Exegetical and Hermeneutical Commentary of Hebrews 6:7

For the earth which drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them by whom it is dressed, receiveth blessing from God:

7. For the earth which drinketh in ] Rather, “For land which has drunk.” Land of this kind, blessed and fruitful, resembles true and faithful Christians. The expression that the earth “drinks in” the rain is common (Deu 11:11). Comp. Virg. Ecl. iii. iii, “ sat prata biberunt.” For the moral significance of the comparison namely that there is a point at which God’s husbandry seems to be rendered finally useless, see Isa 5:1-6; Isa 5:24.

by whom it is dressed ] Rather, “for whose sake ( propter quos. Tert.) it is also tilled” namely for the sake of the owners of the land.

blessing ] Gen 27:27, “a field which the Lord hath blessed.” Psa 65:10, “Thou blessest the increase of it.”

Fuente: The Cambridge Bible for Schools and Colleges

For the earth – The design of the apostle by this comparison is apparent. It is to show the consequences of not making a proper use of all the privileges which Christians have, and the effect which would follow should those privileges fail to be improved. He says, it is like the earth. If that absorbs the rain, and produces an abundant harvest, it receives the divine blessing. If not, it is cursed, or is worthless. The design is to show that if Christians should become like the barren earth they would be cast away and lost.

Which drinketh in the rain – A comparison of the earth as if it were thirsty – a comparison that is common in all languages.

That cometh oft upon it – The frequent showers that fall. The object is to describe fertile land which is often watered with the rains of heaven. The comparison of drinking in the rain is designed to distinguish a mellow soil which receives the rain, from hard or rocky land where it runs off.

And bringeth forth herbs – The word herbs we now limit in common discourse to the small vegetables which die every year, and which are used as articles of food, or to such in general as have not ligneous or hard woody stems. The word here means anything which is cultivated in the earth as an article of food, and includes all kinds of grains.

Meet for them – Useful or appropriate to them.

By whom it is dressed – Margin, for whom. The meaning is, on account of whom it is cultivated. The word dressed here means cultivated: compare Gen 2:15.

Receiveth blessing from God – Receives the divine approbation. It is in accordance with his wishes and plans, and he smiles upon it and blesses it. He does not curse it as he does the desolate and barren soil. The language is figurative, and must be used to denote what is an object of the divine favor. God delights in the harvests which the earth brings forth; in the effects of dews and rains and suns in causing beauty and abundance; and on such fields of beauty and plenty he looks down with pleasure. This does not mean, as I suppose, that he renders it more fertile and abundant, for:

(1)It cannot be shown that it is true that God thus rewards the earth for its fertility; and,

(2)Such an interpretation would not accord well with the scope of the passage.

The design is to show that a Christian who makes proper use of the means of growing in grace which God bestows upon him, and who does not apostatize, meets with the divine favor and approbation. His course accords with the divine intention and wishes, and he is a man on whom God will smile – as he seems to do on the fertile earth.

Fuente: Albert Barnes’ Notes on the Bible

Heb 6:7-8

The earth which drinketh in the rain

Spiritual realities in material emblems

Nature is a parable.

The seen adumbrates the unseen. Here we have the soul, truth, God, and character in emblem.

I. THE SOUL.

1. Contains in itself the germs of all that it will ever manifest.

2. Only develops those germs as it turns itself towards the sun.

II. TRUTH.

1. Like rain in variety.

2. Like rain in origin.

3. Like rain in preciousness. Congenial. Fertilising.

III. God. The great Husbandman of souls.

1. Prepares soil.

2. Deposits seed.

3. Supplies cultivating influences.

IV. CHARACTER. The fruit of a mans life. As gardens, landscapes, forests, grow out of the earth, moral character grows out of conduct. (Homilist.)

The dispensation of the gospel word

I. THE MINUS OF ALL MEN BY NATURE ARE UNIVERSALLY AND EQUALLY BARREN WITH RESPECT TO FRUITS OF RIGHTEOUSNESS MEET FOR AND ACCEPTABLE UNTO GOD. They are all as the earth under the curse. There is a natural difference among men as to their intellectual abilities. But as to the fruits of spiritual holiness, all men by nature are alike. For our nature, as unto a principle of living unto God is equally corrupted in all. Something is wanting, something must he done to this barren earth, to make it fruitful And this is done by rain. And that is described by

1. Its communication or application unto the earth–it fails upon it.

2. An especial adjunct thereof in its frequency-it falls often on it.

3. By that reception which the earth is naturally fitted and suited to give unto it–it drinketh it in.

1. The thing itself is rain. It is the administration of the Word that is intended. And in other places the doctrine of the Scripture is frequently compared unto rain and watering (Deu 32:2; Zec 14:17). This is that whereby God watereth the barren souls of men, that whereby He communicates unto them all things that may enable them to be fruitful.

2. This rain is said to fall often on the earth. And this may be considered either with respect to the especial concern of these Hebrews or unto the ordinary dispensation of the gospel. In the first way it expresseth the frequent addresses made unto the Jews, in the ministry of the Word, for their recovery from those ways of ruin wherein they were engaged. And so it may include the ministry of the prophets, with the close put unto it by that of Christ Himself. Take it in the latter way for the dispensation of the Word in general, and the manner of it, with frequency and urgency, is included in this expression. Where the Lord Christ sends the gospel to be preached, it is His will that it should be so, instantly, in season and out of season, that it may come as abundant showers of rain on the earth.

3. This rain is said to be drunk in–the earth drinketh in the rain. There is no more intended in this expression but the outward hearing of the Word, a naked assent to it. For it is ascribed unto them who continue utterly barren, who are therefore left unto destruction. But as it is the natural property of the earth to receive in the water that is poured on it, so men do in some sense drink in the doctrine of the gospel when the natural faculties of their souls assent unto it, though it works not upon them, though it produces no effects in them.

II. THE DISPENSATION OF THE WORD OF THE GOSPEL UNTO MEN IS AN EFFECT OF THE SOVEREIGN POWER AND PLEASURE OF GOD, AS IS THE GIVING OF RAIN UNTO THE EARTH. He sendeth His Word unto one people and not to another, to one city and not to another, at one time and not at another, and these are those matters of His whereof He giveth no account.

1. The principal end which He designeth in His disposal of the dispensation of the gospel in that great variety wherein we do behold it is the conversion, edifications, and salvation of His elect. This is that which He aimeth to accomplish thereby, and therefore His will and purpose herein is that which gives rule and measure unto the actings of His providence concerning it.

2. He doth, according to His sovereign pleasure, call and send persons to the preaching of it to those to whom He will grant the privilege thereof.

(1) By endowing them with spiritual gifts, enabling them unto that work and duty. The gospel is the ministration of the Spirit; nor is it to be administered but by virtue of the gifts of the Spirit.

(2) This communication of gifts unto men is ordinarily accompanied with a powerful inclination of the minds of men to undertake the work against those discouragements which present themselves unto them in their undertaking,

III. GOD SO ORDERED THINGS IN HIS SOVEREIGN UNSEARCHABLE PROVIDENCE THAT THE GOSPEL SHALL BE SENT UNTO, AND IN THE ADMINISTRATION OF IT SHALL FIND ADMITTANCE INTO, WHAT PLACES, AND AT WHAT TIMES, SEEMS GOOD UNTO HIMSELF, EVEN AS LIE ORDERS THE RAIN TO FALL ON ONE PLACE AND NOT ON ANOTHER.

IV. IT IS THE DUTY OF THOSE UNTO WHOM THE DISPENSATION OF THE WORD IS COMMITTED OF GOD TO BE DILIGENT, WATCHING, INSTANT IN THEIR WORK, THAT THEIR DOCTRINE MAY, AS IT WERE, CONTINUALLY DROP AND DISTIL UPON THEIR HEARERS THAT THE RAIN MAY FALL OFTEN ON THE EARTH. So hath God provided that the ridges of it may be watered abundantly, to make it soft (or dissolve it) with showers, and so He blesseth the springing thereof (Psa 65:10).

V. ATTENDANCE UNTO THE WORD PREACHED, HEARING OF IT WITH SOME DILIGENCE, AND GIVING OF IT SOME KIND OF RECEPTION, MADE NO GREAT DIFFERENCE AMONG MEN, FOR THIS IS COMMON UNTO THEM WHO NEVER BECOME FRUITFUL.

VI. GOD IS PLEASED TO EXERCISE MUCH PATIENCE TOWARDS THOSE TO WHOM HE ONCE GRANTS THE MERCY AND THE PRIVILEGE OF HIS WORD. He doth not presently proceed against them far and on account of their barrenness, but stays until the rain hath often fallen on the ground. But there is an appointed season and period of time, beyond which He will not wait for them any more.

VII. WHERE GOD GRANTS MEANS, THERE HE EXPECTS FRUIT. Few men consider what is the state of things with them whilst the gospel is preached to them. Some utterly disregard it any farther than as it is suited to their carnal interests and advantages. His business by it is to make men holy, humble, self-denying, righteous, useful, upright, pure in heart and life, to abound in good works, or to be like Himself in all things.

VIII. DUTIES OF GOSPEL OBEDIENCE ARE FRUITS MEET FOR GOD, THINGS THAT HAVE A PROPER AND ESPECIAL TENDENCY UNTO HIS GLORY. As the precious fruits of the earth which the husbandman waiteth for are meet for his use, that is, such as supply his wants, satisfy his occasions, answer his labour, nourish and enrich him; so do these duties of gospel obedience answer all the ends of Gods glory which He hath designed unto it in the world. Hereby, saith our Saviour, is My Father glorified, if ye bring forth much fruit.

IX. WHEREVER THERE ARE ANY SINCERE FRUITS OF FAITH AND OBEDIENCE FOUND IN THE HEARTS AND LIVES OF PROFESSORS, GOD GRACIOUSLY ACCEPTS AND BLESSETH THEM. Nothing is so small but that, if it be sincere, He will accept; and nothing so great but He hath an overflowing reward for it. (John Owen, D. D.)

Moral village

The apostle is showing the effect of character on our power to understand truth. Neither soil is barren. Both lands drink in the rain that often comes upon them. But the fatness of the one field brings forth thorns and thistles, and this can only mean that the mans vigour of soul is itself an occasion of moral evil. The richness of the other land produces plants fit for use by men, who are the sole reason for its tillage. This, again, must mean that, in the case of some men, God blesses that natural strength which itself is neither good nor evil, and it becomes a source of goodness. We come now to the result in each case. The soil that brings forth useful herbs has its share of the Creators first blessing. What the blessing consists in we are not here told, and it is not necessary to pursue this side of the illustration further. Bat the other soil, which gives its natural strength to the production of noxious weeds, falls under the Creators primal curse and is nigh unto burning. The point of the parable evidently is that God blesses the one, that God destroys the other. In both cases the apostle recognises the Divine action, carrying into effect a Divine threat and a Divine promise.

I. DRINKING IN THE RAIN THAT OFTEN COMES UPON THE LAND CORRESPONDS TO BEING ONCE ENLIGHTENED, tasting of the heavenly gift, being made partakers of the Holy Ghost, and tasting the good Word of God and the powers of the world to come.

II. THE NEGATIVE RESULT OF NOT BRINGING FORTH ANY USEFUL HERBS CORRESPONDS TO FALLING AWAY. God has bestowed His gift of enlightenment, but there is no response of heart and will. The soul does not lay hold, but drifts away.

III. THE POSITIVE RESULT OF BEARING THORNS AND THISTLES CORRESPONDS TO CRUCIFYING TO THEMSELVES THE SON OF GOD AFRESH AND PUTTING HIM TO AN OPEN SHAME.

IV. To be nigh unto a curse and to be given in the end to be burned CORRESPONDS TO THE IMPOSSIBILITY OF RENEWAL. God renders men incapable of repentance, not because they have fallen away once or more than once, but because they scoff at the Son, through whom God has spoken unto us. The terrible impossibility of renewal here threatened applies, not to apostasy (as the early Church maintained), nor to the lapsed (as the Novatianists held), but to apostasy combined with a cynical, scoffing temper that persists in treading the Son of God under foot. It hardens the heart, because God is jealous of His Sons honour, and punishes the scoffer with the utter destruction of the spiritual faculty and with absolute inability to recover it. This is not the mere force of habit. It is Gods retribution, and the apostle mentions it here because the text of the whole Epistle is that God has spoken unto us in His Son. (T. C.Edwards, D. D.)

A Divine herbal; or, garden of graces

Here be two kinds, a good and a bad soil; the one a garden, the other a desert: the former an enclosure of sweet herbs, excellent graces; the latter a wild forest of briers and thorns. For the better ground we will consider

1. The operative means or working cause of the fertility, The rain that cometh often upon it.

2. The thankful returning of expected fruit, It bringeth forth herbs meet for them by whom it is dressed.

3. The reward of mercy, It receiveth blessing from God. All is an allegory.

I. The earth is MAN.

II. The rain, Gods WORD.

III. The herbs are GRACES. And

IV. The blessing is A SWEET RETRIBUTION OF MERCY.

I. The earth is the best ground that lies betwixt heaven and earth, man; the noblest part of this world; the worthiest creature; the Creators image. The blessed Deity (which hath in it a trinity of most equal and eternal Persons) is the first and best of all beings; the holy angels next; man next them. Let not all this make man proud. Even this word earth, though here used in a spiritual sense, puts him in mind that this excellent man is a mortal creature. Therefore I will say from the prophet, O earth, earth, earth, hear the word of the Lord (Jer 22:29). Bestow not too much pains inadorning this perishable earth, thy flesh: the earth thou must be careful of, and which God here waters from heaven with His holy dews, is thy heart, thy conscience. I could willingly step out a little to chide those that, neglecting Gods earth, the soul, fall to trimming with a curious superstition the earths earth, clay and loam: a body of corruption painted till it shine like a lily; rottenness hid under golden leaves. But the earth here meant is a divine, spiritual, immortal nature–called earth by a metaphor–incapable of suffering terrene fragility. This is Gods earth, and that in a high and mystical sense, though proper enough. Indeed, The earth is the Lords, and the fulness thereof, saith the Psalmist. But He hath not such respect to the earth He made, as to this earth for whom He made it. This is earth that He hath sealed and sanctified for Himself, by setting His stamp upon it. Now, the good mans heart is compared to earth for divers reasons.

1. For humility. The earth is the lowest of all elements, and the centre of the world.

2. For patience. The earth is called terra, quia teritur; and this is the natural earth. For they distinguish it into three sorts: terra quam terimus; terra quam gerimus; terra quam quaerimus, which is the glorious land of promise. That earth is cut and wounded with culters and shares, yet is patient to suffer it, and returns fruits to those that ploughed it. The good heart is thus rent with vexations and broken with sorrows, yet endureth all with a magnanimous patience, assured of that victory which comes by suffering, Neither is this all: it returns mercy for injury, prayers for persecutions, and blesseth them that cursed it.

3. For faithful constancy. The earth is called solum, because it stands alone, depending on nothing bat the Makers hand: One generation passeth away, and another generation comeht; but the earth abideth for ever Ecc 1:4). She often changeth her burden, without any sensible mutation of herself: Thy faithfulness is to all generations; Thou hast established the earth, and it standeth (Psa 119:90). Such a constant solidity is in the faithful heart, that should it thunder bulls from Rome, and bolts from Rome, impavidum ferient ruinae. So the first terror hath moved the ungodly, not removed them; they return to themselves, and rest in a resolved peace. Lord, do what Thou wilt: if Thou kill me, I will trust in Thee. Let us hear it from him that had it from the Lord: Surely he shall not be moved for ever: the righteous shall be in everlasting remembrance. He shall not be afraid of evil tidings: his heart is fixed, trusting in the Lord. His heart is established, &c. (Psa 112:6-8). Oh sweet description of a constant soul!

4. For charity. The earth brings forth food for all creatures that live on it. Green herb for the cattle; oil and wine for man. A good man is so full of charity, he relieves all, without improvidence to himself. He gives plentifully, that all may have some; not indiscreetly, that some have all.

5. For riches. The earth is but poor without: the surface of it, especially when squalid winter hath bemired it, seems poor and barren; but within it is full of rich mines, ores of gold, and quarries of precious minerals. The sanctified heart may seem poor to the worlds eye, which only beholds the husk, and thinks there is no treasure in the cabinet, because it is covered with leather. But within he is full of golden mines and rich ores, the invisible graces of faith, fear, love, hope, patience, holiness; sweeter than the spices of the East Indies, and richer than the gold of the West.

6. Lastly, for fertility. The earth is fruitful: when the stars have given influence, the clouds showered down seasonable dews, and the sun bestowed his kindly heat, lo, the thankful earth returns fruits, and that in abundance. The Christian soul, having received such holy operations, inspirations, and sanctifying motions from above, is never found without a grateful fertility. Yea, as the earth to man, so man to God, returns a blessed usury: ten for one; nay, sometimes thirty, sometimes sixty, sometimes a hundred-fold.

II. THE OPERATIVE CAUSE THAT WORKETH THE GOOD EARTH TO THIS FRUITFULNESS IS A HEAVENLY rain that falleth upon it; and the earth doth drink it up. Wherein is observable that the rain doth come, that it is welcome; God sends it plenteously, and man entertains it lovingly.

1. Gods Word is often compared to rain or dew.

(1) It is the property of rain to cool heat. The burning heat of sin in us, and of Gods anger for sin against us, is quenched by the gospel. It cools our intemperate heat of malice, anger, ambition, avarice, lust, which are burning sins.

(2) Another effect of rain is thirst quenched. The Christian soul thirsts after righteousness, is dry at heart till he can have the gospel: a shower of this mercy from heaven quencheth his thirst; he is satisfied (Joh 4:14).

(3) Rain doth allay the winds. When the potentates of the world storm against us, God quiets all our fears, secures us from all their terrors by a gracious rain, drops of mercy in the never-failing promises of the gospel.

(4) Rain hath a powerful efficacy to cleanse the air. We know that too often filthy fumes of heresies surge up in a land, that the soul of faith is almost stifled, and the uncleanness of corrupt doctrine gets a predominant place: the Lord then drops His Word from heaven; the pure rain of His holy gospel cleanseth away this putrefaction, and gives new life to the almost-smothered truth.

(5) Rain hath yet another working: to mollify a hard matter. The parched and heat-hardened earth is made soft by the dews of heaven. Oh, how hard and obdurate is the heart of man till this rain falls on it!

(6) Lastly, rain is one principal subordinate cause that all things fructify. This holy dew is the operative means, next to the grace of God in our Lord Jesus Christ, that the souls of Christians should bring forth the fruits of faith and obedience. I know God can save without it: we dispute not of His power, but of His work of ordinary, not extraordinary, operations. God usually worketh this in our hearts by His Word.

2. Thus far the matter; the manner is

(1) It cometh.

(2) Often.

(3) Upon it.

(1) It cometh. It is not forced, nor fetched, but comes of His own mere mercy whose it is (Jam 1:17). They that want it have no merit of congruity to draw it to them; they that have it have no merit of condignity to keep it with them. It is the mercy and gratuital favour of God that this gospel cometh to us.

(2) Often. God hath respect to our infirmities, and sends us a plentiful rain. One shower will not make us fruitful; it must come oft upon us. The rain dints the hard stone, not by violence, but by oft-falling drops. Line must be added to line; here a little, and there a little. God could pour a whole flood on us at once. If much were poured at once, a great deal would fall besides, and be spilt. Like children, we must be fed by spoonfuls, according to the capacity of our weak natures. It is not an abundant rain falling at once that make the plants grow, but kindly and frequent showers. When Christ spake of the bread of life, the transported disciples beseech Him, Lord, evermore give us this Lord, evermore give us this bread Joh 6:34). So pray we: Lord evermore shower down upon us this rain!

(3) Upon it. God so directs this dew of His word that it shall fall on our hearts, not besides. A good shower may come on the earth, yet if a man house himself, or be shrouded under a thick bush, or burrowed in the ground, he will be dry still. God sends down His rain: one houseth himself in the darkness of security; another sits dallying with the delights of lust under e green bush; a third is burrowed in the ground, entrenching himself in the quest of riches. Alas, how should the dew of grace fall upon these! Thou wouldest not shelter the ground from the clouds, lest it grow barren: oh, then, keep not thy soul from the rain of heaven!

III. You have heard how the rain is come; now hear HOW IT IS MADE WELCOME. The good ground drinks it; nay, drinks it in. The comparison stands thus: the thirsty land drinks up the rain greedily which the clouds pour upon it. You would wonder what becomes of it; you may find it in your fruits. When your vines hang full of clusters, your gardens stand thick with flowers, your meadows with grass, your fields with corn, you will say the earth hath been beholden to the heaven. That hath rained moisture, this hath drunk it in; we see it in our fruits. There is a blessed sort of drinkers which drink in this sweet rain of grace and mercy. They do not only taste it; so do the wicked: They have tasted of the heavenly gift; they have tasted of the good Word of God, and of the powers of the world to come (verse 4). Nor drink it only to their throats, as carnal politicians and formal professors do. It shall never come into their stomachs, never near their hearts. But these drink it in, digest it in their consciences, take liberal draughts of it, and do indeed drink healths thereof. This is a hearty draught of the waters of life; the deeper the sweeter. The vessel of our heart being once thus filled with grace shall hereafter be replenished with glory. (T. Adams.)

The gospel rain

The blessing that good hearers receive is a further increase of all graces in this life: To him that hath shall be given, &c. Mat 13:8); and eternal blessedness in the life to come. Blessed are they that hear the Word of God and keep it.

1. All people are as the ground that stand in need of the rain of the Word of God. The earth must have rain all the year long, more or less, else it drieth and withereth away; so do we if we want the rain of the Word. In what a miserable case were they in Israel when there fell no rain for the space of three years and six months; and in what a pitiful taking are those towns and countries, though they feel it not, which want the rain of the Word of God? You that have it be thankful to God for it, and learn to esteem more highly of this blessing than ye do. If it rain on your wheat and barley in the due time of the year, ye praise God for it; and will ye riot bless Him for the heavenly rain that falleth on yourselves to make you fruitful to eternal life.

2. As this rain by the goodness of God falls on you, so let it not pass by you as water running from the rocks and stones, but drink it in, that it may cause you to increase in all virtue. If your hearts be as stone, hardened in sin, though ye have never such plenty of this rain, it will do you no good; therefore drink in the rain of the Word of God that falls on you at every sermon; let not the profitable instructions pans from you. If it be not a ground rain that goes into the bowels of the earth, it is to small purpose; and if the rain of the Word do not sink into the bottom of your hearts, if it go no further than your ears, you shall reap small benefit by it; therefore drink in this rain, that it may be fruitful to you all.

3. None can well drink but they that thirst after drink; if the ground be not thirsty it will not drink in the rain. If it be full already, the rain lieth aloft, and makes ponds that are noisome to men. Therefore bring thirsting souls to every sermon, when this rain is poured down on you, that ye may drink it in to the salvation of you all.

4. The more rain the ground hath, the more fruit it ought to yield; the oftener that any people hath had the rain of the Word of God falling on them, the more plentiful should they be in good works: To whom much is given, of them much shall be required. You in this town have had much rain, therefore much is required of you.

5. As it hath the rain often, so it must bring forth fruit; the more dressing, the more fruit. As ye have this heavenly rain in most plentiful measure, so bring forth fruits answerable to it: leaves will not serve the turn. (W. Jones, D. D.)

Bringeth forth hers

The praise of fertility

1. It brings forth. It is not barren, like a dead ground that yields neither herbs nor weeds. This is no idle heart that doth neither good nor harm. Here is no such stupid neutrality, nor infructuous deadness: It brings forth.

2. They are not weeds it produceth, but herbs. A man had as good do nothing as do naughty things. They that forbear idleness and fall to lewdness, mend the matter, as the devil, in the tale, mended his dames leg: when he should have put it in joint, he broke it quite in pieces. It is not enough that this ground bring forth, but that it yield herbs. Of the two, the barren earth is not so evil as the wicked earth; that men pity, this they curse. It brings forth herbs.

3. Neither is it a paucity of herbs this ground afforded, but an abundance; not one herb, but herbs; a plural and plentiful number. There is neither barrenness nor bareness in this ground; not no fruits, not few fruits, but many herbs.

4. Lastly, they are such herbs as are meet for the dresser; such as God expects of the garden, who planted it; such as he will accept, not in strict justice for their own worth, but in great mercy for Jesus Christ.

Meet for them by whom it is dressed.

1. Fertility: It brings forth. Barrenness hath ever been held a curse, a reproach (Luk 1:25). When God will bring the gospel, and with it salvation to the Gentiles, He is said to take away their barrenness. So was it prophesied (Isa 54:1); so was it accomplished (Gal 4:27). The primordial praise of this good ground is that it is not barren. This fertility in the Christian heart doth

(1) Conclude thankfulness.

(2) Exclude idleness.

(a) For the former. God hath given him rain for this purpose, that he should bring forth fruit; if he should take the rain, and not answer the senders hopes, he were unthankful. The good man considers the end why he received any blessing, and examines what God meant in conferring on him such a benefit. Hath God given him wisdom? Solomon hath taught him to let his fountains be dispersed abroad, and his rivers of waters in the streets (Pro 5:16). As we must not be wise in ourselves, so nor only wise to ourselves. He that conceals his knowledge, cancels it, and shall at last turn fool. Do not enclose that for several which God hath meant common. The not employing will be the impairing of Gods gifts. This is the fruit which the good ground must send forth, for all the seeds of grace sown in it. Neither doth this instruction bound itself with our spiritual, but extends also to our temporal gifts. Hast thou riches? When God scattered those blessings upon thee, in the seed-time of His bounty. He intended thou shouldst return Him a good crop at the ha-vest. Be thankful, then, in doing that with them for which God gave them. God meant them to promote and help forward thy journey to heaven; let them not retard thy course, or put thee quite out of the way. Be merciful, be charitable, be helpful. God did also mean that thyself should take comfort in these things. It is a part of that blessedness which the Psalmist promiseth to him that feareth the Lord: Thou shalt eat the labour of thine hands; happy shalt thou be, and it shall be well with thee (Psa 128:2). For God gave wine for this purpose, to make glad the heart of man, and oil to make his face shine, and bread to strengthen his heart Psa 104:15). How doth man divert Gods goodness, when he turns His blessing into a curse, and puts His flood creatures from their intended uses!

(b) This good ground lies not dead and barren, nor returns all heavens rain with a naked and neutral acceptation: it brings forth. Idleness doth neither get nor save; there is nothing more empty of good fruits, nor more abundantly pregnant with evil. That man doth ill that doth nothing, and he loseth whilst he gains not. Many beholding, with cowardly and carnal eyes, what a long and troublesome journey it is to heaven, sit them down and fall fast asleep. O barren ground! will ye bring forth nothing? Is difficulty made your hindrance, that should be a spur to your more eager contention? Know you not that the violent shall get the kingdom of heaven? If thy soul be watered with the dew of heaven, thou must needs bring forth. What?

(2) Herbs. There is fertility in goodness. The eldest daughter of idleness is to do nothing; the next-born to do something to no purpose. But the good man is not only doing, but well-doing (Mat 24:46). This so consists in doing bonum and bene; as the former verse may seem to intimate. He gives them meat, there He doth good; in due season, there he doth it well. The forbearance of wickedness is not enough to acquit, the soul, but the performance of righteousness. The rich glutton is tormented in hell, not because he did hurt, but because he did not help, Lazarus. But if that ground be near unto cursing that brings not forth herbs, what shall we say to that which brings forth weeds?

(3) Plenty–many herbs. The good ground is plentiful in fruits. It bears fruit, good fluff, much good fruit. Multiplicity of grace is requisite, though not perfection. What garden is only planted with one singular kind of herb? The Christian hath need of many graces, because he is t,, meet with many defects, to answer many temptations, to fight with many enemies (2Pe 1:5). Happy then is that ground which abounds with good herbs; the fruits of faith, patience, content, charity! Not our riches, but our works shall follow us. Goodness shall only give pulchrum sepulchrum; and as we use to stick dead bodies with herbs, so these herbs, our fruitful good works, shall adorn and beautify our memorials, when the name of the wicked shall rot?

(4) Meet for them by whom he is dressed. The word by whom may as well be translated for whom.

(a) By whom it is dressed. God is the Husbandman that dressed this ground, and causeth in it fertility. God begins the work; He makes the ground good, sanctifies the person. Here is gratia co-operans, God that begins, performs the work; He raineth upon, He dresseth the heart, and so causeth it to produce herbs. Here is gratia salvans, whereby He crowneth our will and work in the day of our Lord Jesus. It receiveth blessing from God. The sap of grace which appears green and flourishing in the branches and fruit, comes from the root. God induceth the good to good by alacrity, not enforceth against their wills. God doth not work upon us as upon blocks and stones, in all and every respect passive; but converts our wills to will our own conversion.

(b) Thus by whom; now tot whom. Meet for them who dressed it. And is it possible that man should produce herbs meet for the acceptation of God? Hath He not pure eyes, which see uncleanness and imperfection in all our works? Is there any man so happy as to be justified in His sight? No; but it pleaseth Him to look upon our works in the crystal glass, Christ; and because they are the effects of a true faith in Him, to esteem them meet. (T. Adams.)

A contemplation of the herbs

I. That the herbs of our graces may be meet for the dresser–contentful to God, who hath planted, watered, husbanded the garden of our hearts–we will require in them four virtues:

1. Odour.

2. Taste.

3. Ornament.

4. Medicinal virtue.

1. That they have a good odour. God is delighted with the smell of our graces (Son 6:2). The virtues of Christ are thus principally pleasant; and all our herbs only smell sweetly in His garden Son 1:3). This savour is sweetly acceptable in the nostrils of God (Psa 45:8). It is His righteousness that gives all our herbs a good odour; and in Him it pleaseth God to judge our works sweet. The way to make our herbs smell sweetly is first to purge our garden of weeds. For if sin be fostered in our hearts, all our works will be abominated. God heareth not the prayers of the wicked (Lev 26:31). But being adopted by grace in Christ, and sanctified to holiness, our good works small sweetly (Php 4:18). It seems God highly esteems the herb charity in our gardens. He that serveth the Lord shall smell as Lebanon (Hos 14:6-7).

2. That they taste well. Many a flower hath a sweet smell, but not so wholesome a taste. Your Pharisaical prayers and alms smelt sweetly in the vulgar nostrils; taste then, and they were but rue, or rather wormwood. Herbs have not only their savour, but their nutriment (Psa 104:14). Herbs then are food, and have an alimental virtue. So we may both with the herbs of charity feed mens bodies, and with the herbs of piety feed their souls. If thou wouldest make Christ good cheer in the parlour of thy conscience, bring Him the herbs of obedience. Where spavour His Church is, there is He: exercise thy piety. Wheresoever His members are, there is He: exercise thy charity.

3. That they be fit to adorn. Herbs and flowers have not only their use in pleasing the nostrils and the palate, but the eye also. They give delight to all those three senses. Good works are the beauty of a house, and a better sight than fresh herbs strewed in the windows. Good works are the best ornaments, the most lasting monuments. They become the house wherein thy soul dwelleth, whilst it dwells there; and bless thy memory, when those two are parted. Every good heart that knew thee is thy tomb, and every tongue writes happy epitaphs on thy memorial. Thus height up your souls with a treasure of good works.

4. That they be medicinable, and serve not only as antidotes to prevent, but as medicaments to cure the souls infirmities. The poor mans physic lies in his garden; the good soul can fetch an herb from his heart, of Gods planting there, that can help him. Pliny writes of a certain herb, which he calls thelygonum; we in English, The grace of God. A happy herb, and worthy to stand in the first place as chief of the garden. For it is the principal, and, as it were, the genus of all the rest. We may say of it, as some write of the carduus benedictus, or holy thistle, that it is herba omni morbo–an herb of such virtue that it can cure all diseases. This may heal a man who is otherwise nullis medicabilis herbis. Wretched men, that are without this herb, the grace of God, in their gardens! Hyssop and humility.

Is a man tempted to pride–a, d that is a saucy sin, ever busy amonggood works, like a Judas among the apostles–let him look into his garden for hyssop, humility of spirit. Let him be taught by this herb to annihilate his own worth, and to cleave to the Rock whereout he grows, and whereof he is upholden, Jesus Christ. Or let him produce the camomile, which smells the sweeter the more it is trodden on. Humility is a gracious herb, and allays the wrath of God; whereas pride provokes it. But when dust and ashes humbles himself, and stands to his mercy, the wrath of God is soon appeased. This camomile or hyssop grows very low. Humbleness roots downward, yet no herb hath high branches. Bulapathurn, the herb patience.–Is a man, through multitudes of troubles, almost wrought to impatience, and to repine at the providence of God, that disposeth no more ease? Let him fetch an herb out of the garden to cure this malady–bulapathurn, the herb patience. The adamant serves not for all seas; but patience is good for all estates. Hearts-ease and spiritual joy.–Doth sorrow and anguish cast down a mans heart, and may he complain that his soul is disquieted within him? (Psa 42:1-11.) Let him fetch an herb out of this garden, called hearts-ease, an inward joy which the Holy Ghost worketh in him. Though all the days of the afflicted be evil, yet a merry heart is a continual feast (Pro 15:5). This is heaven upon earth, Peace of conscience and joy of the Holy Ghost (Rom 14:17). His conscience is assured of peace with God, of reconciliation in the blood of Jesus, and that his soul is wrapped up in the bundle of life. Balsamum, or faith.–Hath the heart got a green wound by committing some offence against God? for actual iniquity makes a gash in the soul. The good man runs for balsamum, and stancheth the blood–faith in the promises of Jesus Christ. He knows there is balm at Gilead, and there are physicians there, and therefore the health of his soul may easily be recovered (Jer 8:22). St. Johns work, or charity.–Doth the world, through sweetness of gain that comes a little too fastupon a man, begin to carry away his heart to covetousness? Let him look in this garden for the herb called St. Johns work, charity and brotherly love. It is called St. Johns herb not improperly, for he spent a whole epistle in commending to us this grace, and often inculcated, Little children, love one another. And he further teacheth that this love must be actual (1Jn 3:17). Penny-royal and content.–Doth poverty fasten her sharp teeth in a mans sides, and cannot all his good industry keep want from his family? Let him come to this garden for a little penny-royal, content. This will teach him to think that God who feeds the ravens, and clothes the lilies, will not suffer him to lack food and raiment. Agnus castus and continence.–Doth the rebellious flesh, upon a little indulgence, grow wanton, and would concupiscence enkindle the fire of lust? The good soul hath in this garden an herb called agnus castus, the chaste herb, and good store of lettuce, which physicians say cool this natural intemperate heat. His agnus castus and lettuce are prayer and fasting. Barley-water or cool-anger.–Doth the heat of anger boil in a mans heart, and enrageth him to some violent and precipitate courses? Let him extract from this garden the juice of many cooling herbs, and among the rest a drink of barley-water–a tysan of meekness to cool this fire. He that hath proceeded to anger is a man; he that hath not proceeded to sinful, harmful anger is a Christian. Parsley or frugality.–Declines a mans estate in this world, as if his hand had scattered too lavishly, there is an herb in this garden; let him for a while feed on it–parsley, parsimony. Hereon he will abridge himself of some superfluities; and remember that moderate fare is better than a whole college of physicians. He will wear good clothes, and never better, knowing there is no degree beyond decency. The wise man knows it is better looking through a poor lattice-window than through an iron gate; and though he will lend what he may, he will not borrow till he must needs. Liver-wort, or peaceable love.–Is a man sick in his liver by accession of some distemperature? Doth his charity and love to some neighbours, for their malignancy against him, fail and faint in his heart? Then let him step to this garden for some jecuraria; we call it liver-wort. He asks of his heart for his old love, his wonted amity. Lily, or pureness of heart. Doth a man perceive his heart a little begilded with ostentation, and desires he to seem better than he is? And how easily is man won to answer his commenders speculation! Let him fetch the lily–pureness of heart–which is a herb of grace, growing in the humble valley of a meek spirit, yet is white and lovely, Enula campana, or obedience. Perhaps evil example hath suddenly, and without provided consideration, led a man into evil. Let him run to this garden for enula campana. This herb is that Christ enjoined us: Search the Scriptures; add hereto the Word of the Lord. This shall give decision of all doubts, and teach thee what path to fly, what way to take. Heart-wort, or affiance in Gods promises. It may be sorrow of heart for sin hath cast a man down, and he is swallowed up of too much heaviness. There is a herb to comfort him called heart-wort, affiance in the merciful promises of God passed to him by word, oath, seal, scriptures, sacraments, and therefore infallible. Hyacinth, or following Christ. Say that the Christian hath met with some gilded pill of corruption, some poisonous doctrine, yet plausible to flesh and blood. Let him Search his garden for byacinth, or solsequium, turnsol, an herb treat duly and obediently follows the sun. Do thou follow the Sun of righteousness (Mal 4:2), and let His bright beams guide thy course, who hath promised to teach all those that with a humble heart and earnest prayer seek it at His hands. Care-away. If worldly troubles come too fast upon a man, he hath an herb called care-away. Not that he bequeathes himself to a supine negligence, as if God would fill his house with provision, while he sits and sings care away; but as he is free from idleness, so also from distrust. He considers the ravens and lilies, and knows that the Lord is the Preserver of men as well as of fowls; that He respects man above those, and His own above other men. Therefore he throws all his cares upon God, as if they were too heavy a load for himself. Solicitous thoughtfulness can give him no butt, but this herb care away shall easily cure it. Holy thistle, or good resolution. Yield that he is pressed with injuries; as who will live godly in Christ, and shall not suffer persecution? He is oppressed by force or fraud, might or subtlety, and cannot help himself. He hath a good herb in this garden, called carduus benedictus, holy thistle, a godly resolution, that through many miseries he must enter heaven. He rests himself on God, and rather wisheth his harmlessness should suffer than himself not to give passive and patient obedience to lawful authority (Dan 3:17). There are many other herbs in this garden as if he be to deal with crafty adversaries, let him fetch some sage–honest policy–and such as may stand with an untrenched conscience. For Christ gave us this allowance, to be wise as serpents; though withal a condition that we be harmless as doves (Mat 10:16).

II.
It receiveth blessing from God.
The reward gives a happy conclusion to this good ground.
So it pleaseth the Lord to accept our labours that He will reward them, not after our own merit, for that is not an atom, but after His own mercy, which exceeds heaven and earth.
Receive this blessing with a thankful heart; thou hast not earned it.
It receiveth. Such is the immense goodness of God that He will add grace to grace, and when He hath shown mercy He will show more mercy. As if He expected no other argument of future bounty but his former bounty. Blessing. This word is of a great latitude. What good is there which will not be brought within this compass? This blessing bath a double extent. There is beatitudo viae and beatitude patriae

1. A blessing of the way, and

2. A blessing of the country; one of grace, the other of glory.

(1) The former is either outward or inward.

(a) Outward (Psa 132:15; Deu 28:4). Which things do often come to the godly even on earth, and that in abundance. For as all have not riches that exceedingly love them, so many have them that do not much care for them.

(b) Inward. The godly on earth is, as it were, in the suburbs of heaven, whose kingdom consists not in meat and drink, but righteousness, peace of conscience, and joy of the Holy Ghost (Rom 14:17). Could his life be as full of sorrows as ever Lazarus was full of sores, yet he is blessed. The sunshine of mercy is still upon him, and the blessing of God makes him rich.

(2) Thin blessing hath yet a further extent to the blessedness, of our country, when we shall hear, Come, ye blessed of My Father, inherit the kingdom prepared for you from the foundation of the world (Mat 25:34). No tongue can declare this blessing; happy heart that shall feel it! Wall, this is Gods blessing, and He will give it to the good ground. Labour we then to be fruitful gardens, and to abound with gracious herbs, that God may in this world shower upon us the dews of His mercy, and after this life transplant us to His heavenly paradise. (T. Adams.)

The diverse results of similar Christian privileges

When we compare this parable with any of our Lords there is a great falling off in point of felicity and instructiveness. One purpose it doubtless serves, to make clear the matter of fact, that the same Christian privileges and experiences may issue in widely different ultimate results. The soil is supposed in either case to be well watered, not only rained upon, but often saturated with water, having drunk up the blessing of the clouds, and moreover to be carefully tilled. Yet in one case it yields a useful crop, in the other only a useless crop of thorns and thistles. But why? On this important question the parable throws no light. The land which bears the useless crop is not a barren rock; for it drinks in the rain, and it is considered worth ploughing. Nay, it is doubtful if the case supposed in the second alternative can occur in the natural world. Was there ever a land well tilled and watered that produced nothing but thorns and thistles? The writer describes a case in the natural world which can hardly happen to represent a case which may happen in the spiritual world, that viz., of men whose hearts have been sown with the seed of truth and watered with the rain of grace becoming so utterly degenerate and reprobate, as in the end to produce nothing but the thorns and thistles of unbelief and ungodliness. Mixture of metaphor and literal sense is indeed manifest throughout, the phrases receiveth blessing, reprobate nigh to a curse, whose end is unto burning, expressing moral ideas rather than physical facts. This is particularly evident in the case of the last phrase. It plainly points to a judicial visitation of the severest kind, the appointed penalty of spiritual unfruitfulness. But in the natural sphere burning is remedial rather than punitive, to burn land which has become foul being a good method of restoring it to fertility. In yet another respect the comparison fails us. Supposing there were such a thing as burning unprofitable land by way of judicial visitation, as the land of Sodom was destroyed by fire and brimstone–an event which may have been present to the writers thoughts–the fact might serve to symbolise the Divine judgment on apostasy. But the matter on which we most of all need light is the asserted impossibility of renewal. That the finally impenitent should be punished we understand, but what we want to know is, how men get into that state; what is the psychological history of irreconcilable apostasy? To refer to Divine agency in hardening human hearts does not help us, for God hardens by means naturally fitted and intended to soften and win. Neither can we take refuge in the supposition of insufficient initial grace, at least from the point of view of the writer of our Epistle: for he assumes that the fruitful and the unfruitful have been equally favoured. The rain falls not less liberally on the land that bears thorns and thistles than on the land that brings forth an abundant crop of grass or grain; and the rain represents the enlightenment, enjoyment, and power previously mentioned. In the parable of the sower the diversity in the results is traced to the nature of the soil. In each case the issue is exactly such as we should expect from the character of the ground. In the parable before us opposite results are supposed to be possible in the same soil. That is to say, the effect is conceived to depend on the will of each individual, on the use one makes of his privileges. The Hebrew Christians might have been teachers instead of childish learners, had they chosen to take the necessary pains; they might have been full-grown men, had they only properly exercised their spiritual senses in discerning between good and evil. (A. B. Bruce, D. D.)

Ideal fruitfulness

We know of certain church members who are so completely under the cold shade of the world that the half-dozen sour, dwarfish apples they yield are not worth any mans gathering. We know, too, of others so laden that you cannot touch the outermost limb without shaking down a golden pippin or a jargonelle. Such trees make a church or land beautiful. They are a joy to the pastor who walks through them. Every stooping bough and every purple cluster that hangs along the walls bespeaks the goodness of the soil, the moisture of the Spirits dews, and the abundance of Gods sunshine. (T. L. Cuyler, D. D.)

That which beareth thorns and briers is rejected

The bad heart

1. The thing signified in general is sinful man, and especially his heart.

2. The second protasis or proposition is concerning bad ground, which

(1) Appears to be bad by bearing thorns and briers.

(2) Is used as bad ground.

(a) By being rejected.

(b) Nigh unto cursing.

(c) In the end burned. This ground is a bad heart, which is manifested by the fruits, which are words and deeds, tending to the dishonour of God, and the hurt of man.

And this sin is so much the greater because of the means of grace and workings of the Spirit over and above the light of nature, which God hath graciously afforded them. The punishment of this barrenness in all fruitfulness in sin followeth. (G. Lawson.)

The forest of thorns

1. The different word the apostle useth. For the good earth, he says, it is , bringing forth herbs. For the evil it is , bearing, not bringing forth. Our proverb says, An evil weed grows apace. Herbs grow not without preparing the ground, planting, and watering them by seasonable dews and diligence. Weeds are common; it is hard to set the foot besides them. The basest things are ever most plentiful. Man, by a proclivity of his own natural inclination, is apt to produce thorns and briers; but ere he can bring forth herbs, graces, God must take pains with him. No husbandman so labours his ground as God doth our hearts. Happy earth, that yields Him an expected harvest I But that which beareth thorns is near to be cursed and burned.

2. Observe that a wicked man is compared to bad earth, and that fitly, in five respects:

(1) For baseness. The earth is the heaviest of all elements, and doth naturally sink downwards, as if it had no rest but in the centre, which itself is. A wicked man is base-minded, and sinks with a dull and ponderous declination, not regarding the things above, but those below. All his affections have a low object, not of humility, but base dejection. His hope, desire, love, joy, are set on these inferior things.

(2) For coldness. Experience teacheth that the earth is cold, and coldness is a natural quality pertaining to it, though accidentally there be bred in it fiery vapours. The wicked man hath a cold heart, frozen up in the dregs of iniquity, though there be an unnatural heat sometimes flaming in him, the fire of lust and malice tormenting his bowels; but this is no kindly heat to warm his conscience. That is derived from the fire of the temple, that never goes out, and only given by Jesus Christ, that baptizeth with the Holy Ghost and with fire.

(3) For foulness.

(4) For obscurity and darkness. The earth is called a place of black darkness, the land of forgetfulness.

(5) The main resemblance between an evil ground and worse man consists in the ill fruits that they both produce–briers and thorns, and such not only unhelpful, but hurtful vices. This is the principal analogy which our apostle intends, the pith and marrow of this comparison. But before we come to a particular survey of this wood, some observable doctrines fall profitable to our instruction.

(a) The Word of God will work some way. It falls not upon any ground in vain; but will produce herbs or weeds. It is such physic as will either cure or kill.

(b) That thorns are produced, the fault is not in the good rain, but the ill ground. What could I, saith God, have done more to My vineyard? (Isa 5:4). Let not the mercy of God be blamed for this mans misery. God hath done enough to save him.

(c) The ground is very unthankful which answers the kindness of heaven in raining on it, with briers and thorns. Wretched man, that receives so blessed dews from the fountain of mercy, and returns an ungrateful wickedness! Unthankful it is, as failing in both those essential parts of gratitude, acknowledging and requiting a benefit, and so guilty both of falsehood and injustice.

(d) Wicked men prove commonly so much the worse as they might have been better, and divert the means of their conversion to their confusion. The more rain of the gospel they receive, the more abundantly they thrust forth the thorns of iniquities. The roots of these briers are earthed in their hearts, and do boil out at the warm dews of the Word. It fares with them as with a man of a surfeited stomach–the more good meat he eats the more he increaseth his corruption. The former crudities undigested, unegested, having the greater force, turn the good nutriment into themselves. It now remains to examine more narrowly the nature of the sins these ungodly hearts produce. They are called thorns and briers. Now let us consider what resemblances may be found betwixt those natural and these allegorical thorns and briers.

1. Where is abundance of thorns, there is most commonly a barren ground. For they hinder the happy influence of the heavens, the kindly heat of the sun, the dews of the clouds, and all those working causes of fertility. The very company of the wicked is harmful, for they are as thorns to stifle any goodness. The companion of fools shall be afflicted, saith Solomon.

2. Thorns and briers grow most commonly on heaps, and seldom are found single, or destitute of company of their own kind; and though they be troublesomely harmful to other trees, yet they fold and embrace one another without hurt. It is so usually seen that wicked men hold together, and sins grow in united clusters. There is a combination of the ungodly, even so far as to the very participation of their estates (Pro 1:14). They are entangled in mutual amity, like beds of eels, nothing but thunder can break their knots.

3. Thorns and briers, by reason of their thickness and sharpness, are refuges for serpents, snakes, adders, and such other venomous beasts. Where the ungodly have a strong part, oppression, rapine, robbery, murder, and all those fatal serpents, are fostered.

4. Neither do the wicked, only with their thorns and briers, hinder others passage, but even their own. No marvel if it be so difficult for an ungodly man to get to heaven, for he hedgeth up his own way.

5. Sins are fitly compared to thorns and briers, for their wounding, pricking, and such harmful offences. Therefore they are called tribuli, a tribulando, from their vexing, oppression, and tribulation they give those that touch them. These briers and thorns have such pricking and wounding effects in regard of three objects, whom they strike. For sins are like thorns

1. To men.

2. To Christ.

3. To the own consciences of the committers.

(1) What say you to the usurer? Is he not a thorn amongst you?

(2) What do you think of adultery? Is it not a thorn? Yes, a sharp thorn, wounding the purse, envenoming the body, condemning the soul. The ground that bears it is lust.

(3) There are furious malecontents among us, a contemptible generation of thorns, that, because their hands are pinioned, prick only with their tongues. They are ever whining, and upon the least cause filling the world with importunate complaints.

(4)There are briers, too, growing near the Church–too near it. (T. Adams.)

Barren soil

Some observe that the most barren grounds are nearest to the richest mines. It is too often true in a spiritual sense that those whom God hath made the most fruitful in estates are most barren in good works. (T. Seeker.)

Whose end is to be burned

The end of thorns

1. That we labour our hearts betimes to a sensibleness of these thorns. A thorn swallowed into the flesh, if it be not looked to, rankles. Sin without repentance will fester in the soul, and is so much more perilous as it is less felt.

2. After sense of the smart, will follow a desire of remedy. The throbbing conscience would be at ease, and freed from the thorn that vexeth it. Take we heed that we despise not this medicine. The law was so far from drawing out these thorns, that it would drive them in further, and cause them to rankle in the heart, without any hope of ease. There is a threefold gradation in the penalty: rejection, malediction, combustion–is rejected, is nigh unto cursing, and the end there of is to be burned. And it seems to have a relation to a threefold distinction of time.

1. For the present, it is rejected.

2. For instance, or appropinquation, it is nigh unto cursing.

3. For future certainty, the end of it is to be burned. As men commonly deal with thorns: first, they cut them up with bills and mattocks; then they lay them by to wither; and, lastly, burn them in the furnace.

1. Rejection. This which we here translate is rejected, is in the original, , which may signify reprobus, or, reprobatus–so Beza hath it–is reproved, or disallowed of God. This ground shall have no ground inheaven, no part in Gods inheritance. It is reprobate silver, not current with the Lord.

2. The second degree of the punishment is cursing; and this may seem to exceed the former. The whole vial of wrath is not poured on at once; but first there is a despising or rejection, to let the wicked see how hateful their vices are in Gods sight. If this serve not, they are not suddenly cursed; but there is a merciful space between cursing and burning. So slowly cloth God proceed to judgment. He is speedy to deliver, to save, to give His blessing; but He hath leaden feet when He comes to strike.

3. The last and sorest degree of the punishment is burning. I will not discourse whether the fire of that everlastingly hot furnace be material or spiritual. Surely it is strangely terrible; and we are blessed if we neither understand it nor undergo it.

(1). This privation of blessedness may seem to be implied in the first degree here mentioned–rejection. The reprobate are cast away of God. Much like that form of the last sentence (Mat 25:41).

(2). This is not all. The privation of blessed joys is not enough: there must follow the position of cursed torments. They rejected God, and He rejects them; they adhered to wickedness, and it shall adhere to their hones for ever, and bring them to burning. Their torments, which are here expressed by fire, have two fearful conditions–universality and eternity. (I). They are universal, vexing every part of the body and power of the soul.

(2). They are eternal. Let the commination of hell instruct us to prevent it, as the message of Ninevehs overthrow effected their safety.

1. Let us flee by a true faith into the arms of our Redeemer, that God reject us not.

2. Let us pour forth floods of repentant tears, that we be not nigh unto cursing.

3. And let us bring forth no more briers and thorns, that our end may not be to be burned. Faith, repentance, obedience; this same golden rule of three will teach us to work up our own salvation. This done, we shall not be rejected, but known to be elected; we shall be so far from cursing, that we shall presently receive the blessing; and our end shall be, not fire, but glory and peace (Psa 37:37). (T. Adams.)

Are we herbs or briers?

What solemn admonition does this latter part of the representation, and what sweet encouragement does the former part of it afford I Are we bringing forth the appropriate herbs, or are we yielding the thorns and briers–we who have been so favourably tended–we among whom the seed has been so liberally cast, and on whom therain hat so copiously fallen? In answering this question, let us not be deceived by mere superficial appearances. Natural kindliness and outward decency are no sure evidences of a field which the Lord hath blessed, and which the Lord approves. A pretty plant may spring beneath the shadow of the brier. A pleasant flower may even blossom on the branches of the thorn. Yet still, the thorn is but a thorn, the brier is but a brier, and the soil which they cover has run to waste, is lost to its higher uses, and is marked out for clearance and conflagration by the wise and cautious husbandman. (A. S. Patterson.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 7. For the earth which drinketh in the rain] As much as if he had said: In giving up such apostates as utterly incurable, we act as men do in cultivating their fields; for as the ground, which drinketh in the rain by which the providence of God waters it, brings forth fruit to compensate the toil of the tiller, and continues to be cultivated, God granting his blessing to the labours of the husbandman; so,

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

For the earth which drinketh in the rain that cometh oft upon it: for is narrative here, and not rational, introducing a parabolical illustration of the states and ends of truly regenerate Christians, and unregenerate apostates; as if he said: You have heard the good of true perfect Christians, and the evil of apostates, you need not to be offended at it, or wonder, for it is with them even as with the earth, which is the good ground in Christs parable, Mat 13:8; Luk 8:8, and which he interpreteth to be a good and an honest heart, Luk 8:15, renewed in a sinner by the Holy Ghost, naturally of the same mould with all others, Eze 11:19; 36:26,27. As the earth drinks up the showers moistening and fructifying it; Psa 45:9,10; so this good and honest heart receiveth the spiritual dews and rain descending from heaven on it in the word and ordinances, as Deu 32:2.

And bringeth forth herbs meet for them by whom it is dressed; it bringeth forth all sorts of fruits for those who dress it, according to Gods institution, Gen 1:11,12; 2:5,6. So these good souls bring forth fruit which God relisheth and delighteth in as suitable to his husbandry, Mat 13:23; compare 2Pe 1:5-8; 2Co 9:10; Gal 5:22,23; and such as the great manurer of souls expects from them, 1Co 3:6,7,9.

Receiveth blessing from God; this good ground is made fruitful by Gods blessing; and the more fruitful it is the more blessing it receiveth, Gen 27:27. This fruitfulness is not the meritorious cause of this blessing, for that issueth from grace; but it qualifieth these good hearts for it, i.e. the continuance to such souls of the means of grace, and their increase in spiritual comforts, till they reach the perfection of blessing from God in eternal life, Heb 6:9.

Fuente: English Annotations on the Holy Bible by Matthew Poole

7. the earthrather as Greek(no article), “land.”

which drinketh inGreek,“which has drunk in”; not merely receiving it on thesurface. Answering to those who have enjoyed the privilege ofChristian experiences, being in some sense renewed by the Holy Ghost;true alike of those who persevere and those who “fall away.”

the rain that cometh oft uponitnot merely failing over it, or towards it, butfalling and resting upon it so as to cover it (theGreek genitive, not the accusative). The “oft”implies, on God’s part, the riches of His abounding grace (“coming”spontaneously, and often); and, on the apostate’s part, the wilfulperversity whereby he has done continual despite to the oft-repeatedmotions of the Spirit. Compare “How often,” Mt23:37. The rain of heaven falls both on the elect and theapostates.

bringeth forthas thenatural result of “having drunk in the rain.”See above.

herbsprovender.

meetfit. Such as themaster of the soil wishes. The opposite of “rejected,” Heb6:8.

by whomrather asGreek, “for (that is, on account of) whom,” namely,the lords of the soil; not the laborers, as English Version,namely, God and His Christ (1Co3:9). The heart of man is the earth; man is the dresser; herbsare brought forth meet, not for the dresser, by whom, but for God,the owner of the soil, for whom it is dressed. The plural is general,the owners whoever they may be; here God.

receiveth“partakethof.”

blessingfruitfulness.Contrast God’s curse causing unfruitfulness (Gen 3:17;Gen 3:18); also spiritually (Jer17:5-8).

from GodMan’s use ofmeans is vain unless God bless (1Co 3:6;1Co 3:7).

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

For the earth which drinketh in the rain that cometh oft upon it,…. Here the apostle illustrates what he had before been speaking of, by a simile taken from the earth, to which men in general answer, who are of the earth; earthy and unregenerate men and carnal professors are of earthly minds; they are like the earth when it was rude and without form, and cursed by God; and are as insensible as the earth: but the earth is particularly distinguished into that which is fruitful, and which is unfruitful; and the former is spoken of in this verse, to which true believers in Christ agree; who are the good ground, into which the seed of God’s word is received, and brings forth fruit; these are God’s tillage or husbandry: and the “rain” that comes upon them may signify either the grace of Christ, which, like rain, is an instance of his sovereignty, and what he alone can give, and not the vanities of the Gentiles; and which he gives to persons undeserving of it; and which refreshes, revives, and makes fruitful: or else Christ himself,

Ps 72:6 whose first coming was like rain much desired, and long expected; and so is his spiritual coming very desirable, delightful, refreshing, and fructifying: or rather his Gospel,

De 32:2 which comes from above, and is the means of softening hard hearts, of reviving distressed and disconsolate minds, and of making barren souls fruitful; which is done by coming “oft” upon them, at first conversion, and afterwards, alluding to the former and latter rain; and may refer to the receiving of more grace, even grace for grace, out of Christ’s fulness, through the ministration of the word, which is drank in by faith, under the influence of the Spirit of God:

and bringeth forth herbs meet for them by whom it is dressed; God the Father, who is the husbandman, and ministers of the Gospel, who arc labourers under him; and where the Gospel comes in power, it brings forth the fruits of the Spirit, the fruits of righteousness, the fruits meet for repentance; and which are to the glory of God the Father, and are answerable to the means be makes use of, the ministry of the word and ordinances; and no man can bring forth fruit without Christ, his Spirit, and grace: and such earth, or those signified by it,

receiveth blessing from God; both antecedent to all this, and which is the cause of fruitfulness; and as consequent upon it, for such receive more grace, even all the blessings of grace, and at last the blessing of glory; and all this being in a way of receiving, shows it to be of gift, and of pure grace.

Fuente: John Gill’s Exposition of the Entire Bible

Which hath drunk ( ). Articular second aorist active participle of , to drink.

Herbs (). Old word from , to feed, green plant, only here in N.T. Cf. our botany.

Meet (). Old compound verbal (, ) well-placed, fit (Lu 9:62).

It is tilled (). Present passive indicative of , old and rare verb from (tiller of the soil, , , 2Ti 2:6), here only in the N.T.

Receives (). Present active indicative of , old verb to share in, with genitive () as here (Ac 2:46) or with accusative (Ac 24:25).

Fuente: Robertson’s Word Pictures in the New Testament

The inevitableness of the punishment illustrated by a familiar fact of nature.

The earth [] . Or the land. Personified. Comp. aujtomath hJ gh the land of itself, Mr 4:28, see note.

Which drinketh in [ ] . Appropriates the heavenly gift of rain, the richness of which is indicated by that cometh oft upon it.

Herbs [] . Grass, fodder. N. T. o.

Meet for them by whom it is dressed [ ] . For euqeton, lit. well placed, thence fit or appropriate, see Luk 9:62; Luk 14:8 5. Gewrgein to till the ground, N. T. o. Rend. tilled. Dress is properly to trim. The natural result of the ground’s receiving and absorbing the rains is fruitfulness, which redounds to the benefit of those who cultivate it.

Receiveth blessing from God [ ] . Rend. partaketh of blessing. The blessing is increased fruitfulness. Comp. Mt 13:12; Joh 14:2.

Fuente: Vincent’s Word Studies in the New Testament

1) “For the earth that drinketh in the rain,” (ge gar he hueton piousa) “For the earth that drinks rain,” the land that absorbs the rain, sleet, and snow, Deu 11:1-2; Lev 26:4.

2) “That cometh oft upon it,” (ton ep’ autes echomenon pollakis) “That is often coming upon it,” repeatedly coming down upon it to refresh it, Eze 34:26.

3) “And bringeth forth herbs,” (kai tiktousa botanen) “And is bearing (bringing forth) fodder,” herbs and plant life for food, to sustain animal and human life, Isa 30:23.

4) “Meet for them by whom it is dressed,” (eutheton ekeinois di’ hous kai georgeitai) “Suitable for those on account of whom it is tilled or farmed,” for food, “seed to the sower and bread to the eater,” Isa 55:11-12.

5) “Receiveth blessing from God,” (metalambanei eulogias apo tou theou) “Receives its, and their blessing from God; For he makes the rain to fall on the earth, that it may bring forth food for the just and the unjust because he cares for his own creation, Psa 65:9-10; Lev 26:4. The Lord gives this rain in due season; His children should receive these blessings with gratitude of obedience, Deu 32:1-4.

Fuente: Garner-Howes Baptist Commentary

7. For the earth, etc. This is a similitude most appropriate to excite a desire to make progress in due time, for as the earth cannot bring forth a good crop in harvest except it causes the seed as soon as it is sown to germinate, so if we desire to bring forth good fruit, as soon as the Lord sows his word, it ought to strike roots in us without delay; for it cannot be expected to fructify, if it be either choked or perish. But as the similitude is very suitable, so it must be wisely applied to the design of the Apostle.

The earth, he says, which by sucking in the rain immediately produces a blade suitable to the seed sown, at length by God’s blessing produces a ripe crop; so they who receive the seed of the Gospel into their hearts and bring forth genuine shoots, will always make progress until they produce ripe fruit. On the contrary, the earth, which after culture and irrigation brings, forth nothing but thorns, affords no hope of a harvest; nay, the more that grows which is its natural produce, the more hopeless is the case. Hence the only remedy the husbandman has is to burn up the noxious and useless weeds. So they who destroy the seed of the Gospel either by their indifference or by corrupt affections, so as to manifest no sign of good progress in their life, clearly show themselves to be reprobates, from whom no harvest can be expected.

The Apostle then not only speaks here of the fruit of the Gospel, but also exhorts us promptly and gladly to embrace it, and he further tells us, that the blade appears presently after the seed is sown, and that growing follows the daily irrigations. Some render θοτάνην εὔθετὸν “a seasonable shoot,” others, “a shoot meet;” either meaning suits the place; the first refers to time, the second to quality. (100) The allegorical meanings with which interpreters have here amused themselves, I pass by, as they are quite foreign to the object of the writer.

(100) The word βοτάνη here means everything the earth produces service for food. It only occurs here in the New Testament, but is commonly used by the Sept. for עשב, which has the same extensive meaning: fruit or fruits would be its best rendering here. The word εὔθετος is also found in Luk 9:62; and it means fit, meet, suitable, or useful; and the last is the meaning given it here by Grotius, Schleusner, Stuart, Bloomfield, and others. It is indeed true that it is used in the Sept. in the sense of seasonable. See Psa 32:6 — Ed

Fuente: Calvin’s Complete Commentary

(7) For the earth.Rather, For land which has drunk in. Land which not only receives but also drinks in abundance of rain (Deu. 11:11), in such a climate as is here thought of, must either bring forth herbage or be condemned as irretrievably barren.

By whom it is dressed.Rather, for whom it is also tilled. This clause is added to show that nothing is wanting on the part of the owner or of the tillers of the land.

Receiveth blessing from God.Receives as a reward a share in the blessing which God pronounces on the fruitful earth, resulting in increased fertility (Gen. 27:27; Gen. 49:25; Deu. 33:13). In the application of the parable, God is the owner of the land, men the tillers; men also are Gods field (1Co. 3:9), who bring forth fruit unto God,

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

7. The contrast between the persevering soul and the apostate is now pictured by two opposite soils.

Which drinketh Past tense, drank, as bringeth forth is present. The present fertility springs up from the past watering. Drinketh recognises the live character of the soil as figuring a living soul, a soul that drinketh in the water of life.

Cometh oft For often does the refreshing shower come upon the soul that readily drinketh it in.

Herbs Grass, corn, or any grain for man or beast.

By whom Rather, for or on account of whom; namely, the proprietors of the soil.

But whom, then, do the labourers represent? Doubtless the teachers and rulers of the Church; as the proprietors are, as we may say, the owners of the soil, the soul.

Blessing The antithesis to cursing in Heb 6:8; and in both sides of the double picture the words are delicately so selected as to apply both to the symbolizing soil and to the symbolized soul. Blessing on the fertile soil suggests the divine smile, shedding additional fertility, until it blooms into a paradise. And the beautiful colourings of the picture are easily transferred to the fertile soul.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘For the land which has drunk the rain that comes often upon it, and brings forth herbs meet for those for whose sake it is also tilled, receives blessing from God. But if it bears thorns and thistles, it is rejected and nigh to a curse, whose end is to be burned.’

He now compares those who are truly Christ’s with such apostates. True Christians are like land which constantly experiences the rain of the Holy Spirit. They are ‘tilled’ by the Holy Spirit through God’s servants, and they produce good vegetation and herbs, they are fruitful, and such land receives the blessing of God, it is blessed and fruitful .

In contrast apostates are like land which bears thorns and thistles. They too drink of the rain that comes on them through the Holy Spirit’s working, but all they produce in the end is thorns and thistles. They are nigh to a curse, for it is certain shortly to come upon them, and their end is to be burned. We note here that both experience the work of the Holy Spirit, but in the latter case it is finally fruitless. They have shared in the Holy Spirit, but have chosen to receive death and not life.

They would prove themselves as being like the land which the first Adam would cultivate after he had fallen, for that land would also for him produce ‘thorns and thistles,’ and that land was cursed (Gen 3:1-18). But those who were blessed were the children of the second man, the last Adam, who would produce fruit a hundredfold, because for Him there was blessing and no curse. He was crowned with glory and honour (Heb 2:9).

So in good Old Testament fashion there is the contrast between blessing and cursing, the choice that was regularly laid before God’s people. ‘Nigh to a curse’ could describe their present state, and refer to any considering apostasy at the present time, as not yet having taken the final step, the final renunciation, and who are therefore near to being cursed, but have not yet been so. Should they choose to do so their end will be to be destroyed, as thorn infested ground is burned, both to clear it of the weeds and stubble and possibly as a curse and judgment on it. Or it may signify that the sure curse is awaiting the land, although not yet having been applied, and that it will then result in its final fiery end

This comparing of what was fruit bearing and what was not is regularly used both by John the Baptiser and by Jesus. In the end it is by men’s fruits that what they are is really known. Fruits are regularly seen as necessary testimony to true faith (Mat 3:8; Mat 3:10; Mat 7:19-20; Mar 4:3-20; Luk 13:6-9; Joh 15:1-6).

‘Brings forth herbs meet for those for whose sake it is also tilled.’ Note how the good land is not only itself blessed but it provides blessing to others. Through God’s help it provides for God’s people an all-sufficiency. And he will now point to the ministry of those to whom he is writing which seemingly does this and thus gives him hope that they are truly good land.

Fuente: Commentary Series on the Bible by Peter Pett

Heb 6:7. For the earth which drinketh in the rain By this comparison the manner of the apostle’s reasoning appears evident: those who have been once enlightened, and have tasted the heavenly gift, &c. are steadily to persevere in their duties; in which case they are just like good soils, which, being well watered, constantly bring forth good fruit, and are very justly said to be blessed by God. See Gen 27:27. On the other hand, those who fall away totally, are fitly comparedto barren and unfruitful lands, which produce nothing, or what is worse than nothing, briars and thorns. This is a state exceedingly bad, which is at present, and will finally be more so, cursed by God. See Joh 15:6. Mat 13:40-42. Isa 24:5-6. Jer 17:5-6.

Fuente: Commentary on the Holy Bible by Thomas Coke

Heb 6:7-8 . Confirmation of the . . . on its objective side ; since in connection with so great culpability and such ingratitude the divine punishment cannot fail to ensue. This thought is rendered manifest by means of a similitude. The common subject for Heb 6:7 and Heb 6:8 is not merely , but taken together. For the intention of the author is to point to the diversity of result arising from equally favourable preliminary conditions. The main point of the similitude, however, lies in Heb 6:8 , while Heb 6:7 serves only by way of preparation, and as a means of bringing out into bolder relief the following opposition.

] for the field which has drunk in the rain frequently coming down upon it . Figure of the men before described, who ofttimes have experienced God’s gracious benefits, and have received the same into themselves.

The participle aorist is chosen, while then participles present ( , ) follow, because the fact already historically completed is to be emphasized, from which, then, two different effects are developed for the time present.

A , , etc., is ascribed to the , because this, as in general is very frequently the case, is personified as a part of the life-displaying, assiduously productive nature.

] The construction of with the genitive, after a verb of motion, is distinguished from the more usual one with the accusative, in this respect, that the former includes in itself at the same time the notion of tarrying . Comp. Winer, Gramm . 7 Aufl. p. 352.

] In place of this, merely or would have been more correctly written. , however, does not stand in the sense of “also” (Hofmann), but is the ordinary “and.”

] in the N. T. only here, employed by the LXX. as a rendering of (Gen 1:11-12 ), (Exo 9:22 ; Exo 10:12 ; Exo 10:15 ), and (Job 8:12 ), denotes, according to its derivation from , originally herbage or pasturage, but then also every kind of vegetation or produce of the field.

] well-placed, fit, profitable. Comp. Luk 9:62 ; Luk 14:35 .

] may be referred to (Bhme and the majority), but it also admits of being referred to (Bleek, Alford, Hofmann).

] for whose sake. Grammatically false, the Vulgate, Zeger, and others: a quibus; Calvin: quorum opera; Erasmus, Vatablus, Heinrichs, and others: per quos; Luther: for those who till it; Schulz: for those who labour on it; Wieseler (Comm. b. d. Br. P. an die Gal., Gtt. 1859, p. 111): at whose command and disposal.

] it also (or even) is cultivated, brings into relief the naturalness of the , in that the are the proprietors of the land, to whom the cultivation and produce of the same pertains. Incorrectly Schlichting (as likewise Bhme, Kuinoel, Hofmann): Ait autem “et colitur,” ut ad imbrium irrigationem etiam terrae istius diligentem accedere culturam ostendat. In the application of the figure, the , are God and Christ; not God alone (Schlichting, Grotius, Cramer, de Wette, Tholuck, Alford), since in this way justice is not done to the plural.

] receives part in the blessing at the hand of God, namely, in that its fruitfulness is progressively augmented. Comp. Mat 13:12 ; Joh 15:2 . Too weak, Grotius, Wittich: it is praised or commended by God.

] from God (as the bestower), is best connected with , not with .

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

DISCOURSE: 2291
THE DIFFERENCE BETWEEN FRUITFUL AND BARREN PROFESSORS

Heb 6:7-8. The earth which drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them by whom it is dressed, receiveth blessing from God: but that which beareth thorns and briers is rejected, and is nigh unto cursing; whose end is to be burned.

COMPARISONS, when just, have the double effect of illustrating, and of confirming, any truth, which they set before us. They have not indeed the force of demonstration, when considered as arguments: but they are peculiarly calculated to impress the mind; and, in that view, have often a stronger effect than the clearest statements, or most logical deductions. Of this kind is the comparison in the text, which is adduced to illustrate the guilt and danger of apostasy. It exhibits figuratively, in a way of contrast,

I.

The benefit of ordinances when duly improved

What is that improvement which God expects us to make of divine ordinances?
[Every one knows what benefit the cultivator of any land expects from showers which water the earth; he expects, whether in his field or garden, an increased production of those fruits which he has been labouring to obtain. And what does the great Husbandman labour to produce in the enclosures of his Church? Surely he looks for augmented penitence and contrition as of primary and indispensable importance He desires that every child of man be brought to a more simple affiance in his dear Son, and to a more unreserved devotedness of heart and life to his service He desires an increased mortification of all sin, and a progressive fruitfulness in all the fruits of righteousness, and a more perfect transformation into the Divine image ]
Where his ordinances are made subservient to this end, he will bestow the richest blessings
[There is a peace which passeth all understanding, which God will confer in rich abundance He will shed abroad his love in the heart of him who thus profitably waits upon him, and will give him such testimonies of his adoption into Gods family, as shall dissipate all doubt or fear either of his present acceptance with God, or of his future fruition of the heavenly glory; yea, such testimonies as shall be a foretaste of that glory, a very beginning of heaven in his soul. In fact, whatever the devoutest worshipper in the universe can wish for, it shall be given him in answer to his prayer [Note: Joh 15:7.].]

But it is not to all that divine ordinances are thus blessed, as we shall see from,

II.

The sad result of them when habitually misimproved

As in barren lands, so in the Church of God, the showers descend on many in vain
[How many are there who, after years of culture under the richest ordinances, remain as earthly in their minds, as sensual in their habits, and as devilish in their tempers, as the very heathen, who have never once had the means of grace vouchsafed unto them Their hearts are yet sealed up in impenitence and unbelief, as much as if they had never heard of the Saviours love, or received the offers of a free salvation ]
And what can these expect, but the curse of God upon them?
[A man will not always cultivate a field that requites all his labours with nothing but thorns and briers: neither will God always bestow his care on those who hold fast their iniquities, and continue unchanged under all the efforts that are made for their salvation. He has told us that his Spirit shall not alway strive with man [Note: Gen 6:5.], and that, if his word be not a savour of life to the life of any soul, it shall become a savour of death to his death and condemnation [Note: 2Co 2:16.]. To this effect God warned his Church of old [Note: Isa 5:4-6.] And our blessed Lord has told us that a similar misimprovement of his Gospel will render our state worse than that of Sodom and Gomorrha [Note: Mat 10:15.] ]

See then, brethren,
1.

What matter here is for diligent inquiry

[You see, and all around you see, the effects produced on the earth by fertilizing showers [Note: Isa 55:10-11.]: and should not similar effects be found on you? See then whether you have, both in your heart and life, an evidence of the change which the Gospel produces on all who receive it aright, and to whom it comes with power? I must warn you of your responsibility to God for all the means of grace. You do not depart from the house of God the same persons that you were when you came into it. If you are not softened by the word of God, you are hardened by it: and if you are not brought nearer to God by it for the remission of your sins, you are driven farther from him, to your everlasting confusion [Note: Jam 1:23-25.] ]

2.

What reason here is for watchfulness and care

[When you come to the house of God, remember that you come into the more immediate presence of the Deity; and that every word you hear, wings its way to heaven to record the manner in which it was heard. Pray therefore to God before you go thither, and whilst you are there under the ministry of the word, and when you depart thence, that the word preached may be accompanied with a divine energy, and prove the power of God to the salvation of your souls. And, if at any time a favourable impression be made upon you, beware that you do not lose it. It is in that particular view that the Apostle suggests the comparison in my text: and I wish very particularly to put you on your guard, that you do not convert the blessing of God into a curse, and render the very means which he has bestowed for the salvation of your souls, into an occasion of deeper and heaver condemnation.]

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)

7 For the earth which drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them by whom it is dressed, receiveth blessing from God:

Ver. 7. And bringeth forth herbs ] So the fruitful Christian (that, watered with the word and Spirit, bringeth forth a harvest of holiness) shall receive the blessing of increase, Joh 15:2 . Such trees as brought forth fruit fit for meat were not to be destroyed, Deu 20:19 ; but trees that were not for fruit were for the fire, Mat 3:10 . The earth thankfully returns her burden to the painful tiller. Let earth teach earth: terram quam terimus, terram quam gerimus, the earth we tear, the earth we bear.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

7, 8 .] Illustration of the last position , by a contrast between profitable and unprofitable land. For land which has drunk in (“ , indefinite: , defined as to the kind of meant. So Gal 2:20 ; Gal 3:21 ; Gal 4:27 ; Xen. Hell. i. 10. 1, , ‘a hand, namely, the right.’ ” Delitzsch) the rain frequently coming on it (so far, is the subject of both sides of the hypothesis: and not the word only. This is necessitated by the omission of the article at . The E. V., “But that which beareth thorns” &c., would require . Besides which, the E. V. has neglected the aorist part. here, in rendering, “ the earth which drinketh in .” The drinking in the rain is an act prior to both the hypotheses: the participles which convey the hypothesis itself being present.

The verb is not uncommonly used of land receiving rain, both in LXX (ref.), and classical writers: as, besides Herod. in reff., Anacreon xix. 1, : Virg. Ecl. iii. 111, “sat prata biberunt:” Georg. iv. 32. Here it implies not only that the earth has received the rain, but that it has taken it in , sucked it in, “being no impenetrable rocky soil, from which the rain runs off without sinking in. And thus it is an appropriate figure for men who have really taken into themselves the word of God, and experienced its power” (Bl.), and so furnishes an explanation of Heb 6:4-5 , as well as being explained by them. In the interpretation, must not be too strictly confined to “teaching,” as Chrys., Thl., c., but taken as widely as the participial clauses before extend, as importing all spiritual influences whatever. Notice , not , as we should expect of the falling rain: the gen. being used to indicate that the rain lies and abides over it, not running off, nor merely falling towards, but covering, ready to be sucked in) and ( serves, after the general clause, , common to both alternatives, to introduce the first of them. We should more naturally expect to answer to ) brings forth (see reff. and Wetst.) plants ( , from , properly fodder, provender, for man or beast: generally used for grass, or corn, or any kind of green herb: so in reff. Bl. quotes from an Hexaplar transl. of Hab 3:17 (LXX, ), ) fit ( , a word peculiar to St. Luke elsewhere in N. T., is found in the later classics in this sense of ‘aptus,’ convenient . So Diod. Sic. ii. 57, . . : Dion. Hal. i. p. 10, : Polyb. xxvi. 5. 6, . ) for those (it is a question whether depends on or on . It will be seen that in the instances above quoted is followed by or and not by a dative . But the construction with a dative is not altogether unprecedented: e. g. besides Luk 9:62 , Nicolaus in Stob. Florileg. xiv. 7, , , : and the dative, whether after one or the other, is a dativus commodi, not equivalent, if taken after , to , but to . To the sense, it is quite indifferent which connexion we take. The sentence is perhaps better balanced by joining with , | flowing more evenly than | . The absolute use of need make no difficulty: cf. ref. Ps., : Diod. Sic. v. 37, : also ref. Susan.), on whose account (the E. V. following the vulg. (“a quibus”), and Luther, Beza (“per quos”), Calv. (“quorum opera”), Erasm. (par.), al., render ungrammatically, “ by whom ,” or . It is a curious sign of the scholarship of Owen’s days, that he says, “ with an accusative case is not unfrequently put for the genitive. unquestionable instances of this may be given, and amongst them that of Demosth. Olynth. i. is eminent: :” as if this were not a strictly normal use of with the accusative. Tert [33] and the old Latin version in D, have it right, “ propter quos :” and c. says, . . On the sense, see below) also (this is common in cases where some special reference of an already patent fact is adduced: so in ref., : q. d. ‘another consideration is’ &c. Schlichting, al. have mistaken its sense, and regarded it as introducing as an additional particular over and above the : “Ait autem et colitur, ut ad imbrium irrigationem etiam terr istius diligentem accedere culturam ostendat”) it is tilled ( who are , in the interpretation? Thl. mentions two references: 1. to the men themselves: : 2. to their teachers: , . But both these fall short of the mark: and there can be no doubt that if, as is probable, the features of the parable are to be traced in the interpretation, we must understand GOD as the owner of the land which is tilled, and the tillers are the teachers and preachers of the gospel. So 1Co 3:9 , . ), partakes of (the verb is often used without any necessary reference to others also being sharers: see reff.) blessing (Schlichting’s remark is good: that the Writer has not so much the figure in mind, as the thing figured, viz. the men to whom, already having, more is given: and he refers to Joh 15:2 , , ) from God ( may be joined either with or with . It is no objection to the former construction that it is not : the insertion of the art. would in fact encumber the sentence. And this is the connexion which seems to me the more probable; it has a share in . So also Delitzsch: Bleek and Lnemann support the other): but if it bear (Chrys., c., Thl., and some of the moderns, a-Lapide, Grot., al., have drawn a distinction between and : , , ; , , . But it has been observed by Elsner, Raphel, Wetst., al. that is a general word for to bring forth fruit: e. g. Herod. i. 193, . . And see reff. LXX and other examples in Bleek and Wetst.) thorns and thistles (see reff.), is accounted worthless (‘ reproba ,’ ‘ rejectanea ,’ tried and found wanting. It occurs in the N. T. elsewhere only in St. Paul, 7 times: see reff. Being thus rejected, it gets no share of God’s blessing) and nigh unto cursing (see reff.: and compare Act 9:38 ; Act 27:8 , for the dative usage of . There appears here to be an allusion to Gen 3:17-18 , . . Chrys. has noticed that in there is a softening of the severity of the declaration: , . , ), of which the end is unto burning . There is considerable doubt both as to the connexion, and as to the interpretation of the sense when obtained. To what does belong? to , or to ? The latter is taken by (not Erasm. (par.), as so cited by Bleek: for it runs, “exsecrationi divin: cujus exitus huc tendit, non ut demetatur, sed ut exuratur:” where the passives make it almost necessary to apply “cujus” not to the curse, but to the land), Camerarius, Bleek, al.: the end, result, of which curse is that it tends to burning. But it does not seem to me that this would have been thus expressed. holds a very subordinate predicatory place: and it is hardly likely that it should be taken up again and made the subject of a relative: especially in the presence of such phrases as reff. 2 Cor., Phil., and 1 Pet., in all of which the gen. aft. is of the finished, not of the finishing. I would therefore, with Chrys. ( , ( ?) ), Thl. ( , . ., , . . . as Chrys.), Luth., Bengel, and most Commentators (including Delitzsch), refer to . But then, with what view will this ultimate burning take place? Some have said, with a salutary end, as in Virg. Georg. i. 84 93 (“Spe etiam steriles incendere profuit agros, Atque levem stipulam crepitantibus urere flammis: Sive inde occultas vires et pabula terr Pinguia concipiunt, sive illis omne per ignem Excoquitur vitium atque exsudat inutilis humor.” See also Plin. H.N. xviii.39 (72)). Strange to say, this meaning is adopted, not by Roman-Catholic Commentators, but by such as Schlichting, Stuart (apparently: “to have all its worthless productions consumed”), Dr. Bloomfield, al.: not seeing, except Schlichting, who attempts to repudiate it (“nam quod terra sterilis per incendium non corrumpatur sed corrigatur, hoc in similitudine hac non attenditur”), that the inevitable conclusion from such an acceptation would be, the existence of purgatorial fire. The reference clearly is, as the whole context and the words shew, not to purifying, but to consuming fire: as in ch. Heb 10:26-27 , where the same ultimate fear is described as issuing in . So in Deu 29:22-23 , the curse of the apostate land is described as consisting in “brimstone, and salt, and burning; that it is not sown, nor beareth, nor any grass groweth therein, like the overthrow of Sodom and Gomorrah,” &c. And this destruction by burning is quite according to N. T. analogy: e. g. Joh 15:6 ; Mat 3:10 ; Mat 3:12 ; Mat 7:19 ; Mat 13:30 ; Mat 13:40 ff.

[33] Tertullian , 200

is said by Kuin., Ebrard, al. to be a Hebraism for . But this has been satisfactorily disproved by Winer, Gramm. 29. 3 Remark. Chrys., continuing the same strain as above on , beautifully concludes, , . , , . , . . And so c., Thl., Primas. The stronger Calvinistic interpreters regard as betokening the near approach of the judgment; as in . .; and some refer the whole to the destruction of Jerusalem: so Bengel: “Strictura prophetica, per paucis annis ante combustam urbem Hierosolymorum. Perditissimi Judorum erant, qui in urbe, et circum eam, fidei repugnabant.”

Fuente: Henry Alford’s Greek Testament

Heb 6:7-8 present an analogy in nature to the doom of the apostate.

Fuente: The Expositors Greek Testament by Robertson

Heb 6:7 . , “For land which drank in the rain that cometh oft upon it”; this whole clause is the subject of Heb 6:7-8 ; the subject remains the same, the results are different. It might almost be rendered, in order to bring out the emphasis on , “For, take the case of land”. Such constructions are well explained by Green ( Gram. , 34): “The anarthrous position of the noun may be regarded as employed to give a prominence to the peculiar meaning of the word without the interference of any other idea, while the words to which the article is prefixed, limit by their fuller and more precise description the general notion of the anarthrous noun, and thereby introduce the determinate idea intended.” The comparison of human culture with agriculture is common. Cf. especially Plut., De Educ. Puer. , c. 3; and the remarkable lines of the Hecuba , 590 596. To make the comparison with the persons described in Heb 6:4-5 apt, the advantageous conditions of the land are expressed in . . . The abundant and frequently renewed rain represents the free and reiterated bestowal of spiritual impulse; the enlightenment, the good word of God, the energetic indwelling of the Holy Spirit, which the Hebrews had received and which should have enabled them to bring forth fruit to God. , as in Anacreon’s , and Virgil’s (Ecc 3:3 ) “sat prata biberunt”. Bengel’s note, “non solum in superficie” brings out the meaning. The aorist expressing a completed past contrasts with and continuous presents. , “and produces herbage meet for those on whose account also it is tilled”. This is one of the possible results of the natural advantage. are found in classic Greek. See examples in Wetstein and Bleek. originally “conveniently situated” and hence “suitable” “fit” as in Luk 9:62 . follows , not . The measure of a field’s value is its satisfying the purpose of those on whose account it is titled. , “for whose sake” or “on whose account,” not, as Calvin, “quorum opera”; not the labourers, but the owners are intended or those whom the owners mean to supply. , introduces a consideration which “brings into relief the naturalness of the ” (Lnemann). Westcott seems to lean to Schlichting’s explanation: “The laborious culture of the soil seems to be contrasted with its spontaneous fruitfulness”. Cf. the “justissima tellus” of Vergil, Georg . ii. 460. Land so responding to the outlay put upon it , “partakes of a blessing from God”. God’s approval is seen in the more and more abundant yield of the land. The reality here colours the figure.

Fuente: The Expositors Greek Testament by Robertson

earth. Greek. ge. App-129.

herbs Greek. botane. Only here.

meet = fit. Greek. euthetos. Only here and Luk 9:62 with Luk 14:35.

by = on account of. Greek. dia App-104. Heb 6:2.

dressed = tilled. Greek. georgeomai. Only here. Add “also”.

Fuente: Companion Bible Notes, Appendices and Graphics

7, 8.] Illustration of the last position, by a contrast between profitable and unprofitable land. For land which has drunk in (, indefinite: , defined as to the kind of meant. So Gal 2:20; Gal 3:21; Gal 4:27; Xen. Hell. i. 10. 1, , a hand, namely, the right. Delitzsch) the rain frequently coming on it (so far, is the subject of both sides of the hypothesis: and not the word only. This is necessitated by the omission of the article at . The E. V., But that which beareth thorns &c., would require . Besides which, the E. V. has neglected the aorist part. here, in rendering, the earth which drinketh in. The drinking in the rain is an act prior to both the hypotheses: the participles which convey the hypothesis itself being present.

The verb is not uncommonly used of land receiving rain, both in LXX (ref.), and classical writers: as, besides Herod. in reff., Anacreon xix. 1, : Virg. Ecl. iii. 111, sat prata biberunt: Georg. iv. 32. Here it implies not only that the earth has received the rain, but that it has taken it in, sucked it in, being no impenetrable rocky soil, from which the rain runs off without sinking in. And thus it is an appropriate figure for men who have really taken into themselves the word of God, and experienced its power (Bl.), and so furnishes an explanation of Heb 6:4-5, as well as being explained by them. In the interpretation, must not be too strictly confined to teaching, as Chrys., Thl., c., but taken as widely as the participial clauses before extend, as importing all spiritual influences whatever. Notice , not , as we should expect of the falling rain: the gen. being used to indicate that the rain lies and abides over it, not running off, nor merely falling towards, but covering, ready to be sucked in) and ( serves, after the general clause, , common to both alternatives, to introduce the first of them. We should more naturally expect to answer to ) brings forth (see reff. and Wetst.) plants (, from , properly fodder, provender, for man or beast: generally used for grass, or corn, or any kind of green herb: so in reff. Bl. quotes from an Hexaplar transl. of Hab 3:17 (LXX, ), ) fit (, a word peculiar to St. Luke elsewhere in N. T., is found in the later classics in this sense of aptus, convenient. So Diod. Sic. ii. 57, . . : Dion. Hal. i. p. 10, : Polyb. xxvi. 5. 6, . ) for those (it is a question whether depends on or on . It will be seen that in the instances above quoted is followed by or and not by a dative. But the construction with a dative is not altogether unprecedented: e. g. besides Luk 9:62, Nicolaus in Stob. Florileg. xiv. 7, , , : and the dative, whether after one or the other, is a dativus commodi, not equivalent, if taken after , to , but to . To the sense, it is quite indifferent which connexion we take. The sentence is perhaps better balanced by joining with , | flowing more evenly than | . The absolute use of need make no difficulty: cf. ref. Ps., : Diod. Sic. v. 37, : also ref. Susan.), on whose account (the E. V. following the vulg. (a quibus), and Luther, Beza (per quos), Calv. (quorum opera), Erasm. (par.), al., render ungrammatically, by whom, or . It is a curious sign of the scholarship of Owens days, that he says, with an accusative case is not unfrequently put for the genitive. unquestionable instances of this may be given, and amongst them that of Demosth. Olynth. i. is eminent: : as if this were not a strictly normal use of with the accusative. Tert[33] and the old Latin version in D, have it right, propter quos: and c. says, . . On the sense, see below) also (this is common in cases where some special reference of an already patent fact is adduced: so in ref., : q. d. another consideration is &c. Schlichting, al. have mistaken its sense, and regarded it as introducing as an additional particular over and above the : Ait autem et colitur, ut ad imbrium irrigationem etiam terr istius diligentem accedere culturam ostendat) it is tilled (who are , in the interpretation? Thl. mentions two references: 1. to the men themselves: : 2. to their teachers: , . But both these fall short of the mark: and there can be no doubt that if, as is probable, the features of the parable are to be traced in the interpretation, we must understand GOD as the owner of the land which is tilled, and the tillers are the teachers and preachers of the gospel. So 1Co 3:9, . ), partakes of (the verb is often used without any necessary reference to others also being sharers: see reff.) blessing (Schlichtings remark is good: that the Writer has not so much the figure in mind, as the thing figured, viz. the men to whom, already having, more is given: and he refers to Joh 15:2, , ) from God ( may be joined either with or with . It is no objection to the former construction that it is not : the insertion of the art. would in fact encumber the sentence. And this is the connexion which seems to me the more probable; it has a share in . So also Delitzsch: Bleek and Lnemann support the other): but if it bear (Chrys., c., Thl., and some of the moderns, a-Lapide, Grot., al., have drawn a distinction between and : , , ; , , . But it has been observed by Elsner, Raphel, Wetst., al. that is a general word for to bring forth fruit: e. g. Herod. i. 193, . . And see reff. LXX and other examples in Bleek and Wetst.) thorns and thistles (see reff.), is accounted worthless (reproba, rejectanea, tried and found wanting. It occurs in the N. T. elsewhere only in St. Paul, 7 times: see reff. Being thus rejected, it gets no share of Gods blessing) and nigh unto cursing (see reff.: and compare Act 9:38; Act 27:8, for the dative usage of . There appears here to be an allusion to Gen 3:17-18,- . . Chrys. has noticed that in there is a softening of the severity of the declaration: , . , ), of which the end is unto burning. There is considerable doubt both as to the connexion, and as to the interpretation of the sense when obtained. To what does belong? to , or to ? The latter is taken by (not Erasm. (par.), as so cited by Bleek: for it runs, exsecrationi divin: cujus exitus huc tendit, non ut demetatur, sed ut exuratur: where the passives make it almost necessary to apply cujus not to the curse, but to the land), Camerarius, Bleek, al.: the end, result, of which curse is that it tends to burning. But it does not seem to me that this would have been thus expressed. holds a very subordinate predicatory place: and it is hardly likely that it should be taken up again and made the subject of a relative: especially in the presence of such phrases as reff. 2 Cor., Phil., and 1 Pet., in all of which the gen. aft. is of the finished, not of the finishing. I would therefore, with Chrys. ( , (?) ), Thl. ( , . ., , … as Chrys.), Luth., Bengel, and most Commentators (including Delitzsch), refer to . But then, with what view will this ultimate burning take place? Some have said, with a salutary end, as in Virg. Georg. i. 84-93 (Spe etiam steriles incendere profuit agros, Atque levem stipulam crepitantibus urere flammis: Sive inde occultas vires et pabula terr Pinguia concipiunt, sive illis omne per ignem Excoquitur vitium atque exsudat inutilis humor. See also Plin. H.N. xviii.39 (72)). Strange to say, this meaning is adopted, not by Roman-Catholic Commentators, but by such as Schlichting, Stuart (apparently: to have all its worthless productions consumed), Dr. Bloomfield, al.: not seeing, except Schlichting, who attempts to repudiate it (nam quod terra sterilis per incendium non corrumpatur sed corrigatur, hoc in similitudine hac non attenditur), that the inevitable conclusion from such an acceptation would be, the existence of purgatorial fire. The reference clearly is, as the whole context and the words shew, not to purifying, but to consuming fire: as in ch. Heb 10:26-27, where the same ultimate fear is described as issuing in . So in Deu 29:22-23, the curse of the apostate land is described as consisting in brimstone, and salt, and burning; that it is not sown, nor beareth, nor any grass groweth therein, like the overthrow of Sodom and Gomorrah, &c. And this destruction by burning is quite according to N. T. analogy: e. g. Joh 15:6; Mat 3:10; Mat 3:12; Mat 7:19; Mat 13:30; Mat 13:40 ff.

[33] Tertullian, 200

is said by Kuin., Ebrard, al. to be a Hebraism for . But this has been satisfactorily disproved by Winer, Gramm. 29. 3 Remark. Chrys., continuing the same strain as above on , beautifully concludes, , . , , . , . . And so c., Thl., Primas. The stronger Calvinistic interpreters regard as betokening the near approach of the judgment; as in . .; and some refer the whole to the destruction of Jerusalem: so Bengel: Strictura prophetica, per paucis annis ante combustam urbem Hierosolymorum. Perditissimi Judorum erant, qui in urbe, et circum eam, fidei repugnabant.

Fuente: The Greek Testament

Heb 6:7. , the earth) This is figurative.-, drinking) not merely on the surface.- , upon it) This is more significant than if it had been , over it; for it denotes the unceasing (continuous) bounty of heaven.-, often) Hence the , once, is softened, Heb 6:4.-, coming) spontaneously.-, which bringeth forth) by the regular mode of generating. The antithesis is , that which beareth, without law and order, in the following verse. The LXX. transl. also use in a good sense; but here the force of the particle , but, falls upon , that which beareth.-, meet) The antithesis is , rejected.- ) for the sake of whom.-, also) This particle gives an intensive power to the present tense of the verb , is constantly dressed: cultivation, blessing; cursing, burning, are opposed by Chiasmus (i.e. the first to the fourth, the second to the third).-, is partaker of) The antithesis is, nigh. The Divine blessing on good land is lasting: the Divine curse follows bad land. Concerning both, comp. Jer 17:5; Jer 17:7.- , from God) It is not merely cultivated by men.

Fuente: Gnomon of the New Testament

What the apostle had doctrinally instructed the Hebrews in before, in these verses he layeth before them under an apposite similitude. For his design herein is to represent the condition of all sorts of persons who profess the gospel, and live under the dispensation of its truths, with the various events that do befall them. He had before treated directly only of unfruitful and apostatizing professors, whom here he represents by unprofitable ground, and Gods dealing with them as men do with such ground when they have tilled it in vain. For the church is a vine or vineyard, and God is the husbandman, Joh 15:1; Isa 5:1-7. But here, moreover, for the greater illustration of what he affirms concerning such persons, he compriseth in his similitude the contrary state of sound believers and fruitful professors, with the acceptance they have with, and blessing they receive from God. And contraries thus compared do illustrate one another, as also the design of him who treateth concerning them. We need not, therefore, engage into a particular inquiry what it is which the word for, whereby these verses are annexed and continued unto the precedent, doth peculiarly and immediately respect, concerning which there is some difference among expositors. Some suppose it is the dealing of God with apostates, before laid down, which the apostle regards, and in these verses gives an account of the reason of it, or whence it is they come unto such a woful end. Others, observing that in his whole ensuing discourse he insists principally, if not only, on the state of sound believers and their acceptance with God, suppose he hath immediate respect unto what he had declared in the beginning of the chapter, verses 1-3, concerning his design to carry them on unto perfection. But there is no need that we should restrain his purpose to either of these intentions exclusively unto the other; yea, it is contrary to the plain scope of his discourse so to do. For he compriseth both sorts of professors, and gives a lively representation of their condition, of Gods dealing with them, and the event thereof. The reason, therefore, that he gives is not to be confined to either sort exclusively, but extends itself equally to the whole subject treated of.

Heb 6:7-8. , , .

There is not any firing materially to be observed concerning these words in any translations, ancient or modern. They all agree, unless one or two that openly depart from the text; and which, therefore, are of no consideration. Only is by the Syriac rendered , propter quos, for whom; all others read per quos, or a quibus, by whom; only ours mark for whom in the margin, which indeed is the more usual signification of with an accusative case. But that is not infrequently put for the genitive. And although this be not usual in other authors, yet unquestionable instances of it may be given, and amongst them that of Demosthen. Olynth. 1 cap. 6 is eminent: , , And seeth the way whereby (by which) Philip, who at first was weak became so great. But into the proper sense of this expression in this place we must inquire afterwards.

Heb 6:7-8. For the earth, which drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them by whom it is dressed, receiveth blessing from God. But that which beareth thorns and briers is rejected, and is nigh unto cursing; whose end is to be burned.

Some things must be observed concerning this similitude in general before we inquire into the particulars of it.

1. The , or application of it, is left included in the , or proposition of the similitude itself, and is not expressed. A description is given of the earth, by its culture, fruit, or barrenness; but nothing is especially added of the things signified hereby, although those are principally intended. And the way of reasoning herein, as it is compendious, so it is plain and instructive, because the analogy between the things produced in the similitude and the things signified is plain and evident, both in itself and from the whole discourse of the apostle.

2. There is a common subject of the whole similitude, branched out into distinct parts, with very different events ascribed unto them. We must therefore consider both what is that common subject, as also wherein the distinct parts whereinto it is branched do agree on the one hand and differ on the other.

(1.) The common subject is the earth, of the nature whereof both branches are equally participant. Originally and naturally they differ not, they are both the earth.

(2.) On this common subject, in both branches of it, the rain equally falls; not upon one more and the other less, not upon one sooner and the other later.

(3.) It is equally dressed, tilled, or manured, by or for the use of sortie; one part doth not lie neglected whilst the other is cared for.

In these things there is an agreement, and all is equal in both branches of the common subject. But hereon a partition is made, or a distribution of this common subject into two parts or sorts, with a double difference between them; and that,

(1.) On their parts;

(2.) Of Gods dealing with them. For,

(1.) The one part brings forth herbs; which are described by their usefulness, they are meet for them by whom it is dressed.The other beareth thorns and briers, things not only of no use or advantage, but moreover noxious and hurtful.

(2.) They differ in the consequent, on the part of God: for the first sort receiveth blessing from God; the other, in opposition unto this blessing from God (whence we may also learn what is contained therein), is first rejected, then cursed, then burned.

Before I proceed to the particular explication of the words, inquiry must be made into the especial design of the apostle in them with respect unto these Hebrews. For here is not only a threatening of what might come to pass, but a particular prediction of what would come to pass, and a declaration of what was already in part accomplished. For by the earth he understands in an especial manner the church and nation of the Jews. This was Gods vineyard, Isa 5:7. Hereunto he sent all his ministers, and last of all his Son, Mat 21:35-37; Jer 2:21. And to them he calls, O earth, earth, earth, hear the word of the LORD, Jer 22:29. Upon this earth the rain often fell, in the ministerial dispensation of the word unto that church and people. With respect; hereunto Christ says unto them, , how often would I have gathered thy children, Mat 23:37; as here the rain is said to fall , often upon it. This was the earth wherein were the plants of Gods especial planting. And these were all now distributed into two parts. 1. Those who, believing and obeying the gospel, brought forth the fruits of repentance, faith, and new obedience. These being effectually wrought upon by the power of God in the new creation, our apostle compares to the earth in the old creation, when it was first made by God and blessed of him. Then, in the first place, it brought forth ; that is, , as the LXX. render the word, herb meet for Him that made and blessed it, Gen 1:11. And these were still to be continued the vineyard of God, a field which he cared for. This was that gospel church gathered of the Hebrews, which brought forth fruit to the glory of God, and was blessed of him.

This was the remnant among them according to the election of grace, which obtained mercy when the rest were blinded, Rom 11:5; Rom 11:7.

2. For the remainder of this people, the residue of this earth, it was made up of two sorts, which are both of them here cast under the same lot and condition. There were obstinate unbelievers on the one hand, who pertinaciously rejected Christ and the gospel; with hypocritical apostates on the other, who having for a season embraced its profession, fell off again unto their Judaism. All these the apostle compares unto the earth when the covenant of God with the creation was broken by the sin of man, and it was put under the curse. Hereof it is said , Gen 3:18; , as the LXX. renders it, the very words here used by the apostle; it beareth thorns and briers. Such was this church and people, now they had broken and rejected the covenant of God by their unbelief, earth that brought forth thorns and briers. The best of them was as a brier, and the most upright of them as a thorn hedge. Then was the day of their prophets nigh, the day of their visitation foretold by the prophets, their watchmen, Mic 7:4. So God threatened that when he rejected his vineyard it should bring forth briers and thorns, Isa 5:6.

And of these unbelieving and apostate Hebrews, or this barren earth, the apostle affirmeth three things:

1. That it was , rejected, or not approved; that is, of God. Hereof they had boasted, and herein they continued yet to pride themselves, that God owned them, that they were his people, and preferred above all others. But although God was pleased yet to exercise patience towards them, he had pronounced concerning them in general that they were not his people, that he owned them not. Thorns and briers were come upon their altars, so that both their persons and worship were rejected of God.

2. It was nigh unto cursing. And this curse, which it was now very nigh unto, had in it,

(1.) Barrenness; and,

(2.) An unalterable and irrevocable destination unto destruction.

(1.) It had in it barrenness; for this church of the Jews, made up now of infidels and apostates, was represented by the fig-tree cursed by our Savior: Mat 21:19, He said unto it, Let no fruit grow on thee henceforward for ever. And presently the fig-tree withered away. After this time, the gospel having been sufficiently tendered unto them, and rejected by them, there was no more of saving faith, repentance, or obedience, nothing that was acceptable unto God in holiness or worship, ever found amongst them to this day. Many Jews were after this converted, but the church of the Jews never bare any more fruits unto God. And,

(2.) They were devoted unto destruction. The close of the Old Testament, and therein of the immediate solemn revelation of God unto that church, was, that if they received not the Lord Christ after the coming and ministry of Elijah, that is, of John the Baptist, God would come and smite the earth with a curse, Mal 4:6. He would make it a thing anathematized, or sacredly devoted unto destruction, .

When God first brought them into his land, which was to be the seat of his ordinances and solemn worship, the first town that they came unto was Jericho. This, therefore, God anathematized, or devoted to perpetual destruction, with a curse upon him that should attempt its re-edification, Jos 6:17. The whole land thereby was alienated from its former possessors, and devoted unto another use, and the place itself utterly destroyed. Jerusalem, and consequently the whole church, was now to be made as Jericho; and the curse denounced was now speedily to be put in execution, wherein the land was to be alienated from their right unto it, and be devoted to desolation.

3. The end of all this was, that this earth should be burned. A universal desolation, according to the prediction of our Savior, by fire and sword, representing the eternal vengeance they were liable unto, was to come upon them. This was now approaching, namely, the end of their church and state, in the destruction of the city, temple, and nation.

This was the especial design of the apostle with respect unto these Hebrews; and he adds this scheme or delineation of the present and approaching condition of that apostatized church, to give terror unto the commination that he gave unto unprofitable professors. But whereas all things unto the very last happened unto them as types, and the condition of the churches of the gospel is represented in their sin and punishment; and whereas the things reflected on are such as it is the common and constant concernment of all professors heedfully to consider, I shall open the words in the whole latitude of their signification, as they are peculiarly instructive unto us.

FIRST, The subject of the proposition in the similitude, is the earth; and that which is represented thereby, is the hearts and minds of all those to whom the gospel is preached. So it is explained in that parable of our Savior wherein he expresseth the word of the gospel as preached by seed, and compares the hearers of it unto several sorts of ground whereinto that seed is cast. And the allusion is wonderfully apposite and instructive.

For,

1. Seed is the principle of all things living, of all things that, having any kind of natural life, are capable of natural increase, growth, and fruit; and whatever they arrive unto, it is but the actuating of the vital seed from whence they do proceed. So is the word of the gospel unto all spiritual life, 1Pe 1:23. And believers, because of their growth, increase, and fruit, from this vital principle or seed of the word, are called vines, plants of Gods planting, and the like.

2. The earth is the only fit and proper subject for seed to be put into, and alone is capable of the culture or husbandry that is to be used about it. God hath made no other matter or subject to receive the seeds of things that may bring forth fruit; no man casts seed into the air or water. It was of the earth alone that God said, Let it bring forth grass, the herb yielding seed, and the fruit-tree yielding fruit after its kind, whose seed is in itself, upon the earth, Genesis 11, 12. The earth alone hath a passive power to be made fruitful; it hath that matter in it which, being cultivated, disposed, excited, sowed, planted, blessed, may bring forth fruit. So it is with the souls of men with respect unto the seed of the word. Their minds, and they alone, are a subject capable of receiving of it, and improving it. They are the only meet object of divine care and culture. The faculties of our souls, our minds, wills, and affections, are meet to entertain the gospel, and to bring forth the fruits of it; whereof nothing is found in any other creatures on the earth. Hence we are , 1Co 2:9, Gods husbandry, the ground or field that he tilleth; as Christ mystical, comprising all professors, is the vine, and his Father is the husbandman, Joh 15:1, by whom it is dressed and pruned.

3. The earth by and of itself, in the state wherein it is, brings forth nothing that is good or useful. Upon its first creation it was inlaid and impregnated, by the blessing of God, with all seeds of useful herbs and fruits; but after the entrance of sin, its womb was cursed with barrenness as unto its first usefulness, and it brings forth nothing of itself but thorns, briers, and noxious weeds, at least those in such abundance as to choke and corrupt all the remainders of useful seeds and plants in it. It is, like the field of the slothful, grown over with thorns, and nettles cover the face thereof. Especially it is condemned to utter barrenness if the rain fall not on it; whereof afterwards. And such are the hearts and minds of men by nature. They are dark, barren, unprofitable, and which, without divine culture, will bring forth no fruits of righteousness, that are acceptable unto God. All that of themselves they can bring forth are noxious weeds. Among the weeds of unmanured earth some are painted with alluring colors, but they are but weeds still; and among the fruits of unsanctified minds some may carry a more specious appearance than others, but they are all, spiritually considered, sins and vices still. So, then, the common subject of the similitude is plain and instructive. And we may in our passage observe, that,

Obs. 1. The minds of all men by nature are universally and equally barren with respect unto fruits of righteousness and holiness, meet for and acceptable unto God.

They are all as the earth under the curse. There is a natural difference among men as unto their intellectual abilities. Some are of a far more piercing and sagacious understanding, and of a sounder judgment than others. Some have a natural temper and inclination disposing them unto gentleness, sobriety, and modesty, when others from their constitution are morose, passionate, and perverse. And hereon some make a good progress in morality and usefulness in the world, whilst others lie immersed in all vicious abominations. There are therefore, on these and the like accounts, great differences among men, wherein some are incomparably to be preferred above others. But as to the fruits of spiritual holiness and righteousness, all men by nature are equal and alike; for our nature, as unto a principle of living unto God, is equally corrupted in all. There are no more sparks or relics of grace in one than another. All spiritual differences between men are from the power and grace of God in the dispensation of the word. But we must proceed.

SECONDLY, Of this earth it is said, that it drinketh in the rain that cometh oft upon it. Something is wanting, something must be done to this barren earth to make it fruitful; and this is done by rain. And that is described by,

1. Its communication or application unto the earth, it falls upon it;

2. An especial adjunct thereof in its frequency: it falls often on it;

3. By that reception which the earth is naturally fitted and suited to give unto it, it drinketh it in.

The thing itself is rain. This is that whereby alone the earth, otherwise dry and barren, is impregnated and made fruitful. For, there is therein a communication of moisture, absolutely requisite to apply the nourishing virtue of the earth unto the radical principles of all fruits whatever; and therefore before any rain did fall God caused a vapor to arise, which supplied the use of it, and watered the earth, Gen 2:6. So the poetexpresseth it:

Tum Pater omnipotens fecundis imbribus AEther,

Conjugis in greraium laetae descendit, et omnes

Magnus alit, magno commistus corpore, fetus. Georg, 2:325.

And is a wetting shower; not a storm, not a violence of rain causing an inundation, which tends to barrenness and sterility; nor such as is unseasonable and spoils the fruits of the earth; but a plentiful shower is intended: for exceeds , as Aristotle observes.

1. This rain falls on the ground. And,

2. It is said to fall often or frequently, iteratis vicibus. The land of Canaan is commended that it was not like the land of Egypt, where the seed was sowed, and watered with the foot, but that it was a land of hills and valleys, and did drink water of the rain of heaven, Deu 11:10-11. And they had commonly two seasons of it, the former whereof they called , Joreh, and the latter , Malcosh, Deu 11:14. The former fell about October, in the beginning of their year, when their seed was cast into the ground, and the earth, as it were, taught thereby, as the word signifies, to apply itself unto the seed, and to become fruitful. The other fell about March, when their corn was grown up, filling the straw and ear for the harvest, as the word probably signifies. Hence it is said, that Jordan overfloweth all his banks all the time of harvest, Jos 2:15, 1Ch 12:15; which was occasioned by the falling of Malcosh, or this latter rain. And that this was in the first month, or March, which was the entrance of their harvest, is evident from hence, in that immediately after they had passed over Jordan, during the swelling of its waters, they kept the passover at Gilgal on the fourteenth of that first month, Jos 5:10. Whilst they had these rains in their proper seasons, the land was fruitful; and it was by withholding of them that God punished them with the barrenness of the earth, and famine thereon ensuing. Besides these, in good seasons, they had many other occasional showers; as mention is made of the showers on the mown grass. Hence it is here supposed that the rain falls , often, on this earth. Again,

3. The earth is said to drink in the rain. The expression is metaphorical but common: . And the allusion is taken from living creatures, who by drinking take in water into their inward parts and bowels. To do thus is peculiar unto the earth. If the rain falls upon rocks or stones, it runs off from them, it hath no admission into them; but into the earth it soaks more or less, according as the condition of the ground is more or less receptive of it. And it is the nature of the earth, as it were, to suck in these moistening rains that fall upon it, until it be even inebriated: Psa 65:9-10, Thou visitest the earth, and waterest it, …… Thou waterest the ridges thereof abundantly: thou settlest the furrows thereof; , thou inebriatest (or makest drunk) the furrows thereof.

This is the , or proposition of the similitude. The is included in it; that is, the application of it unto the matter in hand. That by the earth, the minds and consciences of men are intended, was before declared; and it is as evident what is meant by the rain. Yet some suppose that the gifts of the Holy Ghost, before treated of, may be designed by the apostle; for in the communication of them the Holy Spirit is frequently said to be poured out; that is, as water or rain. But,

1. This rain is said to fall often on the earth (yea, upon that earth which continueth utterly barren), in one shower after another. And this can be no way accommodated unto the dispensation of the gifts of the Spirit; for they being once communicated, if they be not exercised and improved, God gives no more showers of them. It is therefore the administration of the word that is intended. And in other places the doctrine of the Scripture is frequently compared unto rain and watering: Deu 32:2,

My doctrine shall drop as the rain, my speech shall distil as the dew; as the small rain upon the tender herb, and as the showers upon the grass.

And where God denies his word unto any people, he says, Upon them shall be no rain, Zec 14:17. And hence , to drop as the rain doth, is an expression for prophesying or preaching, Eze 21:2, Amo 7:16; the showers whereof are sometimes more soft and gentle, sometimes more earnest and pressing. And those words, , Psa 84:7, because of the ambiguity of the words, and the proportion that is between the things, are rendered by some, The rain also filleth the pools; and by others, The teachers shall be filled with blessings.

This is that whereby God watereth and refresheth the barren souls of men, that whereby he communicates unto them all things that may enable them to be fruitful; in brief, not to enlarge on the allegory, the word of the gospel is every way unto the souls of men as the rain to the barren earth.

2. This rain is said to fall often on the earth. And this may be considered either with respect unto the especial concernment of these Hebrews, which was laid open before, or unto the ordinary dispensation of the gospel. In the first way it regards and expresseth the frequent addresses made unto the people of the Jews in the ministry of the word, for their healing and recovery from those ways of ruin wherein they were engaged. And so it may include the ministry of the prophets, with the close put unto it by that of Christ himself; concerning which see our exposition on Heb 1:1-2. And concerning this whole ministry it is that our Savior so expostulates with them, Mat 23:37, How often would I have gathered your children ! And this also he at large represents in the parable of the householder and his vineyard, with the servants that he sent unto it from time to time to seek for fruit, and last of all his Son, Mat 21:33-37. Take it in the latter way, for the dispensation of the word in general, and the manner of it, with frequency and urgency, is included in this expression. Where the Lord Christ sends the gospel to be preached, it is his will that it should be so instantly, in season and out of season, that it may come as abundant showers of rain on the earth.

3. This rain is said to be drunk in: The earth drinketh in the rain. There is no more intended in this expression but the outward hearing of the word, a naked assent unto it. For it is ascribed unto them who continue utterly barren and unhealed; who are therefore left unto fire and destruction. But as it is the natural property of the earth to receive in the water that is poured on it, so men do in some sense drink in the doctrine of the gospel, when the natural faculties of their souls do apprehend it and assent unto it, though it work not upon them, though it produce no effects in them. There are, indeed, in the earth rocks and stones, on which the rain makes no impression; but they are considered in common with the rest of the earth, and there needs no particular exception on their account. Some there are who, when the word is preached unto them, do obstinately refuge and reject it; but the hearers in common are said to drink it in, and the other sort shall not escape the judgment which is appointed for them. And thus far things are spoken in general, what is common unto both those sorts of hearers, which he afterwards distinctly insists upon.

The word of the gospel, in the preaching of it, being compared unto rain, we may observe, that,

Obs. 2. The dispensation of it unto men is an effect of the sovereign power and pleasure of God, as is the giving of rain unto the earth.

There is nothing in nature that God assumeth more into his prerogative than this of giving rain. The first mention of it in the world is in these words, The LORD God had not caused it to rain upon the earth, Gen 2:5. All rain is from the Lord God, who causeth it to rain or not to rain, at his pleasure. And the giving of it he pleads as a great pledge of his providence and goodness. He left not himself of old without witness, in that he did good, and gave rain from heaven, Act 14:17. Our Savior also makes it an argument of his goodness that he causeth his rain to fall, Mat 5:45. And whatever thoughts we have of the commonness of it, and whatever acquaintance men suppose they have with its causes, yet God distinguisheth himself, as to his almighty power, from all the idols of the world, that none of them can give rain. He calls his people to say in their hearts, Let us fear the LORD our God, who giveth rain, Jer 5:24.

Are there any among the vanities of the Gentiles that can cause rain? or can the heavens give showers? Jer 14:22.

And he exerciseth his sovereignty in the giving of it: Amo 4:7-8, I caused it to rain upon one city, and not to rain upon another: one piece was rained upon, and the piece whereupon it rained not withered. So two or three cities wandered unto one city to drink water. And thus is it absolutely as to the dispensation of the gospel to nations, cities, places, persons; it is at Gods disposal alone, and he useth a distinguishing sovereignty therein. He sendeth his word unto one people and not to another, to one city and not to another, at one time and not at another; and these are those matters of his whereof he giveth no account. Only some things we may consider, which give us a prospect into the glory of his wisdom and grace herein: and this I shall do in two instances; first, in the principle of his dispensation; secondly, in the outward means of it. As,

1. The principal end which he designeth in his disposal of the dispensation of the gospel in that great variety wherein we do behold it, is the conversion, edification, and salvation of his elect. This is that which he aimeth to accomplish thereby; and therefore his will and purpose herein is that which gives rule and measure unto the actings of his providence concerning it. Wherever there are any of his elect to be called, or in what time soever, there and then will he cause the gospel to be preached; for the purpose of God, which is according to election, must stand, whatever difficulties lie in the way, Rom 9:11. And the election must obtain, Rom 11:7. So the Lord Christ prayed that he would take care of all those that he had given unto him, which were his own by election (Thine they were, and thou gavest them unto me), and sanctify them by his word, Joh 17:17. In pursuit of his own purpose, and in answer unto that prayer of our Lord Jesus, he will send his word to find them out wherever they are, that so not one grain of his chosen Israel shall be lost or fall to the ground. So he appointed our apostle to stay and preach at Corinth, notwithstanding the difficulties and oppositions he met withal, because he had much people in that city, Act 18:9-10. They were his people by eternal designation, antecedently unto their effectual vocation; and therefore he will have the word preached unto them. And in the hard work of his ministry, the same apostle, who knew the end of it, affirms that he endured all things for the elects sakes, 2Ti 2:10. That they might be called and saved was the work he was sent upon. For whom he did predestinate, them he also calleth, Rom 8:30. Predestination is the rule of effectual vocation; all and only they are so called by the word who are predestinated. So speaks our Savior also,

Other sheep I have, which are not of this fold; them also I must bring, and they shall hear my voice, Joh 10:16.

He had some sheep in that fold of the church of the Jews; to them, therefore, he preached the word, that they might be gathered unto him. But he had other sheep also, even all his elect among the Gentiles, and saith he, Them must I gather also. There is a necessity of it, upon the account of the purpose of God concerning them; and they are to be gathered by hearing of his voice, or the preaching of the word. In that sovereignty, therefore, which God useth in the disposal thereof, causing the rain of the doctrine of his word to fall upon one place and not upon another, at one time and not at another, he hath still this certain end before him; and the actings of his providence are regulated by the purposes of his grace. In what place or nation soever, in what time or age soever, he hath any of his elect to be brought forth in the world, he will provide that the gospel of peace be preached unto them. I will not say that in every individual place where the gospel is preached there are always some of the elect to be saved. For the enjoyments of one place may be occasioned by the work that is to be done in another, wherewith it is in some kind of conjunction: or the word may be preached in a place for the sake of some that are there only accidentally; as when Paul first preached at Philippi, Lydia only was converted, who was a stranger in those parts, belonging to the city of Thyatira in Asia, Act 16:14-15 : and a whole country may fare the better for one city, and a whole city for some part of it, as Mic 5:7. God concealeth this secret design under promiscuous outward dispensations. For he obligeth those by whom the word is preached to declare his mind therein unto all men indefinitely, leaving the effectual work of his grace in the pursuit of his purpose unto himself; whence they believe who are ordained to eternal life, and those are added to the church that are to be saved, Act 2:47; Act 13:48. Besides, God hath other ends also in the sending of his word, though this be the principal. For by it he puts a restraint unto sin in the world, gives a visible control to the kingdom of Satan, and relieves mankind, by sending light into those dark places of the earth which are filled with habitations of cruelty. And by the convictions that he brings thereby on the minds and consciences of men, he makes way for the manifestation of the glory of his justice in their condetonation. Coming and speaking unto them, he leaves them without pretense or excuse, Joh 15:22. Yet will I not say that God sends the word for any continuance for these ends and designs only. For a short time he may do so; as our Savior, sending forth his disciples to preach, supposeth that in some place their message may be totally rejected, and thereon appointed them to shake off the dust of their feet as a testimony against them, or their being left without excuse. But these are but secondary and accidental ends of the word where it is constantly preached. Wherefore God doth not so send it for their sakes alone. But on the other side, I dare say, that where God doth not, by any means, nor in any degree, send his word, there are none of his elect to be saved; for without the word they can neither be called nor sanctified. And if any of them are in any such place as whereunto he will not grant his word, he will, by one providence or other, snatch them like brands out of the fire, and convey them under, the showers of it. And this we find verified by experience every day. The gospel, therefore, doth not pass up and down the world by chance, as we know in how great variety it hath visited and left nations and people, ages and times; nor is the disposal of it regulated by the wisdom and contrivance of men, whatever their work and duty may be in the dispensation of it; but all this, like the falling of the rain, is regulated by the sovereign wisdom and pleasure of God, wherein he hath respect only unto the purpose of his own eternal grace.

2. He doth, according to his sovereign pleasure, call and send persons to the preaching of it unto those to whom he will grant the privilege thereof. Every man may not upon his own head, nor can any man upon his own abilities, undertake and discharge that work. This is the eternal rule and law of the gospel: Whosoever shall call on the name of the Lord shall be saved. But how shall men call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher? and how shall they preach except they be sent? Rom 10:13-15, that is, by God himself: for neither doth the apostle discourse, nor hath he any occasion in that place to discourse, concerning the ordinary call of persons unto an office in the church, whereunto the ministry of the church itself is required; but he treats of preaching the gospel in general unto all or any parts of the world, and of the love and care of God in sending of men unto that purpose, whereby others coming to hear of him, may believe in him, call upon his name, and be saved. Hence he compares the work of God herein unto that of his sending forth light and natural instructions unto all the world by the luminaries of heaven, wherein the ministry of man hath no place, verse 18. Wherefore the preaching of the gospel depends absolutely on the sovereign pleasure of God in sending men unto that work; for how should they preach except they be sent? And he doth send them,

(1.) By endowing them with spiritual gifts, enabling them unto that work and duty. The gospel is the ministration of the Spirit; nor is it to be administered but by virtue of the gifts of the Spirit. These God gives unto them whom he sends, by Jesus Christ, Eph 4:7-8, etc. And these gifts are a sort of especial, peculiar, yea, supernatural abilities, whereby men are fitted to and enabled for the dispensation of the gospel. It is sad to consider what woful work they make who undertake this duty, and are yet unfurnished with these abilities; that is, such who are sent of men, but are not sent of God. They harness themselves with external order, ecclesiastical mission, according to some rules agreed upon among themselves, with some other implements and ornamental accoutrements; whereon they undertake to be preachers of the gospel, as it were whether God will or no. But these vanities of the Gentiles cannot give rain; the preaching of the gospel, as unto its proper ends, depends on Gods sending alone. When they betake themselves to their work, they find themselves at a loss for Gods mission; at least they do so unto whom they pretend to be sent. I speak it not as though outward order and a due call were not necessary in a church unto the office of a teacher, but only to show that all order without a concurrence of the divine vocation is of no validity nor efficacy. Now, the dispensation of these spiritual gifts, without which the rain of the doctrine of the gospel falleth not, depends solely on the sovereignty of God. The Spirit divideth unto every one as he pleaseth, 1Co 12:11. And it is evident that he doth not herein follow the rule of any human preparation. For whereas it is most certain, that the improvement of mens intellectual abilities, in wisdom, learning, oratory, and the like, is exceedingly subservient unto the use and exercise of these spiritual gifts, yet it is evident that God doth not always and regularly communicate them unto those who are so prepared; no, though they were acquired in a rational way, in order unto the work of the ministry. For how many may we see so qualified, and yet destitute of all relish of spiritual gifts, God preferring before them persons, it may be, behind and beneath them in those qualifications! So it was whilst all these affairs were transacted in an extraordinary manner at the first planting of the gospel. He did not choose out eminently the philosophers, the wise, the learned, the scribes, the disputers of this world, to communicate spiritual gifts unto; but generally fixed on persons of another condition and more ordinary capacity. Some were so, that none might think themselves excluded because of their wisdom and learning, things excellent in themselves; but many of this sort, as our apostle informs us, were not called and chosen unto this work. So something in proportion hereunto may yet be observed in the distribution of the ordinary gifts of the Spirit; at least it is evident that herein God obligeth himself to no rules of such preparations or qualifications on our part. Nay, which is yet further, he walks not herein in the steps of his own sanctifying and saving grace; but as he worketh that grace in the hearts of many on whom be bestows not those gifts which are needful to enable men unto the dispensation of the gospel, so he bestows those gifts on many unto whom he will not vouchsafe his sanctifying grace. And these things make evident that sovereignty which God is pleased to exercise in his sending of persons unto the work of preaching the gospel, manifesting that the whole of it depends, like the giving of rain, absolutely on his pleasure. And when men exclusively unto this part of Gods call will keep up a ministry, and so make a preaching of the gospel, it is but a lifeless image of the true dispensation of it.

(2.) This communication of gifts unto men is ordinarily accompanied with a powerful and effectual inclination of the minds of men to undertake the work and engage in it, against those objections, discouragements, oppositions, and difficulties, which present themselves unto them in their undertaking. There is so, I say, ordinarily: for there are more instances than one of those who, having the word of prophecy committed unto them, instead of going to Nineveh, do consult their own reputation, ease, and advantage, and so tack about to Tarshish; and there are not a few who hide and napkin up their talents, which are given them to trade withal, though represented unto us under one instance only: But these must one day answer for their disobedience unto the heavenly call. But ordinarily that inclination and disposition unto this work, which accompanies the communication of spiritual gifts, is prevalent and effectual, so that the minds of men are fortified by it against the lions that are in the way, or whatever may rise up to deter them from it. So our apostle affirms, that upon the revelation of Christ unto him, and his call thereby to preach the gospel, immediately he conferred not with flesh and blood, but went into Arabia about his work, Gal 1:16-17. He would not so much as attend or hearken unto cavils and exceptions against the work whereunto he was inclined and disposed; which is the way of a well-grounded, firm resolution. And something in proportion hereunto is wrought in the minds of them who undertake this work upon an ordinary call of God. And where this is not, much success is not to be expected in the work of any, nor any great blessing of God upon it. When men go out hereunto in their own strength, without a supply of spiritual gifts, and engage in their work merely upon external considerations, without this divine inclination of their hearts and minds, they may seem to cast out water as out of an engine, by violent compression, they will never be like clouds to pour forth showers of rain. This, therefore, also is from the Lord. Again,

Obs. 3. God ordereth things, in his sovereign, unsearchable providence, so as that the gospel shall be sent unto, and in the administration of it shall find admittance into, what places, and at what times, seem good unto himself, even as he orders the rain to fall on one place, and not on another. We have not wisdom to search into the causes, reasons, and ends of Gods providential works in the world; and individual persons seldom live to see the issue of those which are on the wheel in their own days. But we have ground enough in the Scripture to conclude, that the principal works of divine providence in the world, and among the nations of the earth, do respect the dispensation of the gospel, either in the granting of it or the taking of it away. It were an easy matter to evince by evident instances that the principal national revolutions which have been in the earth, have been all of them subservient unto the counsel and purpose of God in this matter. And there are examples also manifesting how small occasions he hath turned unto great and signal use herein. But what hath been spoken may suffice to evince who is the Father and Author of this rain. And how this consideration may be improved unto the exercise of faith, prayer, and thankfulness, is manifest.

This rain is said to fall upon the earth; which respects the actual dispensation of the word by them unto whom it is committed. And we may thence observe, that,

Obs. 4. It is the duty of those unto whom the dispensation of the word is committed of God, to be diligent, watchful, instant in their work, that their doctrine may, as it were, continually drop and distil upon their hearers, that the rain may fall often on the earth. So hath God provided that the ridges of it may be watered abundantly, to make it soft (or dissolve it) with showers; and so he blesseth the springing thereof, Psa 65:10. In a hot, parching, and dry season, one or two showers do but increase the vehemency of the heat and drought, giving matter of new exhalations, which are accompanied with some of the remaining moisture of the earth. Of no other use is that dead and lazy kind of preaching wherewith some satisfy themselves, and would force others to be contented.

The apostles, when this work was committed unto them, would not be diverted from a constant attendance unto it by any other duty, much less any other occasion of life, Act 6:2-4. See what a charge our apostle gives unto Timothy to this purpose, 2Ti 4:1-5. And a great example hereof we have in the account he gives concerning his own ministry in Asia, Act 20:1. He declares when he began his work and ministry, the first day he came into Asia, Act 20:18; that is, on the first opportunity: he omitted no season that he could possibly lay hold upon, but engaged into his work, as his manner was in every place that he came unto. And, 2. In what manner did he teach? He did it,

(1.) Publicly, in all assemblies of the church, and others also where he might have a quiet opportunity of speaking; and,

(2.) Privately, from house to house, Act 20:20. All places were alike to him, and all assemblies, small or great, so he might have advantage of communicating unto them the knowledge of God in Christ. And,

3. What did he so declare unto them, or instruct them in? It was the whole counsel of God, Act 20:27; the gospel of the grace of God, Act 20:24; all things that were profitable unto them, Act 20:20; in sum, repentance toward God, and faith toward our Lord Jesus Christ, Act 20:21.

And, 4. How did he dispense the word unto them? It was by a declaration of the will of God, Act 20:27; by testifying the necessity of gospel duties, Act 20:21; by constant warnings and admonitions, to stir men up unto diligence in obedience, and to caution them of their dangers, Act 20:31. And,

5. When, or at what season, did he thus lay out himself in the discharge of this duty? He did it night and day, Act 20:31; that is, continually, upon all occasions and advantages. He was one by whom God watered his vineyard every moment. And,

6. In what outward condition was he, and with what frame of spirit did he attend his work? He was in many temptations, which befell him by the lying in wait of the Jews, Act 20:19, or in continual danger of his life by the persecutions they stirred up against him. And as unto himself, and the frame of his heart in this work, he carried it on with all humility of mind, and with many tears, Act 20:19; Act 20:31. He was not lifted up with conceits of the glory, greatness, and power of his office, of the authority over all the churches committed unto him by Christ; but with lowliness of mind and meekness was as the servant of them all; with that love, tenderness, compassion, and fervency, as he could not but testify by many tears. Here is the great example for dispensers of the gospel. We have not his grace, we have not his gifts, we have not his ability and assistance, and so are not able to come up unto him; but yet certainly it is our duty to follow him though baud passibus aequis, and to conform ourselves unto him according to our opportunity and ability. I confess I cannot but admire to think what some men conceive concerning him, or themselves. Can they say, that from the first day of their coming into their dioceses or dignities, or parishes or places, they have thus behaved themselves? Have they so taught, so preached, so warned, and that with tears, night and day, all sorts of persons whom they suppose themselves to relate unto? Have they made it their work to declare the mysteries of the gospel, and the whole counsel of God, and this both publicly and privately, night and day, according to their opportunities? It will be said, indeed, that these things belonged unto the duty and office of the apostles, but those that succeed them as ordinary overseers of the church may live in another manner, and have other work to do. If they should carry it with that humility of mind as he did, and use entreaties with tears as he did, and preach continually as he did, they should have little joy of their office; and besides, they should be even despised of the people. These things, therefore, they suppose not to belong unto them. Yea, but our apostle gives this whole account concerning himself unto the ordinary bishops of the church of Ephesus, Act 20:17; Act 20:28; and in the close of it tells them, that he had showed them all things how they ought to do, Act 20:35. And what he apprehended to be the duty of all to whom the dispensation of the word is committed, he manifests in his last solemn charge that he left with his son Timothy a little before his death: 2Ti 4:1-2,

I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom; preach the word, be instant in season, out of season; reprove, rebuke, exhort with all long-suffering and doctrine;

so 2Ti 4:5. He did no more himself than what he requires in Timothy, according to the proportion of his abilities. And the discharge of this work is not to be measured by particular instances of the frequency of preaching, but by that purpose, design, and frame of heart, which ought to be in ministers, of laying out themselves to the utmost in the work of the ministry on all occasions, resolving to spend and to be spent therein. I could easily show on how many accounts frequency and urgency in preaching of the word are indispensably required of those unto whom the work is committed, that therein the rain may fall oft upon the earth; but I must not too far digress. The command of God; the love and care of Christ towards his church; the ends of Gods patience and long-suffering; the future manifestation of his glory in the salvation of believers and the condemnation of those that are disobedient; the necessities of the souls of men; the nature and kind of the way whereby God gives spiritual supplies by the ministry of the word; the weakness of our natural faculties of the mind in receiving, Heb 5:11, Isa 28:9-10, and of the memory in retaining spiritual things, Heb 2:1; Heb 12:5; the weakness of grace, Rev 2:2, requiring continual refreshments, Isa 27:3; the frequency and variety of temptations, interrupting our peace with God, nor otherwise to be repelled, 2Co 12:8-9; the design of Christ to bring us gradually unto perfection, might all be pleaded in this case: but the law of this duty is in some measure written in the hearts of all faithful ministers, and those who are otherwise shall bear their own burdens. Again; it is common to the whole earth often to drink in the rain that falls upon it, though but some parts only of it prove fruitful, as it will appear in the following distribution of them. Whence we may observe, that,

Obs. 5. Attendance unto the word preached, hearing of it with some diligence, and giving of it some kind of reception, make no great difference among men; for this is common unto them who never become fruitful. This is so plainly exemplified by our Savior in the parable of the several sorts of ground that receive the seed of the word, yet on various occasions lose the power of it, and never come to fruit-bearing, that it needs no further consideration. And I intend not those only who merely hear the word, and no more. Such persons are like stones, which when the rain falleth on them it makes no impression into them; they drink it not in at all. It is no otherwise, I say, with many hearers, who seem not to have the least sense of what customarily they attend unto. But those are intended in the text and proposition who in some measure receive it and drink it in. They give it an entrance into their understandings, where they become doctrinally acquainted with the truth of the gospel; and they give it some entrance into their affections, whence they are said to receive the word with joy; and moreover, they allow it some influence on their conversations. as even Herod did, who heard the preachings of John Baptist gladly, and did many things thereon. All these things men may do, and yet at length prove to be that part of the earth which drinks in the rain and is yet absolutely barren, and brings forth thorns and briers. There is yet wanting the receiving of it in a good and honest heart; which what it includes will afterwards appear. And again we may observe, that,

Obs. 6. God is pleased to exercise much patience towards those whom he once grants the mercy and the privilege of his word unto. He doth not presently proceed against them for and on their barrenness, but stays until the rain hath often fallen upon the ground. But there is an appointed season and period of time, beyond which he will not wait for them any more, as we shall see.

Thirdly, The distribution of this earth into several parts, with the different lots and events of them, is nextly to be considered. The first sort the apostle describes two ways:

1. By its fruitfulness;

2. By its acceptation with God. And this fruitfulness he further manifests:

(1.) From the fruit itself which it bears, it is herb, or herbs;

(2.) From the nature and use of that fruit, it is meet for them by whom it is dressed;

(3.) The manner of it, it bringeth it forth. These things we must a little open in their order, as they lie in the text:

1. , it bringeth forth. . This word properly signifies the bringing forth of a woman that hath conceived with child: , , Luk 1:31. And so it is constantly used in the New Testament, and not otherwise but only in this place and Jas 1:15, . In an elegant similitude, he compareth the work of lust in temptation unto an adulterous conception in the womb of the adulteress, when at length actual sin is brought forth. The seeds of it are cast into the mind and will by temptation; where, after they are warmed, fomented, and cherished, sin, that ugly monster, comes forth into the world. So is this earth said to bring forth, as a womb that is naturally and kindly impregnated, in its appointed season. And therefore, when the apostle speaks of the other sort, he changeth his expression for such a word as may suit a deformed and monstrous production. But the native power of the earth, being cherished by the rain that falls on it, brings forth as from a teeming womb the fruits of those seeds it is possessed withal.

2. It bringeth forth , generans herbam. The Rhemists render it grass, causelessly and amiss. The word signifies such green herbs as are usually produced by careful culture, tilling, or dressing; such as are for the proper and immediate use of men, and not of their cattle. The same with , Gen 1:11, all sorts of useful green herbs, whether medicinal or for food, or beauty and ornament.

3. The nature of this herbal fruit is, that it is . Some render it by opportuna, and some by accommoda; meet answers both. Those that use the former word seem to respect the season wherein it brings forth the fruit. And this is the commendation of it, that it makes no delay, but brings forth in its proper time and season, when its owners and tillers have just ground and reason to expect and look for it. And it is an especial commendation of any thing that beareth fruit; and what is out of season is despised, Psa 1:3. The latter word intends the usefuless and profitableness of the fruit brought forth, in what season soever it be. We may comprise both senses, and justly suppose both of them to be intended. The Syriac expresseth it by a general word, , which is or may be of use. And the fruits of the earth are not profitable unless they are seasonable. So James calls it , the precious fruit of the earth, which the husbandman waiteth for, until the earth hath received the former and latter rain, Jas 5:7.

4. Lastly, These herbs thus brought forth are meet , unto them by whom it is tilled, or even by whom;or by whom it is also tilled. The particle is not superfluous or insignificant. It declares an addition of culture to the rain. For besides the falling of rain on the earth, there is likewise need of further culture, that it may be made fruitful, or bring forth herbs seasonably, which shall be profitable unto men. For if only the rain fall upon it, it will bring forth many things indeed; but if it be not tilled withal, for one useful herb it will bring forth many weeds; as he speaks in the case of husbandry, Virg. Georg. lib. 1:155:

Quod nisi et assiduis terram insectabere rastris,

Et sonitu terrebis aves, et ruris opaci

Falce premes umbras, votisque vocaveris imbrem;

Heu magnum alterius frustra spectabis acervum.

The earth must be tilled, from its nature and the law of its creation, And therefore Adam was to have tilled and wrought the ground in the garden even before the fall, Gen 2:15. And this is the principal concernment of him that intends to live on the field. The falling of rain upon the earth is common unto the whole. That which gives a field a peculiar relation unto any one is, that he dresseth, and fenceth, and tilleth it. Unto these dressers the herbs that are brought forth are said to be meet; they belong unto them, and are useful for them. may be rendered for whom, or by whom. In the first way, the chief owner of the ground, the lord of the field or vineyard, is signified. The ground is tilled or manured for his use, and he eats of the fruits of it. In the latter sense, those who immediately work about the ground in the tilling of it are intended. But there is no need to distinguish in this place between owner and dresser; for God as he is the great husbandman is both. He is the Lord of the vineyard, it is his, and he dresseth and pruneth the vines, that they may bring forth fruit, Joh 15:1-2. Again; the ground, thus made fruitful, receiveth blessing of God. And the blessing of God with respect unto a fruitful field is twofold,

(1.) Antecedent, in the communication of goodness, or fruit-causing virtue to it. The smell of my son is as the smell of a field which the LORD hath blessed, Gen 27:27; a field that abounds with blossoms, flowers, and fruits, yielding a sweet savor; being so made fruitful by the singular blessing of God. But this is not the blessing here intended; for it is supposed that this field is already made fruitful, so as to bring forth useful herbs; and therefore it must be antecedently interested in this kind of blessing, without which nothing can thrive or prosper. Wherefore,

(2.) Gods benediction is taken for consequent acceptation or approbation, with care and watchfulness for a further improvement. The blessing of God is at large described, Isa 27:2-3.

And there are three things included in this blessing of a fruitful field:

(1.) The owning, acceptation, or approbation of it. Such a field God owns, and is not ashamed that it should be looked on as his. And this is opposed to the rejection of the barren ground afterwards mentioned, is rejected.

(2.) The care, watchfulness, and diligence that are used about it. God watcheth over such a field or vineyard to keep it night and day, that none should hurt it, watering it every moment, and purging the branches of its vines, to make them yet more fruitful; opposed to being nigh unto cursing; that is, wholly neglected, or left unto salt and barrenness.

(3.) A final preservation from all evil; opposed to the burning up of the barren earth, with the thorns and briers that grow upon it.

These things being spoken only of the ground, whence the comparison is taken, the application of them, though not expressed, unto the spiritual things intended is plain and easy. For,

1. The ground thus dressed, thus bearing fruit, and blessed of God, is true and sound believers. So our Savior declares it to be in the interpretation of his own parable to this purpose, Matthew 13. They are such as receive the word of God in good and honest hearts, and bring forth fruits of it in several degrees; such as, having been ministerially planted and watered, have an increase wrought in them by the grace of God, 1Co 2:6-7.

2. There is included herein the manner how they bring forth the fruits intended; and that is, that they bring forth in their lives what was before conceived and cherished in their hearts. They have the root in themselves of what they bring forth. So doth the word here used signify, namely, to bring forth the fruit of an inward conception. The doctrine of the gospel, as cast into their hearts, is not only rain, but seed also. This is cherished by grace as precious seed; and, as from a natural root or principle in the heart, brings forth precious fruit. And herein consists the difference between the fruit-bearing of true believers and the works of hypocrites or false professors: These latter bring forth fruits like mushrooms; they come up suddenly, have ofttimes a great bulk and goodly appearance, but they are only a forced excrescency, they have no natural seed or root in the earth. They do not proceed from a living principle of them in their hearts.

The other sort do first conceive, cherish, and foment them in their hearts and minds; whence they bring them forth as from a genuine and natural principle. This is on either side fully declared by our Savior himself, Luk 6:43-45.

3. There are the herbs or fruits intended. These are they which elsewhere in the Scripture are called the fruits of the Spirit, the fruits of righteousness, of holiness, and the like. All that we do in compliance with the will of God, in the course of our profession and obedience, is of this kind. All effects of faith and love, of mortification and sanctification, that are holy in themselves and useful to others, whereby we express the truth and power of that doctrine of the gospel which we do profess, are the fruits and herbs intended. When our hearts are made holy and our lives useful by the gospel, then are we fruitful.

4. These herbs are said to be meet for them by whom (or for whom) the earth is dressed. As it is neither useful nor safe to press similitudes beyond their principal scope and intention, and to bring in every minute circumstance into the comparison; so we must not neglect what is fairly instructive in them, especially if the application of things one to another have countenance and guidance given it in other places of the Scripture, as it is in this case. Wherefore, to clear the application of this part of the similitude, we may observe,

(1.) That God himself is the great husbandman, Joh 15:1; and all believers are Gods husbandry, 1Co 2:9. He is so the husbandman as to be the sovereign Lord and Owner of this field or vineyard; and he puts workmen into it to dress it. This our Savior sets out at large in his parable, Mat 21:33, etc. Hence he calls his people his portion, and the lot of his inheritance, Deu 32:9. He speaks as though he had given up all the world besides into the possession of others, and kept his people only unto himself. And so he hath, as to the especial blessed relation which he intendeth.

(2.) It is God himself who taketh care for the watering and dressing of this field. He dealeth with it as a man doth with a field that is his own. This he expresseth, Isa 5:2; Mat 21:33-34. The dispensation of the word, and the communication of the Spirit unto the church, with all other means of light, grace, and growth, depend all on his care, and are all supremely from him, as was showed before. To this end he employeth his servants to work and dress it under him, who are laborers together with God, 1Co 2:9; because they are employed by him, do his work, and have the same end with him.

(3.) This tilling or dressing of the earth, which is superadded to the rain, or the mere preaching of the gospel, denoted thereby, may be referred unto three heads:

[1.] The ministerial application of the word unto the souls and consciences of men, in the dispensation of all the ordinances of the gospel. This is the second great end of the ministry, as the dispensation of the word in general, or the rain, is the first.

[2.] The administration of the censures and discipline of the church. This belongs unto the dressing and purging of Gods vineyard; and of singular use it is unto that end, where it is rightly and duly attended unto. And those who, under pretense hereof, instead of purging the vineyard, endeavor to dig up the vines, will have little thanks from him for their diligence and pains.

[3.] Afflictions and trials. By these he purgeth his vine, that it may bring forth yet more fruit; that is, he trieth, exerciseth, and thereby improveth, the faith and graces of believers, 1Pe 1:7; Rom 5:3-5; Jas 1:2-4.

(4.) God expecteth fruit from this field, which is so his own, and which he so careth for: I looked for grapes, Isa 5:2. He sends his servants to receive the fruits of it, Mat 21:34. Though he stands in no need of us or our goodness, it extends not to him, we cannot profit him as a man may profit his neighbor, nor will he grow rich with our substance, yet he is graciously pleased to esteem the fruits of gospel obedience, the fruits of faith and love, of righteousness and holiness; and by them will he be glorified: Herein is my Father glorified, that ye bear much fruit, Joh 15:8; Mat 5:16.

(5.) These fruits, when they are brought forth, God approveth of, accepteth, and further blesseth them that bear them; which is the last thing in the words. Some think there is no use of these fruits, unless they are meritorious of grace and glory. But Gods acceptation of them here is called his benediction, his blessing of them that bring them forth. Now a blessing cannot be merited; it is an act of bounty and authority, and hath the nature of a free gift, that cannot be deserved. What doth a field merit of him by whom it is watered and tilled, when it bringeth forth herbs meet for his use? they are all but the fruits of his own labor, cost, and pains. The field is only the subject that he hath wrought upon, and it is his own. All the fruits of our obedience are but the effects of his grace in us. We are a subject that he hath graciously been pleased to work upon. Only he is pleased, in a way of infinite condescension, to own in us what is his own, and to pardon what is ours. Wherefore the blessing of God on fruit-bearing believers consists in three things:

[1.] His approbation and gracious acceptance of them. So it is said that he had respect unto Abel and to his offering, Gen 4:4. He graciously accepted both of his person and of his sacrifice, owning and approving of him, when Cain and his were rejected. So he smelled a savor of rest from the sacrifice of Noah, Gen 8:21. And to testify his being well pleased therewith, he thence took occasion to renew and establish his covenant with him and his seed.

[2.] It is by increasing their fruitfulness. Every branch in the vine that beareth fruit, he purgeth it, that it may bring forth more fruit, Joh 15:2. He multiplieth the seed that is sown, and increaseth the fruits of their righteousness, 2Co 9:10. This is the constant way of God in his covenant-dealings with thriving, fruitful Christians; he so blesseth them as that their graces and fruits shall more and more abound, so as that they shall be flourishing even in old age, and bring forth more fruit unto the end. [3.] He blesseth them in the preparation he hath made for to give them an everlasting reward. A reward it is, indeed, of grace and bounty, but it is still a reward, a recompence of reward. For although it be no way merited or deserved, and although there be no proportion between our works, duties, or fruits, and it, yet, because they shall be owned in it, shall not be lost nor forgotten, and God therein testifies his acceptance of them, it is their reward.

Obs. 7. Where God grants means, there he expects fruit.

Few men consider what is the state of things with them, whilst the gospel is preached unto them. Some utterly disregard it any further than as it is suited unto their carnal interests and advantages; for the gospel is at present so stated in the world, at least in many parts of it, that great multitudes make more benefit by a pretense of it, or what belongs unto it, and have greater secular advancements and advantages thereby, than they could possibly, by the utmost of their diligence and ability in any other way, honest or dishonest, attain unto. These esteem it according to their worldly interests, and for the most part no otherwise; they are merchants of souls, Rev 18:11-13; 2Pe 2:3. Some look upon it as that wherein they are really concerned, and they will both take upon themselves the profession of it, and make use of it in their consciences as occasion doth require. But few there are who do seriously consider what is the errand that it comes upon, and what the work is God hath in hand thereby. In brief, he is by it watering, manuring, cultivating the souls of men, that they may bring forth fruit unto his praise and glory. His business by it is to make men holy, humble, self-denying, righteous, useful, upright, pure in heart and life, to abound in good works, or to be like himself in all things. To effect these ends is this holy means suited; and therefore God is justly said to expect these fruits where he grants this means. And if these be not found in us, all the ends of Gods husbandry are lost towards us; which what a doleful issue it will have the next verse declares. This, therefore, ought to be always in our minds whilst God is treating with us by the dispensation of the gospel. It is fruit he aims at, it is fruit he looks for: and if we fail herein, the advantage of the whole, both as unto our good and his glory, is utterly lost; which we must unavoidably account for. For this fruit God both expecteth and will require. This is the work and effect of the gospel, Col 1:6. And the fruit of it is threefold:

1. Of persons, in their conversion unto God, Rom 15:16.

2. Of real internal holiness in them, or the fruits of the Spirit, Gal 5:22-23.

3. The outward fruits of righteousness and charity, 2Co 9:10; Php 1:11.

These God looketh to, Isa 5:4; Luk 13:7; and he will not always bear with a frustration. A good husbandman will suffer thorns and barren trees to grow in the field; but if a vine or fig-tree be barren in his garden, he will cut it down and cast it into the fire. However, God will not always continue this husbandry, Isaiah 28; Amo 6:12-14.

Obs. 8. Duties of gospel obedience are fruits meet for God, things that have a proper and especial tendency unto his glory. As the precious fruits of the earth, which the husbandman waiteth for, are meet for his use, that is, such as supply his wants, satisfy his occasions, answer his labor and charge, nourish and enrich him, so do these duties of gospel obedience answer all the ends of Gods glory which he hath designed unto it in the world. Herein, saith our Savior, is my Father glorified, that ye bring forth much fruit.

And we must inquire how these fruits are meet for God. For,

1. They are not so, as though he stood in any need of them unto his glory. Our goodness extendeth not to him, Psa 16:2. It doth not so, as though he had need of it, or put any value on it for its own sake. Hence he rejected all those multiplied outward services which men trusted unto, as if they obliged him by them; because without them or their services he is the sovereign possessor of all created beings and their effects, Psa 50:7-12. All thoughts hereof are to be rejected. See Job 22:2-3; Job 35:7-8.

2. They are not meet for God, as if they perfectly answered his law. For with respect thereunto, all our righteousnesses are as filthy rags, most unmeet to be .presented unto him, Isa 64:6. And if he should mark what is amiss in us or them, who could stand? Psa 130:3.

3. Much less are they so meet for him, as that by them we should merit any thing at his hand. This foolish presumption is contrary to the very nature of God and man, with that relation between them which necessarily ensues on their very beings. For what can a poor worm of the earth, who is nothing, who hath nothing, who doth nothing that is good, but what it receives wholly from divine grace, favor, and bounty, merit of Him who, from his being and nature, can be under no obligation thereunto, but what is merely from his own sovereign pleasure and goodness?

They are, therefore, no otherwise meet for God but in and through Christ, according to the infinite condescension which he is pleased to exercise in the covenant of grace. Therein doth the Lord Christ,

1. Make our persons accepted, as was that of Abel, through faith in him; which was the foundation of the acceptation of his offering, Gen 4:4; Heb 11:4. And this is of grace also; it is to the praise of his glorious grace, wherein he maketh us accepted in the Beloved, Eph 1:6. And,

2. He bears and takes away the iniquity that cleaves unto them as they proceed from us, which renders them unmeet for God. This was typed out by the plate of gold, whereon was inscribed Holiness to the LORD, that was on the forehead of the high priest. It was that he might bear the iniquity of the holy things of the people, Exo 28:36-38. He bare it in the expiation he made of all sin, and takes it away in the sight of God. And,

3. He adds of the incense of his own mediation unto them, that they may have a sweet savor in their offering to God, Rev 8:3. On this foundation it is that God hath graciously designed them unto sundry ends of his glow, and accepts them accordingly.

For,

1. The will of his command is fulfilled thereby; and this tends to the glory of his rule and government, Mat 7:21. We are to pray that the will of God may be done on earth, as it is in heaven. The glory that God hath in heaven, from the ministry of all his holy angels, consists in this, that they always, with all readiness and cheerfulness, do observe his commands and do his will, esteeming their doing so to be their honor and blessedness. For hereby is the rule and authority of God owned, avouched, exalted; a neglect whereof was the sin and ruin of the apostate angels. In like manner our fruits of obedience are the only acknowledgments that we can or do make to the supreme authority and rule of God over us, as the one lawgiver, who hath power to kill and keep alive. The glory of an earthly king consists principally in the willing obedience which his subjects give unto his laws. For hereby they expressly acknowledge that they esteem his laws wise, just, equal, useful to mankind, and also reverence his authority. And it is the glory of God, when the subjects of his kingdom do testify unto all, their willing, cheerful subjection unto all his laws, as holy, righteous, and good, by the fruits of their obedience; as also that it is their principal honor and happiness to be engaged in his service, Joh 15:14. Hereby is our heavenly Father glorified, as he is our great king and lawgiver.

2. There is in the fruits of obedience an expression of the nature, power, and efficacy of the grace of God, whereby also he is glorified; for he doth all things to the praise of the glory of his grace, Eph 1:6. In all the actings of lust and sin, in the drought and dust of barrenness, we represent an enmity against him, and contrariety unto him, acting over the principle of the first rebellion and apostasy from him. These things, in their own nature, tend greatly to his dishonor, Eze 36:20. But these fruits of obedience are all effects of his grace, wherein he worketh in us to will and to do of his own good pleasure. And hereby are both the power and nature of that grace manifested and glorified. The power of it, in making fruitful the barren soils of our hearts, which, as under the curse, would of themselves bring forth nothing but thorns and briers. Wherefore, to cause our hearts to abound in the fruits of faith, love, meekness, and all holy, evangelical obedience, is that wherein the power of Gods grace is both manifested and magnified, Isa 11:5-8. And they also declare the nature of God. For they are all of them things good, benign, beautiful, useful to mankind; such as give peace, quietness, and blessedness unto the souls of them in whom they are; as tend to the restoration of all things in their proper order, and unto the relief of the universe, laboring under its confusion and vanity, Php 4:8. Such, I say, are all the fruits of holy obedience in believers; such is their nature and tendency, whereby they declare what that grace is from which they do proceed, and whose effects they are, Tit 2:11-12. And hereby is God greatly glorified in the world.

3. They are meet for God, and tend unto his glory, in that they express and manifest the efficacy of the mediation of the Lord Christ, in the obedience of his life and the sacrifice of his death. These he aimed at in them, Tit 2:14; Eph 5:25-27. It is in Jesus Christ that God will be glorified. And this is manifested in the effects of his wisdom and love in his mediation. For hereby do we declare and show forth , the virtues of him who hath called us, 1Pe 2:9; or the efficacious power of the mediation of Christ, which these fruits are the effects and products of. We do not only declare the excellency and holiness of his doctrine, which teacheth these things, but also the power and efficacy of his blood and intercession, which procure them for us and work them in us. God is glorified hereby, in that some return is made unto his goodness and love. That a creature should make any return unto God, answerable or proportionable unto the effects of his goodness, love, and bounty towards it, is utterly impossible. And yet this men ought to take care about and satisfy, before they talk of a further merit. For what can we properly merit at his hands, whose precedent bounty we come infinitely short of answering or satisfying in all that we can do? But this of fruitfulness in obedience is the way which God hath appointed, whereby we may testify our sense of divine love and goodness, and express our gratitude. And hereby do our fruits of righteousness redound unto the glory of God.

4. God in and by them doth extend his care, goodness, and love unto others. It is his will and pleasure that many who long unto himself in an especial way, and others also among the community of mankind, should sometimes be cast into, and, it may be, always be in a condition of wants and straits in this world. To take care of them, to provide for them, to relieve them, so as they also may have an especial sense of his goodness, and be instrumental in setting forth his praise, is incumbent on Him who is the great provider for all. Now, one signal way whereby he will do this, is by the fruits of obedience brought forth in others. Their charity, their compassion, their love, their bounty, shall help and relieve them that are in wants, straits, sorrows, poverty, imprisonment, exile, or the like. And so it is in all other cases. Their meekness, their patience, their forbearance, which are of these fruits, shall be useful unto others, under their weaknesses and temptations. Their zeal, their labor of love in teaching and instructing, or preaching the word, shall be the means of the conviction and conversion of others. So doth it please God, by these fruits of obedience in some, to communicate of his own goodness and love, unto the help, relief, succor, and redress of others. For those so relieved do, or at least ought to look on all as coming directly from God. For it is he who not only commands those who are the means of their conveyance unto them to do what they do, but he directly works it in them by his grace, without which it would not be. And all this redoundeth unto the glory of God. This our apostle expresseth at large, 2Co 9:12-15 : For the administration of this service (that is, the charitable and bountiful contribution of the Corinthians unto the poor of the church of Jerusalem) not only supplieth the wants of the saints themselves (the thought whereof might give great satisfaction to the minds of men benign and compassionate, namely, that they have been able to relieve others), but is abundant also by many thanksgivings unto God. It hath this effect upon the minds of all that are concerned in it, or do know of it, to cause them to abound in thanks and praise unto God.And he showeth both the grounds whereon and the way whereby this praise is so returned unto God. For,

(1.) They consider not merely what is done, but the principle from whence it doth proceed: Whilst by the experiment of this ministration they glorify God for your professed subjection unto the gospel. This, in the first place, affects them greatly, that whereas before they had only heard it may be a report, that you, or some of you, were converted unto the faith of the gospel, they have now, by this ministration, that is, the relief of bounty communicated unto them, such an evidence and assurance, that with one consent they give praise and glory to God for the work of his grace towards you.And, indeed, this usually is the first thing which affects the minds of any of the saints of God, in any relief that God is pleased to hand out unto them by the means of others. They admire and bless God in and for his grace towards them, by whose kindness and compassion they are relieved. So is God glorified by these fruits.

(2.) And the second ground of their praises was, the liberal distribution unto themselves, as they found by experience; and unto all men, as they were informed and believed. The ministration itself testified their faith and obedience unto the gospel; but the nature of it, that it was liberal and bountiful, evidenced the sincerity and fruitfulness of their faith, or the exceeding grace of God in them, Heb 6:14. They saw hereby that there was not an ordinary or common work only of grace on these Corinthians, engaging them into a common profession, and the duties of it, which yet was a matter of great thankfulness unto God; but that indeed the grace of God exceedingly abounded in them, which produced these fruits of it in so plentiful a manner. And with respect hereunto also was praise peculiarly rendered unto God. Hereunto also the apostle adds a double way whereby God was glorified, distinct from the direct attribution of praises unto him. And by their prayer for you, which long after you, for the exceeding grace of God in you. That is, by both. these ways they glorified God, both in their prayers for a supply of divine grace and bounty to them by whom they were relieved, and in their inflamed love towards them and longing after them, which was occasioned only by their relief; but the real cause, motive, and object of it, was the exceeding grace of God in them, which was evidenced thereby. And by both these duties God is greatly glorified. Hence the apostle concludes the whole with that of triumphant praise to God, Thanks be unto God for his unspeakable gift. This,saith he, is a gift that cannot be sufficiently declared amongst men, and therefore God is more to be admired in it.And the apostle presseth the occasion of their joint thankfulness in a word that may include both the grace of God given unto the Corinthians, enabling them to their duty, and the fruit of that grace in the bounty conferred on the poor saints; both of them were the gift of God, and in both of them was he glorified. And in this regard especially are the fruits of our obedience unto the gospel meet for Him by whom we are dressed; that is, have an especial tendency unto the glory of God. Hence is that caution of the apostle, Heb 13:16 : But to do good and to communicate, forget not; for with such sacrifices God is well pleased. Our prayers and praises also, as he declares in the verse foregoing, are sacrifices unto God, and accepted with him, verse 15. Our whole obedience is our reasonable service, is a sacrifice acceptable unto God, Rom 12:1; yea, but in these fruits of benignity, bounty, charity, doing good, and communicating largely and liberally, God is in a peculiar manner well pleased and satisfied, as smelling a savor of rest through Christ in such sacrifices.

And I might here justly take occasion at large to press men unto an abundant fruitfulness in this especial kind of fruit-bearing, but that the nature of our discourse will not admit it.

5. They are meet for God, because they are as the first-fruits unto him from the creation. When God took and rescued the land of Canaan, which he made his own in a peculiar manner, out of the hands of his adversaries, and gave it unto his own people to possess and inherit, he required of them, that, on their first entrance there-into, they should come and present him with the first of all the fruits of the earth, as an acknowledgment of his right to the land, and his bounty unto them, Deu 26:1-8, etc. The whole creation did by sin as it were go out of the possession of God; not of his right and power, but of his love and favor: Satan became the god of this world, and the whole of it lay under the power of evil. By Jesus Christ he rescueth it again from its slavery and bondage unto Satan. But this he will not do all at once, only he will have some first-fruits offered unto him as an acknowledgment of his right, and as a pledge of his entering on the possession of the whole. And God is greatly glorified in the presenting of these first-fruits, at the recovery of the creation unto himself, which is a certain pledge of vindicating the whole from its present bondage. And it is believers that are these first-fruits unto God: Jas 1:18, Of his own will begat he us with the word of truth, that we should be a kind of first-fruits of his creatures. But we are not so but in our fruitfulness. Thereby it is that there is a revenue of glory and praise returned unto God from this lower part of the creation; without which it bears nothing but thorns and briers in his sight. In these, therefore, and the like things, consists the meetness of our fruits of obedience unto God, or his glory. Again,

Obs. 9. Wherever there are any sincere fruits of faith and obedience found in the hearts and lives of professors, God graciously accepts and blesseth them.

Nothing is so small but that, if it be sincere, he will accept; and nothing so great but he hath an overflowing reward for it. Nothing shall be lost that is done for God; a cup of cold water, the least refreshment given unto any for his sake, shall be had in remembrance. All we have and are is antecedently due to him, so as that there can be no merit in any thing we do; but we must take heed lest, whilst we deny the pride of merit, we lose the comfort of faith as to acceptance of our duties. It is the fruit of the mediation of Jesus Christ, that we may serve God without fear, in righteousness and holiness all our days; but if we are always anxious and solicitous about what we do, whether it be accepted with God or no, how do we serve him without fear? This is the worst kind of fear we are obnoxious unto, most dishonorable unto God and discouraging unto our own souls, 1Jn 4:18. For how can we dishonor God more than by judging that when we do our utmost in sincerity in the way of his service, yet he is not well pleased with us, nor doth accept of our obedience? Is not this to suppose him severe, angry, always displeased, ready to take advantage, one whom nothing will satisfy? Such thoughts are the marks of the wicked servant in the parable, Luk 19:20-22. Where, then, is that infinite goodness, grace, condescension, love, compassion, which are so essential to his nature, and which he hath declared himself so to abound in? And if it be so, what use is there of the mediation and intercession of Jesus Christ? what benefit in the promises of the covenant? and what is there remaining that can encourage us in and unto duties of obedience? Merely to perform them because we cannot, we dare not do otherwise, a servile compliance with our conviction, is neither acceptable unto God nor any ways comfortable unto our own souls. Who would willingly lead such a life in this world, to be always laboring and endeavoring, without the least satisfaction that what he does will either please them by whom he is set on work, or any way turn to his own account? Yet such a life do men lead who are not persuaded that God graciously accepts of what they sincerely perform. A suspicion to the contrary riseth up in opposition unto the fundamental principle of all religion: He that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him, Heb 11:6.

This is the first principle and foundation of all religious worship; which if it be not well and firmly laid in our hearts, all our supplication will be in vain. Blow unless we do believe that he doth accept and bless our duties, we cannot believe that he is such a rewarder, or, as he expressed it in the covenant with Abraham, an exceeding great reward. But he hath descended to the lowest instances, of a little goats hair to the tabernacle, a mite into the treasury, a cup of water to a disciple, to assure us that he despiseth not the meanest of our sincere services. But this must be spoken unto again on verse 10, and therefore I shall not here further confirm it.

Some perhaps will say, that their best fruits are so corrupted, their best duties so defiled, that they cannot see how they can find acceptance with so holy a God. Every thing that proceeds from them is so weak and infirm, that they fear they shall suffer loss in all.And this very apprehension deprives them of all that consolation in the Lord which they might take in a course of holy obedience. I answer,

1. This consideration, of the defilements of sin that adhere to the best of our works or duties, excludes all merit whatever. And it is right it should do so; for indeed that cursed notion of the merit of good works hath been the most pernicious engine for the ruin of mens souls that ever Satan made use of. For on the one hand many have been so swollen and puffed up with it, as that they would not deign in any thing to be beholden to the grace of God, but have thought heaven and glory as due to them for their works as hell is to other men for their sin, or the wages of a hireling to him for his labor, which cries to heaven against the injustice of them that detain it. Hence a total neglect of Christ hath ensued. Others, convinced of the pride and folly of this presumption, and notwithstanding the encouragement unto fruitful obedience which lies in Gods gracious acceptation and rewarding of our duties, have been discouraged in their attendance unto them. It is well, therefore, where this notion is utterly discarded by the consideration of the sinful imperfection of our best duties: so it is done by the church, Isa 64:6; Rom 7:21.

2. This consideration excludes all hope or expectation of acceptance ,with God upon the account of strict justice. If we consider God only as a judge pronouncing sentence concerning us and our duties according to the law, neither we nor any thing we do can either be accepted with him or approved by him. For as the psalmist says concerning our persons, If thou, LORD, shouldest mark iniquities, O Lord, who shall stand ? and prays, Enter not into judgment with thy servant, for in thy sight shall no man living be justified: so it is with respect unto all our works and duties of obedience; not any one of them can endure the trial of God as judging by the law, but would appear as a filthy thing. Whilst, therefore, persons are only under the power of their convictions, and are not able by faith to take another view of God and his dealings with them but by the law, it is impossible that they should have any comfortable expectation of the approbation of their obedience.

Wherefore, that we may be persuaded of the gracious acceptation of all our duties, even the least and meanest that we do in sincerity and with a single eye to the glory of God, and that our labor in the Lord should not be lost, we are always to have two things in the eye and view of our faith:

1. The tenor of the covenant wherein we walk with God. God hath abolished and taken away the covenant of works by substituting a new one in the room thereof. And the reason why he did so, was because of a double insufficiency in the law of that covenant unto his great end of glorifying himself in the salvation of sinners. For,

(1.) It could not expiate and take away sin; which must be done indispensably, or that end could not be obtained. This our apostle asserts as one reason of it, Rom 8:3; and proves at large in this epistle afterwards.

(2.) Because it neither did nor could approve of such an obedience as poor sanctified sinners were able to yield unto God; for it required perfection, when the best which they can attain unto in this life is but sincerity. What then? do we make void the law by faith? doth not God require perfect righteousness of us, the righteousness which the law originally prescribed? Yes, he doth so; and without it the curse of the law will come upon all men whatever: but this also being that which in ourselves we can never attain unto, is provided for in the new covenant by the imputation of the righteousness of Christ unto them that do believe. So the apostle expressly states the matter, Rom 10:3-6. On this supposition, God in this covenant hath provided for the acceptance of sincere though imperfect obedience, which the law had no respect unto. The sum is, that his acceptance now shall be suited unto the operation of his grace. He will crown and reward all the actings of his own grace in us. Whatever duty; therefore, is principled by grace and done in sincerity, is accepted with God, according to the tenor of this covenant. This, therefore, we are always to eye and consider as the bottom of the acceptance of our imperfect, weak, unworthy services.

2. Unto the same end is the mediation of Christ to be considered in an especial manner. Without respect unto him, neither we nor any thing we do is approved of God. And a double regard is in this matter always to be had unto him and his mediation:

(1.) That by one sacrifice he takes away all that is evil or sinful in our duties; whatever is of real defilement, disorder, self in them, whereby any guilt might be contracted, or is so, he hath borne it and taken it, as unto its legal guilt, all away. Whatever, therefore, of guilt doth unavoidably adhere unto or accompany our duties, we may by faith look upon it as so removed out of the way by the sacrifice and mediation of Christ, as that it shall be no hinderance or obstruction to the gracious acceptation of them.

(2.) Whereas all. that we do, when we have used our utmost endeavors, by the assistance of grace, and setting aside the consideration of what is evil and sinful from the principle of corrupted nature remaining in us, is yet so weak and imperfect, and will be so whilst we are but dust and ashes dwelling in tabernacles of clay, as that we cannot apprehend how the goodness which is in our obedience should extend itself to God, reach unto the throne of his holiness, or be regarded by him, the merit of our Lord Jesus Christ doth so make way for them, put such a value on them in the sight of God, as that they receive approbation and blessing from him; for in Jesus Christ we are complete, and God makes both us and our duties accepted in the Beloved. The consideration hereof, added to the former, may firmly assure the mind and conscience of every true believer concerning the gracious acceptation of the least of their holy duties that are performed in sincerity. And this they have in such a way as,

(1.) To exclude merit and boasting;

(2.) To keep them in a holy admiration of Gods grace and condescension;

(3.) To make them continually thankful for Christ and his mediation;

(4.) To yield unto themselves comfort in their duties and encouragement unto them.

Heb 6:8. But that which beareth thorns and briers is rejected, and is nigh unto cursing; whose end is to be burned.

In the foregoing verse the apostle showed how it would be and fall out with that part of the Judaical church which embraced the gospel, and brought forth the fruits of faith and obedience. God would accept of them, own them, preserve and bless them. And this blessing of God consisted in four things:

1. In his gracious acceptance of them in Christ, and the approbation of their obedience, verse 10.

2. In delivering them from that dreadful curse and judgment which not long after consumed the whole remainder of that people.

3. In making use of multitudes of them to be the means of communicating the knowledge and grace of the gospel unto other persons and nations;

a greater blessing and honor than which they could not.. in this world be made partakers of.

4. In their eternal salvation. This being laid. down, he proceeds in his parable to declare the state and condition of the other sort of them, namely, of unbelievers, apostates from, and opposers of the gospel. And this he doth in compliance with the symbolical action of our Savior in cursing the barren fig-tree, whereby the same thing was represented, Mat 21:19; for it was the apostate, persecuting, unbelieving church of the Jews, their estate, and what would become of them, which our Savior intended to expose in that fig-tree. He had now almost finished his ministry among them, and seeing they brought forth no fruit thereon, he intimates that the curse was coming on them, whose principal effect would be perpetual barrenness. They would not before bear any fruit, and they shall not hereafter; being hardened, by the just judgment of God, unto their everlasting ruin. So was fulfilled what was long before foretold, Isa 6:9-10, as our apostle declares, Act 28:26-27. In answer hereunto, our apostle in this verse gives this account of their barrenness, and description of their end, through Gods cursing and destroying of them. And herein also the estate and condition of all apostates, unfruitful professors, hypocrites, and unbelievers, to whom the gospel hath been dispensed, is declared and expressed.

And, as it was necessary unto his design, the apostle pursues his former similitude, making an application of it unto this sort of men. And,

1. He supposeth them to be earth, as the other sort are, ; that is, , that earth, that part of the earth. So it is, and no more. It is neither better nor worse than that which proves fruitful and is blessed. All men to whom the gospel is preached are every way by nature in the same state and condition. All the difference between them is made by the gospel itself. None of them have any reason to boast, nor do they in any thing make themselves differ from others.

2. It is supposed that the rain falls often on this ground also. Those who live unprofitably under the means of grace have ofttimes the preaching of the word as plentifully, and as long continued unto them, as they that are most thriving and fruitful in obedience. And herein lies no small evidence that these things will be called over again another day, to the glory of Gods grace and righteousness. On these suppositions, two things are considerable in what is ascribed unto this earth:

1. What it brings forth;

2. How.

1. It bringeth forth , thorns and briers. See the opening of the words before. In general, I doubt not but all sorts of sins are hereby intended, all unfruitful works of darkness, Rom 6:21, Eph 5:2. And the principal reason why they are here compared unto thorns and briers, is with respect unto the curse that came on the earth by sin: Cursed is the ground, …… thorns and thistles shall it bring forth unto thee, Gen 2:17-18; whereunto barrenness, or unaptness for better fruits, is added, Gen 4:12. From this curse, the earth of itself, and untilled, would bring forth nothing but; thorns and briers, at least they would be absolutely prevalent in and over all the products of it; so the heart of man by nature is wholly overrun with evil, sinful imaginations, and his life with vicious, sinful actions, Gen 6:5, Rom 2:10-18. Wherefore the bringing forth of thorns and briers, is abounding in such actings and works as proceed from the principle of corrupted nature under the curse. In opposition hereunto, all good actions, all acts of faith and obedience, are called herbs and fruit, because they are the fruits of the Spirit; and such sinful works are compared to, and called thorns and briers, from a community of properties with them. For,

(1.) They are in their kind unprofitable, things of no use, but meet to be cast out, that room may be made for better. When a man hath a field overgrown with thorns and briers, he finds he hath no benefit by them; wherefore he resolves to dig them up or burn them. Of such and no other use are the sins of men in the world. All the works of darkness are unfruitful, Eph 5:2. The world is no way benefited by them never was any man the better for his own or another mans sins.

(2.) Because they are hurtful and noxious, choking and hindering good fruits that wise would thrive in the field. So are thorns and briers represented in the Scripture as grieving, piercing, and hurtful; and things that are so called by their name, Eze 28:24; Mic 7:4; Isa 7:25. Such are all the sins of men. All the confusion, disorders, devastations that are in the world, are from them alone. In general, therefore, it is all sorts of sins, works of darkness, works of the flesh, that are intended by these thorns and brier, But yet I presume that the apostle hath regard unto the sins which the obstinate Jews were then in an especial manner guilty of, and which would be the cause of their sudden destruction. Brow those, as it appeareth from this whole epistle and matter of fact in the story, were unbelief, impenitency, and apostasy. The thorns and briers, which were the fuel wherein was kindled the fire of Gods indignation unto their consumption, were their sins against the gospel. Either they would not give their assent unto its truth, or would not amend their lives according to its doctrine, or would not abide with constancy in its profession. These are the especial sins which cast those Hebrews, and will cast all that are like unto them, into the condition of danger and perdition, here described.

2. The manner of bringing forth these thorns and briers is expressed by; . Chrysostom puts a great mark upon the difference of the words used by the apostle. That which he applieth to the production of good fruits is which denotes a natural conception and production of any thing in due order, time, and season; but this , applied to the barren, cursed ground, denotes a casting of them out in abundance, not only without the use of means, but against it. The heart of man needs not to be impregnated with any adventitious seed, to make it thrust forth all sorts of sins, or to make it fruitful in unbelief and impenitency: the womb of sin will of its own accord be continually teeming with these things.

Matters being thus stated with this ground, the apostle affirms three things concerning it:

1. It is . That is said to be , whereof trial hath been made whether, by the application of suitable means unto it, it will be made useful unto any certain end. is to try, to make an experiment what any thing is, and of what use; especially it is applied to the trial that is made of gold and silver by fire. , Isocrat.; We try gold in the fire, that is, whether it be true and pure. Fire is the great trier and discoverer of metals, of what sort they are, Corinthians 2:13-15. And hence the Lord Christ, in the trial of his church, is compared to a refiner with fire, Mal 3:2. So faith is tried, 1Pe 1:7. And it is the word which our apostle useth when he enjoins us to try and search ourselves as unto our sincerity in faith and obedience, 2Co 13:5, Gal 6:4; as also to make a due inquiry into the true nature of spiritual things, Rom 12:2, Eph 5:10; not contenting ourselves with a bare notion of them, but endeavoring after an experience of their power in our own hearts. is often used by our apostle for an experience upon trial, Rom 5:4; 2Co 2:9; Php 2:22 : as by Peter, 1 Epistles 1:7. Hence is , one that upon trial is approved, found sound, and therefore, is accepted, 1Co 11:19; 2Co 10:18; 2Ti 2:15; Jas 1:12. , , Rom 14:18; Accepted with God, and approved with men. Hence is one rejected, disapproved upon trial, reprobate, 1Co 9:27; 2Co 13:5-6; Tit 1:16. The whole is expressed, Jer 6:29-30 : The bellows are burnt, the lead is consumed of the fire; the founder melteth in vain ……. Reprobate silver shall men call them, because the LORD hath rejected them. All means were used to try to the utmost whether there were any true, sincere metal in them. After all, they were found , refuse silver, mere dross; which was therefore rejected, as of no use. This ground, therefore, is supposed to have had a trial made of it, and all proper means to have been used for to make it fruitful; but whereas nothing succeeded, it is to be , rejected, disapproved, laid aside as to any further endeavors to make it successful. Such a piece of ground the husbandman leaves caring for; he will lay out no more charges about it nor take any more pains with it, for he finds on trial that it is incurable.

2. It is said to be , nigh unto a curse. The husbandman doth not presently destroy such a piece of ground, but neglecting of it, lets it lie, further to discover its own barrenness and unprofitableness. But this he doth so as to declare his resolution to lay it waste, and so to cast it out of the bounds of his possession. And he doth it in three ways:

(1.) By gathering out of it all the good plants and herbs that yet remain in it, and transplanting them into a better soil.

(2.) By casting down its fences and laying it waste, that all the beasts of the field shall lodge in it and prey upon it.

(3.) By withholding all means of doing it good, by watering or manuring of it. And hereby it becomes like to the barren wilderness as it lies under the curse, which no man careth for. It is nigh to that condition wherein it shall not be known that it was ever owned by him, or did ever belong unto his possession. So is it unto cursing. For as blessing of any thing is an addition of good, so cursing implies the taking off all kindness and all effects thereof, and therewithal the devoting of it unto destruction.

3. Lastly, It is added, , whose end is unto burning, or to be turned. Fire makes a total and dreadful destruction of all combustible things whereunto it is applied. Hence such desolations are said to be firing or burning, by what means soever they are effected. Things are consumed, as if they were burned up with fire. There is a burning of ground which is used to make it fruitful, as the poet expresseth it in his Georgics, lib. 1:84:

Saepe etiam steriles incendere profuit agros,

Atque levem stipulam crepitantibus urere flammis.

But it is a burning of another kind that is here intended. And this is an act of positive indignation. He will not only show his dissatisfaction in such barren ground by a neglect of it, but his vengeance in its destruction. And it is thus expressed, to intimate both the temporal destruction of the obstinate Jews, and the eternal destruction of all unbelievers, both by fire of several kinds.

Thus, therefore, the apostle declares that God, the great husbandman and owner of the vineyard, would deal with the impenitent and incredulous Hebrews.

1. He tried them, and that for a long season, by the preaching of the gospel. The rain fell oft upon them, and that for .the space now of thirty- six years, or thereabouts. God did, as it were, essay by outward means to make them fruitful, to bring them to faith, repentance, and obedience. But after this long trial, it appeared that they multiplied, as it were, under his hand the thorns and briers of their unbelief, and all sorts of provoking sins.

Wherefore God rejects them, declares that his soul had no pleasure in them, that he would be at no further cost about them. And twice did our apostle mind his countrymen in other places that God would speedily so deal with them, Act 13:40-41; Act 13:46, Act 28:25-28; as our Savior had often threatened them that the kingdom of God should be taken from them, they should no longer enjoy the means of saving knowledge or repentance. God laid them aside, as a field no longer fit to be tilled. And this he did about the [time of the] writing of this epistle; for immediately hereon he began utterly to forsake them who were obstinate in their Judaism, and all those who apostatized thereunto from Christianity. And thus also, in proportion, he deals with all other unprofitable hearers and apostates. There is a time after which he casts them out of his care, will feed them no more, provide no more that they be rained on or dressed. And if they do any more enjoy the word, it is by accident, for the sake of some who are approved; but they shall receive no advantage by it, seeing they are no longer Gods husbandry.

2. On this rejection of them, they were nigh unto cursing; that is, they were so ordered and disposed of as that the destroying curse of God might come upon them. God had now anathematized them, or devoted them to destruction; and hereupon he gave them up unto all those ways and means whereby it might be hastened and infallibly overtake them. For,

(1.) He gathered all the good plants from amongst them; he called out and separated from them all true believers, and planted them in the Christian church. So he deals with all apostate churches before their utter destruction, Rev 18:4.

(2.) He took away their fences, casting there out of his protection, insomuch that when they were destroyed, the general of the Roman army acknowledged that God had infatuated them, so that their impregnable holds and forts were of no use unto them.

(3.) He granted them no more use of means for their conversion. Thenceforward they fell into all manner of sins, confusions, disorders, tumults; which occasioned their ruin. After the same manner will God deal with any other people whom he rejects for their rejection of the gospel. And the world hath no small reason to tremble at the apprehension of such a condition at this day.

3. In the end, this whole barren earth was burned up. In the first place, this respects the destruction of Jerusalem, which ensued not long after, when temple and city, and people and country, were all devoured by fire and sword, Mat 24:1-2. But yet this, like the destruction of Sodom, was but an emblem of the future judgment. Hypocrites, unbelievers, apostates, are to have another end than what they fall into in this world. An end they shall have wherein their eternal condition shall be immutably stated. And this end that they must have is to the fire, the fire prepared for the devil and his angels. They shall be gathered together and burned with a fire that shall never be quenched, Joh 15:6. And this final destruction of all unprofitable hearers, unbelievers, and apostates, is that which is principally intended in the words. And we must not let this wholesome admonition pass without some observations from it.

Obs. 1. Whilst the gospel is preached unto men, they are under their great trial for eternity.

The application that is made unto them is for an experiment how they will prove. If they acquit themselves in faith and obedience, they receive the blessing of eternal life from God. If they prove barren and unprofitable, they are rejected of God, and cursed by him. Nor shall they ever have any other trial, nor shall ever any other experiment be made of them, Hebrews 10. Their season of the enjoyment of the gospel is their day. When that is past, the night cometh on them, wherein they cannot work. When these bellows are burned, and the lead is consumed, the founder melting in vain, men are rejected as reprobate silver,never to be tried any more. Men do but deceive themselves in their reserve of a purgatory when they are gone out of this world. If they are cast under their trial here, so they must abide to eternity. And we may do well to consider these things distinctly, because our concernment in them is very great. To this purpose observe,

1. That we are all made for an eternal state and condition, in blessedness or woe. Men may live like beasts, and therefore wish that they might die like them also; but we are all made with another design, and must all of us stand in our eternal lot at the end of the days, Dan 12:13.

2. That the unchangeable determination of our eternal state depends on what we do in this life. There is neither wisdom nor knowledge, duty nor obedience, in the grave, whither we are going. As the tree falls so it must lie. It is appointed unto men once to die, and after that is the judgment. Nothing interposeth to alter our state and condition between death and judgment. The contrivance of purgatory when we are gone hence was an invention of Satan, to delude the souls of men with hopes of relief, when all means and ways of it were past and irrecoverable.

3. The trial of our future state is made by the preaching of the gospel unto us, and our compliance with it or rejection of it. This is that which the text declares on the one hand and the other; the barren ground is rejected on this trial.

4. It was a fruit of infinite grace, condescension, and mercy, to grant a new trial unto sinners under the curse we had all cast ourselves into. There God might have left us. So he dealt with the sinning angels, whom he spared not. And had he dealt so with all mankind, who could say unto him, What doest thou? And it is that which we must all answer for, namely, that when we were lost and fallen under the sentence of the holy and righteous law, God would propose any terms of peace and reconciliation unto us, and give us a second trial thereon.

5. That the especial way of this trial doth most eminently set out this grace and mercy. A way it is full of infinite wisdom, goodness, love, mercy, and grace; such as wherein all the divine perfections will be eternally glorified, whether it be accepted or refused.

6. When the gospel is preached unto any, God telleth sinners that although they have destroyed themselves, and are ready every moment to sink into eternal misery, yet he will, out of infinite grace and compassion, try them once more, and that by the holy terms of the gospel. And in the preaching of the word he doth it accordingly. And although the season of this trial be determined with God, yet it is unto us uncertain, on many accounts. For,

(1.) The continuance of our lives, during which alone we are capable of enjoying it, is so.

(2.) We see that the preaching of the gospel is so also. The Lord Christ doth ofttimes remove the candlestick whilst they continue alive in the world among whom it was once fixed. And,

(3.) There is a time when a period is put unto the efficacy of the word for the conversion of some, although the outward dispensation be continued unto them, Isa 6:9-10. Wherefore the present season and present enjoyment of the gospel it is our duty to consider and improve. For what is the work that therein God hath in hand towards us? Is it not to give us our trial, in the use of means, as to what shall be our future condition? He hath therein undertaken us as his vineyard, as his husbandry, and causeth the rain to fall upon us; and hath done so often and long. And who almost doth consider aright how great his concernment is herein? Would men be so careless, negligent, formal, slothful, as they are for the most part under the hearing of the word, if they duly remembered that it is their trial for eternity? and they know not how soon it may be over. If we lose this season, we are gone for ever. It is, therefore, our wisdom to know whether our fruitfulness, in faith, repentance, and obedience, do answer the rain and dressing we have had by the dispensation of the word. The axe is laid at the root of the tree; if we bring not forth good fruit we shall ere long be hewed down and cast into the fire. It is true, there is none of us do answer as we ought the love and care of God towards us herein; nor can we so do. When we have done our utmost, we are but unprofitable servants. But there is a wide difference between a defect in degrees of obedience, and the neglect of the whole. Where the first is, we ought to walk humbly in the sense of it, and labor after more perfection. And if this defect be great and notable, such as is occasioned by our lusts indulged unto, or by sloth and negligence, as we can have no evidence of our being approved of God, so it is high time to recover ourselves, by new diligence and holy endeavors, or we may be cast in our trial. But where the latter is, where men bring forth no fruit meet for repentance, what can they expect but to be finally and totally rejected of God? Whereas, therefore, we have been long most of us under this trial, it is assuredly high time that we call ourselves unto a strict account with respect unto it. And if, upon inquiry, we find ourselves at a loss which sort of ground we do belong unto, because of our barrenness and leanness, unless we are hardened by the deceitfulness of sin, we will give ourselves no rest until we have better evidences of our fruit- bearing. We may do well to remember, that though the earth on which the rain falls is here distributed by the apostle into two sorts, like Jeremiahs figs, very good and very bad, to one of which every one at last must be joined; yet, as to present effects and appearances, the ground whereinto the seed of the gospel is cast is distributed by our Savior into four sorts, whereof one only brings forth fruit meet for Him by whom it is dressed, Matthew 13. There are several ways whereby we may miscarry under our trial; one only whereby we may be accepted, namely, fruitfulness of heart and life.

Obs. 2. Barrenness under the dispensation of the gospel is always accompanied with an increase of sin.

The ground which brings not forth herbs meet for them by whom it is dressed, thrusts forth thorns and briers. Let it be observed, that spiritual barrenness never goes alone. Abounding in sin will accompany it, and doth so. It may be it doth not so openly and visibly for a season; but all things will tend thereunto, and at last it will discover itself. Yea, there are no sinners like them, nor sin like theirs, by whom the means of grace are rejected, or not improved. The first generation of great provoking sinners were those of the old world before the flood. Unto these Noah had been a preacher of righteousness, 2Pe 2:5. In his ministry did the Spirit of Christ strive with them, until God affirmed he should do so no more, Gen 6:3. But they were disobedient and barren; 1Pe 3:19-20. And this issued in those provoking sins which God could not bear withal, but brought the flood upon the world of the ungodly. The next was these Hebrews, unto whom the gospel had been preached. And they proved a generation no less wicked than that before the flood, insomuch as their own historian affirms that he verily believed that if the Romans had not come and destroyed them, God would have poured fire and brimstone on them from heaven, as he did upon Sodom. And the third generation of the same kind are the apostate Christian churches, whose condition and state is described in the Revelation. This is the issue of barrenness under Gods culture and watering; and it will be so. For,

1. When men have rejected the last means of their spiritual healing and restraint of sin, what can be expected from them but an outrage in sinning? There are three ways whereby God puts a restraint upon sin. The first is by the light of a natural conscience. This is born with men in the principle of it, and grows into exercise in the improvement of reason. And where the natural workings of it are not prevented and suffocated by the horrible example of parents and relations living in cursing, lying, and all manner of profaneness, it is very useful in youth, to restrain persons from sundry sins. It is so, I say, until corruptions getting strength, and temptations abounding, custom in sinning takes away the edge of it, and weakens it in its operation. Wherefore,

2. When this restraint is broken through, God sets up the hedge of the law before the minds of men, to deter them from sin. And this also hath a great efficacy with many unto this end, at least for a season. But neither will mere conviction from the law always give bounds unto the lusts of men. Wherefore,

3. The gospel comes with a different design from them both. The utmost of their aim and work is but to restrain sin, but the gospel comes to convert the sinner. Their work is to set a dam before the streams of sin; that of the gospel is to dry up the spring.

But if this also, as it is in this case, be rejected and despised, what remains to set any bounds unto the lusts of men?

1. They will find themselves at liberty to act their own inclinations to the utmost, as having cast off all regard to God in all the ways whereby he hath revealed himself. Hence you may find more honesty and uprightness, a more conscientious abstinence from sin, wrongs, and injuries, more effects of moral virtue, among heathens and Mohammedans, than among professed Christians, or persons who, being unprofitable under the gospel, do thereby tacitly reject it. No fields in the world are fuller of thorns and briers, than those of people, nations, churches, who profess themselves to be Christians and are not. Suppose two fields equally barren; let one of them be tilled and dressed, and the other be let alone, left unto its own state and condition: when the field that hath been tilled shall be forsaken for its barrenness, trash of all sorts, incomparably above that which was never tilled, will rise up in it. This is that which at this day is such a scandal to Christianity, which hath broken up the flood-gates of atheism and let in a deluge of profaneness on the world. No sinners like unto barren Christians. Heathens would blush, and infidels stand astonished, at the things they practice in the light of the sun. There was sleeping in the bed of uncleanness, and drunkenness, among the heathens: but our apostle, who well enough knew their course, affirms of them, that they who sleep, sleep in the night; and they who are drunken, are drunken in the night, 1Th 5:7. They did their shameful things in darkness and in secret, Eph 5:11-12. But, alas! among Christians who have directly and willfully despised the healing power and virtue of the gospel, these are works of the day, proclaimed as in Sodom, and the perpetration of them is the business of mens lives. If you would see the greatest representation of hell upon the earth, go into an apostate church, or to persons that have had the word preached unto them, or have heard of it sufficiently for their conviction, but are not healed. The face of all things in Christianity at this day is on this account dreadful and terrible, and bespeaks desolation to lie at the door. The ground whereunto the waters of the sanctuary do come, and it is not healed, is left unto salt and barrenness for ever.

2. It is a righteous thing with God judicially to give up such persons unto all manner of filthy sins and wickedness, that it may be an aggravation of their condemnation at the last day. It is the way of God to do so even when inferior manifestations of himself, his word and will, are rejected, or not improved. So he dealt with the Gentiles for their abuse of the light of nature, with the revelation made of him by the works of creation and providence, Rom 1:24; Rom 1:26; Rom 1:28. And shall not we think that he will, that he doth so deal with persons, upon their unprofitableness under and rejection of the highest and most glorious revelation of himself that ever he did make, or ever will in this world, unto any of the sons of men? It may be asked, How doth God thus judicially give up persons despising the gospel unto their own heartslusts, to do the things that are not convenient?I answer, He doth it,

(1.) By leaving them wholly to themselves, taking off all effectual restraint from them. So spake our blessed Savior of the Pharisees: Let them alone, saith he; they are blind leaders of the blind, Mat 15:14. Reprove them not, help them not, hinder them not; let them alone to take their own course.So saith God of Israel, now given up to sin and ruin, Ephraim is joined to idols; let him alone, Hos 4:17; Eze 3:27. And it is the same judgment which he denounceth against unprofitable hearers of the gospel: Rev 22:11, He which is unjust, let him be unjust still; and he which is filthy, let him be filthy still. Go on now in your sins and filthiness without restraint.Now, when men are thus left unto themselves, as there is a time when God will so leave gospel despisers, that he will lay no more restraint upon them, but withhold the influence of all consideration that should give them any effectual check or control, it were not to be conceived what an outrage and excess of sin the cursed, corrupted nature of man will run out into, but that the world is filled with the fruits and tokens of it. And God doth righteously thus withdraw himself more absolutely from gospel despisers than he doth from pagans and infidels, whom, by various actings of his providence, he keeps within bounds of sinning subservient unto his holy ends.

(2.) God pours out upon such persons a spirit of slumber, or gives them up to a profound security, so as that they take notice of nothing in the works or word of God that should stir them up to amendment, or restrain them from sin. So he dealt with these unbelieving Jews: Rom 11:8, God hath given them the spirit of slumber, eyes that they should not see. Although it be so come to pass, that many there are whom Gods soul loatheth, and they abhor him also, as he speaks, Zec 11:8, so that he will have no more to do with them; yet he doth and will continue his word in the world, and the works of his providence in the government thereof. Now, as in the word there are several warnings and dreadful threatenings against sinners, so in the works of God there are judgments full of evidences of Gods displeasure against sin, Rom 1:18. Both these in their own nature are suited to awaken men, to bring them to a due consideration of themselves, and so to restrain them from sin. But as to this sort of persons, God sends a spirit of slumber upon them, that nothing shall rouse them up, or awaken them from their sins. Though it thunders over their heads, and the tempest of judgments falls so near them, as if they were personally concerned, yet do they cry, Peace, peace. When the word is preached to them, or they hear by any means the curse of the law, yet they bless themselves, as those who are altogether unconcerned in it. God gives them up unto all ways and means whereby they may be fortified in their security. Love of sin; contempt and scorn of them by whom the word of God is declared, or the judgments of God are dreaded; carnal confidence, carrying towards atheism; the society of other presumptuous sinners, strengthening their hands in their abominations; a present supply for their lusts, in the pleasant things of this world, I mean which are so to the flesh; shall all of them contribute to their security.

(3.) God absolutely and irrecoverably gives them up to extreme obstinacy, to final hardness and impenitency, Isa 6:9-10. This is no place to treat of the nature of divine induration. It is enough to observe at present, that where provoking sinners do fall under it, they are totally blinded and hardened in sin unto their eternal ruin. Now, when God doth thus deal with men who will not, and because they will not be healed and reformed by the preaching of the gospel, can any thing else ensue but that they will give up themselves unto all wickedness and filthiness with delight and greediness? And this wrath seems to be come upon multitudes in the world unto the utmost. So the apostle describes this condition in the Jews when they were under it, 1Th 2:15-16 : Who both killed the Lord Jesus, and their own prophets, and have persecuted us; and they please not God, and are contrary to all men: forbidding us to speak to the Gentiles that they might be saved, to fill up their sins alway: for the wrath is come upon them to the uttermost. And they are even blind themselves who see not this to be the condition of many in the world at this day.

3. There are especial sins that are peculiar to this sort of barren persons, and so also aggravations of sins that others contract not the guilt of. Now this state and condition, at least the utmost and highest danger of it, is so written on the foreheads of most that are called Christians in the world, that there is no need of making any application of it unto them. And although it be not for us to know times and seasons, or to set bounds and limits to the patience of Christ, yet have we just reason to dread the speedy breaking forth of his severity in judgment, spiritual or temporal, upon most nations and churches that are called by his name. But the duty it is of those who make profession of the gospel in a peculiar manner, to inquire diligently whether there be not growing in their own hearts and ways any such sins as are usually consequent unto barrenness under the word. If it prove so upon search, they may justly fear that God is beginning to revenge upon them the neglect of the gospel, and unprofitableness under it. There are degrees of this sin and its consequents, as we shall show afterwards; and the evidences and effects of Gods displeasure against it are progressive and gradual also. From some of these the sinner is recoverable by grace: from some of them he is not, at least ordinarily, but is inevitably bound over to the judgment of the great day. But the last degree is such as men ought to tremble at, who have the least care for or love unto their immortal souls. For whatever issue of things God may have provided in the purpose of his grace, the danger unto us is inexpressible. And there neither is nor can be unto any the least evidence, token, or hope, that God designs them any relief, whilst themselves are careless and negligent in the use of means for their own deliverance. It may, therefore, be inquired by what sort of sins this condition may be known in more strict professors than the common sort of Christians in the world, and how their barrenness under the gospel may be discovered thereby, as the cause by its effects and inseparable consequents. I shall, therefore, name some of those sins and ways with respect whereunto such persons ought to be exceeding jealous over themselves; as,

(1.) An indulgence unto some secret, pleasant, or profitable lust or sin, with an allowance of themselves therein. That this may befall such persons, we have too open evidence in the frequent eruptions and discoveries of such evils in sundry of them. Some, through a long continuance in a course of the practice of private sins, are either surprised into such acts and works of it as are made public whether they will or no; or, being hardened in them, do turn off to their avowed practice. Some, under terrors of mind from God, fierce reflections of conscience, especially in great afflictions and probabilities of death, do voluntarily acknowledge the secret evils of their hearts and lives. And some, by strange and unexpected providences, God brings to light, discovering the hidden works of darkness wherein men have taken delight. Such things, therefore, there may be amongst them who make a more than ordinary profession in the world. For there are or may be hypocrites among them, vessels in the house of God of wood and stone. And some who are sincere and upright may yet be long captivated under the power of their corruptions and temptations. And for the sake of such it is principally that this warning is designed. Take heed lest there be in any of you a growing secret lust or sin, wherein you indulge yourselves, or which you approve. If there be so, it may be there is more in it than you are aware of; nor will your delivery from it be so easy as you may imagine. God seldom gives up men unto such a way, but it is an effect of his displeasure against their barrenness. He declares therein that he doth not approve of their profession. Take heed lest it prove an entrance into the dreadful judgment ensuing.

Whatever, therefore, it be, let it not seem small in your eyes. There is more evil in the least allowed sin of a professor I mean, that is willingly continued in than in the loud and great provocations of open sinners. For besides other aggravations, it includes a mocking of God. And this very caution I now insist upon is frequently pressed on all professors by our apostle in this very epistle, Heb 3:12; Heb 12:15-16.

(2.) Constant neglect of private, secret duties. This also may be justly feared, lest it. be an effect of the same cause. Now by this neglect I mean not that which is universal; for it is sure hard to meet with any one, who hath so much light and conviction as to make profession of religion in any way, but that he will and doth pray and perform other secret duties, at one time or another. Even the worst of men will do so in afflictions, fears, dangers, with surprisals, and the like. Nor do I intend interruptions of duties upon unjustifiable occasions; which though a sin which men ought greatly to be humbled for, and which discovers a superfluity of naughtiness yet remaining in them, yet; is it not of so destructive a nature as that which we treat about. I intend, therefore, such an omission of duties as is general; where men do seldom or never perform them but when they are excited and pressed by outward accidents or occasions. That this may befall professors the prophet declares, Isa 43:22-23. And it argues much hypocrisy in them; the principal character of a hypocrite being that he will not pray always. Nor can there be any greater evidence of a personal barrenness than this neglect. A man may have a ministerial fruitfulness and a personal barrenness; so he may have a family usefulness and a personal thriftlessness. And hereof negligence in private duties is the greatest evidence. Men also may know when those sins are consequences of their barrenness, and to be reckoned among the thorns and briers intended in the text. They may do it, I say, by the difficulty they will meet withal in their recovery, if it be so. Have their failings and negligence been occasional, merely from the impression of present temptations? a thorough watering of their minds and consciences from the word will enable them to cast off their snares, and to recover themselves unto a due performance of their duties. But if these things proceed from Gods dereliction of them because of their barrenness, whatever they may think and resolve, their recovery will not be so facile. God will make them sensible how foolish and evil a thing it is to forsake him under the means of fruitful obedience. They may think, like Samson, to go forth and do as at other times; but they will quickly find their locks cut, and their spiritual strength so decayed as that they have no power for what they thought would prove so easy unto them at any time. They will find their wills and affections so entangled and engaged, that without a fresh supply of grace, scarce less than that administered in their first conversion, they cannot be delivered. So is it with all lusts, sins, and negligences that are consequences of a provoking barrenness under the gospel.

(3.) A total want of some graces, both in their principle and exercise, is a great evidence of such a condition. Where there is any true saving grace, there is the root and principle of all. Some graces may be more tried and exercised than others, and so be made more evident and conspicuous; for the occasions of their exercise may much more frequently occur: but yet where there is any true grace, at least where it is kept unrusty, vigorous, and active, as it ought to be in all profiting hearers of the word, there every grace of the Spirit is so far kept alive as to be in some readiness for exercise when occasion and opportunity do occur. But if in any there are some graces that are totally wanting, that no occasion doth excite or draw forth to exercise, they have just reason to fear that either those graces which they seem to have are not genuine and saving, but mere common effects of illumination; or that, if they are true, they are under a dangerous declension, on the account of their unanswerableness unto the dispensation of the gospel. For instance, suppose a man to satisfy himself that he hath the graces of faith and prayer, and the like, but yet cannot find that he hath any grain of true zeal for the glory of God, nor any readiness for works of charity with an eye to Gods glory and love to his commands; he hath great reason to fear lest his other graces are false and perishing, or at least that he is signally fallen under the sin of barrenness. For in common grace, one single grace may appear very evident, and win great honor to the profession of them in whom it is, whilst there is a total want of all or many others: but in saving grace it is not so; for though different graces may exceedingly differ in their exercise, yet all of them are equal in their root and principle.

By these, and the like considerations, may professors try their own concernment in this commination.

Obs. 3. Ordinarily God proceeds to the rejection and destruction of barren professors by degrees, although they are seldom sensible of it until they fall irrecoverably into ruin.

This ground here is first disapproved or rejected; then it is nigh to cursing; the curse ensues; after which it is burned. And God doth thus proceed with them,

1. In compliance with his own patience, goodness, and long-suffering, whereby they ought to be led unto repentance. This is the natural tendency of the goodness and patience of God towards sinners, though it be often abused, Rom 2:4-5. Let men and their sin be what they will, God will not deal otherwise with them than as becomes his own goodness and patience. And this is that property of God without a due conception whereof we can never understand aright his righteousness in the government of the world. Ignorance of the nature of it, and how essential it is unto the Divine Being, is the occasion of security in sinning and atheism unto ungodly men, Ecc 8:11-13; 2Pe 3:3-4. And a great temptation it is ofttimes unto them that are godly, Hab 1:12-13; Jer 12:1-2; Psa 73:11-16; Psa 73:21-22. Wherefore, to direct our minds unto a due posture herein, we may consider,

(1.) That the patience of God never came to a general issue with mankind but once since the creation; and that was in the flood, 1Pe 3:20. And this one example God will have to be a sufficient warning unto all ungodly sinners of the certainty and severity of his future judgment; so that no men have just reason to be secure in their sin, 2Pe 3:5-7. And therefore he hath engaged himself by promise, that he will no more deal so with mankind, be their sins what they will, until the consummation of all things shall come, Gen 8:21-22. While the earth remaineth there shall be no more such a curse. But there is a limited time contained therein. The earth itself shall at length cease, and then he will execute his judgments fully on the world of ungodly sinners. Blessed be God for that public record of his purpose and patience, without which his continuance of mankind in the world would be matter of astonishment.

(2.) The patience of God shall not come to an issue with any apostate nation or church until he himself declares and determines that all due means have been used for their recovery, 2Ch 36:15-17. And the judgment hereof he will not leave unto the best of men; he would not do so unto Elijah himself.

(3.) It is a difficult, glorious, and great fruit or effect of faith, not to repine at, but to glorify God in his patience towards a wicked, provoking generation of sinners. Even the souls of the saints in heaven seem to express a little too much haste in this matter, Rev 6:9-11. The thing which they desired was suited unto the holiness, righteousness, and faithfulness of God, and wherein he had designed to glorify himself in his appointed season, Rev 19:1-3; but the time of it seemed long unto them: wherefore to glorify God herein is a fruit of faith, Rev 13:10. The faith and patience of the saints are most eminent in waiting quietly until the time of the destruction of the enemies of the church be fully come. And it is so,

[1.] Because it is accompanied with self-denial, as unto all our interest in this world, and all the desires of nature.

[2.] Because the apprehension is most true and infallible, that the righteousness, holiness, and faithfulness of God, will be exceedingly glorified in the destruction of apostate, provoking, and ungodly sinners; and this will be in particular in the ruin of Babylon and its whole interest in the world. And this may make our desires inordinate, if not regulated by faith. It is therefore an eminent act of faith, to give glory unto God in the exercise of his patience towards apostate, barren professors; and that which alone can, in these latter days of the world, give rest and peace unto our own souls.

2. God will do so to evince the righteousness of his judgments, both in the hearts and consciences of them who shall be finally destroyed, whose end is to be burned; as also of all others who shall wisely consider of his ways. God endureth all things from the world, that he may be justified in his sayings, and may overcome when he is judged, Rom 3:4; that is, not only that all he doth shall be righteous and holy, which is necessary from his own essential righteousness, whence he will not, whence he cannot do evil, but his works shall be so wrought, so accomplished, as that the righteousness of them shall be evident, and pleadable by his people against all sayings and reflections of ungodly men. Especially, every thing shall be plain and visibly righteous that he doth in this way towards barren, unprofitable churches, which he had formerly owned and blessed. In his dealing with them, he will leave no color of calling his goodness and faithfulness into question, but will, as it were, refer the righteousness of his proceedings unto all, even unto themselves. So he doth as to his dealing with the church of the Jews when it was grown utterly barren, Isa 5:1-7. So did our Lord Jesus Christ, in his parable, compel the wicked Jews to subscribe unto the righteousness of God in that miserable destruction which was coming on themselves, Mat 21:33-46. And this God doth principally by his gradual procedure with them. His precedent warnings and first degrees of judgments, spiritual or temporal, shall bear witness unto the righteousness of their total ruin. Men at present, through their blindness, hardness of heart, love of sin, do not, it may be, take notice of Gods dealing with them, and are therefore apt to complain when they are surprised with the fatal evil; but the day will come when their consciences shall be awakened unto a dreadful remembrance of all the warnings God gave them, and how slowly he proceeded in his judgments, when their mouths shall be stopped, and their faces filled with confusion.

3. Gods dealings with barren apostates being principally in spiritual judgments, the issue whereof is the total removal of the gospel from them, he will not do it at once, because others may be yet mixed among them unto whom he will have the means of grace continued. This Abraham laid down in temporal judgments, as an unquestionable maxim of divine right, that God would not destroy the righteous with the wicked, Gen 18:23; Gen 18:25 : which rule, yet, by the way, is confined unto that kind of destruction which was to be a standing token and pledge of the last final judgment, and the damnation of all ungodly men, for in other cases it will admit of some extraordinary exception; but this is the general way of Gods procedure in all judgments, spiritual aunt temporal. Now, if when men openly manifest their barrenness, and daily bring forth thorns and briers, God should immediately remove the word, whilst there are amongst them a people also that are really fruitful unto his glory, it cannot be but that, in an ordinary course of his providence, they must suffer with the rest, and that before God hath fulfilled the whole work of his grace towards them. This was that wherewith he satisfied and quieted the mind of Elijah, when, in a transport of zeal, he complains of the horrible apostasy of the church of Israel, making, as the apostle speaks, intercession against them; and he applieth it unto all other seasons of the church, Rom 11:2-5. And we are taught in that example, that when the patience of God towards a highly provoking people seems to interfere with his threatening and the ordinary course of his providence, we should believe that there are yet among them many whose hearts are sincere for God, though for many reasons they are unknown to us. And this should stir us up unto continual prayers for the whole world. When the long-suffering of God is abused by the most, and turned into an increase of their security, yet he hath a blessed end in it towards his own among them, 2Pe 3:3-4; 2Pe 3:9. And this was the state of Gods present dispensation towards these Hebrews. The most of them were obstinate unbelievers, and many of them barren apostates; but yet God continued for a while to exercise patience towards them, and to tender the gospel, unto them. And this he did because there was a remnant amongst them according to the election of grace, which were to obtain, whilst the rest were hardened, as our apostle declares, Romans 11. And this patience of God the hardened wretches despised and scoffed at. But yet still God went on in his way and method, because of those amongst them whom, through that patience and long-suffering, he intended to bring to repentance and the acknowledgment of the truth.

Further to clear up this whole matter, it may be inquired what are those degrees in spiritual judgments whereby God doth ordinarily proceed against barren professors, which are here intimated in general. And, 1. In such cases God doth usually restrain the influence of mens light upon their own consciences and affections. Their light and knowledge which they have attained may in their notions remain with them, but they are not at all affected with what they know, or guided by it as unto their practice. There is a time when light and knowledge, not improved, do lose all their efficacy. God suffers such an interposition to be made between it and their consciences, by the acting and pride of their lusts, that it is of no use unto them. Whereas formerly, under their convictions, every thing they knew of the mind of God or the gospel pressed on them to endeavor after some conformity unto it; now it hath no power upon them, but only floats in their fancies and memories. And this we see accomplished every day. Men under a barren, apostatizing state, do yet retain some of their light and notions of truth; which they are sensible of no power from, nor have any use of, unless it be to enable them to be the greater scoffers and deriders of others. Now, although this comes to pass through their own sins and lusts as the immediate cause of it, yet it is a spiritual judgment of God also upon them. for their sins. For he withholdeth all the working of his Spirit in and by that light, which alone renders it effectual. His Spirit shall not strive any more therein; and then it is easy for them to rebel against the light they have, as he speaks, Job 24:13. And let all men hence take heed, when they begin to find that their light and convictions from the word have not the same power with them and efficacy upon them as formerly they have had; for it is greatly to be feared lest it be a beginning of Gods displeasure upon them. See Hos 9:12.

2. God deprives them of all the gifts which formerly they received. Gifts are an ability for the due exercise of gospel light and knowledge in the duties of a public concern. These they may be made partakers of who yet prove barren and apostates. But God will not suffer them to be long retained under a course of backsliding. As men neglect their exercise, so God deprives them of them, and makes that very neglect a means of executing this judgment on them. The talent that was but laid up in a napkin was taken away. And this we see exemplified both in whole churches and in particular persons. They lose, or are deprived of the gifts which they had, or which were among them; and are commonly filled with enmity unto and scorn of them by whom they are retained.

And in these two things consists the first act of Gods judgment, in the rejection of the barren ground. Hereby he evidenceth that it is , and such as he will regard no more.

The next is, that they make approaches towards the curse; and this is done two ways:

1. God having evidenced his rejection of them, he gives them up unto the temptation of the world, and the society of ungodly men, whereunto they are engaged by their pleasures or profit. Men gather them, saith our Savior, Joh 15:6. Their lusts being let loose from under the power of their light and convictions, especially their love unto the world, they cast themselves into the society of profane and wicked men. Among them they wax worse and worse every day, and learn, in an especial manner, to hate, despise, and blaspheme the good ways of God, which before they had known, owned, and professed. And God will so order things in his providence, as that temptations suited unto their most prevalent lusts shall, on all occasions, be presented unto them, whereby they shall be further ensnared.

2. God casts them out of the hearts and prayers of his people. This of all other things they least value, yea, they most despise; but it is one of the greatest effects of Gods severity towards them. So he commanded his prophet not to pray for the people, when his heart would not be towards them, Jer 7:16; Jer 11:14; Jer 14:11. And in like cases, though not by express command, yet by his secret providence, he takes off the hearts of his people from them whom he hath designed to ruin for their sins. And we may observe, that our apostle himself, who a long time labored with unspeakable zeal and most fervent supplications to God for the incredulous Hebrews, as he expresseth himself, Rom 9:2-3; Rom 10:1, at length speaks of them as those whom he no more regarded, but looked on as enemies of Christ only, 1Th 2:14-16. And this sets them forward in their way towards the fatal curse.

Thirdly, the curse itself ensues, which consists in three things. For,

1. God takes off their natural restraints from sin. The rebukes of a natural conscience, fear, shame, and the like afflictive affections, shall have no more power on them. So he dealt with them that sinned against the light of nature, Rom 1:26-27; and they became like those described, Eph 4:18-19. No men are so visibly under Gods curse as those who, having broken through the bonds of nature, modesty, fear, and shame, do give up themselves unto open sinning in the face of the sun.

2. God judicially hardens them; which contains the life and the power of the curse here intended, for hereby are men secured unto their final destruction and burning.

3. Ofttimes God signifies this curse in this world, by wholly casting out such persons from any interest in the dispensation of the word. He doth either utterly take away the preaching of the gospel from them, or give them up unto the conduct of those who, under a pretense thereof, shall cause them to err with lies and delusions; which further seals them up unto their future ruin, 2Th 2:11-12.

And these are some of the ways whereby God dealeth with barren ground, with fruitless and provoking professors, even whilst they are in this world. It is true, these judgments being spiritual, and they being now become wholly carnal, they are for the most part little sensible of them. God, indeed, doth sometimes cause the dread and terror of his wrath so to fall upon the consciences of some of them, as that in this world they are made a spectacle of divine vengeance; but for the most part, being filled with their lusts, and sins, and pleasures, they carry it out bravingly to the end. Howbeit few of them escape such reflections on themselves as makes them sometimes to shrink and groan. But suppose they should be able to carry it out stoutly in this world, so that themselves should neither much feel nor others much observe the curse of God upon them here, yet the day is hastening wherein actual burning, and that for ever, will be their portion.

Fuente: An Exposition of the Epistle to the Hebrews

the earth: Deu 28:11, Deu 28:12, Psa 65:9-13, Psa 104:11-13, Isa 55:10-13, Joe 2:21-26, Jam 5:7

by: or, for

receiveth: Gen 27:27, Lev 25:21, Psa 24:5, Psa 65:10, Psa 126:6, Isa 44:3, Eze 34:26, Hos 10:12, Mal 3:10

Reciprocal: Gen 1:11 – Let the Gen 2:5 – had not Deu 11:11 – General Deu 32:2 – drop Jdg 1:15 – a blessing Job 38:26 – on the wilderness Isa 55:11 – shall my Mat 13:23 – beareth Mat 21:19 – Let Mat 25:30 – cast Mar 4:19 – unfruitful Luk 3:8 – fruits Luk 8:7 – thorns Joh 15:2 – branch Joh 15:6 – he

Fuente: The Treasury of Scripture Knowledge

Heb 6:7. Paul is making an illustration out of the earth and its products. Not all ground is desirable as the parable of the sower in Matthew 13 teaches. The blessing of moisture will fall on the earth regardless of the character of some particular spots. If any portion responds by producing useful herbs, it will be blessed of God and be worthy of additional showers.

Fuente: Combined Bible Commentary

Heb 6:7-8. Awful as this teaching is, men accept it in the sphere of nature and recognise the equity of the arrangement.

For land (not the earth) that bath drank in (not that drinketh in: the showers precede the fruitfulness) the rain that cometh oft upon it (that keeps coming, not in drenching but frequent showers, and comes for the purpose of making it fruitful, probably the force of the genitive with ) So the land is described; it is not impenetrable rock from which the rain runs off, but land that sucks in the rain. Rain itself is in Scripture the emblem both of Divine truth (Isa 55:10) and of Divine influence (Isa 44:3). The whole description, therefore, applies to those who have tasted the good word of God and the powers of the world to come. . . . And, the result is in one case that the mother earth made fruitful from above, brings forth herbage (edible plants, grass, corn, food) fit for those on whose account, moreover (not by whom, as Vulgate, Luther, Calvin, and others, a sense the Greek will not admit), it is tilled (carefully cultivated, a strong word); such fertility making a due return for the rain of heaven and the toil of man, partakes of blessing from God, in that He rewards it according to His own law (Mat 13:12) and promise (Joh 15:2) with more abundant returns.

Heb 6:8. But when it (or the first clause may be repeated: but when the same kind of land under like conditions) bears (produces, not so noble a word as brings forth, which expresses something like natural birth) thorns and thistles (so generally, Mat 7:16, etc.)these products of the curseit is rejected (being tried, it is proved worthless and reprobate, a word occurring seven times in N. T., and only in Pauls Epistles), and is nigh unto a curse; whose end (not the end of the curse, De Wette, Bleek, etc., but the end of the land; see Psa 109:13, Heb., his end shall be) is for (or unto) burning. With great tenderness the writer softens the language of the original curse (Gen 3:17-18), and pronounces land of this kind to be nigh unto cursing, in great danger of it, and the end to be in the direction of burningan end it may reach and will reach unless there be a great change. What this burning is has been much discussed. Are they the weeds, that the soil may be made fruitful, as were the weeds of old (Virg. Geor. i. 84-93 )? No; the weeds and soil also. What is burnt is the soil, and that means destruction; so it is in Deu 29:22-23, and elsewhere; comp. Joh 15:16. . . . Each clause of this analogy answers to the description already given in the previous verses. The tillers of the soil are Christian workers; they for whom the ground is tilled are the Father (1Co 3:9), and the Son as heir (chap. Heb 3:6; Mat 21:38). The rain represents the oft-repeated manifestations of truth and grace, and the drinking in of the rain symbolizes the apprehension and the reception of them; if there be fruitfulness there will be ever-increasing blessing; and if there be no fruitfulness, the case may not be hopeless; but it is nearing that state, and is preparing for judgment, and the judgment is destruction. How applicable all this description is to our own age, as to every age, need not be shown.

Fuente: A Popular Commentary on the New Testament

The design and scope of our apostle in these words is threefold.

1. To set forth the excellency and necessity of the gospel, dispensed to us in the the ministry of the word; he compares it to rain, which doth soften, refresh, and fructify the earth.

2. He discovers the different effect which the word of God, of the doctrine of th gospel, has upon different persons that sit under the preaching and dispensation of it; the sincere Christian becomes fruitful under the dews and showers of divine grace, and receives a blessing; but the barren and fruitless professor is like an howling wilderness, of dry desert, which, after innumerable refreshing showers, brings forth nothing but briars and thorns.

3. He declaes the different state and condition of such persons. A people that answers God’s care and cost, is like a field that drinks in the rain, bringeth forth herbs, and receives a blessing. But such a people, as, after all the refreshing showers from heaven, and after all the culture and labour of God’s husbandmen on earth, shall remain bushes and briars, barren and unfruitful under all, or worse than such; they are nigh unto cursing and their end is to be burned. Blessing attends the one, burning awaits the other.

Note, 1. That what the rain is to the earth, that is the word of God and the doctrine of the gospel to the souls of men. Is the rain of heavenly extraction? So is the word of God. Does the rain fall by divine direction? So does the word preached: Col 1:6. The word of the gospel is come unto you, and bringeth forth fruit, since the day you heard of it. In a word, as after plenty of rain there follows a great drought, and want of rain, so after a long and plentiful enjoyment of the gospel, if people do not prize and improve their mercies, God will cut them short, and deprive them of them.

Note, 2. That it is possible for a people to sit long under the ministry of the word, that spiritual rain, that celestial dew may be daily dropping and distilling down upon them, and yet that people may be bush and briar after all; barren and unfrutiful in the account of God.

Note, 3. That a people so remaining, and under such advantages, are nigh unto cursing, and their end is to be burned. Barrenness under the dispensation of the gospel, is always accompanied with and increase of sin, and of condemnation also: Those that are not, because they will not be healed and reformed by the preaching of the gospel, are righteously given up by God to extreme obstinacy, and final obduration.

Fuente: Expository Notes with Practical Observations on the New Testament

A Lesson From the Soil

To give still another reason for growing, the writer made a comparison with types of soil. One type receives the rain and brings forth good fruit for those who care for it, so it is blessed of God. Another receives the rain but only grows thorns and thistles. Such land is to be condemned and burned over. The apostate is thus warned that he is headed for a punishment by burning ( Heb 6:7-8 ; Mat 13:24-30 ; Mat 25:41-46 ; Joh 15:1-6 ).

Fuente: Gary Hampton Commentary on Selected Books

Heb 6:7-8. For the earth which drinketh in the rain, &c. Thus they to whom the gospel is preached, and who believe and embrace it, bring forth the fruits of repentance, faith, and new obedience, and are accepted and blessed by God with further measures of grace, according to Mat 13:12; Mat 25:29, where see the notes. But that which beareth thorns and briers Only or chiefly; is rejected No more labour is bestowed upon it; and is nigh unto cursing As in the blessing mentioned in the former verse, there is an allusion to the primitive blessing, whereby the earth was rendered fruitful, Gen 1:11; so in the curse, here mentioned, there is an allusion to the curse pronounced on the earth after the fall, Gen 3:17. Whose end is to be burned A principal part of the eastern agriculture consists in leading rills of water from ponds, fountains, and brooks to render the fields fruitful. When this is neglected, the land is scorched by the heat and drought of the climate, and so, being burned up, is altogether sterile. Or, he may refer to the custom of husbandmens burning up the thorns and briers produced by barren ground. The apostles meaning is, that as land, which is unfruitful under every method of culture, will at length be deserted by the husbandmen, and burned up with drought; so those that enjoy the means of grace, and yet bring forth nothing but evil tempers, words, and works, must expect to be deprived of the means they enjoy, and exposed to utter ruin. And the apostle particularly referred in these words to the Jewish nation, the generality of whom rejected the gospel, while many others, who had received it, apostatized from it; and who therefore, in a peculiar sense, were exposed to the divine malediction, as was signified by Christs cursing the barren fig-tree, mentioned Mar 11:13; Mar 11:20. The consequence of which was the burning of their city and temple, and the slaughter of many hundreds of thousands of them shortly after this epistle was written, together with the awful state of spiritual barrenness in which the remnant of them have long lain.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

Verse 7

The earth, in this similitude, represents the Christian, and the rain the spiritual privileges which he enjoys.

Fuente: Abbott’s Illustrated New Testament

6:7 {3} For the earth which drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them by whom it is dressed, receiveth blessing from God:

(3) He lays out the former threatening with a comparison.

Fuente: Geneva Bible Notes

"A double illustration forms a transition between the negative and positive realities described in Heb 6:4-6 and Heb 6:9-12:

Hebrews 6:4-6	Hebrews 6:7	Hebrews 6:8	Hebrews 6:9-12
negative reality	positive image	negative image	positive reality" [Note: Ellingworth, p. 325.]

In the illustration in this verse, the ground represents believers who drink in the water of God’s Word and bear fruit as a result. This kind of response leads to God bestowing a blessing on those individuals who, by their fruit-bearing, have been a blessing to others (cf. Mat 13:23).

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)