will engage men into troubles and difficulties in a way of duty. But if patience take not up the work, and carry it on, confidence will flagg and fail. See chap. 6. 11, 12. and our Exposition thereon. Patience is the perfecting grace of suffering Christians, James 1. 4, 5. And that which all tribulations do excite in the first place unto it's proper actings, whereon the exercise of other graces doth depend, Rom. 5. 4, 5.

This saith the Apostle you have need of. He speaks not absolutely of the Grace itself, as though they had it not, but of its continual exercise in the condition wherein they were, or whereinto they were entering. Men for the most part desire such a state wherein they may have as little need and use of this grace as possible. For it supposeth things hard and difficult, about which alone it is conversant. But this is seldom the estate of the professors of the Gospel. For besides the troubles and afflictions which are common unto, and almost inseparable from this life, they are for the most part continually exposed unto all sorts of troubles and miseries, on the account of their profession. He that will be the disciple of Christ, must take up his Cross. The necessity here intimated of Patience, is grounded on these two suppositions. (1.) That those who profess the Gospel in sincerity shall ordinarily meet with trials, tribulations, and sufferings upon the account of that profession. This the Scripture, and the experience of all ages doth abundantly testify; And in particular, it was the condition of these Hebrews, as it was of all the primitive Churches. (2.) That without the constant exercise of Patience, none can pass through these tribulations unto the glory of God, and their own advantage, as unto the great end of the obtaining the promise of Eternal Life. For without it men will either faint and give way to temptations, that shall turn them aside from their profession; or will misbehave themselves under their sufferings, unto the dishonor of God, and the ruin of their own souls. Patience is not a mere endurance of trouble, but it is indeed the due exercise of all graces under sufferings; nor can any grace be acted in that condition where Patience is wanting. The Exercise of Faith, Love, and delight in God, the resignation of ourselves to his sovereign will and pleasure, the valuation of things Eternal above all things of this present life, whereby the soul is kept quiet and composed, free from distractions, fortified against temptations, resolved for perseverance to the end; this is Patience. It is therefore indispensibly necessary unto this condition.

He that would abide faithful in difficult seasons, must fortify his soul with an unconquerable Patience. (1.) Then pray for it. (2.) Give it it's due exercise in the approaches of troubles, that it be not pressed and overwhelmed by thoughts contrary unto it. (3.) Take care to keep Faith vigorous and active: it will grow on no other root but that of Faith. (4.) Especially exercise Faith unto a view of Eternal things, which will engage the aid of Hope, and administer the food that Patience lives upon. Wherefore in this case, (5.) Remember, 1. That the want of it lays the soul open unto the power and efficacy of all sorts of temptations, for this is the only Armor of proof against the assaults of Satan and the World in a suffering season. 2. 'It is that alone which will asswage the pain of sufferings, ease the burden of them, rebate their edge, and make them easy to be born. All other things will fall before the sharpness of them, or give relief that shall end in ruin. 3. It is this alone whereby God is glorified in our sufferings, and honor given to Jesus Christ in the Gospel.

The next thing in the words is the season of the necessity of the continuance of the exercise of this Grace and Obedience, until we have done the will of God. There is no dismission from the discharge of this duty until we have done the whole will of God. The Will of God is twofold; (1.) The Will of his Purpose and good pleasure, the Eternal act of his Counsel, which is accompanied with infinite wisdom concerning all things that shall come to pass. (2.) The Will of his Command presenting unto us our Duty, or what it is that he requireth of us. Respect may be, and I judge is had unto the will of God in both these senses in this place; For (1.) A respect is had unto the will of God disposing the state of the Church and all Believers therein into Troubles, Sufferings, and Temptations; 1 Pet. 3. 17. He could, if it had seemed good unto him have placed the Church in such a condition in the world, as that it should have been freed from all outward troubles and distresses. But it is his will that it should be otherwise, and 'tis for the ends of his own glory, as also the good of the Church in that state wherein they are to continue in this world. This therefore is that which we are to acquiesce in as unto all the sufferings we may de exposed unto in this world. It is the will of God, that it should be so. And he seldom leaves us destitute without a prospect into those holy Reasons and ends of it, for which it is necessary that it should be so. But whereas this principally respects sufferings, it will be said, How can we do this will of God, when nothing is required of us but outwardly to endure what we do undergo? I answer, (1.) Though sufferings be principally intended in this place, yet they are not so only. The whole state and condition of our lives in this world depends on this will of God, the time of our doing and suffering, of living and dying, with all our circumstances, are resolved into his will concerning them. And it is weariness of the effects of this will of God, that is in the most the cause of their departure from their profession. Wherefore this sense is not to be excluded. See Acts 13. 26. But, (2.) The will of God is that whereby our whole duty is presented unto us as unto our Faith, Obedience, and Worship. As our Lord Christ came to do the will of him that sent him, according to the Commandment he received of him. The whole of our duty is resolved into the will of God, (that is) the will of his Command; and so to do the will of God in this sense is to abide constant in all the duties of Faith and Obedience, Worship and Profession, which he requireth of us. And there is no release in this matter whilst we are in this world. Wherefore, says the Apostle, you have need of patience, during the whole course of obedience presented unto you, as that without which you cannot pass through it, so as thereon to inherit the promises.

What is meant here by the promise is evident from the Context. All the promises of Grace and mercy in the Covenant which they had already received. God had not only given them the promises of all these things, but he had given them the good things themselves that were promised, as to the degrees and measures of their enjoyment in this world. And as unto the promise of Eternal life and glory, they had received that also, and did mix it with Faith. But the thing promised itself they had not received. This different notion of the promises the Apostle declares Chap. 11. as we shall see, God willing.

I. The glory of Heaven is an abundant recompense for all we shall undergo in our way towards it.

II. Believers ought to sustain themselves in their sufferings with the promise of future glory.

III. The future Blessedness is given unto us by the promise, and is therefore free and undeserved.

IV. The consideration of Eternal Life as the free effect of the grace of God and Christ, and as proposed in a gracious promise, is a thousand times more full of Spiritual refreshment unto a believer, than if he should conceive of it or look upon it merely as a reward proposed unto our own doings or merits.

VERSE XXXVII, XXXVIII, XXXIX.

VERSE 37, 38, 39.

THe substance of the Apostolical exhortation, as hath been often observed, is the Constancy of the Hebrews in their profession against persecutions and temptations. Unto this end he commends unto them the necessary use of confidence and Patience, as those which would carry them through their difficulties, and support them under it. But those Graces are not the root whereon constancy and perseverance do grow, they are all branches of it. They do not give strength unto the soul to do and suffer according to the mind of God, but they are the way whereby it doth exercise its strength which it hath from another grace. It is faith from whence alone all these things do spring. This the Apostle knowing, he reserves the declaration of its nature, efficacy, and power unto the close of this argument. And such an ennarration of the nature and efficacy of it he intends, as will certainly effect the great work of carrying them through their difficulties, even all that they may be called unto, because it hath done the same in all true Believers from the foundation of the world. Wherefore, as is usual with him, in these Verses, he makes a transition unto the consideration of Faith itself, whereinto he resolves the whole Exhortation unto constancy in profession.

And there are three things in these three verses. (1.) A Proposal of the Object of faith, which is the coming of Christ with the circumstances of it, v. 37. (2.) The necessity and efficacy of Faith on that proposal, with the certain ruin of them that are strangers unto it, confirmed by prophetical testimony, v. 38. (3.) The Judgment of the Apostle concerning these Hebrews, as unto their Faith, and the sincerity of it; from whence he proceeds to declare it's nature, and confirm its efficacy, v. 39.

VERSE 37.

It might arise in the minds of these Hebrews, weakening and discouraging them from a compliance with this Exhortation of the Apostle, that it was a long time that they were to be exposed unto, and exercised with these troubles, so as that they might justly fear that they should be worn out by them. And indeed there is nothing doth more press upon, and try the minds of men in their sufferings, than that they can see no issue out of them. For we are all naturally inclined to desire some rest and peace, if it may stand with the will of God, whilst we are in this world. To encourage them against the influence of this temptation, the Apostle accommodates a testimony out of the Prophet Habakkuk, which leads him directly unto the consideration of the power and efficacy of Faith, which he had designed. Hab. 2. 3, 4. For the vision is yet for an appointed time, but at the end it shall speak and not lie: though it tarry, wait for it, for it will surely come, it will not tarry. Behold, his soul which is lifted up, is not upright in him; but the just shall live by his faith. He speaks of a Vision, that is, a prophetical vision of good things which God would effect in due time. And there is the same Reason in general of all the promises of God. Wherefore what is spoken of one, namely, of the deliverance of the people, may be accommodated unto another, namely, the coming of Christ whereby that deliverance is to be wrought. There is in the Prophet a supposition that it seems to be delayed, and the accomplishment of it to be retarded; though it tarry, saith he; that is, seem to you so to do. For believers are apt to think long under their sufferings of the seeming delays of the accomplishment of God's promises, and long for the time of it; as wicked men and Scoffers harden themselves in their sins and impieties on the same account with respect to God's Threatenings; 2 Pet. 3. 1, 2, 3, 4. But saith he, it will not tarry; that is, although it seem to you so to do, and you are dejected thereon about it; yet there is an appointed time for it, and that in itself no long time, beyond which it shall not be defer'd one moment, Isa. 60. 22. 2 Pet. 3. This whole sense the Apostle compriseth in this verse, though he do not peculiarly render the words of the Prophet.

1. He respects in this Verse the season of the accomplishment of what he now proposeth unto them. And there are three things therein.

(1.) An Acknowledgment that it is not immediately to be looked for. For it is a thing yet to be waited for, yet there remains some time for its accomplishment; and this is that which renders their confidence and Patience in Sufferings so necessary, as he had before observed.

The delay of the Accomplishment of Promises is a great exercise of Faith and Patience. Whence are all the Exhortations not to faint in our minds, nor to be weary.

(2.) There is a limitation of the time for the accomplishment of what seems so to be delayed, it is 〈 in non-Latin alphabet 〉 , a little space. Though it seem to tarry, wait for it, it will come, and that ere long, or after a short space of time.

(3.) A farther declaration of the Nature of this Season in these words 〈 in non-Latin alphabet 〉 , quantum quantum, or quantillum quantillum; the reduplication of the word may yield a double sense. (1.) A Limitation of the time, a very little, a short space not to be feared or reckoned on. (2.) On the other side, a supposition of some Duration how long soever it be, yet it is but a little while. According unto either sense the design of the Apostle is the same, which is to satisfy the Hebrews that there shall be no such delay in what they looked after and expected, as should be a just cause of despondencies or weariness in them. As if he had said, My Brethren, faint not, be not weary nor discouraged, keep up Confidence and Patience, you know what you wait for and expect, which will be an abundant recompense unto you for all your Sufferings; And whatever appearances there may be of its tarrying or delay, whatever it may seem to you, yet if you have but a prospect into Eternity, be it what it will, it is but a very little while, and so is to be esteemed by you.

2. That which is proposed unto them under this Limitation is this, that he who shall come will come, and will not tarry. What the Prophet spake of the Vision he saw, the Apostle applies unto the Person of Christ, for the reasons before mentioned: 〈 in non-Latin alphabet 〉 , He that shall come, is a Periphrasis of Christ, frequently used and applied unto him. Once it is used to express his Eternity, Rev. 1. 8. but generally it hath respect unto the Promise of him. The Foundation of the Church was laid in the Promise that he should come, and he came in his Spirit unto them from the foundation of the World; 1 Pet. 1. 11. ch. 3. 18, 19, 20. yet this was he that should come, as is expressed John 1. this was his coming in the Flesh. After his Incarnation and Ministry, he was now with respect unto them, he that was come. Yea, to deny him to be come in answer unto that promise, is Antichristian, 1 John 4. 3. Yet after this, he was to come again, on a double account.

1. In the Power of his Spirit, and the exercise of his Royal Authority, for the setting up and settling his Church in the world; whereof there are two parts:

(1.) The Assistance of his Spirit, with his miraculous Operations unto the Ministers of the Gospel, which were the powers of the world to come, John 16. 7, 8. This was an illustrious Advent of Christ, not in his own person, but in that of his Vicar and Substitute, whom he promised to send in his stead. Hereby he was acquitted from all that dishonor, contempt andreproach, that was cast on him in the world.

(2.) He was to come for the punishment and destruction of his stubborn and inveterate Adversaries. And these also were of three sorts. (1.) Those that were so directly unto his own Person, and by consequence unto his Gospel. (2.) Such as were directly Enemies unto his Gospel, and by consequence unto his Person. (3.) Such as were declared Enemies to them both. (1.) Of the First sort were the Jews who slew him, who murdered him, and cast him out of the Vineyard, and thereon continued their hatred against the Gospel, and all that made profession thereof. He was to come to destroy those murderers, and to burn their City, which fell out not long after the writing of this Epistle, and is properly intended in this place. See Matth. 24. 3, 27, 30. 2 Pet. 3. 4. Jude 14. Rev. 1. 7. Mark 16. 28. James 5. 7, 8. For hereon ensued the deliverance of the Church from the Rage and persecution of the Jews, with the illustrious propagation of the Gospel throughout the world. (2.) The Pagan Roman Empire was the Second sort of his Adversaries who were immediate Enemies unto his Gospel, and consequently to his Person. These after the destruction of the former sort, raged with all Blood and Cruelty against the Church for sundry Ages. These therefore he promised he would come and destroy; and the Faith of the Church concerning this his Coming was, that he that should come, would come, and would not tarry. The description of this coming of Christ is given us; Rev. 6. 7, 8, 9, 10. (3.) After this arose a third sort of Enemies, who in words owning his person and Gospel opposed all his Offices, and persecuted all that would yield Obedience unto him in the Exercise of them, and were thereby consequentially Enemies both to his Person and Gospel. This was the Apostate Christian Church of Rome, or the New Testament Babylon. And in respect of these Enemies of his, Christ is still he that is to come, and as such is believed in, and his coming prayed for by all the Saints. For he is to destroy the Man of Sin, the Head of that Apostasy, by the Brightness of his coming. For as the opposition made unto him did not arise suddenly, and at once, as those forementioned did, especially that of the Jews, whose destruction was therefore speedy and at once, but in a long tract of time grew up gradually unto its height; so he will destroy it in like manner. And therefore although he hath set his hand unto that work, and begun the Execution of his Judgments on the Antichristian State in some degree, yet as to the utter destruction of it by those Plagues which shall befall it in one day, he is still 〈 in non-Latin alphabet 〉 , he that is looked for, he that is to come.

2. Christ is 〈 in non-Latin alphabet 〉 , with respect unto his coming at the last day unto Judgment. This is known and confessed, and the business of his coming therein is the Prayer of the whole Church, Rev. 22. 20. And it is an Article of Faith, whose nature we have described on Chap. 6. 5.

It may be now inquired, with respect unto whether of these comings, it is said here he shall come, that he is 〈 in non-Latin alphabet 〉 . It is generally refer'd by Interpreters unto his last Advent at the day of Judgment. I doubt not but that also is included, but I dare not exclude the other Comings mentioned, as things which were principally suited unto the relief of the Church under it's distress. For unto every state of the Church there is a coming of Christ suited and accommodated unto their condition, whereby their Faith is kept in continual exercise of desires after it. This was the life of faith under the Old Testament as to his coming in the flesh, until it was accomplished. This faith after his Resurrection they lived on, though but for a short season, until he came in the power of his Spirit, and his miraculous Operations, so to convince the World of Sin, Righteousness, and Judgment. Nor do I understand how the Just can live by faith, without a continual expectation of the coming of Christ in a way suited to the Sufferings and Deliverance of his Church in that season. For instance, the state was such now with those Hebrews, that if an end were not put unto it, or the days were not shortened, no flesh among them could have been saved, as our Savior speaks, Matth. 24. 22. In this state the Church looked for such a coming of Christ, as should work out their Deliverance, and he came accordingly, as we have shown. Afterwards, the Earth was filled with the Blood of Saints and Martyrs, by the Power of the Roman Empire. In this state those that were slain, and those that were alive, appointed unto death, cried, How long, Lord, holy and just, doest thou not avenge our blood on them that live on the Earth? They exercised Faith also in this word, that it was but a little while, and he that shall come, will come; which he did accordingly. And the case is the same with those that suffer under the Antichristian Apostasy, they live, pray, and believe in the expectation of the Appearance of the Brightness of that coming of Christ, wherewith the Man of Sin shall be consumed, and although it seem to tarry, they wait for it: This is the faith and patience of the Saints.

Wherefore, the End for which this coming of Christ is proposed unto the Church, being the supportment and encouragement of their Souls unto Faith and Patience, a respect must be had unto such a coming as is suited to their relief in their present state and condition. And this unto these Hebrews was then 〈 in non-Latin alphabet 〉 , in a literal sense. So it is to be accommodated unto all other states of the Church. And therein, the consideration of the coming of Christ at the last day unto the final and eternal Judgment, ought not to be omitted. This is that Anchor and great Reserve of Believers in all their distresses and sufferings, when all appearance of deliverance in the World absolutely ceaseth, to betake themselves unto this, that there is a day approaching, wherein God will judge the World in righteousness, by the Man whom he hath ordained. That the Lord Christ shall assuredly come unto that Judgment, is that which they principally resolve their Satisfaction into. See 2 Thess. 1. 6, 7, 8, 9, 10.

I. It is essential unto Faith to be acted on the promised Coming of Christ to all that look for his appearance.

II. There is a Promise of the Coming of Christ suited unto the state and condition of the Church in all ages.

III. The appearing delay of the accomplishment of any of these Promises requires an exercise of the faith and patience of the Saints.

IV. Every such coming of Christ hath its appointed season beyond which it shall not tarry.

V. This divine disposition of things gives a necessity unto the continual exercise of Faith, Prayer and Patience, about the coming of Christ.

VI. Although we may not know the especial Dispensations and moments of time that are passing over us, yet all Believers may know the state in general of the Church under which they are, and what coming of Christ they are to look for and expect. So is it with us who live under the Antichristian state, which Christ in his appointed time will come and destroy.

VII. Faith in any Church satisfies the souls of men with what is the Good and deliverance of that state; Although a man do know or is persuaded that personally he shall not see it himself, nor enjoy it. The Faith of this kind is for the Church, and not for men's individual persons.

VIII. Under despondencies as to peculiar appearances or comings of Christ, it is the duty of Believers to fix and exercise their Faith on his illustrious Appearance at the last day.

IX. Every particular coming of Christ in a way suited unto the present deliverance of the Church, is an infallible pledge of his coming at the last unto Judgment.

X. Every promised coming of Christ is certain, and shall not be delayed beyond its appointed season, when no difficulties shall be able to stand before it.

VERSE 38, 39.

The Apostle proceedeth in the Allegation of the Testimony taken out of the Prophet, and the application of it unto his present purpose. And he observeth not herein the order of the words, but keeps unto the sense and meaning of them. And two things he designeth in these two Verses. (1.) To declare the Event of the Proposal made unto them of the coming of Christ, whereby he confirmed his Exhortation unto Faith and Patience in their suffering condition, v. 38. (2.) An Application of the different Events mentioned by the Prophet unto these Hebrews, v. 39. In the First there are two different events expressed of the Proposal and Exhortation before given and made, with the means of them; the one is, that the just shall live by his Faith; and the other which is built on the Supposition, if any man draw back, that is, then my soul shall have no pleasure in him.

In the First, there are to be considered, (1.) The note of Connection in the Adversative particle 〈 in non-Latin alphabet 〉 : (2.) There is the Qualification of the Person spoken of, he is the just. (3.) The means of his being so, or of his obtaining the event mentioned, which is by Faith. (4.) What is the event itself, he shall live.

Three times doth the Apostle in his Epistles make use of this Prophetical testimony, Rom. 1. 17. Gal. 3. 11. and in this place.

The Note of Inference in the Exceptive Particle 〈 in non-Latin alphabet 〉 , we render Now, as afterwards we render 〈 in non-Latin alphabet 〉 , But. The first proper sense might as well have been retained; But in the first place, and And afterwards. But the difference is of no importance, 〈 in non-Latin alphabet 〉 is here taken for 〈 in non-Latin alphabet 〉 in the Prophet, which is oft times exceptive, 〈 in non-Latin alphabet 〉 . And in the Prophet the expression is plain, because it followeth the description of the contrary frame unto what is here asserted; He whose heart is lifted up: But 〈 in non-Latin alphabet 〉 in the transposition of the Words used by the Apostle, (for he first repeats the last clause of the words, and then the former afterwards, which was more accommodate unto his purpose,) doth not seem to have the force of an exceptive: nor hath it so indeed, in respect unto what was affirmed in the foregoing Verse; but it hath so unto the difficulty supposed in the case under consideration, which are the Sufferings and Temptations which Professors of the Gospel should in common meet withal, and in the appearance of a delay as unto their deliverance out of them. But, saith the Apostle, however, notwithstanding these things, the just shall live by Faith.

2. The Person spoken of is 〈 in non-Latin alphabet 〉 , a just person, a man really made just, or justified by faith, everyone that is really and truly so. I doubt not but this is included in the word, and the state of Justification is intended in it. To which purpose the words are elsewhere cited by the Apostle. But yet that which is here principally intended, is that qualification of a Righteous man which is opposed to Pride, and haste of Spirit through Unbelief, whereon men draw back from God in the Profession of the Gopel. The just man, he who is humble, meek, sincere, subdued unto the will of God, waiting for his pleasure, as all Justified persons are in their several degrees, he shall live; for he is free from that principle of Pride and Unbelief which ruins the souls of men in times of trial.

There are especial Qualifications of Grace required unto stedfastness in Profession in times of Persecution, and long continued trials.

Shall live by Faith, so we: 〈 in non-Latin alphabet 〉 may be joined with 〈 in non-Latin alphabet 〉 , and so express the Instrumental cause, way and means whereby a man comes to be 〈 in non-Latin alphabet 〉 , just; that is, 〈 in non-Latin alphabet 〉 , justified, which is by faith. For it is by faith both that a man is justified, and also those gracious Qualifications are wrought in him which enable him to persevere in his Profession. It purifieth the heart of that Leaven of Pride which destroyeth all who are infected with it. Or it may denote the way and means whereby a Just man doth abide and persevere in his Profession unto life. And this sense I embrace, because it is the entrance of the Apostle into his demonstration of the mighty things which faith will do, and which have been done and suffered through Faith by Believers, which he declares here in general, namely, whatever difficulties and oppositions a just man meets withal in the way to things Eternal, faith will carry him through them with safety and success.

He shall live: Life in both the principal senses of it is here intended. (1.) He shall not die in and from his Profession; he shall not perish as trees plucked up from the roots, twice dead; he shall maintain a spiritual life, the life of God, as the Psalmist speaks, I shall not die but live, and declare the loving kindness of the Lord. (2.) He shall live, or attain the Promise of Eternal Life, so is the word expounded in the close of the next Verse, Believe unto the saving of the Soul.

I. Many things are required to secure the success of our Profession in times of difficulties and trials: As, (1.) That our Persons are righteous or justified by Grace. (2.) That we be furnished with those Graces that are appointed unto that end. (3.) That faith be kept unto a diligent exercise.

II. The continuance of the spiritual Life, and Eternal salvation of true Believers are secured from all oppositions whatever. As 'tis confessed there is in these words a prescription of the way and means whereby they may be so, so there is a faithful promise of God that so they shall be.

In the latter part of the Verse there is a description of others, on a Supposition of a contrary state, frame and event. In the former, the person is righteous, the way of his acting in the present case is by faith, and the event is Life, he shall live. On the other hand there is a supposition made of a person not so qualified, not so acting, not so living, not having the same success, but contrary in all these things. Wherefore they do greatly deceive themselves and others who suppose it the same person who is thus spoken of, and countenance themselves by the defect of the Pronoun 〈 in non-Latin alphabet 〉 , which is naturally and necessarily supplied in our Translation. For this Reading and sense of the words, The just shall live by Faith, and if any draw back, &c. is contrary to the order of the words both in the Prophet and the Apostle, and the express declaration of the mind of the Apostle in the next verse. For as the words lie in the Prophet, this of the Just living by Faith is a direct exception unto and removal of them whose souls are lifted up, so as to depart from God. But saith he, the Just, it shall not be so with him; that is, the Just he shall live by his Faith, which is a direct opposition unto the other sort of persons. And although the order of the words be changed by the Apostle, yet the opposition between the two sorts of persons is evidently continued. Wherefore in the next Verse the Apostle makes an express distinction of these unto whom he spake, or concerning whom he speaks in the two states, the one 〈 in non-Latin alphabet 〉 , the other 〈 in non-Latin alphabet 〉 . Of the latter he had spoken in the first words, and of the former in these that are now to be spoken unto. I shall therefore retain the supplement in our Translation, if any man, or any one draw back, if there be in any an evil heart of unbelief in departing from the living God.

There is an appearance of a great change in the words of the Prophet, 〈 in non-Latin alphabet 〉 . For his Soul, which in the Prophet is refer'd unto the persons offending, is in the Apostle refer'd unto God who is offended. For indeed the word 〈 in non-Latin alphabet 〉 may be so referred in the Original if we suppose a change of speech, and that the Prophet having spoken before in the Name of God, doth here speak of God, and the respect he had unto proud Unbelievers. But the word 〈 in non-Latin alphabet 〉 is scarce reconcilable unto this Interpretation. Wherefore it is enough that the Apostle gives us the plain general sense and meaning of the words, with an Exposition of them, as he hath done, since he seldom keeps unto the proper words of the testimonies he quotes, but always gives the mind of the Holy Ghost in them.

There are two things in the words: (1.) A Crime supposed with reference unto the case under consideration, which is perseverance under trials and temptations. (2.) A Sentence pronounced upon that Crime. The first is expressed by 〈 in non-Latin alphabet 〉 . The word in the Prophet denotes the cause of the sin intended. therein, it's Nature and Effect. The Original of all defection from the Gospel is in the sinful elation of heart, not submitting unto, not acquiescing in the Will of God, not satisfied with the condition of Temporal sufferings on the account of the Eternal Reward. When men are under the power of this evil frame of heart, they will draw back, subduct themselves out of that state and condition wherein they are exposed to these inconveniences. 〈 in non-Latin alphabet 〉 , if any man who hath made, doth make profession of Faith in Christ and of the Gospel, upon the invasion and long continuance of trials, temptations, and sufferings for them, do through want of submission unto, and acquiescence in the Will of God, withdraw himself from that Profession, and Communion therein with them who persist faithful in it, my heart shall not, &c. This is the evil which the great design of the whole Epistle is to obviate and prevent, which the Apostle applies himself unto with all manner of Arguments, Motives, Exhortations and Threatenings, to make effectual. For this was that sin which by reason of their sufferings and persecutions Professors were exposed unto, and which was absolutely ruinous unto the souls of them that fell under the power of it.

I. No persons whatever, ought to be on any consideration secure against those sins which present circumstances give an efficacy unto.

II. It is an Effect of spiritual Wisdom to discern what is the dangerous and prevailing Temptation of any Season, and vigorously to set ourselves in opposition unto it.

III. It is much to be feared that in great Trials, some will draw back from that Profession of the Gospel wherein they are engaged.

IV. This defection is commonly durable, continued by various pretences. This is included in the word 〈 in non-Latin alphabet 〉 ; gradually and covertly to subduct himself.

2. The Sentence denounced against this sin is 〈 in non-Latin alphabet 〉 . The Soul of God is God himself: But he so speaks of himself, to affect us with a due apprehension of his concernment in what he so speaks, as we are with that which our Souls, that is, our minds, with all our affections are engaged in. So God promises to the Church, That he will rejoice over them with his whole heart, and with his whole Soul. So is it here. What God thus affirms of himself, that he hath no delight in such a Person, he is not pleased with him, he shall not live before him. There is a 〈 in non-Latin alphabet 〉 , in the words, he shall have no delight in him, that is, he will abhor him, despise him, and in the end utterly destroy him. But I suppose it may be thus expressed also to obviate a pretence of the Hebrews against the Apostle at that season, namely, that by deserting the Truth of the Gospel, and returning unto their Judaism, they did that which was pleasing unto God, and wherein they should find acceptance with him. For as they supposed, they returned again unto those Institutions of Worship which he had been pleased withal, and which were of his own appointment. So all Apostates have some pretence for what they do, wherewith they justify themselves until their iniquity be found out to be hateful. Wherefore to deprive them of this pretence, the Apostle declares that the soul of God takes no pleasure in them. And in this Negation all positive evils are included. When God will not, doth not delight in any persons, the consequent is, that he will utterly destroy them. See Jer. 15. 1.

I. It is our great Duty to look diligently that we are of that holy frame of mind, that due exercise of Faith, as that the Soul of God may take pleasure in us.

II. Though there appear as yet no outward tokens or evidences of the anger and displeasure of God against our ways; yet if we are in that state wherein God hath no pleasure in us, we are entering into certain Ruin.

III. Backsliders from the Gospel are in a peculiar manner the Abhorrency of the Soul of God.

IV. When the Soul of God is not delighted in any, nothing can preserve them from utter destruction.

VERSE 39.

An Application is made in these words unto the State and Condition of these Hebrews at present, at lest unto them whom the Apostle designs in an especial manner. As also a transition is made unto that which now lay in his Eye, namely, the full demonstration of the power and efficacy of faith to make us accepted with God, and to carry us through in the course of our greatest trials and temptations with success and victory. The Application he makes unto the believing Hebrews, is of the same nature and kind with that which on the same occasion he had made unto them before, chap. 6. 9. In both places having treated of the danger of Apostasy and the woeful state of Apostates, he relieves the minds of Believers by letting them know, that although for their awakening and instruction, as for other ends, he declared the dreadful Judgments of God against unprofitable professors and Apostates, yet was it not as though he apprehended that that were their condition, or that they were cast out of the favor of God, or cursed by the Law, but he was persuaded better things of them. Such ministerial encouragements are needful in like cases, that persons be not exasperated through an apprehension that undue surmises are entertained against them, nor too much dejected with fears that their condition makes them obnoxious unto the threatening. Both which are diligently to be avoided.

The Apostle's reckoning himself, in his ministerial dealing with them, in their state and condition as here, we are not, hath been spoken unto elsewhere, with the reasons of it. And whereas he says we are not, it is frivolous to interpret it by we ought not to be, as 'tis done by some; For so the words have nothing of comfort or supportment in them, which yet is the total design of them. Nor is it an absolute infallible declaration of the state and condition of all individuals concerning whom he speaks; but he gives the interpretation of that persuasion on what grounds it was built, and what it was resolved into, which was spoken of in the other place, whether the Reader is referred.

In the words there is a double supposition of a twofold opposite state and a twofold opposite event, whose foundation is laid in the verse foregoing. The States are 〈 in non-Latin alphabet 〉 , on the one hand, and 〈 in non-Latin alphabet 〉 on the other. The Events are perdition on the one hand, and saving the Soul on the other. The first of these is denied, the latter affirmed concerning these Hebrews.

1. We are not 〈 in non-Latin alphabet 〉 . Even among them that were called in those days this twofold state was found. No small number there were who were then falling into Apostasy, but they were a certain determined number which that Plague should prevail against, 2 Tim. 2. 17, 18, 19, 20, 21, 22. They were appointed to stumble at the Word, being of old ordained unto this condemnation. Those of Israel unto whom the Lord Christ was a Stone of stumbling, and a rock of offense, the Reprobates among them, which were called but not to be saved. This whole band of Rovers though in profession they were harnessed like the Children of Ephraim, yet turned their backs in the day of battle. The Event of this defection was destruction. Gradual decays and declensions there may be among true Believers from which they may be recovered: But those here intended are such as fall into Eternal ruin. For although some respect may be had unto that woeful fiery destruction that was coming upon them in the desolation of the City, Land and Temple; yet it is Eternal ruin and destruction that is principally intended, as is manifest in the Antithesis, wherein it is opposed unto the saving of the Soul.

I. The Scripture everywhere testifieth, that in the visible Church there is a certain number of false Hypocrites, whose end and lot it is to be destroyed.

II. 'It is our duty to evidence unto our own Consciences, and give evidence unto others, that we are not of this sort or number.

III. Nothing can free Apostates from Eternal ruin.

That which is asserted of these believing Hebrews is, that they belonged unto another state that had another event. (1.) This state is, that they were of the Faith, so our Apostle useth this expression, Gal. 3. 7, 8. That is true believers, and heirs of the Promises. He there declares, not only such as make profession of the Faith, but such as truly and really believe. A State of them unto whom all the promises as unto present preservation and Eternal salvation were made in the word. We that are of that faith which is effectual unto the saving of the soul. Both here and in the former clause not only the Event but the actual influence of Apostasy on the one hand unto destruction, and of faith on the other to the saving of the soul, is intended; so the Preposition 〈 in non-Latin alphabet 〉 doth denote. Faith that is effectual unto the acquisition of life, that is, to the obtaining of it as by a due means for the saving of our souls from Eternal ruin, and the obtaining of Eternal Life, Acts 26. 18. For sincere faith will carry men through all difficulties, hazards, and troubles, unto the certain enjoyment of Eternal Blessedness.