Hebrews 10:28-29

᾿Αθετήσας τις νόμον Μωϋσέως, χωρὶς οἰκτιρμῶν ἐπὶ δυσὶν ἣ τρισὶ μάρτυσιν ἀποθνήσκει· πόσῳ, δοκεῖτε, χείρονος ἀξιωθήσεται τιμωρίας ὁ τὸν Υἱὸν τοῦ Θεοῦ καταπατήσας, καὶ τὸ αἷμα τῆς διαθήκης κοινὸν ἡγησάμενος ἐν ᾧ ἡγιάσθη, καὶ τὸ Πνεῦμα τῆς χάριτος ἐνυβρίσας;

Hebrews 10:28. He that despised Moses'law died without mercy under two or three witnesses: of how much sorer punishment, suppose ye, shall he be thought worthy who hath trodden under foot the Son of God, and counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace?

The apostle confirms what he had spoken of the sore and certain destruction of apostates from the gospel, by an argument “A comparatis,” and “a minori ad majus;” that is, by the consideration of the two states of the church, which he had all along compared and expressed. Wherefore, to convince the Hebrews not only of the certainty and severity of the judgment declared, but also of the equity and righteousness of it, he proposeth unto them the consideration of God's constitution of punishment under the old testament with respect unto the law of Moses, which they could not deny to be just and equal.

In verse 28 he lays down the matter of fact as it was stated under the law; wherein there are three things:

1. The sin whereunto that of apostasy from the gospel is compared, “He that despised Moses'law.”

2. The punishment of that sin according to the law; he that was guilty of it “died without mercy.”

3. The way whereby according unto the law his sin was to be charged on him; it was “under two or three witnesses.”

FIRST, Unto the first, two things did concur:

1. It was such a sin as by the law was capital; as murder, adultery, incest, idolatry, blasphemy, and some others. Concerning them it was provided in the law that those who were guilty of them should be put to death. God alone, by virtue of his sovereignty, could dispense with the execution of this sentence of the law, as he did in the case of David, 2 Samuel 12:13; but as unto the people, they were prohibited on any account to dispense with it, or forbear the execution of it, Numbers 35:31.

2. It was required that he did it “ presumptuously,” or with an high hand, Exodus 21:14; Numbers 15:30-31; Deuteronomy 17:12.

He that was thus guilty of sin, in sinning is said to “despise Moses'law;” ἀθετεῖν, to “abolish” it, to render it useless, that is, in himself; by contempt of the authority of it, or the authority of God in it. And it is called a contempt and abolishing of the law, as the word signifies,

1. Because of God's indulgence unto them therein. For although the general sentence of the law was a curse, wherein death was contained, against every transgression thereof, Deuteronomy 27, yet God had ordained and appointed, that for all their sins of ignorance, infirmity, or surprisals by temptations, an atonement should be made by sacrifice; whereon the guilty were freed as unto the terms of the covenant, and restored to a right unto all the promises of it. Wherein they would not abide in those terms and conditions of the covenant, but transgress the bounds annexed to them, it was a contempt of the whole law, with the wisdom, goodness, and authority of God therein.

2. They rejected all the promises of it which were given exclusively unto such sins; nor was there any way appointed of God for their recovery unto an interest in them. Hereby they made themselves lawless persons, contemning the threatenings and despising the promises of the law; which God would not bear in any of them, Deuteronomy 29:18-21.

Obs. 1. It is the contempt of God and his authority in his law that is the gall and poison of sin. This may be said in some measure of all voluntary sins; and the more there is of it in any sin, the greater is their guilt and the higher is their aggravation who have contracted it. But there is a degree hereof which God will not bear with; namely, when this presumptuous contempt hath such an influence into any sin, as that no ignorance, no infirmity, no special temptation can be pleaded, unto the extenuation of it. “I obtained mercy, because I did it ignorantly in unbelief,” 1 Timothy 1:13. And sundry things are required hereunto:

1. That it be known unto the sinner, both in point of right and fact, to be such a sin as whereunto the penalty of death without dispensation was annexed.

2. That therefore the sense of God in the law be suggested unto the soul in and by the ordinary means of it.

3. That the resolution of continuing in it, and the perpetration of it, doth prevail against all convictions and fear of punishment.

4. That motives unto the contrary, with reluctancies of conscience, be stifled or overcome. These things rendered a sinner “presumptuous,” or caused him to “sin with an high hand,” under the law; whereunto the apostle adds in the next verse the peculiar aggravations of sin against the gospel. This it is to despise the law of Moses, as it is explained, Numbers 15:30-31.

SECONDLY, The punishment of this sin, or of him that was guilty of it, was, that “he died without mercy.” He “died,” that is, he was put to death; not always, it may be, “de facto,” but such was the constitution of the law, he was to be put to death without mercy. There were several ways of inflicting capital punishments appointed by the law, as hanging on a tree, burning, and stoning. Of all which, and the application of them unto particular cases, I have given a description in the Exercitations unto the first volume of these commentaries. And it is said that he “died without mercy,” not only because there was no allowance for any such mercy as should save and deliver him, but God had expressly forbidden that either mercy or compassion should be showed in such cases, Deuteronomy 13:6-10; Deuteronomy 19:13.

This is expressly added unto the highest instance of despising the law, namely, the decalogue in the foundation of it, whereon all other precepts of the law were built; and that which comprised a total apostasy from the whole law. Wherefore I doubt not but the apostle had an especial respect unto that sin in its punishment, which had a complete parallel with that whose heinousness he would represent. However,

Obs. 2. When the God of mercies will have men show no mercy, as in temporal punishment, he can and will, upon repentance, show mercy as to eternal punishment; for we dare not condemn all unto hell which the law condemned as unto temporal punishment.

THIRDLY, The way of execution of this judgment: it was to be done “under two or three witnesses;” that is, that were so of the fact and crime. The law is express in this case, Deuteronomy 17:6; Deuteronomy 19:13; Numbers 35:30. Although God was very severe in the prescription of these judgments, yet he would give no advantage thereby unto wicked and malicious persons to take away the lives of innocent men. He rather chose that those who were guilty should, through our weakness, go free for want of evidence against them, than that innocence should be exposed unto the malice of one single testimony or witness. And such abhorrency God had of false witnesses in criminal causes, as that which is most contrary unto his righteousness in the government of the world, as that he established a “lex talionis” in this case alone; that a false witness should suffer the utmost of what he thought and contrived to bring on another. The equity of which law is still continued in force, as suitable to the law of nature, and ought to be more observed than it is, Deuteronomy 19:16-21.

On this proposition of the state of things under the law, by God's appointment, as to sin and punishment, the apostle makes his inference unto the certainty and equity of the punishment he had declared with respect unto sins against the gospel, verse 29, “Of how much sorer punishment,” etc. And there is in these words three things:

1. The nature of the sin unto which the punishment is annexed.

2. The punishment itself, expressed comparatively with and unto that of the transgression of Moses'law.

3. The evidence of the inference which he makes; for this is such as he refers it unto themselves to judge upon, “Suppose ye shall he be thought worthy.”

The sin itself is described by a threefold aggravation of it, each instance having its especial aggravation:

1. From the object sinned against;

2. From the act of the minds of men in sinning against it.

1. The first aggravation of the sin intended is from the object of it, the person of Christ, “the Son of God;” and that included in it is the act of their minds towards him, “they trod,” or “trampled upon him.”

2. The second is against the office of Christ, especially his sacerdotal office, and the sacrifice of his blood which he offered therein, “the blood of the covenant wherewith he was sanctified;” and the aggravation included therein from the act of their minds towards it is, that “they accounted it an unholy thing.”

3. A third aggravation as unto the object, is the Spirit of Christ, or “the Spirit of grace;” and the aggravation included therein is, that “they do despite unto him.”

In general, the nature and aggravation of the sin intended may be reduced unto these heads:

1. The object of it, which is the sum and substance, a divine constellation of all the blessed effects of infinite wisdom, goodness, and grace, yea, the whole divine wisdom, goodness, and grace of God, in the most glorious manifestation of them. All these things are comprised in the person, office, and glory of the Son of God, as the Savior and Redeemer of the church.

2. The actings of the minds of men towards this object, which is in and by all the vilest affections that human nature is capable of. Contempt, scorn, and malice, are ascribed unto such sin; they “trample on,” they “despise,” and “do despite.” Wherefore, if it be possible that any thing, any sin of men, can provoke the heat of divine indignation; if any can contract such a guilt, as that the holiness, righteousness, truth, and faithfulness of God, shall be engaged unto its eternal punishment, the sin here intended must do it.

FIRST, We shall therefore consider it in its nature and distinct aggravations.

The sin in general is that which we have spoken to before, namely, sinning wilfully, after we have received the knowledge of the truth, and in an absolutely total relinquishment and rejection of the gospel.

1. In the description of the special object of this sin, that which is first expressed is the person of Christ, “the Son of God.” I have on sundry occasions before showed how the apostle doth vary in his expression of Christ. Here he calls him “the Son of God;” and he maketh use of this name to give a sense of the glorious greatness of the person with whom they had to do, against whom this sin was committed. For although he is a man also, who had blood to shed, and did shed it in the sacrifice of himself, and notwithstanding what cursed, blasphemous thoughts they might have of him, yet indeed he is and will appear to be, the eternal Son of the living God.

But how comes this “Son of God” to be concerned herein? what injury is done him by apostates from the gospel? I answer, that as the Lord Christ in his own person was the special author of the gospel; as his authority is the special object of our faith in it; as his office with all the fruits of it is the subject, sum, and substance of the gospel: so there is no reception of it in a due manner, unto salvation, no rejection of it unto final condemnation, but what is all of it originally, fundamentally, and virtually contained in the reception or rejection of the person of Christ. This is the life, the soul, and foundation of all gospel truth; without which it is of no power or efficacy unto the souls of men. But I have treated at large of these things elsewhere. [8] I cannot but observe, that, as whosoever rejects, refuses, forsakes the gospel, rejecteth and forsaketh the person of Christ; so on what account soever men take up the profession of it, and perform the duties of it, if the foundation be not laid in a reception of Christ himself, of the person of Christ, all their profession will be in vain.

[8] See on Person of Christ, vol. 1 of miscellaneous works. ED.

This is the first aggravation of this sin, it is committed immediately against the person of the Son of God, and therein his authority, goodness, and love.

But it may be thought, if the person of Christ be concerned herein, yet it is indirectly or consequently only, and in some small degree. ‘No,'saith the apostle; ‘but he that is guilty of this sin doth trample on the Son of God, or tread him under foot.'The word is rendered with great variety, but that of our translation is proper; and it is the highest expression of scorn, contempt, and malice amongst men. To “tread under foot,” is to despise and insult over, as is plain in the metaphor. And this contempt respects both the person of Christ and his authority. He is proposed in the gospel, was professed by this sort of sinners for a while to be the Son of God, the true Messiah, the Savior of the world. Hereon faith in him and all holy reverence unto him are required of us, as on him whom God had exalted above all principalities and powers; and whom therefore we ought to exalt and adore in our souls. But now by this sort of persons he was esteemed an evildoer, a seducer, one not at all sent of God, but one that justly suffered for his crimes. Herein they “trod under foot the Son of God” with all contempt and scorn. Again, it respects his authority. This the gospel declared; and those who had come unto any profession of it, as those had done whereof he speaks in this place, and all must have done who contract the guilt of this sin, did avow, and submit themselves unto. The profession they made was, to observe and do all that he had commanded them, because all power was given unto him in heaven and earth. This they now utterly rejected and despised; as unto the outward observance of his commands, ordinances, and institutions of divine worship, they openly rejected them, betaking themselves unto other modes and rites of divine service, in opposition and contradiction unto them, even those of the law. Neither did they retain any regard in their minds unto his authority.

Obs. 3. Though there may be sometimes an appearance of great severity in God's judgments against sinners, yet when the nature of their sins and the aggravations of them shall be discovered, they will be manifest to have been righteous, and within due measure.

Obs. 4. Take we heed of every neglect of the person of Christ or of his authority, lest we enter into some degree or other of the guilt of this great offense.

Obs. 5. The sins of men can really reach neither the person nor authority of Christ; they only do that in desire which in effect they cannot accomplish. This doth not take off or extenuate their sin; the guilt of it is no less than if they did actually trample upon the Son of God.

2. The second aggravation of the sin spoken of, is its opposition to the office of Christ, especially his priestly office, and the sacrifice that he offered thereby, called here “the blood of the covenant.” And that included in it, is the frame of their minds in that opposition, “they counted it an unholy thing;” both which have a third aggravation from the use and efficacy of that blood, it is that “wherein he was sanctified.”

For the first, in what sense the blood of Christ was “the blood of the covenant,” hath been fully declared on Hebrews 9; that whereby the new covenant was ratified, confirmed, and made effectual as unto all the grace of it unto them that do believe; and it was the foundation of all the following actings of God towards him in his exaltation, and of his intercession. See Hebrews 13:20. The “blood of the covenant” was the great expression of the grace of God, and of the love of Christ himself, as well as the cause of all good unto us; the center of divine wisdom in all the mediatory actings of Christ, the life and soul of the gospel. Of this blood of the covenant it is said, that they who were guilty of the sin intended, “counted it an unholy thing;” they judged it so, and dealt with it accordingly. Both the judgment of the mind, and practice thereupon are intended.

Κοινόν is “common,” and opposed unto any thing that is dedicated and consecrated unto God, and made sacred. Hence it is used for “profane” and “unholy,” that which no way belongs unto divine worship. They did no longer esteem it as that blood wherewith the new covenant was sealed, confirmed, established; but as the blood of an ordinary man shed for his crimes, which is common and unholy, not sacred, not of so much use unto the glory of God as the blood of bulls and goats in legal sacrifices: which is the height of impiety. And there are many degrees of this sin, some doctrinal, some practical; which though they arise not unto the degree here intended, yet are they perilous unto the souls of men. Those by whom the efficacy of his blood unto the expiation of sin, by making satisfaction and atonement, is denied, as it is by the Socinians, will never be able to free themselves from making this blood in some sense a common thing. Yea, the contempt which hath been cast on the blood of Christ by that sort of men will not be expiated with any other sacrifices for ever. Others do manifest what slight thoughts they have of it, in that they place the whole of their religion within themselves, and value their own light as unto spiritual'advantages above the blood of Christ. And practically there are but few who trust unto it for their justification, for pardon, righteousness, and acceptance with God; which is in a great measure to account it a common thing, not absolutely, but in comparison of that life, excellency, and efficacy that are in it indeed. But as Christ is precious unto them that believe, 1 Peter 2:7, so is his blood also, wherewith they are redeemed, 1 Peter 1:19.

Obs. 6. Every thing that takes off from a high and glorious esteem of the blood of Christ as “the blood of the covenant,” is a dangerous entrance into apostasy: such is the pretended sacrifice of the mass, with all things of the like nature.

The last aggravation of this sin with respect unto the blood of Christ, is the nature, use, and efficacy of it; it is that “wherewith he was sanctified.” It is not real or internal sanctification that is here intended, but it is a separation and dedication unto God; in which sense the word is often used. And all the disputes concerning the total and final apostasy from the faith of them who have been really and internally sanctified, from this place, are altogether vain; though that may be said of a man, in aggravation of his sin, which he professeth concerning himself. But the difficulty of this text is, concerning whom these words are spoken: for they may be referred unto the person that is guilty of the sin insisted on; he counts the blood of the covenant, wherewith he himself was sanctified, an unholy thing. For as at the giving of the law, or the establishing of the covenant at Sinai, the people being sprinkled with the blood of the beasts that were offered in sacrifice, were sanctified, or dedicated unto Gel in a peculiar manner; so those who by baptism, and confession of faith in the church of Christ, were separated from all others, were peculiarly dedicated to God thereby. And therefore in this case apostates are said to “deny the Lord that bought them,” or vindicated them from their slavery unto the law by his word and truth for a season, 2 Peter 2:1. But the design of the apostle in the context leads plainly to another application of these words. It is Christ himself that is spoken of, who was sanctified and dedicated unto God to be an eternal high priest, by the blood of the covenant which he offered unto God, as I have showed before. The priests of old were dedicated and sanctified unto their office by another, and the sacrifices which he offered for them; they could not sanctify themselves: so were Aaron and his sons sanctified by Moses, antecedently unto their offering any sacrifice themselves. But no outward act of men or angels could unto this purpose pass on the Son of God. He was to be the priest himself, the sacrificer himself, to dedicate, consecrate, and sanctify himself, by his own sacrifice, in concurrence with the actings of God the Father in his suffering. See John 17:19; Hebrews 2:10; Hebrews 5:7; Hebrews 5:9; Hebrews 9:11-12. That precious blood of Christ, wherein or whereby he was sanctified, and dedicated unto God as the eternal high priest of the church, this they esteemed “an unholy thing;” that is, such as would have no such effect as to consecrate him unto God and his office.

Obs. 7. However men may esteem of any of the mediatory actings of Christ, yet are they in themselves glorious and excellent. So was the sacrifice of his own blood, even that whereby not only the church was sanctified, but himself also was dedicated as our high priest for ever.

3. The third aggravation of this sin is taken from its opposition unto the Spirit of Christ; they “do despite unto the Spirit of grace.” And as in the former instances, so it is here, there are two parts of this aggravation; the first taken from the object of their sin, “the Spirit of grace;” the second taken from the manner of their opposition unto him, “they do him despite.” The Holy Spirit of God, promised and communicated under the gospel by Jesus Christ from the Father, as the author and cause, actually communicating and applying of all grace unto the souls of them that believe, is this Spirit of grace. And this carries in it innumerable aggravations of this sin. This person, the Holy Spirit of God, God himself, his communication of grace and mercy, in the accomplishment of the most glorious promises of the Old Testament, was he whom these apostates renounced. But there is a peculiar notion or consideration of the Spirit, with respect whereunto he is sinned against; and that is this, that he was peculiarly sent, given, and bestowed to bear witness unto the person, doctrine, death, and sacrifice of Christ, with the glory that ensued thereon, John 16:14; 1 Peter 1:12. And this he did various ways. For by him the souls of multitudes were converted unto God, their eyes enlightened, their minds sanctified, their lives changed. By him did those who believe come to understand the Scriptures, which before were as a sealed book unto them; they were directed, encouraged, supported, and comforted, in all that they had to do and suffer for the name of Christ. By him were all those mighty works, wonders, signs, and miracles wrought, which accompanied the apostles and other preachers of the gospel at the beginning. Now all these things, and the like effects of his grace and power on all who made profession of the gospel, were owned, believed, and avowed to be the works of the Holy Spirit, as promised in the days of the Messiah; and they pleaded the evidence of them unto the confusion of all their adversaries. This, therefore, was done also by these apostates before their apostasy. But now, being fully fallen off from Christ and the gospel, they openly declared that there was no testimony in them unto the truth, but all these things were either diabolical delusions or fanatical misapprehensions; that indeed there was nothing of truth, reality, or power in them, and therefore no argument to be taken from them unto the confirmation of the truth of Christ in the gospel. Now this proceeding from them who had once themselves made the same profession with others of their truth and reality, gave the deepest wound that could be given unto the gospel. For all the adversaries of it, who were silenced with this public testimony of the Holy Spirit, and knew not what to say, considering the many miracles that were wrought, did now strengthen themselves by the confession of these apostates, ‘That there was nothing in it but pretense: and who should better know than those who had been of that society?'

Obs. 8. There are no such cursed, pernicious enemies unto religion as apostates.

Hence are they said to “do despite unto the Spirit of grace,” ἐνυβρίσας. They do injure him so far as they are able. The word includes wrong with contempt. And this they did upon a twofold account. For,

(1.) The works, many of them which he then wrought, were eminent and evident effects of divine power; and to ascribe such works unto another cause is to do despite unto him.

(2.) They did so principally, in that by all his works, and in the whole dispensation of him, he gave testimony unto Christ in the gospel; and what greater despite and wrong could be done unto him, than to question his truth and the veracity of his testimony? No greater despite can be done unto a man of any reputation, than to question his truth and credit in that wherein he engageth himself as a witness. And if lying unto the Holy Ghost is so great a sin, what is it to make the Holy Ghost a liar? Herein did such persons do him despite. For notwithstanding the public testimony he gave in, with, and by the preaching of the gospel, they rejected it as a fable, in despising his person and authority.

All these great and terrible aggravations are inseparable from this sin of apostasy from the gospel, above those of any sin against the law of Moses whatever. They were none of them in the vilest sin prohibited by the law under capital punishment.

SECONDLY, Hence, therefore, the apostle proposeth it unto the judgment of the Hebrews, “of how much sorer punishment” they suppose a sinner guilty of this sin shall be judged worthy, above what was inflicted on the wilful transgressor of the law. And there is included herein,

1. That such a sinner shall be punished. Apostates may flatter themselves with impunity, but in due time punishment will overtake them. How shall they escape who neglect so great salvation? Much less shall they not do so by whom it is thus despised in all the causes of it.

2. That this shall be a sore, a great, and an evil punishment; which is included in the note of comparison, “far greater punishment,” such as men shall be able neither to abide nor to avoid.

3. Comparatively, it shall be a sorer punishment than that which was appointed for wilful transgressors of the law, which was death without mercy.

4. That the degree of its exceeding that punishment is inexpressible: “Of how much sorer?”

None can declare it, as the Holy Ghost expresseth himself when he would intimate unto our minds that which we cannot absolutely conceive and apprehend, 1 Peter 4:17-18. ‘But whereas that punishment was death without mercy, wherein could this exceed it?'I answer, Because that was a temporal death only; for though such sinners under the law might and did many of them perish eternally, yet they did not so by virtue of the constitution of the law of Moses, which reached only unto temporal punishments: but this punishment is eternal (that is constantly proposed in the first place unto all impenitent unbelievers and despisers of the gospel, see 2 Thessalonians 1:6-9; Mark 16:16, etc.); yet so as not to exclude any other temporal judgments, in spirituals or naturals, that may precede it; such was that whereunto the temporal destruction that was ready to come on these despisers did belong.

THIRDLY, The way whereby they are made obnoxious unto it is, that they are “counted worthy of it,” ἀξιωθήσεται. They shall receive neither more nor less than their due. The judge in this case is God himself, as the apostle declares in the next verse. He alone knows, he alone can justly determine, what such apostates are worthy of. But in general, that this shall unspeakably exceed that annexed unto the transgression of the law is left unto themselves to judge, “Suppose ye.” ‘Ye know and take it for granted, that the punishments under the law to be inflicted on its transgressors, by the constitution and sanction of it, were all of them righteous, for God was the judge of this in them all. Consider now what aggravations this sin is accompanied withal above all sins whatever against the law, and be yourselves judges of what will follow hereon. What do you think in your own hearts will be the judgment of God concerning these sinners?'This argument the apostle doth frequently insist upon, as Hebrews 2:2-4; Hebrews 12:25; and it had a peculiar cogency towards the Hebrews, who had lived under the terror of those legal punishments all their days.

Obs. 9. The inevitable certainty of the eternal punishment of gospel-despisers depends on the essential holiness and righteousness of God, as the ruler and judge of all. It is nothing but what he in his just judgment, which is “according unto truth,” accounteth them worthy of, Romans 1:32.

Obs. 10. It is a righteous thing with God thus to deal with men. Wherefore all hopes of mercy, or the least relaxation of punishment unto all eternity, are vain and false unto apostates: “they shall have judgment without mercy.”

Obs. 11. God hath allotted different degrees of punishment unto the different degrees and aggravations of sin. “The wages,” indeed, of every “sin is death;” but there is unto such persons as these “a savor of death unto death,” and there shall he different degrees of eternal punishment.

Obs. 12. The apostasy from the gospel, here described, being the absolute height of all sin and impiety that the nature of man is capable of, it renders them unto eternity obnoxious unto all punishment that the same nature is capable of. The greatest sin must have the greatest judgment.

Obs. 13. It is our duty diligently to inquire into the nature of sin, lest we be overtaken in the great offense. Such persons as they in the text, it may be, little thought what it was that they should principally be charged withal, namely, for their apostasy; and how dreadful was it when it came upon them in an evident conviction!

Obs. 14. Sinning against the testimony given by the Holy Ghost unto the truth and power of the gospel, whereof men have had experience, is the most dangerous symptom of a perishing condition.

Obs. 15. Threatenings of future eternal judgments unto gospel- despisers belong unto the preaching and declaration of the gospel.

Obs. 16. The equity and righteousness of the most severe judgments of God, in eternal punishments against gospel-despisers, is so evident, that it may be referred to the judgment of men not obstinate in their blindness.

Obs. 17. It is our duty to justify and bear witness unto God in the righteousness of his judgments against gospel-despisers.