Hebrews 10:37-39

῎Ετι γὰρ μικρόν ὅσον, ὁ ἐρχόμενος ἥξει, καὶ οὐ χρονιεῖ. ῾Ο δὲ δίκαιος ἐκ πίστεως ζήσεται· καὶ ἐὰν ὑποστείληται, οὐκ εὐδοκεῖ ἡ ψυχή μου ἐν αὐτῷ. ᾿Ημεῖς δὲ οὐκ ἐσμὲν ὑποστολῆς εἰς ἀπώλειαν, ἀλλὰ πίστεως εἰς περιποίησιν ψυχῆς. [10]

[10] VARIOUS READING. Lachmann and Tischendorf read δίκαιός μον ED.

Hebrews 10:37. For yet a little while, and he that shall come will come, and will not tarry. Now the just shall live by faith: but if [any man] draw back, my soul shall have no pleasure in him. But we are not of them who draw back unto perdition; but of them that believe to the saving of the soul.

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

And there are three things in these three verses:

1. A proposal of the object of faith; which is the coming of Christ, with the circumstances of it, Hebrews 10:37.

2. The necessity and efficacy of faith on that proposal, with the certain ruin of them that are strangers unto it, confirmed by prophetical testimony, Hebrews 10:38.

3. The judgment of the apostle concerning these Hebrews, as unto their faith, and the sincerity of it; from whence he proceeds to declare its nature, and confirm its efficacy, Hebrews 10:39.

Hebrews 10:37. “For yet a little while, and he that shall come will come, and will not tarry.”

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

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

(1.) An acknowledgment that it is not immediately to be looked for.,For it is a thing yet to be waited for, ‘Yet there remains some time for its accomplishment.'And this is that which renders their confidence and patience in sufferings so necessary, as he had before observed.

Obs. 1. The delay of the accomplishment of promises is a great exercise of faith and patience; whence are all the exhortations not to faint in our minds, nor to be weary.

(2.) There is a limitation of the time for the accomplishment of what seems so to be delayed; it is μικρόν, “a little space.” ‘Though it seem to tarry, wait for it; it will come, and that ere long,'or ‘after a short space of time.'

(3.) A further declaration of the nature of this season in these words, ὅσον ὅσον, “quantum quantum,” or “quantillum quantillum.” The reduplication of the word may yield a double sense:

[1.] A limitation of the time; ‘a very little,'a short space, not to be feared or reckoned on.

[2.] On the other side, a supposition of some duration; ‘how long soever it be, yet it is but a “little while.”'According unto either sense the design of the apostle is the same; which is, to satisfy the Hebrews that there shall be no such delay in what they looked after and expected as should be a just cause of despondency or weariness in them. As if he had said, ‘My brethren, faint not, be not wearied nor discouraged, keep up confidence and patience; you know what you wait for and expect, which will be an abundant recompence unto you for all your sufferings. And whatever appearances there may be of its tarrying or delay, whatever it may seem to you, yet if you have but a prospect into eternity, be it what it will, it is but a very little while; and so is to be esteemed by you.'

2. That which is proposed unto them under this limitation is this, that “he who shall come will come, and will not tarry.” What the prophet spake of the vision he saw, the apostle applies unto the person of Christ, for the reason before mentioned. ἐρχόμενος, “he that shall come,” is a periphrasis of Christ, frequently used and applied unto him. Once it is used to express his eternity, Revelation 1:8; but generally it hath respect unto the promise of him. The foundation of the church was laid in the promise that he should come; and he came in his Spirit unto them from the foundation of the world, 1 Peter 1:11; 1 Peter 3:18-20: yet this was he that should come, as is expressed John 1, this was his coming in the flesh. After his incarnation and ministry, he was now, with respect unto them, he that was come; yea, to deny him to be come in answer unto that promise, is anti- Christian, 1 John 4:3. Yet after this he was to come again, on a double account:

(1.) In the power of his Spirit and the exercise of his royal authority, for the setting up and settling his church in the world; whereof there are two parts:

[1.] The assistance of his Spirit, with his miraculous operations, unto the ministers of the gospel; which were “the powers of the world to come.”

John 16:7-8. This was an illustrious advent of Christ, not in his own person, but in that of his vicar and substitute, whom he promised to send in his stead. Hereby he was acquitted from all that dishonor, contempt, and reproach, that were cast on him in the world.

[2.] He was to come for the punishment and destruction of his stubborn and inveterate adversaries. And these also were of three sorts:

1st . Those that were so directly unto his own person, and by consequence unto his gospel

2 dly. Such as were directly enemies unto his gospel, and by consequence unto his person.

3 dly . Such as were declared enemies to them both.

1 st . Of the first sort were the Jews, who slew him, who murdered him, and cast him out of the vineyard, and thereon continued their hatred against the gospel and all that made profession thereof. He was to come to “destroy those murderers, and to burn their city;” which fell out not long after the writing of this epistle, and is properly intended in this place. See Matthew 24:3; Matthew 24:27; Matthew 24:30; 2 Peter 3:4; Jude 1:14; Revelation 1:7; Mark 14:62; James 5:7-8. For hereon ensued the deliverance of the church from the rage and persecution of the Jews, with the illustrious propagation of the gospel throughout the world.

2 dly. The Pagan Roman Empire was the second sort of his adversaries, who were immediate enemies unto his gospel, and consequently to his person. These, after the destruction of the former sort, raged with all blood and cruelty against the church for sundry ages. These, therefore, he promised he would come and destroy; and the faith of the church concerning this his coming was, that “he that should come would come, and would not tarry.” The description of this coming of Christ is given us, Revelation 6:7-10.

3 dly . After this arose a third sort of enemies, who in words owning his person and gospel, opposed all his offices, and persecuted all that Would yield obedience unto him in the exercise of them, and were thereby consequentially enemies both to his person and gospel. This was the apostate Christian Church of Rome, or the New Testament Babylon. And in respect of these enemies of his, Christ is still “he that is to come;” and as such is believed in, and his coming prayed for by all the saints. For he is to destroy the man of sin, the head of that apostasy, “by the brightness of his coming.” For as the opposition made unto him did not arise suddenly and at once, as those forementioned did, especially that of the Jews, whose destruction was therefore speedy and at once, but in a long tract of time grew up gradually unto its height; so he will destroy it in like manner.

And therefore, although he hath set his hand unto that work, and begun the execution of his judgments on the antichristian state in some degree, yet as to the utter destruction of it by those plagues which shall befall it “in one day;'he is still ὁ ἐρχόμενος, he that is looked for, “he that is to come.”

(2.) Christ is ὁ ἐρχόμενος with respect unto his coming at the last day unto judgment. This is known and confessed, and the business of his coming therein is the prayer of the whole church, Revelation 22:20. And it is an article of faith, whose nature we have described on Hebrews 6:2.

It may be now inquired, with respect unto whether of these comings it is said here “he shall come,” that he is ὁ ἐρχόμενος. It is generally referred by interpreters unto his last advent, at the day of judgment. I doubt not but that also is included, but I dare not exclude the other comings mentioned, as things which were principally suited unto the relief of the church under its distress. For unto every state of the church there is a coming of Christ suited and accommodated unto their condition, whereby their faith is kept in continual exercise of desires after it. This was the life of faith under the old testament, as to his coming in the flesh, until it was accomplished. This faith, after his resurrection, they lived on, though but for a short season, until he came in the power of his Spirit, and his miraculous operations, so to “convince the world of sin, righteousness, and judgment.” Nor do I understand how “the just can live by faith,” without a continual expectation of the coming of Christ in a way suited to the sufferings and deliverance of his church in that season. For instance, the state was such now with those Hebrews, that if an end were not put unto it, or the days were not shortened, no flesh among them could have been saved, as our Savior speaks, Matthew 24:22. In this state the church looked for such a coming of Christ as should work out their deliverance; and he came accordingly, as we have showed. Afterwards, the earth was filled with the blood of saints and martyrs, by the power of the Roman empire. In this state those that were slain, and those that were alive, appointed unto death, cried, “How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth?” They exercised faith also in this word, that it was but “a little while, and he that shall come will come;” which he did accordingly. And the case is the same with those that suffer under the antichristian apostasy: they live, pray, and believe, in the expectation of the appearance of the brightness of that coming of Christ wherewith the man of sin shall be consumed; and although it seems to tarry, they wait for it. This is “the faith and patience of the saints.”

Wherefore, the end for which this coming of Christ is proposed unto the church being the supportment and encouragement of their souls unto faith and patience, a respect must be had unto such a coming as is suited to their relief in their present state and condition. And this unto these Hebrews was then ἔτι μικρὸν ὅσον in a literal sense. So it is to be accommodated unto all other states of the church. And therein the consideration of the coming of Christ at the last day, unto the final and eternal judgment, ought not to be omitted. This is that anchor and great reserve of believers in all their distresses and sufferings, when all appearance of deliverance in the world absolutely ceaseth, to betake themselves unto this, that there is a day approaching “wherein God will judge the world in righteousness by the man whom he hath ordained.” That the Lord Christ shall assuredly come unto that judgment is that which they principally resolve their satisfaction into. See 2 Thessalonians 1:6-10.

Obs. 2. It is essential unto faith to be acted on the promised coming of Christ, to all that look for his appearance.

Obs. 3. There is a promise of the coming of Christ suited unto the state and condition of the church in all ages.

Obs. 4. The appearing delay of the accomplishment of any of these promises requires an exercise of the faith and patience of the saints,

Obs. 5. Every such coming of Christ hath its appointed season, beyond which it shall not tarry.

Obs. 6. This divine disposition of things gives a necessity unto the continual exercise of faith, prayer, and patience, about the coming of Christ.

Obs. 7. Although we may not know the especial dispensations and moments of time that are passing over us, yet all believers may know the state in general of the church under which they are, and what coming of Christ they are to look for and expect. So is it with us who live under the antichristian state, which Christ in his appointed time will come and destroy.

Obs. 8. Faith in any church satisfies the souls of men with what is the good and deliverance of that state, although a man do know or is persuaded that personally he shall not see it himself, nor enjoy it. The faith of this kind is for the church, and not for men's individual persons.

Obs. 9. Under despondencies as to particular appearances or comings of Christ, it is the duty of believers to fix and exercise their faith on his illustrious appearance at the last day.

Obs. 10. Every particular coming of Christ in a way suited unto the present deliverance of the church, is an infallible pledge of his coming at the last unto judgment,

Obs. 11. Every promised coming of Christ is certain, and shall not be delayed beyond its appointed season, when no difficulties shall be able to stand before it.

Hebrews 10:38. “Now the just shall live by faith: but if [any man] them who draw back unto perdition; but of them that believe to the saving of the soul.”

The apostle proceedeth in the allegation of the testimony taken out of the prophet, and the application of it unto his present purpose. And he observeth not herein the order of the words, but keeps unto the sense and meaning of them. And two things he designeth in these two verses: First, To declare the event of the proposal made unto them of the coming of Christ, whereby he confirmeth his exhortation unto faith and patience in their suffering condition, verse 38. Secondly, An application of the different events mentioned by the prophet unto these Hebrews, verse 39.

In the first there are two different events expressed of the proposal and exhortation before given and made, with the means of them; the one is, that “the just shall live by his faith;” and the other (which is built on the supposition, “if any man draw back”) is, then “my soul shall have no pleasure in him.”

1. In the first there are to be considered,

(1.) The note of connection, in the adversative particle δέ ;

(2.) There is the qualification of the person spoken of, he is “the just;”

(3.) The means of his being so, or of his obtaining the event mentioned, which is “by faith;”

(4.) What is the event itself, “he shall live.”

Three times doth the apostle in his epistles make use of this prophetical testimony, Romans 1:17; Galatians 3:11, and in this place.

(1.) The note of inference in the exceptive particle καί, we render “now;” as afterwards we render δέ, “but.” The first, proper sense might as well have been retained; “but” in the first place, and “and” afterwards. But the difference is of no importance; δέ is here taken for ו in the prophet, which is ofttimes exceptive, וְצַדִּיק. And in the prophet the expression is plain, because it followeth the description of the contrary frame unto what is here asserted, “he whose heart is lifted up:” but δέ, in the transposition of the words used by the apostle (for he first repeats the last clause of the words, and then the former afterwards, which was more accommodate unto his purpose), doth not seem to have the force of an exceptive;, nor hath it so hath so unto the difficulties supposed in the case under consideration, which are the sufferings and temptations which professors of the gospel should in common meet withal, and in the appearance of a delay as unto their deliverance out of them, “But,” saith the apostle, ‘however, notwithstanding these things, “the just shall live by faith.”'

(2.) The person spoken of is ὁ δίκαιος, “a just person,” a man really made just, or justified by faith, every one that is realty and truly so. I doubt not but this is included in the word, and the state of justification is intended in it; to which purpose the words are elsewhere cited by the apostle. But yet that which is here principally intended, is that qualification of a righteous man which is opposed to pride and haste of spirit through unbelief, whereon men draw back from God in the profession of the gospel. The “just man,” he who is humble, meek, sincere, subdued unto the will of God, waiting for his pleasure, as all justified persons are in their several degrees, “he shall live;” for he is free from that principle of pride and unbelief which ruins the souls of men in times of trial.

Obs. 12. There are especial qualifications of grace required unto steadfastness in profession in times of persecution and long- continued trials.

(3.) “Shall live by faith;” so we. ᾿Εκ πίστεως may be joined with δίκαιος , and so express the instrumental cause, way, and means, whereby a man comes to be δίκαιος, “just,” that is, δικαιωθείς, “justified;” which is by faith. For it is by faith both that a man is justified, and also those gracious qualifications are wrought in him which enable him to persevere in his profession. It purifieth the heart of that leaven of pride which destroyeth all who are infected with it. Or it may denote the way and means whereby a just man doth abide and persevere in his profession unto life. And this sense I embrace, because it is the entrance of the apostle into his demonstration of the mighty things which faith will do, and which have been done and suffered through faith by believers, which he declares here in general, namely, whatever difficulties and oppositions a just man meets withal in the way to things eternal, faith will carry him through them with safety and success.

(4.) “He shall live.” Life in both the principal senses of it is here intended.

[1.] He shall not die in and from his profession; he shall not perish as trees plucked up by the roots, twice dead; he shall maintain a spiritual life, the life of God, as the psalmist speaks, “I shall not die, but live, and declare the loving-kindness of the LORD.”

[2.] He shall live, or attain the promise of eternal life; so is the word expounded in the close of the next verse, “Believe unto the saving of the soul.”

Obs. 13. Many things are required to secure the success of our profession in times of difficulties and trials: as,

(1.) That our persons be righteous, or justified by grace;

(2.) That we be furnished with those graces that are appointed unto that end;

Obs. 14. The continuance of the spiritual life and eternal salvation of true believers is secured from all oppositions whatever. As it is confessed there is in these words a prescription of the way and means whereby they may be so, so there is a faithful promise of God that so they shall be.

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

There is an appearance of a great change in the words of the prophet, הִנֵּה עֻפְּלָה לֹאאּיָשְׁרָּה נַפְשׁוֹ For “his soul, which in the prophet is referred unto the person offending, is in the apostle referred unto God who is offended. For indeed the word נַפְשׁוֹ may be so referred in the original, if we suppose a change of speech, and that the prophet having spoken before in the name of God, doth here speak of God, and the.respect he had unto proud unbelievers. But the word יָשְׁרָה is scarce reconcilable unto this interpretation. Wherefore it is enough that the apostle gives us the plain general sense and meaning of the words, with an exposition of them, as he hath done, since he seldom keeps unto the proper words of the testimonies he quotes, but always gives the mind of the Holy Ghost in them.

There are two things in the words:

(1.) A crime supposed with reference unto the case under consideration, which is perseverance under trials and temptations;

(2.) A sentence pronounced upon that crime.

(1.) The first is expressed by ὑποστείληται . The word in the prophet denotes the cause of the sin intended; herein, its nature and effect. The original of all defection from the gospel is in the sinful elation of heart, not submitting unto, not acquiescing in the will of God, not satisfied with the condition of temporal sufferings on the account of the eternal reward. When men are under the power of this evil frame of heart, they will “draw back,” subduct themselves out of that state and condition wherein they are exposed to these inconveniencies. ᾿᾿Εὰν ὑποστείληται, ‘“ If any man” who hath made or doth make profession of faith in Christ and of the gospel, upon the invasion and long continuance of trials, temptations, and sufferings for them, do, through want of submission unto and acquiescence in the will of God, “withdraw” himself from that profession, and from communion therein with them who persist faithful in it, “my heart shall not,” etc.'This is the evil which the great design of the whole epistle is to obviate and prevent, which the apostle applies himself unto with all manner of arguments, motives, exhortations, and threatenings, to make effectual For this was that sin which, by reason of their sufferings and persecutions, professors were exposed unto, and which was absolutely ruinous unto the souls of them that fell under the power of it.

Obs. 15. No persons whatever ought to be, on any consideration, secure against those sins which present circumstances give an efficacy unto.

Obs. 16. It is an effect of spiritual wisdom, to discern what is the dangerous and prevailing temptation of any season, and vigorously to set ourselves in opposition unto it.

Obs. 17. It is much to be feared that in great trials some will draw back from that profession of the gospel wherein they are engaged.

Obs. 18. This defection is commonly durable, continued by various pretences. This is included in the word ὑποστείληται, gradually and covertly to subduct himself.

(2.) The sentence denounced against this sin is οὐκ εὐδοκεῖ ἡ ψυχή μου ἐν αὐτῷ. The “soul” of God, is God himself; but he so speaks of himself to affect us with a due apprehension of his concernment in what he so speaks, as we are with that which our souls, that is, our minds, with all our affections, are engaged in. So God promises to the church, that he will “rejoice over them with his whole heart, and with his whole soul.” So is it here. What God thus affirms of himself is, that he hath no delight in such a person, he is not pleased with him, he shall not live before him. There is a μείωσις in the words, “he shall have no delight in him;” that is, he will abhor him, despise him, and in the end utterly destroy him. But I suppose it may be thus expressed also to obviate a pretense of the Hebrews against the apostle at that season, namely, that by deserting the truth of the gospel, and returning unto their Judaism, they did that which was pleasing unto God, and wherein they should find acceptance with him. For, as they supposed, they returned again unto those institutions of worship which he had been pleased withal, and which were of his own appointment. So all apostates have some pretense for what they do, wherewith they justify themselves, until their iniquity be found out to be hateful. Wherefore, to deprive them of this pretense, the apostle declares that the soul of God takes no pleasure in them. And in this negation all positive evils are included. When God will not, doth not delight in any persons, the consequent is, that he will utterly destroy them. See Jeremiah 15:1.

Obs. 19. It is our great duty to look diligently that we are of that holy frame of mind, that due exercise of faith, as that the soul of God may take pleasure in us.

Obs. 20. Though there appear as yet no outward tokens or evidences of the anger and displeasure of God against our ways, yet if we are in that state wherein God hath no pleasure in us, we are entering into certain ruin.

Obs. 21. Backsliders from the gospel are in a peculiar manner the abhorrency of the soul of God.

Obs. 22. When the soul of God is not delighted in any, nothing can preserve them from utter destruction.

Hebrews 10:39. “But we are not of them who draw back unto perdition; but of them that believe to the saving of the soul.”

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

The apostle's reckoning himself, in his ministerial dealing with them, in their state and condition, as here, “We are not,” hath been spoken unto elsewhere, with the reasons of it. And whereas he says, “We are not,” it is frivolous to interpret it by” We ought not to be,” as is done by some; for so the words have nothing of comfort or supportment in them, which yet is the total design of them. Nor is it an absolutely infallible declaration of the state and condition of all individuals concerning whom he speaks; but he gives the interpretation of that persuasion, on what grounds it was built, and what it was resolved into; which was spoken of in the other place, whither the reader is referred, Hebrews 6:9.

In the words there is a double supposition, of a twofold opposite state and a twofold opposite event, whose foundation is laid in the verse foregoing. The states are ὑποστολῆς on the one hand, and πίστεως on the other. The events are perdition on the one hand, and saving the soul on the other. The first of these is denied, the latter affirmed, concerning these Hebrews.

1. “We are not ὑποστολῆς εἰς ἀπώλειαν.” Even among them that were called in those days this twofold state was found. No small number there were who were then falling into apostasy; but they were a certain determined number which that plague should prevail against, 2 Timothy 2:17-21. They were “appointed to stumble at the word,” being “of old ordained unto this condemnation;' those of Israel unto whom the Lord Christ was “a stone of stumbling and a rock of offense;” the reprobates among them, which were called, but not to be saved. This whole band of rovers, though in profession they were harnessed like the children of Ephraim, yet turned their backs in the day of battle. The event of this defection was “destruction.” Gradual decays and declensions there may be among true believers, from which they may be recovered; but those here intended are such as fall into eternal ruin. For although some respect may be had unto that woful fiery destruction that was coming upon them, in the desolation of the city, land, and temple, yet it is eternal ruin and destruction that is principally intended, as is manifest in the antithesis, wherein it is opposed unto “the saving of the soul.”

Obs. 23. The Scripture everywhere testifieth, that in the visible church there is a certain number of false hypocrites, whose end and lot it is to be destroyed.

Obs. 24. It is our duty to evidence unto our own consciences, and give evidence unto others, that we are not of this sort or number.

Obs. 25. Nothing can free apostates from eternal ruin.

2. That which is asserted of these believing Hebrews is, that they belonged unto another state, that had another event. This state is, that they were of “the faith; so our apostle useth this expression, Galatians 3:7-8: that is, true believers, and heirs of the promises. He there declares, that they are not only such as make profession of the faith, but such as truly and really believe; a state of them unto whom all the promises as unto present preservation and eternal salvation are made in the word. ‘We are of that faith which is effectual unto the saving of the soul.'Both here and in the former clause, not only the event, but the actual influence of apostasy on the one hand unto destruction, and of faith on the other to the saving of the soul, are intended; so the preposition εἰς doth denote. ‘Faith that is effectual unto the acquisition of life;'that is, to the obtaining of it as by a due means for the saving of our souls from eternal ruin, and the obtaining of eternal life, Acts 26:18. For,

Obs. 26. Sincere faith will carry men through all difficulties, hazards, and troubles, unto the certain enjoyment of eternal blessedness.