An Exposition of Pauls Epistles, Letter 15 · Body of epistle · Chapter 3
The Summe of Chap. III.
THerefore, weigh well what a one Christ is, and prefer none before him, Vers. 1. For, he is as faithful in his Message, for changing of the typical Priesthood, as Moses was in his Message, when hee delivered it, Vers. 2. And so much more honourable than Moses, as the Builder is over the stones builded, Vers. 3, 4. And Moses was faithful, as a servant, in the Church, Vers. 5. But Christ, as Son, and Lord, over the Church, to dispose of the service thereof, at his pleasure, Vers. 6. Therefore, beware of old Israels hard heart, lest you be debarred of Gods rest, Vers. 7, 8, 9, 10, 11. Beware of like unbelief: for it is the ground of Apostacy, Vers. 12. And do your best to preserve others from it also, Vers. 13. For, perseverance in Faith, is necessary to salvation, Vers. 14. For, Davids words do prove, that there were some, albeit not all hearers of Gods word of old, that did provoke him, Vers. 15, 16. And, who were these, but such as hee punished? Vers. 17. And, whom punished hee, but unbeleevers? Vers. 18. So misbelief debarred them out of Gods rest of old, and will also do the like yet, if men continue in it, Vers. 19.
The Doctrine of Chap. III.
Vers. 1. Wherefore, holy Brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our Profession, Christ Iesus.
1. After hee had taught them somewhat more of Christ, bee exhorteth them, of new, to consider of him. Then, 1. As wee get further light of Christ, wee are bound to further use-making of our light. 2. As further is revealed unto us of Christ, so must wee set our minds on work, to ponder, and weigh, what is revealed: that the matter may sink deeper in our mind, and in our heart. 3. Except wee shall consider seriously what is spoken of Christ, wee can make no profitable use of the Doctrine: For, such high mysteries are not soon taken up; and the heart is not soon wrought upon, so as to receive impression of his Excellency, except after due consideration.
2. Hee calleth Christ Iesus, the High Priest, and the Apostle of our Profession.] The high Priesthood was the highest calling in the Iewish Church: The Apostleship, the highest calling in the Christian Church. Christ is here stiled by both. Then, Christ hath inclosed in his Office, the Perfection and Dignities of the highest Callings, both in the Jewish and Christian Church. Those Dignities which were divided in men, or conjoyned in him; in men, by way of Ministerial imployment, under him, in Christ, by original Authority, above all.
3. Hee calleth the Christian Religion, our Profession, or Confession. Then, It is the nature of Christian Religion, not to be smothered; but, to be openly brought forth, confessed, and avowed in word and deed; to the glory of Christ, who is the Author thereof.
4. Hee stileth these Hebrews, to whom …ee writeth, Holy Brethren, Partakers of the Heavenly Calling. Then, 1. Christians do not possess their prerogatives without a warrantable title. They have a calling thereto. 2. The calling is heavenly, because God, by his Word and Spirit, calleth men to the communion of his grace and glory, by forsaking of themselves, and things earthly, and following Christ in an holy conversation: all is heavenly here. 3. Christians are partakers alike of this vocation: that is, have alike warrant, and obligation, to follow him that calleth them: albeit all do not alike follow the calling. 4. They are Brethren amongst themselves, for their adoption: albeit some weaker, some stronger. 5. And holy is this Brotherhood: that is, spiritual; and so, superiour to civil, or natural, or earthly bands, whatsoever.
Vers. 2. Who was faithful to him that appointed Him: as also Moses was faithful in all His House.
1. Because the Iews did too highly esteem of Moses, in appointing of the Legal Service; and not so highly of Christ as became, in abrogating thereof, the Apostle compareth Moses and Christ, giving to Moses his due place of a servant; and to Christ, the place due to the Master.
Then, It is no new thing, that people incline so to esteem of good mens authority, as to forget to give Christ his own room. 2. The way to help this, is, so to esteem of Gods Servants, Fathers, or Councils, more, or fewer, as the estimation that men have of them, derogate nothing from the estimation due to Christ.
2. In special, hee maketh all the points of Moses commendations, duly deserved points of Christs commendation. 1. Did Moses Office reach it self to all the house of God, under the Law, and all the service of it? so did Christs Office reach to all the Church of God, and all the service of it, under the Gospel. 2. Was Moses appointed to give out what hee delivered? So was Christ appointed to institute what hee did institute, and abrogate what hee did abrogate. 3. Was Moses faithful to him who appointed him, in all the matters of Gods House, keeping back nothing that hee was directed to reveal? So is Christ faithful to the Father, who did appoint him in like manner.
Then, like as if any man should have added or pared, chopped or changed, the Ordinances of Gods House, under the Law, it had been an imputation, either unto God, of not sufficient directing his Church, or unto Moses, and the Prophets, of unfaithful discharge of their duty in the Church of the Old Testament. So is it alike imputation to God and Christ, if any shall add or diminish, chop or change, the ordinance of Gods Church under the New Testament.
Vers. 3. For, this man was counted worthy of more glory than Moses; inasmuch as hee who hath builded the House, hath more honour than the House.
1. Having equalled Christ unto Moses, bee now preferreth Christ to Moses.
Then, Christ is not rightly esteemed of, except hee be preferred as far above all his servants, as the Father hath counted him worthy of more glory than his servants.
2. Hee preferreth Christ above Moses, as the Builder is above the House. Then, as no stone in the house, nor all the house together, is comparable in honour with the Builder of the house: So the honour and authority of no particular member of the Church, not of the whole Catholick Church together, is comparable to the honour and authority of Christ. Yea, as far as the builder is above the house in honour, as far is Christs authority above the Churches authority, which is his house.
Vers. 4. For, every house is builded by some man: but hee that built all things, is God.
Hee proveth Christ to be the builder of the Church, because some builder it must have, as every house hath. But onelyonly God that buildeth all things, is able for this work: Therefore, Christ, who buildeth all things, is the builder of it.
Then, 1. Whatsoever imployment a man get of God, in edifying of the Church, yet, in proper speech, hee is a part of the building, builded by another. 2. The honour of building the Church, belongeth to God alone properly. 3. The building of the Church, is a work requiring omnipotency in the builder: For, to make a Saint of a sinner, is as hard, as to make a man of the dust of the earth, or of nothing.
Vers. 5. And Moses, verily, was faithful in all his house, as a servant, for a testimony of those things which were to be spoken after.
Moses was faithful as a servant.] Now, a servants part, is to do and say by direction; and not of his own authority. Then, Hee is the faithfullest servant, that doth least in his own authority, and most attendeth unto the direction of God, beareth testimony to what. God hath commanded, and teacheth not for Doctrine, the Precepts of men.
Vers. 6. But Christ, as a Son over his own house, whose house are wee, if wee hold fast the confidence, and the rejoycing of the hope, firm unto the end.
Moses was faithful, as a Servant; but Christ, as a Son, over his own house.]
Then, as much difference betwixt Christs authority in the Church, and mens, how excellent soever; as betwixt the authority of the Master and the Servants. 2. Christs authority is native over his Church, by virtue of his Sonship: by his eternal Generation of the Father, hee hath this Prerogative. 3. The Church is Christs own House, and hee may dispose of it, and of the service thereof, as pleaseth him. Men, who are but servants, must change none of the Ordinances of Gods worship in it. But Christ …ay change the Ordinances of his own worship: and therefore, alter the Ordinances of Levi, and appoint a more simple form of external worship, in place thereof.
2. Hee expoundeth this House, to be the company of true Beleevers. Then, 1. The Church of God, under the Law, and under the Gospel, are one Church, one house of God in substance; and all the faithfull, then and now, lively stones of this house. 2. The Church have God dwelling, and conversing, and familiarly manifesting himself amongst them.
3. Hee addeth to a condition, If wee hold fast the confidence, and the rejoycing of the hope, firm unto the end. That is, If wee continue stedfast in the Faith, inwardly griping the promised glory, by hope; and outwardly avowing, by confession, Christs truth: whereby hee neither importeth the possibility of final Apostacy of the Saints, nor yet mindeth hee to weaken the confidence of Beleevers, more than hee doubteth of his own perseverance, or mindeth to weaken his own Faith: for hee joyneth himself with them, saying, If wee hold fast. But writing to the number of the visible Church, of whom some not being sound, might fall away, and by their example, make some weak ones, though sound, stumble, for a time, to the dishonour of the Gospel; hee putteth a difference betwixt true Beleevers, who do indeed persevere, and time-servers, who do not persevere; to whom hee doth not grant, for the present, the Priviledge of being Gods House.
This conditional speech, then, importeth, 1. That some Professors in the visible Church, may make defection, and not persevere to the end. 2. That such as shall make final defection hereafter, are not a part of Gods house, for the present, howsoever they be esteemed. 3. That true Beleevers must take warning from the possibility of some Professors Apostacy, to look the better to themselves, and to take a better gripe of Christ, who is able to keep them. 4. That true Beleevers both may and should hold fast their confidence unto the end: yea, and must aim to do so, if they would persevere. 5. That true Beleevers have ground and warrant, in the promises of the Gospel▪ both to hope for salvation, and to rejoyce, and glory in that hope, as if it were present possession. 6. That the more a man aimeth at this solid confidence, and gloriation of hope, the more evidence hee giveth, that hee is of the true house of God.
Vers. 7. Wherefore, as the Holy Ghost saith, To day, if yee will hear his voice,
1. In the words of the Psalm 95. vers. 9. hee exhorteth them, to beware of hardening their hearts in unbelief. The words of the Psalm are called here, The saying of the holy Ghost; and, of the God of Israel, 2 Sam. 23. 2, 3.
Then, 1. The authority of the Scripture is not of man, but of the Holy Ghost. 2. The Scriptures are no dumb letter, but the voice of the holy Ghost, who by them speaketh. 3. The Holy Ghost is God, the inspirer of the Prophets, that wrote the Scripture. 4. The Holy Ghost is a distinct person of the God-head, from the Father, and the Son; exercising the proper actions of a person; inspiring the Prophets, inditing the Scriptures, and speaking to the Church.
2. In the words of the Exhortation, To day, if yee will hear his voice, harden not your hearts; Observe, 1. That while men have the offer of salvation, and the word preached unto them, it is their day. 2. That by the outward hearing, God requireth the heart to be brought down, and mollified. 3. That hee requireth presen… yeelding, To day, while hee calleth, without delay; because wee cannot be sure how long God will spare, or continue his offer, beyond this present. 4. Hee that studieth not to yeeld his heart to beleeve, and obey Gods word sounding in his ears, hardeneth his heart. For, what is it else not to harden their heart, but heartily to beleeve, and give obedience?
Vers. 8. Harden not your hearts, as in the provocation, in the day of temptation, in the wilderness.
9. When your Fathers tempted mee, proved mee, and saw my works, forty years.
Hee proveth the danger of this sin, in the example of their Fathers: As in the day of provocation, when your Fathers tempted mee, Exod. 17.7. whence wee learn,
1. That the evil of sin is not seen, till the consequences thereof be seen, what provocation it giveth to God, and what wrath it draweth down on the sinner. 2. It is safest, to take a view of our danger, by any sin, in the person of others, who have fallen in the like, and have been punished. 3. The sins that our Predecessors have been given unto, wee should, most carefully, watch against. 4. That Gods Bounty, Patience, and Means of Grace, the longer they be abused, aggravateth sin the more.
Vers. 10. Wherefore, I was grieved with that Generation, and said, They do alway erre in their hearts; and they have not known My Waies.
God pronounceth the Offenders guilty, and then, giveth Sentence of Doom upon them, for their guiltiness: They erre in heart, saith the Lord.
Then, 1. Mis-beleeving and disobeying of the Word preached, is not reckoned with God, for simple ignorance of the mind; but for a wilful ignorance, and erring of the heart, which is worse. For, the ignorance of the mind simply, is, I know not, but the errour of the heart, is, I will not know, I care not, I desire not, I love not to know, nor obey. And such is the ignorance of those who have the Means of Knowledge, and Reformation, and yet remain in their sins. 2. Such obstinate ignorance, and wilful disobedience provoketh God to cast away the Sinner, and not to deal any more with him.
Vers. 11. So I sware in My Wrath, They shall not enter into My Rest.
For their Doom, God debarreth them from His Rest: That is, from all the Comforts of His Fellowship, and giveth them Torment, in stead of Rest.
Then, 1. Obstinate Disobedients of the Voice of the Gospel, lye near hand final off-cutting. 2. If God give over a man, to such hardness of heart, as still to work contrary to the light of Gods Word, Hee hath, apparently denounced, and sworn, to condemn and seclude from Heaven, such a Soul. 3. It is onelyonly such obstinate ones, as go on, hardening their heart against Admonitions of the Word, that God hath sworn to debar. If a man bee found mourning for his former obstinacy, the Decree is not gone forth against him.
Vers. 12. Take heed, Brethren, lest there be in any of you, an evil heart of unbeleef, in departing from the Living God.
1. From the former Example, hee warneth them to beware of an evil heart of unbeleef, and so to eschew Apostacy.
Then, 1. Mis-beleef is the main Root of Apostacy. As Beleef draweth us to an Union with God, so misbeleef maketh a Separation. 2. Mis-beleef is a special part of the hearts wickedness, bewraying the enmity which naturally wee have against God, as much as any ill: For, Mis-beleef denyeth to God the Honour of Truth, Mercy, and Goodness, and importeth Blasphemies in the contrary. 3. Mis-beleef is an ill in the heart, making the heart yet worse and worse, where it is, and barring forth all the Remedies which might come by Faith to cure the heart.
2. Hee warneth to take heed, lest there be▪ such an heart in any of them, at any time.
Then, 1. Mis-beleef is a subtil and deceitful sin, having colours, and pretences, a number, to hide it; and must bee watched over, lest it deceive, and getting strength, overcome. 2. The Watch must bee constant, at all occasions, lest this ill get advantage, when wee are careless, and unattentive, at any time. 3. Watch must bee kept, as over our selves, so also over others: lest any others mis-beleef not being marked, draw us in the same snare with them.
3. Hee describeth Apostacy, by Mis-beleef, and departing from the Living God.
Then, 1. Beleeving is a drawing near to the Living God, and staying with him. 2. The loss that Mis-beleef bringeth, should scare us from so fearful a sin. 3. Departing from the true Christian Religion, is a departing from the Living God, whatsoever the Apostate, or his Followers do conceive: for God is not, where Truth is not.
Vers. 13. But exhort one another, daily, while it is called, To day; lest any of you bee hardened, through the deceitfulness of sin.
1. Hee prescribeth a Remedy, to prevent this ill: to wit, That they exhort one another, daily, while it is called, To day. That is, Beside the publick Exhortation from their Preachers, that every one of them, mutually, confer, and stir up one another by speeches that make for decyphring the deceitfulness of Sin, or preventing hardness of heart, or confirming one another in the Truth of Religion, and constant profession thereof.
Then, 1. Private Christians not onelyonly may, but should keep Christian communion amongst themselves, and mutually exhort and stir up one another. 2. This is a necessary mean of preserving people from Defection. 3. And a duty daily to bee discharged, while it is to day: that is, as oft, and as long as God giveth present occasion, and opportunity for it; lest a scattering come.
2. The inconvenience that may follow, if this be neglected, is, Lest any of you be hardened, through the deceitfulness of sin.
Then, 1. There is none, even the strongest of the Flock, but they have need of this mutual help of other private Christians. 2. Neither is there any so base, or contemptible, but the care of their standing in the Faith, and of their safety, belongeth to all. 3. Sin hath many waies, and colours, whereby it may beguile a man: and therefore, wee have need of more Eyes than our own, and more Observers. 4. If it be not timeously discovered, it will draw on hardness of heart, so as a man will grow senseless of it, confirmed in the habit of it, and loath to quit it.
3. In the former verse, hee warneth them, to beware of Apostasie in Religion: and, in this verse, That they take course, that they be not hardened in any sin in their conversation.
Then, The ready way to draw on Defection in Religion, is Defection from a godly Conversation. And the way to prevent Defection in Religion, is to study to Holiness of Conversation.
Vers. 14. For, wee are made partakers of Christ, if wee hold the beginning of our Confidence stedfast, unto the end.
To stir them up to Perseverance, hee layeth a necessity of holding fast gripe of the Principles of Christian Religion, whereby they were perswaded to become Christians: because onelyonly so, fellowship with Christ is gotten. The Truth wherby they were begotten to Christian Religion, hee calleth, The beginning of our Confidence: yea, and of our Spiritual Subsistence; as the word in the Original importeth.
Then, 1. The Gospel is the beginning of our Confidence; yea, and of our Spiritual Subsistence; of our new being that wee have, as Spiritual Men, in the State of Grace. 2. The Man that renounceth the Grounds of the Gospel, and persevereth not, was never partaker of Christ. 3. Christian Religion is not a thing that a man may say, and unsay; keep, or quit; as Prosperity, or Adversity; Threatnings, or Allurements, do offer: But such as must in all Estates, upon all Hazzard be avowed.
Vers. 15. Whilest it is said, To day, if yee will hear his Voice, harden not your hearts, as in the Provocation.
16. For some, when they had heard, did provoke: howbeit not all that came out of Egypt by Moses.
Now the Apostle draweth Collections from the words of the Prophet in the Psalm, repeating the words of the Text… which spea… of the Provocation of the Fathers, vers. 25. Whereupon hee inferreth, that there were some, at least, hearers of the Word, which provoked God; …lbeit not all. For whose cause, David had reason to give Advertisement to their Posterity, to beware of the like; and the writer of the Epistle, reason to apply the same unto them, vers. 16.
Then, 1. From the Apostles handling of the Text which hee hath in hand, all must Learn, not lightly to pass Scripture, but to consider both what is said expresly in it, and what is imported by consequence. 2. Preachers practice is justified when they consider the circumstances of a Text, and do urge duties upon their people, or teach them Doctrine from the Text.
Vers. 17. But, with whom was Hee grieved forty years? Was it not with that had sinned, whose carcasses fell in the Wilderness?
Hee observeth another thing in his Text, upon the persons with whom God was grieved: that, first, they are marked to have sinned, and afterwards punished, Leaving to them to Gather,
That where Sin went before, the Anger of God would follow upon the Sin: and, after the grieving of God, Judgement light upon the Sinner.
Vers. 18. And, to whom sware Hee, that they should not enter into His Rest, but to them that beleeved not?
19. So wee see, that they could not enter in, because of unbeleef.
Hee hath yet another Observation, upon the nature of the Sin, whereby God was provoked to swear their damnation that sinned, that is, it was unbeleef, vers. 8. And formally deduceth his Doctrine by consequence; That Misbeleef did stop the Sinners Entry into the Rest, and made the Sinner to lye under an impossibility of entring, vers. 19. The use of which Doctrine hee presseth in the next Chapter.
Then, 1. The Apostle leaveth us to gathe… ▪ That above all other Sins, Mis-beleef provoketh God to indignation most. 2. That as long as this Sin lyeth on, and getteth way, it is impossible for a man to enter into Gods Rest. This Sin alone is able to seclude him.