If the word, therefore, be used here as it often is, and as the scope of the Psalm and the connexion seem to demand, there is no solid objection against applying this verse to the Messiah.

(c.) A third objection to this application of the Psalm to the Messiah is, that it cannot be supposed that he would utter such imprecations on his enemies as are found in Hebrews 10:14,15: "Let them be ashamed and confounded; let them be driven backward; let them be desolate." To this it may be replied, that such imprecations are as proper in the mouth of the Messiah as of David; but particularly, it may be said also, that they are improper in the mouth of neither.

Both David and the Messiah did, in fact, utter denunciations against the enemies of piety and of God. God does the same thing in his word and by his Providence. There is no evidence of any malignant feeling in this; nor is it inconsistent with the highest benevolence. The lawgiver who says that the murderer shall die, may have a heart full of benevolence; the judge who sentences him to death, may do it with eyes filled with tears. The objections, then, are not of such a nature that it is improper to regard this Psalm: as wholly applicable to the Messiah.

(4.) The Psalm cannot be applied with propriety to David, nor do we know of any one to whom it can be but to the Messiah. When was it true of David that he said that he "had come to do the will of God in view of the fact that God did not require sacrifice and offerings? In what "volume of a book" was it written of him before his birth, that he "delighted to do the will of God?" When was it true, that he had "preached righteousness in the great congregation?" These expressions are such as can be applied properly only to the Messiah, as Paul does here; and taking all these circumstances together, it will probably be regarded as the most proper interpretation to refer the whole Psalm at once to the Redeemer, and to suppose that Paul has used it in strict accordance with its original design. The other difficulties referred to will be considered in the exposition of the passage. The difference between sacrifice and offering is, that the former refers to bloody sacrifices; the latter, to any oblation made to God--as a thank-offering; an offering of flour, oil, etc. See Barnes "Isaiah 1:11". When it is said, "Sacrifice and, offering thou wouldest not," the meaning is not that such oblations were in no sense acceptable to God--for as his appointment, and when offered with a sincere heart, they doubtless were; but that they were not as acceptable to him as obedience, and especially as the expression is used here, that they could not avail to secure the forgiveness of sins. They were not in their own nature such as was demanded to make an expiation for sin, and hence a body was prepared for the Messiah by which a more perfect sacrifice could be made. The sentiment here expressed occurs more than once in the Old Testament. Thus, 1 Samuel 15:22, "Behold, to obey is better than sacrifice, and to hearken than the fat of rams." Hosea 6:6, "For I desired mercy and not sacrifice; and the knowledge of God more than burnt-offerings." Comp. Psalms 51:16,17, "For thou desirest not sacrifice; else would I give it: thou delightest not in burnt-offering. The sacrifices of God are a broken spirit." This was an indisputable principle of the Old Testament, though it was much obscured and forgotten in the common estimation among the Jews. In accordance with this principle, the Messiah came to render obedience of the highest order, even to such all extent that he was willing to lay down his own life.

But a body hast thou prepared me. This is one of the passages which has caused a difficulty in understanding this quotation from the Psalm. The difficulty is, that it differs from the Hebrew, and that the apostle builds an argument upon it. It is not unusual indeed in the New Testament, to make use of the language of the Septuagint, even where it varies somewhat from the Hebrew; and where no argument is based on such a passage, there can be no difficulty in such a usage, since it is not uncommon to make use of the language of others to express our own thoughts. But the apostle does not appear to have made such a use of the passage here, but to have applied it in the way of argument. The argument, indeed, does not rest wholly, perhaps not principally, on the fact that a "body had been prepared" for the Messiah; but still this was evidently, in the view of the apostle, an important consideration, and this is the passage on which the proof of this is based. The Hebrew (Psalms 40:6) is, "Mine ears hast thou opened;" or, as it is in the margin, "digged." The idea there is, that the ear had been, as it were, excavated, or dug out, so as to be made to hear distinctly; that is, certain truths had been clearly revealed to the speaker; or perhaps it may mean that he had been made "readily and attentively obedient" Stuart. Comp. Isaiah 1:5, "The Lord God hath opened mine ear, and I was not rebellious." In the Psalm, the proper connexion would seem to be, that the speaker had been made obedient, or had been so led that he was disposed to do the will of God. This may be expressed by the fact that the ear had been opened so as to be quick to hear, since an indisposition to obey is often expressed by the fact that the ears are stopped. There is manifestly no allusion here, as has been sometimes supposed, to the custom of boring through the ear of a servant with an awl, as a sign that he was willing to remain and serve his master, Exodus 21:6;; Deuteronomy 15:17. In that ease, the outer circle, or rim of the ear, was bored through with an awl; here the idea is that of hollowing out, digging, or excavating --a process to make the passage clear, not to pierce the outward ear. The Hebrew in the Psalm the Septuagint translates, "a body hast thou prepared me," and this rendering has been adopted by the apostle, various ways have been resorted to of explaining the fact that the translators of the Septuagint rendered it in this manner, none of which are entirely free from difficulty. Some critics, as Cappell, Ernesti, and others, have endeavoured to show that it is probable that the Septuagint reading in Psalms 40:6, was-- \~wtion kathrtisw moi\~ "my ear thou hast prepared;" that is, for obedience. But of this there is no proof, and indeed it is evident that the apostle quoted it as if it were \~swma\~, body. See Hebrews 5:10. It is probably altogether impossible now to explain the reason why the translators of the Septuagint rendered the phrase as they did; and this remark may be extended to many other places of their version. It is to be admitted here, beyond all doubt, whatever consequences may follow,

(1.) that their version does not accord with the Hebrew;

(2.) that the apostle has quoted their version as it stood, without attempting to correct it;

(3.) that his use of the passage is designed, to some extent at least, as proof of what he was demonstrating. The leading idea, the important and essential point in the argument, is, indeed, not that a body was prepared, but that He came to do the will of God; but still it is clear that the apostle meant to lay some stress on the fact that a body had been prepared for the Redeemer. Sacrifice and offering, by the bodies of lambs and goats, were not what was required; but, instead of that, the Messiah came to do the will of God by offering a more perfect sacrifice, and in accomplishing that it was necessary that he should be endowed with a body. But on what principle the apostle has quoted a passage to prove this which differs from the Hebrew, I confess I cannot see, nor do any of the explanations offered commend themselves as satisfactory. The only circumstances which seem to furnish any relief to the difficulty are these two--

(1.) that the main point in the argument of the apostle was not that "a body had been prepared," but that the Messiah came to do the "will of God," and that the preparation of a body for that was rather an incidental circumstance; and

(2) that the translation by the Septuagint was not a material departure from the scope of the whole Hebrew passage. The main thought--that of doing the will of God in the place of offering sacrifice--was still retained; the opening of the ears, i.e., rendering the person attentive and disposed to obey, and the preparing of a body in order to obedience, were not circumstances so unlike as to make it necessary for the apostle to re-translate the whole passage in order to the main end which he had in view. Still, I admit that these considerations do not seem to me to be wholly satisfactory. Those who are disposed to examine the various opinions which have been entertained of this passage may find them in Kuinoel, in loc., Rosenmuller, Stuart on the Hebrews, Excursus xx., and Kennicott on Psalms 40:7. Kennicott supposes that there has been a change in the Hebrew text, and that instead of the present reading \^HEBREW\^ oznaim, ears, the reading was \^HEBREW\^ oz, guph--then a body; and that these words became united by the error of transcribers, and by a slight change then became as the present copies of the Hebrew text stands. This conjecture is ingenious; and if it were ever allowable to follow a mere conjecture, I should be disposed to do it here. But there is no authority from mss. for any change, nor do any of the old versions justify it, or agree with this, except the Arabic.

{c} "Sacrifice" Psalms 40:6-8
{2} "prepared" "thou hast fitted"

Verse 6. In burnt offerings and sacrifices for sin thou hast had no pleasure. This is not quoted literally from the Psalm, but the sense is retained. The reading there is, "burnt-offering and sin-offering hast thou not required." The quotation by the apostle is taken from the Septuagint, with the change of a single word, which does not materially affect the sense--the word \~ouk eudokhsav\~ ouk eudokesas-" thou hast no pleasure," instead of \~ouk hyelhsav\~ ouk ethelesas "thou dost not will." The idea is, that God had no pleasure in them as compared with obedience. He preferred the latter, and they could not be made to come in the place of it, or to answer the same purpose. When they were performed with a pure heart, he was doubtless pleased with the offering. As used here in reference to the Messiah, the meaning is, that they would not be what was required of him. Such offerings would not answer the end for which he was sent into the world, for that end was to be accomplished only by his being "obedient unto death."

Verse 7. Then said I. I the Messiah. Paul applies this directly to Christ, showing that he regarded the passage in the Psalm as referring to him as the speaker. Lo, I come. Come into the world, Hebrews 10:6. It is not easy to see how this could be applied to David in any circumstance of his life. There was no situation in which he could say that, since sacrifices and offerings were not what was demanded, he came to do the will of God in the place or stead of them. The time here referred to by the word "then" is, when it was manifest that sacrifices and offerings for sin would not answer all the purposes desirable, or when in view of that fact the purpose of the Redeemer is conceived as formed to enter upon a work which would effect what they could not.

In the volume of the book it is written of me. The word here rendered "volume"--\~kefaliv\~-- means, properly, a little head; and then a knob, and here refers, doubtless, to the head or knob of the rod on which the Hebrew manuscripts were rolled. Books were usually so written as to be rolled up; and when they were read they were unrolled at one end of the manuscript, and rolled up at the other as fast as they were read. See Barnes "Luke 4:17". The rods on which they were rolled had small heads, either for the purpose of holding them or for ornament; and hence the name head came metaphorically to be given to the roll or volume. But what volume is here intended? And where is that written which is here referred to if David was the author of the Psalm from which this is quoted, (Psalms 40) then the book or volume which was then in existence must have been principally, if not entirely, the five books of Moses, and perhaps the books of Job, Joshua, and Judges, with probably a few of the Psalms. It is most natural to understand this of the Pentateuch, or the five books of Moses, as the word "volume," at that time, would undoubtedly have most naturally suggested that. But plainly, this could not refer to David himself, for in what part of the law of Moses, or in any of the volumes then extant, can a reference of this kind be found to David? There is no promise, no intimation that he would come "to do the will of God" with a view to effect that which could not be done by the sacrifices prescribed by the Jewish law. The reference of the language, therefore, must be to the Messiah--to some place where it is represented that he would come to effect by his obedience what could not be done by the sacrifices and offerings under the law. But still, in the books of Moses, this language is not literally found, and the meaning must be, that this was the language which was there implied respecting the Messiah; or this was the substance of the description given of him, that he would come to take the place of those sacrifices, and by his obedience unto death would accomplish what they could not do. They had a reference to him; and it was contemplated, in their appointment, that their inefficiency would be such that there should be felt a necessity for a higher sacrifice, and when he should come they would all be done away. The whole language of the institution of sacrifices, and of the Mosaic economy, was, that a Saviour would hereafter come to do the will of God in making an atonement for the sin of the world. That there are places in the books of Moses which refer to the Saviour is expressly affirmed by Christ himself, (John 5:46) 46,) and by the apostles, (comp. Acts 26:23,) and that the general spirit of the institutions of Moses had reference to him is abundantly demonstrated in this epistle. The meaning here is, "I come to do thy will in making an atonement, for no other offering would expiate sin. That I would do this is the language of the Scriptures which predict my coming, and of the whole spirit and design of the ancient dispensation"

To do thy will, 0 God. This expresses the amount of all that the Redeemer came to do. He came to do the will of God

(1) by perfect obedience to his law, and

(2) by making an atonement for sin--becoming "obedient unto death," Philippians 2:8. The latter is the principal thought here, for the apostle is showing that sacrifice and offering such as were made under the law would not put away sin, and that Christ came, in contradistinction from them, to make a sacrifice that would be efficacious. Everywhere in the Scriptures it is held out as being the "will of God" that such an atonement should be made. There was salvation in no other way, nor was it possible that the race should be saved unless the Redeemer drank that cup of bitter sorrows. See Matthew 26:39. We are not to suppose, however, that it was by mere arbitrary will that those sufferings were demanded. There were good reasons for all that the Saviour was to endure, though those reasons are not all made known to us.

Verse 8. Above, when he said. That is, the Messiah. The word "above" refers here to the former part of he quotation. That is, "having in the former part of what was quoted said that God did not require sacrifices, in the latter part he says that he came to do the will of God in the place of them."

Sacrifice and offering and burnt, offerings, etc. These words are not all used in the Psalm from which the apostle quotes, but the idea is, that the specification there included all kinds of offerings. The apostle dwells upon it because it was important to show that the same remark applied to all the sacrifices which could be offered by man. When the Redeemer made the observation about the inefficacy of sacrifices, he meant that there was none of them which would be sufficient to take away sin.

Verse 9. Then said he. In another part of the passage quoted. When he had said that no offering which man could make would avail, then he said that he would come himself.

He taketh away the first. The word "first" here refers to sacrifices and offerings, he takes them away; that is, he shows that they are of no value in removing sin. He states their inefficacy, and declares his purpose to abolish them.

That he may establish the second. To wit, the doing of the will of God. The two stand in contrast with each other; and he shows the inefficacy of the former, in order that the necessity for his coming to do the will of God may be fully seen. If they had been efficacious, there would have been no need of his coming to make an atonement.

Verse 10. By the which will. That is, by his obeying God in the manner specified. It is in virtue of his obedience that we are sanctified. The apostle immediately specifies what he means, and furnishes the key to his whole argument, when he says that it was through the offering of the body of Jesus Christ. It was not merely his doing the will of God in general, but it was the specific thing of offering his body in the place of the Jewish sacrifices. Comp. Philippians 2:8. Whatever part his personal obedience had in our salvation, yet the particular thing here specified is, that it was his doing the will of God by offering himself as a sacrifice for sin that was the means of our sanctification.

We are sanctified. We are made holy. The word here is not confined to the specific work which is commonly called sanctification--or the process of making the soul holy after it is renewed, but it includes everything by which we are made holy in the sight of God. It embraces, therefore, justification and regeneration as well as what is commonly known as sanctification. The idea is, that whatever there is in our hearts which is holy, or whatever influences are brought to bear upon us to make us holy, is all to be traced to the fact that the Redeemer became obedient unto death, and was willing to offer his body as a sacrifice for sin.

Through the offering of the body. As a sacrifice. A body just adapted to such a purpose had been prepared for him, Hebrews 10:5. It was perfectly holy; it was so organized as to be keenly sensitive to suffering; it was the dwelling-place of the incarnate Deity.

Once for all. In the sense that it is not to be offered again. See Barnes "Hebrews 9:28". This idea is repeated here because it was very important to be clearly understood, in order to show the contrast between the offering made by Christ, and those made under the law. The object of the apostle is to exalt the sacrifice made by him above those made by the Jewish high priests. This he does by showing that such was the efficacy of the atonement made by him that it did not need to be repeated; the sacrifices made by them, however, were to be renewed every year.

{b} "offering" Hebrews 9:12

Verse 11. And every Priest standeth daily ministering. That is, this is done every day. It does not mean literally that every priest was daily concerned in offering sacrifices, for they took turns according to their courses, (See Barnes "Luke 1:5",) but that this was done each day, and that every priest was to take his regular place in doing it, Numbers 28:3. The object of the apostle is to prove, that under the Jewish economy sacrifices were repeated constantly, showing their imperfection, but that under the Christian economy the great Sacrifice had been offered once, which was sufficient for all.

And offering oftentimes the same sacrifices. The same sacrifices were offered morning and evening every day.

Which can never take away sins. See Barnes "Hebrews 9:9"; See Barnes "Hebrews 10:1".

{c} "daily" Numbers 28:3
{d} "never take away" Psalms 50:8-13; Isaiah 1:11

Verse 12. But this Man. The Lord Jesus. The word man is not in the original here. The Greek is literally "but this;" to wit, this priest. The apostle does not state here whether he was a man, or a being of a higher order, he merely mentions him as a priest, in contradistinction from the Jewish priests.

After he had offered one sacrifice for sins. By dying on the cross. This he did but once; this could not be repeated; and need not be repeated, for it was sufficient for the sins of the world.

For ever sat down. That is, he sat down then to return no more for the purpose of offering sacrifice for sin. He will no more submit himself to scenes of suffering and death to expiate human guilt.

On the right hand of God. See Barnes "Mark 16:19". Comp. See Barnes "Ephesians 1:20", and following.

{e} "sat down" Colossians 3:1

Verse 13. From henceforth expecting. Or, waiting. He waits there until this shall be accomplished according to the promise made to him that all things shall be subdued under him. See Barnes "1 Corinthians 15:25" and following.

Till his enemies. There is an allusion here to Psalms 110:1, where it is said, "The Lord said unto my Lord, Sit thou at my right hand until I make thine enemies thy footstool." The enemies of the Redeemer are Satan, the wicked of the earth, and all the evil passions of the heart. The idea is, that all things are yet to be made subject to his will --either by a cheerful and cordial submission to his authority, or by being crushed beneath his power. The Redeemer, having performed his great work of redemption by giving himself as a sacrifice on the cross, is represented now as calmly waiting until this glorious triumph is achieved, and this promise is fulfilled. We are not to suppose that he is inactive, or that he takes no share in the agency by which this is to be done, but the meaning is, that he looks to the certain fulfilment of the promise.

His footstool. That is, they shall be thoroughly and completely subdued. The same idea is expressed in 1 Corinthians 15:25, by saying that all his enemies shall be put under his feet. The language arose from the custom of conquerors in putting their feet on the necks of their enemies, as a symbol of subjection. See Joshua 10:24; See Barnes "Isaiah 26:5", See Barnes "Isaiah 26:6".

{e} "enemies" Colossians 3:1

Verse 14. For by one offering. By offering himself once on the cross. The Jewish priest offered his sacrifices often, and still they did not avail to put away sin; the Saviour made one sacrifice, and it was sufficient for the sins of the world.

He hath perfected for ever, He hath laid the foundation of the eternal perfection. The offering is of such a character that it secures their final freedom from sin, and wilt make them for ever holy. It cannot mean that those for whom he died are made at once perfectly holy, for that is not true; but the idea is, that the offering was complete, and did not need to be repeated; and that it was of such a nature as entirely to remove the penalty due to sin, and to lay the foundation for their final eternal holiness. The offerings made under the Jewish law were so defective that there was a necessity for repeating them every day; the offering made by the Saviour was so perfect that it needed not to be repeated, and that it secured the complete and final salvation of those who avail themselves of it.

Them that are sanctified. Those who are made holy by that offering. It does not mean that they are as yet wholly sanctified, but that they have been brought under the influence of that gospel which sanctifies and saves. Hebrews 2:11; 9:13. The doctrine taught in this verse is, that all those who are, in any measure; sanctified, will be perfected for ever. It is not a temporary work which has been begun in their souls, but one which is designed to be carried forward to perfection. In the atonement made by the Redeemer there is the foundation laid for their eternal perfection, and it was with reference to that, that it was offered. Respecting this work and the consequences of it, we may remark, that there is

(1.) perfection in its nature, it being of such a character that it needs not to be repeated;

(2.) there is perfection in regard to the pardon of sin--all past sins being forgiven to those who embrace it, and being for ever forgiven; and

(3.) there is to be absolute perfection, for them for ever. They will be made perfect at some future period, and when that shall take place it will be to continue for ever and ever.

{g} "perfected "Heb 10:9"

Verses 15-17. Whereof the Holy Ghost is a witness to us. That is, the Holy Ghost is a proof of the truth of the position here laid down --that the one atonement made by the Redeemer lays the foundation for the eternal perfection of all who are sanctified. The witness of the Holy Ghost here referred to is that which is furnished in the Scriptures, and not any witness in ourselves. Paul immediately makes his appeal to a passage of the Old Testament, and he thus shows his firm conviction that the Scriptures were inspired by the Holy Ghost.

For after that he had said before. The apostle here appeals to a passage which he had before quoted, Jeremiah 31:33,34. See it explained in See Barnes "Hebrews 8:8"; Hebrews 8:9-12.

The object of the quotation in both cases is, to show that the new covenant contemplated the formation of a holy character or a holy people. It was not to set apart a people who should be externally holy only, or be distinguished for conformity to external rites and ceremonies, but who should be holy in heart and in life. There has been some difficulty felt by expositors in ascertaining what corresponds to the expression "after that he had said before," and some have supposed that the phrase "then he saith" should be understood before Hebrews 10:17. But probably the apostle means to refer to two distinct parts of the quotation from Jeremiah, the former Of which expresses the fact that God meant to make a new covenant with his people, and the latter expresses the nature of that covenant, and it is particularly to the latter that he refers. This is seen more distinctly in the passage in Jeremiah than it is in our translation of the quotation in this epistle. The meaning is this, "The Holy Ghost first said, this is the covenant that I will make with them:" and having said this, he then added, "After those days, I will put my laws into their hearts, and in their minds will I write them, and their sins and their iniquities will I remember no more." The first part of it expresses the purpose to form such a covenant; the latter states what that covenant would be. The quotation is not, indeed, literally made, but the sense is retained. Comp. See Barnes "Hebrews 8:8-12". Still, it may be asked how this quotation proves the point for which it is adduced--that the design of the atonement of Christ was "to perfect for ever them that are sanctified?" In regard to this, we may observe,

(1.) that it was declared that those who were interested in it would be holy, for the law would be in their hearts and written on their minds; and,

(2.) that this would be entire and perpetual. Their sins would be wholly forgiven; they would never be remembered again--and thus they would be "perfected for ever."

No Barnes text on this verse.

{a} "this is the covenant" Jeremiah 31:33,34

Verse 17. See Barnes "Hebrews 10:15".

{1} "Their sins" "Some copies have Then he said, And Their

Verse 18. Now where remission of these is. Remission or forgiveness of sins; that is, of the sins mentioned in the previous verse.

There is no more offering for sin. If those sins are wholly blotted out, there is no more need of sacrifice to atone for them, any more than there is need to pay a debt again which has been once paid. The idea of Paul is, that in the Jewish dispensation there was a constant repeating of the remembrance of sins by the sacrifices which were offered, but that in reference to the dispensation under the Messiah sin would be entirely cancelled. There would be one great and all-sufficient sacrifice; and when there was faith in that offering, sin would be absolutely forgiven. If that was the case, there would be no occasion for any further sacrifice for it, and the offering need not be repeated. This circumstance, on which the apostle insists so much, made a very important difference between the new covenant and the old. In the one, sacrifices were offered every day; in the other, the sacrifice once made was final and complete: in the one case, there was no such forgiveness, but that the offender was constantly reminded of his sins by the necessity of the repetition of sacrifice; in the other, the pardon was so complete that all dread of wrath was taken away, and the sinner might look up to God as calmly and joyfully as if he had never been guilty of transgression.

Verse 19. Having therefore, brethren. The apostle, in this verse, enters on the hortatory part of his epistle, which continues to the end of it. He had gone into an extensive examination of the Jewish and Christian systems; he had compared the Founders of the two--Moses and the Son of God--and shown how far superior the latter was to the former; he had compared the Christian great High Priest with the Jewish high priest, and shown his superiority; he had compared the sacrifices under the two dispensations, and showed that in all respects the Christian sacrifice was superior to the Jewish --that it was an offering that cleansed from sin; that it was sufficient when once offered, without being repeated, while the Jewish offerings were only typical, and were unable to put away sin; and he had shown that the great High Priest of the Christian profession had opened a way to the mercy-seat in heaven, and was himself now seated there; and having shown this, he now exhorts Christians to avail themselves fully of all their advantages, and to enjoy, to the widest extent, all the privileges now conferred on them. One of the first of these benefits was, that they had now free access to the mercy-seat.

Boldness to enter into the holiest. Marg. liberty. The word rendered boldness-- \~parrhsian\~-- properly means, boldness of speech, or freedom, where one speaks all that he thinks, See Barnes "Acts 4:13"; and then it means boldness in general, license, authority, pardon. Here the idea is, that before Christ died and entered into heaven, there was no such access to the throne of grace as man needed. Man had no offering which he could bring that would make him acceptable to God. But now the way was open. Access was free for all, and all might come with the utmost freedom. The word holiest here is taken from the holy of holies in the temple, See Barnes "Hebrews 9:3", and is there applied to heaven, of which that was the emblem. The entrance into the most holy place was forbidden to all but the high priest; but now access to the real "holy of holies" was granted to all, in the name of the great High Priest of the Christian profession.

By the blood of Jesus. The blood of Jesus is the means by which this access to heaven is procured. The Jewish high priest entered the holy of holies with the blood of bullocks and of rams, See Barnes "Hebrews 9:7"; but the Saviour offered his own blood, and that became the means by which we may have access to God.

{2} "boldness" "liberty"
{b} "holiest" Hebrews 9:8,12

Verse 20. By a new and living way. By a new method or manner. It was a mode of access that was till then unknown. No doubt many were saved before the Redeemer came, but the method by which they approached God was imperfect and difficult. The word which is here rendered new --\~prosfaton\~-- occurs nowhere else in the New Testament. It properly means slain, or killed thereto; i.e. newly killed, just dead; and then fresh, recent. Passow. It does not so much convey the idea that it is new in the sense that it had never existed before, as new in the sense that it is recent, or fresh. It was a way which was recently disclosed, and which had an the freshness of novelty. It is called a "living way," because it is a method that imparts life, or because it leads to life and happiness. Doddridge renders it "ever living way," and supposes, in accordance with the opinion of Dr. Owen, that the allusion is to the fact that under the old dispensation the blood was to be offered as soon,as it was shed, and that it could not be offered when it was cold and coagulated. The way by Christ was, however, always open. His blood was, as it were, always warm, and as if it had been recently shed. This interpretation seems to derive some support from the word which is rendered "new." See above. The word living, also, has often the sense of perennial, or perpetual, as when applied to a fountain always running, in opposition to a pool that dries up, See Barnes "John 4:10", and the new way to heaven may be called living in all these respects. It is a way that conducts to life. It is ever-living--as if the blood which was shed always retained the freshness of that which is flowing from tho vein. And it is perpetual and constant---like a fountain that always flows--for it is by a sacrifice whose power is perpetual and unchanging.

Which he hath consecrated for us. Marg. "or, new made." The word here used means, properly, to renew, and then to initiate, to consecrate, to sanction. The idea is, that he has dedicated this way for our use; as if a temple or house were set apart for our service. It is a path consecrated by him for the service and salvation of man; a way of access to the eternal sanctuary for the sinner which has been set apart by the Redeemer for this service alone.

Through the veil, that is to say, his flesh. The Jewish high priest entered into the most holy place through the veil that divided the holy from the most holy place. That entrance was made by his drawing the veil aside, and thus the interior sanctuary was laid open. But there has been much difficulty felt in regard to the sense of the expression here used. The plain meaning of the expression is, that the way to heaven was opened by means or through the veil that is, of his body or through the medium of the flesh of Jesus; sacrificed for sin, as the most holy place in the temple was entered by means or through the medium of the veil. We are not to suppose, however, that the apostle meant to say there was, in all respects, a resemblance between the veil and the flesh of Jesus, nor that the veil was in any manner typical of his body, but there was a resemblance in the respect under considerations---to wit, in the fact that the holy place was rendered accessible by withdrawing the veil, and that heaven was rendered accessible through the slain body of Jesus. The idea is, that there is by means both of the veil of the temple, and of the body of Jesus, a medium of access to God. God dwelt in the most holy place in the temple behind the veil by visible symbols, and was to be approached by removing the veil; and God dwells in heaven, in the most holy place there, and is to be approached only through the offering of the body of Christ. Prof. Stuart supposes that the point of the comparison may be, that the veil of the temple operated as a screen to hide the visible symbol of the presence of God from human view, and that in like manner the body of Jesus might be regarded as a "kind of temporary, tabernacle, or veil of the Divine nature which dwelt within him," and that "as the veil of the tabernacle concealed the glory of Jehovah in the holy of belies, from the view of men, so Christ's flesh or body screened or concealed the higher nature from our view, which dwelt within this veil, as God did within the veil of the temple." See this and other views explained at length in the larger commentaries. It does not seem to me to be necessary to attempt to carry out the point of the comparison in all respects. The simple idea which seems to have been in the mind of the apostle was, that the veil of the temple and the body of Jesus were alike in this respect, that they were the medium of access to God. It is by the offering of the body of Jesus; by the fact that he was clothed with flesh, and that in his body he made all atonement for sin, and that with his body raised up from the dead he has ascended to heaven, that we have access now to the throne of mercy.

{e} "living way" John 14:6
{3} "consecrated" "new made"

Verse 21. And having an High Priest over the house of God. Over the spiritual house of God; that is, the church. Comp. See Barnes "Hebrews 3:1-6". Under the Jewish dispensation there was a great high priest, and the same is true under the Christian dispensation, This the apostle had shown at length in the previous part of the epistle. The idea here is, that as under the former dispensation it was regarded as a privilege that the people of God might have access to the mercy-seat by means of the high priest, so it is true, in a much higher sense, that we may now have access to God through our greater and more glorious High Priest.

{a} "High Priest" Hebrews 4:14-16

Verse 22. Let us draw near with a true heart. In prayer and praise; in every act of confidence and of worship. A sincere heart was required under the ancient dispensation; it is always demanded of men when they draw near to God to worship him. See John 4:23,24. Every form of religion which God has revealed requires the worshippers to come with pure and holy hearts.

In full assurance of faith. See the word here used explained in the See Barnes "Hebrews 6:11". The "full assurance of faith" means unwavering confidence; a fullness of faith in God which leaves no room for doubt. Christians are permitted to come thus because God has revealed himself through the Redeemer as in every way deserving their fullest confidence. No one approaches God in an acceptable manner who does not come to him in this manner. What parent would feel that a child came with any right feelings to ask a favour of him who had not the fullest confidence in him?

Having our hearts sprinkled from an evil conscience. By the blood of Jesus. This was fitted to make the conscience pure. The Jewish cleansing or sprinkling with blood related only to that which was external, and could not make the conscience perfect, Hebrews 9:9; but the Sacrifice offered by the Saviour was designed to give peace to the troubled mind, and to make it pure and holy. An "evil conscience" is a consciousness of evil, or a conscience oppressed with sin; that is, a conscience that accuses of guilt. We are made free from such a conscience through the atonement of Jesus, not because we become convinced that we have not committed sin, and not because we are led to suppose that our sins are less than we had otherwise supposed--for the reverse of both these is true--but because our sins are forgiven, and since they are freely pardoned they no longer produce remorse and the fear of future wrath. A child that has been forgiven may feel that he has done very wrong, but still he will not be then overpowered with distress in view of his guilt, or with the apprehension of punishment.

And our bodies washed with pure water. It was common for the Jews to wash themselves, or to perform various ablutions in their services. See Exodus 29:4; 30:19-21; 40:12; Leviticus 6:27; 13:54,58; 14:8,9; 15:16; 16:4,24; Leviticus 22:6. Comp. See Barnes "Mark 7:3". The same thing was also true among the heathen. There was usually, at the entrance of their temples, a vessel placed with consecrated water, in which, as Pliny says, (Hist. Nat. Lib. xv. c. 30,) there was a branch of laurel placed with which the priests sprinkled all who approached for worship. It was necessary that this water should be pure, and it was drawn fresh from wells or fountains for the purpose. Water from pools and ponds was regarded as unsuitable, as was also even the purest water of the fountain, if it had stood long. AEneas sprinkled himself in this manner, as he was about to enter the invisible world, (2En. vi. 635,) with fresh water. Porphyry says that the Essenes were accustomed to clean so themselves with the purest water. Thus Ezekiel also says, "Then will I sprinkle clean water upon you, and you shall be clean." Sea-water was usually regarded as best adapted to this purpose, as the salt was supposed to have a cleansing property. The Jews who dwelt near the sea were thence accustomed, as Aristides says, to wash their hands every morning, on this account, in the sea-water. Potter's Gr. Archae. i. 222. Rosenmuller, Alte and Neue Morgenland, in loc. It was from the heathen custom of placing a vessel with consecrated water at the entrance of their temples, that the Roman Catholic custom is derived in their churches of placing "holy water" near the door, that those who worship there may "cross themselves." In accordance with the Jewish custom, the apostle says, that it was proper that under the Christian dispensation we should approach God having performed an act emblematic of purity by the application of water to the body. That there is an allusion to baptism is clear. The apostle is comparing the two dispensations, and his aim is to show that in the Christian dispensation there was everything which was regarded as valuable and important in the old. So he had shown it to have been in regard to the fact that there was a Lawgiver; that there was a great High Priest; and that there were sacrifices and ordinances of religion in the Christian dispensation as well as the Jewish. In regard to each of these, he had shown that they existed in the Christian religion in a much more valuable and important sense than under the ancient dispensation. In like manner was true, that as they were required to come to the service of God, having performed various ablutions to keep the body pure, so it was with Christians. Water was applied to the Jews as emblematic of purity, and Christians came, having had it applied to them also in baptism, as a symbol of holiness. It is not necessary, in order to see the force of this, to suppose that water had been applied to the whole of the body, or that they had been completely immersed, for all the force of the reasoning is retained by the supposition that it was a mere symbol or emblem of purification. The whole stress of the argument here turns, not on the fact that the body had been washed all over, but that the worshipper had been qualified for the spiritual service of the Most High in connexion with an appropriate emblematic ceremony. The quantity of water used for this is not a material point, any more than the quantity of oil was in the ceremony of inaugurating kings and priests. This was not done in the Christian dispensation by washing the body frequently, as in the ancient, system, nor even necessarily by washing the whole body--which would no more contribute to the purity of the heart than by application of water to any part of the body; but by the fact that water had been used as emblematic of the purifying of the soul. The passage before us proves, undoubtedly,

(1.) that water should be applied under the new dispensation as an ordinance of religion; and

(2) that pure water should be used-- for that only is a proper emblem of the purity of the heart.

{b} "full assurance" Ephesians 3:12
{c} "sprinkled" Ezekiel 36:25

Verse 23. Let us hold fast the profession of our faith without wavering. To secure this was one of the leading designs of this epistle, and hence the apostle adverts to it so frequently. It is evident that those to whom he wrote were suffering persecution, Hebrews 12 and that there was great danger that they would apostatize. As these persecutions came probably from the Jews, and as the aim was to induce them to return to their former opinions, the object of the apostle is to show that there was in the Christian scheme every advantage of which the Jews could boast; everything pertaining to the dignity of the great Founder of the system, the character of the High Priest, and the nature and value of the sacrifices offered; and that all this was possessed far more abundantly in the permanent Christian system than in that which was typical in its character, and which were designed soon to vanish away. In view of all this, therefore, the apostle adds that they should hold fast the profession of their faith, without being shaken by their trials, or by the arguments of their enemies. We have the same inducement to hold fast the profession of our faith--for it is the same religion still; we have the same Saviour, and there is held out to us still the same prospect of heaven.

For he is faithful that promised. To induce them to hold fast their profession, the apostle adds this additional consideration. God, who had promised eternal life to them, was faithful to all that he had said. he arrangement here is,

(1.) That since God is so faithful to us, we ought to be faithful to him.

(2.) The fact that he is faithful is an encouragement to us. We are dependent on him for grace to hold fast our profession. If he were to prove unfaithful, we should have no strength to do it. But this he never does; and we may be assured that all that he has promised he will perform. To the service of such a God, therefore, we should adhere without wavering. Comp. See Barnes "1 Corinthians 10:13".

{a} "he is faithful" 1 Thessalonians 5:24

Verse 24. And let us consider one another. Let us so regard the welfare of others as to endeavour to excite them to persevere in the Christian life. The idea is, that much might be done in securing perseverance and fidelity by mutual, kind exhortation. They were not to be selfish; they were not to regard their own interests only, (See Barnes "Philippians 2:4";) they were to have a kind sympathy in the concerns of each other. They had, as Christians have now, the Same duties to perform, and the same trials to meet, and they should strengthen each other in their trials, and encourage them in their work.

To provoke unto love. We use the word provoke now in a somewhat different sense, as meaning to offend, to irritate, to incense; but its original meaning is, to arouse, to excite, to call into action, and it is used in this sense here. The Greek is, literally, "unto a paroxysm of love" \~eiv paroxusmon\~; the word paroxysm meaning excitement or impulse; and the idea is, that they were to endeavour to arouse or excite each other to the manifestation of love. The word is that which properly expresses excitement, and means that Christians should endeavour to excite each other. Men are sometimes afraid of excitement in religion. But there is no danger that Christians will ever be excited to love each other too much, or to perform too many good works.

Verse 25. Not forsaking the assembling of ourselves together. That is, for purposes of public worship. Some expositors have understood the word here rendered assembling--\~episunagwghn\~--as meaning the society of Christians, or the church; and they have supposed that the object of the apostle here is, to exhort them not to apostatize from the church. The arguments for this opinion may be seen at length in Kuinoel, in loc. But the more obvious interpretation is that which is commonly adopted, that it refers to public worship. The Greek word (the noun) is used nowhere else in the New Testament, except in 2 Thessalonians 2:1, where it is rendered gathering together. The verb is used in Matthew 23:3 Matthew 24:31; Mark 1:33; 13:27; Luke 12:1; 13:34, in all which places it is rendered gathered together. It properly means an act of assembling, or a gathering together, and is nowhere used in the New Testament in the sense of an assembly, or the church. The command, then, here is, to meet together for the worship of God, and it is enjoined on Christians as an important duty to do it. It is implied, also, that there is blame or fault where this is "neglected."

As the manner of some is. Why those here referred to neglected public worship is not specified. It may have been from such causes as the following:

(1.) Some may have been deterred by the fear of persecution, as those who were thus assembled would be more exposed to danger than others.

(2.) Some may have neglected the duty because they felt no interest in it--as professing Christians now sometimes do.

(3.) It is possible that some may have had doubts about the necessity and propriety of this duty, and on that account may have neglected it.

(4.) Or it may perhaps have been, though we can hardly suppose that this reason existed, that some may have neglected it from a cause which now sometimes operates--from dissatisfaction with a preacher, or with some member or members of the church, or with some measure in the church. Whatever were the reasons, the apostle says that they should not be allowed to operate, but that Christians should regard it as a sacred duty to meet together for the worship of God. None of the causes above suggested should deter men from this duty. With all who bear the Christian name--with all who expect to make advances in piety and religious knowledge, it should be regarded as a sacred duty to assemble together for public worship. Religion is social; and our graces are to be strengthened and invigorated by waiting together on the Lord. There is an obvious propriety that men should assemble together for the worship of the Most High, and no Christian can hope that his graces will grow, or that he can perform his duty to his Maker, without uniting thus with those who love the service of God.

But exhorting one another. That is, in our assembling together--a direction which proves that it is proper for Christians to exhort one another when they are gathered together for public worship. Indeed, there is reason to believe that the preaching in the early Christian assemblies partook much of the character of mutual exhortation.

And so much the more as ye see the day approaching. The term "day" here refers to some event which was certainly anticipated, and which was so well understood by them that no particular explanation was necessary. It was also some event that was expected soon to occur, and in relation to which there were indications then of its speedily arriving. If it had not been something which was expected soon to happen, the apostle would have gone into a more full explanation of it, and would have stated at length what these indications were. There has been some diversity of opinion about what is here referred to, many commentators supposing that the reference is to the anticipated second coming of the Lord Jesus to set up a visible kingdom on the earth; and others to the fact-that the period was approaching when Jerusalem was to be destroyed, and when the services of the temple were to cease. So far as the language is concerned, the reference might be to either event, for the word a "day" is applied to both in the New Testament. The word would properly be understood as referring to an expected period, when something remarkable was to happen, which ought to have an important influence on their character and conduct. In support of the opinion that it refers to the approaching destruction of Jerusalem, and not to the coming of the Lord Jesus to set up a visible kingdom, we may adduce the following considerations:

(1.) The term used-"day"--will as properly refer to that event as to any other. It is a word which would be likely to suggest the idea of distress, calamity, or judgment of some kind, for so it is often used in the Scriptures. Comp. Psalms 37:13; 1 Samuel 26:10; Jeremiah 30:7; Ezekiel 21:15; See Barnes "Isaiah 2:12".

(2.) Such a period was distinctly predicted by the Saviour, and the indications which would precede it were clearly pointed out, see Matthew 24. That event was then so near, that the Saviour said that "that generation would not pass" until the prediction had been fulfilled, Matthew 24:34.

(3.) The destruction of Jerusalem was an event of great importance to the Hebrews, and to the Hebrew Christians to whom this epistle was directed; and it might be reasonable to suppose that the apostle Paul would refer to it.

(4.) It is not improbable that, at the time of writing this epistle, there were indications that that day was approaching. Those indications were of so marked a character, that when the time approached they could not well be mistaken, (see Matthew 24:6-12,24,26), and it is probable that they had already begun to appear.

(5.) There were no such indications that the Lord Jesus was about to appear to set up a visible kingdom. It was not a fact that that was about to occur, as the result has shown; nor is there any positive proof that the mass of Christians were expecting it, and no reason to believe that the apostle Paul had any such expectation. See 2 Thessalonians 2:1-5.

(6.) The expectation that the destruction of Jerusalem was referred to, and was about to occur, was just that which might be expected to produce the effect on the minds of the Hebrew Christians which the apostle here refers to. It was to be a solemn and fearful event. It would be a remarkable manifestation of God. It would break up the civil and ecclesiastical polity of the nation, and would scatter them abroad. It would require all the exercise of their patience and faith in passing through these scenes. It might be expected to be a time when many would be tempted to apostatize; and it was proper, therefore, to exhort them to meet together, and to strengthen and encourage each other as they saw that that event was drawing near. The argument, then, would be this: The danger against which the apostle desired to guard those to whom he was writing was that of apostasy from Christianity to Judaism. To preserve them from this, he urges the fact that the downfall of Judaism was near, and that every indication which they saw of its approach ought to be allowed to influence them, and to guard them from that danger. It is for reasons such as these that I suppose the reference here is not to the "second advent" of the Redeemer, but to the approaching destruction of Jerusalem. At the same time, it is not improper to use this passage as an exhortation to Christians to fidelity when they shall see that the end of the world draws nigh, and when they shall perceive indications that the Lord Jesus is about to come. And so of death. We should be the more diligent when we see the indications that the great Messenger is about to come to summon us into the presence of our final Judge. And who does not know that he is approaching him with silent and steady footsteps, and that even now he may Be very near? Who can fail to see himself indications that the time approaches when he must lie down and die? Every pang that we suffer should remind us of this, and when the hair changes its hue, and time makes furrows in the cheek, and the limbs become feeble, we should regard them as premonitions that he is coming, and should be more diligent as we see that he is drawing near.

{b} "ye see the day" Romans 13:11

Verse 26. For if we sin willfully after that we have received the knowledge of the truth. If, after we are converted and become true Christians, we should apostatize, it would be impossible to be recovered again, for there would be no other sacrifice for sin; no way by which we could be saved. This passage, however, like Hebrews 6:4-6, has given rise to much difference of opinion. But that the above is the correct interpretation seems evident to me from the following considerations:

(1.) It is the natural and obvious interpretation, such as would occur probably to ninety nine readers in a hundred, if there were no theory to support, and no fear that it would conflict with some other doctrine.

(2.) It accords with the scope of the epistle, which is to keep those whom the apostle addressed from returning again to the Jewish religion, under the trials to which they were subjected.

(3.) It is in accordance with the fair meaning of the language--the words, "after that we have received the knowledge of the truth," referring more naturally to true conversion than to any other state of mind.

(4.) The sentiment would not be correct if it referred to any but real Christians. It would not be true that one who had been somewhat enlightened, and who then sinned "wilfully," must look on fearfully to the judgment, without a possibility of being saved. There are multitudes of cases where such persons are saved. They willfully resist the Holy Spirit; they strive against him; they for a long time refuse to yield, but they are brought again to reflection, and are led to give their hearts to God.

(5.) It is true, and always will be true, that if a sincere Christian should apostatize, he could never be converted again. See Barnes "Hebrews 6:4-6". The reasons are obvious. He would have tried the only plan of salvation, and it would have failed. He would have embraced the Saviour, and there would not have been efficacy enough in his blood to keep him, and there would be no more powerful Saviour, and no more efficacious blood of atonement. He would have renounced the Holy Spirit, and would have shown that his influences were not effectual to keep him, and there would be no other agent of greater power to renew and save him after he had apostatized. For these reasons it seems clear to me that this passage refers to true Christians, and that the doctrine here taught is, that if such an one should apostatize, he must look forward only to the terrors of the judgment, and to final condemnation. Whether this, in fact, ever occurs, is quite another question. In regard to that inquiry, see See Barnes "Hebrews 6:4", and following. If this view be correct, we may add, that the passage should not be regarded as applying to what is commonly known as the "sin against the Holy Ghost," or "the unpardonable sin." The word rendered "wilfully"--\~ekousiwv\~ -- occurs nowhere else in the New Testament, except in 1 Peter 5:2, where it is rendered willingly--" taking the oversight thereof [of the church] not by constraint, but willingly". It properly means, willingly, voluntarily, of our own accord, and applies to cases where no constraint is used. It is not to be construed here strictly, or metaphysically, for all sin is voluntary, or is committed willingly, but must refer to a deliberate act, where a man MEANS to abandon his religion, and to turn away from God. If it were to be taken with metaphysical exactness, it would demonstrate that every Christian who ever does anything wrong, no matter how small, would be lost. But this cannot, from the nature of the case, be the meaning. The apostle well knew that Christians do commit such sins, (see See Barnes "Romans 7:1") and following and his object here is not to set forth the danger of such sins, but to guard Christians against apostasy from their religion. In the Jewish law, as is indeed the case everywhere, a distinction is made between sins of oversight, inadvertence, or ignorance, (Leviticus 4:2,13,22,27; 5:15;; Numbers 15:24,27-29. Comp. Acts 3:17; 17:30,) and sins of presumption; sins that are deliberately and intentionally committed. See Exodus 21:14; Numbers 15:30; Deuteronomy 17:12; Psalms 19:13. The apostle here has reference, evidently, to such a distinction, and means to speak of a decided and deliberate purpose to break away from the restraints and obligations of the Christian religion.

There remaineth no more sacrifice for sins. Should a man do this, there is no sacrifice for sins which could save him. He would have rejected deliberately the only atonement made for sin, and there will be no other made. It is as if a man should reject the only medicine that could heal him, or push away the only boat that could save him when shipwrecked. See See Barnes "Hebrews 6:6". The sacrifice made for sin by the Redeemer is never to be repeated, and if that is deliberately rejected, the soul must be lost.

{a} "if we sin willfully" Numbers 15:30; Hebrews 6:4

Verse 27. But a certain fearful looking for of judgment. The word "certain" here does not mean fixed, sure, inevitable, as our translation would seem to imply. The Greek is the same as "a \~tiv\~ fearful expectation," etc. So it is rendered by Tindall. The idea is, that if there was voluntary apostasy after having embraced the Christian religion, there could be nothing but an expectation of the judgment to come. There could be no other hope but that through the gospel, and as this would have been renounced, it would follow that the soul must perish. The "fearful apprehension" or expectation here does not refer so much to what would be in the mind itself, or what would be experienced, as to what must follow. It might be that the person referred to would have no realizing sense of all this, and still his situation be that of one who had nothing to expect but the terrors of the judgment to come.

And fiery indignation. Fire is often used in the Scriptures as an emblem of fierce punishment. The idea is, that the person referred to could expect nothing but the wrath of God.

Which shall devour the adversaries. All who become the adversaries or enemies of the Lord. Fire is often said to devour, or consume, and the meaning here is, that those who should thus become the enemies of the Lord must perish.

{b} "fiery indignation" Zephaniah 1:18; 3:18

Verse 28. He that despised Moses' law. That is, the apostate from the religion of Moses. It does not mean that in all cases the offender against the law of Moses died without mercy, but only where offences were punishable with death, and probably the apostle had in his eye particularly the case of apostasy from the Jewish religion. The subject of apostasy from the Christian religion is particularly under discussion here and it was natural to illustrate this by a reference to a similar case under the law of Moses. The law in regard to apostates from the Jewish religion was positive. There was no reprieve, Deuteronomy 13:6-10.

Died without mercy. That is, there was no provision for pardon.

Under two or three witnesses. It was the settled law among the Hebrews, that in all cases involving capital punishment, two or three witnesses should be necessary. That is, no one was to be executed unless two persons certainly bore testimony, and it was regarded as important, if possible, that three witnesses should concur in the statement. The object was the security of the accused person if innocent. The principle in the law was, that it was to be presumed that two or three persons would be much less likely to conspire to render a false testimony than one would be, and that two or three would not be likely to be deceived in regard to a fact which they had observed.

{c} "that despised" Deuteronomy 17:2-13

Verse 29. Of how much sorer punishment, suppose ye, shall he be thought worthy. That is, he who renounces Christianity ought to be regarded as deserving a much severer punishment than the man who apostatized from the Jewish religion, and if he ought to be so regarded he will be--for God will treat every man as he ought to be treated. This must refer to future punishment, for the severest punishment was inflicted on the apostate from the Jewish religion which can be in this world--death; and yet the apostle here says that a severer punishment than that would be deserved by him who should apostatize from the Christian faith. The reasons why so much severer punishment would be deserved are such as these: The Author of the Christian system was far more exalted than Moses, the founder of the Jewish system; he had revealed more important truths; he had increased and confirmed the motives to holiness; he had furnished more means for leading a holy life; he had given himself as a sacrifice to redeem the soul from death; and he had revealed with far greater clearness the truth that there is a heaven of glory and of holiness. He who should apostatize from the Christian faith, the apostle goes on to say, would also be guilty of the most aggravated crime of which man could be guilty --the crime of trampling under foot the Son of God, of showing contempt for his holy blood, and despising the Spirit of grace.

Who hath trodden under foot the Son of God. This language is taken either from the custom of ancient conquerors who were accustomed to tread on the necks of their enemies in token of their being subdued, or from the fact that men tread on that which they despise and contemn. The idea is, that he who should apostatize from the Christian faith would act as if he should indignantly and contemptuously trample on God's only Son. What crime could be more aggravated than this?

And hath counted the blood of the covenant. The blood of Jesus by which the new covenant between God and man was ratified. See Barnes "Matthew 9:16-20". Comp. See Barnes "Matthew 26:28".

Wherewith he was sanctified. Made holy, or set apart to the service of God. The word sanctify is used in both these senses. Prof. Stuart renders it, "by which expiation is made;" and many others, in accordance with this view, have supposed that it refers to the Lord Jesus. But it seems to me that it refers to the person who is here supposed to renounce the Christian religion, or to apostatize from it. The reasons for this are such as these.

(1.) It is the natural and proper meaning of the word here rendered sanctified. This word is commonly applied to Christians in the sense that they are made holy. See Acts 20:32; 26:18; 1 Corinthians 1:2; Jude 1:1. Comp. John 10:36; 17:17.

(2.) It is unusual to apply this word to the Saviour. It is true, indeed, that he says, (John 17:19,) "for their sakes I sanctify myself," but there is no instance in which he says that he was sanctified by his own blood. And where is there an instance in which the word is used as meaning "to make expiation?"

(3.) The supposition that it refers to one who is here spoken of as in danger of apostasy, and not of the Lord Jesus, agrees with the scope of the argument. The apostle is showing the great guilt, and the certain destruction, of one who should apostatize from the Christian religion. In doing this, it was natural to speak of the dishonour which would thus be done to the means which had been used for his sanctification--the blood of the Redeemer. It would be treating it as if it were a common thing, or as if it might be disregarded, like anything else which was of no value.

An unholy thing. Gr. common; often used in the sense of unholy. The word is so used because that which was holy was separated from a common to a sacred use. What was not thus consecrated was free to all, or was for common use, and hence also the word is used to denote that which is unholy.

And hath done despite unto the Spirit of grace. The Holy Spirit, called the "Spirit of grace," because he confers favour or grace on men. The meaning of the phrase "done despite unto"-- \~enubrisav\~ --is, "having reproached, or treated with malignity or contempt?" The idea is, that if they were thus to apostatize, they would by such an act treat the Spirit of God with disdain and contempt. It was by him that they had been renewed; by him that they had been brought to embrace the Saviour, and to love God; by him that they had any holy feelings or pure desires; and if they now apostatized from religion, such an act would be, in fact, treating the Holy Spirit with the highest indignity. It would be saying that all his influences were valueless, and that they needed no help from him. From such considerations, the apostle shows that if a true Christian were to apostatize nothing would remain for him but the terrific prospect of eternal condemnation. He would have rejected the only Saviour; he would have, in fact, treated him with the highest indignity; he would have considered his sacred blood, shed to sanctify men, as a common thing, and would have shown the highest disregard for the only agent who can save the soul--the Spirit of God. How could such an one afterwards be saved? The apostle does not indeed say that any one ever would thus apostatize from the true religion, nor is there any reason to believe that such a case ever has occurred; but if it should occur the doom would be inevitable. How dangerous, then, is every step which would lead to such a precipice! And how strange and unscriptural the opinion held by so many that sincere Christians may "fall away," and be renewed again and again!

{a} "Of how much" Hebrews 2:3
{b} "Spirit of Grace" Matthew 12:31,32

Verse 30. For we know him that hath said. We know who has said this--God. They knew this because it was recorded in their own sacred books.

Vengeance belongeth unto me, etc. This is found in Deuteronomy 32:35. See it explained in See Barnes "Romans 12:19". It is there quoted to show that we should not avenge ourselves; it is here quoted to show that God will certainly inflict punishment on those who deserve it. If any should apostatize in the manner here referred to by the apostle, they would, says he, be guilty of great and unparalleled wickedness, and would have the certainty that they must meet the wrath of God.

And again, The Lord shall judge his people. This is quoted from Deuteronomy 32:35. That is, he will judge them when they deserve it, and punish them if they ought to be punished. The mere fact that they are his people will not save them from punishment if they deserve it, any more than the fact that one is a beloved child will save him from correction when he does wrong. This truth was abundantly illustrated in the history of the Israelites; and the same great principle would be applied should any sincere Christian apostatize from his religion. He would have before him the certainty of the most fearful and severe of all punishments.

{c} "Vengeance belongeth" Deuteronomy 32:35,36
{d} "again" Psalms 135:14

Verse 31. It is a fearful thing to fall into the hands of the living God. There may be an allusion here to the request of David to "fall into the hands of the Lord, and not into the hands of men," when it was submitted to him for the sin of numbering the people, whether he would choose seven years of famine, or flee three months before his enemies, or have three days of pestilence, 2 Samuel 24. He preferred "to fall into the hands of the Lord," and God smote seventy thousand men by the pestilence. The idea here is, that to fall into the hands of the Lord, after having despised his mercy and rejected his salvation, would be terrific; and the fear of this should deter from the commission of the dreadful crime. The phrase "living God" is used in the Scripture in opposition to idols. God always lives; his power is Capable of being always exerted. He is not like the idols of wood or stone which have no life, and which are not to be dreaded, but he always lives. It is the more fearful to fall into his hands because he will live for ever. A man who inflicts punishment will die, and the punishment will come to an end; but God will never cease to exist, and the punishment which he is capable of inflicting to-day he will be capable of inflicting for ever and ever. To fall into his hands, therefore, for the purpose of punishment--which is the idea here--is fearful,

(1.) because he has all power, and can inflict just what punishment he pleases;

(2) because he is strictly just, and will inflict the punishment which ought to be inflicted;

(3) because he lives for ever, and can carry on his purpose of punishment to eternal ages; and

(4) because the actual inflictions of punishment which have occurred show what is to be dreaded. So it was on the old world; on the cities of the plain; on Babylon, Idumea, Capernaum, and Jerusalem; and so it is in the world of woe--the eternal abodes of despair, where the worm never dies. All men must, in one sense, fall into his hands. They must appear before him. They must be brought to his bar when they die. How unspeakably important it is, then, now to to embrace his offers of salvation, that we may not fall into his hands as a righteous avenging Judge, and sink beneath his uplifted arm for ever!

Verse 32. But call to remembrance the former days. It would seem from this, that at the time when the apostle wrote this epistle they were suffering some severe trials, in which they were in great danger of apostatizing from their religion. It is also manifest that they had on some former occasion endured a similar trial, and had been enabled to bear it with a Christian spirit, and with resignation. The object of the apostle now is to remind them that they were sustained under those trials, and he would encourage them now to similar patience by the recollection of the grace then conferred on them. What was the nature of their former trials, or of that which they were then experiencing, is not certainly known. It would seem probable, however, that the reference in both instances is to some form of persecution by their own countrymen. The meaning is, that when we have been enabled to pass through trials once, we are to make the remembrance of the grace then bestowed on us a means of supporting and encouraging us in future trials.

After ye were illuminated. After you became Christians, or were enlightened to see the truth. This phrase, referring here undoubtedly to the fact that they were Christians, may serve to explain the disputed phrase in Hebrews 6:4. See Barnes "Hebrews 6:4".

A great fight of afflictions. The language here seems to be taken from the Grecian Games. The word "fight" means, properly, contention, combat, such as occurred in the public games. Here the idea is, that in the trials referred to they had a great struggle; that is, a struggle to maintain their faith without wavering, or against those who would have led them to apostatize from their religion. Some of the circumstances attending this conflict are alluded to in the following verses.

{*} "illuminated" "enlightened"

Verse 33. Partly. That is, your affliction consisted partly in this. The Greek is, "this"--specifying one kind of affliction that they were called to endure.

Whilst ye were made a gazing-stock. \~yeatrizomenoi\~, --you were made a public spectacle, as if in a theatre; you were held up to public view, or exposed to public scorn when this was done, or in precisely what manner, we are not told. It was not an uncommon thing, however, for the early Christians to be held up to reproach and scorn, and probably this refers to some time when it was done by rulers or magistrates. It was a common custom among the Greeks and Romans to lead criminals, before they were put to death, through the theatre, and thus to expose them to the insults and reproaches of the multitude. See the proofs of this adduced by Kuinoel on this passage. The language here seems to have been taken from this custom, though there is no evidence that the Christians to whom Paul refers had been treated in this manner.

By reproaches. Reproached as being the followers of Jesus of Nazareth; probably as weak and fanatical.

And afflictions. Various sufferings inflicted on them. They were not merely reviled in words, but they were made to endure positive sufferings of various kinds.

And partly, while ye became companions of them that were so used. That is, even when they had not themselves been subjected to these trials, they had sympathized with those who were. They doubtless imparted to them of their property, sent to them relief, and identified themselves with them. It is not known to what particular occasion the apostle here refers. In the next verse he mentions one instance in which they had done this, in aiding him when he was a prisoner.

{+} "gazing-stock" "spectacle"
{a} "companions" 1 Thessalonians 2:14
{++} "used" "treated"

Verse 34. For ye had compassion of me in my bonds. You sympathized with me when a prisoner, and sent to my relief. It is not known to what particular instance of imprisonment the apostle here refers. It is probable, however, that it was on some occasion when he was a prisoner in Judea, for the persons to whom this epistle was sent most,probably resided there. Paul was at one time a prisoner more than two years at Cesarea, (Acts 24:27,) and during this time he was kept-in the charge of a centurion, and his friends had free access to him, Acts 24:23. It would seem not improbable that this was the occasion to which he here refers.

And took joyfully the spoiling of your goods. The plunder of your property. It was not an uncommon thing for the early Christians to be plundered. This was doubtless a part of the "afflictions" to which the apostle refers in this case. The meaning is, that they yielded their property not only without resistance, but with joy. They, in common with all the early Christians, counted it a privilege and honour to suffer in the cause of their Master. See Barnes "Philippians 3:10", See Barnes "Philippians 4:13". Men may be brought to such a state of mind as to part with their property with joy. It is not usually the case; but religion will enable a man to do it.

Knowing in yourselves. Marg., "or, that ye have in yourselves; or, for yourselves." The true rendering is, "knowing that ye have for yourselves." It does not refer to any internal knowledge which they had of this, but to the fact that they were assured that they had laid up for themselves a better inheritance in heaven.

That ye have in heaven a better and an enduring substance. Better than any earthly possession, and more permanent. It is

(1.) better--it is worth more --it gives more comfort--it makes a man really richer. The treasure laid up in heaven is worth more to a man than all the wealth of Croesus. It will give him more solid peace and comfort; will better serve his turn in the various situations in which he may be placed in life, and will do more on the whole to make him happy, is not said here that property is worth nothing to a man--which is not true, if he uses it well--but that the treasures of heaven are worth more.

(2.) It is more enduring. Property here soon vanishes. Riches take to themselves wings and fly away, or at any rate all that we possess must soon be left. But in heaven all is permanent and secure. No calamity of war, pestilence or famine; no change of times; no commercial embarrassment; no failure of a crop, or a bank; no fraud of sharpers and swindlers, and no act of a pick-pocket or highwayman can take it away; nor does death ever come there to remove the inhabitants of heaven from their "mansions." With this hope, therefore, Christians may cheerfully see their earthly wealth vanish, for they can look forward to their enduring and their better inheritance.

{1} "knowing" "that ye have in yourselves; or, for yourselves"
{b} "heaven" Luke 12:33

Verse 35. Cast not away therefore your confidence. Gr. "your boldness;" referring to their confident hope in God. They were not to cast this away, and to become timid, disheartened, and discouraged. They were to bear up manfully under all their trials, and to maintain a steadfast adherence to God and to his cause. The command is not to "cast this away." Nothing could take it from them if they trusted in God, and it could be lost only by their own neglect or imprudence. Rosenmuller supposes (Alte und Neue Morgenland, in loc.) that there may be an allusion here to the disgrace which was attached to the act of a warrior if he cast away his shield, Among the Greeks this was a crime which was punishable with death. Alexander ab Alexand. Gen. Dier. L. ii. c. 13. Among the ancient Germans, Tacitus says, that to lose the shield in battle was regarded as the deepest dishonour, and that those who were guilty of it were not allowed to be present at the sacrifices or in the assembly of the people. Many, says he, who had suffered this calamity, closed their own lives with the halter under the loss of honour. Tac. Germ. c. 6. A similar disgrace would attend the Christian soldier if he should cast away his shield of faith. Comp. See Barnes "Ephesians 6:16".

Which hath great recompence of reward. It will furnish a reward by the peace of mind which it gives here, and will be connected with the rewards of heaven.

{c} "great recompense" Matthew 5:12

Verse 36. For ye have need of patience. They were then suffering, and in all trials we have need of patience. We have need of it because there is in us so much disposition to murmur and repine; because our nature is liable to sink under sufferings; and because our trials are often protracted. All that Christians can do in such cases is to be patient--to lie calmly in the hands of God, and submit to his will day by day, and year by year. See James 1:3,4; See Barnes "Romans 5:4".

That after ye have done the will of God. That is, in bearing trials, for the reference here is particularly to afflictions.

Ye might receive the promise. The promised inheritance or reward--in heaven. It is implied here that this promise will not be received unless we are patient in our trials, and the prospect of this reward should encourage us to endure them.

{a} "patience" Luke 21:19

Verse 37. For yet a little while. There seems to be an allusion here to what the Saviour himself said, "A little while, and ye shall not see me: and again, a little while, and ye shall see me," John 16:16. Or more probably, it may be to Habakkuk 2:3: "For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry." The idea which the apostle means to convey evidently is, that the time of their deliverance from their trials was not far remote.

And he that shall come will come. The reference here is, doubtless, to the Messiah. But what "coming" of his is referred to is more uncertain. Most probably the idea is, that the Messiah, who was coming to destroy Jerusalem, and to overthrow the Jewish power, (Matthew 25,) would soon do this. In this way he would put a period to their persecutions and trials, as the power of the Jewish people to afflict them would be at an end. A similar idea occurs in Luke 21:28, "And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh." See Barnes "Luke 21:8". The Christians in Palestine were oppressed, reviled, and persecuted by the Jews. The destruction of the city and the temple would put an end to that power, and would be, in fact, the time of deliverance for those who had been persecuted. In the passage before us, Paul intimates that that period was not far distant. Perhaps there were already "signs" of his coming, or indications that he was about to appear; and he therefore urges them patiently to persevere in their fidelity to him during the little time of trial that remained. The same encouragement and consolation may be employed still. To all the afflicted it may be said, that "he that shall come will come" soon. The time of affliction is not long. Soon the Redeemer will appear to deliver his afflicted people from all their sorrows; to remove them from a world of pain and tears; and to raise their bodies from the dust, and to receive them to mansions where trials are for ever unknown. See Barnes " :".

{b} "yet a little while" Habakkuk 2:3,4
{*} "come" "is to come"
{+} "tarry" "delay"
iv. 13--18.

Verse 38. Now the just shall live by faith. This is a part of the quotation from Habakkuk, Habakkuk 2:3,4, which was probably commenced in the previous verse. See the passage fully explained See Barnes "Romans 1:7". The meaning in the connexion in which it stands here, in accordance with the sense in which it was used by Habakkuk, is, that the righteous should live by continued confidence in God. They should pass their lives, not in doubt, and fear, and trembling apprehension, but in the exercise of a calm trust in God. In this sense it accords with the scope of what the apostle is here saying, he is exhorting the Christians whom he addressed to perseverance in their religion, even in the midst of many persecutions. To encourage this he says, that it was a great principle that the just--that is, all the pious--ought to live in the constant exercise of faith in God. They should not confide in their own merits, works, or strength. They should exercise constant reliance on their Maker, and he would keep them even unto eternal life. The sense is, that a persevering confidence or belief in the Lord will preserve us amidst all the trials and calamities to which we are exposed.

But if any man draw back, my soul shall have no pleasure in him. This also is a quotation from Habakkuk 2:4, but from the Septuagint, not from the Hebrew. Why the authors of the Septuagint thus translated the passage it is impossible now to say. The Hebrew is rendered, in the common version, "Behold, his soul which is lifted up is not upright in him;" or more literally, "Behold the scornful; his mind shall not be happy," (Stuart;) or, as Gesenius renders it, "See, he whose soul is unbelieving shall, on this account, be unhappy." The sentiment there is, that the scorner or unbeliever in that day would be unhappy, or would not prosper--, \^HEBREW\^. The apostle has retained the general sense of the passage; and the idea which he expresses is, that the unbeliever, or he who renounces his religion, will incur the Divine displeasure. He will be a man exposed to the Divine wrath; a man on whom God cannot look but with disapprobation. By this solemn consideration, therefore, the apostle urges on them the importance of perseverance, and the guilt and danger of apostasy from the Christian faith. If such a case should occur, no matter what might have been the former condition, and no matter what love or zeal might have been evinced, yet such an apostasy would expose the individual to the certain wrath of God. His former love could not save him, any more than the former obedience of the angels saved them from the horrors of eternal chains and darkness, or than the holiness in which Adam was created saved him and his posterity from the calamities which his apostasy incurred.

Verse 39. But we are not of them, etc. We who are true Christians do not belong to such a class. In this the apostle expresses the fullest conviction that none of those to whom he wrote would apostatize. The case which he had been describing was only a supposable case, not one which he believed would occur. He had only been stating what must happen if a sincere Christian should apostatize. But he did not mean to say that this would occur in regard to them, or in any case. He made a statement of a general principle under the Divine administration, and he designed that this should be a means of keeping them in the path to life. What could be a more effectual means than the assurance that if a Christian should apostatize he must inevitably perish for ever? See the sentiment in this verse illustrated at length in the See Barnes "Hebrews 6:4" and following.

{c} "draw back" Hebrews 10:26
{++} "perdition" "Destruction"
{&} "believe" "have faith"

REMARKS.

(1.) It is a subject of rejoicing that we are brought under a more perfect system than the ancient people of God were. We have not merely a rude outline--a dim and shadowy sketch of religion, as they had. We are not now required to go before a bloody altar every day, and lead up a victim to be slain. We may come to the altar of God feeling that the great sacrifice has been made, and that the last drop of blood to make atonement has been shed. A pure, glorious, holy body was prepared for the Great Victim, and in that body he did the will of God, and died for our sins, Hebrews 10:1-10.

(2.) Like that Great Redeemer, let us do the will of God. It may lead us through sufferings, and we may be called to meet trials strongly resembling his. But the will of God is to be done alike in bearing trials, and in prayer and praise. Obedience is the great thing which he demands--which he has always sought. When his ancient people led up, in faith, a lamb to the altar, still he preferred obedience to sacrifice; and when his Son came into the world to teach us how to live, and how to die, still the great thing was obedience. He came to illustrate the nature of perfect conformity to the will of God, and he did that by a most holy life, and by the most patient submission to all the trials appointed him in his purpose to make atonement far the sins of the world. Our model, alike in holy living and holy dying, is to be the Saviour; and like him we are required to exercise simple submission to the will of God, Hebrews 10:1-10.

(3.) The Redeemer looks calmly forward to the time when all his foes will be brought ill submission to his feet, Hebrews 10:11,12. He is at the right hand of God. His great work on earth is done. He is to suffer no more. He is exalted beyond the possibility of pain and, sorrow; and he is seated now on high, looking to the period when all his foes shall be subdued, and he will be acknowledged as universal Lord.

(4.) The Christian has exalted advantages. He has access to the mercy-seat of God. He may enter by faith into the "holiest" --the very heavens where God dwells. Christ, his great High Priest, has entered there; has sprinkled over the mercy-seat with his blood, and ever lives there to plead his cause. There is no privilege granted to men like that of a near and constant access to the mercy-seat. This is the privilege not of a few; and not to be enjoyed but once in a year, or at distant intervals, but which the most humble Christian possesses, and which may be enjoyed at all times, and in all places. There is not a Christian so obscure, so poor, so ignorant, that he may not come and speak to God; and there is not a situation of poverty, want, or woe, where he may not make his wants known, with the assurance that his prayers will be heard through faith in the great Redeemer, Hebrews 10:19,20.

(5.) When we come before God, let our hearts be pure, Hebrews 10:22. The body has been washed with pure water in baptism, emblematic of the purifying influences of the Holy Spirit. Let the conscience be also pure. Let us lay aside every unholy thought. Our worship will not be acceptable; our prayers will not be heard, if it is not so. "If we regard iniquity in our hearts the Lord will not hear us." No matter though there be a great High Priest; no matter though he have offered a perfect sacrifice for sin; and no matter though the throne of God be accessible to men; yet, if there is in the heart the love of sin--if the conscience is not pure, our prayers will not be heard. Is this not one great reason why our worship is so barren and unprofitable?

(6.) It is the duty of Christians to exhort one another to mutual fidelity, Hebrews 10:24. We should so far regard the interests of each other as to strive to promote our mutual advance in piety. The church is one. All true Christians are brethren. Each one has an interest in the spiritual welfare of every one who loves the Lord Jesus, and should strive to increase his spiritual joy and usefulness. A Christian brother often goes astray, and needs kind admonition to reclaim him; or he becomes disheartened, and needs encouragement to cheer him on his Christian way.

(7.) Christians should not neglect to assemble together for the worship of God, Hebrews 10:25. It is a duty which they owe to God to acknowledge him publicly, and their own growth in piety is essentially connected with public worship. It is impossible for a man to secure the advancement of religion in his soul who habitually neglects public worship; and religion will not flourish in any community where this duty is not performed. There are great benefits growing out of the worship of God, which can be secured in no other way, God has made us social beings and he intends that the social principle shall be called into exercise in religion, as well as in other things. We have common wants, and it is proper to present them together before the mercy-seat. We have received common blessings in our creation, in the Providence of God, and in redemption; and it is proper that we should assemble together, and render united praise to our Maker for his goodness. Besides, in any community, the public worship of God does more to promote intelligence, order, peace, harmony, friendship, neatness of apparel, and purity and propriety of intercourse between neighbours, than anything else can, and for which nothing else can be a compensation. Every Christian, and every other man, therefore, is bound to lend his influence in thus keeping up the worship of God, and should always be in his place in the sanctuary. The particular thing in the exhortation of the apostle is, that this should be done even in the face of persecution. The early Christians felt so much the importance of this, that we are told they were accustomed to assemble at night, forbidden to meet in public houses of worship, they met in caves, and even when threatened with death they continued to maintain the worship of God. It may be added, that so important is this, that it should be preserved even when the preaching of the gospel is not enjoyed. Let Christians assemble together. Let them pray, and offer praise. Let them read the word of God, and an appropriate sermon. Even this will exert an influence of them and on the community of incalculable importance, and will serve to keep the flame of piety burning on the altar of their own hearts, and in the community around them.

(8.) We may see the danger of indulging in any sin, Hebrews 10:26,27. None can tell to what it may lead. No matter how small and unimportant it may appear at the time, yet if indulged in it will prove that there is no true religion, and will lead on to those greater offences which make shipwreck of the Christian name, and ruin the soul. He that "wilfully" and deliberately sins "after he professes to have received the knowledge of the truth," shows that his religion is but a name, and that he has never known anything of its power.

(9.) We should guard with sacred vigilance against everything which might lead to apostasy, Hebrews 10:26-29. If a sincere Christian should apostatize from God, he could never be renewed and saved. There would remain no more sacrifice for sins; there is no other Saviour to be provided; there is no other Holy Spirit to be sent down to recover the apostate. Since, therefore, so fearful a punishment would follow apostasy from the true religion, we may see the guilt of everything which has a tendency to it. That guilt is to be measured by the fearful consequences which would ensue if it were followed out; and the Christian should, therefore, tremble when he is on the verge of committing any sin whose legitimate tendency would be such a result.

(10.) We may learn, from the views presented in this chapter, (Hebrews 10:26-29,) the error of those who suppose that a true Christian may fall away and be renewed again and saved. If there is any principle clearly settled in the New Testament, it is, that if a sincere Christian should apostatize, he must perish. There would be no possibility of renewing him, He would have tried the only religion which saves men, and it would in his case have failed; he would have applied to the only blood which purifies the soul, and it would have been found inefficacious; he would have been brought under the only influence which renews the soul, and that would not have been sufficient to save him. What hope could there be? What would then save him if these would not To what would he apply--to what Saviour, to what blood of atonement, to what renewing and sanctifying agent, if the gospel, and the Redeemer, and the Holy Spirit had all been tried in vain? There are few errors in the community more directly at variance with the express teachings of the Bible than the belief that a Christian may fall away and be again renewed.

(11.) Christians, in their conflicts, their trials, and their temptations, should be strengthened by what is past, Hebrews 10:32-35. They should remember the days when they were afflicted, and God sustained them; when they were persecuted, and he brought them relief. It is proper also to remember, for their own encouragement now, the spirit of patience and submission which they were enabled to manifest in those times of trial, and the sacrifices which they were enabled to make. They may find in such things evidence that they are the children of God; and they should find, in their past experience, proof that he who has borne them through past trials is able to keep them unto his everlasting kingdom.