give such an evident sense as the words themselves and the context do evince to be the mind of the Holy Ghost in them. First. As unto the words wherein the sin and state of such men is expressed, 'If we sin wilfully.' He puts himself among them, as is his manner in comminations; both to show that there is no respect of persons in this matter, but that those who have equally sinned, shall be equally punished; and to take off all appearance of severity towards them, seeing he speaks nothing of this nature, but on such suppositions as wherein, if he himself were concerned, he pronounceth it against himself also. We sinning, or if we sin kovows, 'wilfully,' say we; our former translations, 'willingly,' which we have now avoided, lest we should give countenance unto a supposition, that there is no recovery after any voluntary sin. 'If we sin wilfully,' that is, obstinately, maliciously, and with despite, which is the nature of the sin itself, as is declared, ver. 28. But the word doth not require, nor will scarce bear any such sense. Willingly,' is of choice, without surprisal, compulsion, or fear; and this is all that the word will bear. The season and circumstance which states the sin intended is, after we have received the knowledge of the truth.' There is no question but that by the truth' the apostle intends the doctrine of the gospel; and the receiving of it is upon the conviction of its being truth, to take on us the outward profession of it. Only there is an emphasis in that word rηv emɩyvwow; the word is not used any where to express the mere conceptions or notions of the mind about truth, but such an acknowledgment of it as ariseth from some sense of its power and excellency. This, therefore, is the_description of the persons concerning whom this sin is supposed. They are such as unto whom the gospel had been preached; who, upon conviction of its truth, and sense of its power, have taken upon them the public profession of it; and this is all that is required to the constitution of this state. And what is so required may be reduced to one of these two heads. 1. The solemn dedication of themselves unto Christ in and by their baptism. 2. Their solemn joining themselves unto the church, and continuance in the duties of its worship, Acts ii. 41, 42. On this opening of the words, it is evident what sin it is that is intended, against which this heavy doom is denounced; and that on these two considerations. 1. That the head of the precedent exhortation is, that we would hold fast the profession of our faith without wavering,' ver. 22. And the means of continuing in that profession, ver. 24, 25. Wherefore, the sin against this exhortation is the relinquishment and renouncing of the profession of the faith, with all acts and duties thereunto belonging. 2. The state opposite unto this sin, that which is contrary unto it, is receiving the knowledge of the truth, which what is required thereunto we have now declared. Wherefore the sin here intended is plainly a relinquishment and renunciation of the truth of the gospel, and the promises thereof, with all duties thereunto belonging, after we have been convinced of its truth, and avowed its power and excellency. There is no more required but that this be done Ekovouws, 'willingly; as, 1. Not upon a sudden surprisal and temptation, as Peter denied Christ. 2. Not on those compulsions and fears which may work a present dissimulation, without an internal rejection of the gospel. 3. Not through darkness, ignorance making an impression for a season on the minds and reasonings of men; which things, though exceedingly evil and dangerous, may befal them who yet contract not the guilt of this crime. But it is required thereunto, that men who thus sin, do it, 1. By choice, and of their own accord, from the internal pravity of their own minds, and an evil heart of unbelief to depart from the living God. 2. That they do it by, and with the preference of another way of religion, and a resting therein before or above the gospel. 3. That whereas there were two things which were the foundation of the profession of the gospel 1st. The blood of the covenant, or the blood of the sacrifice of Christ, with the atonement made thereby; and 2dly. The dispensation of the Spirit of grace; these they did openly renounce, and declare that there was nothing of God in them, as we shall see on ver. 29. Such were they who fell off from the gospel unto Judaism in those days. Such are they whom the apostle here describeth, as is evident in the context. I will say no more unto the sin at present, because I must treat of it, under its aggravations, on ver. 29. Obs. I. If a voluntary relinquishment of the profession of the gospel and the duties of it be the highest sin, and be atended with the height of wrath and punishment; we ought earnestly to watch against every thing that inclineth or disposeth us thereunto. Obs. II. Every declension in or from the profession of the gospel, hath a proportion of the guilt of this great sin, according unto the proportion that it bears unto the sin itself. Hereof there may be various degrees. Obs. III. There are sins and times wherein God doth absolutely refuse to hear any more from men in order unto their salvation. Secondly. The first thing which the apostle chargeth as an aggravation of this sin, is, that it cannot be expiated: 'There remains no more sacrifice for sin.' Words not unlike those of God concerning the house of Eli, 1 Sam. iii. 14, 'I have sworn unto the house of Eli, that the iniquity of Eli's house shall not be purged with sacrifice nor offering for ever. An allusion is had herein unto the sacrifices of the law. As there were certain sins which, from their nature, as murder, adultery, blasphemy; or from the manner of their commission, with obstinacy and a high hand; that had no sacrifice allowed for them, but those that were so guilty were to be cut off from the people of God, and to die without mercy, as the apostle declares his own mind, ver. 28; so is it with them that thus sin willingly, there is no relief appointed for them, no means for the expiation of their sin. But there is an especial reason of this severity under the gospel, which the apostle hath principal respect unto. And this is, that there is now no multiplication, or repetition of sacrifices for sin. That of Christ our high priest was offered once for all: henceforth he dieth no more, he is offered no more, nor can there be any other sacrifice offered for ever. This the words express, ouк ETɩ añoλɛiteraι, 'there remains not,' there is not in the counsel, purpose, or institution of God, any other sacrifice yet left, to be offered in this or any other case. To suppose 1. there is yet any such left, it must be on one of these two accounts. That God would change the whole dispensation of himself, and his grace by Christ, because of its weakness and insufficiency. But it may be said, whereas God did thus deal with the Mosaic law, and all its sacrifices, to bring in that of Christ, why may there not therefore be another way of expiation of sin yet remaining, whereby they may be purged and purified, who are guilty of apostasy from the gospel? 2. Although men have justly forfeited all their interest and benefit by the one offering of Christ, why may he not appoint another for them, or cause himself to be offered again for their recovery? But both these suppositions are not only false, but highly blasphemous; for it is certain there remains no more sacrifice for sin. Θυσια περι ἁμαρτιων, compriseth all sorts of offerings and sacrifices, whereby sin might be expiated. Wherefore the apostle plainly expresseth, that as persons, by a voluntary relinquishment of the gospel, did forfeit all their interest in the sacrifice of Christ, as he further declares, ver. 29, so there was no way appointed for the relief of them by the expiation of their sin for ever. Further to clear the mind of the Holy Ghost herein, I should answer some inquiries that may arise on this interpretation of the words, but in this place I shall only propose them. 1. Whether this commination may be extended to all ages, times, and seasons? or whether it were confined unto the present state of the Hebrews, with the circumstances they were in? The reasons of the inquiry are, 1st. Because their circumstances were eminently peculiar, and such as cannot befal others in any season. 2ndly. Because there was a temporal destruction then impendent over them, ready to devour apostates, which cannot be applied unto them who fall into the same sins at other seasons. 2. Whether the sin intended may include great actual sins, after the profession of the gospel, answering such as under the law were said to be committed with a high hand? 3. Whether there may be hopes for the persons here intended, though no express provision be made in the covenant for the expiation of this sin? 4. Whether there be any defect in the priesthood of Christ, that it hath but one sacrifice for sins, which if it be neglected and despised, can never be repeated, nor can any other sacrifice be added unto it? 5. Whether a person who hath voluntarily forsaken and renounced the gospel, with a great appearance of all the circumstances that concur unto the state of the sin here mentioned, should make profession of repentance, what may be conceived concerning his eternal condition? what is the duty of the church concerning such a one? These things shall be spoken unto elsewhere. Obs. IV. The loss of an interest in the sacrifice of Christ, on what account, or by what means soever it fall out, is absolutely ruinous unto the souls of men. VER. 27.-But a certain fearful looking-for of judgment, and fiery indignation which shall devour the adversaries. VOL. IV. X When a man under the law had contracted the guilt of any such sin, as was indispensably capital in its punishment, for the legal expiation whereof no sacrifice was appointed or allowed, such as murder, adultery, blasphemy, he had nothing remaining but a fearful expectation of the execution of the sentence of the law against him. And it is evi dent that in this context, the apostle argues from the less unto the greater; if it was so, that this was the case of him who so sinned against Moses' law, how much more must it be so with them that sin against the gospel, whose sin is incomparably greater, and the punishment more severe ? The connexion of the words with those foregoing, by the adversative δε for αλλα, includes, or brings along with it, the verb απολείπεται, 'there remains.' No sacrifice for sin, is left or remains; but there doth remain or abide for such persons, a fearful expectation of judgment. Thirdly. This is what is next to be considered, the punishment which would follow upon the sin. And there are two things in these words. First. The punishment due unto the sins of apostates, which is three ways expressed. 1. By the general nature of it:-it is 'judgment.' 2. By the special nature of that judgment:-it is 'fiery indignation." 3. By the efficacy of it unto its end:-it 'devours the adversaries.' Secondly. The certain approach of this judgment :-'there remains a fearful expectation.' This last lies first in the words. And, 1. That which we render 'certain,' is in the original only ris: it doth not denote an assured expectation, nor the certainty of the punishment; but only a certain kind of expectation, a kind of fearful expectation. Nor is this spoken in the way of diminution, but to intimate something that is inexpressible, such as no heart can conceive, or tongue express, 1 Pet. iv. 17, 18. What shall be the end of them who obey not the gospel? Where shall the sinners and ungodly appear? 2. Ekdoxn, an 'expectation,' is the frame of mind with respect unto anything that is future, good or bad, wherein we are concerned, that we are to look for, whatever it be, which we have reason and grounds to think it will come unto us, or befal us. 3. This expectation is said to be pobepa, ' fearful,' tremendous, which men can neither conflict withal, nor avoid, as we shall see further, ver. 31. That which fills the mind with dread and horror, depriving it of all comfort and relief. An expectation of this dreadful and terrible nature, may be taken two ways. 1. For the certain relation that is between the sin and punishment spoken of; the punishment is unavoidable, as any thing is, which upon the most certain grounds, is looked for. So they are said only metaphorically to look for that which will certainly ensue. 2. As it expresseth the frame of the minds of them concerning it. And though the assertion may be used in the former sense, yet I doubt not but this latter also is included in it; and that also, on two accounts. 1st. Because if they did set themselves unto the consideration of the event of their apostasy, nothing else could befal their minds, nothing will present itself unto them for their relief; their minds will not admit of other thoughts but what belongs to this dreadful expectation. 2dly. On the account of that dread and terror, that God sends at times into the minds and consciences of such persons. They may bear it high, and with an ostentation of satisfaction on what they have done, yea, commonly proclaim a self-justification, and prove desperate persecutors of them who sacredly adhere unto the truth. But, as he said of old of tyrants, that if their breasts were opened, it would appear what tortures they have within; I am persuaded, it is probable, that God very seldom lets them pass without tormenting fear, and dread of approaching judgments in this world, which is a broad entrance into hell. Obs. V. There is an inseparable concatenation between apostasy and eternal ruin. Obs. VI. God oftentimes visits the minds of cursed apostates, with dreadful expectations of approaching wrath. Obs. VII. When men have hardened themselves in sin, no fear of punishment either will rouse or stir them up to seek after relief. Obs. VIII. A dreadful expectation of future wrath, without hope of relief, is an open entrance into hell itself. This dreadful punishment is described, 1. By the general nature of it, it is Kololç, 'judgment;' it is not a thing that is dubious, that may fall out or may not do so. It is not an unaccountable severity that they are threatened withal, but it is a just and righteous sentence, denouncing punishment proportionate unto their sin and crime. Judgment is taken sometimes for punishment itself, Ps. ix. 16; James ii. 13; 1 Pet. iv. 17; 2 Pet. ii. 3. But most commonly it is used for the sentence of judicial condemnation and trial, determining the offender unto punishment; and so it is most commonly used to express the general judgment that shall pass on all mankind at the last day. Matt. x. 15, xi. 22, 24, xii. 36; Mark vi. 11; 2 Pet. ii. 9, iii. 7; 1 John iv. 17. I doubt not but that in the word as here used, both these are included, namely, the righteous sentence of God, judging and determining on the guilt of this sin, and punishment itself which ensues thereon, as it is immediately described. And although respect be had herein principally to the judgment of the great day, yet is it not exclusive of any previous judgments that are preparatory unto it, and pledges of it; such was that dreadful judgment which was then coming on the apostate church of the Hebrews. Obs. IX. The expectation of future judgment in guilty persons, is and will be at one time or another dreadful and tremendous. 2. The punishment and destruction of those sinners is described by its particular nature, it is a fiery indignation,' uos Endos. For these words do not relate unto Exdoxn, as кoloεwe doth, nor are regulated by it; it is not the expectation of fiery indignation: but refer immediately unto aroλETTETαL. As there remains an expectation of judgment, so there is a fiery indignation that remains. And so the following words, which shall,' μeλλovros, refer to fire, vooç, and not to indignation, nλos. The indignation, the vehemency, the power of fire. What is this fire? and what is this indignation of it? 1. God himself is in the Scripture said to be a consuming fire, Deut. iv. 24, ix. 3; Isa. xxxiii. 14; Ĥeb. xii. 29. What is intended thereby is declared in a word, Deut. iv. 24, LEλOTUπos; as here nλos Tuρos. |