BibleWare/BibWare.bin/bibref/mhc.exe/HEB.TXT

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** This epistle shows Christ as the end, foundation, body, and
truth of the figures of the law, which of themselves were no
virtue for the soul. The great truth set forth in this epistle
is that Jesus of Nazareth is the true God. The unconverted Jews
used many arguments to draw their converted brethren from the
Christian faith. They represented the law of Moses as superior
to the Christian dispensation, and spoke against every thing
connected with the Saviour. The apostle, therefore, shows the
superiority of Jesus of Nazareth, as the Son of God, and the
benefits from his sufferings and death as the sacrifice for sin,
so that the Christian religion is much more excellent and
perfect than that of Moses. And the principal design seems to
be, to bring the converted Hebrews forward in the knowledge of
the gospel, and thus to establish them in the Christian faith,
and to prevent their turning from it, against which they are
earnestly warned. But while it contains many things suitable to
the Hebrews of early times, it also contains many which can
never cease to interest the church of God; for the knowledge of
Jesus Christ is the very marrow and kernel of all the
Scriptures. The ceremonial law is full of Christ, and all the
gospel is full of Christ; the blessed lines of both Testaments
meet in Him; and how they both agree and sweetly unite in Jesus
Christ, is the chief object of the epistle to the Hebrews to
discover.

* The surpassing dignity of the Son of God in his Divine person,
and in his creating and mediatorial work. (1-3) And in his
superiority to all the holy angels. (4-14)

#1-3 God spake to his ancient people at sundry times, through
successive generations, and in divers manners, as he thought
proper; sometimes by personal directions, sometimes by dreams,
sometimes by visions, sometimes by Divine influences on the
minds of the prophets. The gospel revelation is excellent above
the former; in that it is a revelation which God has made by his
Son. In beholding the power, wisdom, and goodness of the Lord
Jesus Christ, we behold the power, wisdom, and goodness of the
Father, #Joh 14:7|; the fulness of the Godhead dwells, not
typically, or in a figure, but really, in him. When, on the fall
of man, the world was breaking to pieces under the wrath and
curse of God, the Son of God, undertaking the work of
redemption, sustained it by his almighty power and goodness.
From the glory of the person and office of Christ, we proceed to
the glory of his grace. The glory of His person and nature, gave
to his sufferings such merit as was a full satisfaction to the
honour of God, who suffered an infinite injury and affront by
the sins of men. We never can be thankful enough that God has in
so many ways, and with such increasing clearness, spoken to us
fallen sinners concerning salvation. That he should by himself
cleanse us from our sins is a wonder of love beyond our utmost
powers of admiration, gratitude, and praise.

#4-14 Many Jews had a superstitious or idolatrous respect for
angels, because they had received the law and other tidings of
the Divine will by their ministry. They looked upon them as
mediators between God and men, and some went so far as to pay
them a kind of religious homage or worship. Thus it was
necessary that the apostle should insist, not only on Christ's
being the Creator of all things, and therefore of angels
themselves, but as being the risen and exalted Messiah in human
nature, to whom angels, authorities, and powers are made
subject. To prove this, several passages are brought from the
Old Testament. On comparing what God there says of the angels,
with what he says to Christ, the inferiority of the angels to
Christ plainly appears. Here is the office of the angels; they
are God's ministers or servants, to do his pleasure. But, how
much greater things are said of Christ by the Father! And let us
own and honour him as God; for if he had not been God, he had
never done the Mediator's work, and had never worn the
Mediator's crown. It is declared how Christ was qualified for
the office of Mediator, and how he was confirmed in it: he has
the name Messiah from his being anointed. Only as Man he has his
fellows, and as anointed with the Holy Spirit; but he is above
all prophets, priests, and kings, that ever were employed in the
service of God on earth. Another passage of Scripture, #Ps
102:25-27|, is recited, in which the Almighty power of the Lord
Jesus Christ is declared, both in creating the world and in
changing it. Christ will fold up this world as a garment, not to
be abused any longer, not to be used as it has been. As a
sovereign, when his garments of state are folded and put away,
is a sovereign still, so our Lord, when he has laid aside the
earth and heavens like a vesture, shall be still the same. Let
us not then set our hearts upon that which is not what we take
it to be, and will not be what it now is. Sin has made a great
change in the world for the worse, and Christ will make a great
change in it for the better. Let the thoughts of this make us
watchful, diligent, and desirous of that better world. The
Saviour has done much to make all men his friends, yet he has
enemies. But they shall be made his footstool, by humble
submission, or by utter destruction. Christ shall go on
conquering and to conquer. The most exalted angels are but
ministering spirits, mere servants of Christ, to execute his
commands. The saints, at present, are heirs, not yet come into
possession. The angels minister to them in opposing the malice
and power of evil spirits, in protecting and keeping their
bodies, instructing and comforting their souls, under Christ and
the Holy Ghost. Angels shall gather all the saints together at
the last day, when all whose hearts and hopes are set upon
perishing treasures and fading glories, will be driven from
Christ's presence into everlasting misery.
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* The duty of stedfastly adhering to Christ and his gospel.
(1-4) His sufferings are no objection against his pre-eminence.
(5-9) The reason of his sufferings, and the fitness of them.
(10-13) Christ's taking the nature of man, and not his taking
the nature of angels, was necessary to his priestly office.
(14-18)

#1-4 Christ being proved to be superior to the angels, this
doctrine is applied. Our minds and memories are like a leaky
vessel, they do not, without much care, retain what is poured
into them. This proceeds from the corruption of our nature,
temptations, worldly cares, and pleasures. Sinning against the
gospel is neglect of this great salvation; it is a contempt of
the saving grace of God in Christ, making light of it, not
caring for it, not regarding either the worth of gospel grace,
or the want of it, and our undone state without it. The Lord's
judgments under the gospel dispensation are chiefly spiritual,
but are on that account the more to be dreaded. Here is an
appeal to the consciences of sinners. Even partial neglects will
not escape rebukes; they often bring darkness on the souls they
do not finally ruin. The setting forth the gospel was continued
and confirmed by those who heard Christ, by the evangelists and
apostles, who were witnesses of what Jesus Christ began both to
do and to teach; and by the gifts of the Holy Ghost, qualified
for the work to which they were called. And all this according
to God's own will. It was the will of God that we should have
sure ground for our faith, and a strong foundation for our hope
in receiving the gospel. Let us mind this one thing needful, and
attend to the Holy Scriptures, written by those who heard the
words of our gracious Lord, and were inspired by his Spirit;
then we shall be blessed with the good part that cannot be taken
away.

#5-9 Neither the state in which the church is at present, nor
its more completely restored state, when the prince of this
world shall be cast out, and the kingdoms of the earth become
the kingdom of Christ, is left to the government of the angels:
Christ will take to him his great power, and will reign. And
what is the moving cause of all the kindness God shows to men in
giving Christ for them and to them? it is the grace of God. As a
reward of Christ's humiliation in suffering death, he has
unlimited dominion over all things; thus this ancient scripture
was fulfilled in him. Thus God has done wonderful things for us
in creation and providence, but for these we have made the
basest returns.

#10-13 Whatever the proud, carnal, and unbelieving may imagine
or object, the spiritual mind will see peculiar glory in the
cross of Christ, and be satisfied that it became Him, who in all
things displays his own perfections in bringing many sons to
glory, to make the Author of their salvation perfect through
sufferings. His way to the crown was by the cross, and so must
that of his people be. Christ sanctifies; he has purchased and
sent the sanctifying Spirit: the Spirit sanctifies as the Spirit
of Christ. True believers are sanctified, endowed with holy
principles and powers, set apart to high and holy uses and
purposes. Christ and believers are all of one heavenly Father,
who is God. They are brought into relation with Christ. But the
words, his not being ashamed to call them brethren, express the
high superiority of Christ to the human nature. This is shown
from three texts of Scripture. See #Ps 22:22; 18:2; Isa 8:18|.

#14-18 The angels fell, and remained without hope or help.
Christ never designed to be the Saviour of the fallen angels,
therefore he did not take their nature; and the nature of angels
could not be an atoning sacrifice for the sin of man. Here is a
price paid, enough for all, and suitable to all, for it was in
our nature. Here the wonderful love of God appeared, that, when
Christ knew what he must suffer in our nature, and how he must
die in it, yet he readily took it upon him. And this atonement
made way for his people's deliverance from Satan's bondage, and
for the pardon of their sins through faith. Let those who dread
death, and strive to get the better of their terrors, no longer
attempt to outbrave or to stifle them, no longer grow careless
or wicked through despair. Let them not expect help from the
world, or human devices; but let them seek pardon, peace, grace,
and a lively hope of heaven, by faith in Him who died and rose
again, that thus they may rise above the fear of death. The
remembrance of his own sorrows and temptations, makes Christ
mindful of the trials of his people, and ready to help them. He
is ready and willing to succour those who are tempted, and seek
him. He became man, and was tempted, that he might be every way
qualified to succour his people, seeing that he had passed
through the same temptations himself, but continued perfectly
free from sin. Then let not the afflicted and tempted despond,
or give place to Satan, as if temptations made it wrong for them
to come to the Lord in prayer. Not soul ever perished under
temptation, that cried unto the Lord from real alarm at its
danger, with faith and expectation of relief. This is our duty
upon our first being surprised by temptations, and would stop
their progress, which is our wisdom.
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* The superior worth and dignity of Christ above Moses is shown.
(1-6) The Hebrews are warned of the sin and danger of unbelief.
(7-13) And of necessity of faith in Christ, and of stedfastly
following him. (14-19)

#1-6 Christ is to be considered as the Apostle of our
profession, the Messenger sent by God to men, the great Revealer
of that faith which we profess to hold, and of that hope which
we profess to have. As Christ, the Messiah, anointed for the
office both of Apostle and High Priest. As Jesus, our Saviour,
our Healer, the great Physician of souls. Consider him thus.
Consider what he is in himself, what he is to us, and what he
will be to us hereafter and for ever. Close and serious thoughts
of Christ bring us to know more of him. The Jews had a high
opinion of the faithfulness of Moses, yet his faithfulness was
but a type of Christ's. Christ was the Master of this house, of
his church, his people, as well as their Maker. Moses was a
faithful servant; Christ, as the eternal Son of God, is rightful
Owner and Sovereign Ruler of the Church. There must not only be
setting out well in the ways of Christ, but stedfastness and
perseverance therein to the end. Every meditation on his person
and his salvation, will suggest more wisdom, new motives to
love, confidence, and obedience.

#7-13 Days of temptation are often days of provocation. But to
provoke God, when he is letting us see that we entirely depend
and live upon him, is a provocation indeed. The hardening of the
heart is the spring of all other sins. The sins of others,
especially of our relations, should be warnings to us. All sin,
especially sin committed by God's professing, privileged people,
not only provokes God, but it grieves him. God is loth to
destroy any in, or for their sin; he waits long to be gracious
to them. But sin, long persisted in, will make God's wrath
discover itself in destroying the impenitent; there is no
resting under the wrath of God. "Take heed:" all who would get
safe to heaven must look about them; if once we allow ourselves
to distrust God, we may soon desert him. Let those that think
they stand, take heed lest they fall. Since to-morrow is not
ours, we must make the best improvement of this day. And there
are none, even the strongest of the flock, who do not need help
of other Christians. Neither are there any so low and despised,
but the care of their standing in the faith, and of their
safety, belongs to all. Sin has so many ways and colours, that
we need more eyes than ours own. Sin appears fair, but is vile;
it appears pleasant, but is destructive; it promises much, but
performs nothing. The deceitfulness of sin hardens the soul; one
sin allowed makes way for another; and every act of sin confirms
the habit. Let every one beware of sin.

#14-19 The saints' privilege is, they are made partakers of
Christ, that is, of the Spirit, the nature, graces,
righteousness, and life of Christ; they are interested in all
Christ is, in all he has done, or will do. The same spirit with
which Christians set out in the ways of God, they should
maintain unto the end. Perseverance in faith is the best
evidence of the sincerity of our faith. Hearing the word often
is a means of salvation, yet, if not hearkened to, it will
expose more to the Divine wrath. The happiness of being
partakers of Christ and his complete salvation, and the fear of
God's wrath and eternal misery, should stir us up to persevere
in the life of obedient faith. Let us beware of trusting to
outward privileges or professions, and pray to be numbered with
the true believers who enter heaven, when all others fail
because of unbelief. As our obedience follows according to the
power of our faith, so our sins and want of care are according
to the prevailing of unbelief in us.
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* Humble, cautious fear is urged, lest any should come short of
the promised rest, through unbelief. (1-10) Arguments and
motives to faith and hope in our approaches to God. (11-16)

#1-10 The privileges we have under the gospel, are greater than
any had under the law of Moses, though the same gospel for
substance was preached under both Testaments. There have been in
all ages many unprofitable hearers; and unbelief is at the root
of all unfruitfulness under the word. Faith in the hearer is the
life of the word. But it is a painful consequence of partial
neglect, and of a loose and wavering profession, that they often
cause men to seem to come short. Let us then give diligence,
that we may have a clear entrance into the kingdom of God. As
God finished his work, and then rested from it, so he will cause
those who believe, to finish their work, and then to enjoy their
rest. It is evident, that there is a more spiritual and
excellent sabbath remaining for the people of God, than that of
the seventh day, or that into which Joshua led the Jews. This
rest is, a rest of grace, and comfort, and holiness, in the
gospel state. And a rest in glory, where the people of God shall
enjoy the end of their faith, and the object of all their
desires. The rest, or sabbatism, which is the subject of the
apostle's reasoning, and as to which he concludes that it
remains to be enjoyed, is undoubtedly the heavenly rest, which
remains to the people of God, and is opposed to a state of
labour and trouble in this world. It is the rest they shall
obtain when the Lord Jesus shall appear from heaven. But those
who do not believe, shall never enter into this spiritual rest,
either of grace here or glory hereafter. God has always declared
man's rest to be in him, and his love to be the only real
happiness of the soul; and faith in his promises, through his
Son, to be the only way of entering that rest.

#11-16 Observe the end proposed: rest spiritual and eternal; the
rest of grace here, and glory hereafter; in Christ on earth,
with Christ in heaven. After due and diligent labour, sweet and
satisfying rest shall follow; and labour now, will make that
rest more pleasant when it comes. Let us labour, and quicken
each other to be diligent in duty. The Holy Scriptures are the
word of God. When God sets it home by his Spirit, it convinces
powerfully, converts powerfully, and comforts powerfully. It
makes a soul that has long been proud, to be humble; and a
perverse spirit, to be meek and obedient. Sinful habits, that
are become as it were natural to the soul, and rooted deeply in
it, are separated and cut off by this sword. It will discover to
men their thoughts and purposes, the vileness of many, the bad
principles they are moved by, the sinful ends they act to. The
word will show the sinner all that is in his heart. Let us hold
fast the doctrines of Christian faith in our heads, its
enlivening principles in our hearts, the open profession of it
in our lips, and be subject to it in our lives. Christ executed
one part of his priesthood on earth, in dying for us; the other
he executes in heaven, pleading the cause, and presenting the
offerings of his people. In the sight of Infinite Wisdom, it was
needful that the Saviour of men should be one who has the
fellow-feeling which no being but a fellow-creature could
possibly have; and therefore it was necessary he should actual
experience of all the effects of sin that could be separated
from its actual guilt. God sent his own Son in the likeness of
sinful flesh, #Ro 8:3|; but the more holy and pure he was, the
more he must have been unwilling in his nature to sin, and must
have had deeper impression of its evil; consequently the more
must he be concerned to deliver his people from its guilt and
power. We should encourage ourselves by the excellence of our
High Priest, to come boldly to the throne of grace. Mercy and
grace are the things we want; mercy to pardon all our sins, and
grace to purify our souls. Besides our daily dependence upon God
for present supplies, there are seasons for which we should
provide in our prayers; times of temptation, either by adversity
or prosperity, and especially our dying time. We are to come
with reverence and godly fear, yet not as if dragged to the seat
of justice, but as kindly invited to the mercy-seat, where grace
reigns. We have boldness to enter into the holiest only by the
blood of Jesus; he is our Advocate, and has purchased all our
souls want or can desire.
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* The office and duty of a high priest abundantly answered in
Christ. (1-10) The Christian Hebrews reproved for their little
progress in the knowledge of the gospel. (11-14)

#1-10 The High Priest must be a man, a partaker of our nature.
This shows that man had sinned. For God would not suffer sinful
man to come to him alone. But every one is welcome to God, that
comes to him by this High Priest; and as we value acceptance
with God, and pardon, we must apply by faith to this our great
High Priest Christ Jesus, who can intercede for those that are
out of the way of truth, duty, and happiness; one who has
tenderness to lead them back from the by-paths of error, sin,
and misery. Those only can expect assistance from God, and
acceptance with him, and his presence and blessing on them and
their services, that are called of God. This is applied to
Christ. In the days of his flesh, Christ made himself subject to
death: he hungered: he was a tempted, suffering, dying Jesus.
Christ set an example, not only to pray, but to be fervent in
prayer. How many dry prayers, how few wetted with tears, do we
offer up to God! He was strengthened to support the immense
weight of suffering laid upon him. There is no real deliverance
from death but to be carried through it. He was raised and
exalted, and to him was given the power of saving all sinners to
the uttermost, who come unto God through him. Christ has left us
an example that we should learn humble obedience to the will of
God, by all our afflictions. We need affliction, to teach us
submission. His obedience in our nature encourages our attempts
to obey, and for us to expect support and comfort under all the
temptations and sufferings to which we are exposed. Being made
perfect for this great work, he is become the Author of eternal
salvation to all that obey him. But are we of that number?

#11-14 Dull hearers make the preaching of the gospel difficult,
and even those who have some faith may be dull hearers, and slow
to believe. Much is looked for from those to whom much is given.
To be unskilful, denotes want of experience in the things of the
gospel. Christian experience is a spiritual sense, taste, or
relish of the goodness, sweetness, and excellence of the truths
of the gospel. And no tongue can express the satisfaction which
the soul receives, from a sense of Divine goodness, grace, and
love to it in Christ.
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* The Hebrews are urged to go forward in the doctrine of Christ,
and the consequences of apostacy, or turning back, are
described. (1-8) The apostle expresses satisfaction, as to the
most of them. (9,10) And encourages them to persevere in faith
and holiness. (11-20)

#1-8 Every part of the truth and will of God should be set
before all who profess the gospel, and be urged on their hearts
and consciences. We should not be always speaking about outward
things; these have their places and use, but often take up too
much attention and time, which might be better employed. The
humbled sinner who pleads guilty, and cries for mercy, can have
no ground from this passage to be discouraged, whatever his
conscience may accuse him of. Nor does it prove that any one who
is made a new creature in Christ, ever becomes a final apostate
from him. The apostle is not speaking of the falling away of
mere professors, never convinced or influenced by the gospel.
Such have nothing to fall away from, but an empty name, or
hypocritical profession. Neither is he speaking of partial
declinings or backslidings. Nor are such sins meant, as
Christians fall into through the strength of temptations, or the
power of some worldly or fleshly lust. But the falling away here
mentioned, is an open and avowed renouncing of Christ, from
enmity of heart against him, his cause, and people, by men
approving in their minds the deeds of his murderers, and all
this after they have received the knowledge of the truth, and
tasted some of its comforts. Of these it is said, that it is
impossible to renew them again unto repentance. Not because the
blood of Christ is not sufficient to obtain pardon for this sin;
but this sin, in its very nature, is opposite to repentance and
every thing that leads to it. If those who through mistaken
views of this passage, as well as of their own case, fear that
there is no mercy for them, would attend to the account given of
the nature of this sin, that it is a total and a willing
renouncing of Christ, and his cause, and joining with his
enemies, it would relieve them from wrong fears. We should
ourselves beware, and caution others, of every approach near to
a gulf so awful as apostacy; yet in doing this we should keep
close to the word of God, and be careful not to wound and
terrify the weak, or discourage the fallen and penitent.
Believers not only taste of the word of God, but they drink it
in. And this fruitful field or garden receives the blessing. But
the merely nominal Christian, continuing unfruitful under the
means of grace, or producing nothing but deceit and selfishness,
was near the awful state above described; and everlasting misery
was the end reserved for him. Let us watch with humble caution
and prayer as to ourselves.

#9,10 There are things that are never separated from salvation;
things that show the person to be in a state of salvation, and
which will end in eternal salvation. And the things that
accompany salvation, are better things than ever any dissembler
or apostate enjoyed. The works of love, done for the glory of
Christ, or done to his saints for Christ's sake, from time to
time, as God gives occasion, are evident marks of a man's
salvation; and more sure tokens of saving grace given, than the
enlightenings and tastings spoken of before. No love is to be
reckoned as love, but working love; and no works are right
works, which flow not from love to Christ.

#11-20 The hope here meant, is a sure looking for good things
promised, through those promises, with love, desire, and valuing
of them. Hope has its degrees, as faith also. The promise of
blessedness God has made to believers, is from God's eternal
purpose, settled between the eternal Father, Son, and Spirit.
These promises of God may safely be depended upon; for here we
have two things which cannot change, the counsel and the oath of
God, in which it is not possible for God to lie; it would be
contrary to his nature as well as to his will. And as He cannot
lie; the destruction of the unbeliever, and the salvation of the
believer, are alike certain. Here observe, those to whom God has
given full security of happiness, have a title to the promises
by inheritance. The consolations of God are strong enough to
support his people under their heaviest trials. Here is a refuge
for all sinners who flee to the mercy of God, through the
redemption of Christ, according to the covenant of grace, laying
aside all other confidences. We are in this world as a ship at
sea, tossed up and down, and in danger of being cast away. We
need an anchor to keep us sure and steady. Gospel hope is our
anchor in the storms of this world. It is sure and stedfast, or
it could not keep us so. The free grace of God, the merits and
mediation of Christ, and the powerful influences of his Spirit,
are the grounds of this hope, and so it is a stedfast hope.
Christ is the object and ground of the believer's hope. Let us
therefore set our affections on things above, and wait patiently
for his appearance, when we shall certainly appear with him in
glory.
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* A comparison between the priesthood of Melchizedec and that of
Christ. (1-3) The excellence of Christ's priesthood above the
Levitical priesthood is shown. (4-10) This is applied to Christ.
(11-25) The faith and hope of the church encouraged from this.
(26-28)

#1-3 Melchizedec met Abraham when returning from the rescue of
Lot. His name, "King of Righteousness," doubtless suitable to
his character, marked him as a type of the Messiah and his
kingdom. The name of his city signified "Peace;" and as king of
peace he typified Christ, the Prince of Peace, the great
Reconciler of God and man. Nothing is recorded as to the
beginning or end of his life; thus he typically resembled the
Son of God, whose existence is from everlasting to everlasting,
who had no one that was before him, and will have no one come
after him, in his priesthood. Every part of Scripture honours
the great King of Righteousness and Peace, our glorious High
Priest and Saviour; and the more we examine it, the more we
shall be convinced, that the testimony of Jesus is the spirit of
prophecy.

#4-10 That High Priest who should afterward appear, of whom
Melchizedec was a type, must be much superior to the Levitical
priests. Observe Abraham's great dignity and happiness; that he
had the promises. That man is rich and happy indeed, who has the
promises, both of the life that now is, and of that which is to
come. This honour have all those who receive the Lord Jesus. Let
us go forth in our spiritual conflicts, trusting in his word and
strength, ascribing our victories to his grace, and desiring to
be met and blessed by him in all our ways.

#11-25 The priesthood and law by which perfection could not
come, are done away; a Priest is risen, and a dispensation now
set up, by which true believers may be made perfect. That there
is such a change is plain. The law which made the Levitical
priesthood, showed that the priests were frail, dying creatures,
not able to save their own lives, much less could they save the
souls of those who came to them. But the High Priest of our
profession holds his office by the power of endless life in
himself; not only to keep himself alive, but to give spiritual
and eternal life to all who rely upon his sacrifice and
intercession. The better covenant, of which Jesus was the
Surety, is not here contrasted with the covenant of works, by
which every transgressor is shut up under the curse. It is
distinguished from the Sinai covenant with Israel, and the legal
dispensation under which the church so long remained. The better
covenant brought the church and every believer into clearer
light, more perfect liberty, and more abundant privileges. In
the order of Aaron there was a multitude of priests, of high
priests one after another; but in the priesthood of Christ there
is only one and the same. This is the believer's safety and
happiness, that this everlasting High Priest is able to save to
the uttermost, in all times, in all cases. Surely then it
becomes us to desire a spirituality and holiness, as much beyond
those of the Old Testament believers, as our advantages exceed
theirs.

#26-28 Observe the description of the personal holiness of
Christ. He is free from all habits or principles of sin, not
having the least disposition to it in his nature. No sin dwells
in him, not the least sinful inclination, though such dwells in
the best of Christians. He is harmless, free from all actual
transgression; he did no violence, nor was there any deceit in
his mouth. He is undefiled. It is hard to keep ourselves pure,
so as not to partake the guilt of other men's sins. But none
need be dismayed who come to God in the name of his beloved Son.
Let them be assured that he will deliver them in the time of
trial and suffering, in the time of prosperity, in the hour of
death, and in the day of judgment.
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* The excellence of Christ's priesthood above that of Aaron is
shown. (1-6) The great excellence of the new covenant above the
former. (7-13)

#1-6 The substance, or summary, of what had been declared was,
that Christians had such a High Priest as they needed. He took
upon himself human nature, appeared on earth, and there gave
himself as a sacrifice to God for the sins of his people. We
must not dare to approach God, or to present any thing to him,
but in and through Christ, depending upon his merits and
mediation; for we are accepted only in the Beloved. In all
obedience and worship, we should keep close to God's word, which
is the only and perfect standard. Christ is the substance and
end of the law of righteousness. But the covenant here referred
to, was that made with Israel as a nation, securing temporal
benefits to them. The promises of all spiritual blessings, and
of eternal life, revealed in the gospel, and made sure through
Christ, are of infinitely greater value. Let us bless God that
we have a High Priest that suits our helpless condition.

#7-13 The superior excellence of the priesthood of Christ, above
that of Aaron, is shown from that covenant of grace, of which
Christ was Mediator. The law not only made all subject to it,
liable to be condemned for the guilt of sin, but also was unable
to remove that guilt, and clear the conscience from the sense
and terror of it. Whereas, by the blood of Christ, a full
remission of sins was provided, so that God would remember them
no more. God once wrote his laws to his people, now he will
write his laws in them; he will give them understanding to know
and to believe his laws; he will give them memories to retain
them; he will give them hearts to love them, courage to profess
them, and power to put them in practice. This is the foundation
of the covenant; and when this is laid, duty will be done
wisely, sincerely, readily, easily, resolutely, constantly, and
with comfort. A plentiful outpouring of the Spirit of God will
make the ministration of the gospel so effectual, that there
shall be a mighty increase and spreading of Christian knowledge
in persons of all sorts. Oh that this promise might be fulfilled
in our days, that the hand of God may be with his ministers so
that great numbers may believe, and be turned to the Lord! The
pardon of sin will always be found to accompany the true
knowledge of God. Notice the freeness of this pardon; its
fulness; its fixedness. This pardoning mercy is connected with
all other spiritual mercies: unpardoned sin hinders mercy, and
pulls down judgments; but the pardon of sin prevents judgment,
and opens a wide door to all spiritual blessings. Let us search
whether we are taught by the Holy Spirit to know Christ, so as
uprightly to love, fear, trust, and obey him. All worldly
vanities, outward privileges, or mere notions of religion, will
soon vanish away, and leave those who trust in them miserable
for ever.
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* The Jewish tabernacle and its utensils. (1-5) Their use and
meaning. (6-10) These fulfilled in Christ. (11-22) The
necessity, superior dignity, and power of his priesthood and
sacrifice. (23-28)

#1-5 The apostle shows to the Hebrews the typical reference of
their ceremonies to Christ. The tabernacle was a movable temple,
shadowing forth the unsettled state of the church upon earth,
and the human nature of the Lord Jesus Christ, in whom the
fulness of the Godhead dwelt bodily. The typical meaning of
these things has been shown in former remarks, and the
ordinances and articles of the Mosaic covenant point out Christ
as our Light, and as the Bread of life to our souls; and remind
us of his Divine Person, his holy priesthood, perfect
righteousness, and all-prevailing intercession. Thus was the
Lord Jesus Christ, all and in all, from the beginning. And as
interpreted by the gospel, these things are a glorious
representation of the wisdom of God, and confirm faith in Him
who was prefigured by them.

#6-10 The apostle goes on to speak of the Old Testament
services. Christ, having undertaken to be our High Priest, could
not enter into heaven till he had shed his blood for us; and
none of us can enter, either into God's gracious presence here,
or his glorious presence hereafter, but by the blood of Jesus.
Sins are errors, great errors, both in judgment and practice;
and who can understand all his errors? They leave guilt upon the
conscience, not to be washed away but by the blood of Christ. We
must plead this blood on earth, while he is pleading it for us
in heaven. A few believers, under the Divine teaching, saw
something of the way of access to God, of communion with him,
and of admission into heaven through the promised Redeemer, but
the Israelites in general looked no further than the outward
forms. These could not take away the defilement or dominion of
sin. They could neither discharge the debts, nor resolve the
doubts, of him who did the service. Gospel times are, and should
be, times of reformation, of clearer light as to all things
needful to be known, and of greater love, causing us to bear
ill-will to none, but good-will to all. We have greater freedom,
both of spirit and speech, in the gospel, and greater
obligations to a more holy living.

#11-14 All good things past, present, and to come, were and are
founded upon the priestly office of Christ, and come to us from
thence. Our High Priest entered into heaven once for all, and
has obtained eternal redemption. The Holy Ghost further
signified and showed that the Old Testament sacrifices only
freed the outward man from ceremonial uncleanness, and fitted
him for some outward privileges. What gave such power to the
blood of Christ? It was Christ's offering himself without any
sinful stain in his nature or life. This cleanses the most
guilty conscience from dead, or deadly, works to serve the
living God; from sinful works, such as pollute the soul, as dead
bodies did the persons of the Jews who touched them; while the
grace that seals pardon, new-creates the polluted soul. Nothing
more destroys the faith of the gospel, than by any means to
weaken the direct power of the blood of Christ. The depth of the
mystery of the sacrifice of Christ, we cannot dive into, the
height we cannot comprehend. We cannot search out the greatness
of it, or the wisdom, the love, the grace that is in it. But in
considering the sacrifice of Christ, faith finds life, food, and
refreshment.

#15-22 The solemn transactions between God and man, are
sometimes called a covenant, here a testament, which is a
willing deed of a person, bestowing legacies on such persons as
are described, and it only takes effect upon his death. Thus
Christ died, not only to obtain the blessings of salvation for
us, but to give power to the disposal of them. All, by sin, were
become guilty before God, had forfeited every thing that is
good; but God, willing to show the greatness of his mercy,
proclaimed a covenant of grace. Nothing could be clean to a
sinner, not even his religious duties; except as his guilt was
done away by the death of a sacrifice, of value sufficient for
that end, and unless he continually depended upon it. May we
ascribe all real good works to the same all-procuring cause, and
offer our spiritual sacrifices as sprinkled with Christ's blood,
and so purified from their defilement.

#23-28 It is evident that the sacrifices of Christ are
infinitely better than those of the law, which could neither
procure pardon for sin, nor impart power against it. Sin would
still have been upon us, and have had dominion over us; but
Jesus Christ, by one sacrifice, has destroyed the works of the
devil, that believers may be made righteous, holy, and happy. As
no wisdom, learning, virtue, wealth, or power, can keep one of
the human race from death, so nothing can deliver a sinner from
being condemned at the day of judgment, except the atoning
sacrifice of Christ; nor will one be saved from eternal
punishment who despises or neglects this great salvation. The
believer knows that his Redeemer liveth, and that he shall see
him. Here is the faith and patience of the church, of all
sincere believers. Hence is their continual prayer as the fruit
and expression of their faith, Even so come, Lord Jesus.
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* The insufficiency of sacrifices for taking away sin, The
necessity and power of the sacrifice of Christ for that purpose.
(1-18) An argument for holy boldness in the believer's access to
God through Jesus Christ, And for steadfastness in faith, and
mutual love and duty. (19-25) The danger of apostacy. (26-31)
The sufferings of believers, and encouragement to maintain their
holy profession. (32-39)

#1-10 The apostle having shown that the tabernacle, and
ordinances of the covenant of Sinai, were only emblems and types
of the gospel, concludes that the sacrifices the high priests
offered continually, could not make the worshippers perfect,
with respect to pardon, and the purifying of their consciences.
But when "God manifested in the flesh," became the sacrifice,
and his death upon the accursed tree the ransom, then the
Sufferer being of infinite worth, his free-will sufferings were
of infinite value. The atoning sacrifice must be one capable of
consenting, and must of his own will place himself in the
sinner's stead: Christ did so. The fountain of all that Christ
has done for his people, is the sovereign will and grace of God.
The righteousness brought in, and the sacrifice once offered by
Christ, are of eternal power, and his salvation shall never be
done away. They are of power to make all the comers thereunto
perfect; they derive from the atoning blood, strength and
motives for obedience, and inward comfort.

#11-18 Under the new covenant, or gospel dispensation, full and
final pardon is to be had. This makes a vast difference between
the new covenant and the old one. Under the old, sacrifices must
be often repeated, and after all, only pardon as to this world
was to be obtained by them. Under the new, one Sacrifice is
enough to procure for all nations and ages, spiritual pardon, or
being freed from punishment in the world to come. Well might
this be called a new covenant. Let none suppose that human
inventions can avail those who put them in the place of the
sacrifice of the Son of God. What then remains, but that we seek
an interest in this Sacrifice by faith; and the seal of it to
our souls, by the sanctification of the Spirit unto obedience?
So that by the law being written in our hearts, we may know that
we are justified, and that God will no more remember our sins.

#19-25 The apostle having closed the first part of the epistle,
the doctrine is applied to practical purposes. As believers had
an open way to the presence of God, it became them to use this
privilege. The way and means by which Christians enjoy such
privileges, is by the blood of Jesus, by the merit of that blood
which he offered up as an atoning sacrifice. The agreement of
infinite holiness with pardoning mercy, was not clearly
understood till the human nature of Christ, the Son of God, was
wounded and bruised for our sins. Our way to heaven is by a
crucified Saviour; his death is to us the way of life, and to
those who believe this, he will be precious. They must draw near
to God; it would be contempt of Christ, still to keep at a
distance. Their bodies were to be washed with pure water,
alluding to the cleansings directed under the law: thus the use
of water in baptism, was to remind Christians that their conduct
should be pure and holy. While they derived comfort and grace
from their reconciled Father to their own souls, they would
adorn the doctrine of God their Saviour in all things. Believers
are to consider how they can be of service to each other,
especially stirring up each other to the more vigorous and
abundant exercise of love, and the practice of good works. The
communion of saints is a great help and privilege, and a means
of stedfastness and perseverance. We should observe the coming
of times of trial, and be thereby quickened to greater
diligence. There is a trying day coming on all men, the day of
our death.

#26-31 The exhortations against apostacy and to perseverance,
are urged by many strong reasons. The sin here mentioned is a
total and final falling away, when men, with a full and fixed
will and resolution, despise and reject Christ, the only
Saviour; despise and resist the Spirit, the only Sanctifier; and
despise and renounce the gospel, the only way of salvation, and
the words of eternal life. Of this destruction God gives some
notorious sinners, while on earth, a fearful foreboding in their
consciences, with despair of being able to endure or to escape
it. But what punishment can be sorer than to die without mercy?
We answer, to die by mercy, by the mercy and grace which they
have despised. How dreadful is the case, when not only the
justice of God, but his abused grace and mercy call for
vengeance! All this does not in the least mean that any souls
who sorrow for sin will be shut out from mercy, or that any will
be refused the benefit of Christ's sacrifice, who are willing to
accept these blessings. Him that cometh unto Christ, he will in
no wise cast out.

#32-39 Many and various afflictions united against the early
Christians, and they had a great conflict. The Christian spirit
is not a selfish spirit; it puts us upon pitying others,
visiting them, helping them, and pleading for them. All things
here are but shadows. The happiness of the saints in heaven will
last for ever; enemies can never take it away as earthly goods.
This will make rich amends for all we may lose and suffer here.
The greatest part of the saints' happiness, as yet, is in
promise. It is a trial of the patience of Christians, to be
content to live after their work is done, and to stay for their
reward till God's time to give it is come. He will soon come to
them at death, to end all their sufferings, and to give them a
crown of life. The Christian's present conflict may be sharp,
but will be soon over. God never is pleased with the formal
profession and outward duties and services of such as do not
persevere; but he beholds them with great displeasure. And those
who have been kept faithful in great trails for the time past,
have reason to hope for the same grace to help them still to
live by faith, till they receive the end of their faith and
patience, even the salvation of their souls. Living by faith,
and dying in faith, our souls are safe for ever.
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* The nature and power of faith described. (1-3) It is set forth
by instances from Abel to Noah. (4-7) By Abraham and his
descendants. (8-19) By Jacob, Joseph, Moses, the Israelites, and
Rahab. (20-31) By other Old Testament believers. (32-38) The
better state of believers under the gospel. (39,40)

#1-3 Faith always has been the mark of God's servants, from the
beginning of the world. Where the principle is planted by the
regenerating Spirit of God, it will cause the truth to be
received, concerning justification by the sufferings and merits
of Christ. And the same things that are the object of our hope,
are the object of our faith. It is a firm persuasion and
expectation, that God will perform all he has promised to us in
Christ. This persuasion gives the soul to enjoy those things
now; it gives them a subsistence or reality in the soul, by the
first-fruits and foretastes of them. Faith proves to the mind,
the reality of things that cannot be seen by the bodily eye. It
is a full approval of all God has revealed, as holy, just, and
good. This view of faith is explained by many examples of
persons in former times, who obtained a good report, or an
honourable character in the word of God. Faith was the principle
of their holy obedience, remarkable services, and patient
sufferings. The Bible gives the most true and exact account of
the origin of all things, and we are to believe it, and not to
wrest the Scripture account of the creation, because it does not
suit with the differing fancies of men. All that we see of the
works of creation, were brought into being by the command of
God.

#4-7 Here follow some illustrious examples of faith from the Old
Testament. Abel brought a sacrifice of atonement from the
firstlings of the flock, acknowledging himself a sinner who
deserved to die, and only hoping for mercy through the great
Sacrifice. Cain's proud rage and enmity against the accepted
worshipper of God, led to the awful effects the same principles
have produced in every age; the cruel persecution, and even
murder of believers. By faith Abel, being dead, yet speaketh; he
left an instructive and speaking example. Enoch was translated,
or removed, that he should not see death; God took him into
heaven, as Christ will do the saints who shall be alive at his
second coming. We cannot come to God, unless we believe that he
is what he has revealed himself to be in the Scripture. Those
who would find God, must seek him with all their heart. Noah's
faith influenced his practice; it moved him to prepare an ark.
His faith condemned the unbelief of others; and his obedience
condemned their contempt and rebellion. Good examples either
convert sinners or condemn them. This shows how believers, being
warned of God to flee from the wrath to come, are moved with
fear, take refuge in Christ, and become heirs of the
righteousness of faith.

#8-19 We are often called to leave worldly connexions,
interests, and comforts. If heirs of Abraham's faith, we shall
obey and go forth, though not knowing what may befall us; and we
shall be found in the way of duty, looking for the performance
of God's promises. The trial of Abraham's faith was, that he
simply and fully obeyed the call of God. Sarah received the
promise as the promise of God; being convinced of that, she
truly judged that he both could and would perform it. Many, who
have a part in the promises, do not soon receive the things
promised. Faith can lay hold of blessings at a great distance;
can make them present; can love them and rejoice in them, though
strangers; as saints, whose home is heaven; as pilgrims,
travelling toward their home. By faith, they overcome the
terrors of death, and bid a cheerful farewell to this world, and
to all the comforts and crosses of it. And those once truly and
savingly called out of a sinful state, have no mind to return
into it. All true believers desire the heavenly inheritance; and
the stronger faith is, the more fervent those desires will be.
Notwithstanding their meanness by nature, their vileness by sin,
and the poverty of their outward condition, God is not ashamed
to be called the God of all true believers; such is his mercy,
such is his love to them. Let them never be ashamed of being
called his people, nor of any of those who are truly so, how
much soever despised in the world. Above all, let them take care
that they are not a shame and reproach to their God. The
greatest trial and act of faith upon record is, Abraham's
offering up Isaac, #Ge 22:2|. There, every word shows a trial.
It is our duty to reason down our doubts and fears, by looking,
as Abraham did, to the Almighty power of God. The best way to
enjoy our comforts is, to give them up to God; he will then
again give them as shall be the best for us. Let us look how far
our faith has caused the like obedience, when we have been
called to lesser acts of self-denial, or to make smaller
sacrifices to our duty. Have we given up what was called for,
fully believing that the Lord would make up all our losses, and
even bless us by the most afflicting dispensations?

#20-31 Isaac blessed Jacob and Esau, concerning things to come.
Things present are not the best things; no man knoweth love or
hatred by having them or wanting them. Jacob lived by faith, and
he died by faith, and in faith. Though the grace of faith is of
use always through our whole lives, it is especially so when we
come to die. Faith has a great work to do at last, to help the
believer to die to the Lord, so as to honour him, by patience,
hope, and joy. Joseph was tried by temptations to sin, by
persecution for keeping his integrity; and he was tried by
honours and power in the court of Pharaoh, yet his faith carried
him through. It is a great mercy to be free from wicked laws and
edicts; but when we are not so, we must use all lawful means for
our security. In this faith of Moses' parents there was a
mixture of unbelief, but God was pleased to overlook it. Faith
gives strength against the sinful, slavish fear of men; it sets
God before the soul, shows the vanity of the creature, and that
all must give way to the will and power of God. The pleasures of
sin are, and will be, but short; they must end either in speedy
repentance or in speedy ruin. The pleasures of this world are
for the most part the pleasures of sin; they are always so when
we cannot enjoy them without deserting God and his people.
Suffering is to be chosen rather than sin; there being more evil
in the least sin, than there can be in the greatest suffering.
God's people are, and always have been, a reproached people.
Christ accounts himself reproached in their reproaches; and thus
they become greater riches than the treasures of the richest
empire in the world. Moses made his choice when ripe for
judgment and enjoyment, able to know what he did, and why he did
it. It is needful for persons to be seriously religious; to
despise the world, when most capable of relishing and enjoying
it. Believers may and ought to have respect to the recompence of
reward. By faith we may be fully sure of God's providence, and
of his gracious and powerful presence with us. Such a sight of
God will enable believers to keep on to the end, whatever they
may meet in the way. It is not owing to our own righteousness,
or best performances, that we are saved from the wrath of God;
but to the blood of Christ, and his imputed righteousness. True
faith makes sin bitter to the soul, even while it receives the
pardon and atonement. All our spiritual privileges on earth,
should quicken us in our way to heaven. The Lord will make even
Babylon fall before the faith of his people, and when he has
some great thing to do for them, he raises up great and strong
faith in them. A true believer is desirous, not only to be in
covenant with God, but in communion with the people of God; and
is willing to fare as they fare. By her works Rahab declared
herself to be just. That she was not justified by her works
appears plainly; because the work she did was faulty in the
manner, and not perfectly good, therefore it could not be
answerable to the perfect justice or righteousness of God.

#32-38 After all our searches into the Scriptures, there is more
to be learned from them. We should be pleased to think, how
great the number of believers was under the Old Testament, and
how strong their faith, though the objects of it were not then
so fully made known as now. And we should lament that now, in
gospel times, when the rule of faith is more clear and perfect,
the number of believers should be so small, and their faith so
weak. It is the excellence of the grace of faith, that, while it
helps men to do great things, like Gideon, it keeps from high
and great thoughts of themselves. Faith, like Barak's, has
recourse unto God in all dangers and difficulties, and then
makes grateful returns to God for all mercies and deliverances.
By faith, the servants of God shall overcome even the roaring
lion that goeth about seeking whom he may devour. The believer's
faith endures to the end, and, in dying, gives him victory over
death and all his deadly enemies, like Samson. The grace of God
often fixes upon very undeserving and ill-deserving persons, to
do great things for them and by them. But the grace of faith,
wherever it is, will put men upon acknowledging God in all their
ways, as Jephthah. It will make men bold and courageous in a
good cause. Few ever met with greater trials, few ever showed
more lively faith, than David, and he has left a testimony as to
the trials and acts of faith, in the book of Psalms, which has
been, and ever will be, of great value to the people of God.
Those are likely to grow up to be distinguished for faith, who
begin betimes, like Samuel, to exercise it. And faith will
enable a man to serve God and his generation, in whatever way he
may be employed. The interests and powers of kings and kingdoms,
are often opposed to God and his people; but God can easily
subdue all that set themselves against him. It is a greater
honour and happiness to work righteousness than to work
miracles. By faith we have comfort of the promises; and by faith
we are prepared to wait for the promises, and in due time to
receive them. And though we do not hope to have our dead
relatives or friends restored to life in this world, yet faith
will support under the loss of them, and direct to the hope of a
better resurrection. Shall we be most amazed at the wickedness
of human nature, that it is capable of such awful cruelties to
fellow-creatures, or at the excellence of Divine grace, that is
able to bear up the faithful under such cruelties, and to carry
them safely through all? What a difference between God's
judgement of a saint, and man's judgment! The world is not
worthy of those scorned, persecuted saints, whom their
persecutors reckon unworthy to live. They are not worthy of
their company, example, counsel, or other benefits. For they
know not what a saint is, nor the worth of a saint, nor how to
use him; they hate, and drive such away, as they do the offer of
Christ and his grace.

#39,40 The world considers that the righteous are not worthy to
live in the world, and God declares the world is not worthy of
them. Though the righteous and the worldlings widely differ in
their judgment, they agree in this, it is not fit that good men
should have their rest in this world. Therefore God receives
them out of it. The apostle tells the Hebrews, that God had
provided some better things for them, therefore they might be
sure that he expected as good things from them. As our
advantages, with the better things God has provided for us, are
so much beyond theirs, so should our obedience of faith,
patience of hope, and labour of love, be greater. And unless we
get true faith as these believers had, they will rise up to
condemn us at the last day. Let us then pray continually for the
increase of our faith, that we may follow these bright examples,
and be, with them, at length made perfect in holiness and
happiness, and shine like the sun in the kingdom of our Father
for evermore.
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* An exhortation to be constant and persevere, The example of
Christ is set forth, and the gracious design of God in all the
sufferings believers endured. (1-11) Peace and holiness are
recommended, with cautions against despising spiritual
blessings. (12-17) The New Testament dispensation shown to be
much more excellent than the Old. (18-29)

#1-11 The persevering obedience of faith in Christ, was the race
set before the Hebrews, wherein they must either win the crown
of glory, or have everlasting misery for their portion; and it
is set before us. By the sin that does so easily beset us,
understand that sin to which we are most prone, or to which we
are most exposed, from habit, age, or circumstances. This is a
most important exhortation; for while a man's darling sin, be it
what it will, remains unsubdued, it will hinder him from running
the Christian race, as it takes from him every motive for
running, and gives power to every discouragement. When weary and
faint in their minds, let them recollect that the holy Jesus
suffered, to save them from eternal misery. By stedfastly
looking to Jesus, their thoughts would strengthen holy
affections, and keep under their carnal desires. Let us then
frequently consider him. What are our little trials to his
agonies, or even to our deserts? What are they to the sufferings
of many others? There is a proneness in believers to grow weary,
and to faint under trials and afflictions; this is from the
imperfection of grace and the remains of corruption. Christians
should not faint under their trials. Though their enemies and
persecutors may be instruments to inflict sufferings, yet they
are Divine chastisements; their heavenly Father has his hand in
all, and his wise end to answer by all. They must not make light
of afflictions, and be without feeling under them, for they are
the hand and rod of God, and are his rebukes for sin. They must
not despond and sink under trials, nor fret and repine, but bear
up with faith and patience. God may let others alone in their
sins, but he will correct sin in his own children. In this he
acts as becomes a father. Our earthly parents sometimes may
chasten us, to gratify their passion, rather than to reform our
manners. But the Father of our souls never willingly grieves nor
afflicts his children. It is always for our profit. Our whole
life here is a state of childhood, and imperfect as to spiritual
things; therefore we must submit to the discipline of such a
state. When we come to a perfect state, we shall be fully
reconciled to all God's chastisement of us now. God's correction
is not condemnation; the chastening may be borne with patience,
and greatly promote holiness. Let us then learn to consider the
afflictions brought on us by the malice of men, as corrections
sent by our wise and gracious Father, for our spiritual good.

#12-17 A burden of affliction is apt to make the Christian's
hands hang down, and his knees grow feeble, to dispirit him and
discourage him; but against this he must strive, that he may
better run his spiritual race and course. Faith and patience
enable believers to follow peace and holiness, as a man follows
his calling constantly, diligently, and with pleasure. Peace
with men, of all sects and parties, will be favourable to our
pursuit of holiness. But peace and holiness go together; there
can be not right peace without holiness. Where persons fail of
having the true grace of God, corruption will prevail and break
forth; beware lest any unmortified lust in the heart, which
seems to be dead, should spring up, to trouble and disturb the
whole body. Falling away from Christ is the fruit of preferring
the delights of the flesh, to the blessing of God, and the
heavenly inheritance, as Esau did. But sinners will not always
have such mean thoughts of the Divine blessing and inheritance
as they now have. It agrees with the profane man's disposition,
to desire the blessing, yet to despise the means whereby the
blessing is to be gained. But God will neither sever the means
from the blessing, nor join the blessing with the satisfying of
man's lusts. God's mercy and blessing were never sought
carefully and not obtained.

#18-29 Mount Sinai, on which the Jewish church state was formed,
was a mount such as might be touched, though forbidden to be so,
a place that could be felt; so the Mosaic dispensation was much
in outward and earthly things. The gospel state is kind and
condescending, suited to our weak frame. Under the gospel all
may come with boldness to God's presence. But the most holy must
despair, if judged by the holy law given from Sinai, without a
Saviour. The gospel church is called Mount Zion; there believers
have clearer views of heaven, and more heavenly tempers of soul.
All the children of God are heirs, and every one has the
privileges of the first-born. Let a soul be supposed to join
that glorious assembly and church above, that is yet
unacquainted with God, still carnally-minded, loving this
present world and state of things, looking back to it with a
lingering eye, full of pride and guile, filled with lusts; such
a soul would seem to have mistaken its way, place, state, and
company. It would be uneasy to itself and all about it. Christ
is the Mediator of this new covenant, between God and man, to
bring them together in this covenant; to keep them together; to
plead with God for us, and to plead with us for God; and at
length to bring God and his people together in heaven. This
covenant is made firm by the blood of Christ sprinkled upon our
consciences, as the blood of the sacrifice was sprinkled upon
the altar and the victim. This blood of Christ speaks in behalf
of sinners; it pleads not for vengeance, but for mercy. See then
that you refuse not his gracious call and offered salvation. See
that you do not refuse Him who speaketh from heaven, with
infinite tenderness and love; for how can those escape, who turn
from God in unbelief or apostacy, while he so graciously
beseeches them to be reconciled, and to receive his everlasting
favour! God's dealing with men under the gospel, in a way of
grace, assures us, that he will deal with the despisers of the
gospel, in a way of judgment. We cannot worship God acceptably,
unless we worship him with reverence and godly fear. Only the
grace of God enables us to worship God aright. God is the same
just and righteous God under the gospel as under the law. The
inheritance of believers is secured to them; and all things
pertaining to salvation are freely given in answer to prayer.
Let us seek for grace, that we may serve God with reverence and
godly fear.
$-$-$- HEB:13

* Exhortations to various duties, and to be content with what
Providence allots. (1-6) To respect the instructions of faithful
pastors, with cautions against being carried away by strange
doctrines. (7-15) Further exhortations to duties, that relate to
God, to our neighbour, and to those set over us in the Lord.
(16-21) This epistle to be seriously considered. (22-25)

#1-6 The design of Christ in giving himself for us, is, that he
may purchase to himself a peculiar people, zealous of good
works; and true religion is the strongest bond of friendship.
Here are earnest exhortations to several Christian duties,
especially contentment. The sin opposed to this grace and duty
is covetousness, an over-eager desire for the wealth of this
world, with envy of those who have more than ourselves. Having
treasures in heaven, we may be content with mean things here.
Those who cannot be so, would not be content though God raised
their condition. Adam was in paradise, yet not contented; some
angels in heaven were not contented; but the apostle Paul,
though abased and empty, had learned in every state, in any
state, to be content. Christians have reason to be contented
with their present lot. This promise contains the sum and
substance of all the promises; "I will never, no, never leave
thee, no, never forsake thee." In the original there are no less
than five negatives put together, to confirm the promise: the
true believer shall have the gracious presence of God with him,
in life, at death, and for ever. Men can do nothing against God,
and God can make all that men do against his people, to turn to
their good.

#7-15 The instructions and examples of ministers, who honourably
and comfortably closed their testimony, should be particularly
remembered by survivors. And though their ministers were some
dead, others dying, yet the great Head and High Priest of the
church, the Bishop of their souls, ever lives, and is ever the
same. Christ is the same in the Old Testament day. as in the
gospel day, and will be so to his people for ever, equally
merciful, powerful, and all-sufficient. Still he fills the
hungry, encourages the trembling, and welcomes repenting
sinners: still he rejects the proud and self-righteous, abhors
mere profession, and teaches all whom he saves, to love
righteousness, and to hate iniquity. Believers should seek to
have their hearts established in simple dependence on free
grace, by the Holy Spirit, which would comfort their hearts, and
render them proof against delusion. Christ is both our Altar and
our Sacrifice; he sanctifies the gift. The Lord's supper is the
feast of the gospel passover. Having showed that keeping to the
Levitical law would, according to its own rules, keep men from
the Christian altar, the apostle adds, Let us go forth therefore
unto him without the camp; go forth from the ceremonial law,
from sin, from the world, and from ourselves. Living by faith in
Christ, set apart to God through his blood, let us willingly
separate from this evil world. Sin, sinners, nor death, will not
suffer us to continue long here; therefore let us go forth now
by faith and seek in Christ the rest and peace which this world
cannot afford us. Let us bring our sacrifices to this altar, and
to this our High Priest, and offer them up by him. The sacrifice
of praise to God, we should offer always. In this are worship
and prayer, as well as thanksgiving.

#16-21 We must, according to our power, give to the necessities
of the souls and bodies of men: God will accept these offerings
with pleasure, and will accept and bless the offerers through
Christ. The apostle then states what is their duty to living
ministers; to obey and submit to them, so far as is agreeable to
the mind and will of God, made known in his word. Christians
must not think themselves too wise, too good, or too great, to
learn. The people must search the Scriptures, and so far as the
ministers teach according to that rule, they ought to receive
their instructions as the word of God, which works in those that
believe. It is the interest of hearers, that the account their
ministers give of them may be with joy, and not with grief.
Faithful ministers deliver their own souls, but the ruin of a
fruitless and faithless people will be upon their own heads. The
more earnestly the people pray for their ministers, the more
benefit they may expect from their ministry. A good conscience
has respect to all God's commands, and all our duty. Those who
have this good conscience, yet need the prayers of others. When
ministers come to a people who pray for them, they come with
greater satisfaction to themselves, and success to the people.
We should seek all our mercies by prayer. God is the God of
peace, fully reconciled to believers; who has made a way for
peace and reconciliation between himself and sinners, and who
loves peace on earth, especially in his churches. He is the
Author of spiritual peace in the hearts and consciences of his
people. How firm a covenant is that which has its foundation in
the blood of the Son of God! The perfecting of the saints in
every good work, is the great thing desired by them, and for
them; and that they may at length be fitted for the employment
and happiness of heaven. There is no good thing wrought in us,
but it is the work of God. And no good thing is wrought in us by
God, but through Christ, for his sake and by his Spirit.

#22-25 So bad are men, and even believers, through the
remainders of their corruption, that when the most important,
comfortable doctrine is delivered to them for their own good,
and that with the most convincing evidence, there is need of
earnest entreaty and exhortation that they would bear it, and
not fall out with it, neglect it, or reject it. It is good to
have the law of holy love and kindness written in the hearts of
Christians, one towards another. Religion teaches men true
civility and good breeding. It is not ill-tempered or
uncourteous. Let the favour of God be toward you, and his grace
continually working in you, and with you, bringing forth the
fruits of holiness, as the first-fruits of glory.