Hebrews 12:18-29

The discourse from hence unto the end of the chapter is of great weight, and accompanied with sundry difficulties, of which expositors do scarcely so much as take notice. Hence many different interpretations are given concerning the design of the apostle, and the principal things intended in the words. And because on the whole it gives the best rule and guidance for its own interpretation, in all the particulars of it, I shall premise those general considerations which will direct us in its exposition, taken from the scope of the words and nature of the argument in hand; as,

1. The whole epistle, as we have often observed, is, as unto the kind of writing, parenetical. The design of the apostle in it, is to persuade and prevail with the Hebrews unto constancy and perseverance in the profession of the gospel For herein they seem at this time to have been greatly shaken. To this end he considers the means and causes of such backslidings as he warned them against. And these may be referred unto four heads:

(1.) An evil heart of unbelief, or the sin that doth easily beset them;

(2.) An opinion of the excellency and necessity of Mosaical worship and the old church-state;

(3.) Afflictions and persecutions for the gospel;

(4.) Prevalent lusts and sins, such as profaneness, fornication, and the like: all which we have spoken unto in their respective places, Hereunto he adds a prescription of that universal obedience, and those especial duties of holiness, which their profession required, and which were necessary to the preservation of it.

2. The main argument which he insists on in general unto this end, and wherein the didactical part of the epistle doth consist, is the excellency, glory, and advantage, of that gospel-state whereunto they were called. This he proves from the person and office of its Author, his priesthood and sacrifice, with the spiritual worship and privileges belonging thereunto. All these he compareth with things of the same name and place under the law, demonstrating the excellency of the one above the other; and that especially on this account, that all the ordinances and institutions of the law were nothing but prefigurations of what was for to come. 3. Having insisted particularly and distinctly on all these things, and brought his especial arguments from them unto an issue, he makes in the discourse before us a recapitulation of the whole: for he makes a brief scheme of the two states that he had compared, balanceth them one against the other, and thereby demonstrates the force of his argument and exhortation from thence unto constancy and perseverance in the faith of the gospel. It is not therefore a new argument that here he proceeds unto; it is not an especial confirmation of his dehortation from profaneness, by the example of Esau, that he doth design: but as Hebrews 8:1, he gives us the κεφάλαιον, the “head” or sum of the things which he had discoursed concerning the priesthood of Christ; so here we have an ἀνακεφαλαίωσις, or “recapitulation” of what he had proved concerning the two states of the law and the gospel.

4. This summary way of arguing he had before touched on in his passage, as Hebrews 2:2-3; Hebrews 3:1-3, etc., Hebrews 4:1. And he had more distinctly handled the antithesis in it on an alike occasion, Galatians 4:21-28. But here he makes use of it as a close unto his whole disputation, adding nothing unto it but a prescription of particular duties.

5. It must be observed, that the great honor and privilege of the Judaical church-state, whereon all particular advantages did depend, was their coming unto and station at mount Sinai, at the giving of the law. There were they taken into covenant with God, to be his peculiar people above all the world; there were they formed into a national church; there had they all the privileges of divine worship committed unto them. Hereon theirs was “the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises,” as the apostle speaks, Romans 9:4. This is that glory which they boast of unto this day, and whereon they rely in their unbelief and rejection of the gospel.

6. Wherefore the apostle, allowing all this communication of privileges unto them at Sinai, observes, that it was done in such a way of dread and terror as that sundry things are manifest therein; as,

(1.) That there was no evidence, in all that was done, of God's being reconciled unto them, in and by those things. The whole representation of him was as an absolute sovereign and a severe judge. Nothing declared him as a father, gracious and merciful.

(2.) There was no intimation of any condescension from the exact severity of what was required in the law; or of any relief or pardon in case of transgression.

(3.) There was no promise of grace, in a way of aid or assistance, for the performance of what was required. Thunders, voices, earthquakes, and fire, gave no signification of these things.

(4.) The whole was hereby nothing but a glorious ministration of death and condemnation, as the apostle speaks, 2 Corinthians 3:7; whence the consciences of sinners were forced to subscribe to their own condemnation as just and equal.

(5.) God was here represented in all the outward demonstrations of infinite holiness, justice, severity, and terrible majesty, on the one hand; and on the other, men in their lowest condition of sin, misery, guilt, and death. If there be not, therefore, something else to interpose between God and men, somewhat to fill up the space between infinite severity and inexpressible guilt, all this glorious preparation was nothing but a theater, set up for the pronouncing of judgment and the sentence of eternal condemnation against sinners. And on this consideration depends the force of the apostle's argument: and the due apprehension and declaration of it are a better exposition of verses 18-21 than the opening of the particular expressions will amount unto; yet they also must be explained.

7. It is hence evident, that the Israelites, in the station of Sinai, did bear the persons of convinced sinners under the sentence of the law. There might be many of them justified in their own persons by faith in the promise, but as they stood and heard and received the law, they represented sinners under the sentence of it, not yet relieved by the gospel. And this we may have respect unto in our exposition, as that which is the final intention of the apostle to declare, as is manifest from the description which he gives us of the gospel-state, and of those that are interested therein.

These things are necessary to be premised, unto a right understanding of the design of the apostle in the representation he gives us of the original of the old church-state. And one thing must be observed concerning his description of the gospel-state, which doth ensue. And this is,

8. That all spiritual things of grace and glory, in heaven and earth, being recapitulated in Christ, as is declared Ephesians 1:10, all brought unto a head and all centring in him, our coming unto him by faith gives us an interest in them all; so as that we may be said to come unto them all and every one, as it is here expressed. There is not required a peculiar acting or exercise of faith distinctly in reference unto every one of them; but by our coming unto Christ we come unto them all, as if every one of them had been the especial object of our faith, in our initiation into the gospel-state. Hence is the method or order in their expression; he and his mediation being mentioned in the close of the enumeration of the other privileges, as that upon the account whereof we are interested in them all, or as the reason of our so being.

9. The remainder of this discourse consists of two things:

(1.) The enforcement of the exhortation from the balancing of these states, and comparing them together. And this falls under a double consideration:

[1.] Of the things themselves on the part of the gospel: and this is from the eternal sanction of it, namely, the certain, infallible salvation of them that do believe, and the no less certain destruction of unbelievers and apostates.

[2.] Of the comparison itself between the two states, which confirms that part of the exhortation which is taken from the certain destruction of unbelievers, by evidencing the aggravation of their sin above theirs who despised the law, Hebrews 12:25.

(2.) He issues and closeth the whole argumentative part of the epistle, here summarily represented, with a declaration of the end and issue of the two states which he had so compared; namely, that one of them was speedily to be removed and taken out of the way, and the other to be established for ever, Hebrews 12:26-27. And hereon he closeth the whole with a direction how to behave ourselves in the evangelical worship of God, in the consideration of his glorious majesty and holiness, both in giving the law and the gospel.

A due attendance unto these rules will guide us in the exposition of this whole context.

Hebrews 12:18. Οὐ γὰρ προσεληλύθατε ψηλαφωμένῳ ὅρει, καὶ κεκαυμένῳ πυρὶ ¸ καὶ γνόφῳ, καὶ σκότῳ, καὶ θυελλῃ, καὶ σάλπιγγος ἤχῳ, καὶ φωνῇ, ῥημάτων, ἧς οἱ ἀκούσαντες παρῃτήσαντο μὴ προστεθῆναι αὑτοῖς λόγου. Προσεληλύθατε. is the word constantly used by our apostle to express a sacred access, or coming unto God in his worship. See Hebrews 10:1.

Υηλαφωμένῳ ὅρει. “the mountain,” is not in the Syriac translation, nor the Arabic; but they retain, “which may be touched,” referring it to the fire, “to the fire which burned, and might be touched.” But the failure is evident; for that of touching relates unto the order about the mount, and not to the fire, which would also be improper. Vulg., “ad tractabilem montem;” Rhem., “a palpable mount;” improperly. Bez., “contrectabilem.” “Tactus sensui expositum.”

Κεκαυμένῳ. Vulg., “accessibilem ignem;” Rhem., “an accessible fire: “ probably “accensibilem” was intended, whence the Rhemists put “kindled or burning” in the margin; for the fire was inaccessible. Bez., “et ardentem ignem.” “Ignem incensum.” Some refer κεκαυμένῳ to ὅρει, as we do, “the mount that burned;” some join it with πυρί, “the fire that burned,” which I rather choose.

Καὶ σάλπιγγος ἤχω. Syr., לְקָלָא דְּקַרְנָא “to the voice of the horn;” alluding to the rams'horns whereof they made a kind of trumpets.

Hebrews 12:18. For ye are not come unto the mount that might be touched, and that burned with fire, [or the fire that burned,] nor unto blackness, and darkness, and tempest, and the sound of the trumpet, and the voice of words, which [voice] they that heard entreated that the word should not be spoken to them any more.

The general scope of the words must be first opened, and then the particular expressions contained in them.

The principal design in hand is a description of that evangelical state whereinto the Hebrews were called, which they were come and entered into; for from thence the apostle infers his ensuing exhortation. But this their coming he expresseth negatively, to introduce a description of the church-state under the old testament, and the manner of the people's entrance into it; whence he confirms both his argument and his exhortation: “Ye are not come.” And two things are included in that negative expression:

1. What their fathers did. They came, as we shall see, unto the things here mentioned. 2. What they were delivered from by their call unto the gospel. They were no more concerned in all that dread and terror. And the consideration of this deliverance was to be of moment with them, with respect unto their perseverance in the faith of the gospel; for this is the fundamental privilege which we receive thereby, namely, a deliverance from the terror and curse of the law.

And we may observe some few general things, in this proposal of the way of the people's approach unto God at Sinai, before we open the several passages contained in the words; as,

1. The apostle in this comparison, between their coming of old into the legal church-state, and our admission into the state of the gospel, includes a supposition of the way and manner whereby they approached unto God in the giving of the law. This was by the sanctification of themselves, the washing of their clothes, (as an outward sign thereof,) with other reverential preparations, Exodus 19:10-11. Whence it will follow, that, the gospel church-state being so much more excellent than that of old, God himself being in it in a more glorious and excellent manner, we ought to endeavor a more eminent sanctification and preparation, in all our approaches unto God therein. And therefore he closeth his discourse with an exhortation thereunto: “Let us have grace, whereby we may serve God acceptably with reverence and godly fear,” verse 28. This therefore he teacheth us in the whole, namely, that the grace, love, and mercy of God, in the dispensation of the gospel, requires an internal sanctification and due preparation, with holy fear and reverence, in all our approaches unto him in his worship; answerable unto the type of it in the people's preparation for the receiving of the law, and the fear that was wrought in them by the terror of God therein Our fear is of another kind than theirs was; yet ought it to be no less real and effectual in us, unto its proper end.

2. As unto the appearance of the divine Majesty here declared, we may observe, that all such apparitions were still suited unto the subject-matter, or what was to be declared of the mind of God in them. So he appeared unto Abraham in the shape of a man, Genesis 18:1-2; because he came to give the promise of the blessing Seed, and to give a representation of the future incarnation. In the like shape he appeared unto Jacob, Genesis 32:24; which was also a representation of the Son of God as incarnate, blessing the church. Unto Moses he appeared as a fire in a bush which was not consumed, Exodus 3:2-6; because he would let him know that the fire of affliction in the church should not consume it, because of his presence in it. “He dwelt in the bush.” Unto Joshua he appeared as an armed man, with his sword drawn in his hand, Joshua 5:13; to assure him of victory over all his enemies. But here he appears encompassed with all the dread and terror described; and this was to represent the holiness and severity of the law, with the inevitable and dreadful destruction of sinners who betake not themselves unto the promise for relief.

3. These appearances of God were the glory of the old testament, the great fundamental security of the faith of believers, the most eminent privilege of the church. Yet were they all but types and obscure resemblances of that which was granted in the foundation of the gospel church-state: and this was, that “God was manifest in the flesh;” “the Word was made flesh, and dwelt among us;” or the incarnation of the Son of God. For therein “the fullness of the Godhead dwelt in him bodily,” Colossians 2:9; that is, really and substantially, whereof all other appearances were but shadows.

4. We may also observe some things in general concerning this appearance of the divine Majesty, which intimate the glory and terror of it; as,

(1.) It was on the top of a high mountain, not in a plain. As this had a great appearance of the throne of majesty, so, it being above the people, as it were over them, it was meet to fill them with dread and fear. They looked up, and saw the mountain above them full of fire and smoke; the whole mount quaking greatly, thunders and terrible voices being heard in the air, Exodus 19:18; Exodus 20:18; Deuteronomy 4:11. They could have no other thoughts hereon, but that it was a fearful thing to come to judgment before this holy God. And one view of that terror of the Lord's holiness and severity, which were here represented, is enough to make the stoutest sinner to quake and tremble.

(2.) To increase the reverence due to this appearance, the people were commanded their distance, and straitly forbidden an approach beyond the bounds fixed unto them.

(3.) This prohibition was confirmed with a sanction, that every one who transgressed it should be stoned, as detestable and devoted unto utter destruction. These things, accompanied with the dreadful spectacles here mentioned by the apostle, did all lead to ingenerate an awful fear and reverence of God, in his giving of the law. This was the way whereby those under the old testament entered into their church-state; which begot in them a spirit of bondage unto fear, during its continuance.

That expression, “They came,” included in this, “Ye are not come,” compriseth all the sacred preparation which, by God's direction, the people made use of when they approached unto the mount; concerning which the reader may see our Exercitations in the first volume of the Exposition, Exercitations 19.

There are two things in the remaining words: first, What the people so came unto; secondly, What effect it had upon them, especially as unto one instance.

1. The things that they came unto, as recorded by the apostle, are seven:

(1.) The mount that might be touched.

(2.) The fire that burned.

(3.) Blackness.

(4.) Darkness.

(5.) Tempest.

(6.) The sound of the trumpet.

(7.) The voice of words.

2. The event was, that they entreated that the words might be spoken to them no more.

FIRST, They came to,

1. “The mount that might be touched.” This mount was Sinai, in the wilderness of Horeb, which was in the deserts of Arabia So saith our apostle, “mount Sinai in Arabia,” Galatians 4:25. And the apostle mentions this in the first place, because with respect unto this mountain all the laws and directions of the people's approach unto God were given, Exodus 19.

Of this mount it is said, “It might be touched.” Ψηλαφάω is “to feel, to touch, to handle,” Luke 24:39; 1 John 1:1; and it is sometimes applied to any means of attempting the knowledge of what we inquire after, Acts 17:27. And the apostle observes this concerning the mountain, that “it might be touched,” felt, or handled, that it was a sensible, carnal thing, exposed to the outward senses, to the most earthly of them, namely, feeling, from the prohibition given, that none should touch it: for unless it might have been touched naturally, none could have been morally prohibited to touch it. And he makes this observation for two ends:

(1.) To manifest how low and inferior the giving of the law was, in comparison of the promulgation of the gospel, which was from heaven; as we shall see afterwards, verse 25. It was that which might be touched with the hands of men, or by beasts themselves.

(2.) To intimate the bondage and fear the people were then in, who might not so much as touch the mountain where were the signs of God's presence, though it was in itself a thing exposed to the sense of all creatures.

And there is much of divine wisdom, that manifests itself in the choice of this place for the giving of the law. For,

(1.) It was an absolute solitude, a place remote from the habitation and converse of men. Here the people could neither see nor hear any thing but God and themselves. There was no appearance of any relief, or place of retreat; but there they must abide the will of God. And this teacheth us, that when God deals with men by the law, he will let them see nothing but himself and their own consciences: he takes them out of their reliefs, reserves, and retreats. For the most part, when the law is preached unto sinners, they have innumerable diversions and reliefs at hand, to shield themselves from its terror and efficacy. The promises of sin itself are so, and so are the promises of future amendment; so also are all the businesses and occasions of life which they betake themselves unto. They have other things to do than to attend unto the voice of the law; at least it is not yet necessary that they should so do. But when God will bring them to the mount, as he will here or hereafter, all these pretences will vanish and disappear. Not one of them shall be able to suggest the least relief unto a poor guilty sinner. His conscience shall be kept to that which he can neither abide nor avoid. Unless he can make the great plea of an interest in the blood of Christ, he is gone for ever. And God gave herein a type and representation of the great judgment at the last day. The terror of it consists much in this, that sinners shall be able to see nothing but God and the tokens of his wrath. Nor doth the law represent any thing else unto us. (2.) It was a barren and fruitless desert, where there was neither water nor food. And, answerably thereunto, the law in a state of sin, would bring forth no fruit, nothing acceptable unto God nor useful unto the souls of men. For there was nothing on Sinai but bushes and brambles; whence it had its name. These made an appearance at a distance of some fruitfulness in the place; but when it came to be tried, there was nothing but what was fit for the fire. And so is it with all that are under the law. They may seem to perform many duties of obedience, yea, such as they may trust unto, and make their boast of: but when they are brought unto the trial, they are no other but such as God speaks of, Isaiah 27:4:

“Who would set the briers and thorns against me in battle? I would go through them, I would burn them together.”

Other fruit the law will not bring forth. Nor was there any water in that desert of Horeb, to make it fruitful. That which the people lived on was brought out of the rock; and “that rock was Christ.” From him alone are all refreshments to them that are under the law.

(3.) No place in the habitable world hath been ever since more desolate and forsaken; and such it continueth unto this day.

And thereby we are taught,

[1.] That although there was a necessity for the renovation of the law at that season, to give bounds unto sin, yet that that dispensation should not be continued, but be left for ever as it is under the gospel.

[2.] That those who will abide under the law, shall never have any token of God's presence with them, but shall be left to desolation and horror. God dwells no more on Sinai. Those who abide under the law, shall neither have his presence nor any gracious pledge of it. And all those things are spoken, to stir us up to seek for an interest in that blessed gospel-state which is here proposed unto us. And thus much we have seen already, that without it there is neither relief from the curse of the law, nor acceptable fruit of obedience, nor pledge of divine favor, to be obtained.

[3.] It manifests that the holiness of things and places is confined unto their use; which when it ceaseth, they become common. What more holy place than Sinai, during the presence of God on it? What now more desolate, forlorn, and despised? For although the superstition of latter ages hath built a house or monastery on the top of this hill, for a mere superstitious devotion, yet God in his providence hath sufficiently manifested his regardlessness of it, and the casting it out of his care. And he denounceth sentence herein on all that superstition and idolatry which are in the church of Rome, in their veneration of relics, and pilgrimages to places of a supposed holiness, though utterly forsaken of all pledges of the divine presence.

2. The second thing they came unto was “the fire that burned;” for so I rather read the words, than “the mount that burned with fire.” For the fire was of itself a distinct token of God's presence, and a distinct means of filling the people with dread and fear. This fire is mentioned, Exodus 19:18, “The LORD descended on the mount in fire;” and Deuteronomy 4:12, “The LORD spake out of the midst of the fire.” It is said, indeed, that “the mountain burned with fire;” that is, fire burned on the mountain. And this fire had a double appearance:

(1.) That which represented the descent of God on the mount: “The LORD descended in fire.” The people saw the token of God's presence in the descent of fire on the mount.

(2.) Of the continuance of his presence there, for it continued burning all the while God spake: “He spake out of the fire.” And it was a flaming fire, which raised a smoke, like the smoke of a furnace, Exodus 19:18; which our apostle seems to express by “blackness,” in the next word. Yea, this fire flamed, and “burned unto the midst of heaven,” Deuteronomy 4:11. This fire was an emblem of the presence of God; and of all the appearances on the mount, it was of the greatest terror unto the people. And therefore, in their request to be freed from the dread of the presence of God, they three times mention this fire as the cause of their fear, Deuteronomy 5:24-26. And God is often in the Scripture represented by fire, Deuteronomy 4:24; Isaiah 30:33; Isaiah 33:14. And his severity in the execution of his judgments is so called, Isaiah 66:15; Amos 7:4; Ezekiel 1:4. And although here the light, purity, and holiness of the nature of God, may also be represented by it, yet we shall confine it unto the interpretation given of it in the Scripture itself. And first, as unto God himself, it signified his jealousy. So Moses expounds it, Deuteronomy 4:24, for he closeth his discourse hereof with these words, “For the LORD thy God is a consuming fire, even a jealous God.” And the jealousy of God is his holy severity against sin, not to leave it unpunished. And with respect unto the law which he then gave, “From his right hand went a fiery law for them,” Deuteronomy 33:2, it signified its inexorable severity and efficacy to destroy its transgressors. And we may add hereunto, that it declared the terror of his majesty, as the great legislator. Hence in the Scripture he is often said to be accompanied with fire. See Psalms 18:9-12; Psalms 1:3, “A fire shall devour before him.” Psalms 97:3. “A fire goeth before him.” Daniel 7:10, “A fiery stream issued and came forth from before him.” For there is nothing more apt to fill the hearts of men with a majestic awe than a fire absolutely prevalent above the power of all creatures.

This is the first thing which the people beheld when they came to the mount. And when men under the law have to deal with God, their first apprehensions of him are his holiness and severity against sinners, with his anger and displeasure against sin. There the law leaves them; and thence they must be consumed, without relief by Jesus Christ. These things are hid from sinners, until they are brought to the law, or the law to them. They have no views, no notices of them in a due manner. Hence, until the law comes, they are alive; that is, at peace and in security, well satisfied with their own condition. They see not, they think not of the fire, that is ready to consume them; yea, for the most part they have quite other notions of God, Psalms 50:21, or none at all. But this is the second work of the law: when it hath by its convictions brought the sinner into a condition of a sense of guilt which he cannot avoid, nor will any thing tender him relief, which way soever he looks, for he is in a desert, it represents unto him the holiness and severity of God, with his indignation and wrath against sin; which have a resemblance of a consuming fire. This fills his heart with dread and terror, and makes him see his miserable, undone condition. Infinite holiness, inexorable justice, and fiery indignation, are all in this representation of God. Hence the cry of those who find not the way of relief wilt one day be, ‘Who among us shall dwell with that devouring fire? Who shall inhabit with those everlasting burnings?'

This is the way and progress of the work of the law on the consciences of sinners: First, when they are brought unto it, “it stops their mouths,” makes them “guilty before God,” or subject to his judgment, Romans 3:19; it “shuts them all up in unbelief,” Romans 11:32; it “concludes,” or shuts them up, “under sin,” Galatians 3:22, gives them to see their lost condition, without help, without relief. They are in a wilderness, where is none but God and themselves. And, secondly, in this condition they see the fire: God is represented unto them therein in his jealousy and severity against sin; which fills their hearts with dread and terror. O this fire will consume them! If they continue to hear the voice out of the fire, they shall die! Somewhat hereof, in some degree, is found in all on whom the law hath its proper and effectual work, in order unto the bringing of them unto Christ, the deliverer. And all others shall find it in the highest degree, when it will be too late to think of a remedy.

3. Unto “fire” the apostle adds “blackness,” as we render the word; whereto follow “darkness and tempest.” Before we speak unto the words and things signified in particular, we must consider the consistency of the things that are spoken. For, whereas fire is light in itself, and giveth light, how is it said that together with it there was blackness and darkness?

Some distinguish the times, and say there was an appearance of fire at first, and afterwards of blackness and darkness. But this is directly contrary to the text, which frequently assigns the continuance of the fire unto the end of God's speaking unto the people. Others would have respect to be had unto several distinct parts of the mountain; so as that the fire appeared in one part, and the darkness in another. But it is evident, in the description given by Moses, that they were mingled all together. For he affirms sometimes, that God spake in and out of the fire; sometimes out of the thick darkness, Deuteronomy 5:22-24. “The LORD spake unto all your assembly in the mount out of the midst of the fire, of the cloud, and of the thick darkness,” Deuteronomy 5:22. “The voice out of the midst of the thick darkness,” Deuteronomy 5:23. “The voice out of the midst of the fire,” Deuteronomy 5:24. And the same is fully expressed, Deuteronomy 4:11-12. So that it is evident there was a mixture of them all together; and so it is described by David, Psalms 18:8-13. And nothing can be conceived of greater dread and terror, than such a mixture of fire, and darkness, and tempest, which left nothing of light unto the fire but its dread and terror. For by reason of this blackness and darkness, the people had no useful light by the fire. This filled them with confusion and perplexity.

The word γνόφος, here used by the apostle, is intended by some “turbo;” Syr., חְשׁוּכָא, “tenebrae,” “darkness;” but that is σκότος, the word following. “Turbo” is a “storm or tempest.” The apostle by these words expresseth those of Moses, חשֶׁךְ עָנָז וַעֲרָפֶל, Deuteronomy 4:11, which we render, “darkness, clouds, and thick darkness;” the LXX. using the same words with the apostle, but not in the same order, Γνόφος, saith Eustathius, is from νέφος; νόφος, “a cloud,” in the AEolic dialect. Wherefore the apostle in this word might have respect unto that blackness which was caused by the thick cloud wherein God descended, Exodus 19:9, “Lo, I come unto thee in a thick cloud;” which cloud abode upon the mount, verse 16, the blackness of it being not taken away by the fire that was in it, every part of the appearance reserving its own terror. Or he might have respect unto the smoke caused by the fire, which was “as the smoke of a furnace,” verse 18; for he doth not mention it in particular. But the Syriac and Arabic, with other translations, put the words in construction, and render them, “the blackness” or obscurity “of the cloud;” which probably is intended in this word and that following.

But this γνόφος, “blackness” or obscurity, had evidently three things in it:

(1.) As it was mixed with fire, it increased the dread of the appearance.

(2.) It hindered the people from clear views of the glory of God in this dispensation. With respect hereunto, it is often said that “clouds and darkness are round about him, Psalms 98:2.

(3.) It declared the dread of the sentence of the law, in fire and utter darkness.

And this is a third thing in the progress of the work of the law on the consciences of sinners: When they are shut up under guilt, and begin to be terrified with the representation of God's severity against sin, they cannot but look to see if there be any thing in the manifestation of God and his will by the law that will yield them relief. But here they find all things covered with blackness, or obscurity. The glory of God, in his design in bringing them unto the law, or the law to them, is hid and covered under the veil of this blackness. The design of God herein is not death, though the law in itself be “the ministration of death;” but he deals thus with them to drive them to Christ, to constrain them to flee for refuge unto him. But this design, as unto the law, is covered with blackness; the sinner can see nothing of it, and so knows not how to order his speech towards God by reason of darkness, Job 37:19. It is the gospel alone that reveals this design of God in the law. But instead hereof, this blackness insinuates into the mind a dread of worse things than yet it can discern. When men see blackness in a cloud, they are apt to expect that thunder will break out of it every moment. So is it with sinners; finding all things covered with blackness, in the view they would take of God by the law, it increaseth their dread, and lets them into the things that follow. Wherefore,

Obs. 1. A view of God as a judge, represented in fire and blackness, will fill the souls of convinced sinners with dread and terror. How secure soever they may be at present, when God calls them forth unto the mount their hearts cannot endure, nor can their hands be strong.

4. Unto this “blackness” the apostle adds “darkness.” Blackness is a property of a thing in itself; darkness is its effect towards others. This blackness was such as withal caused darkness, with respect unto them unto whom it was presented. So we may distinguish between the blackness and darkness of a thunder cloud. It is black in itself, and causeth darkness unto us. But this darkness is mentioned distinctly, as a part of the appearance: Exodus 20:21, “Moses drew near unto the thick darkness where God was;” and Deuteronomy 4:11, “Darkness, clouds, and thick darkness.” What this darkness was, we cannot well apprehend. But this it teacheth us, that notwithstanding the revelation that God made of himself in this dispensation of the law, he was, as unto his glory in the purposes of his grace and mercy, in thick darkness unto the people; they could not see him nor discern him. Sinners can see nothing thereof, in or by the law. How this darkness was removed by the ministry of Christ and the gospel, how this cloud of darkness was scattered, and the face of God as a father, as a reconciled God, uncovered, revealed, and made known, is the subject of the writings of the New Testament. Hence the execution of the law is called “blackness of darkness,” Jude 1:13.

5. Hereunto the apostle adds, “and tempest.” And in this word he compriseth the thundering, lightning, and earthquake, that were then on and in the mount, Exodus 19:16; Exodus 19:18; Exodus 20:18. These increased the terror of the darkness, and made it עֲרָפֶל, “a thick darkness,'as it is in Moses.

As it was without in the giving of the law, so it is within in the work of the law; it fills the minds of men with a storm, accompanied with darkness and perplexity. This is the issue that the law brings things unto in the minds and consciences of sinners. Its work ends in darkness and tempest. It hath these two effects: First, it brings the soul into darkness, that it knows not what to do, nor how to take one step towards its own relief. It can see no light, either for its direction or consolation. And hereon it either tires and wearies itself with vain endeavors for relief by its own works and duties, or else sinks into heartless despondencies and complaints; as is the manner of men in darkness. And secondly, it raiseth a tempest in the mind, of disquieting, perplexing thoughts; ofttimes accompanied with dread and terror. In this state the law leaves poor sinners; it will not accompany them one step towards deliverance; it will neither reveal nor encourage them to look after any relief. Yea, it declares that here the sinner must die and perish, for any thing that the law knows or can do. This, therefore, is the place and season wherein Christ interposeth, and cries unto sinners, “Behold me! behold me!”

Now, though all these things tend unto death, yet God was, and God is, exceedingly glorious in them. Yea, this administration of them was so. “The ministration of death” and condemnation “was glorious;” though “it had no glory in this respect, by reason of the glory that excelleth,” namely, in the dispensation of the gospel, 2 Corinthians 3:7; 2 Corinthians 3:10-11. Howbeit in itself it did, and it doth, manifest the glory of the holiness, justice, and severity of God; wherein he will be glorified, and that unto eternity.

These things, with all their dreadful effects, the apostle minds the Hebrews of their deliverance from by Jesus Christ and his gospel, to oblige them unto constancy and perseverance in the profession of the faith; which we shall speak somewhat unto afterwards.

Hebrews 12:19.

6. They came to “the sound of the trumpet.” This is called קוֹל שֹׁפָר, “the voice of the trumpet,” Exodus 19:16; Exodus 19:19; and was of great use in that solemnity. It is well rendered by the apostle, “the sound of a trumpet;” for it was not a real trumpet, but the sound of a trumpet, formed in the air by the ministry of angels, unto a degree of terror. So it “waxed louder and louder,” to signify the nearer approach of God. This sound of the trumpet, or an allusion unto it, is of great use in sacred things. Here it was used in the promulgation of the law. And there was under the law “a memorial of blowing of trumpets,” on the first day of the seventh month, to call the people unto the solemn day of expiation, Leviticus 23:24; which was a type of preaching the gospel, and a declaration of the remission of sins by the atonement made in the sacrifice of Christ. But the principal solemnity hereof was in the proclamation of the jubilee, every fiftieth year, Leviticus 25:7-9, when liberty was proclaimed throughout all the land, to all the inhabitants thereof, verse 10; which was fulfilled in the ministry of Christ, Isaiah 61:1-2. Whence the people were blessed that heard that joyful sound, Psalms 89:15. So it is frequently applied unto the promulgation of the gospel. It is also used as an indication of the entrance of divine judgments on the world, Revelation 8:6. And lastly, it is used as the means of summoning all flesh to judgment at the last day, 1 Corinthians 15:52; 1 Thessalonians 4:16.

Here it had a treble use, and a double typical signification:

(1.) It was to intimate the approach of God, to prepare the hearts of men with a due reverence of him.

(2.) It was to summon the people to an appearance before him, as their lawgiver and judge; for on the sound of the trumpet, “Moses brought forth the people to meet with God; and they stood at the nether part of the mount,” Exodus 19:17.

(3.) It was the outward sign of the promulgation of the law, with the sanction of it; for immediately upon the sound of the trumpet God spake unto them. And as unto its typical signification, it was,

(1.) A pledge of the future judgment, when all flesh shall be summoned before the judgment-seat of Christ, to answer the terms of the law. And,

(2.) As it was changed in the following institution of the feast of expiation, and in the year of jubilee, it was, as was observed, a type of the promulgation of the gospel in the ministry of Christ himself. And,

Obs. 2. When God calls sinners to answer the law; there is no avoiding of an appearance; the terrible summons and citation will draw them out, whether they will or no. In some the word is made effectual in this life, to bring them into the presence of God with fear and trembling; but here the whole matter is capable of a just composure in the blood of Christ, unto the glory of God and eternal salvation of the sinner. But those that here escape must answer for the whole, when the final summons shall be given them by the trumpet at the last day.

Obs. 3. It is a blessed change, to be removed from the summons of the law to answer for the guilt of sin, unto the invitation of the gospel to come and accept of mercy and pardon. He that shall compare this terrible citation of sinners before the throne of God, to receive and answer the law, with those sweet, gracious, heavenly invitations, with proclamations of grace and mercy, given by Christ in the gospel, Matthew 11:28-30, may apprehend the difference of the two states here insisted on by the apostle. And thus are things stated in the consciences of sinners, with respect unto the different sounds of the trumpet: The summons of the law fills them with dread and terror. Appear they must before God, there is no avoidance; but stand before him they cannot. They are like Adam, when he could no longer hide himself, but must appear and answer for his transgression. They have no refuge to betake themselves unto. The law condemns them; they condemn themselves; and God is represented as a judge full of severity. In this state, when mercy is designed for them, they begin to hear the voice of the trumpet for the promulgation of the gospel, and of grace and mercy by Jesus Christ. This “proclaims liberty to the captives, and the opening of the prison to them that are bound,” Isaiah 61:1; that is, to such poor condemned creatures as they are. At first they are not able to believe it, it is so contrary to the summons which was given them by the law; but when it is made manifest unto them that the charge of the law is answered, and thereon mercy and peace are freely tendered unto them, it is as life from the dead, Habakkuk 2:1-4.

Under this dreadful summons of the law the gospel finds us; which exceedingly exalts the glory of the grace of God and of the blood of Christ, in the consciences of believers, as the apostle declares at large, Romans 3:19-26.

7. Hereunto is added, “the voice of words.” It is said that “God spake by a voice,” Exodus 19:19; that is, an articulate voice, in the language of the people, that might be understood by all. Hence he is said to speak with the people, Exodus 20:19. “The LORD spake unto them out of the midst of the fire,” and “they heard the voice,” Deuteronomy 4:12; Deuteronomy 5:23. Now, the words that were uttered with this voice were “the ten words,” or “ten commandments,” written afterwards in the two tables of stone, and no more. This the people all of them heard of the voice of God, and this only:

Deuteronomy 5:22, “These words the LORD spake unto all your assembly” (speaking of the ten commandments) “in the mount out of the midst of the fire, of the cloud, and of the thick darkness, with a great voice, and he added no more: and he wrote them in two tables of stone, and delivered them unto me;” that is, afterwards.

Wherefore, from the midst of the dreadful appearance of fire, clouds, and darkness, all other noises of thunder and the trumpet ceasing, God caused a voice, speaking the words of the ten commandments articulately in their own language, to be heard by the whole congregation, men, women, and children, in the station wherein they were placed at the foot of the mount And this voice was so great and terrible as that the people were not able to bear it; for although it is evident that they were terrified with the dreadful appearances on the mount, yet was it this speaking of God himself that utterly overwhelmed them.

This law, for the substance of it, was written in the hearts of mankind by God himself in their original creation; but being much defaced, as to the efficacious notions of it by the entrance of sin and the corruption of our nature, and greatly affronted as unto the relics of it in the common practice of the world, God gave it in the church this becoming renovation with terror and majesty. And this he did, not only to renew it as a guide unto all righteousness and holiness, as the only rule and measure of obedience unto himself and of right and equity amongst men, and to give check, by its commands and sanction, unto sin; but principally to declare in the church the eternal establishment of it, that no change or alteration should be made in its commands or penalties, but that all must be fulfilled to the uttermost, or sinners would have no acceptance with God: for it being the original rule of obedience between him and mankind, and failing of its end through the entrance of sin, he would never have revived and proclaimed it, in this solemn, glorious manner, if it had been capable of any abrogation or alteration at any time. Therefore these words he spake himself immediately unto the people, and these only. His will concerning alterable institutions, he communicated by revelation unto Moses only. How this law is established and fulfilled, is declared in the gospel. See Romans 10:1-4.

The unchangeable nature and sanction of this law, as unto its rewards and punishments, were eternally secured in the hearts and consciences of mankind; for it was so inlaid with the principles of our nature, so ingrafted on all the faculties of our souls, that no flesh is able utterly to subduct itself from under its power. Though sinners find it contrary unto them in all their desires and designs, and that which continually threatens their ruin, yet are they not able to cast off the yoke of it; as the apostle declares, Romans 2:14-15. But there are many additional evidences given hereunto, in this solemn renovation of it. For,

(1.) It was for the promulgation of this law alone that there was all that dreadful preparation for the presence of God on mount Sinai. (2.) These were the first words that God spake unto the people; yea,

(3.) The only words he spake.

(4.) He spake them with a voice great and terrible; and,

(5.) Wrote them with his own finger on tables of stone.

By all these ways did God confirm this law, and sufficiently manifest that it was liable neither to abrogation nor dissolution, but was to be answered and fulfilled to the utmost. And,

Obs. 4. Let no man ever think or hope to appear before God with confidence or peace, unless he have an answer in readiness unto all the words of this law, all that it requires of us. And they who suppose they have any other answer, as their own works, merits, suffrages, and supererogations of others, masses, indulgences, and the like, any thing but the substitution of the Surety of the covenant in our stead, with an interest by faith in his mediation, blood, and sacrifice, will be eternally deceived.

SECONDLY, The last thing in this verse is the event of this sight and hearing on the part of the people. There was a voice of words; whereon it is said, “They that heard the voice entreated that the word should not be spoken to them any more.” The story hereof is recorded, Exodus 20:19; Deuteronomy 5:23-25.

1. Those spoken of are those that then heard that voice, that is, the whole assembly or congregation; of all which, those that were above the age of twenty years, and so able to understand the matter and personally engage in the covenant, except two persons, died in the wilderness under the displeasure of God. So that,

Obs. 5. No outward privilege, such as this was, to hear the voice of God, is sufficient of itself to preserve men from such sins and rebellions as shall render them obnoxious unto divine displeasure. For notwithstanding all the things that they had seen, all those signs and great miracles, “the LORD had not given them an heart to perceive, nor eyes to see, nor ears to hear,” Deuteronomy 29:2-4. In hearing they heard not, in seeing they perceived not; and did therefore “alway err in their heart,” not knowing the ways of God, Hebrews 3:10. Forunto a right improvement of such outward privileges it is moreover required that God should “circumcise our hearts, to love the LORD our God with all our heart, and all our soul,” Deuteronomy 30:6, by the administration of efficacious grace.

2. “They entreated that the word should not be spoken unto them any more;” or that the speech, namely, of God, should not be continued unto them immediately. The word here rendered by “entreated,” we express by “refusing,” verse 25. And in all other places it signifies to excuse one's self from doing any thing, Luke 14:18; “to refuse,” Acts 25:11; “to decline, avoid and turn from,” 1 Timothy 4:7; 1Ti 5:11, 2 Timothy 2:23; Titus 3:10. Wherefore such an entreaty is intended as included a declension and aversation of mind from what they spake about. They deprecated the hearing of the word in that manner any more. And they did this, no doubt, by their officers and elders. For both themselves being terrified, and observing the dread of the whole congregation, they made request for themselves and the rest unto Moses. And because they did it with a good intention, out of a reverence of the majesty of God, without any design of declining obedience, it was accepted and approved of by Deuteronomy 5:28-29.

“They entreated that the word might not be added to them.” Λόγος is both the speech and the thing spoken. And although they could not bear the latter either, as we shall see on the next verse, yet it is the former, the speech itself, or the immediate speaking of God himself unto them, which they did deprecate. So they express themselves, “If we hear the voice of the LORD our God any more, then we shall die,” Deuteronomy 5:25. This voice, this word, this speech, proceeding immediately from God, out of the fire and darkness, was that which heightened their fear and dread to the utmost. And we may see,

Obs. 6. Then is the sinner utterly overwhelmed, when he hath a sense of the voice of God himself in the law. When he finds God himself speaking in and unto his conscience, he can no longer bear it.

Obs. 7. That the speaking of the law doth immediately discover the invincible necessity of a mediator between God and sinners The people quickly found that there was no dealing with God for them in their own persons, and therefore desired that there might be one to mediate between God and them. And, Obs. 8. If the giving of the law was so full of terror that the people could not bear it, but apprehended that they must die, if God continued to speak it to them; what will be the execution of its curse in a way of vengeance at the last day!

Hebrews 12:20. (Οὐκ ἔφερον γὰρ τὸ διαστελλόμενον· κἃν θηρίον θίγῃ τοῦ ὄρους, λιθοβοληθήσεται, ἤ βολίδι κατατοξευθήσεται. Καί, οὕτω φοβερὸν η῏ν τὸ φανταζόμενον, Μωϋσῆς ει῏πεν, ῎Εκφοβός εἰμι καὶ ἔντρομος.)

Οὐκ ἔφερον. Vulg., “non portabant;” “they did not bear.” “Non ferebant,” Bez. Syr., לָא גֵּיר מֶשְׁכְּהִין הֲווּ לַמְסַיְבָרוּ, “for they were not able to sustain,” or “bear.” We, “to endure.”

Τὸ διαστελλόμενον. Vulg., “quod dicebatur,” “that which was spoken.” There is more in the word. Syr., “quod praecipiebatur;” “that was commanded, enjoined.” “Edicebatur,” “which was spoken out, enacted.” Bez., “interdicebatur,” “that was forbidden or interdicted,” referring it unto the following words. We, “was commanded.”

῎Η βολίδι κατατοξευθήσεται. These words are omitted both in the Vulgar and in the Syriac and Arabic. But they are in all the best Greek copies; and they are necessary, as being a part of the original interdict. Nor is it absolutely true that such beasts should be stoned; for they were to be “stoned, or thrust through with a dart,” Exodus 19:12-13. These words, therefore, are necessary in this place. “Sagitta configetur.”

Τὸ φανταζόμενον. Vulg., “quod videbatur,” “that which was seen.” Syr., הֶזְוָא, “the vision.” Bez., “visum quod apparebat,” “the sight that appeared.” The sense of the whole sentence seems somewhat defective, for want of a note of connection between the parts of it: “And so terrible was the sight, Moses said, I exceedingly fear.” We supply that; “that Moses said.” Beza joins Moses immediately unto “and” in the beginning, putting a distinction between it and οὕτω, “so:” “Et Moses, adeo horrendum erat visum, dixit;” “And Moses, so terrible was the sight, said:” which is the true construction of the words.

῎Εχφοζος, “exterritus,” “expavefactus;” “I exceedingly fear,” or “I am [5] exceedingly afraid.”

[5] VARIOUS READING. ῎Η βολίδι κατατοξευθήσεται are omitted by Bengel, Griesbach, Scholz, Lachmann, and Tischendorf. The insertion of them is contrary to the authority of all the uncial manuscripts, by far the most of the cursive manuscripts, and all the versions. EXPOSITION. No modern critic agrees with Owen in supposing τὰ διαστελλόμενον to be the law, and not the particular interdict immediately quoted. As to the exclamation attributed to Moses, in regard to which Owen appears somewhat at a loss, as it is not recorded in Old Testament history, Knapp, Tholuek, Ebrard, Conybeare and Howson, explain it by reference to the phrase of the Septuagint in Deuteronomy 9:19, ἐκφοβός εἰμι. “It was the remembrance,” observe the two last-mentioned authors, “of this terrible sight which caused Moses to say this; much more must he have been terrified by the reality.” ED.

Hebrews 12:20. For they could not endure [bear] that which was commanded. And if so much as a beast touch the mountain, it shall be stoned or thrust through with a dart. And so terrible [dreadful] was the sight [which appeared], [that] Moses said, I exceedingly fear and tremble.

The law about the beast is not distinct, as here proposed, but it is a part of the general prohibition: “Whosoever toucheth the mount shall be surely put to death,” Exodus 19:12. This concerns the people only: but in the prescription of the manner of the death to be inflicted it is added, “There shall not an hand touch it, but he shall surely be stoned or shot through: whether it be beast or man, it shall not live,” verse 13. Which manner of its introduction we respect in our translation, “If so much as a beast;” which was not at first named, but added in the repetition of the law. The word בְּהֵמָה signifies all sorts of cattle; which the apostle renders by θηρίον, to include those also which were of a wild nature. No living creature was allowed to come to the mount.

For the opening of the words, we must inquire,

1. What it was that was commanded.

2. How they could not endure it.

3. What further evidences there were that it was not to be endured by them; which are added unto the assertion laid down in the beginning of the 20th verse.

First, “That which was commanded:” “The edict;” or as some, “the interdict.” For it may relate unto that which follows, that which was commanded, namely, that “if so much as a beast touch the mountain, it should be stoned, or thrust through with a dart.” Respect is had herein unto the whole charge given unto the people of not touching the mount or passing the bounds fixed unto them; wherein beasts also were included. And this, no doubt, was a great indication of severity, and might have occasioned danger unto the people, some or more of them. But this is not intended herein, nor hath this word respect unto what followeth, but unto what goeth before. For,

1. The note of connection, γάρ, “for,” intimates that a reason is given in these words of what was asserted before: “They entreated that the word should not be spoken to them any more: for they could not endure that which was commanded.”

2. The interdict of touching the mount was given three days before the fear and dread of the people, as is evident in the story: so as no respect could be had thereunto in what they said afterwards, when they were surprised with fear.

3. Though there was in it an intimation of the necessity of great reverence in their approach unto God, and of his severity in giving of the law, yet the people did not look on it as a matter of terror and dread, which they could not bear. For they came afterwards unto the bounds prescribed unto them, with confidence; nor did they begin to fear and tremble until the mount was all on fire, and they heard the voice of God out of the midst of it.

4. Even the words of Moses, repeated in the next verse, were before the people had declared their dread and terror.

So that both these things are added only as aggravating circumstances of the insupportableness of what was commanded.

“That,” therefore, “which was commanded,” was nothing but the law itself.

Secondly, Hereof it is said, “They could not endure it,” or, “They could not bear it,” or stand under it. And there were three things that concurred to convince them of their disability to bear the command:

1. The manner of its delivery; which they had a principal respect unto in their fear, and desire that it might be spoken unto them no more. This is plain in the story, and so they directly express themselves, Deuteronomy 5:23-26.

2. It was from the nature of the law itself, or the word that was spoken, with respect unto its end. For it was given as a rule of justification, and of acceptance with God: and hereon they might easily see how unable they were to beat it.

3. There was administered with it “a spirit of bondage unto fear,”

Romans 8:15, which aggravated the terror of it in their consciences.

These are the effects which a due apprehension of the nature, end, and use of the law, with the severity of God therein, will produce in the minds and consciences of sinners. Thus far the law brings us; and here it leaves us. Here are we shut up. There is no exception to be put in unto the law itself; it evidenceth itself to be holy, just, and good. There is no avoidance of its power, sentence, and sanction; it is given by God himself. The sinner could wish that he might never hear more of it. What is past with him against this law cannot be answered for; what is to come cannot be complied withal: wherefore, without relief in Christ, here the sinner must perish for ever. This, I say, is the last effect of the law on the consciences of sinners: It brings them to a determinate judgment that they cannot bear that which is commanded. Hereon they find themselves utterly lost; and so have no expectation but of fiery indignation to consume them. And accordingly they must eternally perish, if they betake not themselves unto the only relief and remedy.

Thirdly, Of this terror from the giving of the law, and the causes of it, the apostle gives a double illustration.

The first whereof is in the interdict given as unto the touching of the mount. For this was such as extended unto the very beasts: “Si vel bestia,” “And if so much as a beast.” For so was the divine constitution, “Whether it be beast or man, it shall not live,” Exodus 19:13. I doubt not but that divine Providence removed from it such brute creatures as were not under the power of men, such as might be wild about those mountainous deserts, or the fire consumed them, to the least creeping thing; but the prohibition respects the cattle of the people, which were under their power and at their disposal. And besides being an illustration of the absolute inaccessibleness of God, in and by the law, it seems to intimate the uncleanness of all things which sinners possess, by their relation unto them. For unto the impure all things are impure and defiled. Therefore doth the prohibition extend itself unto the beasts also.

The punishment of the beast that did touch the mount, was, that it should die. And the manner of its death (and so of men guilty in the like kind) was, that “it should be stoned, or thrust through with a dart? It is expressed in the prohibition, that no hand should touch that which had offended. It was to be slain at a distance with stones or darts. The heinousness of the offense, with the execrableness of the offender, is declared thereby. No hand was ever more to touch it; either to relieve it (which may be the sense of the word), or to slay it, lest it should be defiled thereby. And it showeth also at what distance we ought to keep ourselves from every thing that falls under the curse of the law.

Hebrews 12:21. The second evidence which he gives of the dreadful promulgation of the law, and consequently of the miserable estate of them that are under its power, is in what befell Moses on this occasion. And we may consider,

1. The person in whom he giveth the instance.

2. The cause of the consternation ascribed unto him.

3. How he expressed it.

1. The person is Moses. The effect of this terror extended itself unto the meanest of beasts, and unto the best of men. Moses was,

(1.) A person holy, and abounding in grace above all others of his time; the meekest man on the earth.

(2.) He was accustomed unto divine revelations, and had once before beheld a representation of the divine presence Exodus 3.

(3.) He was the internuncius, the messenger, the mediator between God and the people, at that time. Yet could none of these privileges exempt him from an amazing sense of the terror of the Lord in giving the law. And if with all these advantages he could not bear it, much less can any other man so do. The mediator himself of the old covenant was not able to sustain the dread and terror of the law: how desperate then are their hopes who would yet be saved by Moses!

2. The cause of his consternation was the sight, it was “so terrible:” “Visum quod apparebat;” that which appeared, and was represented unto him. And this takes in not only what was the object of the sight of his eyes, but that of his ears also, in voices, and thundering, and the sound of the trumpet. The whole of it was “terrible,” or “dreadful.” It was “so dreadful,” unto such an incomprehensible degree.

3. His expression of the consternation that befell him hereon is in these words, “I exceedingly fear and tremble.” He said so; we are assured of it by the Holy Ghost in this place. But the words themselves are not recorded in the story. They were undoubtedly spoken then and there, where, upon this dreadful representation of God, it is said that he spake; but not one word is added of what he spake: Exodus 19:19, “And when the voice of the trumpet sounded long, and waxed louder and louder, Moses spake, and God answered him by a voice;” yet nothing is added, either of what Moses spake, or of what God answered. Then, no doubt, did he speak these words: for it was immediately upon his sight of the dreadful appearance; unto which season the apostle assigns them.

The expositors of the Roman church raise hence a great plea for unwritten traditions; than which nothing can be more weak and vain. For,

(1.) How do they know that the apostle had the knowledge hereof by tradition? Certain it is, that in the traditions that yet remain among the Jews there is no mention of any such thing. All other things he had by immediate inspiration, as Moses wrote the story of things past.

(2.) Had not these words been now recorded by the apostle, what had become of the tradition concerning them? would any man living have believed it? Let them give us a tradition of any thing spoken by Moses or the prophets, or by Christ himself, which is not recorded, with any probability of truth, and somewhat will be allowed to their traditions. Wherefore,

(3.) The occasional divine record of such passages, ascertaining their verity, without which they would have been utterly lost, is sufficient to discover the vanity of their pretended traditions.

Moses spake these words in his own person, and not, as some have judged, in the person of the people. He was really so affected as he expressed it. And it was the will of God that so he should be. He would have him also to be sensible of his terror in the giving of the law.

It is said that “God answered him with a voice;” but what he said unto him is not recorded. No doubt but God spake that which gave him relief, which delivered him out of his distress, and reduced him unto a frame of mind meet for the ministration committed unto him; which in his surprisal and consternation he was not. And therefore immediately afterwards, when the people fell into their great horror and distress, he was able to relieve and comfort them; no doubt with that kind of relief which he himself had received from God, Exodus 20:20. It appears, then, that,

Obs. All persons concerned were brought unto an utter loss and distress, by the renovation and giving of the law; from whence no relief is to be obtained, but by Him alone who is “the end of the law for righteousness unto every one that believeth.”

Hebrews 12:22. ᾿Αλλὰ προσεληλύθατε Σιὼν ὄρει, καὶ πόλει Θεοῦ ζῶντος, ῾ιερουσαλὴμ ἐπουρανίῳ, καὶ μυριάσιν ἀγγέλων, πανηγύρει καὶ ἐκκλησίᾳ πρωτοτόκων ἐν οὐρανοῖς ἀπογεγραμμένων, καὶ κριτῇ Θεῷ πάντων, καὶ πνεύασι δικαίων τετελειωμένων, καὶ διαθήκης νέας μεσίτῃ ᾿Ιησοῦ, καὶ αἵματι ῥαντισμοῦ, κρείττονα λαλοῦντι παρὰ τὸν ῎Αβελ.

The Vulgar Latin and the Syriac seem to have read μυριάδων instead of μυριάσιν; hence they join πανηγύρει, the word following, unto those foregoing, “unto the assembly of many thousands of angels;” but without [6] warrant from any copies of the original.

ft6 EXPOSITION. Some critics put a comma after “myriads,” which are considered as comprehending the bodies denoted in the two following clauses, thus: “And to myriads, the general assembly of angels, and the church of the first-born who are written in heaven.” Others, putting the same stop after “myriads,” place a colon or semicolon after the next clause, and thus elicit this sense' “To myriads, the general assembly of angels; and to the church,” etc Turner. The only right construction is that of Wolf, Rambach, Griesbach, Knapp, Bohme, Kuinoel, Tholuck, Bengel, Lachmann, De Wette, Bleek, etc.; according to which ἀγγέλω is dependent on πανηγύρει. It is then most natural to take the two members, ἀγγέλων πανηγύρει, and ἐκκλησιᾷ πρωτοτόκων, as epexegetical of υμριάσιν “And to entire hosts, to the hosts of angels, and to the church of the first-born. Ebrard. In regard to the dispute whether the blood of Abel's sacrifice or Abel's person be referred to in the last clause, Stuart, Tholuck, Turner, Ebrard, Genesis 4:10. ED

Hebrews 12:22. But ye are come unto mount Sion, and unto the city of the living God, [namely,] the heavenly Jerusalem, and to an innumerable company [myriads] of angels, to the general assembly and church of the first-born, which are written [enrolled] in heaven, and to God the judge of all, and to the spirits of just men made perfect, and to Jesus the mediator of the new covenant, and to the blood of sprinkling, speaking better things than [that of] Abel.

This is the second part of the comparison, completing the foundation of the exhortation intended by the apostle. In the former he gave an account of the state of the people and the church under the law, from the giving of it, and the nature of its commands. In this, he so declares the state whereinto they were called by the gospel, as to manifest it incomparably more excellent in itself, and beneficial unto them. And because this whole context, and every thing in it, is peculiar and singular, we must with the more diligence insist on the exposition of it.

1. We have here a blessed, yea, a glorious description of the catholic church, as the nature and communion of it are revealed under the gospel. And such a description it is as which, if it were attended unto and believed, would not only silence all the contentious wrangling that the world is filled withal about that name and thing, but east out also other prejudicate conceptions and opinions innumerable, which divide all Christians, fill them with mutual animosities, and ruin their peace. For if we have here the substance of all the privileges which we receive by the gospel; if we have an account of them, or who they are, who are partakers of those privileges, as also the only foundation of all that church-communion which is amongst them; the grounds of our perpetual strifes are quickly taken away. It is the access here ascribed unto believers, and that alone, which will secure their eternal salvation.

2. Whereas the catholic church is distributed into two parts, namely, that which is militant, and that which is triumphant, they are both comprehended in this description, with the respect of God and Christ unto them both. For the first expressions, as we shall see, of “mount Sion, the city of the living God, the heavenly Jerusalem,” do principally respect that part of the church which is militant; as those that follow, the most of them, do that which is triumphant. There is, in the religion of the Papists, another part of the church, neither on the earth nor in heaven, but under the earth, as they say, in purgatory. But herewith they have nothing to do who come unto Christ by the gospel. They come indeed unto “the spirits of just men made perfect;” but so are none of those, by their own confession, who are in purgatory. Wherefore believers have nothing to do with them.

3. The foundation of this catholic communion, or communion of the catholic church, comprising all that is holy and dedicated unto God in heaven and earth, is laid in the recapitulation of all things in and by Jesus Christ: Ephesians 1:10, “All things are gathered into one head in him, both which are in heaven, and which are on earth;” which is the sole foundation of their mutual communion among themselves. Whereas, therefore, we have here an association, in the communion of men and angels, and the souls of them that are departed, in a middle state between them both, we ought to consider always their recapitulation in Christ as the cause thereof. And whereas not only were all things so gathered into one by him, but “by him also God reconciled all things unto himself, whether they be things in earth, or things in heaven,” Colossians 1:20, God himself is here represented as the supreme sovereign head of this catholic church, the whole of it being reconciled unto him.

4. The method which the apostle seems to observe, in tibia description of the church catholic in both the parts of it, is first to express that part of it which is militant, then that which is triumphant, issuing the whole in the relation of God and Christ thereunto; as we shall see in the exposition.

5. That which we must respect, as our rule in the exposition of the whole, is, that the apostle intends a description of that state whereunto believers are called by the gospel For it is that alone which he opposeth to the state of the church under the old testament. And to suppose that it is the heavenly, future state which he intends, is utterly to destroy the force of his argument and exhortation; for they are built solely on the pre-eminence of the gospel-state above that under the law, and not of heaven itself, which none could question.

We must consider, then,

1. What believers are said to come unto; and,

2. How they do so come unto it, or wherein their coming unto it doth consist.

And FIRST we are said,

1. To come “unto mount Sion, and unto the city of the living God, the heavenly Jerusalem.” The two last are not distinct expressions of diverse things, but different names of the same thing, “the city of the living God,” namely, “the new Jerusalem.” Nor is it necessary that we should appropriate these two expressions of “Mount Sion,” and “The city of the living God,” unto distinct or different things in the gospel-state, but only consider them as different expressions of the same thing. The sum of the whole is, that by the gospel we are called unto a participation of all the glory which was ascribed or promised unto the church under these names, in opposition unto what the people received in and by the law at mount Sinai.

Sion was a mount in Jerusalem which had two heads, the one whereof was called Moriah, whereon the temple was built, whereby it became the seat of all the solemn worship of God; and on the other was the palace and habitation of the kings of the house of David; both of them typical of Christ, the one in his priestly, the other in his kingly office.

The apostle doth not consider it naturally or materially, but in opposition unto mount Sinai, where the law was given. So he describeth the same opposition between the same Sinai and the heavenly Jerusalem, unto the same end, Galatians 4:25-26; where it is apparent, that by “mount Sion” and “the heavenly Jerusalem,” the same state of the church is intended.

And the opposition between these two mounts was eminent. For,

(1.) God came down for a season only on mount Sinai; but in Sion he is said to dwell, and to make it his habitation for ever.

(2.) He appeared in terror on mount Sinai, as we have seen; Sion was in Jerusalem, which is “a vision of peace.”

(3.) He gave the law on mount Sinai; the gospel went forth from Sion, Isaiah 2:2-3.

(4.) He utterly forsook Sinai, and left it under bondage; but Sion is free for ever, Galatians 4.

(5.) The people were burdened with the law at mount Sinai, and were led with it unto Sion, where they waited for deliverance from it, in the observation of those institutions of divine worship which were typical and significant thereof.

The Socinian expositor, who affects subtilty and curiosity, affirms, “That by mount Sion, either heaven itself, or rather a spiritual mountain, whose roots are on the earth, and whose top reacheth unto heaven, from whence we may easily enter into heaven itself, is intended:” wherein he understood nothing himself of what he wrote; for it is not sense, nor to be understood. And the reason he gives, namely, “That Sion in the Scripture is more frequently taken for heaven than the church,” is so far from truth, that he cannot give any one instance where it is so taken. But to know the true reason why the apostle calls the state of believers under the new testament by the name of Sion, we may consider some of the things that are spoken of Sion in the Scripture. And I shall instance in a few only, because they are multiplied throughout the whole Book of God; as,

(1.) It is the place of God's habitation, where he dwells for ever, Psalms 9:11; Psalms 76:2; Joel 3:21, etc.

(2.) It is the seat of the throne, reign, and kingdom of Christ, Psalms 2:6; Isaiah 24:23; Micah 4:7.

(3.) It is the object of divine promises innumerable, Psalms 69:35; Isaiah 1:27; of Christ himself, Isaiah 59:20.

(4.) Thence did the gospel proceed, and the law of Christ come forth, Isaiah 40:9; Micah 4:2.

(5.) It was the object of God's especial love, and the place of the birth of the elect, Psalms 87:2; Psalms 87:5.

(6.) The joy of the whole earth, Psalms 48:2.

(7.) Salvation, and all blessings came forth out of Sion, Psalms 14:7; Psalms 110:2; Psalms 128:5; with sundry other things alike glorious. Now these things were not spoken of nor accomplished towards that mount Sion which was in Jerusalem absolutely, but only as it was typical of believers under the gospel. So the meaning of the apostle is, that by the gospel believers do come unto that state wherein they have an interest in, and a right unto, all the blessed and glorious things that are spoken in the Scriptures concerning and unto Sion. All the privileges ascribed, all the promises made unto it, are theirs. Sion is the place of God's especial gracious residence, of the throne of Christ in his reign, the subject of all graces, the object of all promises, as the Scripture abundantly testifies.

This is the first privilege of believers under the gospel. They “come unto mount Sion;” that is, they are interested in all the promises of God made unto Sion, recorded in the Scripture, in all the love and care of God expressed towards it, in all the spiritual glories assigned unto it. The things spoken of it were never accomplished in the earthly Sion, but only typically; spiritually, and in their reality, they belong unto believers under the new testament.

Some look on all those promises and privileges wherewith the Scripture is replenished, with respect unto Sion, to be now as things dead and useless. They esteem it a presumption for any to plead and claim an interest in them, or to expect the accomplishment of them in or towards themselves. But this is expressly to contradict the apostle in this place, who affirms that we are come unto mount Sion, then when the earthly mount Sion was utterly forsaken. All those promises, therefore, which were made of old to Sion, do belong unto the present church of believers. These, in every condition, they may plead with God. They have the grace, and shall have the comfort contained in them. There is the security and assurance of their safety, preservation, and eternal salvation. Thereon depends their final deliverance from all their oppressions.

Be their outward condition never so mean and destitute; be they afflicted, persecuted, and despised; yet all the glorious things that are spoken of Sion are theirs, and accomplished in them in the sight of God. But the excellent things whereof, under this notion of Sion, they are made partakers, are innumerable.

Let this be compared with the people's coming unto mount Sinai, as we have before declared it, and the glory of it will be conspicuous. And believers are to be admonished,

(1.) To walk worthy of this privilege, as Psalms 15;

(2.) To be thankful for it;

(3.) To rejoice in it;

(4.) To make it an effectual motive unto obedience and perseverance, as it is here done by the apostle.

And,

Obs. 1. All pleas about church order, power, rights and privileges, are useless, where men are not interested in this Sion state.

2. They are said to come “unto the city of the living God, the heavenly Jerusalem.” Both these are the same. So Jerusalem is called “the city of God,” Psalms 46:4; Psalms 48:1; Psalms 48:8; Psalms 88:3; but in every place with respect unto Sion.

(1.) They came to a city. They received the law in a wilderness, where they had neither rest nor refuge. But in a city there is order, defense, and safety; it is the name of a quiet habitation.

(2.) This was the city of God. The state of the church under the new testament is so. As it hath the safety, beauty, and order of a city, so it is the city of God; the only city which he takes peculiarly to be his own in this world. It is his,

[1.] On the account of property. He framed it, he built it, it is his own; no creature can lay claim to it, or any part of it. And those who usurp upon it, shall answer unto him for their usurpation.

[2.] On the account of inhabitation. It is God's city; for he dwells in it, and in it alone, by his gracious presence.

[3.] It is under God's rule, as its only sovereign.

[4.] Therein he disposeth all his children into a spiritual society. So Paul tells the Ephesians, that by grace they were delivered from being “strangers and foreigners,” and made “fellow-citizens with the saints, and of the household of God,” Ephesians 2:19.

[5.] It hath its charter of liberty with all immunities and privileges, from God alone. And with respect unto these things, the church is called the city of God. (3.) The apostle adds a property of God of great consideration in this matter. It is the city of the living God; that is,

[1.] Of the true and only God;

[2.] Of him who is omnipotent, able to keep and preserve his own city, as having all life, and consequently all power, in himself;

[3.] Of him who lives eternally, with whom we shall live when we shall be here no more.

(4.) This city of the living God is the heavenly Jerusalem. And the apostle herein prefers the privileges of the gospel, not only above what the people were made partakers of at Sinai in the wilderness, but also above all that they afterwards enjoyed in Jerusalem in the land of Canaan: for in the glory and privileges of that city the Hebrews greatly boasted. But the apostle casts that city, in the state wherein it then was, into the same condition with mount Sinai in Arabia; that is, under bondage, as indeed then it was, Galatians 4:25: and he opposeth thereunto that “Jerusalem which is above;” that is, this “heavenly Jerusalem.” And it is called “heavenly,”

[1.] Because, as unto all its concerns as a city, it is not of this world;

[2.] Because no small part of its inhabitants are already actually instated in heaven;

[3.] As unto its state on earth, it comes down from heaven, Revelation 21:2-3, that is, hath its original from divine authority and institution;

[4.] Because the state, portion, and inheritance of all its inhabitants, lies in heaven;

[5.] Because the spiritual life of all that belong unto it, and the graces which they act therein, are heavenly;

[6.] Their πολίτευμα, or “city conversation,” is in heaven, Philippians 3:20.

This is the second privilege of the gospel-state, wherein all the remaining promises of the Old Testament are transferred and made over to believers. Whatever is spoken of the city of God, or of Jerusalem, that is spiritual, that contains in it the love, or grace, or favor of God, it is all made theirs; faith can lay a claim unto it all. Believers are so come to this city, as to be inhabitants, free denizens, possessors of it; unto whom all the rights, privileges, and immunities of it do belong. And what is spoken of it in the Scripture is a ground of faith unto them, and a spring of consolation. For they may with confidence make application of what is so spoken unto themselves in every condition; and they do so accordingly. And we may yet a little further represent the glory of this privilege, in the ensuing observations:

(1.) A city is the only place of rest, peace, safety, and honor, among men in this world. Unto all these, in the spiritual sense, we are brought by the gospel. Whilst men are under the law, they are at Sinai, in a wilderness where is none of these things. The souls of sinners can find no place of rest or safety under the law. But we have all these things by the gospel: Rest in Christ, peace with God, order in the communion of faith, safety in divine protection, and honor in our relation unto God in Christ.

(2.) The greatest and most glorious city which is, or ever was in the world, is the city of this or that man, who hath power or dominion in it. So spake Nebuchadnezzar of his city, “Is not this great Babylon, that I have built for the house of the kingdom by the might of my power, and for the honor of my majesty,” Daniel 4:30. We know what was the end of him and his city. The gospel-church is the city of the living God; and it is ten thousand times more glorious to be a citizen thereof, than of the greatest city in the world. To be a citizen of the city of God, is to be free, to be honorable, to be safe, to have a certain habitation, and a blessed inheritance.

(3.) God dwells in the church of believers. The great King inhabiteth his own city. Herein is the especial residence of his glory and majesty. He built it, framed it for himself, and says concerning it, “Here will I dwell, and this shall be my habitation for ever.” And it is no small privilege, to dwell with God in his own city. The name of this city is “Jehovah-shammah, The LORD is there,” Ezekiel 48:35.

(4.) The privileges of this city of God are heavenly; it is “the heavenly Jerusalem.” Hence it is that the world sees them not, knows them not, values them not. They are above them, and their glory is imperceptible unto them.

(5.) All the powers of the world, in conjunction with those of hell, cannot dispossess believers of their interest and habitation in this heavenly city.

(6.) There is a spiritual order and beauty in the communion of the catholic church, such as becomes the city of the living God; and such as wherein the order framed by the constitutions of men hath no concernment.

And in many other things we might declare the glory of this privilege. And,

Obs. 2. It is our duty well to consider what sort of persons they ought to be who are meet to be denizens of this city of God. The greater number of those who pretend highly unto the church and its privileges, are most unfit for this society. They are citizens of the world.

3. In the next place the apostle affirms, that believers are come to “an innumerable company of angels.” For having declared that they are come to the city of God, he shows in the next place who are the inhabitants of that city besides themselves. And these he distributes into several sorts, as we shall see, whereof the first is “angels.” We are come to them as our fellow-citizens, to “myriads of angels. Μυριάς is “ten thousand;” and when it is used in the plural number, it signifies “an innumerable company,”

as we here render it. Possibly he hath respect unto the angels that attended the presence of God in the giving of the law, whereof the psalmist says,

“The chariots of God are twenty thousand, even thousands of angels: the Lord is among them, as in Sinai, in the holy place,” Psalms 68:17;

or the account of them given by Daniel,

“Thousand thousands ministered unto him, and ten thousand times ten thousand stood before him,” Daniel 7:10, that is, “an innumerable company.”

This access unto angels is spiritual. The access of the people unto their ministry in Sinai was corporeal only, nor had they any communion with them thereby. But ours is spiritual, which needs no local access unto it. We come thereby unto them whilst we are on the earth and they in heaven. We do not so with our prayers; which is the doting superstition of the church of Rome, utterly destructive of the communion here asserted. For although there be a difference and distance between their persons and ours as to dignity and power, yet as unto this communion we are equal in it with them, as one of them directly declares; saying unto John,

“Worship me not: I am thy fellow-servant, and of thy brethren that have the testimony of Jesus,” Revelation 19:10; Revelation 22:9.

Nothing can be more groundless, than that fellow-servants should worship one another. But we have an access unto them all; not to this or that tutelar angel, but unto the whole innumerable company of them. And this we have,

(1.) By the recapitulation of them and us in Christ., Ephesians 1:10. They and we are brought into one mystical body, whereof Christ is head; one family, which is in heaven and earth, called after his name, Ephesians 3:14-15. We are brought together into one society: the nature of which effect of infinite wisdom I have elsewhere declared.

(2.) In that they and we are constantly engaged in the same worship of Jesus Christ. Hence they call themselves our “fellow-servants.” This God hath given in command unto them, as well as unto us. For he saith, “Let all the angels of God worship him,” Hebrews 1:6; which they do accordingly, Revelation 5:11-12.

(3.) We have so on the account of the ministry committed unto them for the service of the church, Hebrews 1:14. See the exposition of that place.

(4.) In that the fear and dread of their ministry is now taken from us; which was so great under the old testament, that those unto whom they appeared thought they must die immediately. There is a perfect reconciliation between the church on the earth and the angels above; the distance and enmity that were between them and us by reason of sin are taken away, Colossians 1:20. There is a oneness in design and a communion in service between them and us: as we rejoice in their happiness and glory, so they seek ours continually; their ascription of praise and glory to God is mingled with the praises of the church, so as to compose an entire worship, Revelation 5:8-12.

Wherefore by Jesus Christ we have a blessed access unto this “innumerable company of angels.” Those who, by reason of our fall from God, and the first entrance of sin, had no regard unto us, but to execute the vengeance of God against us, represented by the cherubim with the flaming sword, (for “he maketh his angels spirits, and his ministers a flame of fire,”) to keep man, when he had sinned, out of Eden, and from the tree of life, Genesis 3:24; those whose ministry God made use of in giving of the law, to fill the people with dread and terror; they are now, in Christ, become one mystical body with the church, and our associates in design and service. And this may well be esteemed as an eminent privilege which we receive by the gospel. And if this be so, then,

Obs. 3. The church is the safest society in the world. A kingdom it is, a city, a family, a house, which the power of hell and the world can never prevail against. Nor are these boasting words, in whatever distressed condition it may be in this world, but the faithful sayings of God. Our Lord Jesus Christ, the head of this society, when he was entering into his sufferings, to manifest that he did it by his own will and choice, and was not necessitated unto it by the power of men, affirms, that on one request, his Father would send “more than twelve legions of angels,” Matthew 26:53; more angels than there were soldiers in the whole Roman empire, whereof every one could destroy an army in an hour, as one did that of Sennacherib! And when all these belong unto the communion of the church, if the least evil be attempted against it, beyond or beside the will of God, they are all in readiness to prevent it, and revenge it. They continually watch against Satan and the world, to keep all the concerns of the church within the bounds and limits of the divine will and pleasure. They have a charge over all their fellow-servants in the blessed family, to take care of them in all their ways. Let us not fear the ruin of the church, whilst there is “an innumerable company of angels” belonging unto it.

Obs. 4. It is the most honorable society in the world; for all the angels in heaven belong unto it. This poor, despicable, persecuted church, consisting for the most part of such as are contemned in the world, yet is admitted into the society of all the holy angels in heaven, in the worship and service of Christ.

Obs. 5. And we may see hence the folly of that “voluntary humility, in worshipping of angels,” which the apostle condemns, and which is openly practiced in the church of Rome. And the apostle placeth the rise of this superstition in the church on a “voluntary,” uncommanded “humility.” For therein men debase themselves unto the religious worship of those who would be only their fellow- servants, in case they are real partakers of the benefits and privileges of the gospel.

Obs. 6. It is the highest madness for any one to pretend himself to be the head of the church, as the pope doth, unless he assume also unto himself to be the head of all the angels in heaven; for they all belong unto the same church with the saints here below. And therefore, where mention is made of the headship of Christ, they are expressly placed in the same subjection unto him, Ephesians 1:20-23.

4. Another instance of the glory of this state is, that therein believers come to “the general assembly and church of the first-born,” which are written in heaven.

Both the words here used, πανήγυρις and ἐκκλησία, are borrowed the customs of those cities whose government was democratical; especially that of Athens, whose speech was the rule of the Greek language, Πανήγυρις, was the solemn assembly of all persons of all sorts belonging unto the city, where they were entertained with spectacles, sacrifices, festival solemnities, and laudatory orations. Λόγος πανηγυρικός is “a commendatory oration.” Hence is the word used for any great general assembly, as we here translate it, with respect unto praise and joy. In these assemblies no business of the state was transacted. But ἐκκλησία was a “meeting of the citizens,” to determine of things and affairs which had had a previous deliberation in the senate. Hence it is applied to signify that which we call “the church,” or קָחָל, “the congregation.” For that is an assembly for all the spiritual ends of the society, or all that belong unto it.

Herein there may be an allusion unto the assemblies of such cities. But I rather think the apostle hath respect unto the great assembly of all the males of the church of the old testament. This was a divine institution to be observed three times a-year, at the solemn feasts of the church, Exodus 34:23; Deuteronomy 16:16. And the assembly of them was called “the great congregation,” Psalms 22:25; Psalms 35:18; Psalms 40:9-10; being the greatest solemnities, and the most glorious in the whole church, a matter of triumph unto them all. Or it may be, regard is had unto the general assembly of the whole people at Sinai, in receiving of the law. But there is also a great difference between those assemblies and this. For unto those civil and political assemblies, as also that of the church, it was necessary that there should be a local meeting of all that belonged unto them; but the assembly and church here intended are spiritual, and so is their meeting or convention. There never was, nor ever shall be, a local meeting of them all, until the last day. At present, such as is the nature of their society, such is their convention; that is, spiritual. But yet all that belong unto the general assembly intended, which is the seat of praise and joy, are obliged, by virtue of especial institution, whilst they are in this world, to assemble in particular church societies, as I have elsewhere declared. But we shall understand more of the nature of this assembly and church, when we have considered who they are of whom it doth consist,

“Of the first-born, which are written in heaven.” Some late expositors, as Schlichtingius, Grotius, and his follower, confine this unto the apostles and evangelists, with some others of the first Christian assembly. And in the same judgment Aquinas, with some others of the Roman church, went before them. The Greek scholiasts apply the words unto the elect, or all true believers: whom we must follow; for it is evident that not the apostles only are here intended. For,

(1.) It may be inquired, whether the apostles themselves, upon their call by the gospel, did not come unto “the assembly of the first-born?” If they did, then are not they themselves alone here intended.

(2.) Had the apostles alone their names written in heaven, as these first- born had, they, and none but they, are so written in heaven. But this is untrue, as we shall see.

(3.) Are not all elect believers capable of this character? For,

[1.] Doth not God call all Israel, who were a type of the spiritual church, his “first-born?” Exodus 4:22.

[2.] Are not all believers “the firstfruits of the creatures?” James 1:18; which, as unto dedication unto God, answereth the first-born among men. All redeemed ones are “the first-fruits unto God, and to the Lamb,”

Revelation 14:4.

[3.] Are they not all of them “heirs of God, and coheirs with Christ?” which is to be the first-born, Romans 8:17; “heirs of salvation,” Hebrews 1:14.

[4.] Are they not all “ kings and priests unto God?” which compriseth the whole right of the firstborn. Wherefore there is no reason to confine this expression unto the apostles; especially since most of them at that time were among “the spirits of just men made perfect.” Wherefore it is elect believers that are intended.

But it may be yet inquired, whether all, or some sort of them only, be designed. Some suppose that the saints departed under the old testament, being gathered unto God as his lot and portion, are so called. But the truth is, these must of necessity be comprised under the following expression, of “the spirits of just men made perfect.” The most extend it unto all elect believers from the beginning of the world unto the end; which is the catholic church. And the present church hath a communion and fellowship with them all, on the same account that it hath them with the angels. But it is, in my judgment, more suitable unto the mind of the apostle, and his dealing in particular with the Hebrews, that the whole church of elect believers then in the world, consisting of Jews and Gentiles, should be designed by him. The collection of the elect among the Jews and Gentiles into one body, one general assembly, one church, is that which he celebrates elsewhere as one of the greatest mysteries of divine wisdom, which was hid in God from the beginning of the world, and not until then revealed. See Ephesians 3:5-10. It was now made known, which was hid from those under the old testament, that there was to be a “general assembly,” or “church of the first-born,” taken out of the whole creation of mankind, without any respect or distinction of nations, Jews or Gentiles. So is this assembly described, Revelation 5:9-10, “Thou hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation; and hast made us unto our God kings and priests;” that is, one “general assembly and church of the firstborn.”

This was the great and glorious mystery which was hid in the will and wisdom of God from the beginning; namely, that he would collect into one body, one assembly, one church, all his elect, in all nations, Jews and Gentiles, uniting them among themselves by faith in Christ Jesus.

An accession unto this assembly, whose members were thus diffused throughout the world, is that which he proposeth as a great privilege unto these believing Hebrews. This he calls the “making of twain into one new man,” by “reconciling both unto God in one body,” Ephesians 2:15-16. And as he presseth this on the Gentile believers, as an inexpressible advantage unto them, namely, that they were admitted unto the participation of all those privileges which before were enclosed unto the Jews, as Ephesians 2:11-19, in which place there is a full description of this general assembly and church of the first-born, so also he acquaints these believing Jews with the spiritual glory and advantage which they obtained thereby.

And their coming unto this assembly is opposed unto their coming unto mount Sinai; for therein there was both πανήγυρις, “a general assembly;” and ἐκκλησία, “a church.” It was a general assembly of all that people, men, women, and children; and it was a church, as it is called, Acts 7:38, upon the account of the order which was in it, in the station of the elders, priests, males, servants, and strangers, which I have elsewhere described. This was a general assembly and church, but of that people only, and that gathered together unto the dreadful and terrible delivery of the law. ‘In opposition hereunto,'saith the apostle, ‘you Hebrews, by faith in Jesus Christ, are come unto the general assembly and church of all the elect that are called throughout the world; you and they being made “one body;” yea, so strict is the union between you, “one new man,” both equally reconciled unto God and among yourselves.'

Obs. 7. The revelation of the glorious mystery of this general assembly is one of the most excellent pre-eminencies of the gospel above the law. A mystery it was of divine wisdom, hid in God from the beginning, but now shining out in its beauty and glory. An interest, therefore, herein is well proposed by the apostle as an eminent privilege of believers. Until the calling of this assembly, neither the first promise nor any of the institutions of the old testament could be perfectly understood, as unto what the wisdom of God had couched in them.

This is that church whereunto all the promises do belong; the church “built on the Rock, against which the gates of hell shall not prevail;” the spouse, the body of Christ, the temple of God, his habitation for ever. This is the church which “Christ loved, and gave himself for;” which he “washed in his own blood,” that “he might sanctify and cleanse it with the washing of water by the word, that he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish,” Revelation 1:5; Ephesians 5:25-27. This is the church out of which none can be saved, and whereof no one member shall be lost.

As unto the words themselves, there is a double allusion in them:

(1.) Unto the rights of the first-born in general; and herein the apostle seems to have respect unto what he had observed before of Esau, who, being a profane person, sold his birthright. Those who are interested really in the gospel-church, all of them have, and do all of them retain, a right unto the whole inheritance. By their adoption they come to have a right unto all that God hath provided, that Christ hath purchased, unto the whole inheritance of grace and glory.

(2.) Unto the enrolment of the first-born in the wilderness, Numbers 3:40-42. This is called “their names being written in heaven,” Luke 10:20; in “the book of life,” Philippians 4:3; Revelation 3:5; Revelation 17:8; “the book of life of the Lamb,” Revelation 13:8; “the Lamb's book of life,” Revelation 21:27. This book of life is no other but the roll of God's elect, in the eternal, immutable designation of them unto grace and glory.

This, therefore, is “the general assembly of the first-born, written” or enrolled “in heaven,” namely, the elect of God, called, and by gratuitous adoption interested in all the privileges of the first-born; that is, made coheirs with Christ and heirs of God, or of the whole heavenly inheritance. But although this is comprehensive of them all in all generations, yet believers come in a peculiar manner unto them of whom the church of God doth consist in the days of their profession. And further to make out this glorious privilege, we may observe,

Obs. 8. That Jesus Christ alone is absolutely the first-born and heir of all. See the exposition on Hebrews 1:2, where this is handled at large. He is the first-born among the elect, the eldest brother in the family of God, whereunto are annexed dominion and power over the whole creation; whence he is called “The first-born of every creature,” Colossians 1:15.

Obs. 9. Under the old testament, the promises of Christ, and that he was to proceed from that people according to the flesh, gave the title of sonship unto the church of Israel. So God calls them “his son, his first-born,” Exodus 4:22; because the holy seed was preserved in them. So these words of the prophet, Hosea 11:1, “When Israel was a child I loved him, and called my son out of Egypt,” are applied by the evangelist unto the person of Christ, Matthew 2:15. For although they were first spoken of the whole church of Israel, yet were they not so upon their own account, but of His alone who was to come forth of them.

Obs. 10. All the right and title of believers under the old [7] testament unto sonship, or the right of the first-born, arises merely from their interest in him, and participation of him, who is absolutely so. All things are theirs, because they are Christ's, 1 Corinthians 3:22-23. Without this, whatever are our outward enjoyments and privileges, whatever place of dignity we may hold in the visible professing church, we are vagabonds, that have neither lot nor portion in things spiritual and eternal.

[7] He has spoken of the old testament in Obs. 9., and as he seems proving the general proposition in Obs. 8., can this be a misprint for “new”? ED.

Obs. 11. It is a glorious privilege to be brought into this blessed society, this general assembly of the first-born; and as such it is here proposed by the apostle. And we shall find it so, if we consider what company, society, or assembly, we belong unto without it; for this is no other but that of devils, and the wicked seed of the serpent.

Obs. 12. If we are come unto this assembly, it is our duty carefully to behave ourselves as becometh the members of this society.

Obs. 13. All contests about church-order, state, interest, power, with whom the church is, are vain, empty, fruitless, unprofitable, among those who cannot evidence that they belong unto this general assembly.

Obs. 14. Eternal election is the rule of the dispensation of effectual grace, to call and collect an assembly of first-born unto God.

5. The apostle proceeds, in the next place, to mind us of the supreme head of this holy society, the author and end of it; which is God himself: “And to God, the judge of all” The words, as they lie in the text, are, “To the judge, the God of all;” but none doubt but that, as unto the sense of them, the name “God” is the subject, and that of “judge” the predicate in the proposition, as we read, “To God, the judge of all.” It is not improbable, but that, in the enumeration of these glorious privileges, the apostle makes mention of the relation of God unto this society and communion, to beget in believers a due reverence of what they are called unto therein; and so he shuts up his improvement of this whole discourse, as we shall see verses 28, 29.

There are two things in the words:

(1.) That believers have a peculiar access unto God;

(2.) That they have it unto him as “the judge of all,” in a peculiar manner.

(1.) This access unto God by Jesus Christ is often mentioned in the Scripture as an eminent privilege. Without him they are afar off from God, placed at an infinite distance from him, by their own sin and the curse of the law; figured by the people's removal and standing afar off at the giving of the law, Exodus 20:18-19. Neither was there any way to make an approach unto him; signified by the severe interdict against the touching of the mount, or taking one step over its bounds to gaze, when the tokens of his presence were upon it, in the legislation. But all believers have an access unto God by Christ. And hereof there are two parts:

[1.] They have an access unto his grace and favor by their justification, Romans 5:1-2.

[2.] An access unto him, and the throne of his grace, with liberty and boldness in their divine worship. This none have but believers; and they have it no otherwise but by Jesus Christ, Ephesians 2:18; Hebrews 4:15-16; Hebrews 10:19-22. See the exposition on the places.

(2.) They have an access unto God as “the judge of all.” This may not seem a privilege; for it is the lot of all men to appear before his judgment-seat. But it is one thing to be brought before a judge to be tried and sentenced as a criminal; another, to have a favorable access unto him as our occasions do require. Such is the access here intended. Considering God as the supreme governor and judge of all, men desire not, they dare not make use of, they cannot obtain, an admission into his presence: but we have this favor through Christ.

This therefore, in general, is the privilege intended, namely, that we have liberty and freedom to draw nigh unto God, even as he is “the judge of all;” which no others have, nor can pretend unto. But unto this access there are previously required the pardon of our sins, the justification of our persons, and the sanctification of our natures; without which no man can behold God as a judge, but unto his confusion. Behold, then, how great is the privilege of that state which we are called unto by the gospel, namely, which gives us such a sense and assurance of our pardon, adoption, justification, and sanctification, as that we may with boldness come unto the Judge of all on his throne!

On this supposition, there is a double consideration of God as a judge, which makes it our eminent privilege to have an access unto him as such:

[1.] That it is he who will judge the cause of the church against the world, in that great contest that is between them. However here they may be cast in their cause, by such as pretend a right to judge them, they have admission unto his throne, who will execute judgment in their behalf. See Micah 7:9-10. And it is a glorious prospect which they take of God as a judge, in the execution of his righteous judgments on their enemies, Revelation 15:3-4; Revelation 16:5-7.

[2.] That it is he who will, as a righteous judge, give them their reward at the last day: 2 Timothy 4:8, “There is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day:” which are blessed privileges. And we may observe, for the further clearing of the mind of the Holy Ghost, as unto our own concernment,

Obs. 15. In Jesus Christ believers are delivered from all discouraging dread and terror, in the consideration of God as a judge; such, I mean, as befell the people at Sinai in the giving of the law. They now behold all his glory in the face of Jesus Christ; which makes it amiable and desirable unto them. See our discourse of the glory of Christ, and of God in him. [8]

[8] See vol. 1 of his miscellaneous works. ED.

Obs. 16. Such is the pre-eminence of the gospel-state above that of the law, that whereas they of old were severely forbidden to make any approach unto the outward signs of the presence of God, we have now an access with boldness unto his throne.

Obs. 17. As the greatest misery of unbelievers, is to be brought into the presence of this Judge, so it is one of the greatest privileges of believers that they may come unto him. Hence is that cry of hypocritical sinners, Isaiah 33:14.

Obs. 18. Believers have an access to God, as the judge of all, with all their causes and complaints. As such he will hear them, plead their cause, and judge for them. However they may be here oppressed, in or out of the courts of men, the Judge of all will at all times receive their appeals, and do them right. This liberty no man can deprive them of; it is purchased for them by Christ, and makes their oppressions unsafe to the greatest of the sons of men. Wherefore,

Obs. 19. However dangerous and dreadful the outward state of the church may be at any time in the world, it may secure itself of final success; because therein God is judge alone, unto whom they have free access.

Obs. 20. The prospect of an eternal reward from God, as the righteous judge, is the greatest supportment of faith in all present distresses.

In all these things we are instructed.

6. It followeth in the next place, that we are come to “the spirits of just men made perfect.” They seem to be placed in this order because of their immediate presence with God, the judge of all And there is included in this expression,

(1.) That there are spirits of men in a separate state and condition, capable of communion with God and the church. That by these “spirits,” the souls of men departed, that essential part of our nature which is subsistent in a state of separation from the body, are intended, none questioneth. It is granted by the Socinians, who yet deny unto them a state of glory, or any intelligent actings, until the resurrection. But we are said here to “come unto them,” in those actings of our minds wherein this evangelical communion doth consist; and this requires that there be the like actings in them, without which there can be no such communion.

(2.) That the spirits of just men departed are all of them “made perfect.” All that depart out of this world have been in it just or unjust, justified or not. But the spirits of all them who being here just, or justified, and departed out of the world, are made perfect. And as unto such, we “come unto them.” Estius, one of the most modest and judicious expositors of the Roman church, concludes hence that there is a purgatory, wherein are the souls of some not yet made perfect. But, as we observed before, this state of purgatory is here plainly cast out of the communion of the catholic church. It hath none with it; although it might so have, were there any such state. For Estius himself says, that our coming unto these spirits of just men made perfect is by love; whence, by the right of communion, we may desire the help of their prayers. So do they lessen the matter, when they come to speak of their idolatry, in their direct and immediate supplications unto them. But why may we not thus come unto the souls in purgatory, were there any such place or souls? For we are obliged to love them, as those who are of the same mystical body with us: and our prayer for them, which is thought necessary, is as great an act of communion as the supposed prayer of them in heaven for us. Such a state, therefore, is here excommunicated by the apostle, or cast out of the communion of the catholic church. And the expression of the apostle being indefinite, makes no distinction between the spirits of just men departed, as if some of them were made perfect, and some not, but is descriptive of them all; they are all made perfect.

(3.) The “just men” intended, were all those whose faith and the fruits of it he had declared, chap. 11, with all others of the same sort with them from the foundation of the world. And in following of their example, whilst they were on the earth, we are admitted into communion with them now they are in heaven. But as all these are included, so I doubt not but especial respect is had unto the times now past of the days of the gospel, and those who have departed in them; for as they were most eminent in this world, most of the apostles themselves being now at rest in glory, so an access unto them is very expressive of the privilege of the believing Hebrews who were yet alive.

(4.) These spirits of just men are said to be “made perfect,” to be consummated. And herein three things are included:

[1.] The end of the race wherein they had been engaged, the race of faith and obedience, with all the difficulties, duties, and temptations belonging thereunto. So the apostle began that discourse which he now draws to the close of, by comparing our Christian obedience and perseverance therein unto running in a race, verses 1, 2. Now they who have “finished their course,” who have “so run as to obtain,” are said to be “consummated,” or to sit down quietly in the enjoyment of the reward.

[2.] A perfect deliverance from all the sin, sorrow, trouble, labor, and temptations, which in this life they were exposed unto.

[3.] Enjoyment of the reward; for it is not consistent with the righteousness of God to defer it, after their whole course of obedience is accomplished. This consummation they have in the presence of God, in perfection, according to their capacity, before the resurrection; there being nothing wanting unto them but the reception of their bodies in a state of glory. Though they are “made perfect,” yet are they no more but “spirits.”

And we have here a clear prospect into this part of the invisible world; namely, the state of the souls of just men departed. For it is declared,

(1.) That they do subsist, acting their intelligent powers and faculties. For we cannot in any sense “come” to them that are not, or are as in a sleep of death, without the exercise of their essential powers and faculties. Yea, they live in the exercise of them, inconceivably above what they were capacitated for whilst they were in the body. And their bodies at the last day must be glorified, to make them meet instruments to exert the powers that are in them.

(2.) They are in the presence of God. There they are placed by the apostle. For, in our access “unto God the judge of all,” we “come to the spirits of just men made perfect,” who must be in his presence. And they are so in his presence, as to be in conjunction with the holy angels in the temple- worship of heaven.

(3.) They bear a part in the communion, of the church catholic. Not as the object of the worship of men, nor of their invocation, or as mediators of intercession for them: such suppositions and practices are injurious to them, as well as blasphemous towards Christ. But they live in the same love of God which animates the whole catholic church below. They join with it in the ascription of the same praises to God and the Lamb; and have a concernment in the church militant, as belonging unto that mystical body of Christ, wherein themselves are sharers.

(4.) They are “consummated,” or “made perfect;” freed from all sins, fears, dangers, temptations, clogs of the flesh, and obnoxiousness unto death. Their faith is heightened into vision, and all their graces elevated into glory. And,

Obs. 21. A prospect by faith into the state of the souls of believers departed, is both a comfort against the fear of death, and a supportment under all the troubles and distresses of this present life.

7. The apostle proceeds unto the immediate spring and center of all this catholic communion; and that is, “Jesus the mediator of the new covenant.” He calls him here by the name of “Jesus;” which is significant of his saving the church; which he doth as he is “mediator of the new covenant.” What is this “new covenant” or “testament,” and how and in what sense Jesus is the “mediator” of it, have been so fully declared in the exposition of Hebrews 9:15-17, etc., as also in other places, that I see no reason here again to take up that subject; nor do know of any addition needful thereunto. Thither, therefore, I refer the reader.

He is here mentioned in opposition unto Moses, who, as unto the general nature and notion of the word, was a mediator, or middle agent, between God and the people. But as unto the especial nature of the mediation of Jesus, he had no interest in it. He was not the surety of the covenant unto God on the part of the people: he did not confirm the covenant by his own death. He did not offer himself in sacrifice unto God, as Jesus did. But as an internuncius, a middle person, to declare the mind of God unto the people, he was a mediator appointed by God, and chosen by the people themselves, Exodus 20. Unto him, as such a mediator, the people came. “They were all baptized into Moses in the cloud and in the sea,” 1 Corinthians 10:2. In opposition hereunto, believers come to “Jesus the mediator of the new covenant.”

And their coming unto him as such includes an interest in that new covenant, and all the benefits of it. Whatever, therefore, there is of mercy, grace, or glory, prepared in the new covenant, and the promises of it, we are made partakers of it all by our access unto Christ, the mediator of it. And whereas before he had evidenced from the Scripture how much more excellent this covenant is than the old one, or that made with the people at Sinai, there is force in it to persuade them unto steadfastness in the profession of the gospel; which is aimed at in all these arguings.

Obs. 22. This is the blessedness and safety of the catholic church, that it is taken into such a covenant, and hath an interest in such a mediator of it, as are able to save it unto the utmost.

Obs. 23. The true notion of faith for life and salvation, is a coming unto Jesus as the mediator of the new testament. For hereby we have an egress and deliverance from the covenant of works, and the curse wherewith it is accompanied.

Obs. 24. It is the wisdom of faith to make use of this mediator continually, in all wherein we have to do with God. To be negligent herein, is to reflect on the wisdom and grace of God in appointing him to be the mediator of the covenant; and on his love and power for the discharge of that office.

Obs. 25. But that which we are principally taught herein is, that the glory, the safety, the pre-eminence, of the state of believers under the gospel, consists in this, that they come therein to Jesus the mediator of the new covenant. This is the center of all spiritual privileges, the rise of all spiritual joys, and the full satisfaction of the souls of all that believe. He who cannot find rest, refreshment, and satisfaction herein, is a stranger unto the gospel.

8. Again, the most signal instance wherein the Lord Jesus exercised and executed his office of mediation on the earth, was the shedding of his blood for the confirmation of that covenant whereof he was the mediator. This blood, therefore, we are said in an especial manner to come unto. And he gives it a double description:

(1.) From what it is; it is “the blood of sprinkling.”

(2.) From what it doth; it “speaketh better things than the blood of Abel.” The Vulgar reads, “the aspersion” or “sprinkling of blood,” without cause, and by a mistake.

(1.) There is no doubt but that the blood of Christ is called “the blood of sprinkling,” in allusion unto the various sprinklings of blood by divine institution under the old testament. For there was no blood offered at any time, but part of it was sprinkled. But there were three signal instances of it:

[1.] The blood of the paschal lamb; a type of our redemption by Christ, Exodus 12:21.

[2.] The blood of the sacrifices wherewith the covenant was confirmed at Horeb, Exodus 24:6-8.

[3.] The sprinkling of the blood of the great anniversary sacrifice of expiation or atonement by the high priest, in the most holy place, Leviticus 16:14. All these were eminent types of the redemption, justification, and sanctification of the church, by the blood of Christ, as hath been before declared. But besides these, there was an institution of the sprinkling of the blood in all ordinary burnt-offerings and sacrifices for sin. And I no way doubt, but that in this appellation of the blood of Christ respect is had unto them all, so far as they were typical, by justifying and cleansing; what they all signified was efficaciously wrought thereby. But whereas it is immediately annexed unto the mention of him as mediator of the new covenant, it doth in an especial manner respect the sprinkling of the blood of the sacrifices wherewith the covenant at Horeb was confirmed. As that old covenant was ratified and confirmed by the mediator of it with the sprinkling of the blood of oxen that were sacrificed; so the new covenant was confirmed by the offering and sprinkling of the blood of the mediator of the new covenant himself, offered in sacrifice to God, as the apostle expounds this passage, chap. 10.

Wherefore the blood of Christ is called “the blood of sprinkling,” with respect unto the application of it unto believers, as unto all the ends and effects for which it was offered in sacrifice unto God. And to be sprinkled with the blood of Christ, is, not by the imitation of his sufferings to be led unto eternal life, which is the gloss of Grotius on the words; nor merely the belief of his death for the confirmation of the covenant, as Schlichtingius; (which are wide, if not wild interpretations of these words; without the least respect unto the signification of them, or to the nature and use of legal sacrifices, whence they are taken; or to the efficacy of the sacrifice of Christ, which is expressed in them;) but it is the expiating, purging, cleansing efficacy of his blood, as applied unto us, that is included herein. See Hebrews 9:14, with the exposition.

(2.) He describes the blood of Christ by what it doth: “It speaketh better things than that of Abel.” Some copies read παρὰ τόν, which must refer unto the person of Abel in the first place, “than Abel speaks.” Some, παρὰ τό, which are followed by all the ancient scholiasts; and then it must refer to αἷμα, “blood,” “the blood of Abel.” [9]

[9] Of the uncials, A. C. D. K are in favor of τόν, the uncial J gives τό. The latter is supported by several versions, the Syriac among the rest. ED.

[1.] The blood of sprinkling “speaketh.” It hath a voice; it pleads. And this must be either with God or man. But whereas it is the blood of a sacrifice, whose object was God, it speaks to God.

[2.] It speaks good things absolutely; comparatively better things than Abel's. To “speak” here, is to call for, cry for, plead for. This blood speaks to God, by virtue of the everlasting compact between the Father and the Son, in his undertaking the work of mediation, for the communication of all the good things of the covenant, in mercy, grace, and glory, unto the church. It did so when it was shed; and it continues so to do in that presentation of it in heaven, and of his obedience therein, wherein his intercession doth consist.

[3.] Comparatively, it is said to speak “better things than that of Abel.” For it is granted here that Abel is the genitive case, to be regulated by αἷμα, or “blood.” But there was a double blood of Abel:

1 st . The blood of the sacrifice that he offered: for he offered of “the firstlings of his flock, and of the fat thereof,” Genesis 4:4; which was an offering by blood.

2 dly . There was his own blood, which was shed by Cain. All the ancients take “the blood of Abel” in this latter sense. Some of late have contended for the former, or the blood of the sacrifice which he offered.

The blood of Christ, they say, was better, and spake better things than did Abel in his bloody sacrifice. But (be it spoken without reflection on them) this conjecture is very groundless, and remote from the scope of the place. For,

1 st . There is no comparison intended between the sacrifice of Christ and those before the law; which belonged not at all to the design of the apostle. For it was only Mosaical institutions that he considered, in the preference which he gives to the sacrifice of Christ and the gospel, as is evident from the whole epistle. Nor did the Hebrews adhere to any other. Yet the pretense hereof is pleaded in the justification of this conjecture.

2 dly . The apostle hath a respect unto some Scripture record of a thing well known to these Hebrews; but there is not any one word therein of any speaking of Abel by the blood of his sacrifice.

3dly . It is expressly recorded, that Abel's own blood, after it was shed, did speak, cry, and plead for vengeance, or the punishment of the murderer. So speaks God himself: “The voice of thy brother's blood crieth unto me from the ground,” Genesis 4:10. And the only speaking of Abel is assigned by our apostle to be after his death, Hebrews 11:4, that is, by his blood; whereunto express regard is had in this place.

4 thly . The blood of the sacrifice of Abel did speak the very same things which the blood of Christ speaks, though in a way dark, typical, and obscure. It had nothing in itself of the same efficacy with the blood of Christ, but it spake of the same things. For being a sacrifice by blood, to make atonement in a typical representation of the sacrifice of Christ, it spake and pleaded, in the faith of the offerer, for mercy and pardon. But the opposition here between the things spoken for by the blood of sprinkling, and those spoken for by the blood of Abel, doth manifest that they were of diverse kinds, yea, contrary to one another.

5 thly . The ground of the comparison used by the apostle is plainly this: That whereas, as unto men, the blood of Christ was shed unjustly, and he was murdered by their wicked hands, even as Abel was by the hands of Cain, the consideration whereof might have cast many of the Jews who were consenting thereunto into Cain's desperation, he shows that the blood of Christ never cried, as Abel's did, for vengeance on them by whom it was shed, but pleaded their pardon as sinners, and obtained it for many of them: so speaking things quite of another nature than did that of Abel. This, therefore, is the plain, obvious, and only true sense of the place.

We may now take a little view of the whole context, and the mind of God therein. It is a summary declaration of the two states of the law and the gospel, with their difference, and the incomparable pre-eminence of the one above the other. And three things, among others in general, are represented unto us therein.

First, The miserable, woful condition of poor convinced sinners under the law, and obnoxious unto the curse thereof. For,

1. They are forced in their own consciences to subscribe unto the holiness and equity of the law, that “the commandment is holy, and just, and good;” so that whatever evil ensues thereon unto them, it is all from themselves, they are alone the cause of it. This gives strength and sharpness, and sometimes fury, to their reflections on themselves.

2. They are terrified with the evidences of divine severity against sin and sinners; which, as it was evidenced and proclaimed in the first giving of the law, so it still accompanies the administration of it.

3. They have hereon a full conviction that they are not able to abide its commands, nor to avoid its threatenings. They can neither obey nor flee. 4. Hereon in their minds they put in a declinatory, as to its present execution; they would have God speak no more unto them about this matter.

5. Upon the whole, they must perish eternally, they know they must, unless there be some other way of deliverance than what the law knoweth of. What is the distress of this state, they know alone who have been cast into it. Others, who now despise it, will also understand it when the time of relief shall be past.

Secondly, The blessed state of believers is also represented unto us herein, and that not only in their deliverance from the law, but also in the glorious privileges which they obtain by the gospel. But these having been particularly spoken unto, I shall not mention them again.

Thirdly, A representation of the glory, beauty, and order, of the invisible world, of the new creation, of the spiritual catholic church. There was originally an excellent glory, beauty, and order, in the visible world, in the heavens and the earth, with the host of them. There is a pretense unto these things amongst men, in their empire, dominion, power, and enjoyments. But what are the one or other to the beauty and glory of this new world, which is visible only to the eyes of faith! He is blind who sees not the difference between these things. This is the state and order of this heavenly kingdom, every thing that belongs unto it is in its proper place and station: God at the head, as the framer, erector, and sovereign disposer of it; Jesus, as the only means of all communications between God and the residue of the church; innumerable myriads of angels ministering unto God and men in this society; the spirits of just men at rest, and in the enjoyment of the reward of their obedience; all the faithful on the earth in a Sion-state of liberty in their worship, and righteousness in their persons. This is the city of the living God, wherein he dwelleth, the heavenly Jerusalem. Unto this society can no creature approach, or be admitted into it, who is not by faith united unto Christ, whatever pretences they may have to an interest in the visible church, framed as to its state and order by themselves unto their own advantage: without that qualification, they are strangers and foreigners unto this true church-state, wherein God is delighted and glorified. A view hereof is sufficient to discover the vain pretences unto beauty and glory that are amongst men. What are all the kingdoms of the world, and the glory of them, but mortality, wasting itself in vanity and confusion, ending in endless misery. Herein is true, eternal, never-fading glory, etc.

SECONDLY, Our last inquiry on these words is, How we “come” unto all these things? as it is in the beginning affirmed that we do, that all believers are so come; so come as to be admitted into, to be made members of this heavenly society, and to bear a part in the communion of it. I answer,

1. The original of this communion, the framer of this society, is God himself, even the Father, in a peculiar manner. Therefore doth our admission into it arise from and depend upon some peculiar act of his. And this is election. That is his book wherein he enrols the names of all angels and men that shall be of this society, Ephesians 1:3-4.

2. The only means of an actual admission into this society is Jesus Christ, in his person and mediation. For although angels are not redeemed and justified by him, as we are, yet their station in this society is from him, Ephesians 1:10. We cannot have an immediate access unto God himself; the power of it is not committed to angels or men. The ridiculous keys of the pope will open and shut purgatory only, which is excluded out of the territory of this heavenly kingdom. Wherefore,

3. The means on our part whereby we come to this state and society, is faith in Christ alone. Hereby we come to him; and coming to him he makes us free citizens of the heavenly Jerusalem.

If this only true notion of the catholic church were received, as it ought to be, it would cast contempt on all those contests about the church, or churches, which at this day so perplex the world. He who is first instated, by faith on the person and mediation of the Lord Jesus Christ, in this heavenly society, will be guided by the light and privileges of it into such ways of divine worship in churches here below as shall cause him to improve and grow in his interest in that above. And he who is not admitted into this society, let him be in the bosom, or at the head of all the churches in the world, it will be of no advantage unto him.

Hebrews 12:25. Βλέπετε, μὴ παραιτήσνσθε τὸν λαλοῦντά εἰ γὰρ ἐκεῖνοι οὐκ ἔφυγον, τὸν ἐπὶ τῆς γῆς παραιτησάμενοι χρηματίζοντα, πολλῷ μᾶλλον ἡμεῖς οἱ τὸν ἀπ᾿ οὐρανῶν ἀποστρεφόμενοι; Οὗ ἡ φωνή τὴν γῆν ἐσάλευσε τότε· νῦν δὲ ἐπήγγελται λέγων, ῎Ετι ἅπαξ, ἐγὼ σείω οὐ μὸνον τὴν γῆν, ἀλλὰ καὶ τὸν οὐρανόν. Τὸ δὲ, ῎Ετι ἅπαξ, δηλοῖ τῶν σαλευομένων τὴν μετάθεσιν, ὡς πεποιημένων, ἵνα μείνῃ τὰ μὴ σαλευόμενα.

Βλέπετε, “videte,” Vulg., Bez. So we, “see” Syr., אֶזְדַהֲרוּ, “take heed:” in which sense this verb is always used in the imperative mood, “look to it,” “take heed,” “beware;” and so it were better here translated; though “see” be of the same sense in common use.

Μὴ παραιτήσησθε. Vulg., “ne recusetis,” “that ye refuse not.” Bez., “he aversemini,” “that ye turn not away from.” Syr., דּלְמָא תֶּשְׁתֵּאלוּן, “that ye despise not:” which sense is expressed by ἀθετέω, chap 10:28, “He that despised Moses'law,” which is here included; for unavoidable penalties were peculiarly provided for despisers only.

Χρηματίζοντα . Vulg., “loquentem,” “that speaketh.” So the Syr., דְּמַלֵל עמְכיּם, “who speaketh with you.” Bez., “divinitus loquentem,” or “oracula loquentem;” “who spake divine oracles;” spake divinely, or with divine authority, which the word requires.

Τὸν ἀπ᾿ οὐρανῶν. There is a verb wanting. The Vulg., the Syr., and we, supply “speaketh,” “him that speaketh from heaven: “ as I judge, not properly; ὄντα is to be supplied, not λαλοῦντα; “he who is from heaven.” “The Lord from heaven,” 1 Corinthians 15:47. “He that camedown from heaven, the Son of man which is in heaven,” John 3:13.

Εσάλευσε. Vulg., “movit,” “moved.” Syr., אֲזִיעַ “commovit.” Bez., “concussit.” So we, “whose voice then shook the earth.”

᾿Επήγγελται. Vulg., “repromittit;” “pollicetur,” “denuntiavit;” “promiseth,” or rather, “he hath promised,” declared, pronounced. The word is used in the middle sense, though it be passive.

῎Ετι ἅπαξ. Syr., חֲדָא זְבַן “one time;” “yet once.”

Ζείω, or as some copies read, σείσω, whence it is rendered “movebo,” “concutiara;” the subject-matter being future, the expressions are of the same importance. from] him that speaketh. For if they escaped not who refused him who spake [divinely warning] on earth, how much more [shall not] we [do so,] if we turn away from him who [is] from heaven: whose voice then shook the earth: but now he hath promised, saying, Yet once more I shake not the earth only, but also heaven? And this [word,] Yet once more, signifieth the removing of the things that are shaken, as of things that are made, that those things that cannot be shaken may remain.

Having given a summary account of the two states of the law and the gospel, with the incomparable excellency of the latter above the former, the apostle draws from thence a charge and exhortation unto these Hebrews, as unto perseverance in faith and obedience; as also to the diligent avoidance of all that profaneness, or other sinful miscarriages, which are inconsistent therewithal. And he doth not herein intend only those amongst them who had already actually professed the gospel; but all those unto whom it had been preached and who as yet had not received it, so as to make profession of it. For Christ is as well refused by them unto whom he is preached, who never comply with the word at all, as by those who after a profession of it do again fall away. Yea, that first sort of persons, namely, those who continue in their unbelief on the first tender of Christ in the preaching of the word, are the proper objects of evangelical threatenings, which are here proposed and pressed. But yet are not they alone intended; seeing in the close of the 25th verse he puts himself among the number and in the condition of them to whom he spake, “How shall we escape?” which can be intended only of them who had already made a profession of the gospel. In brief, he intendeth all sorts, in their several states and capacities, unto whom the gospel had been preached.

The words have many difficulties in them, which must be diligently inquired into, as they occur in the context. There are four things in them in general:

1. The prescription of a duty, by way of inference from the preceding discourse, Hebrews 12:25.

2. An enforcement of the duty and inference, from the consideration of the person with whom they had to do, Hebrews 12:25. greatness of that person, in what he had done, and would yet do, Hebrews 12:26.

4. An inference and collection from thence, with respect unto the law and the gospel, with what belonged unto them, Hebrews 12:27.

First, We have an injunction of a necessary duty, proposed in a way of caution or prohibition of the contrary evil: “See that ye refuse not him that speaketh.”

1. The caution is given in the word βλέπετε. It is originally a word of sense, “to see with our eyes: “ and so it is constantly used in the New Testament, unless it be in the imperative mood, and therein it always signifies, “to beware, to take heed,” to be very careful about what is given in charge, Matthew 24:4; Mark 13:5; Mark 13:33; 1Co 8:9; 1 Corinthians 16:10; Galatians 5:15; Ephesians 5:15; Philippians 3:2; Colossians 2:8. And both the weight of the duty and the danger of its neglect are included in it. And the apostle gives them this caution to shake of all sloth and negligence, from the greatness of their concernment in what was enjoined them.

2. The matter given in charge is, “not to refuse or turn away from, or despise him that speaketh.” Of the word and its signification we have spoken before, on verse 19. But in this prohibition of an evil, it is the injunction of a duty that is intended; and that is the hearing of him that speaketh; and that such a hearing as the Scripture intends universally, where it speaks of our duty to God; namely, so to hear as to believe, and yield obedience to what is heard. This is the constant use of that expression in the Scripture; wherefore the caution, not to refuse, is a charge so to hear him that speaks as to believe and obey. Whatever is less than this, is a refusal, a despising of him. It is not enough to give him the hearing, as we say, unless also we obey him. Hence the word is preached unto many; but it doth not profit them, because it is not mixed with faith.

3. We must thus not refuse τὸν λαλοῦντα, “him that speaketh.” That is, say some, for τὸν λαλήσαντα, “him that hath spoken;” for the speaking of Christ himself was now past. But Christ yet continued to speak in an extraordinary manner by some of the apostles, and by his Spirit, in the signs, wonders, and mighty works which yet accompanied the dispensation of the gospel. There is a general rule in the words, namely, that we are diligently to attend unto, and not to refuse any that speak unto us in the name and authority of Christ. And so it may be applied unto all the faithful preachers of the gospel, however they may be despised in this world. But it is here the person of Christ himself that is immediately intended.

And this command hath respect unto the double solemn charge given of God unto the church; the first on the closing of the law, and the other as the beginning and foundation of the gospel. The first, given to prepare the church for their duty in its proper season, is recorded, Deuteronomy 18:18-19, “I will raise them up a Prophet from among their brethren, like unto thee, and will put my words in his mouth; and he shall speak unto them all that I shall command him. And it shall come to pass, that whosoever will not hearken unto my words, which he shall speak in my name, I will require it of him;” which words are applied to the Lord Christ, Acts 3:22; Acts 7:37. This the apostle now minds them of: ‘Take heed that ye hear him; for if not, God will require it of you in your utter destruction.'The other charge to this purpose was given immediately from heaven, as the foundation of the gospel, Matthew 17:5, “Behold a voice out of the cloud, which said, This is my beloved Son, in whom I am well pleased; hear ye him;” which voice the apostle Peter tells us came “from the excellent glory of the person of the Father,” 2 Peter 1:17-18.

This is the foundation of all gospel faith and obedience, and the formal reason of the condemnation of all unbelievers: God hath given command unto all men to hear, that is, believe and obey, his Son Jesus Christ. By virtue thereof he hath given command unto others to preach the gospel unto all individuals. They who believe them, believe in Christ; and they who believe in Christ, through him believe in God, 1 Peter 1:21: so that their faith is ultimately resolved into the authority of God himself. And so they who refuse them, who hear them not, do thereby refuse Christ himself; and by so doing reject the authority of God, who hath given this command to hear him, and hath taken on himself to require it when it is neglected: which is the condemnation of all unbelievers. This method, with respect unto faith and unbelief, is declared and established by our Savior, Luke 10:16, “He that heareth you heareth me; and he that despiseth you despiseth me; and he that despiseth me despiseth him that sent me.” Hence,

Obs. 1. Unbelief under the preaching of the gospel is the great, and in some respects the only, damning sin; as being accompanied, yea, consisting in, the last and utmost contempt of the authority of God.

Secondly, The apostle gives an enforcement of this duty. And this is taken from the consideration of the Person with whom they had to do herein, and a comparison between the event of the neglect of this duty in them, and a neglect of the same kind of duty in them unto whom the law was given. The inference from the comparison is expressed in the conjunctive particles, “for it.” ‘Consider with yourselves how it was with them on their disobedience. “For if they escaped not,”'etc. For the opening of this verse, we must inquire,

1. Who it is that spake on earth.

2. How the people did refuse him.

3. How they did not escape thereon.

4. Who it is that is, or speaks, from heaven.

5. How he may be turned away from.

6. How they who do so turn from him shall not escape.

1. Who it is that “spake on earth.” Most expositors say it was Moses, and that the opposition is here made between him and Christ. But all things in the text, and the circumstances in matter of fact, lie against this exposition. For,

(1.) Respect is had unto the giving of the law, which is unquestionable; but herein Moses was not ὁ χρηματίζων, he that spake divine oracles unto the people, but God himself.

(2.) The people thereon did not refuse Moses, but expressly chose him for a mediator between God and them, promising to hear him, Exodus 20., Deuteronomy 5.

(3.) Χρηματίζειν, though it sometimes signifies the answers that are given authoritatively by princes, yet in the Scripture it is applied unto God alone, though he may use the ministry of angels therein. See Hebrews 11:7, with the exposition.

(4.) He who “spake on the earth,” “his voice then shook the earth;” which was not the voice of Moses. Some therefore say that it is an angel that is intended, who delivered all those oracles on mount Sinai in the name of God. This pretense I have at large elsewhere discarded; nor can it be reconciled unto the principles of religion. For if, notwithstanding all the dreadful preparation that was made for the descent of God on mount Sinai; and although it be expressly affirmed that he was there in the midst of the thousands of his angels, Psalms 68:17; and that he came with ten thousands of his holy ones to give the fiery law, Deuteronomy 33:2; and that in giving the law he lays the whole weight of its authority on the person of the speaker, saying, “I am the LORD thy God:” if all this may be ascribed unto an angel, then there is one who is an angel by office and God by nature; or we are bound to take a created angel to be our God; nor can it be pretended that God ever spake himself unto mankind, seeing this was the most likely way of his so doing under the old testament.

Wherefore he that then spake on earth, who gave those divine oracles, was none other but the Son of God himself, or the divine nature acting itself in a peculiar manner in the person of the Son; and unto him all things do agree. What is purely divine was proper to his person, and what was of condescension belonged unto him in a way of office, as he was the angel of the covenant, in whom was the name of God.

But it will be said, ‘There is an opposition between “him that spake on earth,” and “him that is from heaven;” now whereas that was Christ, the Son of God, this cannot be so.'I answer, There is indeed no such opposition. For the opposition expressed is not between the persons speaking, but between earth and heaven, as the next verse sufficiently shown And that verse declares positively, that it was one and the same person whose voice then shook the earth, and under the gospel shaketh heaven also.

It is therefore God himself, or the Son of God, who gave those oracles on mount Sinai.

2. And it must be inquired how the people “refused him.” The word here used by the apostle is the same with that which, verse 19, we render by “entreated to hear no more;” that is, deprecated the hearing of the voice of God And that intended thereby was the request of the people, that God would not speak immediately unto them any more, because they could not bear the terror of it. This request of theirs God expressly approved of, “They have well said all that they have spoken,” Deuteronomy 5:28-29. Wherefore although the apostle did plainly demonstrate hereby the terror of the giving of the law, and the dread of the people, which was all he aimed at in that place, yet it doth not appear how they “escaped not” on that refusal, seeing God approved of what they said and did.

I answer,

(1.) That although the word be the same, yet different things are intended by it. Both that of Hebrews 12:19 and this here agree in the general nature of a refusal, and so may be expressed by the same word; but the especial nature of the acts intended is diverse, or the word being in itself of a middle signification, including neither good nor evil, may have, as it here hath, a various application.

(2.) In that former refusal, or entreaty not to hear the voice of God any more, there was this good which was approved of God, namely, that it expressed that frame of fear and dread which he designed to bring them unto by giving of the law. But though their words were so good, and so well suited unto their present condition, yet it discovered a want of that faith and boldness of children which were necessary to enable them to abide with God. With respect hereunto the apostle might justly date the beginning of their departure from God and refusal of obedience, which immediately ensued on this discovery that they liked not the presence and voice of God.

But the people's actual refusal of obedience unto him that gave them the law began in that which fell out not long after; namely in their making the golden calf, while Moses was in the mount, Exodus 32: from which they did not escape; for besides that three thousand of them on that occasion were slain by the sword, God made it a record concerning that sin, “In the day when I visit I will visit their sin upon them; and the LORD plagued the people,” Exodus 32:34-35. After this ensued sundry other rebellions of the people; in all which they “refused him who spake on earth.”

3. How did they “not escape” hereon, or what did they not escape? They did not evade, they could not escape or go free, but divine wrath and vengeance overtook them. This is so fully manifested by an induction of instances, 1 Corinthians 10:5-10, that it needs no further illustration. And we may see,

Obs. 2. That there is in all sins and disobedience a rejection of the authority of God in giving of the law.

Obs. 3. No sinner can escape divine vengeance, if he be tried and judged according to the law. See Psalms 130:3.

4. Who is it, or how is he to be considered, whom we are now to hear, not to turn away from? “Much more shall not we, if we turn away from him that is” (or “speaketh”) “from heaven.” There are two words defective, and only implied in the original. The first we supply by escape, “How shall we escape.” And herein all agree; the repetition of the sense of that word before used is necessary unto the comparison, and hath in it the enforcement of the exhortation, which is taken from the penalty of disobedience. The second is in the last clause, τὸν ἀπ᾿ οὐρανῶν, “him from heaven.” This some supply by λαλοῦντα, “speaketh,” as we do; some by ὄντα, “is,” “who is from heaven.” And the defect of the verb substantive is so frequent, that it is naturally to be supplied when the sense will bear it, as it will do in this place, as we shall see immediately.

We may observe further, that the apostle useth another word to express the refusal of hearing him who is from heaven, namely, ἀποστρεφόμενοι, than he did with respect unto them who refused him who spake on the earth; “turning away,” “How much more we turning away;” that is, if we do so: and it is more extensive than the other word, including that infidelity and disobedience which is purely negative, without any positive refusal or rejection of the word.

These things being premised, it is evident who it is that is here intended, and in what sense he is spoken of. And this is fully declared by himself, John 3:12-13, “If I have told you earthly things, and ye believe not, how shall ye believe, if I tell you of heavenly things? And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven.” Add hereunto verse 31, “He that cometh from above is above all; he that is of the earth is earthly, and speaketh of the earth; he that cometh from heaven is above all.” See John 6:33; John 6:38. These places treat of the same matter with that intended in the text, namely, the revelation of heavenly things, or the mysteries of the will of God by Jesus Christ. In each place it is affirmed, that to make this revelation he came from heaven; so that he was from heaven: but withal, whilst he did so, he was still in heaven, “the Son of man who is in heaven.” He was so from heaven, in his descent to declare the will of God, as that he was in his divine person still in heaven. Wherefore, as unto the promulgation of the gospel, he is said to be “from heaven” on many accounts:

(1.) Of his full comprehension of all heavenly mysteries; for he came from the bosom of the Father, and thence declared him, with the mystery that was hid in him from the foundation of the world, John 1:18; Matthew 11:27.

(2.) Of his infinite condescension in his incarnation and susception of the office of mediator, to declare [he will of God; which in the Scripture is called most frequently his coming clown from heaven. Thereby he was “the Lord from heaven.”

(3.) Of his sovereign, heavenly authority in the discharge of his office. God was with him and in him; the fullness of the Godhead dwelt in him bodily; and he had all power in heaven and earth committed unto him.

(4.) Of his glorious ascension into heaven when he had accomplished his work in this world, represented by his ascent from mount Sinai, as the apostle declares, Ephesians 4:8-10.

(5.) Of his sending the Holy Ghost from heaven to confirm his doctrine, 1 Peter 1:12.

(6.) Of his opening heaven, and all the treasures of it, “bringing life and immortality to light by the gospel,” in comparison whereof the things of the law are called “earthly things.”

5. Thus was the Lord Christ, the Son of God, “from heaven” in the declaration of the gospel. And we must inquire, in the next place, what it is to “turn away from him.” And sundry things are included in this expression.

(1.) That in the declaration of the gospel by Jesus Christ from heaven, there is a call, an invitation of sinners to draw nigh, to come unto him, to be made partakers of the good things contained therein. This way of the proposal of the gospel was foretold by the prophets, as Isaiah 4:1-3. So it was constantly insisted on by him, Matthew 11:28; John 7:37-38. “Come unto me,” was the life and grace of the gospel. And what could be more, seeing they were the words of him who was “from heaven,” fully possessed of all the bosom counsels of the Father? And herein it differed sufficiently from the law in the giving of it. For that was so far from being proposed with an encouraging invitation to come to God thereby, as that it was only a terrible denunciation of duties and penalties, which they that heard “could not endure,” and removed as far as they could from it. With respect unto this invitation, unbelievers are said “to turn away from him;” which is the posture and action of them that refuse an invitation.

(2.) There is in it a dislike of the terms oft he gospel proposed unto them. The terms of the gospel are of two sorts:

[1.] Such as are proposed unto us;

[2.] Such as thereon are required of us Those proposed unto us include the whole mystery of the salvation of sinners by Jesus Christ, unto the praise and glory of God. Those of the latter sort are faith, repentance, and new obedience. The only motive unto those of the latter being the former, they cannot be taken into serious consideration until the first are duly pondered. Unless we see that which is good and excellent in the former terms, we cannot think it worth while to endeavor after the other. Herein, then, consists the beginning of the turning away from Christ, in the preaching of the gospel. Men like not the terms of it. They really account them foolish and weak, unbecoming the wisdom of God, and no way answering what they design in religion. This the apostle declares at large, 1 Corinthians 1:17-25. And there is no man who, upon the call of Christ, refuseth to believe and repent, but he doth it on this ground, that there is no such excellency in the terms of the gospel, no such necessity for a compliance with them, no such advantage to be obtained by them, as that it is either his wisdom or his duty to believe and repent that he may attain them. Herein do men “turn away from him that is from heaven.” They like not the terms of the gospel, whereon he invites them unto himself; and therein despise the wisdom, grace, and faithfulness of God unto the utmost. This is unbelief.

(3.) There is in this turning away, a rejection of the authority of Christ. For besides the matter which he declared and preached, his personal authority had its peculiar power and efficacy to require obedience. This the apostle had here an especial respect unto. It was “he that was from heaven,” being sealed unto this office thereby, God commanding all to hear him; and who spake in the name of him that sent him, even in the strength of the Lord, in the majesty of the name of the Lord his God: so as that all authority in heaven and earth was in him, and present with him. Wherefore a rejection and contempt of this sovereign, divine authority is contained in this turning away from him; that is, either in not receiving the gospel, or the relinquishment of it after it hath been professed.

And all these things have an influence into the “How much more,” with respect unto punishment, here insisted on by the apostle. For put these things together, namely, infinite condescension in the declaration of the gospel, by the way of a gracious, encouraging invitation; the glory of the terms proposed therein, being the highest effect of infinite wisdom and grace; with the divine authority of him by whom the invitation and proposal are made; and we need seek no further to justify the apostle's “How much more,” in the aggravation of the sin of unbelief, as unto guilt and punishment, above any, above all sins whatever against the law. It is evident, on these considerations, that human nature cannot more highly despise and provoke God, than by this sin of unbelief. But,

(4.) An obstinacy in the refusal of him is also included herein. It is a turning away that is final and incurable.

This, therefore, is the sin which the apostle thus expresseth, declaring the equity of its exposing men to greater punishment, or of making them more obnoxious unto eternal vengeance, than the rejection of the law; namely, a refusal of the authority of Christ proposing the terms of the gospel, and inviting unto the acceptance of them; which is unbelief.

6. The last thing in the words is the inference and judgment that the apostle makes, on a supposition of this sin and evil in any; and this is, that “they shall not escape.” And this he proposeth in a comparison with the sin of them that refused the obedience required by the law, with the event thereof. But the meaning hereof is so fully declared in the exposition on Hebrews 10:28-29, as also on Hebrews 2:2-3, where the same thing is spoken unto, as that I shall not here again insist upon it. And we may hence learn,

Obs. 4. That it is the duty of the ministers of the gospel diligently and effectually to declare the nature of unbelief, with the heinousness of its guilt, above all other sins whatsoever. It is here laid in the balance with the rejection of the law, which contains in it the guilt of all other sins, and is declared to have a weight of guilt incomparably above it. “How much more”? none can justly conceive or express it. By most it is despised; they have no sense of it, nor can have, without a powerful conviction of the Holy Ghost, John 16:8-9. Sins against the light of nature, or express commands of the law, most men are sensible of; but as unto unbelief, and all the consequents of it, they regard it not. But it is not more the duty of the ministers of the gospel to declare the nature of faith, and to invite men unto Christ in the gospel, than it is to make known the nature of unbelief, and to evidence the woful aggravation of it, Mark 16:16.

Obs. 5. It is their duty so to do, not only with respect unto them who are open and avowed unbelievers, to convince them of the danger wherein they are, but also unto all professors whatever; and to maintain an especial sense of it upon their own minds and consciences. Thus the apostle placeth himself among them who ought always to weigh and consider this matter: “Much more shall not we escape, if we turn away.” There is a turning away after profession, as well as upon the first proposal of the gospel. The nature and danger thereof ought they diligently to press on their own consciences, and on them that hear them; for this is an ordinance of God for their good. By the declaration of its nature, they may be helped in the examination of themselves, whether they be in the faith or no; which they are obliged unto, 2 Corinthians 13:5. And by the evidence of its danger from its aggravations, they may be excited continually to watch against it.

Obs. 6. This is the issue whereunto things are brought between God and sinners, wherever the gospel is preached, namely, whether they will hear the Lord Christ, or turn away from him. On this one point alone depends their eternal safety or misery. If they hear him, God puts an end unto the whole claim of the law against them, on the account of all other sins: if they refuse so to do, they are left under the guilt of all their sins against the law, with the unspeakable aggravation of the contempt of Christ speaking to them from heaven for their relief.

Obs. 7. The grace, goodness, and mercy of God, will not be more illustrious and glorious unto all eternity, in the salvation of believers by Jesus Christ, than his justice, holiness, and severity will be in the condemnation of unbelievers. Some light may be given hereinto from the consideration of what is included in this turning away from Christ, as was before declared.

Thirdly, The two next verses, Hebrews 12:26-27, contain an illustration of the enforcement of the exhortation in the foregoing verse. And it is taken,

1. From the mighty power of the person from whom they would turn away by unbelief, instanced in what he had done of old: “Whose voice then shook the earth.”

2. From the work which by the same mighty power he would yet effect, as it was foretold by the prophet: “But now hath he promised, saying, Yet once more,” etc.

3. From the nature and end of that promised work, which he declares, Hebrews 12:27.

1. (1.) The thing spoken of, is the voice of the person intended: “Whose voice;” that is, the voice of him of whom he speaks, the voice of him who is from heaven; that is, of Jesus Christ, the Son of God, the author of the gospel: for reference is had unto him who was last spoken of, nor is there any other in the context unto whom the relative οὗ, “whose,” should refer.

(2.) The voice of Christ absolutely, is his great power in exercise. So all the mighty effects of providence are ascribed unto the voice of God, Psalms 29:3-9. In particular, the declaration and exerting of his power in giving of the law is here intended.

(3.) The time wherein he put forth this mighty power was, τότε “then,” that is, at the time of the giving of the law, opposed unto what he would do now.

(4.) That which is ascribed unto it then is, that it “shook the earth.” The great commotion in the creation that was at mount Sinai, at the giving of the law, which he had before described, verses 18-21, is intended. In particular, the earth, or the mount, did “quake greatly,” or was greatly shaken, Exodus 19:18. But that alone is not comprised in this expression; the whole commotion that was in all the particulars which we have considered is comprehended therein. And the shaking is said to be of the earth, because it was all on the earth and of earthly things; part of the earth, by a synecdoche.

And we have here an illustrious evidence given unto the divine nature of Christ. For it is uuavoidable, that he whose voice this was is no other but he that speaks from heaven in the promulgation of the gospel; which to deny, is not only far from truth, but all pretense of modesty. Apparently it was one and the same person who spake from heaven in the promulgation of the gospel, whose voice shook the earth in giving of the law, and who promised in the prophet to shake heaven also. Unless this be granted, there is no sense nor coherence in the apostle's discourse. The Socinian expositor turns himself unto many inventions to evade the force of this testimony.

[1.] He says, that he who gave the law, and then shook the earth, was a created angel. This presumption we have elsewhere discarded. But no place is more effectual unto that purpose than this text itself is. For he whose voice then shook the earth is the same, as the apostle affirms, with him who in the prophet promiseth to shake the heavens also; which is God, and not any creature.

[2.] He says, “There is a difference between God sending an angel from heaven to give the law, and his sending Christ to declare the gospel; so as that he may be said to do the one from heaven, the other on the earth. For Christ did always declare himself one diverse from God, and only the legate of God; but the angel that came from heaven bare the person and name of God, and spake as if he were God himself.” But,

1st. This plainly casts the advantage of honor and glory on the side of giving the law, above that of the promulgation of the gospel. For he who “bears the person and name of God, and speaks as if he were God,” must needs be more honorable than he who could do no such thing, but professed himself “one diverse from God;” and so Schlichtingius hath fairly confuted the apostle, if you will believe him.

2 dly . The Lord Christ did always profess himself, and bear himself as one distinct from the person of the Father; but that he did so as one “diverse from God,” as one that was not God, is most false. See John 8:58; John 10:30; John 10:33, etc. And in like manner, in his following discourse, he doth plainly confess that Christ was inferior in glory unto the angel that gave the law, and is only preferred above Moses; if he be spoken of at all. But this is to wrest and.pervert, and not to interpret the Scriptures.

2. The apostle adds another demonstration of the great power of Christ, in what he hath now promised to do: “But now he hath promised, saying, Yet once more I shake not the earth only, but also heaven.” The words are taken from Haggai 2:6-7: but the apostle quotes only part of the words there recorded; which were sufficient unto his purpose. The whole passage in the prophet I have at large explained, opened, and vindicated from the exceptions of the Jews, in the 13th Exercitation prefixed unto the first volume of this Exposition: I shall therefore here only speak unto them so far as the argument of the apostle is concerned in them.

(1.) There are in the words the notes of an opposition unto what was spoken before, as unto time: “But now.” And this now is not to be referred unto the time of the promise, ‘He hath now promised;'but it denotes the time when that which was promised in the days of Haggai was to be accomplished: ‘Then, or of old, he shook the earth; but now he will shake heaven also, according to the promise.'

(2.) The prophet affirming that he would “shake the heavens and the earth,” the apostle, in an accommodation to his present purpose, expresseth it by, “Not only the earth,” namely, as of old, “but the heavens also.” Wherefore in this new shaking, a shaking of the earth also is comprised.

(3.) The principal inquiry is, what is the shaking of the heavens intended, and at what season it was to be done. And for the clearing hereof we must observe,

[1.] The same thing and time are intended by the prophet and the apostle. Unless this be granted, there can be no force in this testimony unto his purpose; as there is none in the application of any testimony to confirm one thing which is spoken of another.

[2.] These things are spoken in the prophet expressly with respect unto the first coming of Christ, and the promulgation of the gospel thereon. This is not questioned by any Christians; and I have evidenced the truth of it against the Jews, in the place before directed unto. Yea, this single testimony is sufficient to bear the weight of the whole cause and contest which we have with the Jews about the coming of the Messiah. This time, therefore, and what fell out therein, is intended by the apostle; or the testimony he useth is nothing to his purpose.

[3.] The apostle declares, verse 28, that believers do now actually receive what is the fruit and effect of the work here described, namely, “a kingdom that cannot be moved:” before which the removal of the things that were shaken must precede; which could only be in the coming of Christ, and promulgation of the gospel.

[4.] Whereas some would refer all these things unto the second coming of Christ, namely, unto judgment at the last day, when the whole fabric of heaven and earth shall be shaken and removed; besides that it is wholly alien unto the whole design of the words in the prophet, it no way belongs unto the argument of the apostle. For he compares not the giving of the law, and the coming of Christ to judgment at the last day; but the giving of the law, with the promulgation of the gospel by Christ himself. For his design is in all things to give the pre-eminence unto the gospel, whereunto the consideration of the coming of Christ unto judgment is no way subservient.

[5.] There is no reason why we should take this “shaking not only of the earth, but of heaven,” as it is in the apostle; or, of “the heavens, and the earth, and the sea, and the dry land,” as it is in the prophet; in a literal or natural sense. The prophet expounds it all in the next words, “And I will shake all nations.” And they are spiritual things whereof the apostle doth discourse, such as end in that unshaken kingdom which believers do receive in this world.

[6.] Whereas, therefore, it is evident that the apostle treats about the dealing of Christ in and with his church, both in giving of the law and the promulgation of the gospel, that which is signified in these expressions is the great alteration that he would make in the church-state, with the mighty works and commotions which it was to be accompanied withal. Such it was, as if heaven and earth and all things in them had been shaken, as the things were which in the prophetical style are signified by them.

[7.] Yea, take the words in any sense, and they are applicable unto the first coming of Christ, and the promulgation of the gospel. For take them literally, and in a natural sense, and the event was suited unto them. At his birth a new star appeared in the heavens, which filled the generality of men with amazement, and put those who were wise unto diligent inquiries about it. His birth was proclaimed by an angel from heaven, and celebrated by a multitude of the heavenly host. In his ministry the heavens were opened, and the Holy Ghost descended on him in the shape of a dove. And hereon, from thence also, God gave express testimony unto him, saying, “This is my beloved Son.” And these things may answer that mighty work in heaven which is here intimated. On the earth, wise men came from the east to inquire after him; Herod and all Jerusalem were shaken at the tidings of him. In the discharge of his work he wrought miracles in heaven and earth, sea and dry land, on the whole creation of God. Wherefore in the first coming of Christ, the words had their literal accomplishment in an eminent manner. Take the words metaphorically for great changes, commotions, and alterations in the world, and so also were they accomplished in him and his coming. No such alteration had been made in the world since the creation of it, as was then, and in what ensued thereon. All the heavens of the world were then shaken, and after a while removed; that is, all their gods, and all their worship, which had continued from time immemorial, which were the heavens of the people, were first shaken, then removed and utterly demolished. The earth also was moved, shaken, and changed. For all nations were stirred up, some to inquire after him, some to oppose him; whereon great concussions and commotions did ensue, until all the most noble parts of it were made subject unto him. So had the prophecy a full and just accomplishment.

[8.] But, as we observed before, it is the dealing of God with the church, and the alterations which he would make in the state thereof, concerning which the apostle treats. It is therefore the heavens of Mosaical worship, and the Judaical church-state, with the earth of their political state belonging thereunto, that are here intended. These were they that were shaken at the coming of Christ, and so shaken, as shortly after to be removed and taken away, for the introduction of the more heavenly worship of the gospel, and the immovable evangelical church-state. This was the greatest commotion and alteration that God ever made in the heavens and earth of the church, and which was to be made once only. This was far more great and glorious than the shaking of the earth at the giving of the law. Wherefore, not to exclude the senses before mentioned, which are consistent with this, and may be respected in the prophecy, as outward signs and indications of it, this is that which is principally intended in the words, and which is proper unto the argument in hand. And this alone is consistent with the ensuing interpretation which the apostle gives of the words, or the inference which he makes from them, as we shall see. And whereas he cites the testimony of the prophet, he abides in the prophetical style, wherein the names of heaven and earth are frequently applied unto the state of the church. And we may observe, that,

Obs. 8. The sovereign authority and mighty power of Christ are gloriously manifested, in that signal change and alteration which he made in the heavens and earth of the church, in its state and worship, by the promulgation of the gospel.

Obs. 9. God was pleased to give testimony unto the greatness and glory of this work, by the great commotions in heaven ant earth wherewith it was accompanied.

Obs. 10. It was a mighty work, to introduce the gospel among the nations of the earth, seeing their gods and heavens were to be shaken and removed thereby.

Fourthly, The apostle makes an inference, verse 27, from the signification of one word in the foregoing verse, unto the truth designed in general in the whole epistle, but not anywhere expressly spoken unto, unless it be in the end of the eighth chapter: “And this word, Yet once more, signifieth the removing of those things which are shaken, as of things which are made, that those things which cannot be shaken may remain.”

This is the conclusion of the whole argumentative part of this epistle, that which was aimed at from the beginning. Having fully proved the excellency of the gospel, and state of the church therein, above that under the law, and confirmed it by an examination of all the concernments of the one and the other, as we have seen; he now declares from the Scripture, according to his usual way of dealing with those Hebrews, that all the ancient institutions of worship, and the whole church-state of the old covenant, were now to be removed and taken away; and that to make way for a better state, more glorious, and that which should never be obnoxious to change or alteration. In the words, he expresseth the passage in the prophetical testimony, whereon he grounds his inference, and gives us the interpretation of it, with what necessarily ensues thereon.

1. He saith, “And this word, Yet once more;” ‘And this that is said;'or, ‘Whereas it is said, Once more,' ἔτι ἅπαξ; so the Greeks render עוּד אַחַת, “yet one,” or “once:” which determines,

(1.) That such a work as that spoken of had been before;

(2.) That it should be again, more eminently than formerly;

(3.) That it should be but once for ever again.

And from the consideration of all these the apostle takes the signification of the word, or what is contained in it, which he declares.

2. ‘This word,'saith he, ‘doth manifestly signify that which ensues.'And it doth so on the accounts mentioned. For,

(1.) It plainly intimates that there was, or had been, a work of the same or an alike nature wrought before; for he says, that he will work “once more.” This was the mighty work of God in giving of the law, before described. This the apostle makes evident, by distributing the things spoken of into that order, “Not the earth only, but the heavens.” That which concerned the earth alone was past, in the giving of the law.

(2.) It signifies plainly that he would work again, and that a work of the same kind; or else he could not be said to do it “once more.” Now, the general nature of this work was, the erection of a new church-state, which God then wrought, and would now do so again. And therefore,

(3.) It signifies the removal, the translation out of its place, of that which was before. The word signifies a translation, but withal such a removal thereby out of its place as contained a total abolition. For,

[1.] The things intended were shaken; and being of God's own appointment, as was the divine worship and state of the church under the old testament, they could not be shaken by God himself but in order to their removal.

[2.] The things that were to be effected by this new work were to be introduced in their place; and therefore of necessity they were to be removed. So the apostle placeth the sole necessity of their removal, from the establishment of “the things that cannot be shaken.” These therefore must be of the same general nature and use with them, namely, a new church-state, and new divine worship; that is, the gospel with its privileges.

3. The apostle intimates the general ground and equity of the removal of these shaken things, and the introduction of those that cannot be shaken; and that is, because they were “things that were made.” Because they were made, they might be removed. For,

(1.) They were made by the hands of men; so were the tabernacle, the ark, the cherubim, with all the means of divine service. And the apostle here expressly alludes unto the making of them by Bezaleel and Aholiab. And they might thereon be well removed, for the establishment of that “tabernacle which God pitched, and not man.”

(2.) They were so made, as that they were made only for a season, namely, until “the time of reformation,” Hebrews 9:10. This the apostle hath abundantly proved, from their nature, use, and end. As such, therefore, it was equal they should be removed, and not have an eternal station in the church.

4. In the room of these things removed, things that are not, that “cannot be shaken,” are to be established. These things in the next verse he calls “a kingdom that cannot be moved,” which believers do receive; that is, the things of the spiritual kingdom of Jesus Christ; the gospel with all its privileges, worship, and excellency, in relation to Christ, his person, office, and grace; the things which the apostle hath proved to be signified by all the institutions of the law, and to be every way more excellent than they. These are so to be introduced and established, as to remain unto the consummation of all things.

We shall yet further observe, that although the removal of Mosaical worship and the old church-state be principally intended, which was effected at the coming of Christ, and the promulgation of the gospel from heaven by him, yet all other oppositions unto him and his kingdom are included therein; not only those that then were, but all that should ensue unto the end of the world. The “things that cannot be moved,” are to remain and be established against all opposition whatever. Wherefore, as the heavens and the earth of the idolatrous world were of old shaken and removed, so shall those also of the antichristian world, which at present in many places seem to prevail. All things must give way, whatever may be comprised in the names of heaven and earth here below, unto the gospel, and the kingdom of Christ therein. For if God made way for it by the removal of his own institutions, which he appointed for a season, what else shall hinder its establishment and progress unto the end?

Hebrews 12:28 . Διὸ βασιλείαν ἀσάλευτον παραλαμβάνοντες, ἔχωμεν χάριν δι᾿ ἧς λατρεύωμεν εὐαρέστως τῷ Θεῷ μετὰ αἰδοῦς καὶ εὐλαζείας· καὶ γὰρ ὁ Θεὸς ἡμῶν πῦρ καταςαλίσκον.

Hebrews 12:28. Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with reverence and godly fear: for our God [is] a consuming fire. [10] The apostle in these verses sums up both the doctrinal and hortatory parts of the epistle. For what by all his arguments he hath evinced, concerning the preference and preeminence of the gospel-state of the church above that under the law, he presseth as a reason for that obedience and constancy in profession which he exhorts unto. And from hence unto the close of the epistle he brancheth his general exhortation into a prescription of particular duties of most importance unto his general end.

[10] EXPOSITION. Καὶ γὰρ ὁ Θεός, κ. τ. λ. We have seen no translation but De Wette's in which effect is given to the καί in this clause. De Wette translates it by “auch,” “even our God is a consuming fire;” that is,'However rich in grace to us who serve him, he is not the less inflexible in justice to those who serve him not, or do not serve him aright.' ED.

In the words there are,

1. A note of inference; “wherefore.”

2. A privilege of gospel believers asserted; “we receiving a kingdom that cannot be moved.”

3. A duty pressed on the consideration of it; which is, to “serve God acceptably:” described from,

(1.) The means of it, “let us have grace;” and,

(2.) The manner of its performance, “with reverence and godly fear.”

1. The note of inference, “wherefore,” may respect either the whole discourse which he hath now passed through, or that immediately preceding, concerning the shaking and removal of the Judaical church- state, width the introduction and establishment of the things of the kingdom of Christ. The force of the exhortation ariseth equally from either of then ‘Seeing it is so, that the state of believers under the gospel is such as we have described, and the gospel itself whereunto they are called so excellent and glorious, it follows that this duty they are to apply themselves unto.'So,

Obs. 1. Such is the nature and use of all divine or theological truths, that the teaching of them ought constantly to be applied and improved unto practice; for faith and obedience are the end of their revelation. To remain within the compass of mere speculation, is to overthrow both their nature and use. Hence all preaching consists virtually in doctrine and use, or instruction and application; though the methods of it may be various, and ought to be varied as occasion doth require. 2. The privilege asserted is, that “we receive a kingdom that cannot be moved.” And herein we may consider,

(1.) The nature of this privilege; it is a “kingdom.”

(2.) The property of it, in opposition unto other things; “it cannot be moved.”

(3.) The way of believers'participation of it; “we receive it.”

(1.) As unto the nature of it, it is a kingdom, a heavenly, spiritual state, under the rule of Jesus Christ, whom God hath anointed, and set his king upon his holy hill of Zion, Psalms 2:6-7. The state of the gospel, and the rule of Christ therein, were represented and promised from the beginning under the name and notion of a kingdom, being properly so. See Isaiah 9:7. The kingly office of Christ, and his kingdom, were the common faith of the church of the old testament and the new. Whoever believed the promise of the Messiah, believed that he should be a king, and should have an everlasting kingdom, however the church of the Jews had lost the true notion of it in the latter days. This kingdom in the Scripture is everywhere called “the kingdom of God,” to distinguish it from all other dominions and kingdoms of the world, the kingdom wherein Christ proceeds in the name and majesty of God for all the ends of his glory, and the salvation of the church. And this kingdom is usually distinguished into the kingdom of grace and the kingdom of glory; but improperly. For although the saints that are now in glory do belong unto this kingdom, by virtue of the communion that is between them and the church below in Christ as their common head, yet this kingdom of Christ shall cease when the state of glory shall fully take place. So the apostle expressly declares, 1 Corinthians 15:24-28. Wherefore the kingdom of God, the kingdom of heaven, so often mentioned in the Scripture, is that which we call the kingdom of God only. It is true, the saints do and shall reign in heaven, whereon that state may be called the kingdom of glory; but the promised kingdom of the Messiah, is that rule which is to be continued unto the end of this world, and no longer. And at present those in heaven and these on earth do constitute but one kingdom, though they are in various conditions therein.

This kingdom, then, is that rule of Christ in and over the gospel-state of the church, which the apostle hath proved to be more excellent than that of the law. Hereunto belong all the light, liberty, righteousness, and peace, which by the gospel we are made partakers of, with all the privileges above the law insisted on by the apostle. Christ is the king, the gospel is his law, all believers are his subjects, the Holy Spirit is its administrator, and all the divine treasures of grace and mercy are its revenue. The reader may see a delineation of this kingdom in our exposition on Hebrews 1:2. This is the kingdom which is here intended, the present actual participation whereof is made the foundation of the exhortation ensuing, being undeniably cogent unto that end.

(2.) The especial property of this kingdom is, that it is ἀσάλευτος, such as cannot be shaken, or moved. It is true of it universally, and only, it cannot be moved in any sense, by any ways or means; and this is the only kingdom that cannot be moved. To speak of the unshaken, unmovable kingdom, is all one as if we expressly mentioned the kingdom of Christ, seeing that only is so. All other kingdoms have been, or shall be, shaken and overturned; all boastings and expectations to the contrary are but vain. No dominion ever so dreamed of eternity as did the Roman empire; but it hath not only been shaken, but broken to pieces, and scattered like chaff before the wind. See Daniel 2:44; Daniel 7:14; Daniel 7:27. No external opposition shall ever be able to shake or move this kingdom. The “gates of hell shall not prevail against it,” Matthew 16:18. No internal decays shall ruin it. The spring of it is in Him who lives for ever, and who hath the keys of hell and death.

These things are true, the kingdom of Christ is thus immovable: but that which is here peculiarly intended is, that it is not obnoxious unto such a shaking and removal as the church-state was under the old testament; that is, God himself will never make any alteration in it, nor ever introduce another church-state or worship. God hath put the last hand, the hand of his only Son, unto all revelations and institutions. No addition shall be made unto what he hath done, nor alteration in it. No other way of calling, sanctifying, ruling, and saving of the church, shall ever be appointed or admitted; for it is here called an immovable kingdom in opposition unto the church-state of the Jews, which God himself first shook, and then took away, for it was ordained only for a season.

(3.) Believers receive this kingdom. As the apostle had before joined himself with them in the threatening, “How shall we escape?” so he doth here in the privilege, “We receiving:” ‘You and I, even all that believe.' And how they do so, we must inquire. [1.] Their interest in this kingdom is called their receiving it, because they have it by gift, grant, or donation from God their Father: Luke 12:32, “Fear not, little flock,” saith Christ, “it is your Father's good pleasure to give you the kingdom;” ‘freely to grant unto you an interest in his heavenly kingdom.'

[2.] They receive it in its doctrine, rule, and law, owning its truth, and submitting unto its authority. They “obey from the heart the form of doctrine which is delivered to them,” Romans 6:17; which constitutes them formally the subjects of his kingdom.

[3.] They receive it in the light, grace, mercy, and spiritual benefits of it. Such a kingdom it is as whose treasures and revenues consist in these things, namely, light, liberty, righteousness, peace, grace and mercy. For “the kingdom of God is righteousness, and peace, and joy in the Holy Ghost,” Romans 14:17. All these do they receive, in right, title, and possession, according to their various measures; and hereon are properly said to receive the kingdom itself.

[4.] They receive it in the privileges of it; which may be referred unto two heads: 1 st. Dignity; 2 dly. Safety; which are the two advantages of any kingdom added unto their wealth, which in this consists in the treasures before mentioned. As to the first, or dignity, this is such a kingdom as wherein, though with respect to Christ and his rule we are absolutely subjects, yet with respect unto others we are absolutely free: “Ye are bought with a price; be not ye servants of men,” 1 Corinthians 7:23; that is, in all things which belong to this kingdom. And not only so, but all the subjects of this kingdom are, with respect unto their acceptance with God, and power over their enemies, kings also: “A kingly priesthood,” 1 Peter 2:9; “Kings and priests unto God,” Revelation 1:6. And, secondly, for safety, they are all built on the Rock, against which the gates of hell cannot prevail. This dignity and safety are of eminent consideration, when we are said “to receive a kingdom;” for they are principal ornaments and advantages of such a state.

[5.] They receive it by an initiation into the sacred mysteries of it, the glory of its spiritual worship, and their access unto God thereby. Herein consists the glory of the administration of this kingdom, 2 Corinthians 3: And all believers have a right unto all the mystical ordinances of divine worship in this kingdom, which all others are excluded from. [6.] They receive it in its outward rule and discipline. And in all these things they receive it as a pledge of a future reign in glory. Wherefore,

Obs. 2. The privileges which believers receive by the gospel are inconceivable. They are a kingdom, the kingdom of God or Christ, a spiritual, heavenly kingdom, replenished with inexhaustible treasures of spiritual blessings and advantages.

Obs. 3. Believers are not to be measured by their outward state and appearance in the world, but by the interest they have in that kingdom which it is their Father's good pleasure to give them.

Obs. 4. It is assuredly their duty in all things to behave themselves as becomes those who receive such privileges and dignity from God himself.

Obs. 5. The obligation from hence unto the duty of serving God here exhorted unto, of so serving God as is here described, is evident and unavoidable. Those on whom it hath not an efficacy, have no real interest in this privilege, whatever they pretend.

Obs. 6. Spiritual things and mercies do constitute the most glorious kingdom that is in the world, even the kingdom of God.

Obs. 7. This is the only kingdom that shall never be moved, nor ever can be so, however hell and the world do rage against it.

3. The duty exhorted unto, on the consideration of this blessed state and privilege is, that “we should serve God acceptably.” There is a duty previously required unto this enjoined us, which is to “have grace;” and this is introduced only as an effect thereof: “Let us have grace, whereby we may serve God.” But whereas this is the end for which we should endeavor to have grace, I place it as the duty exhorted unto in the circumstances described.

The word λατρεύω doth most frequently, if not only, signify that service unto God which consists in his worship; namely, in prayer and the observance of some other institutions of divine service. See Luke 2:37; Acts 7:7; Romans 1:9; Romans 1:25; Philippians 3:3; 2 Timothy 1:3; Hebrews 9:9; Hebrews 10:2; Hebrews 13:10; Revelation 7:15. I will not deny but that it may comprise the whole of gospel obedience, which is λογικὴ λατρεία, Romans 12:1, our “reasonable service;” but I judge that here peculiar respect is had unto the worship of God according to the gospel, which was brought in upon the removal of all those institutions of worship which were appointed under the old testament. Herein the apostle would have the believing Hebrews to be diligent; which they would not be in a due manner without an equal attendance unto all other duties of evangelical obedience.

Wherefore it is added, that we should thus serve God “acceptably,” as we have well rendered the word; that is, so as that we may be accepted, or find acceptance with him. As it respects the worship of God, it is sometimes applied unto the persons that perform it, sometimes unto the worship itself performed. With respect unto both, it signifies that which is well-pleasing unto God, that which is accepted with him, Romans 12:1-2; 2 Corinthians 5:9; Ephesians 5:10; Philippians 4:18; Colossians 3:20; Hebrews 11:5-6: in all which places, and others, the verb or adjective is used; the verb only in this place, “acceptably.”

There is an intimation that there may be a performance of the duties of divine worship, when yet neither the persons that perform them nor the duties themselves are accepted with God. So was it with Cain and his sacrifice; so is it with all hypocrites always. The principal things required unto this acceptation are,

(1.) That the persons of the worshippers be “accepted in the Beloved.” God had respect unto Abel, then to his offering.

(2.) That the worship itself, in all the duties of it, and the whole manner of its performance, be of his own appointment and approbation. Hereon all Judaical observances are rejected, because now disapproved by him.

(3.) That the graces of faith, love, fear, reverence, and delight, be in actual exercise: for in and by them alone, in all our duties, we give glory unto God; which the apostle declares in the remaining words of these verses.

4. In order unto this serving of God, it is required of us, in a way of duty, that we “have grace.” Some copies have ἔχομεν, which are followed by the Vulgar and some other translations, “We have grace.” But the most, and most ancient copies, have ἔχωμεν, “Let us have,” which suits the other words and design of the place; for it is not a privilege asserted, but a duty prescribed. Χάριν here may be taken in a double sense:

(1.) For the free grace and favor of God in Christ, which we obtain by the gospel. And in this sense it is most frequently used in the Scripture.

(2.) For internal, sanctifying, aiding, assisting grace, as it is in other places innumerable. And the word ἔχωμεν may have a double signification also. For it is not a bare having or possession that is intended; for that is not the object of an exhortation in the way of a duty: but it signifies either “to retain and hold fast,” as our translators render it in the margin; or to “obtain and improve;” in which sense the word is often used.

And these double significations of the words are suited unto one another. Take ἔχωμεν, “Let us have, in the first sense, “to retain and hold fast,” and it answers unto χάριν, or “grace,” in the first sense of the word, namely, the grace and favor of God, which we obtain by the gospel This we are exhorted unto, 1 Corinthians 15:1; Galatians 5:1; Philippians 1:27; Philippians 4:1; 1 Thessalonians 3:8. See Romans 5:2. Thus the duty intended should be perseverance in the faith of the gospel, whereby alone we are enabled to “serve God acceptably.” Take it in the latter sense, and it answers unto “grace” in the latter sense also; that is, for internal, spiritual aids of grace, enabling us unto this duty of serving God, without which we cannot so do. This is the proper sense of the place. The service of God in such a way and manner as is acceptable unto him is required of us, it is due upon the account of the unspeakable privileges which we receive by the gospel, before declared; but this of ourselves, without special divine aid and assistance, we are no way able to perform: for “without Christ we can do nothing.” We have no sufficiency of ourselves to think or do any thing as we ought: “It is God who worketh in us both to will and to do of his own good pleasure.” It is therefore in order unto the end of serving acceptably, required of us, that we have, that is, that we obtain and improve, this grace of God, or the aids of divine grace.

Now, whereas this “grace” may be considered either as unto its essence and the first communication of it unto us, or as unto its degrees and measures with respect unto its continual exercise, it may be here considered both ways. For without it in the first sense, as it is sanctifying, we cannot serve God acceptably at all; and in the latter, it is required to be exercised in every particular duty of divine worship. And this is especially intended, the former being supposed. ‘You that have received grace essentially considered, unto your sanctification, endeavor much an increase of it in its degrees and measures, so that being in continual exercise, you may be enabled by it to serve God acceptably.'And two things evince this sense:

(1.) That this grace is assigned as the instrumental efficient cause of the duty proposed: “By which,” ‘by virtue whereof, in whose strength, by which you are enabled.'Now, this is no other but internal, aiding, assisting grace, in its exercise.

(2.) The things prescribed to accompany this service of God on our part, namely, “reverence and godly fear,” are such graces themselves, or acts of that grace.

It is most true, that the holding fast the grace of the gospel, the doctrine of the love and favor of God in Christ Jesus, is an effectual means of enabling us to serve God acceptably. For thereby, or by the exercise of faith therein, we do derive spiritual strength from Christ, as the branches derive juice and nutriment from the vine, to enable us thereunto. And if we decay in the faith thereof, much more if we relinquish it, we can never serve God in a due manner. I would not therefore exclude that sense of the words, though I judge the latter to be more especially intended. And,

(1.) Without this grace we cannot serve God at all. He accounts not that as his worship or service which is performed by graceless persons.

(2.) Without this grace in actual exercise we cannot serve God acceptably; for it is the exercise of grace alone that is the life and soul of divine worship.

(3.) To have an increase in this grace as unto its degrees and measures, and to keep it in exercise in all duties of the service of God, is a duty required of believers by virtue of all the gospel privileges which they receive from God; for herein consists that revenue of glory which on their account he expecteth and requireth.

(4.) This is the great apostolical canon for the due performance of divine worship, namely, “Let us have grace to do it;” all others are needless and superfluous.

5. The manner of the performance of the duty exhorted unto is also prescribed. And this is, that it be done “with reverence and godly fear.” These words are not anywhere else used together with respect unto the service of God, nor apart. Αἰδώς, which we translate “reverence,” is but once more used in the New Testament, where it signifies “pudor” or “modestia, shame-facedness” or modesty,” 1 Timothy 2:9; but nowhere else. It is applied to denote a grace or virtue in the worship of God. Εὐλαβεία is used only here, and Hebrews 5:7; where see the exposition. See also Hebrews 11:7. We render it, “with godly fear.”

For the verb is sometimes used for “fear,” without any respect to religion, Acts 23:10; and the adjective, for “religious” or “devout,” without any especial respect to fear, Luke 2:25; Acts 2:5; Acts 8:2: both are included in it.

The sense of the words in this place may be learned best from what they are opposed unto. For they are prescribed as contrary unto some such defects and faults in divine worship as from which we ought to be deterred by the consideration of the holiness and severity of God; as is manifest from the addition of it in the next words, “For our God is a consuming fire.” Now those vices from which we ought to be deterred by this consideration, are,

(1.) Want of a due sense of the majesty and glory of God, with whom we have to do. For whereas he had provided against this evil under the old testament, by the dread and terror which were ingenerated in the people by the giving of the law, by many severe interdictions of their approach unto pledges of his presence among them, and the prescription of outward ceremonies in all their accesses unto him; all these things being now removed, yet a deep, spiritual sense of his holiness and greatness ought to be retained in the mind of all that draw nigh unto him in his worship.

(2.) Want of a due sense of our own vileness, and our infinite distance from him in nature and condition; which is always required to be in us.

(3.) Carnal boldness, in a customary performance of sacred duties, under a neglect of endeavoring the exercise of all grace in them; which God abhors.

To prevent these and the like evils, these graces or duties are prescribed. Wherefore αἰδώς, “or pudor spiritualis,” is “a holy abasement of soul in divine worship, in a sense of the majesty of God, and our own vileness, with our infinite distance from him.” This, in extraordinary instances, is called “blushing,” being “ashamed,” and “confusion of face,” Ezra 9:6; Daniel 9:7. So it is in extraordinary cases; but for the essence of it, it ought always to accompany us in the whole worship of God. And ἐλαβεία is, “a religious awe on the soul in holy duties, from a consideration of the great danger there is of sinful miscarriages in the worship of God, and of his severity against such sins and offenses.” Hereby the soul is moved and excited unto spiritual care and diligence, not to provoke so great, so holy and jealous a God, by a neglect of that exercise of grace which he requires in his service, which is due unto him on the account of his glorious excellencies.

And we may consider of how great importance this exhortation and duty are. For this charge of serving God from a principle of grace, in the manner described, is that which is given unto us in the consideration of the kingdom which we have received, and enforced with that of the terror of the Lord with respect unto all miscarriages therein; which is urged also in the last verse.

Hebrews 12:29. “For our God [is] a consuming fire.” This is the reason making the foregoing duty necessary. ‘Therefore ought we to serve God with reverence and fear, because “he is a consuming fire.”'The words are taken from Deuteronomy 4:24, where they are used by Moses to deter the people from idols or graven images in the worship of God; for this is a sin that God will by no means bear withal. And the same description of God is applied here by the apostle unto the want of grace with reverence and fear in that worship which he hath appointed. We may not please ourselves that the worship itself which we attend unto is by divine institution, not idolatrous, not superstitious, not of our own invention; for if we are graceless in our persons, devoid of reverence and godly fear in our duties, God wilt deal with us even as with them who worship him after their own hearts'devisings.

There is a metaphor in the expression. God is compared to, and so called a “devouring fire,” because of a likeness in effects as unto the case under consideration. For as a vehement fire will consume and devour whatever combustible matter is cast into it, so will God with a fiery terror consume and destroy such sinners as are guilty of the sin here prohibited. And as such, will such sinners, namely, hypocrites and false-worshippers, apprehend him to be, when they fall under convictions, Isaiah 33:14.

And he is called herein “our God;” as in Moses to the people, “The LORD thy God.” A covenant relation unto him is in both places intimated. Wherefore although we have a firm persuasion that he is our God in covenant, yet it is his will that we should have holy apprehensions of his greatness and terror towards sinners. See 2 Corinthians 5:10-11.

Two things are represented unto us in this expression, “A consuming fire.”

1. The nature of God, as declared in the first commandment. And,

2. His jealousy with respect unto his worship, as it is expressed in the second.

1. The holiness and purity of his nature, with his severity and vindictive justice, are represented hereby. And these, as all other his essential properties, are proposed unto us in the first commandment. From them it is that he will consume impenitent sinners, such as have no interest in the atonement, even as fire consumes that which is cast into it.

2. His jealousy with reference unto his worship is here also represented, as declared in the second commandment. So it is added in that place of Moses, “The LORD thy God is a consuming fire, a jealous God.” This title God first gave himself with respect unto his instituted worship, Exodus 20:5. And this affection or property of jealousy is figuratively ascribed unto God, by an anthropopathy. In man, it is a vehement affection and inclination, arising from a fear or apprehension that any other should have an interest in or possess that which they judge ought to be peculiar unto themselves. And it hath place principally in the state of marriage, or that which is in order thereunto. It is therefore supposed that the covenant between God and the church hath the nature of a marriage covenant, wherein he calleth himself the husband thereof, and saith that he is married unto it, Isaiah 54:5; Jeremiah 3:14. In this state, it is religious worship, both as unto the outward form of it in divine institution, and its inward form of faith and grace, which God requires, as wholly his own.

With reference, therefore, unto defects and miscarriages therein, he assumeth that affection unto him, and calleth himself “a jealous God.” And because this is a vehement, burning affection, God is said on the account of it to be “a consuming fire.” And we may observe, that,

Obs. 8. However God takes us near unto himself in covenant, whereby he is our God, yet he requires that we always retain due apprehensions of the holiness of his nature, the severity of his justice against sinners, and his ardent jealousy concerning his worship.

Obs. 9. The consideration of these things, and the dread of being by guilt obnoxious unto their terrible consuming effects, ought to influence our minds unto reverence and godly fear in all acts and parts of divine worship.

Obs. 10. We may learn how great our care and diligence about the serving of God ought to be, which are pressed on us by the Holy Ghost from the consideration of the greatness of our privileges on the one hand, namely, our receiving the kingdom; with the dreadful destruction from God on the other, in case of our neglect herein.

Obs. 11. The holiness and jealousy of God, which are a cause of insupportable terror unto convinced sinners, driving them from him, have towards believers only a gracious influence into that fear and reverence which causes them to cleave more firmly unto him.

Μόνῳ τῷ Θεῷ δόξα.