108 iv. They should labour therefore not to fall in like manner. SECT. God, from which these sinners should be excluded, though they actually dwelt in the land of Canaan, secure under the protection of DaIV. 5. vid, their victorious Monarch, and enjoyed the repose of God's sabbath there. Heb. 6 8 a 6 Seeing therefore it remaineth that some must enter therein, and they to whom it was first preached, entered belief: not in because of un 7 Again, he limit 8 For if Jesus had given them rest, then would he not afteranother day. ward have spoken of Seeing then it remaineth that some must enter into it, which is spoken of in this scripture as certain thing, and they to whom the good tidings of rest were at first declared, did not enter be. cause of their unbelief, which you know was 7 threatened with such punishment; He again determineth a certain day, marked out within eth a certain day, say certain limits and boundaries, in reference to after so long a time; ing in David, To day, which he urges their immediate attention and as it is said, To-day if obedience to the manifestation of the Divine ye will hear his voice, will, saying in that well-known composition of harden not your hearts. David, of which we have just been speaking. This day, and that after so long a time as had passed after the rest of God at the creation mentioned above, as it is said, This day, if ye will hear his voice at all, harden not your hearts. Now, it is certain, as I hinted above, the rest here referred to is not, and cannot be, interpreted of the land of Canaan; for if Joshua, who introduced them thither, and settled them there, had given them the great and peaceful rest referred to, he would not so long after that settlement have spoken, as you see in the days of David he does, concerning another day of trial, and another day of rest into which it was a supposable case that they might not enter. Therefore it is very evident, that there remaineth α rest for the people of God; which, when we consider it in reference to that sabbatical rest of which we have been speaking, may properly be called the celebration of a sabbath, which, bles10 sed be God, will be eternal. It may be thus called with happy propriety, for he who hath entered into this, his final and complete rest, of his own works, as God which we now speak, hath also himself entirely did from his. ceased from all the labours and fatigues of his works, as God rested from his own on that first seventh day, which, in commemoration of it, was appointed sacred to future ages. Let us 9 11 therefore 9 There remaineth therefore a rest to the people of God. 10 For he that is en tered into his rest, he also hath ceased from 11 Let us labour therefore to enter into that Reflections on the case of the unbelieving Israelites. fall after the same example of unbelief. iv. 109 that rest, lest any man therefore labour with all possible diligence and SECT. constancy, to enter into that important and eternal rest, that no one may finally fall into ruin by Heb. the same example of disobedience, which hath un-IV. 11. done so many thousands already, and proved so fatal to Israel, in the instance I have been handling at large. IMPROVEMENT. iii. 14. WHAT can be so desirable as to partake of Christ, and all the saving benefits, which believers receive in and by him, by vir- Chap. tue of that relation to which he condescends to admit them? Let us seek this happiness by persevering faith, and holding fast the beginning of our confidence stedfast unto the end; bearing still in our minds the melancholy example of the children of Israel, who though by such wonderful interpositions led out of Egypt, were doomed by the Divine vengeance to die in the wilderness for their unbelief. That obstructed their entrance into Canaan; nor can we ever hope to partake of the land of promise above, if we 19 resign that faith, which is the spring of every other grace that is necessary to prepare us for it. Ver. 16 Chap. Let us take the alarm, and exercise that pious fear which so well consists with a chearful hope in God, and committing our souls to his fatherly care. We hear the word of salvation; let us iv. 1. pray that it may profit us; and for that purpose, let us be often realizing to our minds its Divine authority, and those invisible objects which it opens upon us. It speaks of a rest remaining for 9 the people of God; and O! how much nobler a rest, than that of Canaan. Our true Joshua leads us on,as the Captain of our salvation. He conquers all our spiritual enemies by his invincible word, and will divide us an inheritance, an everlasting inheritance 8 there, if we are faithful to the death. To day after so long a time, 7 are we still called to pursue it: let us therefore give diligence, that we may enter: and let those sabbaths, which are instituted in kind 10 commemoration of God's having rested on the seventh day from his labours, and which are intended in some degree to anticipate the heavenly rest, be improved for this valuable purpose. So shall we ere long rest from our works, as God did from his, and after the Jabours of these few mortal days, shall enjoy immortal tranquillity and repose: we shall pass a perpetual sabbath in those eleva. tions of pure devotion, which the sublimest moments of our most sacred and happy days here can teach us but imperfectly to con ceive. O 2 SECT. 110 Every creature is manifested in the sight of God. SECT. V. SECT. V. The Apostle enforces the caution he had given them, by awful views of the omniscience of God, and animating representations of the character of Christ, as our High Priest; of whose Divine appointment, gracious administration, and previous suffering, he goes on to discourse, and promises further illustrations of so im portant a topic. Heb. IV. 12, to the end, and V. 1—14. HEBREWS IV. 12. HEBREWS IV. 12. any two edged sword, piercing even to the soul and spirit, and of the joints and marrow dividing asunder of and is a discerner of the thoughts and intents of the heart. HAVING warned you against the fatal ex- FOR the word of God is quick and powerample of unbelief, which we see in God's ful, and sharper than Heb. Israel of old, let me intreat you to dwell upon IV. 12. it, in your most serious and attentive reflections, For the word of God which gives you this account, as well as that glorious person his essential word, by whom he manifested himself to Israel in the wilderness, [is] still living and efficacious, and sharper than any two-edged sword, piercing in the acutest manner that can be imagined even to the separating between the soul and spirit, the respective principles of animal and rational life, and to the dividing the remotest and most closely connected parts of the body; so that it reaches to the joints and even to the marrow; contained in the bones. And, to speak in less figurative terms, as he [is] an exact discerner of the thoughts and intentions of the heart, his word meets with the most secret purpose, and exerts a Divine authority, in controlling irregularities and disorders which no hu a The word of God.] It is greatly debated among commentators, whether this is to be understood of Christ, or of the gospel and scripture-revelation. I have endeavoured to give a hint of both senses in the paraphrase; but esteemning the latter preferable, have chiefly pointed that out; and I believe any one versed in the energy of scripture will think it a very suitable and natural sense. b Living and efficacious.] Mr. Pierce thinks there is an allusion here to the lightning by which they fell in the wilderness, whom he had so often and so long been speaking of. c Soul and spirit, joints and marrow.] There seems in this text an evident refer man ence to the doctrine of two principles, called soul and spirit, as the seats of rational and sensitive life; to distinguish these seems to be spoken of,as an instance of the greatest penetration. Some have explained, as if he had said, he is able át pleasure to give a mortal wound; as when the marrow is separated from the joints, or the soul from the spirit, death ensues. But I rather think the meaning of the latter clause is, he can divide the joints, and divide the marrow, that is, enter irresistibly into the soul, and produce perhaps some sentiment which it would not willingly have received; and sometimes discover and punish secret, as well as open wicked ness. • Naked, Christ is a High Priest of Divine appointment; any creature that is 111 SECT. V. 13 Neither is there man eye can penetrate. And it may well be not manifest in his supposed that it should be so; for there is no sight: but all things creature, which is not apparent and manifested Heb. ere naked, and opened in his presence; but all things [are] naked, and V. 13, unto the eyes of bim laid bare before the eyes of him to whom we are to give an account. He discerns them as the inwards of sacrificed animals are discerned, when their bodies are completely laid open, and therefore it will be altogether in vain to attempt a disguise before him. with whom we have to do. 14 Seeing then that We have a great High Priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our profes sion. 14 Now on this consideration, and because the all-seeing God who is to be our final Judge, has displayed his mercy in directing our eyes to a Saviour, by whose mediation we are to be delivered from the fierceness of his deserved vengeance; let us, I say, by such powerful considerations be awakened to have recourse to him, and encouraged to confide in him, and to adhere to his cause amidst all opposition. Having therefore a great High Priest, who hath passed through the vail, and entered into the heavens, that he might there intercede with God for us, even Jesus the Son of God, let us hold fast [our] profession of faith in him, and never suffer the most violent attack to wrest it from us. 15 For we have not For we have not an High Priest incapable of 15 an high priest which cannot be touchedwith sympathising with our infirmities, but on the the feeling of our infir- contrary, [one who] has a most tender feeling mities; but was in all of them, having been himself tried in every respoints tempted like as pect, in like manner, [with us, yet] without any degree of sin, or any approach toward it, from which, amidst his severest trials, he re16 Let us therefore mained perfectly free. Let us, therefore, hum- 16 come boldly unto the bly confiding in his intercession, approach with we may obtain mercy, freedom of speech to the throne of grace, to preand find grace to help sent our petitions, that we may receive that we are, yet without throne of grace, that in time of need. mercy which he hath been appointed to pur- V. 1. For every high I speak of Christ under the character of the V. 1. priest taken from among men, is ordained great High Priest with evident propriety, to for which I hope you will attend; for every high priest taken from among men, as those of the Mosaic d Naked, and laid bare.] It has been well observed, that these two words contain a graceful allusion to the custom in sacrificing of flaying off the skin from the victim, and cutting it open, whereby all the vitals and inwards are exposed to full view; as yuuvos signifies what had no cover, and e Every high priest.] All the following gards 112 V. Heb. Constituted according to the order of Melchisedec; 2 Who can have norant, and on them SECT. Mosaic ritual are, is constitued, or chosen for for men in things perthe benefit of men, and set over things which taining to God, that he relate to the service and honour of God, that and sacrifices for sins: may offer both gifts V. 1. he may offer both gifts and sacrifices for sins in 2 an acceptable manner. Being able to proportion his compassion to those that are ignorant,and compassion on the igwandering from the exact paths of God's com- that are out of the way: mandments, for whom alone, you know, sin- for that he himself alofferings are provided; because he himself also so is compassed with 3 is incident to infirmity. And for this reason it 3 And by reason is necessary that he should offer an appointed ex- hereof he ought, as for piatory sacrifice for sins on his own account, as well as for the people, and should make way for their sin-offering by the presentation of his own. 5 infirmity: the people, so also for himself, to offer for sins. 4 And no man tak eth this honour unto called of God, as was himself, but he that is Aaron. 5 So also Christ glorified not himself to be made an High Priest but he that said unto him, Thou art my Son thee. 4 And this is so awful an office, that no man 6 7 to day have I begotten 6 As he saith also in another place, Thou art Priest for ever after the order of Meschisedec. 7 Who in the days of his flesh, when be Such a priest shall we presently see our great Redeemer to have been, even that compassionate had offered up prayers Saviour, who in the days of his flesh, and while and supplications, with he sojourned here amidst the infirmities and ca- strong crying and tears lamities to which human nature is obnoxious, able to save him from being assaulted with the utmost violence by gards for the Levitical priesthood, and to f Proportion his compassion.] So the g Did not glorify himself, &c.] He did not assume the mediatorial office without a Divine authority, nor affect to appear be fore his time in the pomp and splendor of it. h This day have I begotten thee.] This will by no means prove he was not a High Priest, before his resurrection from the dead; and indeed if it signifies that his priesthood is to be dated only from the day of his resurrection, not to mention the other absurdities of that supposition, it would contrary to the judgment of those who bring it in this view, prove, thatChrist was a Priest while he was upon earth, that is, during the period between his resurrection and ascension. |