Hebreos 3:15-19

There is some difficulty about these verses, namely, whether they appertain unto and depend upon the discourse foregoing, or whether they are the beginning of another, on which the exhortation in the first verse of the next chapter doth depend. Chrysostom, with the Greeks that follow him, as Theophylact and OEcumenius, asserts the latter. And therefore they suppose a hyperbaton in the words, and that all that discourse which is between the 15th verse of this chapter and the 1st of the next is an occasional digression; as if the sense of the apostle ran to this purpose:

‘Seeing it is said, Today, if ye will hear his voice, harden not your hearts, as in the provocation; let us therefore fear, lest, a promise being left us of entering into his rest, any of you should seem to come short of it.'But there is no necessity of such a long trajection of the sense, nor of feigning the hyperbaton intimated. The genuine sense and proper contexture of the apostle's discourse requires their connection with what went before.

And the exhortation in the first verse of the next chapter is taken from what he immediately after argueth and proveth. And I shall not insist upon the division of the Chapter s, which is arbitrary and of no authority. I shall therefore, in the first place, rightly state the coherence of these discourses, and then proceed to the exposition of the words.

Three things the apostle hath stated in his preceding arguing and exhortation:

First, The evil which he would have the Hebrews carefully to avoid under the preaching of the gospel unto them, or their hearing of the voice of God; and that is the “hardening of their hearts.”

Secondly, The cause hereof, which he persuades them diligently to obviate; which is the “deceitfulness of sin.”

Thirdly, The effect and consequent of that evil; which is apostasy, or a “departing from the living God.”

Hereunto he subjoins one special means for the prevention of this evil in its causes and consequents; and that is mutual exhortation. Now, whereas he had drawn all the parts of his discourse from an example recorded in Moses, and resumed by David in the Psalms, with an intimation that it was by the Holy Ghost in him put over unto the use of the church under the gospel, and therein in an especial manner of the present Hebrews, he returns to show, that his discourse was fully warranted from that example as recorded originally by Moses, and repeated by the Holy Ghost in the Psalms.

Moreover, there were yet remaining some circumstances of the example insisted on, which the Holy Ghost would have us observe for our instruction, which lay not in the way of his former discourse to collect and observe. These here he gathereth up, and in them gives a great confirmation to the grounds and reasons of his exhortation. This is his general design. The parts of his discourse are as followeth:

1. He calls over the example and his own improvement of it summarily again, to lay it as a foundation of what he had further to infer from it, Hebreos 3:15.

2. He makes a tacit comparison between them who came out of Egypt under the conduct of Moses, which part of it is expressed, and those who were then called to the profession of the gospel, which is implied, Hebreos 3:16.

3. The former sort he expressly distributes into two kinds. The first whereof he describes,

(1.) By their sin:

[1.] In general, they hardened their hearts and provoked God, Hebreos 3:16.

[2.] In particular, this their sin was their unbelief, Hebreos 3:18-19.

(2.) By the respect that God had towards them, which also is twofold:

[1.] That he was “grieved” with them.

[2.] That he “sware in his wrath” against them, Hebreos 3:17-18.

(3.) By their punishment, which in like manner is expressed two ways:

[1.] Positively, that “their carcasses fell in the wilderness,” Hebreos 3:17.

[2.] Negatively, that “they did not enter into God's rest,” Hebreos 3:18-19.

By all which instances the apostle manifests that his exhortation of them from this example was well founded therein, especially seeing the psalmist had in a spirit of prophecy prepared it for the use of those days and these; for justly ought they to be jealous over themselves, lest any of them should fall into the like sin, and fall by the same punishment.

4. He manifests that he doth not insist only on the danger of the sin dehorted from, and the penalty annexed unto it, as though the nature of this example were merely comminatory or threatening; but he declares also, partly expressly and partly by just consequence, the blessed success which they obtained who fell not into the sins of infidelity and apostasy from God; and so strengthens his exhortation from the promises of God and his faithfulness in them.

This he doth in these words, “Howbeit not all that came out of Egypt,” Hebreos 3:16; that is, [all] did not provoke God; which is but one head of the antithesis between the two several sorts mentioned, which is to be understood and preserved in all the other instances. As if he should have said, ‘Some on the other side “hardened not their hearts,” “provoked not God,” but believed and obeyed his voice; hence God was “not angry with them,” “sware not against them,” their “carcasses fell not in the wilderness,” but they “entered into the rest of God.” And thus will it be with them who shall continue to believe and obey the gospel.'

5. He adds a general conclusion, as the sum of what he had evinced out of the words of the psalm; which also he intended further to improve, as he doth in the next chapter, Hebreos 3:19.

Hebreos 3:15. ᾿Εν τῷ λέγεσθαι· Σήμερον, ἐὰν τῆς φωνῆς αὐτοῦ ἀκούσητε· μὴ σκληρύνητε τὰς καρδίας ὑμῶν, ὡς ἐν τῷ παραπικρασμῷ. Τινὲς γὰρ ἀκούσαντες παρεπίκραναν, ἀλλ ᾿ οὐ πάντες οἱ ἐξελθόντες ἐξ Αἰγύπτου διὰ Μωυσέως.

Τίσι δὲ προσώχθισε τεσσαρακόντα ἔτη; οὐχὶ τοῖς ἁμαρτήσασιν, ὧν τὰ κῶλα ἕπεσον ἐν τῇ ἐρήμῳ; Τίσι δὲ ὤμοσε μὴ εἰσελεύσεσθαι εἰς τὴν κατάπαυσιν αὐτοῦ, εἰ μή τοῖς ἀπειθήσασι; Καὶ βλέπομεν, ὅτι οὐκ ἠδυνήθησαν εἰσελθεῖν δι᾿ ἀπιστίαν.

Some few differences there are amongst translations; such as may, some of them, give light into the sense of the words may be remarked.

Hebreos 3:15. ᾿Εν τῷ λέγεσθαι. Beza, “interim dum dicitur,” “in the meantime, while it is said.” “Interim dum,” are not amiss supplied, if that be the sense of the words which generally is supposed so to be. Erasmus, “in quod dicitur,” “ in this that is said,” or, “whereas it is said;” which suited unto the trajection of the words supposed by the Greeks before mentioned.

Syriac, אֵיכַנֹא דַּאמִיר, “sicut dictum est,” “as it is said,” respecting repetition of the testimony, “again.” Arias, “in dici,” that is, “in dicendo,” “in saying;” so the Arabic, Vulgar Lat., “dum dicitur;” and so we, “while it is said.” I had rather, for reasons after to be mentioned, render the words, “whereas it is said;” which also is the proper sense of ἐν τῷ λέγεσθαι, the infinitive with a preposition being often to be construed by the subjunctive mood.

᾿Εν τῷ παραπικρασμῷ. Beza and the Vulg. Lat., “quemadmodum in exacerbatione,” “as in that provocation;” expressing the article which Erasmus and most translators omit: neither is it needful to be expressed, it being a mere repetition of the words, and not a reference unto them, that the apostle hath hand. Syriac, “harden not your hearts to provoke him,” or “that you provoke him,” “to anger,” “execrate him;” respecting the sin feared in them, when it is the past sin of their forefathers that is intended. Ethiopic, “Because he saith, To-day, if ye will hear his voice, harden not your hearts, for they provoked him who heard.”

Hebreos 3:16. Τινὲς γὰρ ἀκούσαντες παρεπίκραναν. The Syriac begins here the interrogatory part of this discourse: “For who are they that when they have heard provoked him?” But τινὲς is indefinite, and not interrogative, as the following words manifest, for the process is not by a redditive pronoun, but an exceptive adverb.

Διὰ Μωυσέως, בְּיַר מרּשֵׁח “By the hands of Moses;” a frequent Hebraism for guidance or conduct.

Hebreos 3:17. Τίσι δὲ προσώχθισε; Beza, “quibus infensus fuit?” “with whom he angry,” or “provoke?” Vulg. Lat., “infensus est,” in the present tense; which he blamed by Erasmus, and corrected by Vatablus and Arias, as that which guards what was long since past. Arabic, as before, “whom did he curse?” Syr., “who were a weariness to him?'Of the ground of which variety spake before, on Hebreos 3:10.

῞Ων τὰ κῶλα ἔπεσον. Beza, “quorum artus conciderant,” “whose members fell;” Vulg. Lat., “quorum cadavera prostrata sunt,” “whose carcasses were cast down;” Erasmus, “quorum membra;” Syr., וְגַרְמַיְהוּן, “and their bones:” whose members, bodies, bones, carcasses, fell in the wilderness. Of the proper signification of the word I shall speak afterwards.

Hebreos 3:18. Εἰ μὴ τοῖς ἀπειθήσασι. Beza and Erasmus, “nisi iis qui non obe-dierunt,” “but unto them who obeyed not.” Arias, “si non incredulis,” “not unto the unbelievers.” Vulg. Lat., “iis cui increduli fuerunt;” which our Rhemists rends, “but unto them which were incredulous.” Syr., “qui non acquieverunt,” “qui assensum non praebuerunt,” “who gave not assent,” that is, to the word or voice of God which they heard. [9]

[9] VARIOUS READINGS. It is evident, even from the train of thought, that the true reading is τίνες, τίσι, and not, with (Ecum., Theoph., Luther, Calvin, Orotius, etc., τινὲς, τισί, “only some.” The author could infer only from the universality of sin in the time of Moses that the Israelites entered not into their rest, and therefore that the promise still awaited its fulfillment; he could not have inferred this from the fact that “only some had sinned at that time, and had been punished.

” So far Ebrard; in which view he agrees with Griesbaeh and Tischendorf, who both point these clauses interrogatively. EXPOSITION. ᾿Αλλά, in a series of questions, and standing at the head of a question, means veto, porto. It serves to connect and give intensity to the interrogation. So here; ἀλλά, truly, indeed, certe. The meaning is, ‘Might I not ask, Did not all who came out of Egypt rebel?' Stuart. TRANSLATIONS. ᾿Απειθ. Disobedient. Conybeare and Howson. Καὶ βλέπομεν. We see then, or, thus we see. Stuart, Turner. ED.

Hebreos 3:19. Whereas it is said, Today, if ye will hear his voice, harden not your hearts, as in the provocation.

The introduction unto the ensuing dispute is in these first words, ᾿Εν τῷ λέγεσθαι, “Whilst it is said;” so we, after the Vulgar Latin, and sundry other interpreters, “dum dicitur,” or to that purpose, as was observed. Thus these words are a reintroduction of the former exhortation; and therefore some supply ὑμῖν or ἡμῖν, unto them, “to you,” or “to us,” Whilst it is said to you” (or “us”), “To-day, if ye will hear his voice, harden not your hearts:” and so this exhortation is enforced, with new considerations, unto the end of the chapter.

But this seems not to be the meaning of the apostle, and so not the due connection or construction of the words. For the same exhortation being before laid down from the psalmist, and applied unto the Hebrews, Hebreos 3:7-8, with a full improvement of it in the verses following, it is not reasonable to think that he should immediately again repeat it, and that in the same words, only somewhat more obscurely expressed.

For in this way the meaning of the words must be, ‘While it is day with you, while you enjoy the season that is so called, harden not your hearts.'But this is far more clearly expressed, Hebreos 3:13, “Exhort one another DAILY, while it is called To-day,” with respect to what was before spoken, Hebreos 3:7-8.

Other, therefore, as Erasmus, render the words by “In hoc quod dicitur,” “In this that,” or, “Whereas it is said.” And so a new exhortation should be intended, whose application, after a digression in a long hyperbaton unto the end of this chapter, is laid down in the first verses of the next. But this sense also we rejected in opening the general design of these verses. The words, therefore, are to be taken simply and absolutely, so as to indicate a repetition of the former testimony, and its improvement unto some further ends and purposes. ᾿Εν τῶ῏ λέγεσθαι, דּאמִיר, “Whereas it is said,” ‘Whereas these words are used in the psalmist, and are recorded for our instruction.'And herein the apostle intends,

1. Not only the repetition of the precise words here mentioned, but by them calls over again the whole story that depends upon them, which is usual in such quotations. Out of the whole he intends now to take new observations unto his purpose in hand; for there are yet remaining some particular circumstances of the matter of fact insisted on of great importance, and much conducing unto his design, and to the establishment of the conclusion that he lays down, Hebreos 3:19, which the apostle, in his first view of the words, had not yet considered or improved, as not lying in the way of his discourse then in hand. For their sakes doth he give this review unto the whole.

2. As of the story, so of his own exhortation upon it, the apostle lays down these words as a recapitulation, which gives influence unto the process of his discourse, “For some,” saith he, “when they had heard, did provoke,” Hebreos 3:16. As if he had said, ‘Consider what hath been spoken, that the same befall not you as did them who provoked and perished.'And we may see hence,

Obs. 1. That every circumstance of the Scripture is instructive.

The apostle having before urged the authority of the psalm, and the example recorded in it unto his purpose, here he again resumes the words before insisted on, and from sundry circumstances of them, with the matter contained in them, further argues, reasons, and carrieth on his exhortation. For he considers,

1. Who they were that sinned and provoked God; wherein he observes that it was “some” of them, and not absolutely all who came out of Egypt: which how useful it was unto his purpose we shall afterwards declare.

2. What became of them who so sinned. “Their carcasses,” saith he, “fell in the wilderness;” which circumstance doth not a little set forth the indignation of God against their sin, and his severity against their persons.

3. He presseth in particular the consideration of the oath of God, and manifests its exact accomplishment, that none who shall fall under the same condition may ever expect or hope for an escape. Lastly, From the consideration of the whole, he collects what was evidently the direct and especial sin that procured so great a destruction, and peremptorily excluded that people out of that rest of God, namely, their “unbelief.'

These are the παραλειπόμενα that the apostle gathers up in these verses, which, belonging unto the subject he insisted on, fell not before orderly under his consideration.

Obs. 2. God hath filled the Scripture with truth.

Whence one said well, “Adoro plenitudinem Scripturarum,” “I reverence the fullness of the Scriptures.” Salmo 138:2, “He hath magnified his word above all his name;” or made it more instructive than any other way or means whereby he hath revealed himself. For not only doth the whole Scripture contain the whole counsel of God, concerning his own glory and worship, our faith, obedience, and salvation, but also every parcel of it hath in it such a depth of truth as cannot by us be perfectly searched into.

Salmo 119:18, “Open thou mine eyes,” saith the psalmist, “that I may behold wondrous things out of thy law.” There are wonderful things in the word, if God be pleased to give us light to see it. It is like a cabinet of jewels, that when you pull out one box or drawer and search into it, you find it full; pull out another, it is full; and when you think you have pulled out all, yet still there are some secret recesses in the cabinet, so that if you search further you will find more.

Our apostle seems to have drawn out all the boxes of this cabinet, but making a second search into the words, he finds all these things treasured up, which he had not before intimated nor touched upon. It was said by some of old, that the “Scripture hath fords where a lamb may wade, and depths where an elephant may swim.” And it is true in respect of the perspicuity of some places, and the difficulty of others. But the truth is also, that God hath in his grace and wisdom so ordered its concernments, that,

1. What from the nature of the things themselves, which are suited unto the various states, conditions, and apprehensions of the minds of men;

2. What from the manner of their expression, on which a character of divine wisdom is impressed;

3. What from the authority of God putting itself forth in the whole and every particular;

4. What from its being not only “propositio veritatis,” but “vehiculum gratiae;” many, most, yea, all the particular places of it and passages in it, are such as through which a lamb may wade safely, and an elephant swim without danger of striking against the bottom. Let any lamb of Christ come, in that order, with that reverence unto the reading or hearing the word of God (the Scripture itself I mean) which is required, and he will find no place so dark or difficult but that it will yield him that refreshment which is suited unto him and safe for him, and something of God he will obtain; for either he will find his graces excited, or his mind enlightened, or his conscience peculiarly brought into a reverence of God.

And let the wisest, the most learned and experienced person, that seems like an elephant in spiritual skill and strength amongst the flock, come to the plainest place, to search out the mind and will of God in it, if he be humble as well as learned, which if he be not he is not wise, he will scarce boast that he hath been at the bottom of it, and hath perfectly comprehended all that is in it, seeing whatever we know, “we know but in part.

” And they may all of them, elephants and lambs, meet at the same passages of this river that makes glad the city of God, these waters of rest and quietness, Salmo 23:2, where the lambs may wade safely, and the elephants swim together.

The poorest of the flock, in the right use of means, may take enough for themselves, even suitable direction and refreshment, from those very places of Scripture whose depths the learnedest guides of the church are not able to sound or fathom. Not only in several places, but in the same place, text, or testimony of Scripture, there is food meet for the several ages of Christians, whether babes and children or strong men; with light and direction for all sorts of believers, according to the degrees of their own inward light and grace.

It is like manna, which, though men gathered variously according to their strength and appetite, yet every one had that proportion which suited his own eating. When a learned man, and one mighty in the Scriptures, undertakes the consideration of a place of Scripture, and finds, it may be, in the issue, that with all his skill and industry, with all his helps and advantages, though attended in the use of them with fervent prayer and holy meditation, he is not able to search it out unto perfection, let him not suppose that such a place will be of no advantage unto them who are not sharers in his advantages, but rather are mean and unlearned; for they may obtain a useful portion for themselves where he cannot take down all.

If any one look on this river of God like behemoth on Jordan, “trusting that he can draw it up into his mouth,” or take up the whole sense of God in it, he of all others seems to know nothing of its worth and excellency. And this ariseth, as was observed, principally from the things themselves treated of in the Scripture. For, divine and spiritual truths having God not only as their immediate fountain and spring, but also as their proper and adequate object, there is still somewhat in them that cannot be searched out unto perfection.

As he said, “Canst thou by searching find out God? canst thou find out the Almighty unto perfection?” Job 11:7, תִּמְצָא עַדאּתַּכְלִית שַׁדַּי, “find him out to a perfect comprehension,” or “to a consummation of knowledge,” that it should be perfect. This neither the nature of God nor our condition will admit of.

We do at best but “follow after,” that we may in our measure “apprehend that for which we also are apprehended of Christ Jesus,” Filipenses 3:12. And these things are so tempered by divine wisdom unto the faith and light of believers, and therein unto the uses of their consolation and obedience, that something hereof is plainly exhibited to every spiritual eye: always provided that their search and inquiry be regulated according to the will of God, in a due use of the means; for to this purpose not only the private endeavors of men are required, but the use also of the public ministry, which is ordained of God to lead men gradually into continual further acquaintance with the will of God in the Scripture.

Some think that it belongs unto the fullness of the Scripture that each place in it should have various senses, some say three, some four. But this, indeed, is to empty it of all fullness; for if it have not everywhere one proper determinate sense, it hath none at all. This it hath; but the things which the words of it are signs of and are expressed by, are so great, deep, and mysterious, and have such various respects unto our light, faith, and obedience, as that it is unsearchably instructive unto us.

“The commandment is exceeding broad,” Salmo 119:96, רְחָבָה מְאֹד; the word used to express the wideness of the sea, Salmo 104:25, גָּדוֹל וּרְחַב יָדַיִם הַיּם, “The great sea,” that hath “wide and large arms,” which it stretcheth out to comprehend the whole earth.

So doth the command widen and stretch out its arms, to comprehend the whole church of God, to water it and to make it fruitful God having enstamped his authority and wisdom upon it, every concernment of it, every consequence from it, every circumstance reported in it, hath its authority in and upon the consciences of men for the end whereunto it is designed. Hence we may observe, that in the quotations of testimonies out of the Old Testament in the New, it is very seldom that the principal aim and intendment of any place is insisted on, but rather some peculiar specialty that is either truly included in the words or duly educed by just consequence from them.

And this may teach men what diligence they ought to use in searching and studying of the Scripture. Slight, inadvertent considerations will be of little use in this matter. Especially is this incumbent on them whose duty and office it is to declare and expound them unto others. And there is amongst many a great miscarriage in these things, and that both in some that teach, and some that only privately read or meditate on the word.

Some men preach with very little regard to the Scripture, either as to the treasury and promptuary of all the truth they are to dispense, or as to the rule whereby they are to proceed. And some are ready to coin notions in their own minds, or to learn them from others, and then attempt to put them upon the Scripture. or obtain countenance from thence unto them: and this is the way of men who invent and vent false opinions and groundless curiosities, which a previous due reverential observance of the word might have delivered them from.

And some again, and those too many, superficially take up with that sense of the words which obviously presents itself unto their first consideration, which they improve to their own purpose as they see cause. Such persons as these see little of the wisdom of God in the word; they enter not into those mines of gold; they are but passengers, they do not “stand in the counsel of God, to hear his word,” Jeremias 23:22.

It is certain that the diligent search into the Scriptures which is commended unto us, which the worth of them and the things contained in them requires, and which that fullness and comprehension of truth that is in them doth make necessary, is by most neglected. And the same may be observed in multitudes of commentators and expositors. They express things otherwise one than another, but for the most part directly the same.

Seldom any one ventures into the deep one step beyond what he sees his way beat before him, and, as he supposes, his ground secure; though a diligent inquirer may often find the most beaten path either to turn away from the fountain, or at least to end and fail before it comes there. I would not speak any thing to encourage men in bold adventures, groundless conjectures, and curious pryings into things hidden, secret, and marvelous; but it is humble diligence, joined with prayer, meditation, and waiting on God for the revelation of his will, in the study of the Scripture, upon the account of the fullness of its treasury, and the guiding, instructive virtue wherewithal its concerns are accompanied, that I would press after.

And hence I am persuaded that the church of God hath, through his care and faithfulness, had great advantage from their opposition unto the truth who, to countenance their own errors, have searched curiously into all the concernments of the words of many testimonies given unto the truth. For though they have done this to their own destruction, yet “out of this eater there hath come forth meat;” for they have not only given an.

occasion unto, but imposed a necessity upon us to search with all diligence into every concernment of some most material passages in the Scripture, and that to the clearing of the truth and the stablishing of the minds of many. That which I would press from these considerations, grounded on the precedent before us, wherein the apostle, from sundry latent circumstances of the text, draws out singular useful observations in reference unto our faith and obedience, is, that our utmost diligence, especially in them who are called unto the instruction of others, is required in this neglected, yea despised work of searching the Scriptures.

And as a consequent of the neglect hereof, I cannot but say that I have observed a threefold defect amongst sundry teachers, that was in general intimated before; as, first, When men scarce at any time make use of the Scripture in their preaching any further than to make remarks and observations on the obvious sense of any place, neither entering themselves, nor endeavoring to lead their hearers into the secret and rich recesses of them.

And secondly, which is worse, When men without the Scripture design their subjects, and project the handling of them, and occasionally only take in the words of the Scripture, and that guided more by the sound than the sense of them. And thirdly, which is worst of all, When men by their own notions, opinions, curiosities, and allegories, rather draw men from the Scripture than endeavor to lead them unto it. The example of our great apostle will guide us unto other ways of proceeding in our work.

Hebreos 3:16. For some, when they heard [the word], provoked; howbeit not all who came out of Egypt by Moses.

The intention of the apostle in this and the ensuing verses, as hath been observed, is to confirm his preceding exhortation from the example proposed unto them, and that on the consideration of the various events that befell their forefathers in the wilderness, with respect, on the one hand, unto the promises and threatenings of God, and on the other, to their faith and disobedience. To this end, in this verse he makes a distribution of the persons who came forth of Egypt under the conduct of Moses, and heard the voice of God in the wilderness: They all “came out of Egypt,” they all “heard” the voice of God; howbeit all did not “provoke,” hut only “soma” Two things, then, are affirmed of them all in general; First, That they “all came out of Egypt by Moses;” Secondly, That they all “heard” the voice of God.

And the limitation respects one instance only, some of these all “provoked,” and some did not, The first thing in general ascribed unto them is, that they “came out of Egypt by Moses.” A few words, but comprehensive of a great story; a work wherein God was exceedingly glorified, and that people made partakers of greater mercies and privileges than ever any before them from the foundation of the world: the pressing whereof upon the minds and consciences of the people is one main end of the Book of Deuteronomy. Moses sums up much of it, Deuteronomio 4:34:

“Did ever God assay to go and take him a nation from the midst of another nation, by temptations, by signs, and by wonders, and by war, and by a mighty hand, and by a stretched-out arm, and by great terrors, according to all that the LORD your God hath done for you?”

“Tantae molis erat Judaeam condere gentem.”

And besides the other circumstances that the apostle expressly insists upon, this is mentioned here to intimate what obligation was on this people to attend unto the voice of God, in that he brought them up out of Egypt; and therefore it pleased God to preface the whole law of their obedience with the expression of it,

“I am the LORD thy God, which have brought thee out of the land of Egypt,” Éxodo 20:2.

Διὰ Μωυσέως, “By Moses.” “By the hand of Moses,” saith the Syriac. That is, either under his conduct and guidance, or through the prevalency of the miraculous works which God wrought by him. Both these senses the prophet expresseth, Isaías 63:11-12:

“Then he remembered the days of old, Moses, and his people, saying, Where is he that brought them up out of the sea with the shepherd of his flock? where is he that put his Holy Spirit within him? that led them by the right hand of Moses with his glorious arm, dividing the water before them, to make himself an everlasting name?”

Both the conduct of Moses, and the miracles that God wrought by him, are comprised in their coming up “by Moses.” And, by the way, it may be observed, that in this preparation and consultation, as it were, about new mercies to be bestowed on that people, there are several persons in the Deity introduced treating about it, and calling to remembrance their former actings towards them. He that speaks is the person of the Father, whose love and compassion are celebrated, Isaías 63:7-9, as they are everywhere peculiarly ascribed unto that person.

And he that is spoken of, and as it were inquired after to appear again in the work of their salvation, which peculiarly belongs unto him, he is called the “Angel of his presence,” Isaías 63:9, and the LORD himself, Isaías 63:14; that is, the person of the Son, unto whom the actual deliverance of the church in every strait doth belong, and he is therefore here, as it were, inquired after. And with reference unto this work by Moses it is said,

“And by a prophet the LORD brought Israel out of Egypt, and by a prophet was he preserved,” Oseas 12:13.

And this belongeth unto the whole people, none excepted.

Secondly, This also is ascribed to them, that they “heard:” for whereas it is said, “Some, when they heard, provoked,” it is not meant that some only heard, and provoked; but of them that heard, some only provoked. What they heard was declared before, the voice of God, as it is said, “To-day, if ye will hear his voice.” And this may be taken either strictly, for the heating of the voice of God at the giving of the law on mount Sinai, when the whole congregation heard קוֹלוֹת, those voices of God in thundering and dreadful agitations of the mount wherewith it was accompanied, and the voice of God himself whereby the law was pronounced, that is, an audible voice framed for that purpose by the ministry of angels; or it may be taken more largely, for a participation in all those instructions which God granted unto them in the wilderness.

There seems, indeed, to be an especial respect unto the giving of the law, though not merely the promulgation of the ten words on Sinai, but the whole system of precepts and ordinances of worship that attended; for therein “they were evangelized, even as we,” Hebreos 4:2. And also, their hearing is spoken of as that which was past (“ When they had heard”) before their provoking, which yet signally happened in the second year after their coming out of Egypt.

This, then, was the voice of God which they heard. The sin which is appropriated unto some of them who thus “came out of Egypt,” and “heard,” is that παρεπίκραναι, they “provoked,” that is, God, whose voice, or word, or law they heard. The meaning of this word, and the nature of the sin expressed by it, have been spoken to before. I shall add one place that explains it: Oseas 12:14, אֶפְרַיִם תַּמְרוּרַים הִכְעִים, “Ephraim hath provoked bitternesses;” that is, very bitterly. Great provocations have a “bitterness” in them, as the word here denotes, which causeth God to loathe the provokers.

By these considerations doth the apostle enforce his exhortation before insisted on, and show the necessity of it. This is, that they would diligently attend unto the word of the gospel, and steadfastly continue in the profession thereof. ‘For,'saith he, ‘when the people of old heard the voice of God in that dispensation of his law and grace which was suited unto their condition, some of them provoked him; whereas they may do so also who hear his voice in the dispensation of the gospel, therefore doth it highly concern them to take care that this be not the event of their mercy therein.'

Lastly, The apostle adds expressly a limitation, with respect to the persons who heard and provoked: “Howbeit not all.” In his preceding discourse he had expressed the sin and punishment of the people indefinitely, so as at first view to include the whole generation in the wilderness, without exception of any. Here, out of the story, he puts in an exception of some even of them who came up out of Egypt under the conduct of Moses. And there are three sorts of persons who lay claim to an interest in the privilege:

1. Those who, being under twenty years of age, were not numbered in the wilderness of Sinai, in the second year after their coming up out of Egypt, Números 1:1-3; for of those that were then numbered there was not a man left, save Caleb and Joshua, when the people was numbered again in the plains of Moab by Moses and Eleazar, Números 26:63-64. These are they who died because of their provocation; those who before were under twenty years old being now the body of the people that was numbered.

2. The tribe of Levi: for the threatening and oath of God were against all of them that were numbered in the wilderness of Sinai, Números 14:29, and the account is accordingly given in of the death of the numbered ones only, Números 26:63-64; but in the taking of that first muster-roll Moses was expressly commanded not to take the number of the Levites, Números 1:47-49. However, I much fear, by the course of the story, that the generality of this tribe fell also.

3. Caleb and Joshua; and it is certain that these are principally, if not solely intended. Now, the reason why the apostle expresseth this limitation of his former general assertion is, that he might enforce his exhortation with the example of them who believed and obeyed the voice of God, and who thereon both enjoyed the promises and entered into the rest of God; so that he takes his argument not only from the severity of God, which at first view seems only to be represented in his instance and example, but also from his faithfulness and grace, which are included therein. And we may now a little further consider what is contained in these words for our instruction; as,

Obs. 1. Many hear the word or voice of God to no advantage, but only to aggravate their sin.

Their hearing renders their sin provoking unto God, and destructive to their own souls. “Some, when they heard, provoked.” Daily experience is a sufficient confirmation of this assertion. The word of God is preached unto us, the voice of God sounds amongst us. As our apostle speaks, Hebreos 4:2, “Unto us was the gospel preached, as well as unto them;” and that with many advantages on our part.

They heard the gospel indeed, but obscurely, and in law language, hard to be understood; we have it plainly, openly, and without parables, declared unto us. They heard the voice of him that spake on earth; we, his who speaks from heaven. But what is the issue of God's thus dealing with us? Plainly, some neglect the word, some corrupt it, some despise it, few mix it with faith, or yield obedience unto it, The dispensers of it may for the most part take up the complaint of the prophet,

“Who hath believed our report? and to whom is the arm of the LORD revealed?” Isaías 53:1.

And unto many, after their most serious and sedulous dealing with them in the name of God, they may take up the apostle's close with the unbelieving Jews, Hechos 13:41, “Behold, ye despisers, and wonder, and perish.” Most of them unto whom our Savior preached perished. They got nothing by hearing his doctrine, through their unbelief, but an aggravation of their sin and the hastening of their ruin.

So he told Capernaum and the rest of the towns wherein he had wrought his miracles, and to whom he preached the gospel. His presence and preaching for a while brought them into a condition above that of Jerusalem, they were “lifted up unto heaven;” but their unbelief under it brought them into a condition worse than that of Sodom, they were “brought down to hell,” Mateo 11:21-24.

It is, I confer, a great privilege, for men to have the word preached unto them and to hear it, Salmo 147:19-20; but privileges areas men use them. In themselves they are of worth and to be prized; but unto us they are as they are used. Hence the gospel becomes unto some “a savor of death unto death,” 2 Corintios 2:16. Yea, Christ himself, in his whole ministry, was

“a stone of stumbling and rock of offense to both the houses of Israel, a gin and a snare to the inhabitants of Jerusalem,” Isaías 8:14; Lucas 2:34.

And the enjoyment of any part of the means of grace is but a trial. And when any rest therein they do but boast in the putting on of their harness, not knowing what will be the end of the battle. And let none mistake unto whom the word of God comes, as it did unto this people in the wilderness. They are engaged; and there is no coming off but conquerors, or ruined. If they receive it not, it will be the aggravation of their sins, the eternal destruction of their souls. The reasons why it will do so I have insisted on in the exposition of Hebreos 2:1-3.

Obs. 2. In the most general and visible apostasies of the church, God still preserves a remnant unto himself, to bear witness unto him and for him by their faith and obedience: “They provoked; howbeit not all.”

They were indeed many who provoked, but not all A few they were, but yet some there were who inherited the promise. The professing church in, the world was never nearer ruin than at this time. Once, had Moses stood out of the way, had he not with all his might of faith and zeal abode in the breach, God had disinherited them all, and utterly destroyed them, and reserved him only for a new stock or spring, Éxodo 32:9-14; Salmo 106:23.

God had indeed at this time a great secret people, in the children of that generation; but the visible professing church consisted principally in the men that were numbered, and it is not to be supposed that their wives were much behind their husbands in their murmuring, being more naturally than they, in straits and difficulties, prone to such miscarriages, by reason of their fears. And, “quantillum abfuit,” how near was this whole church to destruction! how near to apostasy! How many soever retained their faith, only Caleb and Joshua retained their profession.

When God of old brought a flood upon the world for their wickedness, the professing church, that had been very great and large in the posterity of Seth, was reduced to eight persons, and one of them a cursed hypocrite. And once Elijah could see no more in Israel but himself. There were indeed then seven thousand latent believers, but scarce another visible professor. And it is not hard to imagine how little true faith, regularly professed, there was in the world when Christ was in the grave.

And under the fatal apostasy foretold in the Revelation, those that “kept the testimony of Jesus” are reduced to so small a number as that they are spoken of under the name of “two witnesses.” But yet in all these hazardous trials and reductions of the number of professors, God always hath maintained, and ever will, a remnant, true, faithful, pure, and undefiled, unto himself- This he hath done, and this he will do,

1. To maintain his own kingdom in the world. Satan, by his temptations and the entrance of sin, had greatly defaced the beauty, glory, and order of that kingdom which God first erected in the world, to be governed by the law of creation. But God still retains his sovereignty and authority in it and over it, in all its disorder, by his all-disposing providence; but that he might lose nothing by this attempt of his adversary, as not in power or interest, so neither in honor or glory, he erected in the first promise a new kingdom of grace.

Unto this kingdom he gives his Son to be the head, “the head over all things to the church,” Efesios 1:22; and it unto him, to have therein an “everlasting dominion,” enduring through all ages, so that of the increase of his rule and government therein there should be no end, Isaías 9:7.

Now, this kingdom cannot be thus preserved, unless some be always, by real saving grace, and the profession of it, kept and maintained as subjects thereof. The kingdom of providence, indeed, under all its alterations, is natural unto God, and necessary. It implies a contradiction that there should be a creature, and God not the sovereign Lord of it. But this kingdom of grace depends on the purpose and faithfulness of God.

He hath taken upon himself the continuance and preservation of it unto the end. Should it at any time totally fail, Christ would be a king without a kingdom, a head without a body, or cease to be the one and the other. Wherefore God will secure some, that neither by the abuse of their own liberty, nor by the endeavors of the gates of hell, shall ever be drawn off from their obedience. And this God, in his grace, power, and faithfulness, will effect, to make good his promises unto Christ, which he multiplied unto that purpose from the foundation of the world.

2. Should all faith utterly fail in the earth, should all professors provoke God and apostatize from him, all gracious intercourse between the Holy Spirit and mankind in this world would be at an end. The work of the Spirit is to convert the souls of men unto God, to sanctify them to be temples for himself to dwell in, to guide, teach, lead, and comfort them, by supplies of his grace.

Suppose, then, that no saving grace or obedience should be left in the earth, this work of the Spirit of God must utterly fail and cease. But this consisteth not with his glorious immutability and power: he hath undertaken a work, and he will not faint in it, or give it over one moment, until it be accomplished, and all the elect brought unto God. If, therefore, the natural children of Abraham fail, he will out of the stones and rubbish of the Gentiles raise up a living temple unto God, wherein he may dwell, and provide a remnant for him on the earth.

3. God will do this for the work that he hath for some of his in all ages and seasons to do in the world. And this is great and various. He will have some always to conflict with his adversaries and overcome them, and therein give testimony to the power of his grace and truth. Could sin and Satan drive all true grace, faith, and obedience out of the world, they would complete their victory; but so long as they have any to conflict withal, against whom they cannot prevail, themselves are conquered.

The victory is on the other side, and Satan is sensible that he is under the curse. Wherever true faith is, there is a victory, 1 Juan 5:4. By this doth God make his remnant as a “brazen wall,” that his enemies shall fight against in vain, Jeremias 15:20. Be they, therefore, never so few, they shall do the work of God, in conquering Satan and the world through the “blood of the Lamb.”

4. God will always have a testimony given to his goodness, grace, and mercy. As in the ways of his providence he never “left himself without witness,” Hechos 14:17, no more will he in the ways of his grace. Some he will have to give testimony to his goodness, in the calling, pardoning, and sanctifying of sinners; which who shall do if there be none on earth made partakers of that grace? They are proper witnesses who testify what they know and have experience of.

And lastly, God will always have a revenue of especial glory out of the world in and by his worship. And this also must necessarily cease and fail, should not God preserve to himself a remnant of them that truly fear him.

And if this be the way of God's dealing, we may see what becomes sometimes of that which the Papists make a note of the church, namely, number and visibility. He that would choose his party by tale would scarce have joined himself with Caleb and Joshua, against the consent of about six hundred thousand men, who cried out to stone them because they were not of their mind. God's way, indeed, is always to preserve some; but sometimes his way is to reserve but a few, as we have seen in sundry instances before mentioned.

Again, It is evident from whence it is that the church of God hath passed through so many trials, hazards, and dangers, and yet hath not to this day at any time utterly been prevailed against. It escaped of old when Cain slew Abel; when “all flesh had corrupted its ways,” and God brought the flood upon ungodly men, it escaped then in the family of Noah; as it did afterwards in that of Abraham; so it did in the wilderness by the fidelity of Moses, Caleb, and Joshua.

Since the establishment of the Christian church, it is known what dreadful opposition it hath been exercised withal Once the world groaned, admiring to see itself surprised into Arianism; afterwards all “wondered after the beast,” and none were suffered to live that received not his mark, a high renunciation of the authority of Jesus Christ. Yet from the jaws of all these hazards, these deaths, hath the church been preserved, and triumphed against all oppositions.

God hath undertaken its preservation, and he will make it good to the uttermost. He hath given the Lord Christ power and authority to secure his own interest and concerns in the earth. And he sends the Spirit to convert and sanctify his elect, and will so do until the consummation of all things. A thread of infinite wisdom, care, and faithfulness, hath run along in this matter from the beginning hitherto, and it shall not be cut off or broken.

And this may also give us satisfaction and security for the future as to that remnant of Jacob which lies in the midst, in the bowels of many nations, it shall be preserved. He spake proudly who encouraged the pilot in a storm with “Caesaris fortunam vehis,” “Fear not, thou carriest the fortune of Caesar;” which, though not then, yet soon after failed him. Believers are engaged in a bottom that hath Christ in it, and his interest, and the faithfulness of God, to secure its safe arrival in the harbor of eternal rest and peace.

There is at this day a dreadful appearance of an opposition to the city of God. Paganism, Mohammedanism, Popery, Atheism, with sundry gross heresies, are in combination, as it were, against it, The contribution also of strength and craft which they have from the lusts and worldly interests of men is incredible. But yet we see that in the midst of all these storms and fears the Lord is pleased to preserve a remnant to himself, neither themselves nor their adversaries knowing how; and upon the grounds mentioned he will assuredly continue to do so to the end.

Obs. 3. God lays a few, a very few ofttimes, of his secret ones in the balance against the greatest multitude of rebels and transgressors.

They that provoked God were about six hundred thousand men, and upon the matter two only opposed them. But, in the language of the Holy Ghost, all that great multitude were but “some,” some, not “all;” the principal part was preserved in those who were obedient. They were his portion, his inheritance, his jewels, dear to him as the apple of his eye, and deservedly preferred unto the greatest heap of chaff and rubbish.

In the two next verses the apostle proceedeth to evince the necessity and enforce the use of his preceding exhortation, from the circumstances of the example insisted on; and this he doth by way of interrogation. He proposeth in them questions on the matter of fact, and answers them from what is either directly expressed, or undeniably included in the words insisted on.

Hebreos 3:17. But with whom was he grieved forty years? was it not with them that had sinned, whose carcasses fell in the wilderness? And to whom sware he that they should not enter into his rest, but to them that believed not?

The kind of arguing here used by the apostle is not simply interrogatory, but it is that which is said to be by interrogation and subjection; that is, when a question is drawn, and an answer substituted out of the same matter; which hath such an efficacy for conviction and persuasion, that the great Roman orator seldom omits it in any of his orations. And it is so especially when the question proposed is “interrogatio rei,” an inquiry into a matter of fact; and the answer returned is “interrogatio λέξεως,” in form of speech an interrogation, but really an answer.

Such is the apostle's manner of arguing here. The interrogation, Hebreos 3:17, “With whom was he grieved forty years?” is “interrogatio rei;” and the answer returned is in an interrogatory form of speech, “Was it not with them that had sinned, whose carcasses fell in the wilderness?”

The words of the interrogation were explained on Hebreos 3:10, whereunto the reader is referred. In this repetition of them, the design of the apostle is to fix on the minds of the Hebrews the consideration of the people's sin, and God's dealing with them thereon.

The answer unto this first inquiry consists in a double description of them with whom God was so long grieved or displeased,

First, By their sin, “Was it not with them that sinned?”

Secondly, By their punishment, “Whose carcasses fell in the wilderness.”

And we may consider first what is included, and then what is expressed in this answer. For the first, It is plainly included that God was not thus displeased with them all. Let not any apprehend that God took a causeless distaste at that whole generation, and so cast them off and destroyed them promiscuously, without distinction. As they were some only, and not all, that provoked; so it was with some only, and not all, that God was displeased. And two things do thence necessarily ensue to his purpose and advantage:

First, That his exhortation is enforced by showing that it was not an ordinary promiscuous event that befell their fathers in the wilderness, but that they passed under a distinguishing dispensation of God towards them, according to their deportment, as they also were like to do.

Secondly, That they might also consider that with those who sinned not, who provoked not, God was not displeased, but according to his promise they entered into his rest; which promise in a more excellent sense still remains for their benefit, if they were not disobedient.

The First thing expressed in the words, or the first part of the description of them with whom God was displeased, is their sin: “Was it not with them that sinned?” Their sin is first mentioned in general, and then the particular nature of it is afterwards declared. There were three sorts of sins that the people were guilty of in the wilderness:

1. They were universally guilty of personal sins in their distinct capacities. And these may justly be supposed to be great and many. But these are not they which are here intended; for if in this sense God should mark iniquity, none could stand, Salmo 130:3. Neither were they free from sins of this nature who are here exempted from being objects of God's displeasure.

2. Especial provocations, wherein great numbers of the people were engaged, but not the whole congregation. Such was the rebellion of Korah, Dathan, and Abiram, with their accomplices, who were many and great, even “two hundred and fifty princes, famous in the congregation, men of renown,” Números 16:2; the idolatry and adulteries of Peor, which infected many of the princes and people, with the like instances.

3. General sins of the whole congregation; which consisted in their frequent murmurings and rebellions, which came to a head as it were in that great provocation upon the return of the spies, Números 14, when they not only provoked God by their own unbelief, but encouraged one another to destroy those two persons, Joshua and Caleb, who would not concur in their disobedience: “All the congregation bade stone them with stones,” Números 14:10. This distinction was observed by the daughters of Zelophehad in their address for an inheritance among their brethren:

“Our father,” say they, “died in the wilderness, and he was not in the company of them that gathered themselves together against the LORD in the company of Korah; but died in his own sin,” Números 27:3.

They acknowledge him guilty of personal sins, and deny not but that he joined in the general provocation of the whole congregation, but only that he had a hand in those especial provocations which God fixed an eminent mark of his displeasure upon, by cutting off the provokers with fearful, sudden, and signal judgments; whereas others were gradually consumed by death in a natural way. But it is this last kind of sin, in the guilt whereof the whole congregation was equally involved, that the apostle intends in this expression, “Was it not with them that sinned?” Observe,

Obs. 1. God is not displeased with any thing in his people but sin; or, sin is the only proper object of God's displeasure, and the sinner for sin's sake: ‘With whom was he displeased, but with them that sinned?'

I need not set up my candle in the sun of this truth. I wish it were as seriously considered practically as it is confessed and acknowledged notionally. Every revelation of God, by his word or works, bears witness hereunto; and every man hath that witness hereof in himself as will not admit him to doubt of it. The nature of God, the law of God, the light of conscience, the sense that is in all of a judgment, at present fixed, and certainly future, testify unto it. And doubtless great is the power of sin and the craft of Satan, which prevail with most to continue in sin, notwithstanding this uncontrollable conviction.

Obs. 2. Public sins, sins in societies, are great provocations of God.

It was not for their private and personal sins that God was thus provoked with this people, but for their conspiracy, as it were, in sin. The reasons hereof are manifest, and I shall not insist upon them. God help cities and nations, especially such as hear the voice of God, well to consider it, and all of us, to take heed of national prevailing sins!

Secondly, The apostle describes these persons by their punishment: “Whose carcasses fell in the wilderness.” Κῶλα, how variously this word is rendered by translators I have showed before. That which the apostle intendeth to express, is the words of God unto the people, Números 14:29: פִגְרֵיכֶם בַּמִּדְבָּר הַזֶּה יִפְלוּ; “In this wilderness shall your carcasses fall.

” Which is emphatically repeated, Números 14:32, פִגְרֵיכֶם אַתֶם יפְּלוּ בַמִּדְבָּר הַזֶּה; “Your carcasses, you, shall fall in this wilderness.” אתֶּם, “you,” is emphatically added, as to apply the threatening to their persons immediately, so to show them it should be their lot and not their children's, as they murmured; as also to express a πάθος and indignation in the delivery.

פֶגֶרּ is from פָגַר, to be “weary,” “faint,” “cold,” “frigore enecari” (whence is that word), “slothful.” Thence is פֶגֶר, “peger,” “a dead carcass,” a thing cold, without life, heat, or motion. It is used sometimes for the carcass of a beast, commonly called נְבֵלָה, “That which is fallen,” so Génesis 15:11; most frequently for the carcasses of men.

Elias Levita supposeth that it denotes only the carcasses of wicked men. And indeed it is most commonly, if not always, so used. See Amós 8:3; Isaías 14:19; Isaías 34:3; Isaías 66:24; Jeremias 33:5; Ezequiel 43:9.

There seems to be an exception unto this observation of Elias, from Jeremias 41:9: “And the pit whereinto Ishmael cast כָּלאּפגְרֵי הָאֲנָשִׁים אֵת,” “all the carcasses of the men whom he slew.” But whether this be of force against the observation of Elias I know not. Those men might be wicked for aught that appears in the text.

Now, this word the LXX. render sometimes by σῶμα, “a body,” Génesis 15:11; σῶμα νεκρόν, “a dead body,” Isaías 37:36; sometimes by νεκρός, “a dead person,” 2 Crónicas 20:25; Jeremias 33:5; πτῶμα, “cadaver,” “a carcass,”

Ezequiel 6:5; but most frequently by κῶλον, the word here used by the apostle, as Números 14:29; Números 14:32-33, the place here referred unto. Κῶλον is a “member,” “membrum,” or “artus;” which words are of the same importance and signification; and the whole compages of them is the same with the body. As Tydeus in Statius, Theb. 8:739:

“ Odi artus, fragilemque hunc corporis usum.”

And the same author again, of Agylleus, ibid. 6:841:

“Luxuriant artus, effusaque sanguine laxo Membra natant.”

Hence interpreters promiscuously render the word here by “membra” or “artus.” Κῶλα are principally “crura” and “lacerti;” the greater members of the body, arms, legs, and thighs, whose bones are greatest and of longest duration. In the singular number, therefore, it signifies not the whole body, but some distinct member of it; and thence it is translated into the use of speech, and denotes a part of a sentence, a sub-distinction.

But κῶλα, in the plural number, may denote the whole carcass. I suppose the פְגָרִים, or “carcasses” of the people, may here be called their κῶλα, their “members” or their “bones,” as Suidas renders the word; because probably in those great plagues and destructions that befell them, their rebellious carcasses were many of them left on the ground in the wilderness, where consuming, their greater bones lay scattered up and down. So the psalmist complains that it befell them at another season: Salmo 141:7,

“Our bones are scattered at the grave's mouth, as when one cutteth and cleaveth wood upon the earth.”

In such a work, pieces of the hewed or cleft wood will lie scattered up and down, here and there, in some places covering the earth, so did their bones; and said to be at the mouth of the grave, because the opening of the earth is that which gives a grave to the carcasses of men. The appearance and spectacle hereof the Roman historian represents in the carcasses, or bones rather, of the legions cut off by Herminius in Germany with Quintilius Varus, and left in the open field, when six years after Germanicus brought his army to the same place:

“In medio campi albentia ossa (κῶλα) ut fugerant, ut restiterant, disjecta vel aggerata; adjacebant fragmina telorum, equorumque artus,” Tacit. Ann., lib. 1:;

“In the midst of the field, bones grown white, scattered or heaped, as they had fled, or resisted; by them lay pieces of broken weapons, with the members of horses.”

A great and sore destruction or judgment this is accounted amongst men, and therefore is it made a representation of hell, Isaías 66:24,

“They shall go forth, and look upon the carcasses of the men that have transgressed against me; for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorring unto all flesh.”

Some of the Jews refer these words to the victory they fancy that they shall have against Gog and Magog, when they come to fight against their Messiah. It is literally much more true concerning the believing Gentiles, whose calling is expressly foretold and prophesied of in the foregoing verses, who saw the severe judgment of God on the unbelieving Jews, when, in the fatal destruction of their city and temple, their carcasses were truly cast out on the earth, and were “an abhorring unto all flesh.

” But here is also a representation of the final judgment of the last day, and everlasting punishment of the wicked; whereunto some of the words are applied, Marco 9:44; which the Targum on the place also applies them unto. The casting out, therefore, of carcasses to be beheld and abhorred is a sore judgment. And the Jews suppose that all those who died under God's displeasure in the wilderness were shut out of heaven or the world to come, Tractat.

Sanhed. Perek. 10. They inquire expressly who shall and who shall not be saved; and at once they deal pretty liberally with themselves: כל ישאל יש להם חלק לעולם הבא, “All Israel shall have a part in the world to come:” which they prove out of these words of the prophet, “Thy people shall be all righteous,” Isaías 60:21; which indeed would do it to the purpose, could they prove themselves all to be the people there intended.

But afterwards they lay in many exceptions to this rule, and among the rest לעולם הבא דור המדבר אים להם חלק; “The generation in the wilderness have no portion in the world to come.” And they add their reason: ושם ימותו שנא במדבר הזה יתמו; “Because it is said, ‘In the wilderness shall ye be consumed, and there shall ye die.'” The redoubling of the expression, “ye shall be consumed,” “ye shall die,” they would have to signify first temporal death, then eternal.

Their carcasses ἔπεσον; “prostrata sunt,” say some, “were cast down;” properly “ceciderunt,” “fell,” that is, penalty, an aggravation of their destruction. He doth not say, they “died,” but their carcasses “fell;” which intimates contempt and indignation; and so do the words denote in the story itself. And this is the second part of the description that is given of those with whom God was displeased for their sin, “Their carcasses fell in the wilderness;” the use whereof to the apostle's purpose hath been declared. And we may see that,

Obs. 3. God sometimes will make men who have been wickedly exemplary in sin righteously exemplary in their punishment.

“They sinned,” saith the apostle, “and provoked God; and their carcasses fell in the wilderness.” To what end is this reported? It is that we might take heed that we “fall not after the same example of unbelief,” Hebreos 4:11. There is an example in unbelief, and there is an example in the fall and punishment of unbelievers.

This subject our apostle handles at large, 1Co 10:5; 1 Corintios 10:8-11. The substance of his discourse in that place is, that God made the people in the wilderness, upon their sinful provocations, examples of his severity unto them that should afterwards live ungodly. And the apostle Peter declares the same truth in the instances of the angels that sinned, the old world, and Sodom and Gomorrah, 2 Pedro 2:4-6.

God made them ὑπόδειγμα, an express “example” and “representation” of what should be done in others. And in the law of old, the reason why punishment was to be indispensably inflicted on presumptuous sinners, was that others might “hear and fear, and do so no more.” Besides, in that government of the world by his providence which God is pleased to continue, all ages and stories are full of instances of exemplary judgments and punishments, befalling and inflicted on such as have been notorious in their provocations; he thereby “revealing his wrath from heaven against the ungodliness of men,” Romanos 1:18.

And oftentimes those judgments have had in them a direct testimony against and discovery of the nature of the sins revenged by them. Our Savior, indeed, hath taught us that we are not to fix particular demerits and sins, by our own surmises, on persons that may be overtaken with dismal providences in the world, merely because they were so overtaken. Such was the condition of the “Galileans whose blood Pilate mingled with their sacrifices,” and the “eighteen upon whom the tower in Siloam fell, and slew them;” of whom he denies that, from what befell them, we have any ground to judge that they were “greater sinners” than others, Lucas 13:1-5. This only in such cases maybe concluded, namely, that such persons were sinners as all are, and therefore righteously obnoxious at any time unto any severe judgment of God.

And the reason of God's singling them out in such a manner is that mentioned in the same place by our Savior, namely, to declare and proclaim unto others in the like condition with themselves, that “unless they repented, they should all likewise perish.” And so it befell this people, who neglected these instructive examples. Within a few years, thousands and tens of thousands of them had their blood, as it were, mingled with their sacrifices, being slain by multitudes in the temple, the place of their offerings; and no less number of them perishing in the fall and ruin of their walls and buildings, battered down by the Romans.

But in such cases God takes out men to be instructive in their sufferings unto others in a way of sovereignty, as he caused the man to be born blind, without any respect unto particular demerit in himself or his parents, Juan 9:2-3. But yet this hinders not but that when men's sins are visible, they are, an the apostle speaks, “open beforehand, going before to judgment ,” 1 Timoteo 5:25.

They are πρόδηλοι, “manifest” to the judgment of all men, before they come to be laid open at the last day. And they “go to judgment” before the sinners themselves are brought thither. And with respect unto such as these, God may and doth oftentimes, so connect provoking sins and extraordinary judgments or punishments, that men cannot but see and own the relation that is between them.

Such were the sins of the old world and the flood, of Sodom and the fire, of Dathan and the earth opening its mouth to receive him, with the rest of the instances frequently enumerated in the Scripture. Such are all stories and reports of time in the world filled withal; and our own days have abounded with pregnant instances to the same purpose. And God will do thus,

First, To bear witness to his own holiness and severity. In the ordinary course of the dispensation of his providence, God gives constant testimony unto his goodness and patience.

“He maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust,” Mateo 5:45.

He

“never left himself without witness, in that he did men good, and gave them rain from heaven, and fruitful seasons, filling their hearts with food and gladness,” Hechos 14:17.

This constant testimony doth God give unto his goodness and patience amongst men; and his design therein is to bring them to an acknowledgment of him, or to leave them in their wickedness utterly without excuse. For under the enjoyment of these things he leaves the generality of mankind; by whom for the most part they are abused, and God in them is despised. But things will not end so. tie hath appointed a day wherein he will call them over again; and will require his corn, and wine, and oil, his health, his peace, his plenty, his prosperity, at the hands of men.

Yet, though this be his ordinary way of proceeding, he doth not absolutely commit over his severity and indignation against sin to be manifested and asserted by his written threatenings and comminations of things future. He will sometimes “rise up to his work, his strange work; his act, his strange act,” Isaías 28:21; that is, to execute great and fearful present judgments on sinners; which though it be and seem a “strange work,” seldom coming to pass or effected, yet it is “his work,” a work that becomes him, and whereby he will manifest his holiness and severity.

He reveals his judgments from heaven against the ungodliness of men, Romanos 1:18; and this he doth by exemplary punishments on exemplary sinners.

Secondly, God doth thus to check and control the atheism that is in the hearts of men. Many, whilst they see wicked men, especially open and profligate sinners, prospering in a constant course, are ready to say in their hearts that there is no God, or that he hath forsaken the earth; or with Job, Job 9:24, “The earth is given into the hand of the wicked: “if not, where, and who is he?” ‘Where is he, or who is he, that should punish them in or for all their enormous provocations?'or, as they, Malaquías 2:17, “Where is the God of judgment?” And this encourageth men in their wickedness, as the wise man expressly tells us:

“Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil,” Eclesiastés 8:11.

The consideration hereof makes them cast off all regard of God, and to pursue the lusts of their hearts according to the power of their hand. To stay men in this course, God sometimes hurls a thunderbolt amongst them, casts out an amazing judgment in a way of vengeance on some notable transgressors. When men have long traveled, or have been long upon a voyage at sea, if they meet with nothing but smiles of sun and wind, they are apt to grow careless and negligent, as though all must needs be smooth to their journey's end.

But if at any time they are surprised with an unexpected clap of thunder, they begin to fear lest there be a storm yet behind. The language of nature upon such judgments as we speak of is, “Est profecto Dens, qui haec videt et gubernat;” or as the psalmist expresseth it, “Verily there is a reward for the righteous: verily there is a God that judgeth in the earth.” And were it not that God doth sometimes awe the world with his “strange work” of vengeance, which he executes at his pleasure, so that great sinners can never be secure one moment from them, it is to be feared that the atheism that is in the hearts of men would bring them everywhere to the condition of things before the flood, when the “whole earth was filled with violence,” and “all flesh had corrupted its ways.” But these judgments do secretly influence them with that dread and terror which prescribe some bounds to the lusts of the worst of men.

Thirdly, God will do thus for the encouragement of them whom he hath designed to bear witness to himself in the world against the wickedness of men. The principal work of the servants of God in the world is to bear witness unto God, his being, his holiness, his righteousness, his goodness, his hatred of sin. For this cause are they for the most part mocked, despised, and persecuted in the world. So saith our apostle: “For therefore we both labor and suffer reproach, because we trust in the living God,”

1 Timoteo 4:10. And sometimes they are ready to faint in their trials. It is unto them like “a sword in their bones,” while their enemies say unto them, “Where is your God?” Salmo 42:10. They have, indeed, a sure word of promise to trust unto and to rest upon, and that which is able to carry them safely and quietly through all temptations and oppositions; but yet God is pleased sometimes to relieve and refresh their spirits by confirming their testimony from heaven, bearing witness to himself and his holiness by his visible, tremendous judgments upon openly notorious provokers.

So saith the psalmist: “God shall take them away as with a whirlwind, both living, and in his wrath;” in the midst of their days he shall bring judgment and destruction upon them, fearfully, suddenly, unexpectedly, unavoidably, like a whirlwind. And what then?

“The righteous shall rejoice when he seeth the vengeance; he shall wash his feet in the blood of the wicked,” Salmo 58:9-10;

that is, God's executing of dreadful judgments on wicked men to their destruction, shall justify them in their testimony and profession, and wash off all aspersions cast upon them; which shall cause them to “rejoice,” or cleanse their own ways upon the example set before them, and the mouth of iniquity shall at least for a season be stopped.

The use hereof is,

1. That which Hannah proposeth, 1 Samuel 2:3,

“Talk no more so exceeding proudly; let not arrogancy come out of your mouth; for the LORD is a God of knowledge, and by him actions are weighed.”

Let men take heed how they arrogantly boast themselves in their sin and wickedness, which is too common with provoking sinners; for God is a God of knowledge and judgment. If they regard not the judgment that is for to come, but put the evil day far away from them, yet let them take heed lest God single them out unto some signal vengeance in this world, to make them examples unto those that shall afterwards live ungodly.

It is to me strange, that some men, considering their course and ways, should be so stupidly secure as not to fear every moment lest the earth should open and swallow them up, as it did Dathan and Abiram, or that thunder or lightning from heaven should consume them as it did Sodom, or that one judgment or other should overtake them as they are acting their villanies. But they are secure, and will cry “peace,” until they are surprised with “sudden destruction.”

2. Let us learn to glorify God because of his righteous judgments. The saints in heaven go before us in this work and duty, Apocalipsis 11:15-18; Apocalipsis 15:3-4; Apocalipsis 19:1-2.

So they did of old in the earth; as in that signal instance of the song of Moses upon the destruction of the Egyptians in the Red Sea, Éxodo 15:1-19. And God requires it at our hands. Not that we should rejoice in the misery of men, but we should do so in the vindication of the glory of God, which is infinitely to be preferred before the impunity of profligate sinners.

Obs. 4. Great destructions, in a way of judgment and vengeance, are instituted representations of the judgment and vengeance to come.

I dare not say, with the Jews, that all this provoking generation perished eternally, and that none of them shall have a blessed lot or portion in the world to come. They might repent of their sins and provocations. The oath of God was as to their temporal punishment, not their eternal ruin. There is a repentance which may prevail for the removal, or at least deferring, of a temporal judgment threatened and denounced, if not confirmed by oath, which yet is not prevalent to free the sinner from eternal ruin.

Such was the repentance of Ahab, and probably that of Nineveh. And there is a repentance and humiliation that may free the soul from eternal ruin, and yet not take off a temporal judgment threatened against it. Such was the repentance of David upon his adultery. The Lord put away the guilt of his sin, and told him that he should not die penally, but would not be entreated to spare the life of the child, nor him in those other sore afflictions which afterwards befell him on the same account.

And thus might it be with some, yea, with many of those Israelites. God might give them repentance to make way for the pardon and forgiveness of their persons; nevertheless he would so far take vengeance on their inventions as to cause their carcasses to fall in the wilderness. But yet this must be acknowledged, that their punishment was a great representation of the future judgment, wherein ungodly unbelievers shall be cast off for ever; for, as they fell visibly under the wrath and displeasure of God, and their carcasses were cast out in the wilderness as a loathsome abomination, so their judgment overtook them under this formal consideration, that they were excluded out of the rest of God.

And these things together give an evident resemblance of the judgment to come, when sinners shall perish eternally under the wrath of God, and be for ever excluded out of his rest. So Jude affirms the same of the destruction of Sodom and Gomorrah, Éxodo 15:7. And hence many of God's great judgments in this world are set out under such expressions, as that the teaching of the dread of the final judgment at the last day seems principally to be intended in them.

See Isaías 34:1-5; Daniel 7:9-11; Mateo 24:29; Heb 10:26, 2 Pedro 3:5-7; Apocalipsis 6:12-17.

application of the example laid down and insisted on unto the Hebrews, by way of interrogation, as to one circumstance more. And hereunto an answer is returned by him, and that such as is evidently supplied out of the story itself. Here also he discovers what was that particular sin which was the ground of all their other transgressions and miscarriages, the declaration of the danger and guilt whereof he principally intends: “And to whom sware he that they should not enter into his rest, but to them that believed not?”

The question proposed is annexed unto that foregoing, and declared to be designed unto the same purpose, by the respective copulative δὲ, which we render “and,” “And to whom.” The words of this question have been explained before on Apocalipsis 6:11. Only here is one thing added. For whereas it is there said only that “God swam in his wrath that they should not enter into his rest,” that is, he sware so concerning them, it is here intimated, that for their greater terror, and the manifestation of his wrath and indignation, he sware so to them: Τίσι ὤμοσε, “To whom did he swear.

” And so it appears to have been from the story. For though the words of the Lord were repeated unto the people by Moses and Aaron, yet the people themselves are proposed as they unto whom he spake and sware:

“As ye have spoken in mine ears, so will I do to you: your carcasses shall fall in this wilderness,” Números 14:28-29.

This inquiry the apostle makes upon that typical example wherein the present condition of the church of the Hebrews was represented.

The answer which he returns hereunto, which is evidently collected from the whole matter, contains the instruction intended by him: Εἰ μὴ τοῖς ἀπειθήσασι; The word, as I have showed, is variously rendered; by some, “obeyed not;” by some, “believed not;” by some, “assented not,” “acquiesced not.” Πείθω is “to persuade,” by words, or any other means. And ἀπειθέω is properly, “not to be persuaded,” so as to do the thing that the persuasion leads unto.

And if that persuasion be with authority, that dissent is “to be disobedient or contumacious`” And these are varied according as the proposal of the persuasion which they respect hath been. For it may sometimes be by an exhortation in general, and sometimes it may be attended with commands, promises, and threatenings, which vary, “inobedientia,” “contumacia ,” and sometimes “rebellio;” “disobedience,” “stubbornness,” or “rebellion.

” But the same words are often in the New Testament rendered by “unbelief,” “infidelity,” “incredulity,” “not to believe;” as indeed the word πίστις itself, or “faith,” is from πείθω, “to persuade;” and in other authors is nothing but that persuasion of mind which is begotten in any man by the arguments and reasons that are proposed unto him for that purpose. But the promiscuous rendering of that word by “disobedience” or “unbelief,” seeing these things formally differ, is not so safe, and ought to be reduced unto some certain rule.

This, for aught I can perceive, interpreters have not done, but have indifferently rendered it by the one word or the other. ᾿Απειθεια, we render “unbelief,” Romanos 11:30; Romanos 11:32; Hebreos 4:11; and by “disobedience,” Efesios 2:2; Efesios 5:6; Colosenses 3:6; but for the most part we place the other word in the margin: ἀπειθέω, commonly, by “believe not,” Romanos 11:30-31; Romanos 15:31; Hechos 14:2; Hechos 17:5; Hechos 19:9; sometimes by “obey not,” Romanos 2:8; Rom 10:21, 1 Pedro 2:7-8; 1 Pedro 3:20; 1 Pedro 4:17: and ἀπειθής everywhere by “disobedient,” Lucas 1:17; Hechos 26:19; Romanos 1:30; 2 Timoteo 3:2; Tito 1:16; Tito 3:3.

And the like variety may be observed in other interpreters, I suppose, as was said, that the translation of this word may be reduced unto some certain rule. ᾿᾿Απείθεια and ἀπειθέω do certainly denote a denial of the proper effect of πείθω : the effect of persuasion is not produced. Now, this persuasion is not merely and solely an exhortation by words, but whatever it is that hath, or ought to have, a moral power to prevail with the mind of a man to do or not to do any thing, it hath the virtue of a persuasion.

Thus in commands, in promises, in threatening, there is a persuasion. This is common to them all, that they are fitted and suited to prevail with the minds of men to do or not to do the things which they do respect. But there is some peculiar adjunct whereby they are distinguished as to their persuasive efficacy, as authority in commands, faithfulness in promises, severity in threatenings, power and holiness in all.

That which is persuasive in commands, as formally such, is authority and power; that which is so in promises, is faithfulness and power; and so of threatenings. Look, then, in any place what is the formal reason of the persuasion whose disappointment is expressed by ἀπειθέω and ἀπείθεια, and we shall understand what it is that firstly and directly is intended by them. That whereby we answer a command is obedience, because of the authority wherewith it is attended, and our not being persuaded or prevailed on thereby is disobedience; that whereby we answer a promise is faith, or trust, or believing, and our failing herein is unbelief.

Not that these things can be separated from one another, as though we could obey and not believe, or believe and not obey, but that they are thus distinguished one from another. Wherever, then, these expressions occur, we must consider whether they directly express the neglect of the command of God or of his promise. If it be of the former, they are duly rendered by “disobeying” and “disobedience;” if the latter, by “unbelief,” “incredulity,” and the like.

Now, because these things are of a near alliance and cannot be separated, wherever one is expressed, the conjunction of the other is also understood; as in this place. Their ἀπείθεια did principally respect the promise of God to give them the land of Canaan, and his power to effect it, so that unbelief is firstly and principally intended, they would not believe that he would or could bring them into that land; but yet because they were also under the command of God to go up and possess it, their unbelief was accompanied with disobedience and rebellion.

This, then, is the meaning of these words in this place,'“ To whom did he swear that they should not enter into his rest?” It was unto them to whom the promise of it being made, and a command given that they should be ready to go up and possess it, they would not, they did not acquiesce in the faithfulness and power of God, believed not his word, and thereupon yielded not obedience unto his command. And this was sufficient both to provoke and justify the severity of God against them in his oath, and the execution of it.

Obs. 1. All unbelief is accompanied with contumacy and rebellion.

It is ἀπείθεια, and those in whom it is are not persuaded to comply with the mind and will of God. I intend that privative unbelief which hath been before explained. When the object or thing to be believed is sufficiently proposed and made known unto any person, which renders it his duty actually to believe, especially when it is proposed in the way and manner prescribed by God in the gospel, that is, with the highest reasons, motives, and persuasive inducements conceivable, if such a person mix not the word spoken with faith, his unbelief is privative, and ruinous to his soul; and that because it hath contumacy and rebellion accompanying of it.

Now, two things concur in disobedience, contumacy, and rebellion (for I use them in the same general sense, as those which agree in the same general nature, for they denote only distinct aggravations of the same sin): First, An unpersuadableness of mind, and that against evident convincing reasons. When a man is persuaded by such as have right, or whose duty it is so to deal with him unto the doing of any thing, or the belief of any truth, with and by the use of such arguments as are suited in such cases to work and prevail with the minds of men, and he have nothing to object to what is proposed unto him, and yet complieth not in a way of obedience or assent, we say such an one is obstinate and perverse, one not persuaded by reason; he is “ contumax.

” See Proverbios 1:23-25. Secondly, A positive act of the will in opposition unto and in rejection of the things proposed unto it, as those which it likes not, it approves not of, but rather despiseth, Isaías 30:15.

Now, if among the arguments used to prevail with the mind, that of supreme authority be one, then rebellion is added unto disobedience and stubbornness, Romanos 10:21. And both these concur in unbelief. Unbelievers may pretend, may plead other things, why they do not believe, or they may profess that they do believe when they are utter strangers from it; but the true reason of this abode in their state and condition is the unpersuadableness of their minds, and the disobedience of their wills, both attended with contumacy and rebellion against God. To evince this we may consider,

1. That the gospel requiring faith in the promises, doth obviate or take away all objections that can be made against it on any account whatever. Objections against believing may arise either,

(1.) On the part of him who is the author of the things proposed to be believed; and that either,

[1.] as unto his power and faithfulness; or,

[2.] as unto his will, goodness, and grace. Or,

(2.) They may arise on the part of the things themselves proposed to be believed; as that they are either,

[1.] not good and desirable in themselves; or,

[2.] not needful; or,

[3.] not adequate or suited unto the end for which they are proposed. Or,

(3.) On the part of the persons themselves required to believe; as that they are not things for them, but that they are either

[1.] too hard and difficult for them to attain; or

[2.] too good for them to expect; or

[3.] too far above them to understand.

But now all these objections are obviated and prevented in the gospel And no ground is left unto any sinner whereon he may manage any of them against the exhortations and commands of it to believe` This hath been so well evidenced in particular by sundry holy and learned persons, that I shall not need to insist thereon.

2. The gospel makes it appear that its commands and exhortations to believe are most reasonable in themselves, and most reasonably to be accepted by sinners; and that on all accounts of reason whatever: as,

(1.) Upon the account of righteousness in him that requires faith or belief of men. He that doth so may do so, and that justly. He requires no more but what is due unto him, and which cannot be denied him without the highest sin, folly, and disorder. This the gospel fully declares. It is God who requires faith in us; and it is so far from being unrighteous that he should so do, that it is of infinite grace and love that he will

(2.) On the account of necessity on the part of them who are required to believe. This also the gospel lays open and naked before the eyes of men. It doth not leave them to flatter themselves with vain hopes, as though they might do well enough without answering the command of God in this matter, or might find out some other way for their help and relief; but it plainly and frequently declares that without the due performance of this duty they must perish, and lie under the wrath of God to eternity.

(3.) On the account of the goodness, grace, and condescension that are in the proposal of the object of faith, and the command of believing. The things themselves are excellent and precious, and our advantage by an interest in them so great and unspeakable, as that they are everywhere in the gospel manifested to be the effects of infinite grace and love.

(4.) Of safety: an end is proposed to be aimed at, and that deliverance from sin, death, hell, and vengeance everlasting; with the attainment of rest, peace, and blessedness, in the enjoyment of God. This end all convinced persons aim at; and there is a secret preparation in the seeds of natural light to incline the minds of men to seek after this end. Now, the gospel proposeth the things which it requires to be believed as the only way and means for the attaining this end; and that this way is safe and secure, that never any one miscarried in it, or shall do so for ever, it gives all the assurance that the word, promise, covenant, and oath of God can yield or afford. On all which it follows that it is a reasonable thing that we should believe.

3. Consider the manner how the gospel proposeth unto us the object of faith, or the things which it requireth us to believe. It doth not do this by a mere naked revelation or declaration of them unto us, attended with a severe command. It adds entreaties, exhortations, reasonings, encouragements, promises, threatenings; every way it proceedeth that is meet and suited to prevail on the minds of rational creatures.

All the things of our own eternal concernment are proposed unto us with that gentleness, tenderness, condescension, that love, that earnestness, that evidence of a high concern in us and our good, that patheticalness and compassionate affection, as will assuredly aggravate the guilt of rejecting the tender which it makes.

4. All these things the gospel proposeth, urgeth, presseth upon us in the name and authority of God. It requireth, exacteth, and commandeth faith in men, in a way of obedience unto the supreme authority of God.

Now, if these things, and sundry others of the like consideration, do concur in the proposals and commands of the gospel, it is evident that sinners' unbelief must have disobedience, contumacy, and rebellion accompanying of it. For can a man refuse that which is so proposed unto him, upon such reasons and considerations, in the way and manner intimated, all enforced with the authority of God, but that he must contract the guilt of the highest rebellion against him? And hence it is that the Scripture everywhere layeth the cause of men's unbelief on their wills, their love of sin, their obstinacy and hardness of heart, as hath been before declared. And hence it will follow, that,

Obs. 2. Unbelief not only justifies but glorifies the greatest severities of God against them in whom it prevails.

The apostle having declared the severity of God towards the people in the wilderness, adds this as the reason of it, it was because of their “unbelief.” They provoked him by their unbelief, and therefore were so severely destroyed as he had declared. And besides, his principal intention is to manifest that those who follow them in the same sin, now under the gospel, would in like manner perish, and that eternally; and that in their destruction God will glorify himself.

The truth of this proposition is sufficiently evinced from what hath been discoursed on that foregoing; for if there be that contumacy and rebellion attending unbelief which we have manifested, it will undeniably follow that God is exceeding righteous and glorious in his greatest severities against them who abide in the guilt of it; in this, that “he that believeth not the Son shall not see life, but the wrath of God abideth on him,” Juan 3:36.

I shall add only one consideration more for the further evidencing of this truth: The design of God in the gospel, in and by the things proposed unto our faith, is to glorify himself and all the holy attributes of his nature. And this is the effect of his counsel and wisdom, after that many of them were, as it were, obscured by sin, unto the eternal ruin of sinners: God, I say, in the gospel, through the mediation of Christ, the principal subject of all the promises and immediate object of our faith, designeth to manifest and glorify his righteousness and holiness, Romanos 3:24-26; his power and wisdom, 1 Corintios 1:18; 1 Corintios 1:23-24; his mercy, grace, and goodness, Efesios 1:6; his patience and forbearance, 2 Pedro 3:9; his faithfulness and bounty in rewarding believers with eternal life, Romanos 6:23.

In sum, by this way and means he hath designed that manifestation of himself, his nature, his will, his goodness, his wisdom and counsel, wherein he will be admired, adored, and glorified by angels and men unto eternity, 2 Tesalonicenses 1:10. This is the design of God in and by the gospel. And it is that which becomes him, because it is natural and necessary unto him in all things to will his own glory.

Now, unbelief is nothing but the attempt of sin and Satan to frustrate the whole design of God, to make him a liar, 1 Juan 5:10, to keep him from being owned, acknowledged, and worshipped, as God only wise, infinitely righteous, holy, faithful, gracious, and bountiful. And this upon the matter is to oppose the being of God.

It is to deny that he was righteous and holy in requiring the punishment due to sin of our Sponsor or Mediator, that is, in punishing sin; to deny that he was infinitely wise and gracious in sending his Son to save that which was lost; to deny that the way which he hath provided for the salvation of sinners is good, sufficient, and safe; to deny his faithfulness in the accomplishment of his promises, and his truth and veracity about what he hath affirmed concerning the salvation of sinners by Jesus Christ.

And where, then, is the glory of God? or what is left unto him for which he should be glorified or worshipped? And can this atheistical, rebellious attempt be too severely revenged? Is not God not only justified in that decretory sentence, “He that believeth not shall be damned,” but doth it not in the hearts of all the creation cry aloud for the vindication of his glory from this great contempt cast upon it, and horrible attempt to frustrate his design for the advancement of it? As sure as God is God, unbelief shall not go unpunished.

Yea, from the gracious salvation of believers, and righteous condemnation of them who will not believe, doth arise that great and triumphant glory wherein God will be admired and adored by the whole rational creation unto eternity. And this further appears; for,

Obs. 3. The oath of God is engaged against no sin but unbelief.

As God hath given his oath for the confirmation and consolation of believers, both as to the things which they are to believe and as to their assented safety on their believing, and to nothing else directly in a way of grace, for it is annexed unto his covenant; so he hath in a way of justice engaged his oath against no sin but that of unbelief, and to the exclusion of unbelievers from eternal rest.

“To whom sware he that they should not enter into his rest, but to them that believed not?” Other sins there are that have great provocations in them, so had the murmurings of the people in the wilderness; but it is their relation unto unbelief, their growing upon that stock or root, that gives them such a height of provocation, as that God at any time enters a caveat against them by his oath.

Arid in this sense it is not said amiss, that unbelief is the only damning sin; because as there is no other sin but may be, but shall be, remitted or pardoned unto men upon believing, so the formal consideration on which other sins fall under judgment, in them to whom the gospel is preached, is unbelief.

These things I shall put together, to represent the apostle's exhortation, with the grounds and reasons of it, as unto our own concernment therein. For these things belong unto us, and they may be improved unto the use of all sorts of persons; as,

1. Unto them who have never much considered their duty or concernment in this matter. I intend not open and profligate sinners, though the terror hereof will one day reach them in particular. “This is their condemnation, that light is come into the world, and they love darkness more than light, because their deeds are evil.” But it is them whom I aim at, whose consciences are so far awakened as that they would abstain from sin, and do good, with respect unto their latter end.

They would be saved from “the wrath to come,” but as to believing, or mixing the promise of the gospel with faith, they have not endeavored after it, or do not at all understand it. But this is the hinge on which their eternal condition doth turn. They may do well, therefore, to consider what hath been said from the apostle in this matter, and what is their concern therein, to examine their hearts what hath passed between God and them.

For with whom is God provoked? concerning whom doth he thus swear that they shall not enter into his rest? Is it not against you, and such as you are, who believe not, whilst you continue in that state and condition?

2. Unto those who are in doubt whether they should believe or no; not notionally and indefinitely, but practically and in particular. This is the state of many in their minds and consciences, which causeth them to fluctuate all their days. But what is it that they doubt of in this matter? Is it whether it be their duty to believe or no? it is indispensably required of them, by the command of God; so that not to do so is the greatest height of disobedience that they can make themselves guilty of.

Is it whether they may do so or no, and whether they shall find acceptance with God in their so doing? this calls the righteousness and faithfulness of God in question; it is no otherwise, where to believe is our duty by virtue of his command, to question our acceptance in the performance of that duty. Is it because of the many objections which they find arising up in themselves against themselves, which leave them no hope of a personal participation of the good things promised? but what are all their objections before those evidences that are tendered in the gospel unto the contrary, which we have touched upon? The truth is, if men will not believe, it is out of love to sin, and a dislike of the design of God to glorify himself by Jesus Christ; and what will be the issue thereof hath been declared.

If, then, it be a question with you whether you shall believe or not, consider what will be the event if you do not. The demerit of your sin is such as that it will justify, yea, and glorify God, in his greatest severity against you; and his oath is engaged that you shall never enter into his rest. What like this can you fear on the other hand? and why do you doubt what course to take?

3. Unto believers. Meat may be taken for them out of this eater. All this terror and dread of God's severity speaks peace and consolation unto their souls; for as the oath of God is engaged against the entrance of unbelievers into rest, so also is it for the eternal security of them that do believe.

Hebreos 3:19. So we see that they could not enter in, because of unbelief. This verse contains, in a summary conclusion, what the apostle had evinced by all his former arguings from the example of their forefathers as recorded by Moses, and the renewed representation of it for their use by David. And he lays it down as the especial foundation of that exhortation which he intends to pursue in the next chapter.

“And we see;” that is, ‘It is evident from what hath been laid down and proved;'or, ‘This we have evinced, given an ocular demonstration of it.'

“Now we see;” and this evident conclusion consists of two parts:

1. An assertion, “That they could not enter in.”

2. The reason of it, “Because of unbelief.”

1. In the first the apostle doth not only declare the “factum” and event, they did not enter, they died in the wilderness, there their carcasses fell; but the “jug” also, in a negation, οὐκ ἠδυνήθησαν, “they could not enter;” that is, they lost all right unto an entrance by virtue of any promise of God. Whatever desire they had so to do, as they manifested their desires by their mourning at the heavy tidings brought them by Moses concerning their exclusion, Números 14:39; whatever attempts theymade for that end, as they got themselves up and fell upon the Canaanites and Amalekites that were next them, so to begin their conquest, by whom they were defeated, Números 14:40; Números 14:44-45; having lost all right unto the promise, “they could not enter.

” “Illud possumus, quod jure possumus;” “In things moral our ability is commensurate unto our right.” This being lost, “they could not enter.” The expression is elliptical, and “God's rest” is to be supplied from the foregoing verse. “He sware they should not enter into his rest,” And his determination is the rule of our right.

2. The reason and cause hereof is expressed in the last words, “Because of unbelief.” They that shall look over the whole story of the sins of the people, and of God's dealing with them, would perhaps of themselves fix upon other causes of their exclusion from the rest of God, as the Jews their posterity do to this day. Might not they say, ‘It was because of their idolatry in making the golden calf, which became a reproach unto them in all ages?'So great a sin this was, that when God passed it by, as to their present destruction, he reserved, as it were, liberty to himself to remember it in after-visitations.

Éxodo 32:34: “Go,” saith he, “lead the people unto the place of which I have spoken unto thee.... Nevertheless, in the day when I visit, I will visit their sin upon them.”

Hence the Jews have a saying, that “no trouble befalleth Israel but there is in it an ounce of the golden calf.” Or, they might think the cause of it was their abominable mixture of all sorts of sins, in their conjunction with the Midianites and Moabites, worshipping Baal-peor, eating the sacrifices of the dead, and giving themselves up unto uncleanness. Their frequent murmurings also would occur unto their minds.

But our apostle lays it here absolutely and wholly on their unbelief, and evidently proves it so to have been. A sin this is that men are very unapt to charge themselves withal; but that which above all others will be charged on them by God. And this is here charged on this people most righteously,

(1.) Because the name which God was then designing to glorify among them, and himself thereby, was that of JEHOVAH: Éxodo 6:3, ‘I will now be known by my name JEHOVAH.'And his purpose, by the renewed revelation and engagement of that name, was to teach them that he would now manifest the stability of his promises in their accomplishment. By their unbelief, therefore, did they rebel against God, and oppose his design in the especial revelation of himself whereby he would be glorified.

(2.) Because their unbelief was the spring and cause of all their other sins. Hence were their idolatries, and adulteries, and murmurings, and all their other provocations.

(3.) Because they had herein often broken with God from under great convictions; for oftentimes, upon his mighty works, their minds had been conquered to the profession of faith and confidence:

“The people feared the LORD, and believed the LORD, and his servant Moses,” Éxodo 14:31.

But immediately on the next trial they met withal they renounced their own experiences, and despised the faithfulness and power of God, which before they acknowledged, Éxodo 15:24.

(4.) Because their last provocation was with direct respect unto the promise, which we have at large insisted on from Números 14, “So we see that they could not enter in, because of unbelief.” There are sundry things that these words present unto us for our instruction; but as this verse is but a recapitulation of, and conclusion from what was before disputed and confirmed, so the practical truths contained in it have formerly occurred unto us as to the substance or main design of them; and some of them we shall be again minded of in the beginning of the next chapter. Here, therefore, I shall only briefly propose them; and they are these that follow:

Obs. 1. Whatever we consider in sin, God principally considers the root and spring of it in unbelief, as that which maketh the most direct and immediate opposition unto himself.

The people in the wilderness were guilty of many provoking sins before God entered the caution mentioned against their entrance into his rest; yet the Holy Ghost sums up all here in their unbelief. This was that which God regarded, and which he would not pass by without a severe animadversion upon it; for indeed,

Obs. 2. Unbelief is the immediate root and cause of all provoking sins.

As faith is the spring and cause of all obedience (for “without faith it is impossible to please God,” and the obedience that is accepted with him is “the obedience of faith”), so is unbelief of all sin. All sins of flesh and spirit have no other root. Did men believe either the promises or threatenings of God, they would not by their sins so despise him and neglect him as they do. And as this is so with respect unto the total prevalency of unbelief, so it is as to its partial efficacy. As our obedience follows in proportion to the operation of our faith, so do all our sins and irregularities answer the working and prevalency of unbelief in us.

Obs. 3. To disbelieve God with respect unto any especial design of glorifying himself, is the greatest and highest provocation.

Thus was it with this wilderness generation. God in his dealings with them had a great design in hand. He was now about to glorify himself, by his faithfulness in his promise and oath unto Abraham, his power in the deliverance of the people, and his grace in bringing of them into a typical rest. This design of God did they, as much as lay in them, endeavor to frustrate by their unbelief. This, therefore, God will not bear withal in them.

The especial design of God under the gospel, is to glorify himself in Jesus Christ, by the deliverance of his elect, according to his promise and covenant, from death and hell, and the bringing of them unto eternal rest. Unbelief in this matter lies against this great and glorious design of God; and it is evident what will be the end thereof: for,

Obs. 4. Unbelief deprives men of all interest in or right unto the promises of God.

There was a promise given unto this people of their being brought into the land of Canaan; but yet they entered not into it, they died in the wilderness. How came this to pass? The apostle here declares that they disinherited themselves, and lost all their interest in the promise, by their unbelief. And let not others entertain better hopes of their condition hereafter, whilst here they follow their example; for,

Obs. 5. No unbeliever shall ever enter into the rest of God; which, ἐὰν ὁ Κύριος, shall be confirmed in our considerations on the next chapter.

Μόνῳ τῷ Θεῷ δόξα.