Exegetical and Hermeneutical Commentary of Hebrews 3:12
Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God.
12. Take heed, brethren, lest there be ] It is evident that deep anxiety mixes with the warning.
in any of you ] The warning is expressed indefinitely; but if the Epistle was addressed to a small Hebrew community the writer may have had in view some special person who was in danger (comp. Heb 10:25, Heb 12:15). In any case the use of the singular might lead to individual searching of hearts. He here begins a homily founded on the quotation from the Psalm.
an evil heart of unbelief ] Unbelief has its deep source in the heart more often perhaps than in the mind.
in departing ] Lit., in the apostatising from. In that one word Apostasy the moral peril of his Hebrew readers was evidently summed up. To apostatise after believing is more dangerous than not to have believed at all.
from the living God ] The epithet is not idle. It conveys directly the warning that God would not overlook the sin of apostasy, and indirectly the thought that Christ was in heaven at the right hand of God.
Fuente: The Cambridge Bible for Schools and Colleges
Take heed, brethren – In view of the conduct of the rebellious Jews, and of their fearful doom, be on your guard lest you also be found to have had the same feelings of rebellion and unbelief. See to it, that under the new dispensation, and in the enjoyment of the privileges of the gospel, you be not found to manifest such feelings as shall exclude you from the heavenly world. The principle has been settled by their unbelief that they who oppose God will be excluded from his rest. That may be shown under all dispensations, and in all circumstances, and there is not less danger of it under the gospel than there was when the fathers were conducted to the promised land. You are traveling through a wilderness – the barren wilderness of this world. You are exposed to trials and temptations. You meet with many a deadly and mighty foe. You have hearts prone to apostasy and sin. You are seeking a land of promise; a land of rest. You are surrounded by the wonders of Almighty power, and by the proofs of infinite beneficence. Disobedience and rebellion in you will as certainly exclude you from heaven as their rebellion did them from the promised land; and as their great sin was unbelief, be on your guard lest you manifest the same.
An evil heart of unbelief – An evil, unbelieving heart. The word unbelief is used to qualify the word heart, by a Hebraism – a mode of speech that is common in the New Testament. An unbelieving heart was the cause of their apostasy, and what worked their ruin will produce ours. The root of their evil was a want of confidence in God – and this is what is meant here by a heart of unbelief. The great difficulty on earth everywhere is a want of confidence in God – and this has produced all the ills that man has ever suffered. It led to the first apostasy; and it has led to every other apostasy – and will continue to produce the same effects to the end of the world. The apostle says that this heart of unbelief is evil. Men often feel that it is a matter of little consequence whether they have faith or not, provided their conduct is right; and hence, they do not see or admit the propriety of what is said about the consequences of unbelief in the Scriptures. But what do they say about a want of confidence between a husband and wife?
Are there no evils in that? What husband can sleep with quietness on his pillow, if he has no confidence in the virtue of his wife? What child can have peace who has no confidence in a parent? How can there be prosperity in a community where there is no confidence in a bank, or an insurance office, or where one merchant has no confidence in another; where a neighbor has no confidence in his neighbor; where the sick have no confidence in a physician, and where in general all confidence is broken up between man and man? If I wished to produce the deepest distress in any community, and had the power, I would produce the same want of confidence between man and man which there is now between man and his Maker. I would thus take away sleep from the pillow of every husband and wife; every parent and child; and make every man wretched with the feeling that all the property which he had was insecure. Among people, nothing is seen to be productive of greater evil than a want of confidence or faith – and why should not the same evil exist in the divine administration? And if want of confidence produces such results between man and man, why should it not produce similar, or greater, miseries where it occurs in relation to God? There is not an evil that man endures which might not be alleviated or removed by confidence in God; and hence one great object of the Christian religion is, to restore to man his lost confidence in the God that made him.
In departing from the living God – Manifested in departing from him; or leading to a departure from him. The idea is, that such a heart of unbelief would be connected with apostasy from God. All apostasy first exists in the heart, and then is manifested in the life. They who indulge in unbelief in any form, or in regard to any subject, should remember that this is the great source of all alienation from God, and that if indulged it will lead to complete apostasy. They who wish to live a life of piety should keep the heart right. He that lives by the faith of the Son of God is safe; and none is safe but he.
Fuente: Albert Barnes’ Notes on the Bible
Heb 3:12
An evil heart of unbelief
Unbelief
How does unbelief show itself?
What are some of the evidences of unbelief? It shows itself in positive rejection of the gospel. There can be no difficulty in detecting that form of unbelief which says There is no God. Perhaps none of you belong to that class. You would shrink from such a creed, whose air is the dungeon, whose element is darkness, whose hope is disappointment, whose doom is everlasting and clearly-declared banishment from God. It shows itself in another shape, namely, in a theoretical acceptance of Christianity, but in practically living without it. You are a Christian just in as far as the grace of God transforms your heart. This unbelief shows itself very often in refusing certain parts of the Bible as inspired–accepting by all means some books, but doubting others. I do not complain that you doubt, but I complain that you are satisfied with your doubts. The most upright and honest mind may doubt about a book in the Bible, but a thoroughly sincere mind will never rest satisfied with a doubt, lie will resolve to find reasons conclusive either to accept or reject. Another evidence of such unbelief is often shown in rejecting, or rather undervaluing, the great and distinctive peculiarities of evangelical religion. You must if you believe the gospel at all, accept it in its fulness, or reject it altogether. Nature accepts the existence of a God; grace alone, living faith, believes that He, is God manifest in the flesh. Another proof of this unbelief is seen in disliking a spiritual and a pure worship. Whenever unbelief begins to incrust itself oil mans heart he begins less to like a pure and spiritual worship, and more and more to be ensnared and charmed with a pompous and gorgeous ritual. This unbelief develops itself in pride. Wherever there is a proud man there is an unbelieving man. What is pride? It is just the passion that exudes from unbelief. Wherever there is pride there is a man at a distance from God; wherever there is deep humility, there is a man who feels that he is living near to God. This unbelief shows itself in presumption. Many men think God is all mercy; then sin again, and draw upon His mercy again; whereas the idea of the Bible teaches us that the very mercy that has to-day forgiven the sin committed yesterday is the strongest motive, and the likeliest and most constraining influence for avoiding all sin for the future. Another evidence of such unbelief is despair. In fact, these two, presumption and despair, alternate. The man that presumes to-day will generally be found in despair to-morrow. Presumption looks to Gods mercy alone; despair looks at justice alone. Faith looks at mercy and truth met together; righteousness and peace embracing and kissing each other. (J. Cumming, D. D.)
On the heart of unbelief
I. WHAT IS IMPLIED IN UNBELIEF, or what we are to understand by a heart of unbelief. It implies
1. Ignorance. We mean not that which is occasioned by a deficiency of means, nor that which is owing to want of instruction in the doctrines of the gospel. That in view is, in Scripture, sometimes denominated blindness of heart. It is that gross darkness which hangs over the minds of those who are not united to Christ, by reason of which they do not spiritually understand the great truths which they notionally credit. One may have all knowledge and yet be deploratdly ignorant in a spiritual respect. Therefore the character of all unbelievers, the most knowing as well as the most ignorant, is that they know not God, and obey not the gospel.
2. The rejection of, or refusal of a proper assent to the testimony of God. Many pretend to assent to the Divine testimony who do it not in a right manner or on proper grounds. They believe the truth of Revelation, and of particular doctrines. But for what reasons? Their fathers had the same persuasion. These things are believed by the church of which they are members, and it requires the same of them. Or, perhaps, they find no sufficient reason for calling in question the proofs of the inspiration of Scripture which are ordinarily brought. But such an assent is not that which accompanies salvation. For this is founded on the authority of God impressed on the word and manifesting itself powerfully to the conscience and heart.
3. Obduracy. It is not only essential to saving faith that the understanding be supernaturally enlightened, but that the heart be graciously mollified. For with the heart man believeth unto righteousness. This is the most secure fortress of unbelief. Though rational considerations and common operations may produce a great change in the understanding, conscience, and affections, yet these are only the outworks of the soul. The will, as to any saving change, remains absolutely impregnable till the Holy Spirit makes a breach in it by that fire, and by that hammer that breaketh the rock in pieces.
4. A rejection of the person and mediation of Christ. This is the crowning point of unbelief in all. As it hath been often said that the formal act of faith consists in receiving Christ, it may be also asserted that the rejection of Him constitutes the formal act of unbelief. As submission to the righteousness of Christ is the greatest act of faith, the rejection of His righteousness is the greatest act of unbelief. This is sometimes done openly, as when the very profession of His name is treated with scorn. Others do it more secretly by maintaining a profession while they make it only a cloak for their sin. There is still a more secret way of rejecting Him. For many apprehend that they have given their hearts to Christ, while some hidden lust still keeps firm hold of them.
5. A refusal on the part of those who hear the gospel to believe the record of God with particular application to themselves.
6. Distrust of God in Christ. In faith there is a resting on Christ alone for salvation as well as a cordial reception of Him. But unbelief refuses this exercise. Faith depends on His righteousness as the only ground of justification before God, but unbelief either contemptuously rejects this, or vainly endeavours to join it with the works of the law, or refuses it under the pretence of personal unworthiness.
7. Disobedience. There is the greatest contumacy in unbelief. This is the commandment of God, that we should believe on the name of His Son Jesus Christ. Now, unbelief spurns at this commandment and tramples it under foot. It denies salvation through free grace to be practicable, reasonable, or comfortable. It says in effect, Who is the Lord, that I should obey Him?
All may be exhorted to try themselves, by what hath been now observed, that they may know whether they really believe in Christ, or continue under the power of unbelief?
1. Try your knowledge. If it be supernatural and saving you will be convinced of your natural ignorance and of your absolute need of Christ, as of God, made unto you of wisdom. It will warm your heart with love to the unseen Redeemer.
2. Try the nature of your assent to the Divine testimony. Do you assent to its truth just because of the authority of God manifested in it? Do you trust the promise just because you judge Him faithful who hath promised? This is the only true foundation of faith.
3. Hath the obduracy of your heart been broken? If this be the case, you have learned that it is naturally a stony heart. The remaining obduracy of your heart is your daily grief, and you are still claiming His promise, A new heart will I give you.
4. Have you received the Saviour, or do you still reject Him? If the former, then you have received Him in all His offices–as a Prophet, Priest, and King.
5. Do you claim a particular and personal interest in Gods promise, in Christ exhibited therein, and in all the blessings presented to you through Him? It is the attainment of true believers alone really to appropriate Christ to themselves.
6. Do you rely on God in Christ? If so, you despise every other confidence, and are fully satisfied that your own righteousness is only a refuge of lies, and your own strength absolute weakness.
7. If you be delivered from the power of that disobedience which is in unbelief, you will obey from the heart, and habitually delight in the ways of God. If you know the obedience of faith you will constantly aim at the obedience of holiness.
II. THE CAUSES OF THAT POSITIVE UNBELIEF WHICH CONSISTS IN A REJECTION OF THE SAVIOUR. The corruption of human nature is the primary cause of all the particular evils that prevail in the heart or life. To this polluted fountain all the streams of iniquity must be traced. It is the ocean of depravity in the heart that, by its swelling tides, fills so many distinct channels. All men are naturally disposed to reject the testimony of God because they ate born in sin. Therefore all without distinction are called children of disobedience, or of unbelief. There are several things within the sinner himself, and some also of an outward nature, that operate on his mind as causes of that unbelief which is called positive or acquired, or of the continuance and increase of the natural unbelief of the heart, especially as manifested in the rejection of salvation through Christ, to illustrate some of which is our present design. Amongst these arc
1. Ignorance. This hath been already viewed as an ingredient in unbelief. But it may be also considered in the light of a cause. Acquired unbelief proceeds especially from wilful ignorance. Of this sin Peter accuses the hearers of the gospel, For this, he says, they are willingly ignorant of. The same complaint is made by the Psalmist, They know not, neither will they understand; they walk on in darkness.
2. The love of sin. This is naturally supreme in the heart. It must be so indeed, because sin reigns in us. It is impossible that a supreme love of sin and faith in the Saviour should subsist in the same heart, for where faith is it purifies the heart.
3. Attachment to the objects of sense. Man, even according to his original state, from the very frame of his nature, hath a great and intimate connection with these. But this is unspeakably augmented by sin. In the state of innocence the senses were subjected to reason, but now reason is subjected to them. Therefore the whole man, as unrenewed, is denominated from these. He is called the natural, animal, or sensual man.
4. Inconsideration and indifference about the grace exhibited in the gospel. It is given as the character of sinners that they turn back from God, and will not consider any of His ways. Men presumptuously give the sacrifice of fools because they consider not that they do evil.
5. The agency of Satan. He works on the root of unbelief in the heart, and prompts men actually to reject eternal life. Therefore, he is called the spirit that now worketh in the children of disobedience. He makes them view the concerns of eternity as of little moment compared with those of time, and so entangles their minds with the affairs of this life as to make them suspend all serious attention to those of that which is to come. He likewise represents sin as a small matter that they may give themselves no trouble about salvation.
6. The love of the world. The pleasures, riches, and honours of this world swell so much in the sinners eye that he views all eternal objects in a diminished light; he considers them as of no consequence, as unworthy of his pursuit.
7. The fear of suffering. This hath o[ten proved a snare. We have frequently perceived its influence in preventing a confession of Christ, and where it continues to overpower the mind it as really prevents a genuine faith in Him.
8. Lastly, perhaps the most powerful cause of unbelief is the pride of man. This natural principle in its influence in the heart directly opposes faith. It discovers itself in a variety of ways. It appears as a pride of reason, of wisdom or learning, of will, of righteousness, and of strength. Are these, then, the causes of that unbelief which consists in a rejection of the Saviour? It must undoubtedly be your duty, depending on Divine grace, to give all diligence to counteract their operation.
For this purpose
1. Labour to attain a real acquaintance with the truths of God. While you are assiduous in acquiring a doctrinal knowledge of them let it be your special aim to know them experimentally and practically in their power on the heart and life.
2. Supplicate the power of Divine grace for destroying the reign of sin in your hearts. It is the work of the Spirit to accomplish this by creating you again in Christ Jesus.
3. Endeavour to get your hearts loosed from sensible objects. Consider their insignificance, and the unspeakable value of those that are spiritual.
4. Despise not the grace that is in your offer. To recommend it to your attention you are assured that it is abundant, for where sin hath abounded, grace did much more abound. You know not how soon you may be deprived of the offer. Consider the danger of continuing to refuse it. There remaineth no more sacrifice for sin.
5. Beware of listening to the suggestions of Satan. His name tells you what he is–an adversary. Be not ignorant of his devices. And this is his great device to keep men at a distance from Christ. Some he prevails with one way, some another. But whatever method he take, if he can effect this, his great object is gained. The more that Satan instigates you to reject Christ, the more earnest ought you to be to embrace Him, for he desires nothing so vehemently as to deprive God of His glory and you of salvation.
6. Pray for deliverance from this present evil world, from the love and from the fear of it. It does not merit your love, for it makes no worthy return.
Why should you fear the world? It cannot really hurt you. The utmost it can do is to kill the body.
7. Be denied to yourselves. How dangerous is it for a professed disciple to deny his Master? But whence are any chargeable with this aggravated sin?
It is just because they have not learned to deny themselves. (John Jamieson, M. A.)
On the evil and aggravations of unbelief
1. It strikes against all the perfections of the Divine nature. All these are illustriously displayed and infinitely glorified in the work of mans salvation. If you reject the Son of God, you are chargeable with practical blasphemy against each of the Divine attributes. You in effect call the wisdom of God foolishness. It is not to you the wisdom of God. Nor is it the power of God. For by your unbelief you say that it was exerted, even in this great salvation, for no great end. You also insult His holiness, as if it were a needless regard to trifling offences. By rejecting the Saviour you materially say that sin is a light matter, and that Christ died in vain. You brand His justice as if it were a groundless severity; for by refusing to accept of the obedience and sufferings of Christ, as in your stead, you practically declare that He obeyed and suffered without any real necessity.
You virtually deny His faithfulness; for he that believeth not in God hath made Him a liar. His very love, which is the great source of salvation, you dare to treat as if it were unmeaning compassion; as being exercised about those who have no need of it; mercy extended to those who are not miserable, offering salvation to those who can easily save themselves.
2. It does injury to all the Persons of the adorable Trinity. The Father declares Christ to be His beloved Son; and this is His record, that in Him there is eternal life: yet sinners by their unbelief refuse to give it credit. The Son testifies concerning Himself; yet they reject His testimony. They will not allow Him to be the faithful and true witness. The Holy Spirit hath attested the excellency of that salvation exhibited in the gospel, not only as the Spirit of inspiration but by signs, and wonders, and divers miracles. He still attests it by common and saving operations on the hearts of men. Though God reveals Himself in the gospel under the endearing character of love, and though He describes the scheme of redemption as the most glorious of all the Divine councils, yet unbelief refuses Him all honour in this gracious revelation.
3. The great evil of this sin appears from the dignity of the person of Christ, and especially from the truth of His Divine nature. He is the more immediate object of faith; for by Him we believe in God: therefore unbelief is more immediately committed against Him.
4. Unbelief is greatly aggravated from Christs relation to us as our Kinsman-Redeemer. The greater the condescension of any person, the greater is the evidence of his love, and the more inexcusable is our ingratitude if we make not a proper return. And behold I what infinite condescension is here.
5. The atrocious nature of this sin appears from the dignity of the mediatory office of Christ. The honour conferred on Him by His mission, as well as that essentially belonging to Him in His person, is often mentioned as a valid reason of faith, and as a striking proof of the evil of unbelief. This is the work of God, a work of the greatest importance, that work in the success of which He is especially concerned, that ye believe on Him whom He hath sent.
6. The sin of unbelief is greatly aggravated by the reason of various relations in which the Son of God offers Himself in the gospel to sinners. That no person whatsoever may have excuse for rejecting Him from a pretended unsuitableness to his necessities in the character that Christ bears, in unspeakable love He reveals Himself in every character with which the necessity, nay, the misery of man, can in any respect correspond. Is the sinner in a widowed state, is he desolate and forsaken like a wife of youth? In great mercy this Kinsman-Redeemer saith, Thy Maker is thy Husband. Is he, in a spiritual sense, an orphan? He reveals Himself as a Father to the fatherless, in His holy habitation. And in Him, indeed, the fatherless findeth mercy. Is he friendless and destitute? Here is a Friend born for adversity, a Friend that sticketh closer than a brother, a Friend who hath laid down His life for His enemies. Is he foolish and ignorant? Christ proclaims Himself as the Counsellor. Hath he gone astray, and is he altogether unable to recover himself? He appears as a compassionate Shepherd, who gathers the lambs with His arm, carries them in His bosom, and brings back the hundredth sheep that was lost, on His shoulders, rejoicing. Is he weak? He is the Strength of Israel. Is he in a starving condition? Then Christ declares that He is the Bread of Life. Is he dead in trespasses and sins? The God-man is the Resurrection and the Life. Where then is thy excuse, O unbelieving man? There is no want in thyself but may be amply supplied in Christ, and will be amply supplied by a believing application to Him.
7. This sin is greatly aggravated from the work which Christ hath performed, and the blessings that He hath purchased.
8. A consideration of the variety of means and ordinances with which the hearers of the gospel are favoured tends to illustrate the great guilt of this sin. The greater the tenderness of a parent, and the more various the plans he pursues in order to reclaim a rebellious child, the greater is his guilt if he persists in rebellion. And how various are the means of grace which sinners enjoy–means of conviction, illumination, conversion, comfort, confirmation, and edification!
9. Under the power of this sin men refuse the influence of every consideration that hath weight with them in other things. In human affairs they are generally engaged by the reasonableness of any proposal. The proposals which God makes to us, in the Word, are highly reasonable. He offers eternal life, through Jesus Christ, without money and without price. He assures us that we cannot save ourselves. Yet the sinner prefers death to life.
10. This is a sin that can never be committed by heathens. For how shall they believe in Him of whom they have not heard? Although their sin is declared to be inexcusable, yet their doom is more tolerable.
11. This is a sin that could never be committed by devils. Unspeakable is their guilt indeed. But they have never added, and never can add, to their other sins that of rejecting salvation through Jesus Christ.
12. This is a sin against the very remedy. If ye believe not, saith Christ, that I am He, ye shall die in your sins.
13. This sin, in some sense, lays bonds on Omnipotence. It does not so absolutely. It is impossible that the creature can ever defeat the purpose of the Creator, whatever it be, for He will do all His pleasure. But sinners may, and often, do counteract the operations of God as to their tendency in themselves. Thus they oppose their natural tendency, though they do not defeat the immutable purpose of God, but actually accomplish it.
From these considerations we learn
1. That unbelief attempts a second time to undo all that God hath done for His own glory and for the happiness of man. According to its nature, it is determined to war against God in all His works, though at the dreadful expense of warring against the soul.
2. The source of the ruin of many hearers of the gospel. Whatever attention they pay to the sins of their conversation, they are under no apprehensions about those of the heart. They endeavour to reform their lives, to deliver themselves from the more gross pollutions of the world. But oh! consider, that this is only to wash the outside of the cup, and of the platter; and that how much soever it please men, however beneficial it be to society, it comes far short of pleasing God. (John Jamieson, M. A.)
On the prevalence of unbelief in believers
Though its power is broken like a tree that is blasted by lightning, or felled by the axe, there is still a corrupt root in the heart which retains a principle of life, and is continually sending forth its bitter scions, which is perpetually springing up, and often greatly troubles the Christian, so that he is thereby defiled.
1. It discovers itself by suggesting doubts about the reality of religion, or the truth of fundamental doctrines.
2. It appears in seeking sensible manifestations as the foundation of faith. Faith and sense are two things entirely different. Faith is the life of the Christian on earth. Sense is the life of saints in glory. Faith is a persuasion of the truth of Gods testimony, on His own faithfulness pledged in the Word. Sense is the enjoyment of those blessings which are the subject of this testimony. We must first believe and then see; for it is not sense, but faith, which must be our support in this life. But Christians are often disposed to invert this order. They would first see, and then believe.
3. It appears in disbelieving the promise of God when providence seems to oppose its fulfilment. It is no small measure of faith that can bring a Christian to the same exercise with Job: Though He shall slay me, yet will I trust in Him.
4. Unbelief discovers itself in unbelievers by making them doubt of Gods love to them because of their unworthiness or when their love to Him is weak. They measure the extent and duration of Divine love by their own variable exercise; though they may be well assured, that as the heavens are higher than the earth, so are His ways higher than their ways, and His thoughts than their thoughts. The love of God to thee, weak Christian, is eternal. For He hath said–yea, He is presently saying, I have loved thee with an everlasting love. It is unchangeable; for the Lord thy God in the midst of thee–rest in His love. Can anything, then, be more unjust to thy God than to doubt the truth of His love to thee because of the weakness of thy love to Him; when He hath at first extended loving-kindness over thee, and hath ever since been compassing thee about with mercy?
5. It often prompts the Christian to deny the whole of his experience because he is at times assaulted with terrors of conscience on account of sin. To conclude from these that all former experience has been a mere delusion proceeds from a mistaken apprehension of the Christian life; as if it were impossible that any who are savingly converted could feel a work of the law on their consciences. True it is that one of the blessings of the covenant of grace, and one of the most eminent fruits of justification, is peace of conscience. But we are not to suppose that this peace is altogether uninterrupted. As it admits of different degrees in different believers, so also of different degrees in the same person, according to the sovereignty of Gods dispensation, or the variation of circumstances.
6. Unbelief takes advantage when matters exceed expectation. We have a striking example of this in the conduct of the disciples when Christ appeared to them after His resurrection. They believed not for joy, but wondered.
7. Unbelief exerts its influence in disposing him to yield to corruption or temptation from a doubt of Gods willingness to deliver. It is as if a soldier in the field of battle were to assure himself that he should be overcome; and under the influence of this apprehension should at the very first onset throw down his arms and desert his standard. How unlike is this to the soldiers of Jesus Christ, who must endure hardness, who ought to stand fast, quit themselves like men, and be strong. There is no sin or danger in doubting our own sufficiency. All is wrong with us, till we despair of it, till we see our greatest strength to be mere weakness. But to doubt of the strength of our Head is absolute unbelief; nay, to doubt of it as ours. This is the great reason of our falling.
8. In neglecting duty from an apprehension of danger. Fear is the child of unbelief; and where there is a persuasion of the Divine call, and yet disobedience to it from the fear of danger, it is a greater act of unbelief than the disbelief of the call itself. The rejection of Gods call discovers ignorance and blindness of heart; but a refusal of obedience when conscience feels the force and authority of the call is more dishonouring to God because it is a gross abuse of light.
9. It uses every effort to drive Christians away from the exercise of prayer when it is not immediately answered. God could as easily answer the prayer of His people at first as afterwards; but it is His pleasure that they should join hope and patience with their faith. They must be taught submission to His will as to the season. He delights in their holy importunity, and will thus enhance the value of His blessings before He bestows them.
10. Unbelief breaks out in anxious thoughts about temporal subsistence. Like Asaph, they are in danger of fretting when they see the prosperity of the wicked. But there can be nothing more unreasonable. For this prosperity is nowise enviable, as it often proves their destruction.
11. This corruption often discovers itself in fears of death. It is one of the glorious fruits of the death of Christ to deliver His people not only from the power but from the fear of death. But many real Christians are so weak in faith, that all their life, through fear of it, they are subject to bondage. These fears also discover the strength of unbelief. For by indulging them they deny and deprive themselves of one blessed fruit of the purchase of Christ–a deliverance from the fear of death.
Lessons:
1. Judge not of the love of God to you by the course of providence. If you take a just and comprehensive view of this it will prove a powerful confirmation of the truth of His Word. But a partial view can only tend to fill you with perplexity.
2. Beware of interpreting the designs of providence by its external aspect. It is denying providence and deceiving ourselves to explain it in this manner. For nothing can be a more uncertain evidence of the real design of Gods procedure than its outward appearance. In general its intention is the very reverse of what carnal reason would suppose.
3. Do not imagine that there is any real humility in doubting or denying what God hath done for your souls, whatever evidence you have of His love in a work of progressive sanctification. There is a great ingratitude in such conduct: for whatever self-abasing thoughts you entertain, you ought always to acknowledge the truth of Gods loving-kindness towards you.
4. Amidst all doubts, fears, and disquietudes, endeavour to present exercise of faith in Christ. This is the most effectual and confounding reply to all the reasonings of unbelief and temptations of Satan. This is a mean of comfort which has been often blessed to doubting saints when their Christian experience hath been of little use to them, when every other mean hath failed. To one groping in darkness there cannot be so convincing an evidence of the reality of light as to get a view of the sun shining in his strength. (John Jamieson, M. A.)
On vigilance as to a heart of unbelief
1. This exhortation by no means implies that it is either in our will or in our power to change our hearts. For, although it is otherwise with respect to conversion, regeneration is everywhere represented as a real change affected on the heart of the sinner, wherein he is entirely passive, as a new creation, a calling of things that be not, a quickening of those who are dead, a transformation into the image of God; in a word, as a work of such a nature, that it requires an exceeding greatness of Divine power.
2. This exhortation implies that we are in great danger of being negligent. The power of sin in our hearts, the temptations of Satan, and the influence of the world, are all evidences of the danger we are in of rejecting Christ.
3. It implies the necessity of watchfulness and jealousy of ourselves. Take heed, look around you, lest ye be misled as to the great interests of salvation. We are called to such vigilance as become a watchman appointed for the very purpose of observing the motions of an enemy.
4. These words denote the necessity of knowing our natural state as under the dominion of sin. It is not said, Take heed lest there enter into your hearts any motion of unbelief, as if it were a thing that had no root within us, a habit to be contracted by imitation, or by a course of iniquity. But, take heed lest there be in any of you a heart of unbelief; as plainly declaring that this is natural to every man, and that it is so as denominating his whole heart.
5. It implies the possibility of knowing our present state.
6. It expresses the necessity and importance of the knowledge of our state. Were not this knowledge of the greatest consequence to us, the Holy Spirit would not press us so earnestly to take heed that we deceive not ourselves. The importance of this knowledge appears from that of its subject; as the glory of God and our eternal comfort are inseparably connected with it. On this question, whether we be in Christ? depends another of the greatest moment, whether Gods highest end, not only in the works of creation and providence, but in redemption, and the highest end of our being be accomplished? This is the one thing needful, compared with which everything else that requires our attention is less than nothing and vanity.
7. It implies that it is highly incumbent on us to examine ourselves for discovering our state. The phrase here used signifies a looking not only about us but into ourselves, a trying of our own hearts: for thus alone can we discover the dominion or prevalence of unbelief.
8. This injunction declares the necessity of a diligent use and improvement of all the means of grace. We are not to confine our attention merely to what passes within us for attaining a knowledge of our state, but diligently to attend to ordinances as the means instituted by God for rectifying our state, if it be bad, and for giving us a greater degree of certainty.
9. It implies that Christians ought not only to know their real state but to attend to their present exercise.
10. This injunction further implies that the sin of believers, in itself considered, hath no less guilt, and is attended with no less danger than that of the unregenerate.
11. It also implies that our preservation in a state of grace is inseparably connected with the use of means on our part.
From the foregoing observations, those who are still negligent about the state of their hearts may be exhorted
1. To the exercise of self-examination.
2. Beware of spiritual sloth. This is the ruin of many hearers of the gospel. They will not give themselves so much trouble as to make a diligent inquiry into their state for eternity.
3. Earnestly apply to God Himself that He may open and incline your hearts. He alone can perform this work. It is His prerogative. It is entirely a supernatural work. It is not bestowed on men like any natural gift, such as wisdom or prudence. It must be communicated by the effectual operation of the spirit, implanting a new nature. For God saith, Behold I make all things new. (John Jamieson, M. A.)
On the necessity of vigilance as to unbelief
The necessity of taking heed to the gospel, of embracing Christ, and adhering to Him in the exercise of genuine faith, appears
1. From the impossibility of escape to final unbelievers.
2. From the severity of the punishment awaiting unbelievers.
3. The dignity of Christs prophetical character. The chapter in which our text lies begins with this argument: Wherefore consider the Apostle of our profession, Christ Jesus. How are we to consider Him? We are so to devote our minds to the contemplation of all His excellencies as fully to satisfy ourselves that He is every way worthy to be the object of our faith. We must consider Him as the Apostle of our profession; for He is that great Prophet whom God hath sent, after having promised Him so often and so long.
4. The honour put on those who steadfastly adhere to Christ. They are His house! He occupies their hearts, their whole persons, as His constant dwelling; for He hath said, I will dwell in them. They are builded up for an habitation of God through the Spirit. If so, we ought surely to be extremely vigilant, lest, by an evil heart of unbelief, we exclude this blessed inhabitant.
5. The authority of the Holy Ghost. This argument is proposed (Heb 3:7-8). Unbelief, when described as a tempting of God, is held up to view as committed against each Person of the adorable Godhead. It is spoken of as a tempting of the Father (Psa 95:7). It is viewed as committed against Christ (1Co 10:9). And here it is considered as directed against the Spirit. Unbelief is thus described, because it is a rejection of that salvation in which each Person of the Trinity hath a peculiar and distinct operation. It is especially a tempting of the Holy Ghost, because it is more immediately opposed to His work ill applying this salvation to the hearts of men. By unbelief He is peculiarly resisted, as He, according to the order of subsistence, is the Finisher of all the external works of God. Therefore unbelievers are not said to resist the Father, or the Son, but the Spirit. Two things are mentioned in the passage, in which the authority of the Holy Spirit is interposed. First, He enjoins on us the exercise of faith in hearing the voice of God, the present exercise of faith, without admitting of any delay. To-day, if ye will hear. Then He warns us against unbelief and activity in hardening ourselves and tempting Him, like the ancient Jews. It is, therefore, necessary that we take heed, lest we be found chargeable with resisting the Holy Spirit of promise by a rejection of that which is the great subject of His testimony and ground of His operation in the Church, the salvation purchased by the blood of Christ.
6. The danger of being unexpectedly deprived of our day of grace. This argument is urged by the apostle, from the example of Gods procedure with the Israelites (Heb 3:11). The day of grace is never extended beyond the day of life. But the latter sometimes continues after the former is gone.
7. The unspeakable blessedness necessarily connected with genuine faith. For we are made partakers of Christ, if we hold the beginning of our confidence steadfast unto the end (Heb 3:14). The great privilege which the apostle seems especially to have in his eye is union to Christ. He, in His incarnation, was made a partaker of us: Forasmuch as the children are partakers of flesh and blood, He Himself likewise took part of the same.
Now, this participation is mutual; for being joined to the Lord, we are one spirit with Him. The apostle seems especially to describe faith as the evidence of our real participation of Christ. He exhibits it under one character, which is a certain proof of its sincerity. It is of a permanent nature. It is not a transient notion in the head, or affection in the heart, which we have to-day, and lose tomorrow, but a fixed principle, making us to abide in Christ to the end of our course.
8. The danger of exclusion from Gods rest This argument is urged by the apostle in the last verse of this chapter, connected with the first of the following: So we see that they could not enter in because of unbelief. Let us therefore fear, lest a promise being left us of entering into His rest, any of you should seem to come short of it. This argument is intimately connected with one already considered, arising from the danger of our day of grace coming to an end.
9. The all-penetrating nature of the Word of God. This argument is adduced (Heb 4:12-13). From the foregoing observations we infer
(1) That God deals with us in the gospel as rational creatures. He proposes innumerable motives, which have a natural tendency to affect the will. He works on the affections by the most pressing entreaties, tender expostulations, and exceeding great and precious promises. As man is naturally swayed by hopes of honour, pleasure or interest, He shows that all these in their true value and perfect essence are engaged solely on His side. Thus He draws with the cords of a man (Hos 11:4).
(2) The necessity of having the heart right with God. Did the priests under the law examine the sacrifices, not only outwardly, but inwardly, to discover if there was any blemish So doth our great High Priest. He looks not only to the conduct, but to the heart, to see if there be any such blemish there, as would render the sacrifice a corrupt thing. For all things are naked and opened to Him.
(3) One mark by which the voice of Christ may be known. It is of a heart-penetrating nature. The sheep, saith the Great Shepherd, speaking of Himself, hear His voice: for they know it. And a stranger will they not follow, but will flee from him: for they know not the voice of strangers. Many flee from a searching ministry. But surely this is the greatest folly, and a certain evidence that the heart is bad. For he that is of the truth, cometh to the light. What is this but as far as possible, to flee from the presence of the Lord, to flee from the Word of God, who, by the means of His own appointment, is quick and powerful?
(4) Christians may learn the danger of grieving the Holy Ghost. You do so by not improving His gracious motions within you when stirring you up to duty, and by committing sin.
(5) Those Who are habitually careless may be warned from this branch of the subject not to tempt and resist the Holy Spirit. (John Jamieson, M. A.)
On the tendency of unbelief
From these words we are therefore to illustrate the natural tendency of unbelief, or its influence in producing a departure from the living God.
1. This expression implies a rejection of spiritual and eternal life, through Jesus Christ. This sin, as persisted in, issues in a total separation from the blissful enjoyment of God as reconciled, an eternal banishment from the presence of the Lord, and from the glory of His Dower (2. Thessalonians 1:9).
2. It often produces a secret apostasy from Christ. Many retain the form of godliness, while they practically deny the power thereof. They indulge sin in the chamber of imagery, or practise it so secretly that their characters are not blasted.
3. Unbelief induces to a departure from all purity and strictness of profession.
4. Unbelief drives others so far that they entirely renounce a religious profession.
5. Unbelief often issues in confirmed, or in judicial obduracy.
6. It tends to the commission of the unpardonable sin. This evil heart is a sluice which, if once opened, knows no restraint but what is imposed on it by the restraining, preventing, renewing, or preserving grace of God. It is a torrent that would soon burst through all the fences of reason, natural dictates of conscience, common light, and strong convictions–nay, of saving grace already received, were not believers kept by the power of God through faith as the mean, kept by continual supplies from the fulness of Christ, and thus preserved hem perishing. It is naturally a rejection of the living God, and of that life of God, which can alone preserve from total apostasy and eternal death.
7. It tends to the indulgence of all sin. As unbelief is itself the departure of the heart from God, it continually impels to an universal departure from Him in the life. He who is under the power of unbelief never views sin as sin. Unbelief, which rejects Christ and salvation through Him, must necessarily give a preference to sin, his enemy. Nay, that very preference which the unbeliever gives to sin is the immediate cause of his rejection of the Saviour. The character of evil here given to the heart seems, indeed, especially to refer to the great efficacy of positive or acquired unbelief; for it makes the heart a great deal more wicked than it was before. Nor is it merely called evil, but the word used denotes great activity in evil, a labour in increasing its own corruption and that of the life, in strengthening itself in its own wickedness.
8. It tends to eternal death. If, as hath been said, it be a rejection of spiritual and eternal life, this must be the inevitable consequence. (John Jamieson, M. A.)
On the improvement of the doctrine of unbelief
I. We may improve it for INSTRUCTION.
1. We may learn, in general, the great reason of the unprofitableness of the bearers of the gospel. It is their want of faith.
2. It may be inferred that we ought to view every sin in its natural tendency. This particularly applies to unbelief. Therefore the apostle holds up this sin in its genuine scope, in departing from the living God. This is one great object of the deceitfulness of sin to conceal its true spirit, design, and end. But we ought to tear off the veil, and then shall we see that its ways lead down to death.
3. A departure from the ordinances of the gospel is a departure from God. The Hebrews might be apt to excuse themselves for renouncing the gospel dispensation in the hour of trial by pretending that they still secretly adhered in heart to God, trusted in the Messiah, and retained a respect to ordinances formerly enjoined. But the apostle shows that, by departing from the gospel, they really apostatised from the living God. Others may endeavour to excuse themselves in like manner from their inward respect to God, while they refuse attendance on the means of grace. But all who habitually do so renounce the authority of God, who hath an undoubted right to appoint what religious ordinances soever He pleases. Unless we acknowledge His authority in this respect, our hearts do not submit to Him; we rise up in actual rebellion against Him.
4. The great danger of speaking irreverently of the Holy Spirit, either as to His person or operations.
5. We may learn that even the partial exercise of unbelief in the hearts of Gods people is highly provoking to Him. Therefore we are so earnestly dehorted from it. We have an instance of His displeasure in this respect with two eminent saints, Moses and Aaron, although Moses was the principal actor.
II. This subject affords ground of TRIAL. Let every one put this important question to his own heart, Do I really believe in Christ, or am I still under the power of this evil heart of unbelief?
1. If your faith be saving, you are convinced that it is the work of God.
2. It is attended with evangelical repentance. They shall look on Me whom they have pierced, and shall mourn. Have you never been made to abhor yourselves? Has all your sorrow for sin been confined to its consequences? If so, you are yet strangers to the faith of Gods elect.
3. The heart is purified by means of it. This grace always produces holiness. It instigates to, and is instrumental in, the mortification of all known sin.
4. It worketh by love. It produces a supreme love to God. For he that loveth not, knoweth not God. It works by love to the brethren. For hereby do we know that we are passed from death to life, &c.
5. It overcometh the world. The Church is represented as having the moon under her feet. This may be understood of the present world, of which, because of the uncertainty of all its enjoyments, the moon in her many waxings and wanings, in her constant changes, is a very proper emblem. Faith overcomes the world in its allurements.
6. It produces a high esteem of Christ; for to them that believe He is precious.
7. Faith receives and improves Christ in every respect in which He is revealed. It embraces Him in His person as God-man. Therefore believing is called receiving Him. Indeed, faith is, on our part, the great instrument of union to Christ. Faith embraces His righteousness. Therefore it is called the righteousness of faith, and said to be unto all and upon all them that believe It receives Him in all His offices, as made of God to us wisdom, righteousness, and sanctification.
8. Faith purifies the life. As the body without the spirit is dead, even so faith without works is dead also. That faith which does not influence the practice is deceitful and destructive. (John Jamieson, M. A.)
To all, faith
In Scripture the heart expresses the whole spiritual nature of man–his mind or understanding, his feelings and passions, his spiritual being, his will. Under sin the hearts thoughts are darkened, its passions degraded, its will perverted (Jer 17:9; Eze 11:19; Ecc 8:2). Accordingly, the gospel deals first and above all with the heart. Mere change of life, while a deceitful heart remains, will avail nothing. The gospels first promise, therefore, is (Eze 37:26-27). The renewed heart implies everything–new light to the darkened mind, a renewed will, a new life. The root of all the evils that afflict our race is the unbelieving heart. You will find many urge in those days that, as faith is simply belief in testimony, as to whose value people may differ, unbelief is no sin. For instance, you may hear that a certain event took place in London last week, and the evidence seems to you so good that you believe the report; a friend of yours, however, does not believe it, because he thinks the evidence untrustworthy. In neither case does moral blame attach to the person; all that can be said is, that the two friends differ. Now any one who reads Holy Scripture will soon discover that, as to the great truths of religion, Scripture treats faith in them, or unbelief, in no such easy temper as this. Faith, according to the Bible, is our first duty, and unbelief a damning crime (Mar 16:16; Joh 6:29; Joh 3:18). What, then, is theessence of saving faith? (Rom 10:9-10). It is believing Gods testimony concerning His Son, concerning our doom as sinners, His love as our Saviour, His death for us, His resurrection, His reign over us, and His Spirits work in us. As to God, it is our taking Him at His word, in all He tells us of our emptiness, and of Christs fulness. As to ourselves, it is the assertion and triumph of the higher nature within us over the lower, of the unseen and eternal over the world of sense about us and within us. We see, then, why faith saves. It lays hold upon God; it overcomes the world. The believer lives as seeing Him who is invisible, as in presence of things eternal. God has clearly revealed to us this unseen lie, and established by many infallible proofs both its existence and its awful character. Reason deals with the evidence, and then, assured of the facts, faiths eye gazes upon them as though they were visible, and the believer lives under the abiding sense and power of them. What this power is, we see in Hebrews
11. Whereas, where an evil, unbelieving heart is, there will be found the victory not of faith, but of the world–evil thoughts, evil desires, evil words, evil acts, the deceitful heart desperately wicked. In Rom 1:28-32 we have one of the reasons why unbelief is condemned. It is a sin against knowledge. It may be said, indeed, that many live in ignorance of unseen realities; but whence springs this? With multitudes, from indifference. They care for none of the things that make for their souls peace, and hence take no pains to know Gods way of peace for guilty sinners. Multitudes, again, are lost by procrastination. The longer the delay, the less the hope. Worldliness grows upon one, deadness of heart spreads and deepens; ossification, stoniness of heart–the truest and most awful mortification known to us; the conscience becomes dulled, the eye of sense opens, the objects of sense allures, faiths eye closes, and unseen things become dim, shadowy, unsubstantial. Luxuries become, from habit, necessities; the lust of the flesh, &c., grow by indulgence; and the desires after better things unseen dwindle by disuse. Faint wishes after heavenly things, and these but seldom take the place of settled purpose; while the strong will, every day stronger, drags down the captive spirit to earth, and sense, and sin. Pride unites with careless indolence in making the unbeliever reject the gospel. He rebels against its simplicity. His good name, good works, good character–something of self as are equivalent for salvation; whereas, all the while, eternal life is Gods free gift, which can neither be bought nor bribed, but must come of Gods own rich, undeserved grace, for His Sons sake. Strange, too, as it may seem, the evil heart betrays its presence as much by shame as by pride; but it is the false shame, which springs not from sin but from fear of the opinion of the world about us. There is but one way to God, but there are a thousand ways of departing from Him. He who is the slave of impure thought, of anger, hatred, malice, envy, or covetousness, will find that his evil begirt will soon open up a way by which he may depart still further from the living God. To each and all the gospel says–Return. The test of faith is obedience. (W. McLean.)
The evil of unbelief
1. Unbelief hardens mens hearts against means afforded for their good 2Ki 17:14; Exo 9:19; Exo 9:21).
2. It keeps them from being established in the way of God (Isa 7:9).
3. It makes them reject those whom God sends (Joh 5:38; Mat 21:32).
4. It takes away the profit of Gods word (Heb 4:2).
5. It perverts the plainest manner of teaching (Joh 3:12; Joh 10:25).
6. It makes miracles not to be regarded (Joh 12:37).
7. It enrageth mens minds against the truth (Act 17:5):
8. It moved the apostles to depart from people (Act 19:9).
9. It makes men unfit to call on God (Rom 10:4).
10. Unbelievers can in nothing please God (Heb 11:6).
11. They are no sheep of Christ (Joh 10:26).
12. They are under Satans power (2Co 4:4).
13. To unbelievers nothing is pure (Tit 1:15).
14. The gifts which Christ bestows upon them are fruitless and without Mat 17:20).
15. Christs own power is stinted to them (Mat 13:58).
16. Unbelief makes men do detestable acts (1Ti 1:13).
17. It was an especial cause of the rejection of the Jews (Rom 11:20).
18. It was the cause of many external judgments (Heb 3:19; Heb 11:31). For it makes men run headlong into danger (Exo 14:23).
19. It excludes from heaven (Heb 4:11).
20. It thrusts down to hell (Luk 12:46; Mar 16:16; Joh 3:18; 2Th 2:12; Rev 21:8). Can that which is in itself so heinous a sin, and that which has so many fearful effects following upon it, be accounted an infirmity? If we would judge it as indeed it is a true, proper sin, a cause of many other gross sins: a sin most dishonourable to God, and damagable to our own souls: we should take more heed of it, and be more watchful against it. (W. Gouge.)
Duties due to Christ, as He is the living God
Sundry duties are to be performed unto Christ in this respect, that He is the living God.
1. Acknowledge Him to be the true God (Jos 3:10;Jer 10:10).
2. Be zealous of His honour (1Sa 17:26; 2Ki 19:4; 2Ki 19:16).
3. Fear Him that hath the absolute power of life (Luk 12:5; Heb 10:31).
4. Tremble before Him (Dan 6:26; Deu 5:26).
5. Adore Him (Rom 14:11).
6. Serve Him (1Th 1:9; Heb 9:14).
7. Turn to Him (Act 14:15).
8. Long after Him (Psa 42:2; Psa 84:2).
9. Hold close to Him (Joh 6:68-69).
10. Seek life of Him (Joh 6:33; Joh 5:40).
11. Trust in Him (1Ti 4:10; 1Ti 6:17).
12. Account it a great privilege to be His son (Hos 1:10; Rom 9:26; Heb 12:22).
13. Pervert not His word (Jer 23:36).
14. Never depart from Him (Heb 3:12). (W. Gouge.)
Dishonest doubt
I. THE EVIL IN UNBELIEF.
1. Distrust is born of evil experience. The innocent child is credulous. Its confidence is destroyed by what it comes to see of dishonesty, falsehood, and selfishness. But this product of sin ought not to become the principle by which to weigh the truth of higher things.
2. Infidelity has dishonoured our nobler nature. Its philosophy is materialistic. Its theory of human origin is degrading. The unbelievers of every age neglect the human spirit and pamper the lower nature of man.
3. Scepticism is a covert for sinners. Infidel eras in all human history have been connected with selfish luxury and license.
II. THE INHERENT DAMNATION. The miser has no faith in kindness. The seducer no faith in womans virtue. The trader in souls no faith in any rights of the weak. The traitor no faith in loyalty. And so such men as Nabal, and Aaron Burr, and Benedict Arnold, carry about inherent damnation. Yet the principle of evil unbelief, run to extreme in their cases, is the same, in only less degree, in every unbelievers heart.
III. THE TREATMENT OF DOUBT. Do not denounce or debate. Give kind, clear, truthful, positive argument; but do not argue in a strife of wits. Raise the standard of Christian living, promote revivals. For if any man will do His will, he shall know. The gospel is a mystery; then an experience, then a growth in knowledge, under true conditions. (The Homiletic Monthly.)
An evil heart of unbelief
We are prone to lay the stress of religion on the head and the outward conduct–on an orthodox faith and a correct life. But we make a grave mistake. Not with the head, but with the heart man believeth unto righteousness. It is an evil heart of unbelief that is our greatest danger.
1. Because of the insidious character of such a moral state. An overt act we cannot hide from view, but an evil heart may have seduced us far away from God before we are conscious of it.
2. Because of the radical character of such a condition–a bad heart vitiates every moral act.
3. Because the danger arising from such a spiritual state is most imminent. (J. M. Sherwood, D. D.)
The rejection of revealed truth referable to moral depravity
I. Unbelief in the revelation of Jesus Christ is EVIL IN ITS NATURE. Unbelief is not a mere error in judgment; a mere miscalculation of the amount and force of testimony:–but a state of the heart involving disobedience to God; aversion to His truth. And is not the heart that is capable of all this, an evil heart;–a rebellious heart;–a hard, ungrateful heart? Yes, unbelief, so far from being no sin, or a small sin, is the radical principle, the most noxious element of all sin. And if all unbelief be thus evil, how pre-eminently evil is that unbelief which not only refuses to hear and to yield assent when God speaks, but which sets at naught such a message as the glorious gospel–a message of love and mercy, of peace and pardon and life.
II. Proceed to show that the heart-of unbelief is an evil heart, by tracing this unhappy state of mind to some of its CHIEF CAUSES. That which is always and essentially evil in its NATURE cannot be imagined to have any other than an evil SOURCE.
1. And on this point the Word of god is clear and decisive. It uniformly traces unbelief, in all its forms, to a corrupt source. It represents it as generated and nourished by pride, by prejudice, by unhallowed appetite and passion, by corrupt habits of living, by a desire to be free from all the restraints which the faith of the gospel imposes. If the children of unbelief were really actuated by that spirit of candid inquiry; can it be imagined that their manner of investigating the religion of Jesus Christ could be such as it to commonly is? Can it be believed that levity, sneer, habitual ridicule, and profane scoffing become the discussion of matters so infinitely important?
2. The same charge of unhallowed origin is still further established against the spirit of unbelief, by the undoubted fact, that while its votaries are unceasing and ardent in their efforts to draw those around them from the religion of Christ; they discover no serious desire either to practise themselves, or to inculcate on others that which they profess to believe.
3. Again, the history of the rise and progress of many of the most common cases of infidelity, plainly demonstrates that its source, no less than its nature, is evil. Thousands of the young, as well as of the aged, have been, manifestly, drawn into infidelity by their evil passions and their vices.
III. No less evil are its EFFECTS. Our blessed Saviour has taught us to judge of all moral professions and claims by this test. Therefore, said He, by their fruits shall ye know them. With regard to the DOCTRINES which unbelief inculcates, they are, notoriously, as to the great mass of them, radically and essentially corrupt. It has, indeed, been often remarked, and with great justice, that INFIDELITY HAS NO PRINCIPLES. In truth, there was scarcely the smallest exaggeration in the charge of the satirist when he said that the sum of their creed is to believe in all unbelief. Now, is it possible to conceive that such principles, or rather such absence of all principle, can tend to promote the order, purity, and happiness of society? As well might we dream of darkness begetting light, or of committing men to the school of Satan and his angels, to be trained up for the heavenly paradise. And as the speculative opinions of the votaries of unbelief are generally and essentially corrupt; so their practice has been, in all ages, worthy of their creed. Who, let me ask, ever since the religion of Jesus Christ has existed in the world, have been most conspicuous for the regularity, purity, and benevolence of their lives–infidels or Christians? That the effect of unbelief in revealed truth has ever been to generate moral corruption is attested by all history. Read, for example, the Confessions of Rousseau, that wonderful monument of perverted genius, who undertook to paint his own likeness, and you will behold the portrait of one of the most polluted and miserable of men. Read what Voltaire and his royal patron and companion in unbelief, the Prussian monarch, say of each other, and you will find one of the most revolting and loathsome pictures of moral baseness ever presented by men claiming a decent place in society. But further; who, let me ask, have ever been found throughout Christendom most zealous and active in forming and executing plans for the benefit of mankind? What class, I say, have ever been found most ready for every such good work–infidels or Christians? On the other hand, by what class of persons are the great mass of the crimes which pollute and disturb society committed? They are infidels, either open or secret. Further, was it ever known that any son or daughter of Adam was reformed from a wicked life by embracing infidel opinions? But oh, how often has the dying culprit been heard to confess with anguish and tears that infidel sentiments led him astray; that the rejection of the Bible gradually led to profaneness, to intemperance, to lewdness, to fraud, to robbery, perhaps to murder,–and at length to the infamy of a felons death 1 I am aware that it will be said by those who are determined to resist all evidence on this subject, that many professing Christians have been as immoral as other men. This is, no doubt, a fact; and yet it does not in the least degree weaken our argument, or militate against the doctrine of our text. On the contrary, it rather confirms every word which has been uttered. Were these persons real, or only nominal Christians? Nay, infidels themselves are witnesses that they were nominal Christians only. Why else have they, with few dissenting voices, acknowledged that the morality of the Bible is the best in the world? Practical inferences:
1. We may see the reason why Christian faith is so constantly in Scripture enjoined as a duty, and the absence of it condemned and threatened as a sin. The fact is–as you have heard–faith is so essentially connected with the state of the heart and the current of the affections; its very nature so inseparably involves moral feeling, practical choice, and the spirit of obedience; that where it is present it is the gem of all that is good in the soul; and where it is absent, there is the essence of rebellion.
2. We may learn how many and great are the evils which must necessarily flow from the decline and the weakness of faith in the real Christian. The evil heart of unbelief is not confined to that infidelity which is speculative and entire. It exists, and exerts a pestiferous influence, in the case of many a sincere believer. This is the worm at the root of all spiritual duty, prosperity, and comfort. In short, faith, among the Christian graces, is like the main-spring in a well-adjusted machine. Its character affects everything.
3. We may infer that infidelity is, in every respect, hostile to the best interests of civil society. An infidel people will ever be an immoral, profligate people; and a people characteristically immoral and profligate cannot long continue to be a free and happy people.
4. We are taught, by what has been said, that if we desire to bring our children and others committed to our care to the knowledge and love of the truth, we must not content ourselves with mere frigid instruction, with mere addresses to the intellectual powers. We must take measures to enlist the whole man in the great subject.
5. We may learn from this subject the reason why the great, the rich, the philosophical, and the honourable among men so seldom embrace the genuine gospel; and also why, when they do profess to embrace it, they so rarely appear to enter heartily and thoroughly into its spirit. The reason is–not that there is any deficiency of evidence in the gospel; the real andprincipal reason is, that men cannot serve God and mammon.
6. We may see, in the light of this subject, the alarming situation Of infidels.
7. Finally, this subject teaches us the unspeakable importance of Christians showing forth their faith by their works. It was once said by a female martyr, of feeble body, but of firm and undaunted spirit–when standing before her merciless persecutors, who endeavoured to perplex and confound her by their learned subtleties–I cannot meet you in argument for Christ, but I can die for Him. My dear fellow professors, we may not be called to die for Christ; but we can all live for Him. (S. Miller, D. D.)
The necessity of a believing heart
I. THE TRUE NOTION OF FAITH. Faith, which is the principle of the gospel, respects the promises and declarations of God, and includes a sure trust and reliance on Him for the performance. Beyond this there is no further act of faith. Religion is a struggle between sense and faith. The temptations to sin are the pleasures of this life; the incitements to virtue are the pleasures of the next. These are only seen by faith; those are the objects of every sense. On the side of virtue all the motives, all the objects of faith engage. On the side of vice stand the formidable powers of sense, passion and affection. If this be the case, if religion has nothing to oppose to the present allurements of the world but the hopes and glories of futurity, which are seen only by faith–it is no more absurd to say men are saved by faith than it is to say they are ruined by sense and passion, which we all know has so much of truth in it, that it can have nothing of absurdity.
II. The character given in the text of AN UNBELIEVING HEART–namely, that it makes us depart from the living God.
1. That it is for want of faith, considered as a principle of religion, that men depart from the living God. The knowledge of God is but like other natural knowledge, as long as it has it residence in the head only. To become a principle of religion it must descend into the heart, and teach us to love the Lord with all our minds, with all our souls, and with all our strength. The faith then of the gospel, and which the wicked man is an utter stranger to, is that faith which makes us cleave steadfastly to the Lord with full purpose of heart.
2. That faith cannot be a principle of religion till it has its effect and operation in the heart. Even sense works in the same manner, and, powerful as it is, has no effect till it has made its way to the heart, the seat of all our passions and affections. There, and there only, it prevails as a principle of action. Sense produces no sensuality till it warms the affections with the pleasures of the world; and faith produces no religion till it raises the heart to love and to embrace its Maker. The great advantage the world has over religion lies in the certainty and reality of its objects, which flow in upon us at every sense. To supply this defect on the part of religion, Revelation was given to assure us of the certainty and reality of things future; without which assurance they could have no effect or influence on our affections.
3. That the motions and operations of the heart are in great measure under our own power and government. We find daily that we can check our passions and inclinations to serve the purposes of this life, and if we would do as much for that which is to come, we shall answer all that the apostle in the text requires of us, when he exhorts us to take heed of an evil heart of unbelief. (Bp. Sherlock.)
Warning against backsliding
I. THERE IS MUCH UNCONSCIOUS BACKSLIDING. In a petrifying spring articles are often placed under the dropping water, and as it trickles down upon them they are gradually hardened till they become like the very stone. So is it with sin. Gently and slowly it seeks its way into the heart, and hardens it day by day, even while the possessor of that heart may be more or less unconscious of the change that is going on. This is backsliding. Sin permitted, the heart gradually hardened, unbelief taking his place on the throne, and then, departure from the living God.
II. THIS UNCONSCIOUS BACKSLIDING MAY EXIST IN QUARTERS WHERE WE LEAST SUSPECT IT. The word of the text is, lest there be in any of you. Any of you, what a searching word! Lord, is it I? It is always dangerous to stay ourselves upon our strength, our knowledge, our experience; upon anything, in fact, but the sustaining grace of God supplied to us through faith from moment to moment. It is worthy of note, and has often been remarked, that in the accounts of backsliding furnished in Scripture, men seem to have failed just in those points of character where they were supposed to be strongest.
III. THE TRUE SAFEGUARD AGAINST THIS UNCONSCIOUS DECLENSION. Consider Christ Jesus. As the devout Jew was encouraged to walk about the holy city, and note her strength and beauty, so are we urged to consider the Lord Jesus in every aspect of His blessed character, offices, and work. Only with the eye of faith fixed on a full-orbed Christ, and a heart occupied in the consideration of Him, shall we be able to comply with the exhortation of the text. (W. P. Lockhart.)
The evil heart of unbelief
Anybody who has common power of observation, must be struck by the wonderful things which are constantly attributed in Holy Writ to faith, or believing in the word of God–be it what it will–and especially in that revelation of Himself which He has made in Christ Jesus (see Rom 4:5; Gal 3:11; Mark Mat 17:20; Luk 8:48, &c.). But a second thing, equally beyond doubt, is universally asserted of this Divine grace: that from a true faith springs of necessity, like a tree from its root, a corresponding obedience, a bringing forth the fruits of the Spirit. To be a believer and a doer of the Word are the very same thing. Faith or belief is holy living, and holy living is faith, being one and indivisible; so that the inward principle, denoted by the term faith, comprehends all things which, whether in our justification or sanctification, are made by the word of God essential to our everlasting salvation. Now, then, this nature of ours, which makes us what we are–men, and not angels or brutes–is not a single or a simple thing, but is made up of at least two parts, what we call our heart and our head, or our understanding. The first, that by which we feel, and love, and hate, and have a choice or will; and the other, that by which we see what is right and true, and in a lower form of it, reason about the things of the world in which we live, and which our senses present to us. Some things belong only to the head, and if that consents to them, it is enough; it is the belief which belongs to that kind of truths. Such are many things in numbers, and what is called science, and many matters of fact; men and people, for instance, mentioned in books, and many concerns of this life; the heart or will has nothing to do with them one way or other. But other things have not only a true and a false, but a right and wrong about them, and when admitted as true, make it absolutely necessary for us to approve them and to act upon them, and by reason of them; and since, therefore, they touch at once the heart and the head, they cannot be really believed, unless those two parts of our nature go together. When they do so, then, and then only can we, indeed, and in truth, be said to believe them. And when anything is thus admitted, and beats down all opposition before it, and occupies all our nature, all the spiritual being, whatever of it by which we think and feel, is made to act as God intended it to do. As a wheel rolls when the needful force pushes it in a particular direction, or any other machine moves when the spring is touched, so does the man. He is agitated, he is moved; thought and feeling go forth into visible actions he does and acts accordingly; his nature is at unity with itself, and all obstacles being overpowered, impels him in one way. Now, the solemn thing for us to consider is this, that such is the case with all that God has revealed to us in the glorious gospel of His Son. It is not made up of things to be received into the head, only as part of us, and to be kept like book knowledge, outside of the soul, but it is to be accepted by our whole and entire soul. You see, then, in an instant, what a number of powerful enemies there are within us, to divide, even in things of themselves most clear, the heart and will from the head, and to prevent that living and true belief in Christ, and in His gospel without which no soul of man can be saved. What a fearful alienation from God, as a spiritual God, there is in the heart, whatever natural graces may adorn it! What an iron stubbornness of will and resolution to conform all things to itself, and not itself to the eternal law I Yet God, if He is God, is not a word, or a fancy, but an awful King, who must in all things be obeyed. Flowing from the same evil source, what an unspeakable repugnance there is to such a love of Christ, as shall have power over us. What vanities, what idolatries, what coldnesses! What an evil ally in the world about us, and the enemies–not of flesh and blood, but princedoms, dominations, and powers, even all the hosts of Satan–who rest not day or night, but toil to harden up the evil heart within us, to the destruction of all living faith, and the ruin of the soul. (J. Garbett.)
Of infidelity
I. IN ITS NATURE IT DOTH INVOLVE AN AFFECTED BLINDNESS AND IGNORANCE OF THE NOBLEST AND MOST USEFUL TRUTHS; a bad use of reason, and most culpable imprudence; disregard of Gods providence or despite thereto; abuse of His grace; bad opinions of Him, and bad affections towards Him.
II. THE CAUSES AND SOURCES FROM WHENCE IT SPRINGETH.
1. Negligence, or drowsy inobservance and carelessness; when men being possessed with a spirit of slumber, or being amused with secular entertainments, do not mind the concerns of their soul, or regard the means by Gods merciful care presented for their conversion; being in regard to religious matters of Gallios humour, caring for none of those things.
2. Sloth, which indidposeth men to undergo the fatigue of seriously attending to the doctrine propounded, of examining its grounds, of weighing the reasons inducing to believe; whence at first hearing, if the notions had not to hit their fancy, they do slight it before they fully understand it, or know its grounds; thence at least they must needs fail of a firm and steady belief, the which can alone be founded on a clear apprehension of the matter, and perception of its agreeableness to reason.
3. Stupidity, or dulness of apprehension, contracted by voluntary indispositions and defects; a stupidity rising from mists of prejudice, from streams of lust and passion, from rust grown on the mind by want of exercising it in observing and comparing things; whence men cannot apprehend the clearest notions plainly represented to them, nor discern the force of arguments, however evident and cogent; but are like those wizards in Job, who meet with darkness in the daytime, and grope at noonday, as in the might.
4. Bad judgment; corrupted with prejudicate notions, and partial inclinations to falsehood.
5. Perverseness of will, which hindereth men from entertaining notions disagreeable to their fond or froward humour.
6. This is that hardness of heart which is so often represented as an obstruction of belief.
7. Of kin to that perverseness of heart is that squeamish delicacy and niceness of humour which will not let men entertain or savour anything anywise seeming hard or harsh to them, if they cannot presently comprehend all that is said, if they can frame any cavil or little exception against it, if every scruple be not voided, if anything be required distasteful to their sense; they are offended, and their faith is choked.
8. With these dispositions is connected a want of love to truth, the which if a man hath not he cannot well entertain such notions as the gospel propoundeth, being nowise grateful to carnal sense and appetite.
9. A grand cause of infidelity is pride, the which doth interpose various bars to the admission of Christian truth; for before a man can believe, every height [every towering imagination and conceit] that exalteth itself against the knowledge of God, must be cast down. Pride fills a man with vanity and an affectation of seeming wise in special manner above others, thereby disposing him to maintain paradoxes, and to nauseate common truths received and believed by the generality of mankind. A proud man is ever averse from renouncing his prejudices and correcting his errors, doing which implieth a confession of weakness, ignorance, and folly. He that is wise in his own conceit, will hug that conceit, and thence is incapable to learn. A proud man, that is big and swollen with haughty conceit, cannot stoop down so low, cannot shrink in himself so much, as to enter into the strait gate, or to walk in the narrow way, which leadeth to life: he will be apt to contemn wisdom and instruction.
10. Another spring of infidelity is pusillanimity, or want of good resolution and courage. Christianity is a warfare; living after its rules is called fighting the good fight of faith; every true Christian is a good soldier of Jesus Christ; the state of Christians must be sometimes like that of the apostles, who were troubled on every side; without were fightings, within were fears; great courage therefore, and undaunted resolution, are required toward the undertaking this religion, and the persisting in it cordially.
11. Infidelity doth also rise from sturdiness, fierceness, wildness, untamed animosity of spirit; so that a man will not endure to have his will crossed, to be under any law, to be curbed from anything which he is prone to affect.
12. Blind zeal, grounded on prejudice, disposing men to stiff adherence unto that which they have once been addicted and accustomed to, is in the Scripture frequently represented as a cause of infidelity. So the Jews, being filled with zeal, contradicted the things spoken by St. Paul; flying at his doctrine, without Weighing it: so by instinct of zeal did St. Paul himself persecute the Church; being exceedingly zealous for the traditions delivered by his fathers.
13. In fine, infidelity doth issue from corruption of mind by any kind of brutish lust, any irregular passion, any bad inclination or habit; any such evil disposition of soul cloth obstruct the admission or entertainment of that doctrine, which doth prohibit and check it; doth condemn it, and brand it with infamy; doth denounce punishment and woe to it: whence men of corrupt minds, and reprobate concerning the faith; and men of corrupt minds, destitute of the truth, are attributes well conjoined by St. Paul, as commonly jumping together in practice; and to them, saith he, that are defiled and unbelieving is nothing pure, but even their mind and conscience is defiled; such pollution is not only consequent to, and connected with, but antecedent to infidelity, blinding the mind so as not to see the truth, and perverting the will so as not to close with it.
III. THE NAUGHTINESS OF INFIDELITY WILL APPEAR BY CONSIDERING ITS EFFECTS AND CONSEQUENCES; which are plainly a spawn of all vices and villainies, a deluge of all mischiefs, and outrages on the earth for faith being removed, together with it all conscience goeth; no virtue can remain; all sobriety of mind, all justice in dealing, all security in conversation are packed away; nothing resteth to encourage men unto any good, or restrain them from any evil; all hopes of reward from God, all fears of punishment from Him being discarded. No principle or rule of practice is left, beside brutish sensuality, fond self-love, private interest, in their highest pitch, without any bound or curb; which therefore will dispose men to do nothing but to prey on each other with all cruel violence and base treachery. Every man thence will be a god to himself, a fiend to each other; so that necessarily the world will thence be turned into a chaos and a hell, full of iniquity and impurity, of spite and rage, of misery and torment. (I. Barrow, D. D.)
Unbelief
1. The great reigning sin.
2. The great ruining sin.
3. That which is at the bottom of all sin. (J. P. Lange.)
Unbelief and faith
Of Duncan Matheson, the Scottish evangelist, it is said that the most difficult people he had to deal with were those who concealed a hard heart under a thick coat of Evangelical varnish. To extend his usefulness, he secured a printing press, and wrote upon it, for a motto, For God and Eternity.
Departing from the living God
Apostasy from the living God
I. GOD IS A LIVING GOD.
1. Not a mere historical God; a God that has been and is no more.
2. Not a theoretical God–a Being made up of abstract propositions which we call theologies.
3. Not a dormant God–impassive, sluggish, inactive.
4. Living–always, everywhere, intensely.
II. DEPARTING FROM THE LIVING GOD IS AN IMMENSE EVIL.
1. The greatest insult to Him.
2. The greatest calamity to self.
Cut the stream from the fountain, and it dries up; hew down the branch from the tree, and it withers to death; detach the planet from the sun, and it rushes into darkness and ruin; separate the soul from God, its fountain, root, sun–and ruin is its destiny.
III. UNBELIEF IS EVERMORE THE CAUSE OF THIS DEPARTING. Had men an undoubting, strong, abiding, and practical faith in the living God, and their obligations to Him, they would cling to Him with all the tenacity of their existence. (Homilist.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 12. Take heed, brethren, lest there be in any of you] Take warning by those disobedient Israelites; they were brought out of the house of bondage, and had the fullest promise of a land of prosperity and rest. By their disobedience they came short of it, and fell in the wilderness. Ye have been brought from the bondage of sin, and have a most gracious promise of an everlasting inheritance among the saints in light; through unbelief and disobedience they lost their rest, through the same ye may lose yours. An evil heart of unbelief will head away from the living God. What was possible in their case, is possible in yours. The apostle shows here five degrees of apostasy:
1. Consenting to sin, being deceived by its solicitations.
2. Hardness of heart, through giving way to sin.
3. Unbelief in consequence of this hardness which leads them to call even the truth of the Gospel in question.
4. This unbelief causing them to speak evil of the Gospel, and the provision God has made for the salvation of their souls.
5. Apostasy itself, or falling off from the living God; and thus extinguishing all the light that was in them, and finally grieving the Spirit of God, so that he takes his flight, and leaves them to a seared conscience and reprobate mind.
See Leigh. He who begins to give the least way to sin is in danger of final apostasy; the best remedy against this is to get the evil heart removed, as one murderer in the house is more to be dreaded than ten without.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Here the Spirit applieth the former dreadful example of sin and judgment to the Hebrews, to forewarn them how they sinned as these did, lest they partake of the like vengeance; and so enters his caution against unbelief.
Take heed, brethren: signifies not an act of sight, but of the mind, circumspection, watchfulness, and heed, taking exactest caution of the evil forbidden, Heb 12:15,25; 1Co 8:9.
Brethren they were to Paul in the flesh, and more so as true believers in Christ; he cautions them particularly, one by one, lest any root of bitterness should be amongst them, Heb 12:15.
Lest there be in any of you an evil heart of unbelief: the heart is the first, and proper, and chief subject, wherein all sin riseth, and from thence issueth into words and works, Mat 15:18,19; compare Jam 1:14,15. This comprehendeth the mind, will, and affections, the whole inward man: and this heart in every man is naturally and habitually evil, continually forging and framing of it, Gen 6:5; compare Jer 17:9. Almighty grace only can change this heart; yet it works by counsel, and makes the soul willing to use the means appointed to effect it.
Unbelief, though but in itself, is but a denial to assent to or rely on the will of God revealed to it, yet is the spring and fountain of all other sin, the teeming womb from whence all issueth, as uncleanness, idolatry, unrighteousness, superstition, &c. It was the hardening sin of their forefathers, they would not believe, and then did murmur and rebel. It is the root of apostacy; men breaking their covenant with God in Christ, do then desert him. Against this perfidious, impious, perverted temper doth he caution them to watch, that neither for measure, nor season they ever do admit or allow it; that there be not at all in the least degree, or at any time, such a base, malignant quality in their hearts, Rom 11:20,21.
In departing from the living God; turning away, standing off, and separating the heart; it implies in it a real, total, final defection; actual and formal apostacy from him whom they had owned and received; and is actual rebellion against their lawful Sovereign, by turning either Jews or heathens, and renouncing the Christian religion and its Author; who is the living God, not only formally, as opposed to dead idols, but efficiently the Author and Fountain of all sorts of life, but especially of spiritual and eternal life, Joh 5:19-21,25,26; which living God is our Lord Jesus Christ, Heb 3:7, whose voice they were to hear, who was tempted by their unbelief in the wilderness, 1Co 10:9, who gave the law to them at Sinai, Heb 12:26. So that to apostatize from him and his religion, is to apostatize from God, and to renounce eternal life, and to subject themselves to eternal punishments, which he ever liveth to inflict on them. Unless they took heed to avoid this unbelief, it was impossible for them to persevere in Christianity, when threatened with persecutions, and the loss of peace, liberty, safety, estates, honours, relations, and life itself for it.
Fuente: English Annotations on the Holy Bible by Matthew Poole
12. Take heedto be joinedwith “wherefore,” Heb 3:7.
lest there beGreek(indicative), “lest there shall be”; lest there be,as I fear there is; implying that it is not merely a possiblecontingency, but that there is ground for thinking it will be so.
in any“in any oneof you.” Not merely ought all in general be on their guard, butthey ought to be so concerned for the safety of each onemember, as not to suffer any one to perish through their negligence[CALVIN].
heartThe heart is notto be trusted. Compare Heb 3:10,”They do always err in their heart.”
unbelieffaithlessness.Christ is faithful; therefore, saith Paul to the Hebrews, weought not to be faithless as our fathers were under Moses.
departingapostatizing.The opposite of “come unto” Him (Heb4:16). God punishes such apostates in kind. He departs fromthemthe worst of woes.
the living Godreal:the distinctive characteristic of the God of Israel, not like thelifeless gods of the heathen; therefore One whose threats are awfulrealities. To apostatize from Christ is to apostatize from the livingGod (Heb 2:3).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Take heed, brethren,…. This exhortation is grounded upon the state and case of their ancestors before given, as a warning and caution to the then present Hebrews; and whom the apostle styles “brethren”, to show that he had no hard thoughts of them, and that his jealousy was a godly one, and not an evil suspicion; and may teach us that all exhortations, admonitions, and reproofs should be given in love:
lest there be in any of you an evil heart of unbelief; or such an evil heart, in which unbelief prevails, and is predominant: there is in every man, whether a profane sinner, or an hypocritical professor, an evil heart, and an unbelieving one; and there is unbelief in regenerate persons, which when cherished and encouraged by them is a great evil, and should be avoided; and this sin is aggravated by the many instances of God’s grace, and by the many declarations of it, and by the exceeding great and precious promises God has made, and by the great discoveries of his love to their souls in times past: and this sin, when it gets ahead, has a very great influence on the heart, to make it evil; and unbelief was the first sin of man, at least it very early appeared; it is the mother sin, and puts persons upon every sin; it defiles the conscience, hardens the heart, renders the word unprofitable, unfit for duty and makes men unstable, and therefore to be shunned; and especially because of the dreadful effect following:
in departing from the living God; that is, from Christ, who is the Son over his own house, and whose voice is to be heard; for of no other is the apostle speaking in the context; and who is not only the Son of the living God, but he is himself the living God; he is life in himself, and is the fountain and author of life, natural, spiritual, and eternal. This is mentioned to exalt the person of Christ, the apostle and high priest of our profession; and to discover the greatness and heinousness of the sin of such as depart from him and his Gospel, and to deter men from it: there is a final and total departure from Christ, from his Gospel and ordinances, from his people, and from a former profession of faith, which is never to be found in true believers; for they are as Mount Zion, which can never be removed; but there is a partial departure, and for a while, which they are liable to, and is attended with bad effects to them, and should be guarded against: saints should take heed of themselves, and of their hearts, and of the unbelief of them, that they do not in the least depart from Christ, by letting go their hold of him, or by a non-exercise of faith upon him; and this should be the care and concern of every individual member of the church, and at all times; unbelief is very dishonourable to God and Christ; contradicts the word and promises of God; is uncomfortable to the saints; it is a sin that very easily besets, and is very provoking to God, and is highly resented by him.
Fuente: John Gill’s Exposition of the Entire Bible
Take heed (). Present active imperative as in Php 3:2 (three times) of in place of the more usual . Solemn warning to the Jewish Christians from the experience of the Israelites as told in Ps 95.
Lest haply there shall be ( ). Negative purpose with and the future indicative as in Mr 14:2. But we have in Col 2:8 as in Heb 12:25; occurs with the aorist subjunctive, and with present subjunctive (Heb 4:1) or aorist subjunctive (Ac 5:39).
In any one of you ( ). The application is personal and pointed.
An evil heart of unbelief ( ). A remarkable combination.
Heart () is common in the LXX (about 1,000 times), but “evil heart” only twice in the O.T. (Jer 16:12; Jer 18:12). is more than mere unbelief, here rather disbelief, refusal to believe, genitive case describing the evil heart marked by disbelief which is no mark of intelligence then or now.
In falling away from the living God ( ). “In the falling away” (locative case with of the second aorist active (intransitive) infinitive of , to stand off from, to step aside from ( with the ablative case ) the living God (common phrase in the O.T. and the N.T. for God as opposed to lifeless idols)). “Remember that to apostatize from Christ in whom you have found God is to apostatize from God” (Dods). That is true today. See Eze 20:8 for this use of the verb.
Fuente: Robertson’s Word Pictures in the New Testament
Note how the following exhortation is colored by the O. T. citation : evil heart; the today; be hardened; take heed [] . See to it. Often in warnings or admonitions : sometimes with ajpo from, with genitive of that against which the warning is given, as Mr 8:15; Mr 12:38; but so only in the Gospels. In construction connect with dio ver. 7; therefore beware. Lest there be [ ] . The indicative with mh lest shows that with the fear that the event may occur, there is blended a suspicion that it will occur.
In any of you [ ] . They are appealed to individually. An evil head of unbelief [ ] . The hole phrase N. T. o. Neither do the combinations evil heart or heart of unbelief occur elsewhere. In LXX, among nearly a thousand instances of kardia heart, kardia ponhra evil heart appears only five times, and in three of the five in apocryphal books. See Sir. 9 1; Bar 1 22; Mr 2:8. In LXX proper, Jer 16:12; Jer 18:12. jApistiav of unbelief, specifies that in which the more general ponhra evil consists. An evil – heart is an unbelieving heart. In departing from the living God [ ] . The characteristic of unbelief. Faith is personal union with God. Unbelief separates from God. The phrase living God is common to both Testaments. For the bearing of the words upon the question of the Gentile destination of the Epistle, see Introduction.
Fuente: Vincent’s Word Studies in the New Testament
1) “Take heed brethren,” (blepete adelphoi) “Brethren, take heed, or caution,” look quickly about you, or guard your impulses and conduct. Be warned by this example of God’s chastening his people for their doubt and unbelief or faithlessness, Heb 2:1-3.
2) “Lest there be in any of you,” (mepote estai en tint humon) “Lest there exist in any of you all;” none is immune to doubt, uncertainty, a questioning of God’s word and goodness at times – Each should take heed lest he stumble or fall, 1Co 10:12.
3) “And evil heart of unbelief,” (kardia ponera apistias) “A wicked (unregenerate) heart of unbelief; This is a warning that a member of the church (the house of God), like Judas, might have an unbelieving, unregenerate heart. In addition to sometimes doubting believers, some become members of a church without being even saved, or with wicked hearts, Jer 17:9; Joh 3:18.
4) “In departing from the living God,” (en to apoatenai apo theou zontos) “in departing, the God of compassion who convicts and calls him to salvation, Pro 1:22-23; Romans 2 A 10:21; Isa 55:6-7. The rich young ruler did, Mat 19:20-22; Felix did, Act 24:24-25; King Agrippa did, Act 26:27-29. This true God is the only true source of life and sure hope, Jer 2:13; Joh 14:6.
Fuente: Garner-Howes Baptist Commentary
12. Take heed, (or See,) brethren, lest there be at any time in any of you a wicked heart of unbelief, etc. I have preferred to retain literally what the Apostle states, rather than to give a paraphrase as to the wicked or depraved heart of unbelief, by which he intimates that unbelief would be connected with depravity or wickedness, if after having received the knowledge of Christ they departed from his faith. For he addressed them who had been imbued with the elements of Christianity; hence he immediately added, By departing; for the sin of defection is accompanied with perfidy. (62)
(62) The word connected with “heart” is ἐν τῶ, which properly means diseased and hence corrupted, depraved, wicked. Depraved or wicked would perhaps be the best rendering of it here. “Unbelief” is a genitive used for an adjective or a participle, — “a wicked unbelieving heart.” It is unbelieving owing to its wickedness or depravity. Grotius says, that there are two kinds of unbelief, — The first the rejection of the truth when first offered, — and the second the renouncing of it after having once professed it. The latter is the more heinous sin.
“
The departing,” etc.; ἐν τῶ is rendered “by” by Macknight: it is considered by Grotius to be for εἰς τὸ, which word makes the meaning more evident, “so as to depart,” etc. — Ed.
Fuente: Calvin’s Complete Commentary
2.
Our pilgrimageHeb. 3:12-19.
Text
Heb. 3:12-19
Heb. 3:12 Take heed, brethren, lest haply there shall be in any one of you an evil heart of unbelief, in falling away from the living God: Heb. 3:13 but exhort one another day by day, so long as it is called To-day; lest any one of you be hardened by the deceitfulness of sin: Heb. 3:14 for we are become partakers of Christ, if we hold fast the beginning of our confidence firm unto the end: Heb. 3:15 while it is said,
To-day if ye shall hear His voice,
Harden not your hearts, as in the provocation.
Heb. 3:16 For who, when they heard, did provoke? nay, did not all they that came out of Egypt by Moses?
Heb. 3:17 And with whom was He displeased forty years? was it not with them that sinned, whose bodies fell in the wilderness?
Heb. 3:18 And to whom sware He that they should not enter into His rest, but to them that were disobedient?
Heb. 3:19 And we see that they were not able to enter in because of unbelief.
Paraphrase
Heb. 3:12 Brethren, this example of sin and punishment should make you take heed, lest there be in any of you an evil heart of unbelief, by departing from the living God; which ye will do, if ye reject the gospel, or renounce it after having embraced it.
Heb. 3:13 Instead of exhorting one another, after the example of your fathers, to depart from the living God, exhort one another every day to obey Christ, while He calls you today to enter into the rest of heaven, lest any of you should be hardened against his call, through the deceitful suggestions of an unbelieving, timorous, sinful disposition, which magnifies the hardship of suffering for the gospel.
Heb. 3:14 For we are partakers of the blessings of Christs house, the gospel church, only if we hold fast the faith we have begun to exercise on Him as our Saviour (Chap. Heb. 5:9) firm unto the end of our lives.
Heb. 3:15 Perseverance in faith and obedience is requisite to your enjoying the privileges of Christs house; as ye may know by the saying of the Holy Ghost to the Israelites in Davids days, Today, when ye shall hear His voice commanding you to enter into His rest, harden not your hearts as your fathers did in the bitter provocation.
Heb. 3:16 For many, when they heard the command to enter into Canaan, bitterly provoked God by their disobedience, and were excluded from His rest in Canaan. However, not all who went out of Egypt with Moses provoked God by their rebellion, and were so punished.
Heb. 3:17 But, to show you the infectious nature of disobedience, I ask you with whom was God displeased forty years? was it not with them who rebelled, (Jos. 5:6), even all the men of war who were numbered, whose carcasses fell in the wilderness?
Heb. 3:18 Farther, to make you sensible of the evil of disobedience, to whom did God swear that they should not enter into His rest, but to them who, notwithstanding they had seen Gods miracles, did not believe He was able to bring them into Canaan, and absolutely refused to enter?
Heb. 3:19 Thus we see that the Israelites could not fight their way into Canaan, because they did not believe the promises of God.
Comment
Take heed, brethren
Profit by their mistake, the author is saying. Society makes a fool of itself every generation:
a.
One generation seemingly has to try everything for itself rather than to be warned.
b.
Foolish is the man who will not learn from others.
lest haply
Perhaps, or lest there be, is the meaning of this expression.
There is a likelihood of falling away unless a person is careful.
there shall be in any one of you
This is personalany one of you.
We need warning, and we have it.
a.
1Co. 10:12 : Wherefore let him that thinketh he standeth take heed lest he fall.
b.
1Co. 9:27 : I buffet my body.
c.
1Co. 10:5; 1Co. 10:10.
d.
2Pe. 2:4.
e.
2Pe. 2:7.
f.
Jud. 1:5 : Now I desire to put you in remembrance, though ye know all things once for all, that the Lord, having saved a people out of the land of Egypt, afterward destroyed them that believed not.
an evil heart of unbelief
Sin will cause people to disbelieve.
The so-called good moral man does not exist:
a.
Unbelief is evilsufficient to keep one out of Gods rest.
b.
Mar. 16:16 : He that disbelieveth shall be condemned. The devil seems to sow doubt.
a.
To Eve, Gen. 3:4-5 : Ye shall not surely dieye shall be as God.
b.
To Jesus. If, Matthew 4.
1.
Mat. 4:3 : If thou art the Son of God command that these stones become bread.
2.
Mat. 4:5-6 : On pinnacle of temple: If thou are the Son of God, cast Thyself down.
in falling away from the Living God
You can not fall away unless you were there.
Some say: You never had it if you lost it.
The Jews fell away after believing and being saved.
This falling away is falling from fellowship, and results in falling into the hands of God.
Heb. 10:31 : It is a fearful thing to fall into the hands of the living. God.
but exhort
To exhort is to give a pep talk:
a.
We should not let anothers spiritual enthusiasm freeze up.
b.
This young Timothy was told to do.
1Ti. 6:2; These things teach and exhort.
c.
Be careful lest you get into a rut of browbeating, People need feeding as well as rebuking. Exhort means to encourage.
one another day by day
We have a responsibility to one another daily:
a.
We should have a constant interest in our brethren.
b.
A day missed in encouragement may result in an eternity lost.
so long as it is called To-day
It includes every time that God addresses us.
Every time that Gods sacred mouth speaks, remember, Today if ye shall hear His voice.
Jesus warned about the passing of the day:
a.
Joh. 12:35 : Yet a little while is the light with you. Walk while ye have the light, lest darkness come upon you.
b.
Joh. 9:4 : The night cometh when no man can work.
A seasonable time will not always last.
lest any one of you
This makes it broad enough to include all:
a.
1Co. 10:12 : Let him that thinketh he standeth take heed lest he fall.
b.
Overconfidence in any endeavor is dangerous.
be hardened
He is talking to Christian people, yet some say, once saved, always saved.
Sin makes one tough, calloused:
a.
Saul, a wonderful specimen of mankind, became hardened against David.
b.
Judas was trained among the other disciples, yet his heart was hardened against Jesus.
by the deceitfulness of sin
Sin is seductive:
a.
Col. 2:8 : maketh spoil of you through . . . vain deceit.
b.
Mat. 13:22 : deceitfulness of riches.
The sin here of primary concern is apostasy.
Ways to be deceived:
a.
Deceive self. 1Co. 3:18; Gal. 6:3; 1Jn. 1:8; Jas. 1:22.
b.
Fair speeches deceive the simple. Rom. 16:18. c.
Deceitfulness of riches. Mat. 13:22.
d.
False teachers. Mat. 24:24 : lead astray . . . the elect.
e.
Deceived by the devil. Rev. 12:9 : Satan, the deceiver of the whole world.
for we are become partakers
It is also translated, made partakers.
a.
We become partakers in faithfulness to our call.
b.
We cannot expect a faithful Christ to save an unfaithful person.
partakers of Christ
Christ partook of mans flesh that man might partake of Him.
Being a partaker entitles one to the benefits:
a.
It has the idea of sharing in, participating with.
b.
The true calling of all true believers is meant here.
firm unto the end
As long as life shall last must be the determination of the child of God:
a.
There is no time for relaxation, compromise, or half-heartedness.
b.
Hold fast is the exhortation in Rev. 3:11.
We do not know when the end will be, so we must be firm always.
Today if ye shall hear His voice
The warning from Psa. 95:7 is quoted:
a.
It suggests the urgency of action, the very day one hears.
b.
We have only one chance, Heb. 9:27.
No purgatory, or second chance, is taught in this book.
For who when they heard did provoke?
This passage is translated differently:
a.
The King James version says: For some, when they had heard
b.
It also is translated: Who were those hearers who did bitterly provoke.
How does the difference arise?
a.
The early manuscripts did not have punctuation or accent marks.
b.
In 240 B.C., Aristophanes introduced an imperfect system for the benefit of scholars and teachers.
c.
In the fifth century, Christian writers began to use accents.
d.
Not until the tenth century did accents have a universal usage.
e.
The problem arises in the word who. Either:
1.
Who is an interrogative and requires a question mark at the end of the sentence, Or.
2.
Who is an inadequate pronoun equivalent to some and requires a period at the end of the sentence.
The word some suggests that some did not provoke, but this group was very small:
a.
Joshua and Caleb were two of the hundreds of thousands, so even the word all in this verse is justified.
b.
The lesson to be gained is to avoid being like the Israelites.
nay did not all they that came out of Egypt by Moses
The King James version translation may give room for some exceptions:
Howbeit not all that came out . . .
a.
Joshua and Caleb are exceptions.
b.
Clarke suggests: . . . all the priests and whole tribe of Levi, for they were not of the ones to fight.
1.
Num. 26:63-65 seems to eliminate this.
2.
Some may have lived, however, for Eleazar, the son of Aaron, was one who did take possession:
a)
See Num. 26:60 : Eleazar son of Aaron.
b)
Sec Num. 34:17 and Jos. 24:33.
And with whom was He displeased forty years
The King James version states, But with many of them God was not well pleased.
Disbelief or doubt displeases God, as it breaks fellowship, or is a barrier to fellowship:
a.
Disbelief drove Adam and Eve out of the garden.
b.
Disbelief drove Israel into the wilderness.
c.
Disbelief keeps men away from God. Heb. 11:6.
was it not with them that sinned whose bodies fell in the wilderness?
Individuals are not discussed, but a disbelieving nation is.
a.
Joshua and Caleb were the exceptions.
b.
Moses and Aaron did not enter Canaan.
c.
1Co. 10:5-13 suggests that not all perished, so we must conclude that those innocent ones who were too young to disbelieve did not perish.
d.
Num. 14:29 says that all who were twenty years old or under should enter.
Funerals must have been often and sad, as a generation perished in the wilderness because of unbelief.
and to whom sware He that they should not
This refers to Gods condemnation and punishment. This is pronounced in Num. 14:20-38. Num. 14:22 says that they tempted God ten times.
not enter into His rest
It was a land of rest as God planned it:
a.
No more bondage and oppression.
b.
Cisterns, cities, farms, etc., were to be taken over. Deu. 6:10-11.
Those who did enter were disobedient like their parents, hence Canaan really never did become a place of rest.
but to them that were disobedient?
King James version: But to them that believed not.
a.
Mar. 16:16 expresses the awfulness of disbelief:
1.
You do not have to be a great worker of evil, only a disbeliever.
2.
Disbelief in the love, providence and gift of Jesus Christ is sufficient to condemn a man.
Disbelief is equivalent to disobedience.
And we see
Gods word is for us to study so as to find out how God deals with man:
a.
1Co. 10:11 : Now these things happened unto them by way of example; and they were written for our admonition, upon whom the ends of the ages are come.
b.
Wise men profit by others mistakes; fools never learn.
they were not able to enter in
This then is a warning to all Christians.
If every word spoken by angels was stedfast, Heb. 2:2, then this word must be heeded.
Reward goes only to the faithful:
a.
Rev. 2:10.
b.
1Co. 9:24-27.
c.
Mat. 10:22.
because of unbelief
They were believers who became unbelievers:
a.
This is a lesson against backsliding, trifling.
b.
Is this unbelief the same as infidelity?
1.
Noit is not believing God.
2.
There is a difference in believing God and believing in God.
3.
Paul believed God. Act. 27:25 : For I believe God, that it shall be even so as it hath been spoken unto me.
This was backsliding for Israel:
a.
Hosea describes Israel as a backsliding heifer. See Hos. 4:16.
b.
Revised Version: Israel slideth back as a backsliding heifer. Israel hath behaved himself stubbornly like a stubborn heifer.
If you have worked on a farm you can understand this. Some say it is impossible for men to fall away and be lost. If you point out a backslider, they say he was not saved in the first place. It amounts to, If you get it, you cant lose it; if you lose it, you never had it. It is a dangerous doctrine, If you cant be lost. People can take all kinds of advantages of God, yet be saved.
c.
Let us study the Scriptures on the subject:
1.
Notice the many names given to backsliders.
a)
Pro. 14:14 : shall be filled with his own ways
Hos. 11:7 : People who are bent to backsliding
b)
Shrinking back: Heb. 10:38 : righteous shall live by faith.
Some people shrink back. They lack courage. Some are like a horse with a collar sore; they never get in and pull.
c)
Falling away: Heb. 3:12 : evil heart of unbelief in falling
Luk. 8:13 : and in time of temptation fall away.
Heb. 10:26-31 : sin wilfully.
Heb. 6:4-6 : For as touching those whofell away.
d)
Falling from grace: Gal. 5:4 : ye are fallen away from grace.
How can man promote the doctrine that man cant fall away from grace?
e)
Being hindered: Gal. 5:7 : Ye were running well, Who hindered you . . .?
f)
Removed from the faith: Gal. 1:6 : ye are quickly removing from him that
g)
Again entangled therein: 2Pe. 2:20 : they are again entangled . . . the last state is become worse with them than the first. cf. 2Pe. 2:21-22.
2.
Some examples of backsliding:
a)
Israel: Hos. 4:16 : Israel slideth back. Exodus 32 records Moses on the Mount and Israel making a golden calf.
b)
Solomon: 1Ki. 11:4 : When Solomon when he was old, his wives turned away his heart after other gods. cf. Heb. 3:9.
c)
Simon Peter: Mat. 26:69-75 : cursing, I know not the man.
d)
The Galatians: Gal. 1:6 : I marvel that ye are so quickly removed.
e)
Simon the Sorcerer: Act. 8:13 : He believed and was baptized.
Act. 8:23 : Thou art in the gall of bitterness
f)
Judas: Mat. 26:48.
g)
Ananias and Saphira: Act. 5:1-11.
3.
Some practical thoughts in relationship to backsliding:
a)
Our duty to one who errs.
Mat. 18:15-17 : If thy brother sin against thee, go to him.
1Co. 5:1-5 : Deliver such a one to Satan.
Gal. 6:1 : Restore such a one.
b)
Some things that will keep one from backsliding:
1)
Lords Supper rightly observed:
1Co. 11:30 : for this cause many among you are weak and sickly, and not a few sleep.
2)
Christian fellowship that exhorts:
Heb. 10:25 : Not forsaking the assembling of yourselves together
3)
Guarding ones life with doctrine:
1Ti. 6:20 : Guard that which was committed unto thee.
1Co. 11:2 : Hold fast the traditions even as I delivered them unto you.
4)
Prayer and meditation: Mat. 26:41.
c)
A realization that we need not fail, but that we can escape backsliding: 1Co. 10:13.
d)
The backslider is not fit for the kingdom: Luk. 9:62.
e)
The way back to God for the backslider: Act. 8:22 : Repent and pray.
4.
A warning on backsliding. For the willful sinner there is no way back. Hebrews 4-6 :
a.
Simon Peters fall was a spur-of-the-moment sin not planned at all; he was sorry, and so he repented.
b.
Ananias and Sapphira, and Judas each planned their sin; it was willful, and there was no repentance.
Study Questions
442.
Does God feel that one generation should learn from another?
443.
Define lest haply.
444.
Does He make the application personal?
445.
Give some warnings to man in the New Testament. cf. 1Co. 10:12; 1Co. 9:26; 1Co. 10:5; 1Co. 10:10; Jud. 1:5; Jud. 1:7.
446.
What is the significance of take heed?
447.
Is unbelief a serious matter according to Heb. 3:12?
448.
Can a moral man who is an unbeliever be rightly spoken of as a good moral man?
449.
How serious is unbelief in the category mentioned in Revelation?
450.
What did unbelief do to Adam and Eve?
451.
What did it do to Israel after the Egyptian bondage?
452.
Did the devil try to work on Christ in this realm?
453.
What is implied in the expression, falling away from God?
454.
Were, they once with God?
455.
Can you fall from a building without first being in it or on it?
456.
Does this verse give encouragement to the doctrine of man that if you had it, you cant lose it; if you lose it, you never had it?
457.
What is our estate if we fall? cf. Heb. 10:31.
458.
Define the word exhort.
459.
How are we to exhort? cf. 1Ti. 6:2.
460.
How frequently should we exhort?
461.
What is meant by, so long as it is called today? cf. Joh. 9:4.
462.
Does any one of you include you?
463.
Is Heb. 3:12 a warning against overconfidence? cf. 1Co. 10:12.
464.
What will harden man?
465.
How does sin harden?
466.
Give example of hardened hearts in the word of God.
467.
What docs sin do to people, according to Heb. 3:13? Discuss deceit.
468.
What is the kind of sin that is involved here?
469.
Can you name some verses that speak of various kinds of deceit?
470.
Who is deceived in 1Co. 3:18; Gal. 6:9; 1Jn. 1:8?
471.
What method is used in Rom. 16:18; 2Pe. 2:18?
472.
What deceives, according to Mat. 13:22?
473.
Who deceives in Mat. 25:24?
474.
Who deceives in Rev. 12:9?
475.
Define partakers.
476.
Why should we be partakers of Christ? Does it entitle us to anything?
477.
What qualifies us to be a partaker of Christ?
478.
How many evil situations could be avoided if? Heb. 3:14.
479.
Explain hold fast.
480.
What is meant by, beginning of our confidence?
481.
Firm unto the endend of what?
482.
What is the value of the uncertainty of the time of the end?
483.
What is the significance of today if ye shall hear His voice?
484.
Whose voice is referred to?
485.
What Psalm is quoted?
486.
If God has spoken, has man a right to expect more?
487.
What did the Jews want from Jesus?
488.
What was a sign? What did Jesus answer?
489.
Harden not your hearts puts the responsibility upon whom?
490.
How did God harden Pharaohs heart? Was God to blame?
491.
As in the provocation: would this refer to the day when the Jews provoked Jesus?
492.
What day is referred to?
493.
Does day always mean 24 hours?
494.
For who, when they heard refers to whom?
495.
Is the word who always translated who?
496.
What is implied by the word provoke?
497.
Is it an accurate literal translation to say that all who came out of Egypt did provoke God?
498.
Who were some exceptions?
499.
Who does Clarke think may have been exceptions?
500.
Cf. Num. 26:63-65 to see if Clarkes view can be substantiated.
501.
Did any live besides Joshua and Caleb? Cf. Num. 26:65.
502.
How long was God displeased?
503.
Show other instances in the life of people when God was displeased.
504.
What happened to those with whom God was displeased?
505.
If their bodies did not fall, was it an inference that God was not displeased with them?
506.
What was the age of those who did get to enter? Cf. Num. 14:29.
507.
How many funerals a day did it require?
508.
To whom did God swear?
509.
What did He pronounce at this time? Cf. Num. 14:20-28.
510.
What number of times did they provoke God? See Num. 14:22.
511.
In what way was Canaan to be a place of rest? Cf. Deu. 6:10-11.
512.
The author has talked about disbelief all the way through, but now he uses the word disobedient. Why?
513.
Are disbelief and disobedience the same?
514.
And we see has what significance?
515.
They were not able carries what warning to us?
516.
Because of unbeliefwere they ever believers?
517.
If so, what warning do we have?
518.
Were they rank infidels?
519.
Is there a difference in believing God and believing in God? Cf. Act. 27:25.
520.
Was disbelief equivalent to backsliding?
521.
What terms or synonyms are used for this condition of disbelief?
522.
What are some examples of backsliding?
523.
What should we do to the backslider?
524.
What would you suggest doing to keep people from backsliding?
525.
What is the way back to God for the backslider?
526.
Is there a way for all backsliders to repent?
527.
Why could Simon repent, but Ananias and Sapphira couldnt?
Fuente: College Press Bible Study Textbook Series
(12) Lest there be in any of you.Better, lest haply there shall be in any one of you. (See above, on Heb. 3:7.)
In departing.Better, in falling away from a Living God. The heart of unbelief will manifest its evil in apostasy. The Greek word apistia stands in direct contrast to faithful (pistos), Heb. 3:2, and combines the ideas of unbelief and faithlessness. He whose words they have heard is a living God, ever watchful in warning and entreaty (Heb. 3:8), but also in the sure punishment of the faithless (Heb. 3:11; Heb. 10:31).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
b. Application of Israel’s sad example in warning to you, Heb 3:12-15 .
12. Take heed To be connected immediately with the as of Heb 3:7, where see note. As the Holy Ghost gave the warnings of Heb 3:7-12, so, in accordance therewith, do you take heed of apostatizing as your fathers apostatized and perished.
In any of you You, emphatic; in you, as in the lost apostates of old. And our author assumes that to apostatize from Christ is not merely to relapse into a harmless Judaism; it is to fall into sin and death.
Heart of unbelief For unbelief of divine truth springs from all evil temper. If men’s hearts were right, their belief would be right. The drunkard will not believe the truths of temperance doctrines because he loves ardent spirits. The knave will not believe the precepts of conscience because he loves the gains of fraud. The atheist rejects God because he dislikes God. Note on Joh 3:18-21. And so the Hebrew was liable to relapse from Christ from disgust at the sufferings and lowliness of Christ.
In departing The unbelief would result in, be exerted in, nay, consist in, departing. The evil heart, the unbelief, and the departing, all fuse into each other and become one.
Living God The Old Testament phrase to distinguish Jehovah from the unliving idols. But our author boldly assumes that the living God has deserted old Judaism, and is in and with the Christian Church. To desert Christ is to desert the living God.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Take heed, brethren, lest haply there shall be in any one of you an evil heart of unbelief, in falling away from the living God.’
The first thing that they are to do is to ‘take heed’. They are to examine their hearts to see whether they have within them ‘an evil heart of unbelief in falling away from the living God.’ Compare 2Co 13:5. Unbelief is the evidence of an evil heart for it testifies to a heart in rebellion against, and contrary to, the living God. It is to take up a position exactly the opposite of that of Jesus and Moses who were faithful (Heb 3:2). And the inference is that to fall away from Jesus Christ is so to rebel against the living God. Thus men and women should constantly, (without overdoing it), test themselves to see whether their hearts are remaining true to Jesus Christ, or whether some interest, or pleasure, or temptation, or emphasis, is causing a barrier between Him and them.
(On the one hand we are to test ourselves regularly whether we are maintaining our obedience to what God requires of us, but on other we must remember that overmuch self-examination is not good. In the end we should be looking constantly and positively to Christ and not at ourselves. But there are times when such self-examination is very necessary).
The phrase ‘evil heart’ is found in Jer 16:12; Jer 18:12 and describes a stubbornness of heart and mind which is set against obedience to God. It is a set of mind which deliberately turns away from God for its own intrinsically selfish reasons.
The phrase ‘living God’ is popular with the writer (Heb 9:14; Heb 10:31; Heb 12:22) and emphasises the character of God. Among other things it draws attention to His awareness of, and living presence among, men, and His active interest and concern. It reveals Him as One Who is there to act, and is indeed acting on behalf of His own, but also, in warning, as One ready if necessary also to bring judgment on men. It shows Him as One intimately concerned with world affairs, in contrast with dead idols. To fall away from Him is not to reject an absent landlord, but to spurn a present Friend and Guide.
Fuente: Commentary Series on the Bible by Peter Pett
Heb 3:12. From the living God. Whose house they are said to be, Heb 3:6. He is called living, as being ever one and the same; and therefore he must be always equally offended with the same sins.
Fuente: Commentary on the Holy Bible by Thomas Coke
Heb 3:12-13 . Close of the period begun with , Heb 3:7 .
] beware, take heed .
] after , , and similar words, with the indicative future (comp. Col 2:8 ), expresses at the same time with the warning, the fear that the warning will be slighted. Comp. Winer, Gramm. , 7 Aufl. p. 468 f.; Hartung, Partikellehre , II. p. 140. The enclitic appended to the , not: at any time (Beza and others), but: haply [Heb 2:1 ; Luk 14:29 ; Act 5:39 ; Mat 4:6 , etc.].
] different from . Calvin: Nec tantum in universum praecipit apostolus, ut sibi omnes caveant, sed vult ita de salute cujusque membri esse sollicitos, ne quem omnino ex iis, qui semel vocati fuerint, sua negligentia perire sinant. Comp. Heb 3:13 ; Heb 10:24 ; Heb 12:15 .
] an evil heart of unbelief ; comp. Heb 4:2-3 . Wrongly Schulz and others: of faithlessness or , Heb 4:6 ; Heb 4:11 , Heb 3:18 ; for the latter is only the consequence of the . is either genitive of origin , which proceeds from unbelief (Owen, Bleek, Stengel, and others), or genitive of result , which leads to unbelief, renders inclined to the same (de Wette, Bisping, al .), or genitive of reference to a more precise characterization of : a heart evil (on account) of unbelief, which is then equivalent to (so Winer, Gramm. , 7 Aufl. p. 183; Ebrard, Alford, Meyer, Moll, and Hofmann). The last acceptation is to be preferred, since thereby is more clearly brought out as the main idea (for is only a clothing of the same attaching itself to , Heb 3:10 ).
] more precise definition [60] to for the declaration of the outward form of appearance, in which the inner unbelief comes forth: in the falling away from the living God , or in such wise that a falling away from the living God takes place. God (not Christ : Gerhard, Dorscheus, Calov, S. Schmid, Schttgen, Carpzov, al .) is called living , not in opposition to the dead works of the law (Heb 9:14 , Heb 6:1 ; Bleek), nor in opposition to the idols of the heathen, similarly as 2Ki 19:16 , 1Th 1:9 , 2Co 6:16 , Act 14:15 (Bhme and others), both of which must have been suggested by the context, but because He does not allow His declared will to be slighted with impunity. Comp. Heb 10:31 . That which is meant is the relapse from Christianity into Judaism. Limborch: Defectio hic intelligitur a religione Christiana; quia enim illa continetur ultima ac perfecta Dei voluntas, hinc sequitur, quod is, qui a religione Christiana deficit, ab ipso Deo deficiat. Ergo quicunque deserta fide Christiana ad Judaismum redeunt, a Deo deficiunt; licet enim Deum non abnegent, qui legis Mosaicae auctor est, tamen, quia Deus nunc non secundum legis praecepta se coli velle testatur, sed juxta evangelium illique credentibus fidem in justitiam imputaturum, etiam, qui illud deserunt, a Deo deficere dicendi sunt. Deus enim multis ac evidentissimis signis ac miraculis se Christum misisse ostendit, et voce e caelo demissa testatus est eum esse suum filium, in quo sibi complacuit jussitque ut eum audiant. Ergo praecepta ejus sunt praecepta Dei, etc.
[60] Schlichting: Duplex est enim incredulitas; una eorum, qui nunquam Deo credunt; altera eorum, qui credere desinunt, h. e. a Deo desciscunt seu apostatae fiunt.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 2280
AGAINST DEPARTING FROM GOD
Heb 3:12-14. Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God, But exhort, one another daily, while it is called Today; lest any of you be hardened through the deceitfulness of sin. For we are made partakers of Christ, if we hold the beginning of our confidence steadfast unto the end.
THE consideration of the fulness and sufficiency of Christ, is that which animates the believer in all his conflicts: yet it is on no account to supersede our own care and watchfulness: on the contrary, it affords us the greatest encouragement to watch. because it ensures success to us in our endeavours, which, without his Almighty aid, would be of no avail. In this view it is that the inspired writer calls us to consider the Apostle and High Priest of our profession, Christ Jesus, who was not merely a servant, like Moses, but a son, the Heir and Lord of all, yea, the very builder of that spiritual house, of which we profess ourselves to be a part. On this truth he grounds the exhortation in the text [Note: All the words between wherefore, in ver. 7, and the text, are a parenthesis: we must therefore connect the text thus; Wherefore, take heed, &c.], in which he suggests,
I.
A solemn caution
Difficult as it is to come to God, we find it but too easy to depart from him. We should therefore be on our guard,
1.
Against any departure from him
[While men are yielding to temptation, and turning aside from the ways of God, they cherish a hope that they may still preserve their interest in his favour, though they be not studious to do his will. But a departure of any kind, whether from the faith or practice of Christianity, is nothing less than a departure from God himself, even from him who is the only source of life and happiness. We cannot therefore be too much on our guard against any secret declensions, which are so dishonourable to him whom we profess to love, and so destructive of our present and eternal welfare.]
2.
Against that unbelief from whence all declensions arise
[As faith is that which brings us to God, and keeps us steadfast in our adherence to him, so unbelief separates us from him, and, in proportion as it is harboured, invariably alienates us from the life of God. Whatever be the more immediate object of that unbelief, whether we attempt to lower the strictness of Gods precepts, or question the veracity of his promises or threatenings. it proceeds equally from an evil heart, and brings with it the same pernicious consequences: it is a root of bitterness, which, if it be permitted to spring up, will cause every devout affection to wither and decay. We must therefore labour to eradicate it, if we would not eat for ever its bitter fruits.]
That his caution may have its due effect, the Apostle prescribes,
II.
The means of improving it
Sin is of a deceitful and hardening nature
[When a backslider in heart commits a sin, many thoughts will arise in his mind to palliate the evil, and to make him think that it will not be attended with any important consequences. Soon he begins to doubt whether the thing be evil at all; and, ere long, to justify it from the peculiarity of his circumstances. At first he felt some remorse; but presently his conscience becomes less tender, till at last it is altogether seared and callous; so that, notwithstanding he be miserably departed from God, he is regardless of his loss, and insensible of his danger. Who that has ever noticed the workings of his own heart, has not found what a bewitching and besotting thing sin is? yea, who has not often seen reason to bewail its deceitful, hardening effects?]
To guard effectually against it we should watch over each other
[Sin, from the foregoing qualities, naturally hides itself from our view, and renders us inattentive to the means of prevention. But ignorant as we often are of our own spirit, we see clearly enough the defects of others; yea, perhaps we condemn with severity in others the very things which we allow in ourselves. To watch over each other therefore, and to warn each other of those declensions which we either see or apprehend, is a most valuable service; and, if performed with discretion and love, it can scarcely fail of producing the happiest effects. This is a duty to which God has solemnly called us in his word [Note: Lev 19:17.]; and it is to be a part of our daily work. Our time for it will be very short: either we or our brother may be speedily removed; and our opportunity of benefiting his soul may be lost for ever. We should exhort one another therefore daily, while it is called To-day; and, though it is often an unpleasant office, we should use all fidelity in the execution of it. By this means we may restore a brother before he has relapsed too far, and preserve him from that departure from God, which would otherwise terminate in his destruction.]
Still further to enforce the caution given us, the Apostle adds,
III.
A motive to regard it
Our final participation of Christs benefits depends on our steadfastness in the pursuit of them
[Without entering into the question, whether God have decreed the final perseverance of the saints, we may be fully assured, that none can attain salvation but by persevering in the way of holiness to the end of life: the Scriptures continually speak this language, He that endureth to the end, the same shall be saved: but if any man draw back, my soul shall have no pleasure in him [Note: Mat 24:13. Heb 10:38.]. It is true that believers are already in a measure partakers of Christ; but the complete enjoyment of his benefits is reserved for the future life: and we must not only have a scriptural and well-founded confidence at first, but must keep it steadfast even to the end, in order to attain that full possession of our inheritance. You may call yourselves brethren, and may boast of your confidence in Christ: but it is to you, yea, to all of you, that the caution is addressed; and to you I address myself, saying, Take heed lest there be in any of you an evil heart of unbelief, and lest any of You be hardened through the deceitfulness of sin.]
If any thing can stimulate us to caution, surely this must
[Eternity is at stake, and depends on our present conduct: according as we approve ourselves to the heart-searching God, will our state be fixed for ever. Is it not madness to be remiss and careless under such circumstances? Would any one, who should have reason to think his house were on fire, sit still without endeavouring to find out the latent grounds of his alarm? And shall we know our proneness to unbelief, and not guard against its operation, lest it prevail against us, and lead us to apostasy? Shall we acknowledge the deceitful, hardening nature of sin, and not exhort each other to mortify and subdue it? Surely, if we have the smallest concern for our own souls and the souls of others, we shall not only regard the caution given us in the text, but shall labour to improve it in the way prescribed.]
Address
1.
Those who have never come to God at all
[The foregoing subject is in itself applicable to those only who profess religion; but it may be accommodated to those also who make no such profession: for, if they who have come to God are in danger of departing from him, and they who have enjoyed a scriptural confidence, may lose it; if they, who have believed, may make shipwreck of their faith, and they, who have begun in the Spirit, may end in the flesh; if they, who have begun to run well, may be hindered, and they who have escaped the pollutions of the world, may again be entangled therein and overcome; and, lastly, if they who have been enlightened, and have tasted the good word of God and the powers of the world to come, may so fall away as never to be renewed unto repentance; what must become of those who have never experienced any of these things? Can they be safe? Can they have any scriptural hope of heaven? If the strongest have so much need of caution, and the most circumspect such reason to fear the deceitful, hardening effects of sin, surely the careless have need to tremble, lest they die in their sins, and be driven away in their wickedness. If all, except two, of those who came out of Egypt, perished in the wilderness, can they hope to enter into the heavenly Canaan, who have never once come forth from their spiritual bondage? The point is clear; may God enable us to lay it to heart, and to consider it with the attention it deserves!]
2.
Those who are conflicting with their spiritual enemies
[Much has already been spoken to you both in a way of caution and direction: we beg leave to add a word of encouragement. The thing against which you are chiefly guarded, is unbelief; because that is the true source of all apostasy. We now would say, Be strong in faith, giving glory to God. Faith is the shield wherewith you are to quench the fiery darts of your enemies. Only believe; and Omnipotence will come to your support. Only believe; and you shall experience the mighty working of his power, who raised Christ from the dead. Commit yourself to him who is able to keep you from falling; and he will present you faultless before the presence of his glory with exceeding joy.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
12 Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God.
Ver. 12. In departing from ] parit . Infidelity is the mother of apostasy; as in Cranmer: but worse in John Dudley, Duke of Northumberland, in Queen Mary’s days, who being brought to the scaffold on Tower hill, and having promise of life if he would recant his profession, dastard like forsook his Master, and exhorted the people to the Romish religion. Which his death sermon afterwards came forth in print by authority. (Speed’s Chron.)
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
12 .] take heed (on the connexion of this with above Heb 3:7 , see note there. is only again found in our Epistle at ch. Heb 12:25 . This construction with an indicative future (see reff. on ) is hardly, as Bleek, to be explained by the interrogative force of : but falls under a class of constructions with , , , , in which there is a mingling, in case of , of the fear lest it should , and the suspicion that it will ; and in case of the other particles, of the purpose that it may, and the anticipation that it will. This logical account of the construction is plainer when a past tense is concerned: as in Thuc. iii. 53, , “We fear lest ( that , in English idiom) we have missed both at once.” See Hartung, Partikellehre, ii. 140, and Bernhardy, p. 402: and cf. ref. Col.: and the examples in Bleek), brethren, lest (on not to be pressed as meaning ‘at any time,’ see above on ch. Heb 2:1 ) there shall be (for construction, see above) in any one of you (not the same as . Calvin (see also Schlichting in Bleek) remarks well, “Nec tantum in universum prcipit Apostolus ut sibi omnes caveant, sed vult ita de salute cujusque membri esse sollicitos, ne quem omnino ex iis qui semel vocati fuerint, sua negligentia perire sinant. Atque in eo boni pastoris officium facit, qui ita excubare pro totius gregis salute debet, ut nullam ovem negligat”) an evil heart of unbelief (the gen. is possessive; an evil heart ( ) belonging to, characteristic of, unbelief. This is plain, from the consideration that is, throughout, the leading idea, cf. Heb 3:19 , and ch. Heb 4:3 , and not the . Bleek, al. make it a gen. of origin, which in sense comes to the same, but is not so simple in grammar: Calv. (“Significat, conjunctam cum pravitate et malitia fore incredulitatem”), De W., al. a genitive of result (?), “which leads to unbelief:” this latter is logically wrong: Delitzsch, a qualitative genitive in the widest sense: but this would put too much in the background. must be kept to its simple primary meaning, not rendered, as Schulz, and Bretschneider and Wahl in their Lexicons, disobedience ; it was not this, but disbelief in the strictest sense, which excluded them, and against which the Hebrews are warned. That it led on to , we all know, but this is not before us here), in (the element in which the existence of such an evil heart of unbelief would be shewn) departing (viz. in the sense indicated by the cognate substantive: apostatizing, falling from the faith: see below) from ( is commonly constructed with in N. T. and LXX: reff. 1 Tim., and Wisd. are exceptions. The classical writers usually construct it with a genitive only, as in these two last passages: see Demosth. p. 78. 21, and numerous other examples in Reiske’s index: and Bleek) the living God (by using this solemn title of God, he not only warns them from Whom, and at what risk, they would depart, but also identifies the God whom they would leave, with Him who had so often called Himself by this name as the distinctive God of Israel, and as contrasted with the dumb and impotent idols of other nations. And thus he shews them that Israel, and the privileges and responsibilities of Israel, were now transferred to the Christian Church, from which if they fell away, they would be guilty of apostasy from the God of Israel. Compare the three other places (reff.) where the term occurs in our Epistle, and the notes there),
Fuente: Henry Alford’s Greek Testament
Heb 3:12 . . “Take heed lest haply” as in Heb 12:25 , Col 2:8 , for the more classical . It is here followed by a future indicative as sometimes in classics. , the individualising, as in Heb 3:13 indicates the writer’s earnestness, whether, as Bleek supposes, it means that the whole Christian community of the place is to be watchful for the individual, may be doubted; although this idea is confirmed by the of Heb 3:13 . What they are to be on their guard against is the emergence of , a wicked heart of unbelief manifesting itself in departing from Him who is a living God. is the genitive of quality = a bad, unbelieving heart; whether the wickedness proceeds from the unbelief, or the unbelief from the wickedness, is not determined. Although, from the next verse it might be gathered that unbelief is considered the result of allowed sin: i.e. , it is when the heart is hardened through sin, it becomes unbelieving, so that the psychological order might be stated thus: sin, a deceived mind, a hardened heart, unbelief, apostasy. The main idea in the writer’s mind is that unbelief in God’s renewed offer of salvation is accompanied by and means apostasy from the living God. In the O.T. Jehovah is called “the living God” in contrast to lifeless impotent idols, and the designation is suggestive of His power to observe, visit, judge and succour His people. In this Epistle it occurs, Heb 9:14 , Heb 10:31 , Heb 12:22 . To object that the apostasy of Jews from Christianity could not be called “apostacy from God” is to mistake. The very point the writer wishes to make is just this: Remember that to apostatize from Christ in whom you have found God, is to apostatize from God. It is one of the ominous facts of Christian experience that any falling away from high attainment sinks us much deeper than our original starting point.
Fuente: The Expositors Greek Testament by Robertson
Take heed. Greek. blepo. App-133.
lest. Greek. me. App-105.
any = any one. Greek. tis. App-123.
evil. Greek. poneros. App-128.
departing = falling away. Compare Luk 8:13. 1Ti 4:1.
living God. See Heb 9:14; Heb 10:31; Heb 12:22. Act 14:15. Compare Deu 5:26.
Fuente: Companion Bible Notes, Appendices and Graphics
12.] take heed (on the connexion of this with above Heb 3:7, see note there. is only again found in our Epistle at ch. Heb 12:25. This construction with an indicative future (see reff. on ) is hardly, as Bleek, to be explained by the interrogative force of : but falls under a class of constructions with , , , , in which there is a mingling, in case of , of the fear lest it should, and the suspicion that it will; and in case of the other particles, of the purpose that it may, and the anticipation that it will. This logical account of the construction is plainer when a past tense is concerned: as in Thuc. iii. 53, , We fear lest (that,-in English idiom) we have missed both at once. See Hartung, Partikellehre, ii. 140, and Bernhardy, p. 402: and cf. ref. Col.: and the examples in Bleek), brethren, lest (on not to be pressed as meaning at any time, see above on ch. Heb 2:1) there shall be (for construction, see above) in any one of you (not the same as . Calvin (see also Schlichting in Bleek) remarks well, Nec tantum in universum prcipit Apostolus ut sibi omnes caveant, sed vult ita de salute cujusque membri esse sollicitos, ne quem omnino ex iis qui semel vocati fuerint, sua negligentia perire sinant. Atque in eo boni pastoris officium facit, qui ita excubare pro totius gregis salute debet, ut nullam ovem negligat) an evil heart of unbelief (the gen. is possessive; an evil heart ( ) belonging to, characteristic of, unbelief. This is plain, from the consideration that is, throughout, the leading idea,-cf. Heb 3:19, and ch. Heb 4:3,-and not the . Bleek, al. make it a gen. of origin, which in sense comes to the same, but is not so simple in grammar: Calv. (Significat, conjunctam cum pravitate et malitia fore incredulitatem), De W., al. a genitive of result (?), which leads to unbelief: this latter is logically wrong:-Delitzsch, a qualitative genitive in the widest sense: but this would put too much in the background. must be kept to its simple primary meaning, not rendered, as Schulz, and Bretschneider and Wahl in their Lexicons, disobedience; it was not this, but disbelief in the strictest sense, which excluded them, and against which the Hebrews are warned. That it led on to , we all know, but this is not before us here), in (the element in which the existence of such an evil heart of unbelief would be shewn) departing (viz. in the sense indicated by the cognate substantive: apostatizing, falling from the faith: see below) from ( is commonly constructed with in N. T. and LXX: reff. 1 Tim., and Wisd. are exceptions. The classical writers usually construct it with a genitive only, as in these two last passages: see Demosth. p. 78. 21, and numerous other examples in Reiskes index: and Bleek) the living God (by using this solemn title of God, he not only warns them from Whom, and at what risk, they would depart, but also identifies the God whom they would leave, with Him who had so often called Himself by this name as the distinctive God of Israel, and as contrasted with the dumb and impotent idols of other nations. And thus he shews them that Israel, and the privileges and responsibilities of Israel, were now transferred to the Christian Church, from which if they fell away, they would be guilty of apostasy from the God of Israel. Compare the three other places (reff.) where the term occurs in our Epistle, and the notes there),-
Fuente: The Greek Testament
Heb 3:12. ) This word depends on , wherefore, Heb 3:7 : the Apodosis here to Heb 3:7 [where see the note] not incorrectly also brings in the word brethren; 1Th 3:7. The same word is found at ch. Heb 12:25. We must not trust to the heart; Jer 17:9.- -, lest-of unbelief) Observe the connection. Christ is , faithful, Heb 3:2; therefore we ought to be , faithful to Him, not unfaithful (unbelievers), as our fathers were in regard to Moses; Heb 3:18-19, ch. Heb 4:2-3, Heb 6:12. In like manner Paul places in opposition the faithfulness of God and the faithlessness of men, Rom 3:2-3; 2Ti 2:13.-, lest there should be) Care must also be extended to the future on account of the greatness of the danger. He uses the fut. indic. in preference to the pres. subj.-, evil) An , unbelieving people; an evil nation and unhappy; comp. , Mat 21:41.- , in departing) The antithesis is , let us come unto, ch. Heb 4:16, and , substance [i.e. solid confidence], presently at Heb 3:14; comp. Jer 6:8, , let not my soul depart from thee. This whole passage of the apostle agrees with Jer 17:5-6 : , – – . CURSED is the man who TRUSTETH in man, and whose heart DEPARTETH from the LORD: he shall not see when GOOD cometh.- , from the living God) The life of GOD most powerfully and effectually animates our faith. The living God is also praised, ch. Heb 9:14, Heb 10:31, Heb 12:22. He who revolts from Christ, revolts from GOD; ch. Heb 3:12-19. Chiasmus.
13. , yourselves) Let every one exhort himself and another; so far ought you to be from instigating and provoking one another [to unbelief].-, , daily, to-day) Conjugates; ch. Heb 4:7.- , whilst) as long as. This to-day will not continue for ever.-) the relative.-, is called) while that psalm is heard and read.- , that no one be hardened) This is repeated from Heb 3:8.-, through the deceitfulness) This corresponds to , they err, Heb 3:10.- , of sin) , , unbelief and sin, which are much the same thing, Joh 16:9; Neh 6:13 : where and are mentioned together, they differ as species and genus; and unbelief, as the principal species of sin, has in its nature something more sad and destructive. But if sin be put by itself, the genus is contracted into this particular species, namely, unbelief: as is properly, when the main aim is missed, which is a result produced in the greatest degree through unbelief, , in consequence of the grace of God having been neglected.16
Fuente: Gnomon of the New Testament
In the close of this chapter the apostle makes application of the example which he had produced out of the psalmist unto his present purpose; namely, to dehort the Hebrews from that sin which in them would answer unto the unbelief and disobedience of their forefathers, from the pernicious and destructive event which befell them thereon. And it must be still remembered that he presseth on them the consideration of that season of trial which they were then under, and which directly answered unto that time of trial which their fathers had in the wilderness And there are three parts of that discourse of the apostle which ensueth unto the end of this chapter:
First, An exhortation, built upon what he had before laid down and given evidence of, with confirmation unto it by the example produced out of the psalmist, Heb 3:12-14.
Secondly, An especial consideration and improvement, unto the end aimed at, of sundry parts of the example insisted on, Heb 3:15-18; and therein many enforcements of the exhortation laid down are contained. Thirdly, A general conclusion is drawn out of his whole previous discourse, and laid down as the ground of his future progress, Heb 3:19.
The first part of this discourse comes now under consideration in the ensuing words:
Heb 3:12-14. , , , , , , . , .
. is omitted or neglected in many translations, as the Syriac, Arabic, Ethiopic; ne sit, that there be not, let there not be. Vulg. Lat., ne forte, lest haply; with respect unto the uncertainty of the event; some, ne quando, ne ullo tempore, lest at any time, that at no time, with respect unto the season of such event.
, in aliquo vestrum, so the Vulg. Lat. Ar.; in ullo vestrum, Beza, more properly; so we in any of you. , in homine ex vobis, in a man, in any man of you. Arab., in corde ullius vestrum, in the heart of any of you; taking in the word heart out of the next clause which there it supplies by adding wickedness, the wickedness of unbelief.
, cor malum incredulitatis; so the Vulg. Lat., a an evil heart of unbelief. cor malum quod non fidele sit, an evil heart that is not faithful or believing. Others, cor malum et incredulum, an evil and unbelieving heart.
. Ar., in discedere. Vulg. Lat., dicedendi. Beza, ut desciscatis. Properly descisco is to depart unlawfully, to withdraw wickedly; that is, to apostatize from an engagement of duty. Syr., and you should withdraw, or draw back.
. Vulg. Lat., adhortamini vosmetipsos, exhort yourselves. Eras., vos invicem, to the same purpose. Beza, exhortamini alii alios, exhort one another: as we also. Syr., , sed postulate ab anima vestra, but ask (or require) it of your soul; that is, of yourself. Tremel., sed examinate vos ipsos, but examine yourselves; that is, by inquiry. This expresseth somewhat another duty as to the manner of its performance, but to the same purpose.
. Arias, per unumquemque diem. Vulg. Lat., per singulos dies, every day; that is, sigillatim, separately and distinctly considered, Syr., , omnibus diebus, always. Beza, quotidie; that is, as ours, daily, every day.
. Vulg. Lat., donec hodie cognominatur; Arias, usque quo; Beza, quoad dies appellatur hodiernus, whilst it is called the present day, to-day. , until the day which is called to-day, or, this day. It is uncertain what day is intended by that translator. It seems to be the day of death; which answers the omnibus diebus before; that is, hujus vitae, all the days of this life. . Vulg. Lat., ut non obduretur quis ex vobis; Beza, nequis ex vobis; lest any of you be hardened. The Ethiopic adds, that there be none that may say that any one of them is hardened in any sin.
is rendered by some deceptio, by some seductio, a seducing deceit.Rhemists, that none of you be obdurate with the fallacy of sin; most darkly and corruptly.
, Christi participes facti, effecti sumus, Beza; consortes. Syr., , commixti sumus Christo, we are immixed with Christ; that is, as I suppose, united unto him. Ethiop., we are as Christ.
. Vulg. Lat., si tamen; but is not exceptive. Beza, si modo, if so be. The Syriac takes no notice of it; nor we in our translation, if.
. Vulg. Lat., initium substantiae ejus; adding ejus to the text and corrupting the sense. Beza, principium illud quo sustentamur, that beginning (or the beginning) of that whereby we are supported. We, the beginning of our confidence. Rhemists, yet so as if we keep the beginning of his substance firm. Castalio, hoc argumentum ab initio ad finem usque, this argument (or evidence) from the beginning unto the end. Syr., if from the beginning unto the end we abide in this firm substance or foundation. Ethiop, if we persevere to keep this new testament. All to the same purpose.
Heb 3:12-14. Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing [wickedly] from the living God. But exhort one another [yourselves] daily [every day] whilst it is called To-day; lest any of you [among you] be hardened through the [seducing] deceitfulness of sin. For we are made partakers of Christ, if so be we hold the beginning of our confidence steadfast unto the end.
In these three verses there are three things in general proposed by the apostle:
First, An exhortation unto the avoidance of an evil, even that which it is his principal design to caution them against, and to dissuade them from, Heb 2:12.
Secondly, A proposal of one useful means whereby they may be assisted in its avoidance, Heb 2:13.
Thirdly, An enforcement of the exhortation from that evil, and unto the use of that means, from sundry considerations, is added, Heb 2:14.
In the FIRST of these we may consider what is included in it, namely,
1. The dependence of this exhortation on the discourse foregoing.
2. The compellation used by the apostle in this renovation of an especial address unto the Hebrews, Brethren.
3. The duty he exhorts them unto; and that,
(1.) As to the act of it, Take heed;
(2.) As to the persons concerned, Lest there be in any of you;
(3.) As to object of it, or the evil dehorted from, An evil heart of unbelief; which is further described by its effects, In departing from the living God.
SECONDLY,
1. The means of the prevention of the evil dehorted from is presented, Heb 2:13; and this in general is by exhortation against it, Exhort: which hath a treble qualification,
(1.) As to the persons by whom it is to be performed or the means used, One another;
(2.) The season of its performance, which also includes the manner of it, Every day;
(3.) With a limitation of that season, Whilst it is called Today.
2. An especial enforcement of this preventive duty from the danger of their condition, which would be increased by a neglect thereof. And this is described,
(1.) From the cause of it, The deceitfulness of sin;
(2.) From its tendency and effects, Lest any be hardened through the deceitfulness of sin.
THIRDLY, There is a general enforcement of the whole, both as to the evil to be avoided and the means to be used for that purpose; and this is taken from their state and condition on supposition of the avoidance of the one and observance of the other, Heb 2:14. And this is,
1. Expressed, For we are partakers of Christ; and,
2. Declared as to its dependence on the preceding exhortation, If so be we hold the beginning of our confidence steadfast unto the end.
In the exhortation proposed, in the first place, there is included,
1. A dependence on the discourse foregoing. Some suppose a hyperbaton in the words, and that this take heed depends immediately on the wherefore which is in the beginning of Heb 2:7, as was intimated on that place. So the following words are introduced only as an instance to enforce the exhortation by. In this sense the reference here is to be taken immediately from the authority of Christ over his house, and the necessity of our perseverance to the securing of our interest in that house, as Heb 2:5-6; Wherefore, take heed, brethren. But the truth is, the matter of this exhortation is educed so directly and immediately out of the foregoing example, that we must in it own a respect thereunto; for the words are a plain inference from that discourse, though the note of illation be omitted. As if the apostle had said, Seeing it is thus, seeing our forefathers, who were our types, and are proposed for an example unto us, did so miscarry under a dispensation of God representing that which he exerciseth now towards us, let us take heed.This is the dependence of the words.
2. The apostle returning unto the Hebrews with an especial address and exhortation, renews his former affectionate compellation, Brethren. This hath been spoken unto, Heb 2:1 of this chapter, where the reader may find the reason of it., and what is contained in it. Only the cause wherefore he repeats it again seems to be, that it might appear that he had no commotion of spirit upon him in his pressing the severe instance and example insisted on. A minister must be , 1Ti 3:3, meek, patient, not easily provoked; , Tit 1:7, not soon angry with his flock, or any of them. And tenderness, gentleness, demonstrations of love and care towards them with whom we have to do, secretly soften them, and open their ears and hearts to let in a word of instruction and exhortation. . Besides, he obviates any suspicion that might arise as though he insinuated a fear of such an evil in them, and might make them think that he had hard thoughts of them. By this appellation he removes all such jealousies, and lets them know that the best of saints had need be cautioned sometimes against the worst of evils.
3. The manner of the performance of the duty exhorted unto, and,
(1.) The act of it, is expressed in the first word, , Take heed. is firstly and properly to see and behold, as that is an act of sense; then to take heed, or beware, an act of the mind; by an easy translation, first video, then caveo. And when it is used for to see as an act of sense, it commonly hath respect unto expectation, either of some good to be received, or of some inconvenience to be watched against. And because men look out or about them to beware of dangers, the word is used for to take heed or beware. In this sense it is often used in the New Testament, yea, so far as I have observed, it is peculiar unto the sacred writers; especially it is frequently used by our apostle, as 1Co 1:26; 1Co 10:18; Php 3:2; Eph 5:15; Col 2:8. And sometimes it is used transitively affecting the object, merely for to consider: 1Co 1:26, , Consider your calling; 1Co 10:18, , Consider Israel according to the flesh. Sometimes it hath a reciprocal pronoun joined with it, , 2Jn 1:8, Consider or look well to yourselves. Sometimes it is used absolutely, as here, and signifies to beware of somewhat; but in this sense it hath often rip, joined with it; as Mar 8:15, : which in Mat 16:6 is , take heed of (beware of) the leaven of the Pharisees. And is sometimes omitted, Php 3:2, , , , and so of the rest; Take heed of dogs, take heed of evil workers, take heed of the concision, that ye neither join with them nor be hurt by them.This is here the use of the word; care, heedfulness, circumspection with respect to danger and opposition, and those imminent or near, is that which the word imports: whence observe that,
Obs. 1. There is need of great care, heedfulness, watchfulness, and circumspection, for a due continuance in our profession, to the glory of God and advantage of our own souls. A careless profession will issue in apostasy open or secret, or great distress, Mat 13:5-6, Son 3:1; Son 3:5. Our course is a warfare; and those who take not heed, who are not circumspect in war, will assuredly be a prey to their enemies. Be their strength never so great, one time or other they will not avoid a fatal surprisal.
And there is a necessity of this heedful attendance in us, from the manifold duties that, in all things and at all times, are incumbent on us. Our whole life is a life of duty and obedience. God is in every thing to be regarded by us. So that we are to be attentive unto our duty on all occasions, Psa 16:8; Gen 17:1. If we fail in matter or manner, what lies in us we spoil the whole; for bonum oritur ex integris, malum ex quolibet defectu. Any one defect is enough to denominate an action evil; but unto that which is good there must be a concurrence of all necessary circumstances. See Eph 5:15-16. And who is sufficient for these things? God alone by his Spirit and grace can enable us hereunto. But he works these things by us as well as in us, and gives heedful diligence where he gives success.
But it is with especial reference unto difficulty, oppositions, dangers, temptations, that this caution is here given us to be cautious. And who can reckon up the number or dispose into order these things, and that whether we consider those that constantly attend us or thee that are occasional? Among oppositions, snares, and dangers, that we are constantly exposed unto, and which without heedfulness we cannot avoid, the apostle here instanceth in one, namely, that of an evil heart of unbelief, which must be spoken unto. And he giveth an instance in those that are occasional, Eph 5:15-16, Walk circumspectly, because the days are evil. There is an especial evil in the days wherein we live, which we cannot avoid without great circumspection. Now this taking heed consisteth,
[1.] In a due consideration of our danger. He that walks the midst of mares and serpents, and goes on confidently, without consideration of his danger, as if his paths were all smooth and safe, will one time or other be entangled or bitten. Blind confidence in a course of profession, as if the whole of it were a dangerless road, is a ruining principle, 1Pe 1:17; Pro 28:14; A prudent man foreseeth the evil, and hideth himself; but the simple pass on, and are punished, Pro 22:3. It is the highest folly not to look out after dangers, and which usually ends in sorrow, trouble, and punishment. Fear is necessary in continual exercise; not a fear of distrust or diffidence, of anxious scrupulosity, but of care, duty, and diligence. Continually to fear dangers in all things, brings a useless, perplexing scrupulosity, where mens principle of duty is only a harassed, convinced conscience, and the rule of it is the doctrines and traditions of men. But where the principle of it is the Spirit of grace, with all this fear there is liberty; and where the rule of it is the Word, there is safety, peace, and stability. Men at sea that are in the midst of rocks and shelves, and consider it not, will hardly avoid a shipwreck. Livy tells us that Philopoemen, that wary Grecian commander, wherever he went, though he were alone, he was still considering all places that he pained by, how an enemy might possess them and lay ambushes in them to his disadvantage, if he should command an army in those places. Hereby he became the most wary and expert captain of his age. So should a Christian do: he should always consider how, where, by what means, his spiritual adversaries may ensnare or engage him, and so either avoid them or oppose them; and not be like the simple, pass on heedlessly and be punished, Eph 6:11-12, etc.
[2.] In a due consideration of the especial nature of those and dangers that we are exposed unto. It is not enough that in general we know and reckon on it that we are obnoxious unto dangers, but we must learn what are the especial dangers, as things are circumstanced in our lives, callings, ways, times, and seasons, that are apt easily to beset us. To know and continually ponder their nature and advantages, this is wisdom, the greatest wisdom we can exercise in the whole course of our walking and profession, 1Pe 5:8. He that takes heed in this will not likely fail in any other instance. But here custom, security, false-pleasing, confidence of our own strength, negligence, and sloth, all put in to delude us And if we are here imposed on, that we weigh not aright the nature and efficacy of our own peculiar snares and temptations, we assuredly at one time or another fail and miscarry in the course of our obedience. This was Davids wisdom when he kept himself from his own iniquity, Psa 18:23. God would have us cast all our care about earthly things on him, but be watchful ourselves, through his grace, about spiritual. But we are apt to fail on both hands.
[3.] It is so to heed them as to endeavor to avoid them, and that in all their occasions, causes, and advantages, in their whole work and efficacy. We are not only to consider them when they assault us, but to watch against all ways whereby they may so do. This is the duty of a man that stands armed on his guard. He is very regardless of his enemy who never seeks to avoid him but when he sees him or feels him. Men will consider the lions walk, so as not without good means of defense to be found in it. The lion is in all the especial oppositions we are exercised with. We had need continually to be fenced with iron and the staff of a spear, as 2Sa 23:7, and yet to avoid them what we are able. God expresseth his great dislike of them that walk contrary, to him, as we have rendered the words, Lev 26:21, ; If you walk with me at a peradventure, or at all adventures, carelessly, negligently, without due consideration of your duty and your danger, this God will not bear.
[4.] Consider them so as to oppose them. And this consisteth in these things:
1st. In being always ready armed and standing on your guard, Eph 6:13; Mar 13:37; 2Sa 23:7.
2dly. In calling in help and assistance, Heb 2:18; Heb 4:16.
3dly. In improving the supplies granted us with faith and diligence, Hebrews 12.
And these are some of the things that belong unto this duty; and they are but some of them, for it is diffused through the whole course of our profession, and is indispensably required of us, if we would abide in the beauty and glory of it unto the end. And therefore the negligence and sloth of many professors can never enough be bewailed. They walk at all adventure, as if there were no devil to tempt them, no world to seduce, ensnare, or oppose them, no treachery in their own hearts to deceive them. And hence it is that many are sick, and many are weak, and some are fallen asleep in sin. But what our Savior said to all of old, he says still to us all, Watch, Mar 13:37.
(2.) There are the persons concerned in this duty, , Lest there be in any of you. is somewhat more emphatical than the lest, whereby alone we render it. Ne forte, say some translations, Lest perchance, with respect unto a dubious event. Others, quando, Lest there be at any time, lest so, that there should be, , in any of you. The apostle doth not seem in these words strictly to intend every individual person, as if he had said, Let every one of you look to himself and his own heart, lest it be so with him;but he speaks unto them collectively, to take care that there be none such amongst them, that none be found amongst them with such a heart as he cautions them against. And this, consequently, falls on every individual; for where all are spoken unto, every one is concerned. The same kind of expression is used to the same purpose, Heb 12:15-16 , , Watching, overseeing mutually, with diligence, lest any among you fail of the grace of God; lest any root of bitterness springing up trouble you, and thereby many be defiled; lest there be any fornicator, or profane person, as Esau. Here the caution is evidently given unto the whole church, and the duty of the whole is expressed thereon. So is it likewise in this place, as appears from the direction that he gives for the right performance of this duty, in and by mutual watchfulness and exhortation, in the next verse. This, then, is proposed,
[1.] To the whole church, to the whole society, and consequentially to every member thereof; so that we may hence observe,
Obs. 2. Godly jealousy concerning, and watchfulness over the whole body, that no beginnings of backsliding from Christ and the gospel be found amongst them, is the duty of all churches of believers.
He that first put in an exception to this rule was the first apostate from God, who did it to cover a former sin. says Cain, Gen 4:9, Am I my brothers keeper? Is it my duty to look after him, to take care of him, or what becomes of him?God proposed the question so unto him as it was apt in its own nature to lead him to confession and repentance. But he was now hardened in sin, and having quarrelled with God and slain his brother, he now casts off all the remaining dictates of the law of nature, accounting that one brother is not bound to take care of the welfare of another. Mutual watchfulness over one another by persons in any society is a prime dictate of the law of our creation, which was first rejected by this first murderer; and every neglect of it hath something of murder in it, 1Jn 3:11-12; 1Jn 3:15. In a church relation the obligation unto this duty is ratified by institution. Upon the officers of the church it is incumbent by the way of office; on all believers, as members of the church, in a way of love: Lev 19:17, Thou shalt not hate thy brother in thine heart; thou shalt in any wise rebuke thy neighbor, and not suffer sin upon him. He that doth not watch over his brother to prevent his sin, or recover him from it, as much as lies in him, he hates him, and is so far a murderer. And the necessity of this duty is expressed in the word used to declare it, and the manner of its usage: rebuking thou shalt rebuke him; that is, plainly and effectually, and that with such rebukes as consist in arguings, reasonings, and pleadings, to bring on a conviction. So the word signifies, and is used as to the pleadings or reasonings of men with God to prevail with him: Job 13:3, Surely I would speak to the Almighty, I desire , to reason (argue, plead) with God, until I can prevail with him. And it is used of Gods pleading with men, to bring them to conviction, Isa 1:18, Go to (or come now), and let us plead together. So that an effectual dealing with a brother about sin is included. And this is enforced in the latter clause of the words, ; which may well be rendered, And thou shalt not bear iniquity for him, that is, make thyself guilty of his sin, by not reproving him. And for that jealousy which is to accompany this watchfulness, and the effects of it, our apostle gives in an example in himself, 2Co 11:2-3, I am jealous over you with godly jealousy: for I fear, ( , as here ,) lest by any means your minds should be corrupted from the simplicity that is in Christ. This belongs to their watch, as they watch for the souls of their people, as they who must give account, Heb 13:17. The discharge of this duty will be required of them on the account of their office, and that when, I fear, some will be hard put to it for an answer. For the Scripture is full of threatenings and denunciations of sore judgments against those that shall be found neglective herein. But doth this excuse other believers, members of churches, from a share and interest in this duty? No, doubtless, unless it renders them Cains, that is, transgressors against the light of nature, and who, as to the institutions of Christ, manifest themselves not to be members of the same mystical body with them that really believe. For in the observation of this and the like duties of their common interest doth the preservation of that body consist. Christ is the head, from whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body, unto the edifying of itself in love,
Eph 4:16. Every joint, every part in this mystical body that receives influences of life from Christ, the head, and so holds of him, is to work effectually, and to give out the supplies which it receives from Christ, unto the preservation, increase, and edification of the whole. There is, indeed, a causeless suspicion that some are apt to indulge unto, instead, of this watchful jealousy. But this is the bane of churches and of love, as that is the preservation of them both. The apostle placeth , evil surmises, or suspicions, among the works of men of corrupt minds, 1Ti 6:4, and that deservedly; but this godly, watchful jealousy, is that which he commends unto others in the example of himself. And whatever appearance they may have one of the other, they may be easily distinguished. Jealousy is a solicitous care, proceeding from love; suspicion, a vain conjecturing, proceeding from curiosity, vanity, or envy. He that hath the former, his heart is ruled by love towards them concerning whom he hath it. From thence he is afraid lest they should miscarry, lest any evil should befall them; for love is the willing of all good unto others, that they may prosper universally. Suspicion is an effect of curiosity and vanity of mind; whence commonly there is somewhat of envy, and secret self-pleasing in the miscarriages of others, mixed with it, a fault too often found amongst professors. And this vice puts forth itself in vain babbling and unheedful defamations; whereas the other works by love, tenderness, prayer, and mutual exhortation, as in the next verse. Again, this jealous watchfulness hath for its end the glory of Christ and his gospel, with the good of the souls of others, This is that which the apostle aims to ingenerate and stir up in the Hebrews, as is evident from his discourse; when vain suspicion hath no end but the nourishing of the lusts from whence it doth proceed. The foundation whereon this duty is built is the common concernment of all believers in the same good or evil, which are the consequents of mens abiding in Christ or departing from him, in reference whereunto this jealous watch is to be ordered. Take heed lest there be among you an evil heart of unbelief, in departing from the living God. The good that will ensue on the avoidance of this evil is twofold: the glory of Christ, and the salvation of the souls of them who make profession of his name. And have we not a concernment in these things? Is it not our concernment that Christ be glorified by the professed subjection of the souls of men unto him, and their perseverance therein? that his name, his grace, his power, be glorified, in the holiness, fruitfulness, and stability in profession, of all that are called by his name? If we are not concerned in these things, if we are not deeply concerned in them, we are none of his.
In like manner, are we not concerned that the members of the same body with us should be kept alive, kept from putrefying, from being cut off and burned before our eyes? Are we not concerned that an eye doth not go out, that an arm doth not wither, that a leg be not broken, yea, that a finger be not cut? If it be so, we are not ourselves members of the body. The like may be said of the evil that ensues on the sin of apostasy, which in this duty we labor to obviate and prevent. That which principally of this kind might be insisted on, is the troublesome, defiling infection wherewith apostasy in any is attended; which our apostle speaks unto, Heb 12:15. The failing of one is commonly the infection and defiling of many. There is a filthy leaven in apostasy, which if not carefully heeded may leaven the whole lump. Ofttimes also it springs from or accompanied with some word of error that eats like a gangrene. Principiis obsta is the great rule in these cases. And the duty spoken unto is one signal means of the prevention of this evil. And herein lies our concernment; as also in the preventing of that punishment that may befall the whole for the sins of some, Jos 22:18; Jos 22:20. And it is the defect which is in this and the like kind of duties which manifests and makes naked that miserable degeneracy which Christians in general, in these latter evil days, are fallen into. Who almost hath any regard unto them? Instead of these fruits of spiritual love, men for the most part follow divers lusts and pleasures, living in malice and envy, hateful, and hating one another. The practical duties of Christianity are amongst many derided. To watch over one another, to warn, to exhort one another, are looked on as things, if possible, beneath contempt. And it is a shame to mention or report the ways and means of dealing with and about the sins of men, which by some are substituted in the room of those appointed in the gospel unto their utter exclusion. But the rule is stable, and will in due time, through the strength of Christ, prevail against the lusts of men.
Obs. 3. [2.] It is the duty of every individual believer to be intent on all occasions, lest at any time, or by any means, there should be found in him an evil heart of unbelief.
This, as was showed, follows on the former, and is a necessary consequence of it. But this so directly falls in with what will be offered from the next clause that thereunto we refer it.
(3.) The evil thus earnestly cautioned against is expressed,
[1.] In the principle of it, and that is, : and,
[2.] In the work or effect of that principle, in these words, .
[1.] The principle of the evil is an evil heart of unbelief. What is meant by , the heart, in the sense wherein it is here used, was declared on the verses preceding; what is meant by , evil, shall be showed in its proper place. In special, it is said to be an evil heart , of unbelief; that is, say most, , cor malum et incredulum, an evil heart, and incredulous, or unbelieving, an evil and unbelieving heart. So the genitive case of the substantive is put for the adjective, for , by a Hebraism not unusual. In this sense unbelieving is either exegetical, declaring what is meant by the evil heart in this place, even an unbelieving heart; or it is additious, and so a heart is signified which in general is evil, and in particular unbelieving. But there seems to me to be more in this expression; and that here is genitivus efficientis, denoting the principal efficient cause rendering the heart so evil as that it should depart from the living God. , then, a heart of unbelief, is more than , an unbelieving heart; for this latter word is sometimes used to express a defect in believing, and not unbelief absolutely. So Joh 20:27, , , Be not unbelieving, but believing. They are the words of Christ unto Thomas, who, though he failed in his faith, yet was not absolutely without faith. I confess the word is generally used in Scripture to express a negative unbeliever, or an infidel; but there is something peculiar in this expression, A heart of unbelief, that is, under the power of it, principled by it in its actings. What this unbelief is, and how the heart is rendered , evil, thereby, we must now inquire.
As for unbelief, it is usually distinguished into that which is negative and that which is privative.
1st. Negative unbelief is whenever any man or men believe not, or have not faith, although they never had the means of believing granted unto them. For when men believe not, they are unbelievers, whether they have had any means of believing or no, or whether their unbelief be culpable or no, whatever may be the nature or degree of its demerit. So the apostle calls him an unbeliever who comes in accidentally to the assembly of the church, who never heard the word preached before, 1Co 14:23-24. In this sense, all those persons and nations who have never had as yet the gospel preached unto them are infidels, or unbelievers; that is, they are so negatively, they believe not, but yet cannot be said to have in them an evil heart of unbelief.
2dly. It is privative, when men believe not, although they enjoy the means of faith or believing. And herein consists the highest acting of the depraved nature of man. And it is on many accounts the greatest provocation of God that a creature can make himself guilty of. For it is, as might be manifested, an opposition unto God in all the properties of his nature, and in the whole revelation o his will Hence the gospel, which is a declaration of grace, mercy, and pardon, though it condemns all sin, yet it denounceth the final con-detonation of persons only against this sin:
He that believeth shall be saved; but he that believeth not shall be damned, Mar 16:16.
Now this privative unbelief is twofold:
(1st.) In refusing to believe when it is required;
(2dly.) In rejecting the faith after it hath been received
(1st.) The first is, when the object of faith, or that which is to be believed, is according unto the mind of God, and in the way of his appointment proposed unto men; when sufficient evidence is given unto the truth and goodness of what is so proposed; and when the authority is made known on which faith is required; yet they refuse to believe. For these three things, a revelation of the things to be believed made known in the way of God, sufficient evidence given unto the truth proposed, and a just assertion of the authority of God requiring faith and obedience, do render the unbelief of men privative. Now, as this hath its root in the natural darkness, blindness, and depravedness of the minds of men, so it is educed and acted not without new sinful prejudices, and stubbornness of the will, refusing to attend unto and consider the evidences that are given unto the truth proposed, or the goodness and excellency of the things themselves contained in the propositions of truth; nor without signal effects of hardness of heart, love of sin and pleasure, keeping men off from the obedience required. Some instances may clear these particulars:
[1st.] The root of this unbelief is in the original depravation of our natures, with that spiritual impotency and enmity to God wherein it doth consist. There is such an impotency in us by nature, that no man of himself, by his own strength, can believe, can come to Christ. So himself informs us, Joh 6:44, No man, saith he, can come to me, except the Father draw him; that is, none can believe unless they are in an especial manner taught of God, as he explains himself, Joh 6:45. Again, by nature that carnal mind is in all men, which is enmity against God, which is not subject unto his law, neither indeed can be, Rom 8:7. Hereunto maybe referred all that is spoken about the death of men in sin, their blindness and distrust, their alienation from God and obstinacy therein. This is the root and remote cause of all unbelief. Men in the state of nature neither can nor will believe the gospel; but,
[2dly.] Besides this general cause of unbelief, when it comes unto particular instances, and the gospel is proposed unto this or that man for his assent and submission unto it, there is always some especial corruption of mind or will, voluntarily acted, if the soul be kept off from believing; and on the account thereof principally and not merely of original impotency and enmity against God, is the guilt of unbelief reflected upon the souls of the sinners. There is the same fundamental remote cause of unbelief in all that refuse the gospel; but the next immediate proper cause of it is peculiar to every individual unbeliever:
First, some are kept off from believing the gospel by inveterate prejudices in their minds, which they have taken in upon corrupt principles and interests. This shut up of old most of the Jews under their unbelief. They had received many prejudices against the person of Christ, which on all occasions they expressed; and so were offended at him and believed not. That he was poor, that he came out of Galilee, that the rulers and teachers of the church rejected him, were their pleas against him. So also they had against his doctrine, and that principally on two false principles; one of justification by the works of the law, as our apostle directly declares, Rom 9:31-32; Rom 10:3; the other, of the perpetuity or unchangeableness of the institutions of Moses, with which the apostle deals in this epistle. And these prejudices arose partly from their pride in seeking after righteousness by the works of the law, and partly from a corrupt desire of earthly things, riches, dominion, and wealth, which they expected with and by their Messiah, whereof I have treated elsewhere at large. These were in many the immediate causes of their unbelief, as is everywhere manifest in the gospel. And so is it with many at all times. Prejudices against the preachers of the gospel on sundry accounts, and against their doctrine, as either useless, or false, or unintelligible, or somewhat they know not what, which they do not like, keep them off from attending to the word and believing. See Joh 5:44.
Secondly, An especial obstinacy of will from those prejudices offereth itself in this matter. So our Savior tells the Pharisees, Joh 5:40, Ye will not come to me, that ye might have life. It is not the perverseness and obstinacy that is in the wills of all men by nature that our Savior here intendeth, but an especial perverseness in them, arising out of an especial envy unto and hatred of him and his doctrine. Hence they did not only not receive him, which might be charged on their natural impetency, but they put forth a positive act of their wills in refusing and rejecting him. And on this account the guilt of mens unbelief is absolutely resolved into their own wills. And whether it be discovered or no, this is the condition with many in all times and seasons.
Thirdly, Love of sin is with some the immediate cause of their actual unbelief: Joh 3:19,
This is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil.
The light of the gospel is brought unto a place or people; they come so near it as to discover its end and tendency; but so soon as they find that it aims to part them and their sins, they will have no more to do with it. And on this account doth condemnation follow the preaching of the gospel, though its own proper end be salvation and that only. And this is the common way of the ruin of souls: they like not the terms of the gospel, because of their love of sin; and so perish in and for their iniquities.
Fourthly, Stupid ignorance, arising from the possessing of the minds of men with other things, inconsistent with the faith and obedience of the gospel, through the craft and subtilty of Satan, is another cause hereof. So our apostle tells us, 2Co 4:4, that
the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them.
It is when the minds of men are beamed into with the light of the gospel that they do believe; for by that light, is faith produced. How is this hindered, how is it obstructed? It is by the darkness and blindness of their minds. What darkness is this, that which is natural and common unto all? No, but that which is in a peculiar manner brought and reflected on the minds of some men by the craft and deceits of the god of this world; that is, through his temptations and suggestions, he so fills and possesses their minds with the things of this world (whence he is here peculiarly called the god of this world, that they are kept in a stupid and brutish ignorance of spiritual things, And this keeps them off from believing. These are a few of the many instances that might be given of the immediate causes of their privative unbelief, which consists in the rejecting or not receiving the truths of the gospel, when they are proposed in a due manner unto the minds of men.
And this fully clears the holiness and righteousness of God in his judgments against final and impenitent unbelievers to whom the gospel is preached; for as that impotency which is in them naturally is culpable, and it is no excuse for them for not believing because of themselves they could not so do, seeing it is by their own default that they are brought into that condition, so every one in his own person who believeth not doth, by a voluntary act of his will, reject the gospel, and that on such corrupt principles as none can deny to be his sin.
(2dly.) There is an unbelief that consists in a rejection of the truth of the gospel after that it hath been admitted, acknowledged, and professed.
Some, after they have been convinced of the truth, and made profession of it, yet, through the temptations of the world, the corruption of their own hearts, love of sin, or fear of persecution, do suffer their convictions to wear off, or do cast them out, and reject the faith they have owned. Hereof is frequent mention made in the gospel, and no less frequent caution given against it. And this in general is the highest aggravation of this sin. For although the former kind of privative unbelief will certainly prove destructive to them that continue in it, and it may be said that this can do no more, yet this hath two great evils attending it that the other hath no concernment in.
The first is, the difficulty that there is in being recovered out of this condition. He who hath already withstood the efficacy of the only remedy for his distempers, who hath rejected and despised it, what can cure him? This he who never received the gospel, be he never so bad or sinful, is not obnoxious unto. He hath not as yet, as it were, made a trial of what it is; and is free from that contempt cast upon it which is done by the other, who declares that he hath made trial of it, and valueth it not. This, on many reasons, renders his recovery difficult, almost impossible.
Again, There is a degree of this unbelief which puts a soul absolutely into an irrecoverable condition in this world. For wherein-soever the formality of the sin against the Holy Ghost that shall not be pardoned doth consist, yet this is the matter of it, and without which it is impossible that any one should be guilty of that sin. There must be a renunciation of truth known and professed, or the guilt of that sin cannot be contracted. Now this, be they never so wicked, they are free from who never received, admitted, or professed the truth. The sin against the Holy Ghost is a sin peculiar unto them who have made profession. And from this ariseth an especial aggravation of their punishment at the last day. So the apostle Peter determines this matter: It had been better for them not to have known the way of righteousness, than, after they have known it, to turn from the holy commandment delivered unto them, 2Pe 2:21.
Again, This unbelief in rejecting the gospel is either notional and practical, or practical only.
[1st.] If it be notional it will also be practical. If men once reject their profession of the truth of the gospel, quenching their light into it and understanding of it, their practice of sin will be answerable thereunto. Renegadoes from the gospel are the greatest villains in the world. Neither do men voluntarily renounce the light, but to give themselves up to the deeds of darkness.
[2dly.] It may be practical only. So is it in them who
profess that they know God, but in works deny him, being abominable, and disobedient, and unto every good work reprobate, Tit 1:16,
men who walk in some kind of profession, yet their end is destruction, and that because their god is their belly, and their glory is their shame, who mind earthly things, Php 3:19. The corruptions of such men do absolutely prevail over their convictions, and the power of sin in their wills and affections casts off all influencing light from their minds or understandings. Such men as these, although they do not in words deny the truth of the gospel, yet they yield no obedience unto it. They neither expect any good from its promises, nor fear any great evil from its threatenings, which formerly had made some more effectual impressions upon them. And this is the condition of unspeakable multitudes in the world.
Now, the unbelief here intended by the apostle is this privative unbelief, consisting in the rejection of the truth of the gospel after it. hath been received and professed. And this also may be considered two ways:
[1st.] Initially, as to some degrees of it;
[2dly.] As it may be finished and completed.
Of these our apostle treateth severally and distinctly. Of the former in this place, and Heb 4:11-13, Heb 12:15-16; of the latter, Heb 6:4-6, Heb 10:26-27. The first consists in any declension of heart from Christ and the gospel. This may be in various degrees and on several accounts. The latter is a total renunciation of the gospel, of which we spake before. It is the former that the apostle here intends, and therein a prevention of the latter: and therefore concerning it we must consider two things:
[1st.] Wherein it consists, or what are the ways of its entrance into and prevailing upon the minds of men.
[2dly.] By what means it renders the heart evil when it is brought under the power thereof.
[1st.] It consists in the souls receiving impressions from arguments and reasonings against profession, in the whole or any degrees of it. Satan is and will be casting fiery darts at the soul, but when the shield of faith is held up constantly and steadfastly, they are immediately quenched, Eph 6:16; yea, it is the work of faith to arm the soul on all hands, that assaults make no impression upon it. If that fail, if that faint, more or less they will take place. And when or wherein the soul is brought but to parley with an objection, then and therein unbelief is at work, whether it be as unto a particular fact or as unto our state. It was so with our first parents in the very entry of their treaty with Satan, in giving a considering audience unto that one question, Hath God said so? Our great Pattern hath showed us what our deportment ought to be in all suggestions and temptations. When the devil showed him all the kingdoms of the world and the glory of them, to tempt him withal, he did not stand and look upon them, viewing their glory, and pondering their empire, though he was fully assured that after all he could despise and trample upon the offer, and him that made it; but instantly, without stay, he cries, Get thee hence, Satan, and further strengthens his own authority with a word of truth, which was his rule, Mat 4:10. Innumerable are the inclinations, objections, temptations, that lie against the profession of the gospel, especially in times of difficulty, particularly against steadfastness and preciseness in profession. That the whole of it be laid aside, or the degrees of it be remitted, is the great design of Satan, the world, and the flesh. To hearken unto what Satan suggests, though but under a pretense of seeing what is in it, to reason with the world, to consult with flesh and blood, contains the first actings of unbelief towards corrupting the heart in order unto a departure from God.
[2dly.] It consists in or acts itself by a secret dislike of something, notionally or practically, in the gospel. This was a common thing in the hearers of our Savior. They disliked this or that in his doctrine or teaching, and that sometimes in things concerning faith, sometimes in things concerning obedience. So did those with whom he treated, John 6. Whilst he taught them in general of the bread of God that came down from heaven, they were pleased with it, and cried, Lord, evermore give us this bread, Joh 6:34; but when he began to acquaint them in particular that he himself was that bread, that his flesh was meat, and his blood was drink, that is, that they were the spiritual nourishment of the souls of men, especially as given for them in his death, they began to be offended and to murmur, they disliked it, crying, This is an hard saying; who can hear it? Joh 6:60-61. And what was the effect of this dislike? Plain and open apostasy: Joh 6:66, From that time many of his disciples went back, and walked no more with him. And whence did this dislike and murmuring arise? It was merely the acting of their unbelief, as our Lord declared, Joh 6:63-64, My words, which you so dislike, are spirit and life, but there are some of you that believe not. You pretend exceptions against my words, apprehended in your gross and carnal manner, but the true reason of the dislike of them is your own unbelief. God, saith he, hath not as yet given faith unto you; for I told you before, that no man can come unto me (that is, believe in me and the gospel) except it were given unto him of my Father (Joh 6:65); and in this doth your unbelief act itself.This was in matter of faith; and we have an instance unto the same purpose in the matter of obedience. The young man mentioned, Matthew 19, had a great respect unto the teaching of the Lord Christ, for he comes unto him to be instructed in the way to eternal life. And this he did with so much zeal and sincerity, according to his present light, that our Savior approved them in him; for it is said he looked on him and loved him, Mar 10:21. And he likes his first lesson or instruction, according to his understanding of it, very well; but when the Lord Jesus proceeded to make a particular trial of him in an especial instance, bidding him sell what he had and give it to the poor, and follow him, this he liked not, but went away sorrowful, Mar 10:21-22.
Now, there are three things in the gospel and the profession of it about which unbelief is apt to act itself by this dislike; which if not obviated, will prove a beginning of turning away from the whole: First, The purity and spirituality of its worship; secondly, The strictness and universality of its holiness or obedience; and, thirdly, The grace and mystery of its doctrine.
First, It acts itself in dislike against the purity, simplicity, and spirituality of its worship. This was that wherein our apostle had principally to do with the Jews. They were apt, all of them, to admire the old, glorious, pompous worship of the temple, and so to dislike the naked simplicity of gospel institutions. And in like manner was he jealous over the Corinthians,
lest they should be corrupted from the simplicity that is in Christ, 2Co 11:3;
that is, in the worship of God as instituted and appointed by him. This was always a great offense unto all unbelievers, Hence the Pagans of old objected unto the Christians, that they had a religion, or a worship of God, without temples, altars, images, or pompous ceremonies; whence they looked on them as mere atheists. And this dislike of the purity and simplicity of the gospel worship is that which was the rise of, and gave increase or progress unto the whole Roman apostasy. And this is that which, through the unbelief of men, keeps the gospel in other nations under so much reproach, contempt, and persecution at this day. Men like not the plain, unspotted institutions of Christ, but are pleased with the meretricious Roman paint, wherewith so great a part of the world hath been beguiled and infatuated.
Secondly, The severity and universality of obedience which it requireth is another thing that unbelief prevails to put forth dislike against. It makes use of the flesh to this purpose. Something or other it would be gratified in, within doors or without, or at least be spared, and not in all things pursued as the gospel requires. To be always, and in all things, private and public, personal and in all relations, mortified, crucified, and denied, to have no rest given unto it, the flesh likes it not; and unbelief makes use of its aversation to bring the whole soul into a dislike of that doctrine whereby all this is required. Thus Peter tells us of some that turn from the holy commandment delivered unto them, 2Pe 2:21. He gives us not only the nature of the sin of them whom he blames, that they turn away from the commands of Christ in the gospel; but he gives us also the reason why they do so, it is because of their holiness. They turn aside from the holy commandment. Many professors have been wearied out with an observance of that holiness which this profession doth require. Hence commonly there are most apostates from the strictest ways of profession. The more universally holiness is pressed, the more weary will prevailing unbelief make men of their ways.
Thirdly, It worketh accordingly with respect unto the grace and mystery of the gospel. Of old time it prevailed with many to look upon the whole of it as folly. The preaching of the cross was foolishness unto them that believed not; that is, the saving of sinners by the substitution of Christ in their room, and the atonement he made by his death and blood-shedding, was so. Now, this being a matter of great importance, I shall crave a little to digress from our immediate work and design, whilst I demonstrate that a secret dislike of the principal mysteries of the gospel is the original and cause of most of the degeneracies, backslidings, and apostasies that are found amongst professors in these latter days.
Our apostle tells us that the preaching of the cross was foolishness to them that perished, 1Co 1:18; and they perished merely on that account, it was foolishness unto them, they liked not the mystery of it, they saw no wisdom in it. And this he said with respect unto Jews and Gentiles, as is manifest in that place. To confirm this, I shall instance in some of the principal heads of the doctrine of the gospel, and show how unbelief prevails with men to dislike them, to reject them, and to look on them as folly.
(First,) And the first is this, That Jesus of Nazareth, poor and contemptible as he was in the world, generally esteemed by the men of those days wherein he lived to be a seducer, a glutton, a blasphemer, a turbulent person, hated of God and man, being taken as a thief, and hanged upon a tree, and so slain by the consent of the world, Jews and Gentiles, as a malefactor, was the Son of God, the Savior of the world, and is both Lord and Christ. This is the beginning of the gospel, which the apostle preached to the Jews and Gentiles, Act 2:22-24,
Ye men of Israel, hear these words; Jesus of Nazareth, a man approved of God among you by miracles, and wonders, and signs, which God did by him in the midst of you, as ye yourselves also know: him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain: whom God hath raised up.
That is, This Jesus of Nazareth which we preach, him whom you remember well enough, he was among you but the other day, and preached unto you, and wrought signs and miracles among you; and you may further remember him by an infallible token, for with wicked hands you crucified and slew him.Well, and what of this Jesus whom we slew and crucified?Why,saith the apostle, , Let all the house of Israel know assuredly that God hath made him both Lord and Christ, Act 2:36. Him! who is that? an appearance of the eternal Word dispensation of grace appearing in him? the Light of God in man?No, no; but , that same Jesus whom ye crucified. That same man whom about eight weeks ago you crucified, him hath he made both Lord and Christ; or in his resurrection and exaltation declared so to be.And this the Holy Ghost lays a sure foundation of in his expression of his incarnation and birth. The angel tells Mary his mother, , Luk 1:31, Thou shalt conceive in thy womb, and bring forth a son, conceive him by the power of the Most High, and bear him after the manner of women. And then, Luk 1:35, , etc., That holy thing, that shall be born of thee, shall be called the Son of God. That holy thing was the child which she conceived, afterwards called Jesus of Nazareth. And it was termed a holy thing, because it was , not a person of itself, as conceived by her, had not a personal subsistence in, by, and of itself, but subsisted in the person of the Son of God; on which account it was called The Son of God. And when he was born, the angel tells the shepherds, that that day was born a Savior, Christ the Lord, Luk 2:11; who, he tells them in the next verse, was , the infant that was wrapped in swaddling-clothes, and placed in the manger. To this purpose do the apostles declare themselves again: Act 3:13-15,
The God of Abraham, and of Isaac, and of Jacob, the God of our fathers, hath glorified his Son Jesus; whom ye delivered up, and denied him in the presence of Pilate, when he was determined to let him go. But ye denied the Holy One and the Just, and desired a murderer to be granted unto you, and killed the Prince of life, whom God hath raised from the dead.
Still they direct them to the man whom they saw, and knew, and dealt wickedly and injuriously withal. And this man, he tells them, this Christ, must be received in the heavens until the restitution of all things, when he shall come again, Act 3:19-21. So himself lays this as the foundation of all his preaching, Joh 8:24, If, saith he, ye believe not that I am he, ye shall die in your sins, That I, Jesus of :Nazareth, that speak unto you, and converse with you, am the Messiah, the Savior of the world, you shall die and perish for evermore.This, I say, is one, and one of the first fundamental principles of the gospel; and I shall a little manifest how unbelief dislikes this principle, and by that dislike prevails with men unto an apostasy from the gospel itself.
I might insist upon the great instance hereof in the nation of the Jews, unto whom he was sent first and in an especial manner; but I have done this at large in the first part of our Prolegomena unto this work, whereunto I refer the reader. Only we may mind him how this was fore-expressed concerning them by the prophet Isa 53:2,
He hath no form nor comeliness; and when we shall see him, there is no beauty that we should desire him.
They could not see or discern any thing in him for which they should receive him, or believe in him, as to the end for which he was sent of God. As Hiram, king of Tyre, when he saw the cities which Solomon had given him, they displeased him, and he called them Cabul, and so he rejected them, 1Ki 9:13; so did the Jews, when they came to see the Lord Christ, they were displeased with him, and reproaching him with many opprobrious terms, utterly rejected him; under the power of which unbelief they yet reject him. I might also insist on the pagans of old, who derided the crucified God of the Christians; but I will leave them under the conquest which the gospel obtained against them. Mention also might be made of the Gnostics, and other ancient heretics, with their endless genealogies and fables, making him to be only an appearance of a man; and though himself said he was a man, and his friends said he was a man, and God himself saith he was a man, and that he sent forth his Son, made of a woman, made under the law, though he lived anddied a man, yet they would not acknowledge him so to be. But these are long since gone off the stage, although we have yet to do with their offspring under several forms and shapes. The popish figment also of transubstantiation, springing from the same root, utterly overthrowing the human nature of Christ, and our salvation wrought therein, might be on this account remarked. And so also might the imagination of the Mennonites, who will not grant that the man of whom we speak took flesh of the substance of the virgin, but that his flesh was spiritual, as they speak, brought from heaven, and only passing through the womb of the Virgin, that he might appear to be a man. And so said some of old; concerning whom Tertullian says, that according to their opinion, Mafia non filium gestabat in utero, sed hospitem, Mary bare not her son in her womb, but a guest. For they utterly dislike it, that one partaker of flesh and blood like ourselves should be this Son of God. And therefore this figment, which overthrows the covenant of God with Abraham, and all the promises of the Messiah, that he should be of his seed, and of the seed of David, at once rejecting the whole Old Testament, and turning the stories of the genealogy of Christ, recorded to manifest the faithfulness of God in his promises, into fables, must be exalted in the room and place of that truth which is so fully, so frequently asserted in the gospel, and which is the prime foundation of all our profession. All these oppositions unto and apostasies from the gospel sprang from this especial cause, or the dislike of unbelief against this principle of the mystery of its doctrine. But I shall particularly instance in two sorts of persons, that are of nearer concernment unto us than any of these:
And the first is of them whom they call Quakers. It is strange to think into how many forms and shapes they have turned themselves to darken the counsel of God in this matter, and to hide their own apprehension from the light. At their beginning in the world they made (many of them) no scruple plainly to affirm, that all that is spoken concerning Christ was a mere dispensation of God, and an appearance of the Light; but as for such a man as we have described, they had no regard of him. This at first served their turns, and they intended no more by Christ but that which they call the Light of God within them. But what shall we say unto these things? If all the testimonies that we have given unto the man Christ Jesus, if all that is spoken of him in the gospel, all that he did, all that he suffered, what he now doth in heaven by intercession, what he shall do at the day of judgment, all that is required of us towards him, in faith, love, and obedience, be not enough to prove him a real individual man, we may certainly be all of us in a mistake as to what we ourselves are in this world, we may be all dispensations, who have hitherto taken ourselves to be the sons and daughters of men. But it is some while since they seem to have forsaken this imagination, being driven from it by the common expostulations of every ordinary Christian, What do you think of Jesus that died at Jerusalem? They have begun in words to acknowledge his person, but yet continue strangely to obscure their thoughts concerning him, and to confound it, or the presence of God in and with him, with their own pretended light. And whence doth this arise? It is merely from the secret dislike that unbelief hath of this mystery of God. Hence they cannot see that form and comeliness in him for which he should be desired.
Again, others there are who grant that all we have spoken concerning the human nature of Christ is true, that he was so born, that he so died, and he was so a man, as we have declared. And this man, say they, was justly called, and is so, the Son of God, because God employed and exalted him unto all power in heaven and earth. But that he should be the eternal Son of God, that the eternal Word should be made flesh, that a divine person should receive the human nature into subsistence with itself, this they utterly reject. This is the way of the Socinians. The testimonies being so many, so plain, so uncontrollable, that are given in the Scripture unto this truth, what is it that can carry men to advance a contradiction unto them to their own ruin? Why, unbelief doth not like this mystery of God manifested in the flesh. This insensibly alienates the soul from it; and what men pretend to receive by the conduct of reason and argument, is indeed nothing but prejudices imposed on their minds by the power of unbelief.
(Secondly,) Another main fundamental principle of the gospel is, that by the obedience unto God, death, and blood-shedding of this same Jesus, who was crucified and slain, are redemption, forgiveness of sins, deliverance from the wrath to come, righteousness, and acceptation with God, to be obtained, and by him only.
The other proposition respected the person of Christ, this doth his mediation. And this, in the second place, was insisted on in the first preaching of the gospel That this is the sum of the doctrine of the Scriptures concerning him, himself taught his disciples, Luk 24:45-47, Then opened he their understanding, that they might understand the scriptures, and said unto them, Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day: and that repentance and remission of sins should be preached in his name. And this the apostles jointly express, exclusively unto all other mediums as to the end proposed, Act 4:12, Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved.
The great inquiry of men in the world, convinced of an immortal condition, is that which we have expressed, Act 16:30, What. must we do to be saved? This lies in their thoughts more or less all their days, and is rolled in their hearts under that severe notion, Isa 33:14,
Who among us shall dwell with the devouring fire? who among us shall dwell with everlasting burnings?
And of this inquiry there are two parts:
[First,] How they may obtain forgiveness of sin: Mic 6:6,
Wherewith shall I come before the LORD, and bow myself before the high God? shall I come before him with burnt-offerings, with calves of a year old? will the LORD be pleased with thousands of rams, or with ten thousands of rivers of oil? shall I give my first- born for my transgression, the fruit of my body for the sin of my soul?
When a real sense of the guilt of sin is by any means brought upon the soul, it is vehement and urgent, and will give them in whom it is no rest, until they can fix on some way of relief.
[Secondly,] What they shall do for a righteousness, upon the account whereof they may obtain acceptance with God. For it is not enough that men may be one way or other acquitted from sin, but they must be made righteous also. In this case, the Jews sought for righteousness as it were by the works of the law, Rom 9:32; for a righteousness they knew they must have, and
being ignorant of Gods righteousness, they went about to establish their own righteousness, Rom 10:3.
Now, this head of the gospel that we have mentioned is a direct answer unto these two questions. For in answer unto the first it declares, that by this Jesus Christ alone is forgiveness and remission of sins to be obtained. In him we have redemption through his blood, the forgiveness of sins,
Eph 1:7. See Heb 9:12-14. This was, as the gospel declares, the design of God the Father, Rom 3:24-25; and of his own love and good-will, Rev 1:5. And this the apostles preached , amongst the chiefest things of their message to the world, 1Co 15:3. And to the second it answers, that by the obedience and suffering of Christ alone is the righteousness inquired after to be obtained: for by his obedience, the obedience of one, are many made righteous, Rom 5:19. For not only by him is preached unto us the forgiveness of sins, but by him all that believe are justified, Act 13:38-39. See Php 3:8-9; 1Co 1:30.
This is another important part of the mystery of the gospel, and that which unbelief greatly dislikes; that is, it is apt to beget in the soul a dislike of it. And a great instance we have in the world of its power and efficacy to draw men off from the gospel; for unbelief in this matter is the real foundation of the whole Papacy. They cannot rest in Christ alone for righteousness and forgiveness of sins. Hence hath sprung their sacrifice of the mass for the quick and dead; hence their indulgences from the treasures of the church; hence their penances and works satisfactory for sin; hence their purgatory, religious houses, pilgrimages, intercession of saints and angels, confessions and absolutions, with the remainder of their abominations. All these things spring from no other root but this, namely, that from the power of their unbelief, men think it a foolish thing to look for pardon and righteousness solely from other, and not to trust to themselves in anything. And the reason why they have multiplied instances to the same purpose is, cause they can indeed find rest and satisfaction in none, and do therefore please and deceive their souls with this variety. And what is it that hath driven a company of poor deluded souls amongst ourselves to trust unto a fancied light within them, and a feigned perfection in their ways? They cannot think it wise, prudent, safe, they like it not, to rest, to trust for their all upon one who lived and died so long ago. Men make sundry pretences, use divers arguings and pleas, for their turning aside unto their crooked paths, endeavor by all means possible to justify themselves; but the bottom of all lies here, that this doctrine of the cross is foolishness unto them, and they are under the power of their unbelief, which dislikes the mysteries of it.
[Thirdly,] Another principle of the same mystery is, That the way and means whereby forgiveness of sin, righteousness, and acceptance with God for sinners, are attained by this Jesus Christ, is, that by the sacrifice of himself, his death, and blood-shedding, with the punishment for sin which he voluntarily underwent, God was atoned, his justice satisfied, and his law fulfilled; and that because he had ordered, in his infinite wisdom and sovereignty, with the will and consent of Christ himself, to charge all the sins of all the elect upon him, and to accept of his obedience for them, he undertaking to be their Surety and Redeemer. To clear this principle the gospel teacheth,
[First,] That notwithstanding all that was visibly done unto Jesus by the Jews and others, yet the hand and counsel of God were in the whole business, designing him thereunto. See Act 2:22-23; Rom 3:25.
[Secondly,] That his own merciful and gracious goodness concurred herein. However the Jews seemed to hale him up and down as a malefactor, and violently to slay him, yet if his own will had not been in the work, unto another end than what they had in design, they had had no power over him, Joh 10:18. But he came on set purpose to lay down his life a ransom, Mat 20:28, and to offer himself a sacrifice for sinners; which he performed accordingly, Eph 5:2; Gal 2:20; Rev 1:5; Heb 1:3.
[Thirdly,] That the end of all this was that which we before laid down, namely, that he might be made sin for us, that we might be made the righteousness of God in him, 2Co 5:21. So also, Gal 3:13; Isa 53:4-6; Isa 53:11; 1Pe 1:18-19. And against this principle also unbelief riseth up with great power and efficacy in many, and that on sundry accounts; for,
[First,] That God should comply as it were, and have a hand in that work, for any end of his, wherein Satan, and men as wicked as ever the sun shone upon, did execute the fullness of their rage and villany, and for which he afterwards utterly and miserably destroyed those murderers, is folly to some. Hence were a thousand fables raised of old about the passion of Christ: some turned the whole story into an allegory; some said it was acted only in show and appearance, and not in reality and truth; some, that he was conveyed away, and Barabbas crucified in his stead, with sundry other such foolish abominations.
[Secondly,] Some of late, refusing to see the wisdom, holiness, and righteousness of God in this matter, in bringing about his own counsels, and doing his own work, notwithstanding the interposition of the sins of the worst of men, deny that God determined any thing herein, but left it wholly unto the liberty of the Jews, on the determination of whose wills the whole work of salvation was suspended.
[Thirdly,] Some reject the whole matter itself. That the just should suffer for the unjust, the innocent undergo the punishment due to the guilty, that one should sin and another suffer, that he whom God loved above all should undergo his wrath for them and their deliverance whom he had grounds of righteousness to hate and destroy, is a foolish thing unto them. This all the Socinians in the world despise. And it is rejected by the Quakers amongst ourselves, and variously corrupted by the Papists and others. And there is none of all these but will plead reasons and arguments for their opinions. But this that we insist on is the true and real ground of their miscarriages. They are under the power of that unbelief which acts itself by a dislike of the mysteries of the gospel. Pretend what they will, it is unbelief alone that is the cause of their apostasy. I might instance in other principles of the like nature and importance, but I should dwell too long on this digression.
[3dly.] It works by and consists in a growing diffidence of the promises and threatenings of the gospel. The great work and duty of faith is to influence the soul unto universal obedience and an abstinence from all sin, out of a regard unto the promises and threatenings of God. So our apostle directs in 2Co 7:1. And when the efficacy of this influence begins to wear off and decay, it is from the prevalency of unbelief. And there are many ways whereby it works and produceth this effect, to take off the soul from a due regard to the promises and threatenings of the gospel. A sense, liking, love of, and satisfaction in present things, with carnal wisdom, arising from an observation of strange promiscuous events in the world, give a principal contribution hereunto; but these things are not here to be insisted on.
And these things have been spoken to discover the nature and the work of that unbelief, which the apostle here warns and cautions all professors concerning; and we have especially considered it as to its entrance towards a departure from God. And hence we may observe that,
Obs. 4. The root of all backsliding, of all apostasy, whether it be notional or practical, gradual or total, lies in unbelief.
I have dwelt long already on this matter of unbelief; and I had reason so to do, for this is the bingo on which the discourses of the apostle in this chapter and the next do turn. The nature of it, with its causes, ways and means of prevalency, with its danger and means of prevention, are the things which he lays before them. But I shall confine my discourse within due bounds, and therefore speak unto this proposition only with reference unto that influence which unbelief hath on the heart to render it evil: Take heed, lest there be in you an evil heart of unbelief, , cor malum. This is the only place in the New Testament where a disapproved heart hath this adjunct of evil, an evil heart. It is in other places termed , hard, and , impenitent, Rom 2:5, but here only evil. In the Old Testament it is sometimes 11:8, said to be , evil, as Jer 3:17; Jer 16:12; Jer 18:12. This the LXX. renders by , that is, malus, perversus, scelestus, improbus; one that is wicked and flagitious. The original of the word would denote one that is industriously wicked; for it is from , by , to labor diligently and with industry, though conflicting with difficulties. Hence the devil, because he is industriously and maliciously wicked, is called , the wicked one: When any one heareth the word of the kingdom, and understandeth it not, then cometh , the wicked one, Mat 13:19. So are we taught to pray, , Mat 6:13, Deliver (or rescue) us from that evil one. And it is said, that the whole world lieth , 1Jn 5:19, under the power of that wicked one. When, therefore, any heart is said to be , an evil, wicked, flagitious frame is intended.
Our present inquiry is only how the heart is gradually brought under this denomination by the power and efficacy of unbelief, and that with especial respect unto that particular sin of departing from God. And this is done several ways:
[1st.] Unbelief sets all the corrupt lusts and affections of the heart at liberty to act according to their own perverse nature and inclination. The heart of man is by nature evil; all the thoughts and imaginations of it are only evil continually, Gen 6:5. It is full of all corrupt affections, which act themselves and influence men in all they do. The gospel cometh in a direct opposition unto these lusts and corrupt affections, both in the root and in the fruit of them; for the grace of God that bringeth salvation hath appeared unto us, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world,
Tit 2:11-12. There is no greater duty that it chargeth our souls withal than the mortification, crucifying, and destruction of them, and this indispensably, if we intend to be made partakers of the promises of it, Col 3:5-8; Rom 8:13. Moreover, it is the first proper work of that faith whereby we believe the gospel, in and upon our own souls, to cleanse them from these lusts and affections. It is the work of faith to purify the heart, being the great means or instrument whereby God is pleased to effect it: Purifying our hearts by faith, Act 15:9. For, receiving the promises, it teacheth, persuadeth, and enableth us to
cleanse ourselves from all uncleannesses of the flesh and spirit, perfecting holiness in the fear of God, 2Co 7:1.
Now, these two, faith and the gospel, make up our profession, the one being that wherewith or whereby we profess, the other that which we do profess. And they both concur in this design, namely, the purifying of the heart. So far as these prevail upon us or in us, that work is successful. And where there is no weakening of the lusts of the heart, no restraint laid upon them, no resistance made unto them, there is no profession at all, there is nothing of faith or gospel that takes place; for they that are Christs have crucified the flesh with the affections and lusts, Gal 5:25. They have done so actually in some measure or degree. All, then, who have taken upon them the profession of the gospel in reality, although it be only upon the account of light and conviction, have restrained and have curbed them, and taken upon themselves a law of resistance unto them. Hence all of them proceed so far at least as to
escape the pollutions of the world, through the knowledge of the Lord and Savior Jesus Christ, 2Pe 2:20.
Those who attain not hereunto are in no sense to be esteemed such as profess the gospel. But now whenever unbelief beginneth to influence the heart towards the flame described, it sets in the first place these corrupt lusts and affections at liberty to act themselves according to their own nature. And this it doth two ways:
First, With respect unto the gospel and its efficacy for the mortification of them; for it takes off, weakens, and disarms those considerations which the gospel tenders unto the souls of men for that end. The way and means whereby the gospel of itself worketh towards the mortification of the lusts of the heart is by the proposition of its promises and threatenings unto the minds of men. These work morally upon them; for the consideration of them causeth men to set themselves against all those things which may cause them to come short of the one, or make them obnoxious unto the other, 2Co 7:1 Now all influence upon the soul unto this end from hence is intercepted by unbelief. Its proper nature and work lies in begetting a disregard of gospel promises and threatenings through a diffidence of them. And hereof we have examples everyday. Men are in a constant way wrought upon by the preaching of the word; that is, their minds are influenced by a taste of the good things proposed and promised in it, and are brought under a sense of the terror of the Lord in its threatenings. The first proper effect hereof in themselves, is the resistance of their lusts and the reformation of their lives thereon. But we see that many of these, losing, through unbelief, a sense of that impression that was on them from the word, have all their lusts let loose unto rage and violence; and so return again like the dog to his vomit, and the sow that was washed to her wallowing in the mire, as 2Pe 2:22.
Secondly, With respect unto faith itself. This is evident from the nature of the thing; for where unbelief thrives or grows, there faith must decay and wax weak. But especially it impedes and hinders faith in the work before described, by depriving it of the means and instruments whereby it works, which are care, watchfulness, or vigilancy against sin; for its great design lies in making the soul negligent, careless, and slothful in the opposition of sin. Where this is attained, the whole work of faith is defeated, and lust is set at liberty. And where this is so, it immediately returns to act according to its own corrupt and perverse nature; which, as we have elsewhere at large declared, is enmity against God. And this consists both in an aversation from God and an opposition unto him. Look, then, whatever approaches a man in his profession hath made towards God, the work of these lusts and corruptions, now at liberty, is to incline him to withdraw and depart from them. This renders the heart evil, and disposeth it unto an utter departure from the living God.
[2dly.] It renders the heart evil by debasing it, and casting all good, honest, ingenuous, and noble principles out of it. The gospel furnisheth the mind of man with the best and highest principles towards God and man that in this world it is receptive of. This might easily be evinced against all the false and foolish pretences of the old philosophy or present atheism of the world. Whatever there is of faith, love, submission, or conformity unto God, that may ingenerate a return into that image and likeness of him which we fell from by sin and apostasy; whatever is of innocency, righteousness, truth, patience, forbearance, that may render us fruitful, and useful in or needful unto the community of mankind; whatever is pure, lovely, peaceable, praiseworthy, in a mans own soul and the retirements of his mind, is all proposed, taught, and exhibited by the word of the gospel. Now, principles of this nature do lively ennoble the soul, and render it good and honorable. But the work of unbelief is to cast them all out, at least as to their especial nature communicated unto them by the gospel, which alone brings with it an impress of the image and likeness of God. And when this is separated from any of the things before mentioned, they are of no value. This, then, renders the heart base and evil, and gives it an utter dislike of communion or intercourse with God.
[3dly.] It accumulates the heart with a dreadful guilt of ingratitude against God, which before profession it was incapable of. When a person hath been brought unto the knowledge of the gospel, and thereby vindicated out of darkness, and delivered from the sensuality of the world; and hath moreover, it may be, tasted of the good word of God, and of the powers of the world to come; for such a one to draw back, to forsake the Lord and his ways, through the power of unbelief, there is a great aggravation attending his sin, 2Pe 2:20-21. And when once the heart is deflowered by this horrible sin of ingratitude, it will prostitute itself of its own accord unto all manner of abominations. And for us, it is good to have this spring of all our danger in the course of our profession continually in our eye. Here it lies, the root of it is here laid open; and if it be not continually watched against, all our other endeavors to persevere blameless unto the end are and will be in vain.
[2.] The next thing in the words is that especial evil which the apostle cautions the Hebrews against, as that which a heart made evil by the prevalency of unbelief would tend unto, and which is like to ensue if not prevented in the causes of it; and that is, departing from the living God: . : that is, say some, , the sense whereof would be, so that you should depart. But is more significant and no less proper in this language. And the article thus varied with the infinitive mood denotes a continued act, that it should be departing; that the evil heart should work and operate in a course of departing from God.
. is a word , of an indifferent signification in itself, and is used to express any kind of departure, physical or moral, from a person or thing, a place or a principle. Sometimes it is expressive of a duty: 2Ti 2:19, Whosoever nameth the name of Christ, , let him depart from iniquity. So also 1Ti 6:5. Sometimes it denotes the highest sin: 1Ti 4:1, The Spirit speaketh expressly, that in the latter season , some shall depart from the faith. And the departure here prophesied of is signally termed , the departure, or apostasy, 2Th 2:3. So that the word is to be expounded from the subject-matter treated of, and the especial object of it. And it is a word in its moral sense oftener used by our apostle than by all the other sacred writers besides. Once in the gospel it is used absolutely for a sinful falling away, Luk 8:13 : They believe for a season, , in the time of persecution they fall away, they turn apostates. And from this word are the common names of apostates and apostasy taken; that is, the great sin of forsaking or departing from the profession of the gospel. In discedendo, say interpreters; Beza, in desciscendo, properly. It is, in an evil sense, a revolting, a treacherous defection from truth and duty. It answers unto , which is used in an indifferent sense, to. depart from any thing, good or evil, and sometimes is applied unto a perverse departure from God; as Hos 7:14. And in this especial sense it expresseth , which is to be perverse, stubborn, and contumacious in turning away from God, or that which is good and right in any kind, so as to include a rebellion in it, as the departure here intended doth; that is, to revolt.
The object of this departure is by our apostle in this place particularly expressed, , from the living God. It is plain that it is apostasy from the profession of the gospel which is intended; and we must inquire into the reasons why the apostle doth thus peculiarly express it, by a departure from the living God. I shall propose those which to me seem most natural:
1st. It may be that these Hebrews thought nothing less than that their departure from the profession of the gospel was a departure from the living God. Probably they rather pretended and pleaded that they were returning to him; for they did not fall off unto idols or idolatry, but returned to observe, as they thought, the institutions of the living God, and for a relinquishment whereof the blaspheming and persecuting part of them traduced our apostle himself as an apostate, Act 21:28. To obviate this apprehension in them, and that they might not thereby countenance themselves in their defection, which men are apt to do with various pretences, the apostle lets them know that after the revelation of Christ and profession of him, there is no departure from him and his institutions but that men do withal depart from the living God. So John positively declares on the one hand and the other, 2Jn 1:9,
Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God. He that abideth in the doctrine of Christ, he hath both the Father and the Son.
In a recession from the gospel or doctrine of Christ, God himself is forsaken. He that hath not the Son, he hath not the Father; as, on the other side, continuance in the doctrine of the gospel secureth us an interest not in the Son only, but in the Father also. He, then, that rejects Christ in the gospel, let him pretend what he will of adhering unto one God, he hath forsaken the living God, and cleaves unto an idol of his own heart; for neither is the Father without the Son, nor is he a God unto us but in and by him.
2dly. It may be he would mind them of the person and nature of him from whom he would prevent their departure, namely, that however in respect of his office, and as he was incarnate, he was our mediator, our apostle, and high priest, yet in his own divine person he was one with his Father and the blessed Spirit, the living God.
3dly. (which either alone or in concurrence with these other reasons is certainly in the words), That he might deter them from the sin he cautions them against by the pernicious event and consequent of it; and this is, that therein they would depart from him who is the great, terrible, and dreadful God, the living God, who is able to punish and avenge their sin, and that to all eternity. And this appears to be in the words, in that he again insists on the same argument afterwards; for to the same purpose he tells them that it is a fearful thing to fall into the hands of the living God, Heb 10:31. And as this property of life, as it is in God essentially and causally, whence he is called The living God, is exceedingly and eminently accommodated to encourage us unto faith, trust, confidence, and affiance in him, in all straits and difficulties, whilst we are in the way of our duty, as our apostle declares, 1Ti 4:10, For therefore we both labor and suffer reproach, because we trust in the living God; or, This is that which encourageth us unto and supporteth us in all our laborings and sufferings, namely, because he whom we trust in, whom we expect assistance from here, and a reward hereafter, is the living God:so it is that which deservedly casts the greatest awe and terror upon the minds of men in their sins and rebellion against him. For as this life of God includes in it the notion and consideration of all those properties which hold out encouragements unto us in things present and to come; so it doth also that of those dreadful attributes of his power, holiness, and eternity, which sinners have reason to bethink themselves of in their provocations of him. Thus he frequently prefaceth expressions of his severity against stubborn sinners with , I live, saith the LORD; as it were bidding of them to consider what thence they were to expect. And this seems to me the principal reason why the apostle thus states the sin of their apostasy, that it is a departure from the living God.
4thly. He may also so express it, at once to intimate unto them the greatness and folly of their sin. They thought, it may be, it was but the leaving of these or those observances of the gospel; but, saith he, it is a departure, a flagitious defection and revolt, from the living God. And who knows not this to be the greatest sin and highest folly imaginable? To depart from him who will be so great a reward unto them that obey him, and so severe a judge of them that forsake him, what greater guilt or folly is the nature of man capable of?
And this is the evil which the apostle here cautions professors against, which I have insisted on the longer, because it is directly opposite unto that great duty which it is the general design of the epistle to press them unto. And we shall take such observations from this last clause of the verse as the words and the reasons of using them do present unto us; and the first is, that,
Obs. 5. The malignity and venom of sin is apt to hide itself under many, under any shades and pretences.
I speak not of the evasions and pretexts wherewith men endeavor to cover or countenance themselves in their miscarriages in the world, and unto others, but of those pleas and pretences which they will admit of in their minds, partly to induce their wills and affections unto sin, and partly to relieve and countenance their consciences under sin. Amongst those reasonings which these Hebrews had in themselves about a relinquishment of the gospel and its institutions, they never considered it as an apostasy from the living God. They looked upon it as a peculiar way of worship, attended with difficulties and persecutions, which perhaps they might please God as well in the omission of. By this means did they hide from themselves that mortal malignity and poison that was in their sin. And so it is in every sin. The subtlety and deceit of lust doth still strive to conceal the true and proper nature of sin whereunto it enticeth or is enticed. When Naaman the Syrian would, notwithstanding his conviction, abide in his idol-worship, because of his secular advantage, it is but a going with his master into the house of Rimmon, and bowing there, not that he intended to have any other God but the God of Israel, 2Ki 5:18; so long ago had he practically learned that principle which men had not until of late the impudence doctrinally to advance in the world, namely, that an arbitrary rectifying of mens intentions alters the nature of their moral and spiritual actions. Hence they say, that if one man kill another, not with an intention to kill him, but to vindicate his own honor by his so doing, it is no sin, or at least no great sin, or much to be regarded. And what is this but directly to comply with the deceitfulness of sin, which we have laid down? for none sure is so flagitiously wicked as to make the formal nature of sin their object and end; nor, it may be, is human nature capable of such an excess and exorbitancy, from itself and its concreated principles, but still some other end is proposed by a corrupt design and incitation of the mind, which is a blind unto its wickedness. But of this deceit of sin I have treated at large in another discourse. [6] Therefore,
Obs. 6. The best way to antidote the soul against sin, is to represent it unto the mind in its true nature and tendency.
[6] On Indwelling Sin in Believers, volume 6 of this edition of the authors works. ED.
The hiding of these was the way and means whereby sin first entered into the world. Thereby did Satan draw our first parents into their transgression. Hiding from them the nature and end of their sin, he ensnared and seduced them. In the same way and method doth he still proceed. This caused our apostle here to rend off the covering and vain pretences which the Hebrews were ready to put upon their relinquishment of the gospel. He presents it here naked unto them, as a fatal defection and apostasy from the living God; and therein gives them also to understand its end, which was no other but the casting of themselves into his revenging hand unto eternity. So dealt Samuel with Saul in the matter of Amalek.
Saul pretended that he had only brought fat cattle for sacrifice; but Samuel lets him know that there was rebellion in his disobedience, abhorred of God like the sin of witchcraft, Indeed, if not all, yet the principal efficacy of temptation consists in hiding the nature and tendency of sin, whilst the mind is exercised with it; and therefore the discovery and due consideration of them must needs be an effectual means to counterwork it and to obviate its prevalency. And this is the principal design of the Scripture, in all that it treats about sin. It establisheth the command against it, by showing what it is, the iniquity, folly, and perversity of it; as also what is its end, or what in the righteousness of God it will bring the sinner unto. Hence the great contest that is in the mind, when it is hurried up and down with any temptation, is, whether it shall fix itself on these right considerations of sin, or suffer itself at the present to be carried away with the vain pleas of its temptation in its attempt to palliate and cover it.
And on this contest depends the final issue of the matter. If the mind keep up itself unto the true notion of the nature and end of sin, through the strength of grace, its temptation will probably be evaded and disappointed. So it was with Joseph. Various suggestions he had made to him, but he keeps his mind fixed on that, How can I do this great wickedness, and sin against God? which preserved him and delivered him, Gen 39:9. But if the mind be prevailed with to admit of those representations of sin which are made unto it in its temptations, sin in the perpetration of it will ensue. And this is the principal part of our wisdom about sin and temp- rations, namely, that we always keep our minds possessed with that notion and sense of the nature and end of sin which God in his word represents unto us, with a complete watchfulness against that which the deceit of lust and the craft of Satan would suggest. Again,
Obs. 7. Whoever departs from the observation of the gospel and the institutions thereof, doth in so doing depart from the living God; or, an apostate from the gospel is an absolute apostate from God.
This the apostle expressly teacheth the Hebrews in this place. Men think it almost a matter of nothing to play with gospel institutions at their pleasure. They can observe them or omit them as seems good unto themselves. Nay, some suppose they may utterly relinquish any regard unto them, without the least forfeiture of the favor of God. But this will appear to be otherwise; for,
1st. In their so doing, the authority of God over their souls and consciences is utterly rejected, and so consequently is God himself; for where his authority is not owned, his being is despised. Now, there are various ways whereby God puts forth and manifests his authority over men. He doth it in and by his works, his law, by the consciences or inbred notions of the minds of men. Every way whereby he reveals himself, he also makes known his sovereign authority over us; for sovereign power or authority is the very first notion that a creature can have of its Creator. Now, all these ways of revealing the authority of God are recapitulated in the gospel, God having brought all things unto a head in Christ Jesus, Eph 1:10. All power in heaven and in earth, that is, as to the actual administration of it, is given into his hand, Mat 28:18; and he is given or appointed to be head over all things, Eph 1:20-22, as we have at large declared on the third verse of the first chapter: God, therefore, doth not put forth or exercise the least of his power but in and by Christ; for the Father judgeth no man, but hath committed all judgment unto the Son, Joh 5:22. Now, the Lord Christ exerciseth this power and authority principally by the gospel, which is the rod of his power, Psa 110:2. Hereunto, then, are reduced all other ways whatever whereby the authority of God is exerted over the souls and consciences of men. And if this be rejected, the whole authority of God is utterly cast off. This, therefore, is done by all who reject, relinquish, or despise the gospel; they forsake God himself, the living God, and that absolutely and utterly. God is not owned where his monarchy is not owned. Let men deal so with their rulers, and try how it will be interpreted. Let them pretend they acknowledge them, but reject the only way, all the ways they have, for the exercise of their authority, and it will doubtless be esteemed a revolt from them.
2dly. There is no other way or means whereby men may yield any obedience or worship unto God but only by the gospel, and so no other way whereby men may express their subjection unto him or dependence upon him; and where this is not done, he is necessarily forsaken. Whatever men may say, or do, or pretend, as to the worship of God, if it be not in and by the name of Christ, if it be not appointed and revealed in the gospel, it is not performed unto the living God, but to an idol of their own hearts; for the only true God is the God and Father of our Lord Jesus Christ, and therefore by what act or acts soever men may design to give honor unto God, and to own their dependence on him, if it be not done in Christ, according to the gospel, it is all an abomination unto him. He says of all such worship, as he did of the sacrifices of the Israelites, when their hearts went after their idols, Amo 5:26, it is all to Moloch and Chiun, and not to him. Such, I say, is all the worship that men design to offer unto the living God, when not according to the gospel; such was the worship of the Samaritans of old, as our Savior testified; and such is the worship of the Jews and Mohammedans at present. Their pretense of owning one God will not free them from offering their sacred services to Moloch and Chiun, images and stars of gods which they have framed unto themselves. When, therefore, any depart from the gospel, they depart from the living God; because they have no way left unto them whereby they may glorify him as God, and he that doth not so renounceth him. And therefore our apostle, speaking of those heathens who had those notions of one God which some boast of at this day and choose to rest in, affirms plainly that they were , Eph 2:12, atheists whilst they were in the world. They knew not how to glorify God by any acceptable worship: and as good not to own God at all as not to glorify him as God; for after God in the first precept hath required that we should have him for our God, and none else, that we may do so, and know how to do so, he required in the second, with the same authority, that we worship and glorify him according unto his own mind and prescription.
3dly. There is no other way whereby we may obtain the least encouraging intimation of the favor or good-will of God towards us, no way whereby his grace or his acceptance of us may be firmed and assured unto us, but this only; and where there is not a sufficient ground hereof, no man can abide with God in a due manner. If men have not a stable foundation to apprehend God to be good, and gracious, and willing to receive them, they will no otherwise respect or esteem him but as the poor Indians do the devil, whom they worship that he may do them no harm. I do know that men have strange presumptions concerning the goodness and inclination of God unto sinners; and according unto them they pretend highly to love God and delight in him, without respect unto the Lord Christ or the gospel: but it were an easy thing to divest their notions of all those swelling words of vanity wherewith they dress them, and manifest them to be mere presumptions, inconsistent with the nature of God and all the revelation that he hath made of himself. Whatever may be apprehended in God of this nature or to this purpose is either his , his natural goodness, kindness, benignity, and love; or his , which includes all the free acts of his will towards mankind for good. And our apostle affirms that the , the revelation, declaration, and appearance of both these, is merely from and by the gospel, or the grace of God by Jesus Christ, Tit 3:4-7; and without this it is impossible but that men will abide in their apostasy from God, or return unto it.
4thly. There is no other way wherein we may look for a reward from God, or hope to come unto the enjoyment of him, but only by the gospel. And this also is necessary, that we may honor him as God, as the living God. This is the end whereunto we were made: and if we leave the pursuit hereof, we cast off all regard unto God; for if God be not considered as a rewarder of them that diligently seek him, as in himself an exceeding great reward, he is not considered as God. And whoever doth not pursue a design of coming to the enjoyment of God, he hath forsaken him. Now, there is no direction herein or hereunto but the gospel, as Act 4:12.
And this will discover the great multitude of practical atheists that are in the world. Many there are who have been educated in some observance of the gospel, and some who have been brought under great conviction by the word of it, who do yet, by the power of their lusts and temptations in the world, come to renounce and despise all the institutions, ordinances, and worship of the gospel, and consequently the author of it himself; for it is a vain thing to pretend love or honor unto Christ, and not to keep his commandments However, they would not be reckoned among atheists, for they still acknowledge one, or the one God. But they do herein but industriously deceive their own souls Then they forsake the living God, when they forsake the gospel of his Son.
And let us all know what care and reverence becomes us in the things of the gospel. God is in them, even the living God. Otherwise he will be neither known nor worshipped. His name, his authority, his grace, are enstamped on them all.
Obs. 8. When a heart is made evil by unbelief, it is engaged in a course of sinful defection or revolt from the living God. So that word imports, , the sense whereof was explained before.
Heb 3:13. But exhort one another daily [everyday], whilst it is called To-day, lest any of you [among you] be hardened by the deceitfulness of sin.
Here lies one means of preventing the evil mentioned in the verse foregoing. And we have in it, as was showed, the duty itself, and the persons concerned in it, the manner and season of its performance, with a limitation of that season, and an especial enforcement from the danger of its neglect, as we shall see in our opening of the words.
First, the duty intended is expressed in the first word, is to exhort, entreat, beseech; and also to comfort, to refresh, to relieve: and is constantly to receive comfort or consolation, to be comforted. is used in the same variety, sometimes for comfort or consolation, as Luk 2:25; Act 9:31, Rom 15:5; 2Co 1:3-5; sometimes for exhortation, Act 13:15; Rom 12:8; 1Ti 4:13; 2Co 8:4; 2Co 8:17. Sometimes interpreters are in doubt whether to render it by exhortation or consolation, as Act 15:31; 1Th 4:18. In this very epistle it is used in both these senses: for consolation, Heb 6:18; for exhortation, Heb 12:5; Heb 13:22. Hence the Holy Ghost, in the writings of John the apostle, is called in the Gospel, Joh 14:16; Joh 14:26; Joh 15:26; Joh 16:7; and the Lord Christ himself, 1Jn 2:1; and this, from the ambiguity of the application of the word, we render in the first place a comforter, in the latter an advocate.
The first and principal signification of is to exhort, to desire, to call in, and so it is constantly used in Greek authors, and scarce otherwise; and it is secondarily only to comfort. But there is a near affinity between these things; for the way of administering consolation is by exhortation: 1Th 4:18, Comfort one another with these words, . That is, Exhorting and persuading with one another, by these words administer unto each other mutual consolation. And all exhortation ought to be only by consolatory words and ways, to render it acceptable, and so effectual. So it is observed of Barnabas, who was a son of consolation, that he had a great excellency in exhorting men also: Act 11:23-24,
When Barnabas came, and had seen the grace of God, he was glad, and exhorted them all, that with purpose of heart they would cleave unto the Lord. For he was a good man, and full of the Holy Ghost and of faith.
The word intimates a very prevalent way of exhorting in Barnabas: and that because he was , a good man; not in the ordinary sense, a holy, just man; but one that was benign, kind, condescending, apt to comfort and refresh them with whom he had to do. In this sense is used, Rom 5:7. , therefore, to exhort, is to persuade with good, meek, and comfortable words, upon grounds of consolation, and unto that end that men may be comforted. This is incumbent on some by virtue of office, Rom 12:8, He that exhorteth, on exhortation; and on all believers as occasion doth require, as the next words manifest, declaring the persons concerned in this duty.
, vosmetipsos, Vulg. Lat., and the Rhemists, yourselves; improperly, for the apostle doth not require of every one to exhort himself, nor will the word bear that sense. But yourselves, is put for , that is, one another, as also it is Col 3:16; Eph 4:32; 1Th 5:13; vos invicem, alii alios. This is incumbent on all believers, mutually to exhort, and to bear the word of exhortation.
The season of the performance of this duty is adjoined, which includeth also the manner of it: . Daily, say we, or every day. A day is often taken for a season; so that to do a thing daily is to do it in its season. To do it sedulously, heedfully, in every proper season, is to do it daily; for although the expression denotes every day distinctly and separately, yet the sense is not that no natural day be omitted wherein we do not actually discharge this duty towards one another. But plainly two things are intended;
1. A constant readiness of mind, inclining, inducing, and preparing anyone for the discharge of this duty;
2. An actual discharge of it on all just occasions, which are to be watched for and willingly embraced. So we are commanded to pray , 1Th 5:17, indesinenter; that is, without remitting the habitual inclination of the mind unto prayer, or omitting any meet occasion or opportunity for it. So also it is said that we ought , Luk 18:1, to pray always; which is interpreted, Col 4:2, by , abide (or persevere) in prayer against all opposition. In Hebrew, , as Isa 51:13, continually every day. , is sedulously and constantly, both as to the frame of our hearts and opportunities of actual performance of this duty. And this these Hebrews now stood in an especial need of, because of the manifold temptations and seductions wherewith they were exercised.
Hereunto is added a limitation of the season of this duty as to its continuance: , Whilst it is called Today; that is, Be sedulous in the discharge of this duty whilst the season of it doth continue.The occasion of this expression is taken from what was before discoursed of. There was a day proposed unto the people of old, a season that was called or , to-day. And two things are included in it;
1. An opportunity as to advantage;
2. A limitation of that opportunity as to duration or continuance.
1. A day of opportunity is intended. The word in the psalm, , had, as was judged on good ground, respect unto some solemn feast wherein the people assembled themselves to celebrate the worship of God; it may be the feast of tabernacles, which was a great representation of the dwelling of the Lord Christ amongst us, Joh 1:14. This was a season which they were to improve whilst they did enjoy it. But it was typical only. The apostle now declares to these Hebrews that the great day, the great season, of old shadowed out unto their forefathers, was now really and actually come upon them. It was justly called To-day with them whilst they enjoyed the gospel.
2. There is a limitation of this day of opportunity included in the words, Whilst it is called To-day; whilst the time wherein you live is such a season as to be called a day, that is, a day of grace whilst that season was continued unto them which was prefigured in the day before mentioned. The apostle saw that the day or season of these Hebrews was almost ready to expire. It continued but a few years after the writing of this epistle. This he secretly minds them of, and withal exhorts them to improve their present advantages, and that especially in and unto the discharge of the great duty of mutual exhortation; that so they might prevent among them the great evil of departing from the living God, and that which tends thereunto, in the hardening of their hearts through the deceitfulness of sin. For herein lies the enforcement of the exhortation unto the duty insisted on, namely, from the pernicious consequent of its neglect; wherein first occurs,
The persons concerned: , Any of you, any among you; any one that is of your society, that is engaged in the same profession with you, and partaker of the same privileges;any of you believing Hebrews. And herein the apostle extends his direction unto mutual watchfulness and exhortation unto all, even the meanest of the church.
Secondly, The spring or cause of the evil that is to be feared in the neglect intimated, and that is sin: , a general name for all or any sin. Our apostle constantly useth it to express original sin, the sin of our nature, the root on which all other sins do grow. And this is the sin here intended; the sin that by nature dwelleth in us, that is present with us when we would do good, to hinder us, and is continually working to put forth its venomous nature in actual sins or transgressions. This he calls elsewhere a root of bitterness, which springs up unto defilement, Heb 12:15.
Thirdly, There is the way or means whereby this sin worketh to produce the effect expressed, and that is by deceit: . Vulg. Lat., fallacia peccati; and the Rhemists thence, the fallacy of sin, somewhat improperly, considering the ordinary use of that word, being taken only for a caption or deceit in words. But yet there is a fallacy in every sin; it imposeth paralogisms or false arguings on the mind, to seduce it. is deceit, and signifies both the faculty of deceiving, the artifice used in deceiving, and actual deceit, or deceiving itself. The derivation of the word gives some light unto the nature of the thing itself. is from privative, and , as Eustathius and the Etymologist agree. ; is via trita, a beaten way, a path. So that is to draw any one out of the right way, the proper beaten path. And it is well rendered by seduco, that is, seorsum duco, to lead aside, to seduce. But it is of a larger sense, or by any ways or means to deceive, And principally denotes an innate faculty of deceiving rather than deceit itself. , Mat 13:22, the deceitfulness of riches; and , 2Th 2:10, the deceitfulness of unrighteousness; is that aptitude that is in riches and unrighteousness, considering the state and condition of men in this world, and their temptations, to deceive them with vain hopes, and to seduce them into crooked paths. Once it is put for sin itself: Eph 4:22, , According to the lusts of deceit: that is, of sin, which is deceitful; unless it may be rendered by the adjective, , or , as it is done by ours, deceiving (or deceitful) lusts. See 2Pe 2:13. Here, as it is joined with sin, as an adjunct of it, it denotes not its acting primarily, but that habitual deceit that is in indwelling sin, whereby it seduceth men and draweth them off from God.
Lastly, The evil itself particularly cautioned against is expressed in that word , should be hardened; of the sense and importance whereof we have spoken fully on the foregoing verses. The design, then, of this verse is to prescribe a duty unto the Hebrews, with the manner of its performance, and the season they had for it, which might prevent their departure from God through an evil heart of unbelief, by preserving it from being hardened by the deceitfulness of sin; our concernment wherein will be manifest in the ensuing deductions from it:
Obs. 1. Sedulous mutual exhortation is an eminent means to obviate and prevent the design of the deceitfulness of sin.
The apostle having declared the pernicious consequence of departing from God through the deceitfulness of sin, and the danger that professors are in of so doing, singles out this duty as a signal means of its prevention. And hereby, as great weight is laid upon it, so great honor is done unto it. We may, therefore, do well to consider both the nature of it and the manner of its performance; for its efficacy unto the end proposed depends merely on its institution. There are many practical duties that are neglected because they are not understood; and they are not understood because they are supposed to have no difficulty in them, but to be exposed to every lazy and careless inquiry. High notions, curious speculations, with knotty controversies, are thought to deserve mens utmost diligence in their search and examination; but for these practical duties, it is generally supposed that they are known sufficiently at a words speaking, if they were but practiced accordingly. Yet it will be found that the great wisdom of faith consists in a spiritual acquaintance with the true nature of these duties; which indeed are therefore practically neglected because they are not doctrinally understood. I shall therefore offer somewhat here briefly towards the right understanding of the nature of this duty and the manner of its performance; and to this purpose some things we are to observe with respect unto the persons that are to perform it, and some thing with respect unto the duty itself:
First, For the persons concerned, this duty of exhortation is incumbent on some by virtue of especial office, and on others by virtue of especial love.
1. Some it is expected from upon the account of their office; so it is of all ministers of the gospel The duty of constant exhortation, that is, of persuading the souls of men unto constancy and growth in faith and obedience, unto watchfulness and diligence against the deceitfulness of sin, and that from the word of truth, in the name and authority of Christ, is the most important part of their ministerial office. This are they diligently to attend unto: , , Rom 12:8; Let him that exhorteth (his office taketh name from this part of his work) attend unto (or abide in) exhortation. This is it which is required of him, and will be expected from him. So our apostle distributes the whole ministerial work into three parts, enjoining their observance unto his son Timothy: 1Ti 4:13, Diligently attend, saith he, , to reading; that is, studying and meditating on the holy Scriptures, for his own information and growth, which ministers ought to do all their days, and not to sit down lazily with a pretense of their attainments: and secondly, , to consolatory exhortation, the duty before us; and lastly, , to doctrinal instruction, for the enlightening and informing of the minds of his disciples. These are the principal duties of an evangelical minister. So he again conjoins teaching and exhortation, as the two main parts of preaching, 1Ti 6:2. And these he would have a minister to be instant in, or insist upon, , , in and out of season, 2Ti 4:2, a proverbial expression denoting frequency and diligence. Where this is neglected by any of them, they deal treacherously with God and the souls of men. But this ministerial work is not that which is here intended. But,
2. There is that which is mutual among believers, founded in their common interest, and proceeding from especial love. And this especial love is that which distinguisheth it from another duty of the same nature in general with this, which we owe unto all mankind; for the eternal law of nature binds us to love our neighbor as ourselves. Now, we neither do nor can love any without endeavoring of their good, and effecting of it according to our power. And herein is comprised a persuading of men unto what is good for them, and a dehorting them from that which is morally evil and pernicious, as occasions and opportunities are offered. Titus dealt Lot with the Sodomites; whom the Holy Ghost therefore commends, though they reviled him as a pragmatical intruder into their concernments. So God and the world have very different measures and touchstones of moral duties. But there is somewhat special in the duty here intended; for it is confined unto them who are brethren in the same fellowship of professing the gospel, 2Ti 4:1, and proceeds from that mutual love which is wrought in them by the Spirit of Christ, and required of them by the law of Christ. And this differs from that philanthropy, or love to mankind in general, which ought to be in us; for they have different principles, different motives, different effects, and different ways of expression. The one is an inbred principle of the law of nature, the other an implanted grace of the Holy Ghost; the one required from a common interest in the same nature, the other from an especial interest in the same new nature. In brief, the one is a general duty of the law, the other an especial duty of the gospel. I say, this especial love is the spring of this mutual exhortation.
Secondly, And to the right performance of it the things ensuing do appertain:
1. That they who perform it find in themselves an especial concernment in the persons and things with whom and about which they treat in their exhortations. It will not admit of any pragmatical curiosity, leading men to interpose themselves in matters wherein they are no way concerned. Knowing, saith the apostle, , , 2Co 5:11; The reason why we exhort men, orpersuade them to their duty, is because of our compassion towards them, inasmuch as we know the terror or dread of God, with whom in this matter they have to do, and that it is , a very fearful thing to fall into his hands when he is provoked,Heb 10:31. If men find not themselves really concerned in the glory of God, and their hearts moved with compassion towards the souls of men, whether they are in office in the church or not, it will be their wisdom to abstain from this duty, as that which they are no way fitted to discharge.
2. An especial warranty for the particular exercise of this duty is required of us. Our duty it is in general to exhort one another, by virtue of this and the like commands; but as unto the especial instances of it, for them we must look for especial warranty. Those who shall engage into this or any other duty at adventures will but expose themselves and it to contempt. Now this especial warranty ariseth from a due coincidence of rule and circumstances. There are sundry particular eases wherein direct and express rule requires the discharge of this duty; as
(1.) In ease of sin; Lev 19:17,
Thou shalt not hate thy brother in thine heart: thou shalt in any wise rebuke thy neighbor, and not suffer sin upon him.
For even rebukes belong to this general head of exhortation, nor are they ever to be without it.
(2.) Of ignorance in the truth: so dealt Priscilla and Aquila with Apollos when they instructed him in the way of God, Act 18:24-26. And many the like cases are instanced in. Add unto such rules a due consideration of circumstances, relating unto times, seasons, persons, and occasions, and it will form the warranty intended.
3. Especial wisdom, understanding, and ability, are hereunto required. It is an easy thing to spoil the best duty in the manner of its performance: and as other things may spoil a duty, so a defect in spiritual skill for the performance of it can never suffer it to be right. If men, then, have not a sound judgment and understanding of the matter about which this mutual exhortation is to be exercised, and of the way whereby it is to be managed, they may do well to leave it unto them who are better furnished with the tongue of the learned to know how to speak a word in season; I mean as to the solemn discharge of it; otherwise occasional mutual encouragements unto faith and obedience are the common and constant duties of all believers. And the apostle speaks of the generality of Christians in those primitive times, that they were so filled with all knowledge as that they were able to admonish one another, Rom 15:14; wherein as he requires an ability for it, so he ascribes it unto them And unto them it belongs to see,
(1.) That it be done with words of truth. It is truth alone that in things of this nature is accompanied with authority, and attended with efficacy. If there be any failure in this foundation, the whole superstructure will sink of itself. Those, then, who undertake this duty must be sure to have a word of truth for their warrant, that those who are exhorted may hear Christ speaking in it; for whatever influence other words or reasonings may have on their affections, their consciences will be unconcerned in them. And this should not only be virtually included in what is spoken, but also formally expressed, that it may put forth its authority immediately and directly. As exhortations that fail in truth materially (as they may, for men may exhort and persuade one another to error and false worship) are pernicious, so those which are not formally spirited or enlivened by an express word of Scripture are languid, weak, and vain.
(2.) That it may be managed, unless especial circumstances require some variation, with words good and comfortable, words of consolation and encouragement. The word here used, as hath been shown, signifies to comfort as well as to exhort. Morose, severe expressions become not this duty, but such as wisdom will draw out from love, care, tenderness, compassion, and the like compliant affections. These open and soften the heart, and make the entrance of the things insisted on smooth and easy into it.
(3.) That it be accompanied with care and diligence for a suitable example in the practice and walking of the persons exhorting. An observation of the contrary will quickly frustrate the weightiest words that look another way. Exhortation is nothing but an encouragement given unto others to walk with us or after us in the ways of God and the gospel. Be followers of me, saith our apostle, as I am of Christ. And these are some of the heads on which we might discourse of this duty; which in that great degeneracy of Christianity whereinto the world is fallen, were not unnecessary to do, but I must not too much enlarge upon particulars:
Obs. 2. Gospel duties have an especial efficacy attending them in their especial seasons: While it is called To-day. Every thing hath its beauty, order, and efficacy from its proper season. Again,
Obs. 3. We have but an uncertain season for the due performance of most certain duties. How long it will be called To-day, we know not. The day of our lives is uncertain. So is the day of the gospel, as also of our opportunities therein. The present season alone is ours; and, for the most part, we need no other reason to prove any time to be a season for duty but because it is present.
Obs. 4. The deceit which is in sin, and which is inseparable from it, tends continually to the hardening of the heart. This is that which is principally taught us in these words; and it is a truth of great importance unto us, which might here be properly handled, but having at large discoursed of the whole of the deceitfulness of sin in another treatise,[7] I shall not here resume the discussion of it.
[7] On Indwelling Sin, volume 6 of the authors works. ED.
Heb 3:14. For we are made partakers of Christ, if we hold the beginning of our confidence firm unto the end.
This is the last part of this fourth , or section of this chapter. As to its coherence with the verses foregoing, it containeth an enforcement of the general exhortation unto perseverance, and the avoidance of backsliding or apostasy in all the causes and tendencies unto it, as also of the particular duties which the apostle had now proposed as effectual means unto those ends: for he lets them know that all their interest in Christ, and all the benefits they did expect or might be made partakers of by him, did depend upon their answering his exhortation unto constancy and perseverance in their profession; and, moreover, that whereas men are apt to wax weary and faint, or to grow slothful in the course of their profession, sometimes so soon almost as they are entered into it, unless they continue the same diligence and earnestness of endeavors as at the first, so as to abide steadfast unto the end, they would have no benefit either by Christ or the gospel, but rather fall assuredly under that indignation of God which he had newly warned them of. This in general is the design of the words.
In the particulars there are:
1. A state and condition expressed from whence the force of the argument is taken. We are made partakers of Christ.
2. An application of that condition unto ourselves, as to the way whereby it may be declared and evidenced: If we hold fast the beginning of our confidence steadfast unto the end. The causal connection, , for, shows the respect of these words unto those foregoing, according as we have declared it; and it manifests that the apostle induceth an enforcement of his preceding exhortation.
The state and condition intimated is expressed in these words, . denotes some time past, We have been made: which excludes one application of the words, namely, unto a future participation of Christ in glory, which here should be promised, but suspended upon the condition of our holding steadfast the beginning of our confidence unto the end; as if it were said, We are made partakers of Christ,that is, we shall be so hereafter, in case we continue constant and persevere;which sense (if it be so) is embraced by those who are ready to lay hold on all appearing advantages of opposing the assurance and perseverance of believers. But a present state is here declared, and that which is already wrought and partaken of. And, indeed, the consideration of this word doth rightly state the relation of the several parts of the words mentioned: We are made partakers of Christ, if we hold fast the beginning of our confidence; that is, we are so thereby, either causally and formally, or interpretatively and declaratively. If in the first sense, then our participation of Christ depends on our perseverance unto the end, nor can we come unto the one until we have attained the other. But this is contrary to the text, which supposeth us actually instated in that participation, as the words necessarily require. If it be in the latter sense, then our perseverance is enjoined as an evidence of our participation of Christ, that whereby it may be tried whether it be true and genuine, which if it be, it will be producing this effect; as James requires that we should try or evidence and manliest our faith by our works, of what sort it is.
We are made , partakers of Christ. This expression is nowhere used but only in this place. The word itself is but once used in the New Testament, but only by our apostle; and , from whence it comes, not at all but by him. And he interprets it by communion, or participation: for affirming that the bread which we break is , the communion of the body of Christ, 1Co 10:16, he adds, , , 1Co 10:17, We all partake of that one bread; which is a sacramental expression of the same thing here intended. Most expositors suppose the name Christ to be here taken metonymically for the benefits of his mediation, in grace here, and right to future blessedness. Some suppose it to be only an expression of being a disciple of Christ, and so really to belong unto him. But the true and precise importance of the words may be learned from the apostle in his use of those of an alike signification with reference unto Christ himself, Heb 2:14 : Because the children are partakers of flesh and blood, that is, because those whom he was to redeem were men, partakers of human nature, , He himself in like manner took part of the same. He was partaker of us, partook of us. How? By taking flesh and blood, that is, entire human nature, synecdochically so expressed, to be his own, as he expresseth it, Heb 2:16, He took not on him the nature of angels, but he took on the seed of Abraham; that is, the nature of man derived from the loins of Abraham, according to the promise made unto him. How, then, are we partakers of him, partakers of Christ? It is by our having an interest in his nature, by the communication of his Spirit, as he had in ours by the assumption of our flesh. It is, then, our union with Christ that is intended, whereby we are made members of his body, of his flesh, and of his bones, Eph 5:30. A participation of the benefits of the mediation of Christ is included in these words, but not firstly intended, only as a consequent of our intimate union with him. And this the Syriac translation seems to have understood, reading the words by , We are mingled (or mixed) with Christ; that is, joined with him, united unto him. And this is that which the apostle puts to the trial, as the hinge on which their present privileges and future happiness did entirely depend. And this is the sense which Chrysostom and the Greeks that follow him do fix upon. Saith he,
; , , , , . , , , What is it to be partakers of Christ?He and we are made one he the head, we the body, co-heirs and incorporated with him. We are one body with him, as he speaks, of his flesh and bones.
So he. The trial and evidence hereof is declared in the last words,
If so be that we hold fast (or steadfast) the beginning of our confidence unto the end.
So we. It is by all agreed, that, for the substance of it, the same matter is here intended as in Eph 5:6; and that that which is there called , the glorying of hope, is here termed , the beginning of confidence; because it is said of each of them that they are to be kept steadfast unto the end. But the expression here used is singular, and hath left an impression of its difficulty on most translations and expositions. Hence hath arisen that great variety that is amongst them in rendering and expounding of these words, Initium substantiae ejus, saith the Vulgar; and the Rhemists from thence, The beginning of his substance, adding his to the text. Arias Montan. and Erasmus, Principium substantive; The beginning of substance. Beza, Principium illud quo sustentamur; That beginning (or principle) whereby we are sustained. Castalio, Hoc argumen-turn ab initio ad finem usque; This argument from the beginning to the end.
Syriac, From the beginning unto the end, if we abide in this substance, or foundation. Ethiopic, If we persevere to keep this new testament. We, The beginning of our confidence. By which variety it appears that some know not how to express the words, as not well understanding of them, and that others were not satisfied with the conjectures of their predecessors. Neither are expositors more agreed about the meaning of the words. Some by understand the gospel, some faith, some hope, some confidence, some Christ himself. Most fix on faith to be intended, which they say is termed , or substance, because it is that which supports us, causeth us to subsist in Christ, as the just do live by faith. But it may not be amiss to inquire a little more exactly into the proper emphasis and importance of this expression.
properly signifies substance. It is applied unto somewhat distinct in the being of the Deity, Heb 1:3, where it is said that theSon is the express image of the Fathers hypostasis; and there it can signify nothing but an especial manner of existence or subsistence in the divine ture, that is, a person; whence the eastern church first, and after the western, agreed in three hypostases in the divine nature, that is, as we speak, three persons, or three different manners of the subsistence of the same individual being. In things human it denotes acts, and not substances. And as it is used only by our apostle, so it is used by him variously; as for confidence, 2Co 9:4, , In this confidence of boasting; whence ours have translated it in this place confidence. And it may be the rather, because as it is there joined with , so he maketh use of in the same subject with this, 2Co 9:6. But the of the apostle in that place was not a confidence of boldness, but that infallible certainty which he had of his apostleship wherein he gloried. That was it which he stood firmly on. 2Co 11:1 of this epistle, the apostle maketh use of it in the description he gives of faith; yet so as to denote an effect of it, and not its nature: , , Faith is the hypostasis of things hoped for; Illud quo extant quae sperantur, That whereby the things that are hoped for do exist. Things that are absolutely in themselves future, absent, unseen, are, as unto their efficacy, use, benefit, fruits, and effects, made by faith present unto the soul, and have a subsistence given them therein. It is not, then, faith itself, but an effect of it, that is there described by the apostle.
If, then, by the beginning of our substance, subsistence, or confidence, faith is intended, it is because it is that which gives us all these things by our interest in Christ and the benefits of his mediation. But I confess the expression is abstruse in this sense, and difficult to be understood.
It may therefore be understood of the gospel itself, which is called the beginning of our confidence, because it is the means of begetting faith in us, and producing that profession wherein we are to persevere; and this sense is embraced by some expositors.
There seems yet to me that there is another more genuine sense of the word, suited to the scope of the place and design of the apostle, without wresting it from its native signification. We have showed that our partaking of Christ is our being united unto him; and the , hypostasis, which on that union we are bound to preserve and maintain, is our subsistence in Christ, our abiding in him, as the branches in the vine. So the word signifies, and so it is here used. And although Chrysostom supposes that it is faith which is intended, yet it is on the account of this effect of our subsistence in those things that he so judgeth: ; , , He speaks of faith, by which we subsist (in Christ), and are begotten, and, as I may so say, consubstantiated with him; that is, solidly, substantially united unto him. Now, our subsistence in Christ is twofold:
1. By profession only, which is the condition of the branches in the vine that bear no fruit, but are at length cut off and cast into the fire;
2. By real union. And the trial of which of these it is that we are partakers of, depends on our perseverance.
. Beza, Principium illud quo sustentamur, That principle (or beginning) whereby we are sustained. But this I do not understand; for it makes , the beginning, to denote the thing itself recommended unto us, and which we are to preserve, whereof the hypostasis mentioned is only an effect, or that whereby the work of the beginning is expressed. But is nowhere used in any such sense, nor doth it appear what should be intended by it. Besides, it is plainly here an adjunct of our subsistence in Christ; the beginning of it. And this may be considered two ways;
1. Absolutely, it is begun in profession or reality, and it is to be continued;
2. Emphatically, for the usual attendancies of our faith and profession at their beginning. The beginning of our engagementunto Christ is for the most part accompanied with much love, and other choice affections, resolution, and courage; which without great care and watchfulness we are very ready to decay in and fall from. And in this sense it is here used.
The remainder of the words, , Hold steadfast unto the end, have been opened on 2Co 11:6, and we need not again insist upon them.
I shall only add, that the apostle joining himself here with the Hebrews in this matter, We are partakers, if we hold fast, he shows that this is a general and perpetual rule for professors to attend unto, and the touchstone of their profession, by which it may be tried at the last day. And hence are the ensuing observations:
Obs. 1. Union with Christ is the principle and measure of all spiritual enjoyments and expectations.
The apostle sums up all, both what we do enjoy by the gospel at present, and what right unto or expectation we have of future blessedness and happiness, in this one expression, We are partakers of Christ. That our union with him is thereby intended hath been declared in the exposition of the words. The nature of this union, and wherein it doth consist, I have elsewhere manifested and vindicated; [8] I shall therefore here only confirm the proposition laid down. It is the principle and measure of all spiritual enjoyments. For as Christ is unto us all, and in all, Col 3:11, so without him we can do nothing, we are nothing, Joh 15:5; for whereas we live, it is not we, but Christ liveth in us, Gal 2:20. And the truth hereof appears,
[8] See On Communion with God, volume 2 of this edition of the authors works.
First, Because it is itself, in the order of nature, the first truly saving spiritual mercy, the first vital grace that we are made partakers of; and that which is the first of any kind is the measure and rule of all that ensues in that kind. As is the root, so are the branches and the fruit. They do not only follow the nature of it, but live upon its supplies. All our grace is but a participation of the root, and therein of the fatness of the olive tree; and we bear not the root, but the root bears us, Rom 11:17-18. Whatever precedes this is not true saving grace; and whatever follows it proceeds from it:
1. Whatever work of excision or cutting off there may be of a branch from the wild olive, it is its incision into the true olive which communicates unto it life and fruit-bearing; for after it is cut off from the wild olive and dressed, it may either be cast away or left to wither. Whatever work of conviction by the word of the law, or of illumination by the word of the gospel, or of humiliation from both by the efficacy of the Spirit in all, there may be wrought in the minds and souls of men, yet there is nothing truly saving, vital, and quickening in them, until they be implanted into Christ. Under any other preceding or preparatory work, however it be called, or whatever may be the effects of it, they may wither, die, and perish. Men may be so cut off from the old stock of nature as not to have sin grow or flourish in them, not to bear its blossoms, nor visible fruit, and yet have no principle of grace to bring forth fruit unto holiness. And
2. That whatever grace follows it proceeds from it, is evident from the nature of the thing itself. For our uniting unto Christ consisteth in or immediately ariseth from the communication of his Spirit unto us; for he that is joined to the Lord is one Spirit, 1Co 6:17. Our conjunction unto him consists in our participation of the same Spirit with him. And by this Spirit is Christ himself, or the nature of Christ, formed in us, 2Pe 1:4. And if all the grace that we are or can be made partakers of in this world be but that nature, in the several parts and acts of it, that from whence it proceeds, whereby it is formed in us, must needs in order of nature be antecedent unto it. No grace we have, or can have, but what is wrought in us by the Spirit of Christ. Whence else should we have it? Doth it grow naturally in our own gardens? or can other men plant and water it, and give it life and increase? Nay, but all grace is the fruit and effect of the Spirit, as the Scripture everywhere declares. See Gal 5:22-23. It implies, then, a contradiction, that any one should have any lively saving grace., and not antecedently in order of nature receive the Spirit of grace from Christ: for he is the cause, and grace is the effect; or, as he is savingly bestowed, according to the promise of the covenant, he is the spring and fountain, or efficient cause, of all grace whatever. Now, our union with Christ, our participation of him, consists in the inhabitation of the same Spirit in him and us; and the first work of this Spirit given unto us, bestowed upon us, is to form Christ in us, whereby our union is completed. But it will be asked, whether the Spirit of Christ doth come into a soul that hath no grace? if so, then he may be in a graceless person. I answer, that although this in order of nature is consequent unto the communication of the Spirit unto us, as the effect is and must be to the cause, as light and heat in the beam are unto the sun, yet it hath a simulty of time with it; as Austin speaks well of the original of the soul, Creando infunditur, et infuudendo creatur. God doth not first create a soul, giving it an existence of its own, without union with the body, but creates it in and by its infusion. So the Spirit doth not come unto us, and afterward quicken or sanctify us; but he doth this by his coming unto us, and possessing our hearts for and with Christ. This the apostle calls the forming of Christ in us, Gal 4:19, , Until Christ be formed (or fashioned) in you, as a child is fashioned or formed in the womb; that is, until the whole image and likeness of Christ be imparted unto and implanted upon your souls.This is the new creature that is wrought in every one that is in Christ; that every one is who is in Christ: for the introduction of this new spiritual form gives denomination unto the person. He that is in Christ Jesus is a new creature, 2Co 5:17. And this is Christ in us, the hope of glory, Col 1:27.
1. It is Christ in us: for,
(1.) It is from him, he is the author of it, and thence he is said to be our life, Col 3:4.
(2.) It is like him, it is his image, and by and through him the image of God, 2Co 3:18; Eph 4:23-24.
(3.) It is that which gives us a spiritual continuity unto Christ; for being united unto him as members unto the head, there must be a constant communicative motion of blood and spirit between him and us, which is hereby, Eph 4:16; Col 2:19.
And without this we are without Christ, or so separated from him as that we can do nothing, Joh 15:5; for suppose a believer to stand seorsum, alone by himself, , at a distance from Christ, without a course and recourse of spiritual supplies from him, and he can do nothing but die. Cut off a member from the body, dissolve its natural continuity to the head, and all the world cannot fetch life into it. Take a member., suppose a hand, lay it as near the head as you will, bind it to it, yet if it hath not a natural continuity with the head, it will not live. It is so here. A member separated from Christ hath no life. Let it seem to lie near the Head by profession and many engagements, if it have not this spiritual continuity unto Christ, it hath no life in it.
2. It is the hope of glory,
(1.) as the kernel is the hope of fruit;
(2.) as a pledge or earnest is the hope of the whole contract. In this forming of Christ in us are we made partakers of all grace and holiness in the principle and root of them, for therein doth this image of God in Christ consist. Now, this proceeding from our union, the latter is, and must be, before it in order of nature, and so be the rule, measure, and cause of all that ensues.
Secondly, It is the first in dignity; it is the greatest, most honorable, and glorious of all graces that we are made partakers of. It is called glory, 2Co 3:18. The greatest humiliation of the Son of God consisted in his taking upon him of our nature, Heb 2:8-9. And this was the grace of our Lord Jesus Christ, that, though he was rich, rich in the eternal glory, the glory that he had with the Father before the world was, Joh 17:5, as being in himself God over all, blessed for ever, Rom 9:5, for our sakes he became poor, 2Co 8:9, by taking on him that nature which is poor in itself, infinitely distanced from him, and exposed unto all misery; which our apostle fully expresseth, Philippians 2, Let this mind be in you, which was also in Christ Jesus: who, being in the form of God, thought it not robbery to be equal with God: but made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men. There was indeed great grace and condescension in all that he did and humbled himself unto in that nature, as it follows in that place, And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross, Php 2:8; but his assumption of the nature itself was that whereby most signally , he emptied and humbled himself, and made himself of no reputation. On this all that followed did ensue, and on this it did depend. From hence all his actings and sufferings in that nature received their dignity and efficacy. All, I say, that Christ, as our mediator, did and underwent in our nature, had its worth, merit, use, and prevalency from his first condescension in taking our nature upon him; for from thence it was that whatever he so did or suffered, it was the doing and suffering of the Son of God. And, on the contrary, our grace of union with Christ, our participation of him and his nature, is our highest exaltation, the greatest and most glorious grace that we can be made partakers of in this world. He became poor for our sakes, by a participation of our nature, that we through his poverty may be rich in a participation of his, 2Co 8:9. And this is that which gives worth and excellency unto all that we may be afterwards intrusted with. The grace and privileges of believers are very great and excellent, but yet they are such as do belong unto them that are made partakers of Christ, such as are due to the quickening and adorning of all the members of his body; as all privileges of marriage, after marriage contracted, arise from and follow that contract. For being once made co- heirs with Christ, we are made heirs of God, and have a right to the whole inheritance. And, indeed, what greater glory or dignity can a poor sinner be exalted unto, than to be thus intimately and indissolubly united unto the Son of God, the perfection whereof is the glory which we hope and wait for, Joh 17:22-23. Saith David, in an earthly, temporary concern, What am I, and what is my fathers family, that I should be son-in-law unto the king, being a poor man, and lightly esteemed? How much more may a sinner say, What am I, poor, sinful dust and ashes, one that deserves to be lightly esteemed by the whole creation of God, that I should be thus united unto the Son of God, and thereby become his son by adoption!This is honor and glory unparalleled. And all the grace that ensues receives its worth, its dignity, and use from hence. Therefore are the graces and the works of believers excellent, because they are the graces and works of them that are united unto Christ. And as without this men can have no inward, effectual, saving grace; so whatever outward privileges they may lay hold of or possess, they are but stolen ornaments, which God will one day strip them naked of, unto their shame and confusion.
Thirdly, It is the first and principal grace, in respect of causality and efficacy. It is the cause of all other graces that we are made partakers of; they are all communicated unto us by virtue of our union with Christ.
Hence is our adoption, our justification, our sanctification, our fruitfulness, our perseverance, our resurrection, our glory. Hence is our adoption; for it is upon our receiving of him that this right and privilege is granted unto us of becoming the sons of God, Joh 1:12. No man can be made the adopted son of God but by an implantation into him who is the natural Son of God, Joh 15:1-6; Joh 20:17. And thence also are the consequent privileges that attend that estate; for because we are sons, God sends forth the Spirit of his Son into our hearts, crying, Abba, Father, Gal 4:6, that is, to own God, and address ourselves unto him under the consideration of the authority and love of a father. And hence is our justification: for,
1. Being united unto Christ, we are interested in that acquitment from the condemning sentence of the law which was granted unto himself when he satisfied it to the utmost, Rom 1:3-4; Isa 50:8-9. For he was acquitted as the head and surety of the church, and not on his own personal account, for whereas he did no sin, he owed no suffering nor satisfaction to the law; but as he suffered for us, the just for the unjust, so he was acquitted as the representative of his whole church. By our union, therefore, unto him, we fall under the sentence of acquitment, which was given out towards whole Christ mystical, head and members.
2. Our union with him is the ground of the actual imputation of his righteousness unto us; for he covers only the members of his own body with his own garments, nor will cast a skirt over any who is not bone of his bones, and flesh of his flesh. And so he is of God made unto us righteousness, 1Co 1:30. Hence also is our sanctification, and that both as to its principle in a new spiritual nature, and as unto its progress in fruitfulness and holiness. The principle of it is the Spirit itself of life, holiness, and power. This God sheds on us through Jesus Christ, Tit 3:6, or on the account of our interest in him, according to his promise, Joh 7:38-39. And for this cause is he said to be our life, Col 3:4, because in him lie the springs of our spiritual life, which in and by our regeneration, renovation, and sanctification is communicated unto us. And its progress in fruitfulness is from thence alone. To teach this, is the design of the parable used by our Savior concerning the vine and its branches, John 15; for as he showeth our abiding in him to be as necessary unto us, that we may bear fruit, as it is unto a branch to abide in the vine to the same purpose; so without our so doing we are of no more use, in the ways of God, than a branch that is cut off and withered, and cast aside to burn. And men do but labor in the fire, who, in the pursuit of their convictions, endeavor after holiness or the due performance of good works, without deriving strength for them from their relation unto Christ; for all that they do is either nothing in itself, or nothing as unto acceptation with God.
We are the workmanship of God, created in Christ Jesus unto good works, Eph 2:10.
Becoming new creatures by our inbeing in him, 2Co 5:17, we are thereby enabled unto those good works, or fruits of holiness, which God hath ordained that we should walk and abound in. And hence on many accounts is our perseverance; for,
1. By virtue hereof we are interested in the covenant, which is the great means of our preservation, God having engaged therein so to write his law in our hearts as that we shall not depart from him, Jer 31:33. Now, this covenant is made with us under this formal consideration, that we are the children and seed of Abraham, which we are not but by our union with Christ, the one seed, to whom the promises of it were originally made, as our apostle declares, Gal 3:16.
2. His care is peculiar for the members of his body: for as no man hateth his own flesh, but loveth and cherisheth it, nor will suffer any of his members to perish, if by any means he can prevent it; so is the heart of Christ towards those that are united to him, and therein are members of his body, of his flesh, and of his bones, Eph 5:29-30. And therefore,
3. The care of giving out supplies unto us for assistance against opposition and strength for duties, which is the grace of perseverance, is incumbent on him. Our resurrection also depends on this union, I mean, a blessed resurrection in joy and glory unto light and life eternal; for this resurrection is nothing but the entire gathering up together of the whole body of Christ unto himself, whereof he gave us a pledge, example, and assurance, in his own person. So the apostle assures us, Rom 8:11, If the Spirit of him that raised up Jesus from the dead dwell in you (which, as hath been showed, is the means of our union with him), he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you. And this he expressly proveth at large, 1 Corinthians 15. And this lands us in eternal glory; which, as was observed before, is nothing but the consummation and perfection of this union with Christ. And hence it appears on how many accounts it is the principle and measure of all other graces and privileges whatever.
And we may see hence how great our concernment is to inquire diligently into this foundation of all grace, mercy, and glory. If we fail here, as too many seem to do, we do but run in vain, and build in vain, and boast in vain, for all will be lost and perish. We may do well to remember what became of the house that was built on the sand, when its trial came: it fell, and its fall was great and irreparable. Such will be the end of the profession of men that doth not spring and arise from union with Christ. Many ways there are whereby this may be put to the trial, on which all our peace, satisfaction, and assurance of spirit in the things of God, do depend. I shall only consider that which our apostle here proposeth, and that in the ensuing observation:
Obs. 2. Constancy and steadfastness in believing is the great touchstone, trial, and evidence of union with Christ, or a participation of him.
So it is here proposed by the apostle. We are partakers of Christ, that is, declared, manifested, and evidenced so to be, if we hold fast the beginning of our subsistence in him firm unto the end. So our Savior, describing the great trials of mens faith that shall befall them, adds that in the close, as the certain note of discrimination: He that endureth to the end shall be saved, Mat 10:22. It is enduring faith that is true faith, and which evidenceth us indeed to be partakers of Christ. And he gives it as a mark of a false profession, that it but dureth for a while,
Mat 13:21. Further to explain, evince, and improve this truth, it may be observed,
First, That there are many appearing evidences of union with Christ that may and do fail. The blade is an appearing evidence of well-rooted corn, but it often fails, and that for want of root, Mat 13:21. Now, by such an appearance I do not intend a pretense, or that there is therein a show made of what is not; only there is something which appears to be that which it is not; or it is somewhat, but not what it appears to be. And so it is a failing sign, not a , or assured, infallible token. Things of this nature may be such as to satisfy them in whom they are that they are really united unto Christ; but this through their own darkness and mistakes. And they may be such as others may, nay ought to be satisfied in, to the same purpose concerning them, as not being able to evince them to be otherwise by any rule or word of truth. So was it with many that are mentioned in the gospel. They professed themselves to belong unto Christ. This they did on some grounds that were satisfactory to themselves. They were also accepted by others as such, and that judging according to rule and as they ought. And yet, after all, they were either discovered to be hypocrites, or declared themselves apostates. Now, these kinds of signs must extend so far, as [that] there is nothing whereby union with Christ may be evidenced, nothing that is required according to rule thereunto, but there must be something in those who are thus deceived and do deceive that shall make an appearance and resemblance thereof. They must have , 2Ti 3:5, a complete delineation of holiness upon them, or they can have no pretense unto any such plea. They must be able to give an account of a work of conviction, humiliation, illumination, conversion, and of closing with Christ; as also of affections someway suitable unto such a work. If they utterly fail herein, however any out of darkness and self-love may flatter and deceive themselves, yet others have a rule to judge them by. But this now we have in daily experience, as there was the same also from the first preaching of the gospel, men may give such an account of the work of the grace of God in them as themselves may believe to be saving, and such as others who have reason to be concerned in them may rest in and approve; in this apprehension they may walk in a course of profession many days, it may be all their days, and yet at last be found utter strangers from Christ. But yet this happens not from the nature of the thing itself, as though our union with Christ in this life were absolutely indiscernible, or at least attended with such darkness and inextricable difficulties, as that it is impossible to make a true and undeceiving judgment thereof; but mistakes herein proceed from the blindness of the minds of men, and the deceitfulness of sin, with some secret inclination to rest in self or sin, that is in them. And these are such effectual causes of self-deceivings in this matter, that the Scripture abounds in commands and cautions for our utmost diligence in our search and inquiry, whether we are made partakers of Christ or no, or whether his Spirit dwell in us or no: which argue both the difficulty of attaining an assured confidence herein, as also the danger of our being mistaken, and yet the certainty of a good issue upon the diligent and regular use of means unto that purpose; for,
Secondly, There may be certain and undeceiving evidences of a present participation of Christ; or, which is all one, men may have a certainty sufficient at present to support and comfort them in their obedience, and which in the issue will neither fail them nor make them ashamed, that they are partakers of Christ. And this in our passage must necessarily be briefly confirmed. We speak of them who are really believers, who have received saving faith as a gift from God. Now faith is , , Heb 11:1. It is that which gives subsistence unto the things believed in our minds, and is such an argument of them as will not deceive. There is nothing can possibly give the mind a more undeceiving assurance than that which causeth its object to subsist in it, which unites the mind and the truth believed in one subsistence. This faith doth in spiritual things. Hence our apostle ascribes unto it, as its effect, , Eph 3:12, a grounded boldness, with aconfident trust; which are the highest expressions of the minds assurance. And if this be not enough, he asserts a , as that which it may be regularly improved into, Heb 6:11; Heb 10:22; that is,such a persuasion as fills the mind with all the assurance that the nature of it is capable of. For as a ship can have no impression from the wind further than it is able to receive in its sails, no more are we capable of any impression of the certainty of divine truths or things believed other than the nature of our minds can admit of; which is, that there must still be an allowance of some doubts and fears, by reason of its own imperfection. But if the expressions before used may fail us, it is certain that we can be certain of nothing, no, not of this that we are certain of nothing; for they are expressions of the highest certainty and assurance that the mind of man is capable of. It is, then, in the nature of faith itself, rightly exercised and improved, to evidence this matter unto our souls.
Again, The Holy Ghost himself, who neither can deceive nor be deceived, gives peculiar testimony to our sonship or adoption, which is a consequent of our union with Christ; for none have any power to become the sons of God but such as are united unto him, Joh 1:12. This testimony is asserted, Rom 8:15-16, Ye have received the Spirit of adoption, whereby we cry, Abba, Father. The Spirit itself beareth witness with our spirits, that we are the children of God. And wherein soever this testimony doth consist, or by what means soever it be granted unto us, concerning which I shall not here dispute, it is a testimony sure and infallible in itself, and bringing assurance to the mind to which it is granted, sealing unto it its son-ship, adoption, and union. And when the Holy Spirit giveth this new name, of a son of God, unto any believer, he knows it, though others understand it not, Rev 2:17; for he makes his own testimony evident unto us, without which his care and love towards us would be lost, and the end of our peace and comfort be frustrated. Hence we are said to
receive the Spirit which is of God, that we may know the things that are freely given to us of God, 1Co 2:12.
It is the Spirit of God whereby the good things mentioned are bestowed on us and wrought in us; but this is but part of his work and office towards us, he doth moreover distinctly satisfy and assure us that we are indeed made partakers of those good things.
Moreover, we have in this matter the examples of those who have gone before us in the faith, proposed unto our imitation and for our consolation. They had that evidence and assurance of an interest in Christ which we insist upon. So our apostle declares in the name of all believers, Rom 8:38-39 : I am persuaded, saith he, that nothing shall separate us from the love of God, which is in Christ Jesus our Lord. And the rejoicing, yea, triumphant man-her wherein, he expresseth this his persuasion manifests his full satisfaction in the truth which he proposed. And so the apostle John tells us, that we both perceive the love of God towards us, and that we know that we have passed from death unto life, 1Jn 3:14; 1Jn 3:16; both which depend on our union with Christ, and which by them is made evident and sure unto us. See Psa 23:6. Hereon is founded that great command, that we should give diligence to make our calling and election sure, 2Pe 1:10; that is, unto our own souls, for in themselves they are unalterable. And if this, in the use of means, may not be effected, there were no room left for this precept or exhortation.
This is also confirmed unto us from the nature and use of the sacraments; which I know not what they think of who deny this truth. In the one of them God sets his seal unto our initiation into Christ: for it is, as circumcision was of old, the seal of the righteousness of faith, Rom 4:11; which, as I have showed, we obtain not but by a participation of Christ and initiation into him. And therefore is there required in us the restipulation of a good conscience, to answer the testimony of God therein, 1Pe 3:21. The other expressly confirms our participation of Christ, and our interest in the pardon of sins through his blood; being appointed of God as the way whereby mutually is testified his grace unto us and our faith in him. See 1Co 10:16-17. And if we may not, if we ought not, to rest assured of what God testifies unto us and sets his seal unto, it cannot but be our duty sometimes to make God a liar; for so we do when we believe not his testimony, 1Jn 5:10. But to preventany hesitation in this matter, he hath not left this under a bare testimony, but hath also confirmed it by his oath; and that to this end, that we might have strong consolation, which, without an undeceiving assurance, we cannot obtain, Heb 6:17-18. It is therefore certain that there maybe, and there are, infallible evidences of a present participation of Christ. But yet observe further, that,
Thirdly, No grace, no sign or mark, will any longer or any further be an evidence or testimony in this matter, but only as the soul is effectually influenced unto perseverance thereby. If any grace whatever once lose its efficacy in or upon the soul, unto all such acts of obedience as are required unto constancy and persistency in our profession, it loseth all its evidencing power as to our present state and condition. For instance, faith, as unto the nature of it, and as unto its main effect, of our adherence unto Christ, may abide in us, when yet, by reason of the power of temptation or prevalency of corruptions, it may not act effectually unto spiritual experience for the constant performance of all such duties as are required unto our persistency in Christ in a due manner, nor as unto such an abstinence from all sin as is required thereunto. But when it doth so fail, it can no longer evidence our union with Christ, but the soul wherein it is will be left unto many disquietments and uncertainties. It is faith only that is effectual, by love and in universal obedience, and only as it is so, will give in this evidence. Although, therefore, perseverance is not of the essence of faith, but is a grace superadded thereunto, yet the evidencing power of faith in this case is taken from its efficacy towards that end, namely, as it is experimentally subservient unto the power of God to preserve us unto salvation. Hence, before the completing of our perseverance, which is not to be before the full end of our course, it is the principal evidence of our union with Christ, in the ways and means whereby itself is continued and preserved.
Fourthly, It is an evidence of union, in that it is an effect of it; and there is a good demonstration of a cause from its proper and peculiar effect. Where an effect is produced that cannot be wrought but by such a cause, it is declared and manifested thereby; as even the magicians concluded from the miracles of Moses, that the finger of God was in them. Now, our constancy and perseverance, as I have showed, are an effect of our union with Christ, and from no other original can they be educed. And this doth most eminently appear in the time and case of trials and oppositions, such as was the season and condition that the Hebrews were under at present. When a believer shall consider what difficulties, distresses, and spiritual dangers he hath passed through, and been delivered from, or hath prevailed against; and withal that he hath in himself no power, strength, or wisdom, that should procure for him such a success, but rather that on the contrary he hath been often ready to faint, and to let go the beginning of his confidence; it will lead him to a discovery of those secret springs of supplies that he hath been made partaker of; which are nothing but this union with Christ, and participation of him. Besides, this perseverance is the due issue and exsurgency of grace constantly exercised, with an improvement and growth thereby. And all growth in grace, in what kind soever it be, is an emanation from this one foundation of our union with Christ, which is therefore manifested thereby.
Fifthly, This also may be added, Whatever profession hath by any been made, whatever fruits of it have been brought forth, whatever continuance in it there hath been, if it fail totally, it is a sufficient evidence that those who have made it were never partakers of Christ. So our apostle, having declared that some of great name and note were apostatized and fallen off from the gospel, adds that yet the foundation of God standeth sure, that the Lord knoweth them that are his, 2Ti 2:17-19; manifesting that those who did so, notwithstanding their profession and eminency therein, were never yet owned of God as his in Christ. And another apostle tells us, that those who went out from them, by a defection from the faith, were in truth none of them, or really united unto Christ with them, 1Jn 2:19. And where there are partial decays in faith and profession, it gives great ground of suspicion and jealousy that the root of bitterness is yet remaining in the heart, and that Christ was never formed in it. Let not men, therefore, please themselves in their present attainments and condition, unless they find that they are thriving, growing, passing on towards perfection; which is the best evidence of their union with Christ.
Obs. 3. Persistency in our subsistence in Christ unto the end is a matter of great endeavor and diligence, and that unto all believers. This is plainly included in the expression here used by the apostle, . The words denote our utmost endeavor to hold it fast, and to keep it firm and steadfast. Shaken it will be, opposed it will be; kept it will not, it cannot be, without our utmost diligence and endeavor. It is true our persistency in Christ doth not, as to the issue and event, depend absolutely on our own diligence. The unalterableness of our union with Christ, on the account of the faithfulness of the covenant of grace, is that which doth and shall eventually secure it. But yet our own diligent endeavor is such an indispensable means for that end, as that without it will not be brought about; for it is necessary to the continuance of our subsistency in Christ, both necessitate praecepti, as that which God hath commanded us to make use of for that end, and necessitate medii, as it is in the order and relation of spiritual things one to another ordained of God to effect it. For our persistence in our subsistence in Christ is the emergency and effect of our acting grace unto that purpose. Diligence and endeavors in this matter are like Pauls mariners, when he was shipwrecked at Melita. God had beforehand given him the lives of all that sailed with him in the ship, Act 27:24; and he believed that it should be even as God had told him, Act 27:25. So now the preservation of their lives depended absolutely on the faithfulness and power of God. But yet when the mariners began to flee out of the ship, Paul tells the centurion and the soldiers that unless those men stayed they could not be saved, Act 27:31. But what need he think of shipmen, when God had promised and taken upon himself the preservation of them all? He knew full well that he would preserve them, but yet that he would do so in and by the use of means. If we are in Christ, God hath given us the lives of our souls, and hath taken upon himself in his covenant the preservation of them; but yet we may say with reference unto the means that he hath appointed, when storms and trials arise, unless we use our own diligent endeavors, we cannot be saved. Hence are the many cautions that are given us, not only in this epistle wherein they abound, but in other places of Scripture also, that we should take heed of apostasy and falling away; as, Let him that thinketh he standeth take heed lest he fall; and, Take heed that we lose not those things which we have wrought; and, Hold fast that thou hast, lest another take thy crown, with the like innumerable.
These warnings are not given merely to professors in general, whose condition is dubious whether they are true believers or no; nor unto those that are entering only on the ways of Christ, lest they should recoil and desert them; but they are given unto all true believers, those of the greatest growth and attainments, Php 3:11-13, that they may know how indispensably necessary, from the appointment of God and the nature of the thing itself, our watchful diligence and endeavors are unto our abiding in Christ. And they are thus necessary,
First, Upon the account of the opposition that is made thereunto. In this one thing, namely, to separate us from Christ, is laid out all the skill, power, and craft of our spiritual adversaries. For this end are the gates of hell that is, the power, counsel, and strength of Satan peculiarly engaged. His great design is to cast them down and prevail against them who are built upon the Rock; that is, who are united unto Christ. Our Savior, indeed, hath promised that he shall not prosper, Mat 16:18; but it is that he shall not prevail; which argues a disappointment in a fight or contest. So the gates of hell shall not prevail; but we are to watch and contend that they may not. This also is the principal design of the world upon us and against us. It sets all its engines on work to separate us from Christ. Our apostle reckons them up, or at least gives a catalogue of the principal of them, Rom 8:35-36; and gives us assurance that they shall never be able to attain their end, or to dissolve the union between Christ and us, But yet he lets us know that our success is a conquest, a victory, which is not to be won without great care and watchfulness, undergoing many difficulties, and going through many hazards, Rom 8:37. And, which is worst of all, we fight against ourselves; we have lusts in us that fight against our souls, 1Pe 2:11, and that in good earnest. Yea, these are the worst enemies we have, and the most dangerous, as I have elsewhere declared. This opposition to our persistency in Christ makes our diligence for the continuance and preservation of it necessary.
Again, It is necessary upon the account of our peace, consolation, and fruitfulness in this world. And these belong to our subsistence in Christ. Without the two former we have no satisfaction in ourselves, and without the latter we are of no use to the glory of God or good of others. Now, as our eternal happiness depends on this diligence as the means of it, so do these things as their condition; which if we fail in, they also will fail and that utterly. It is altogether in vain to expect true peace, solid consolation, or a thriving in fruitfulness, in a slothful profession. These things depend wholly on our spiritual industry. Men complain of the fruit, but will not be persuaded to dig up the root. For all our spiritual troubles, darkness, disconsolations, fears, doubts, barrenness, they all proceed from this bitter root of negligence, which springs up and defiles us. Those, then, that know how to value these things may do well to consider how the loss of them may be obviated. Now this spiritual diligence and industry consisteth,
1. In a watchful fighting and contending against the whole work of sin, in its deceit and power, with all the contribution of advantage and efficacy that it hath from Satan and the world. This the apostle peculiarly applies it unto, in the cautions and exhortations given us, to take heed of it, that we be not hardened by it, seeing its whole design is to impair or destroy our interest and persistency in Christ, and so to draw us off from the living God.
2. In a daily, constant cherishing and laboring to improve and strengthen every grace by which we abide in Christ. Neglected grace will wither, and be ready to die, Rev 3:2; yea, as to some degrees of it, and as to its work in evidencing the love of God unto us, or our union with Christ, it will utterly decay. Some of the churches mentioned in the Revelation had lost their first love, as well as left their first works. Hence is that command that we should grow in grace; and we do so when grace grows and thrives in us. And this is done two ways:
(1.) When any individual grace is improved: when that faith which was weak becomes strong, and that love which was faint and cold becomes fervent and is inflamed; which is not to be done but in and by the sedulous exercise of these graces themselves, and a constant application of our souls by them to the Lord Christ, as hath been before declared.
(2.) By adding one grace unto another: 2Pe 1:5, And besides this, giving all diligence, add to your faith, virtue; and to virtue, knowledge. This is the proper work of spiritual diligence, namely, to add one grace unto another. This is the nature of gospel graces, because of their concatenation in Christ, and as they are wrought in us by one and the self same Spirit, that the exercise of one leads us to the stirring up and bringing in the exercise of another into the soul. And the graces that in order of practice lie as it were behind, will not be taken notice of or known, but by the due improvement of those whose practice is antecedaneous unto them. Hence some good men live all their days and never come to the actual exercise of some graces, although they have them in their root and. principle. And the reason is, because way is not made unto them by the constant improvement of those other graces from out of whose exercise they do spring. And is it any wonder if we see so many either decaying or unthrifty professors, and so many that are utterly turned off from their first engagements? For consider what it is to abide in Christ; what watchfulness, what diligence, what endeavors are required thereunto! Men would have it to be a plant that needs neither watering, manuring, nor pruning, but that which will thrive alone of itself; but what do they then think of the opposition that is continually made unto it, the endeavors that are used utterly to root it out? Certainly, if these be not watched against with our utmost industry, decays, if not ruin, will ensue. We may also add here, that,
Obs. 4. Not only our profession and existence in Christ, but the gracious beginnings of it also, are to be secured with great spiritual care and industry. The substance whereof may be spoken unto in another place.
Fuente: An Exposition of the Epistle to the Hebrews
Harden Not Your Hearts
Heb 3:12-19
There is a peril lest familiarity with Gods words should beget indifference to them. The path may be trodden hard by the sowers feet. That story of the Wilderness wanderings is for all time. Still men disbelieve and disobey; still they doubt that God is able; still they err in their hearts and therefore fail to understand with their heads; still they wander to and fro, with weary souls and restless feet. But if they who failed to believe in words given by Moses were wrapped around by the winding sheets of sand, what will not be the fate of those who refuse the words of Christ!
How wonderful it is that by just trusting we may be partners with our Lord of His rest, life, glory and resources, Heb 3:14! But we must listen to the inner voice, soft and low speaking in the Horeb of our hearts, 1Ki 19:12. Obey it, and you will enter into the rest of God; refuse it, and you will be as certainly excluded from the divine rest as they from Canaan.
Fuente: F.B. Meyer’s Through the Bible Commentary
Sovereign Grace Illustrated
A Warning
Heb 3:12 “Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God.”
This warning is given to all who hear the gospel and profess to believe it, to all who profess to be Gods people. We must not follow the example of those who perished in the wilderness and miss Christ, who is our Rest and in whom alone rest is found. Unbelief was the first sin of man and is the mother sin. Unbelief is a willful denial of the Word of God, a declaration that God himself is a liar, one not fit to be believed (1Jn 5:10-13). Unbelief shuts people out of the kingdom of God (Mar 16:16).
An Admonition
Verse Heb 3:13 “But exhort one another daily, while it is called To day; lest any of you be hardened through the deceitfulness of sin.”
Believers should constantly endeavor to encourage one another in the faith, exhort one another to perseverance, instruct one another in the gospel. Perhaps you ask, How can we do this? We encourage, exhort, and teach one another in the house of God, worshipping, praying, and praising God together (Heb 10:24-25). As we study the Scriptures, in private and sitting under the ministry of the Word, we learn the things of God and have that with which to assist others in knowing God (1Pe 2:2; 2Ti 3:14–17). In our daily conversation with one another, we ought to talk together about heavenly things and less about foolish, earthly things. When we see signs of indifference and worldliness, we ought to warn one another about the cares of this world and the deceitfulness of riches.
A Necessity
Now, look at Heb 3:14-19. Here we are given an exhortation to perseverance.
If we would enter into heaven, if we would obtain eternal life, if we would at last enter into his rest, we must persevere in faith, we must go on trusting Christ to the end (Heb 3:14-19).
Heb 3:14-19 “For we are made partakers of Christ, if we hold the beginning of our confidence stedfast unto the end; (15) While it is said, To day if ye will hear his voice, harden not your hearts, as in the provocation. (16) For some, when they had heard, did provoke: howbeit not all that came out of Egypt by Moses. (17) But with whom was he grieved forty years? was it not with them that had sinned, whose carcases fell in the wilderness? (18) And to whom sware he that they should not enter into his rest, but to them that believed not? (19) So we see that they could not enter in because of unbelief.”
Heb 3:14 — “For we are made partakers of Christ, if we hold the beginning of our confidence stedfast unto the end.
We participate in the blessings and benefits of Christ only by a genuine, persevering faith. True faith never quits. Those who endure to the end shall be saved, no one else (Mat 10:20). True faith is not a temporary excitement; but a permanent gift of grace (Rom 11:29). We are given many, many examples of false faith in the New Testament (Joh 2:23-25; Joh 6:26; Act 8:13; Act 8:18-21). Let us be warned. True faith is a genuine, God given, growing confidence in and consecration to the Lord Jesus Christ (Col 1:21-23; Heb 10:38-39).
Heb 3:15-18 While it is said, To day if ye will hear his voice, harden not your hearts, as in the provocation. For some, when they had heard, did provoke: howbeit not all that came out of Egypt by Moses. But with whom was he grieved forty years? was it not with them that had sinned, whose carcases fell in the wilderness? And to whom sware he that they should not enter into his rest, but to them that believed not?
In Heb 3:15 the Holy Spirit repeats the warning given in Heb 3:7-8, urging us not to harden our hearts. He makes this repetition because we need it. Not all those Jews who followed Moses out of Egypt perished in the wilderness, but most did. And most who take up a profession of faith in this age, and make a fair show in religious things for a while, soon fall by the wayside and perish.
Though they had many evidences of God’s goodness and much light and truth, they did not believe God. Let us take heed that we be not numbered among them. Let us be found clinging to Christ, ever clinging to Christ, lest our carcasses be found at last in this wilderness, lest we miss him at last.
Verse Heb 3:19 — “So we see that they could not enter in because of unbelief.”
This is the summary of the whole matter. Those who perished in the wilderness were not able to enter into the land of rest because of unbelief. They were not willing to believe God, to trust God, to rely on God. Unbelief shut them out (Rom 4:20-25; Heb 2:1-3). Let us hear the warning here given, and tenaciously cling to Christ.
Prone to wonder, Lord, I feel it,
Prone to leave the God I love!
Heres my heart, O take and seal it,
Seal it for Thy courts above!”
Fuente: Discovering Christ In Selected Books of the Bible
Take: Heb 2:1-3, Heb 12:15, Mat 24:4, Mar 13:9, Mar 13:23, Mar 13:33, Luk 21:8, Rom 11:21, 1Co 10:12
an: Heb 3:10, Gen 8:21, Jer 2:13, Jer 3:17, Jer 7:24, Jer 11:8, Jer 16:12, Jer 17:9, Jer 18:12, Mar 7:21-23
in: Heb 10:38, Heb 12:25, Job 21:14, Job 22:17, Psa 18:21, Pro 1:32, Isa 59:13, Jer 17:5, Hos 1:2
the: 1Th 1:9
Reciprocal: Deu 1:32 – General Deu 4:23 – heed Deu 11:16 – Take heed Deu 29:18 – among you man Deu 30:17 – heart 2Ki 17:14 – did not believe Psa 78:22 – General Psa 106:24 – they believed Pro 14:14 – backslider Jer 5:23 – a revolting Eze 11:21 – whose Eze 14:5 – estranged Dan 9:5 – departing Mal 2:8 – ye are Mat 6:21 – there Mat 6:30 – O ye Mat 13:58 – General Mat 15:8 – but Mat 21:32 – repented Joh 3:19 – this Joh 5:44 – can Joh 16:9 – General Joh 20:25 – Except Act 2:40 – Save Act 13:40 – Beware Act 14:15 – the living Rom 2:8 – but obey Rom 10:10 – For with Rom 11:20 – because 1Ti 3:15 – the living 1Ti 6:5 – men Heb 3:8 – Harden Heb 4:2 – not being Heb 4:11 – lest Heb 11:6 – without Heb 12:22 – of the Heb 13:22 – suffer 1Jo 5:10 – hath made
Fuente: The Treasury of Scripture Knowledge
Heb 3:12. Take heed is the same warning made in verse 8, for these Christians not to make the same mistake their Jewish forefathers made in the wilderness. Unbelief is shown to cause man to have an evil heart. Such a heart will cause a man to depart from the living God. This is the same warning Paul gave in his epistle to the church at Corinth (1Co 10:1-11). We should profit by the mistakes of others and thus avoid a like falling from the favor of the Lord. The record of these things is placed in the Old Testament for our benefit (Rom 15:4).
Fuente: Combined Bible Commentary
Heb 3:12. Lest there be. The peculiar expression of the original implies that the writers fear lest there should be, is blended with the feeling that there will somehow be, an evil heart of unbelief. His interest in them, and what he knows of their tendencies, make his fear preponderate, and it is only kindness to them to tell them what he fears.
An evil heart of unbelief is not a heart made evil by unbelief, but a heart of which the essence is that it does not believe. The two qualities, evil and unbelief, are closely connected, and each produces the other.
In departing; literally, in apostatizing.
From the living God; not the idols of the heathen, but the God of Israel, who is known emphatically by this name (Isa 37:4), and who is now the God of the Christian Church, its Defender and Judge (see Heb 9:14; Heb 10:31; Heb 12:22).
Fuente: A Popular Commentary on the New Testament
The apostle having propounded the example of the Israelites, in the foregoing verses, to the consideration of the Hebrews, here he advises them to take care that they do not imitate the old Israelites in their unbelief, which will endanger our revolt from God now, as it did theirs then: Take heed lest there be in any of you an evil heart of unbelief.
Where note, The nature of sin in general, and of unbelief in particular, declared; it is a departure from God, from the living God; the root of all apostacy is cursed infidelity: Unbelief sets all the corrupt lusts and affections of the heart at liberty to act according to their own preverse nature and inclination; for it makes the soul negligent, careless, and slothful in opposing sin.
Note farther, That there is need of great care and heedfulness, of circumspection and watchfulness, lest at any time, of by any means, there should be found in us an evil heart of unbelief, to occasion our backsliding from Christ, and the profession of our faith in him; Take heed lest there be in any of you an evil heart of unbelief, in departing, &c.
Fuente: Expository Notes with Practical Observations on the New Testament
Heb 3:12-13. Take heed , see to it, consider, use care and circumspection; brethren, lest , lest at any time; there be in any of you As there was in your forefathers of old; he speaks to them collectively, to take care that none might be found among them with such a heart as he guards them against, and consequently his caution concerned every individual of them; an evil heart of unbelief Unbelief is the parent of all evil, and the very essence of it lies in departing frown God, as the living God The fountain of all our life, holiness, and happiness. For as faith draws near to him in the consideration and knowledge of him, in beholding his glory, in desire after him, gratitude to him, and delight in him; continually aspiring after a conformity to him, and longing to enjoy union and communion with him; so unbelief produces directly contrary effects, rendering the mind averse to approach God in these respects and for these purposes, disliking and shunning all intercourse with him. It is distinguished by some into negative and positive. Negative unbelief is wherever any believe not, or have not faith, because they have not yet had the means of believing, namely, the Scriptures, or the truths declared in them, as the heathen nations. Such, supposing they believe and lay to heart the truths of what is called natural religion, cannot be said to have in them an evil heart of unbelief. 2d, Positive unbelief is where men believe not, though they enjoy the means of faith. This latter is here meant, and in it consist some of the highest workings of the depraved nature of man; it being, on many accounts, the greatest provocation of God that a creature can be guilty of. For it is an opposition to God in all the perfections of his nature, and in the whole revelation of his will. And therefore the gospel, which is a declaration of grace, mercy, and pardon, and which indeed condemns all sin, yet denounces final condemnation only against this sin, he that believeth not shall be damned, Mar 16:16.
Observe reader, the apostles caution against a heart of unbelief implies two things: 1st, That we take heed lest, through refusing to consider the evidence of the truth, or the goodness and excellence of the things proposed to be embraced by our faith, we should continue in our natural unbelief, and never attain faith. 2d, Lest we should reject or decline from the faith after it has been received, through neglect of the means which minister to its continuance and increase, namely, the word of God, prayer, Christian fellowship, the Lords supper, &c.; through yielding to the temptations of the devil, the world and the flesh, and to the love of sin; through unwatchfulness and the neglect of self-denial and mortification; through relapsing into our former habits, and imitating the spirit and conduct of the carnal and worldly part of mankind around us; through fear of reproach, of ill-usage and persecution from those that are enemies to the truth and grace of God. As a powerful means to prevent this from being the case, the apostle adds, exhort one another, &c. It is justly observed by Dr. Owen, that many practical duties are neglected because they are not understood, and they are not understood because they are supposed to have no difficulty in them. The duty of constant exhortation, that is, of persuading men to constancy and growth in faith, love, and obedience, to watchfulness and diligence in the ways of God, and attention to every duty which we owe to God, our neighbour, and ourselves, is the most important part of the ministerial office. It is, however, not confined to ministers: it must also be mutual among believers; and, in order to the right performance of it, the following things are necessary: 1st, A deep concern for one anothers salvation and growth in grace. 2d, Wisdom and understanding in divine things. 3d, Care that only words of truth and soberness be spoken, for only such words will be attended with authority, and have the desired effect. 4th, Avoiding those morose and severe expressions which savour of unkindness, and using words of mildness, compassion, tenderness, and love, at least toward such as are well- disposed, and desirous to know and do the will of God. 5th, Avoiding levity, and always speaking with seriousness. 6th, Attention to time, place, persons, occasions, circumstances. 7th, A suitable example in the persons exhorting, giving weight and influence to every advice that is given, in imitation of the apostle, who could say, Be ye followers of me as I am of Christ. 8th, We must be unwearied in this duty, and exhort one another daily; and that not only in appointed meetings, but in every proper season, and on all fit occasions, whenever we happen to be in company one with another: and, lastly, while it is called today While the season for doing it continues; and therefore now, without delay, the time for performing this duty being both very short and very uncertain.
As a motive impelling to the practice recommended, the apostle adds, lest any of you be hardened That Isaiah , 1 st, Rendered blind and insensible as to the nature, excellence, necessity, and importance of spiritual things: 2d, impenetrable to mercy or justice, promises or threatenings; to the word, providence, or grace of God; stubborn and irreclaimable: 3d, Abandoned, and finally given up of God to sin and its consequences. It should be well observed, that this awful effect is not usually produced suddenly, and all at once, but by slow degrees, and perhaps insensibly, just as the hand of a labouring man is wont gradually to contract a callousness. It is effected, the apostle says, by the deceitfulness of sin, probably first by yielding to, instead of resisting and mortifying, sinful dispositions and corrupt passions, which by degrees produce those sinful practices, which, 1st, Not only grieve, but quench and do despite to the Spirit of grace, and cause him to withdraw his influences from us. 2d, The mind becomes hereby indisposed, and averse to attend to, or to obey, the voice of God in his word or providence, to consider or to yield to his counsel and authority. Hereby, 3d, The conscience is stupified, the will, affections, and all the powers of the soul are preoccupied and engaged in the service of sin and Satan, of the world and the flesh. The apostle terms sin deceitful, because it promises the satisfaction it never yields: persuades us we may venture to yield a little to its solicitations, but need not go far; that we may yield at this time, this once, but need not afterward; that we may and can repent and reform when we will; that God will not be extreme to mark little things; and that he is merciful, and will not be so strict as ministers are wont to urge, in fulfilling his threatenings.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
3:12 {7} Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God.
(7) Now consider in the words of David, he shows first by this word “today” that we must not ignore the opportunity while we have it: for that word is not to be limited to David’s time, but it encompasses all the time in which God calls us.
Fuente: Geneva Bible Notes
Here is an exhortation to apply this lesson from the past. Note again that those to whom the writer addressed this epistle were believers: "brethren." Their danger was apostasy, departure from God, not failure to come to God in saving faith. [Note: See Hodges, p. 787.]
"The rebellion he warns against consists of departing from a living, dynamic person, not from some dead doctrine. Jews might retort that they served the same God as the Christians so that they would not be departing from God if they went back to Judaism. But to reject God’s highest revelation is to depart from God, no matter how many preliminary revelations are retained." [Note: Morris, p. 36.]
The Greek words translated "to apostatize" (lit. to stand away, aphistemi) and "apostasy" (defection, apostasia) do not by themselves indicate whether believers or unbelievers are in view. The reader must determine this from the context. Here believers seem to be in view (as in Luk 8:13; Act 15:38; 1Ti 4:1; cf. Luk 2:38; 2Ti 2:12 b; Heb 4:4) since the writer called them "brethren." Some people refer to Christian apostates as backsliders. However the apostates in view here were very serious backsliders. In other contexts, unsaved apostates are in view (e.g., Luk 13:27; cf. 2Th 2:11). In still other passages there is not sufficient information to pass judgment on their salvation (e.g., 2Th 2:3; cf. Tit 1:14).
Other Scripture seems to reveal quite clearly that genuine Christians can renounce their faith (Mat 10:33; Mar 8:32; 2Ti 2:12; Rev 3:8). Experience confirms this conclusion. False teachers have deceived many Christians into believing that the truth that they formerly believed is not true, even truth about Jesus Christ. For example, many young people abandon their Christian faith because a respected university professor convinces them that what they formerly believed is not true. The cults are full of people who formerly professed belief in the cardinal doctrines of the Christian faith but who no longer do so. However this does not mean that genuine Christians who become deceived will lose their salvation (Joh 10:28; 2Ti 2:13). [Note: See Theological Dictionary of the New Testament, s.v. "aphistemi, apostasia, dichostasia," by Heinrich Schlier, 1:512-13.] They will not. We are not saved by our good works, and we do not lose our salvation by our bad works (i.e., failing to persevere faithfully in the faith). Justification is a legal verdict that God renders in which He declares the believing sinner forgiven, and He never rescinds that verdict.
"No believer today, Jew or Gentile, could go back into the Mosaic legal system since the temple is gone and there is no priesthood. But every believer is tempted to give up his confession of Christ and go back into the world system’s life of compromise and bondage." [Note: Wiersbe, 2:288.]
As often in Hebrews, references to God as "living" imply that He is the giver of life. [Note: Ellingworth, p. 654.]