Heb 2:10, 5:9, 7:19, 9:9, 10:1, 14, 11:40, 12:23, Jam 2:22, 1Jo 2:5, 4:12, 17 | Barnes | STEP | Verse 10. For it became him . There was a fitness or propriety in it. It was such an arrangement as became God to make, in redeeming many, that the great agent by whom it was accomplished, should be made complete in all respects by sufferings. The apostle evidently means by this to meet an objection that might be offered by a Jew to the doctrine which he had been stating--an objection drawn from the fact, that Jesus was a man of sorrows, and that his life was a life of affliction. This he meets by stating that there was a fitness and propriety in that fact. There was a reason for it --a reason drawn from the plan and character of God. It was fit, in the nature of the case, that he should be qualified to be a complete or perfect Saviour --a Saviour just adapted to the purpose undertaken, by sufferings. The reasons of this fitness the apostle does not state. The amount of it probably was, that it became him, as a Being of infinite benevolence--as one who wished to provide a perfect system of redemption--to subject his Son to such sufferings as should completely qualify him to be a Saviour for all men. This subjection to his humble condition, and to his many woes, made him such a Saviour as man needed, and qualified him fully for his work. There was a propriety that he who should redeem the suffering and the lost should partake of their nature; identify himself with them; and share their woes, and the consequences of their sins. For whom are all things . With respect to whose glory the whole universe was made; and with respect to whom the whole arrangement for salvation has been formed. The phrase is synonymous with "the Supreme Ruler;" and the idea is, that it became the Sovereign of the universe to provide a perfect scheme of salvation--even though it involved the humiliation and death of his own Son. And by whom are all things . By whose agency everything is made. As it was by his agency, therefore, that the plan of salvation was entered into, there was a fitness that it should be perfect. It was not the work of fate or chance, and there was a propriety that the whole plan should bear the mark of the infinite wisdom of its Author. In bringing many sons unto glory . To heaven. This was the plan--it was to bring many to heaven who should be regarded and treated as his sons . It was not a plan to save a few --but to save many . Learn hence, (1.) that the plan was full of benevolence. (2.) No representation of the gospel should ever be made which will leave the impression that a few only, or a small part of the whole race, will be saved. There is no such representation in the Bible, and it should not be made. God intends, taking the whole race together, to save a large part of the human family. Few in ages that are past, it is true, may have been saved, few now are his friends and are travelling to heaven; but there are to be brighter days on earth. The period is to arrive when the gospel shall spread over all lands; and during that long period of the millennium, innumerable millions will be brought under its saving power, and be admitted to heaven. All exhibitions of the gospel are wrong which represent it as narrow in its design, narrow in its offer, and narrow in its result. To make the captain of their salvation . The Lord Jesus, who is represented as the leader or commander of the army of the redeemed-- "the sacramental host of God's elect." The word "captain" we apply now to an inferior officer--the commander of a "company" of soldiers. The Greek word --αρχηγος--is a more general term, and denotes, properly, the author or source of any thing; then a leader, chief, prince. In , it is rendered prince --" and killed the prince of life ." So in --"Him hath God exalted to be a prince and a Saviour." In , it is rendered author : "Jesus the author and finisher of our faith." Comp. . Perfect through sufferings . Complete by means of sufferings; that is, to render him wholly qualified for his work, so that he should be a Saviour just adapted to redeem man. This does not mean that he was sinful before, and was made holy by his sufferings; nor that he was not in all respects a perfect man before;--but it means, that by his sufferings he was made wholly fitted to be a Saviour of men; and that therefore the fact of his being a suffering man was no evidence, as a Jew might have urged, that he was not the Son of God. There was a completeness , a filling up, of all which was necessary to his character as a Saviour, by the sufferings which he endured. We are made morally better by afflictions, if we receive them in a right manner--for we are sinful, and need to be purified in the furnace of affliction; Christ was not made better , for he was before perfectly holy, but he was completely endowed for the work which he came to do, by his sorrows. Nor does this mean here precisely that he was exalted to heaven as a reward for his sufferings, or that he was raised up to glory as a consequence of them--which was true in itself--but that he was rendered complete, or fully qualified to be a Saviour by his sorrows, he was rendered thus complete, (1.) because his suffering in all the forms that flesh is liable to, made him an example to all his people who shall pass through trials. They have before them a perfect model to show them how to bear afflictions. Had this not occurred, he could not have been regarded as a complete or perfect Saviour--that is, such a Saviour as we need. (2.) He is able to sympathize with them, and to succour them in their temptations, . (3.) By his sufferings an atonement was made for sin. He would have been an imperfect Saviour--if the name Saviour could have been given to him at all--if he had not died to make an atonement for transgression. To render him complete as a Saviour, it was necessary that he should suffer and die; and when he hung on the cross in the agonies of death, he could appropriately say, "It is finished." The work is complete, All has been done that could be required to be done; and man may now have the assurance that he has a perfect Saviour--perfect not only in moral character, but perfect in his work, and in his adaptedness to the condition of men." Comp. ; . (b) "became him" (c) "for whom" (a) "captain" (b) "Perfect"

Hebrews 2:10

Verse 10. For it became him. There was a fitness or propriety in it. It was such an arrangement as became God to make, in redeeming many, that the great agent by whom it was accomplished, should be made complete in all respects by sufferings. The apostle evidently means by this to meet an objection that might be offered by a Jew to the doctrine which he had been stating--an objection drawn from the fact, that Jesus was a man of sorrows, and that his life was a life of affliction. This he meets by stating that there was a fitness and propriety in that fact. There was a reason for it --a reason drawn from the plan and character of God. It was fit, in the nature of the case, that he should be qualified to be a complete or perfect Saviour--a Saviour just adapted to the purpose undertaken, by sufferings. The reasons of this fitness the apostle does not state. The amount of it probably was, that it became him, as a Being of infinite benevolence--as one who wished to provide a perfect system of redemption--to subject his Son to such sufferings as should completely qualify him to be a Saviour for all men. This subjection to his humble condition, and to his many woes, made him such a Saviour as man needed, and qualified him fully for his work. There was a propriety that he who should redeem the suffering and the lost should partake of their nature; identify himself with them; and share their woes, and the consequences of their sins.

For whom are all things. With respect to whose glory the whole universe was made; and with respect to whom the whole arrangement for salvation has been formed. The phrase is synonymous with "the Supreme Ruler;" and the idea is, that it became the Sovereign of the universe to provide a perfect scheme of salvation--even though it involved the humiliation and death of his own Son.

And by whom are all things. By whose agency everything is made. As it was by his agency, therefore, that the plan of salvation was entered into, there was a fitness that it should be perfect. It was not the work of fate or chance, and there was a propriety that the whole plan should bear the mark of the infinite wisdom of its Author.

In bringing many sons unto glory. To heaven. This was the plan--it was to bring many to heaven who should be regarded and treated as his sons. It was not a plan to save a few--but to save many. Learn hence,

(1.) that the plan was full of benevolence.

(2.) No representation of the gospel should ever be made which will leave the impression that a few only, or a small part of the whole race, will be saved. There is no such representation in the Bible, and it should not be made. God intends, taking the whole race together, to save a large part of the human family. Few in ages that are past, it is true, may have been saved, few now are his friends and are travelling to heaven; but there are to be brighter days on earth. The period is to arrive when the gospel shall spread over all lands; and during that long period of the millennium, innumerable millions will be brought under its saving power, and be admitted to heaven. All exhibitions of the gospel are wrong which represent it as narrow in its design, narrow in its offer, and narrow in its result.

To make the captain of their salvation. The Lord Jesus, who is represented as the leader or commander of the army of the redeemed-- "the sacramental host of God's elect." The word "captain" we apply now to an inferior officer--the commander of a "company" of soldiers. The Greek word --αρχηγος--is a more general term, and denotes, properly, the author or source of any thing; then a leader, chief, prince. In Acts 3:15, it is rendered prince--" and killed the prince of life." So in Acts 5:31--"Him hath God exalted to be a prince and a Saviour." In Heb 12:2, it is rendered author: "Jesus the author and finisher of our faith." Comp. Heb 12:2.

Perfect through sufferings. Complete by means of sufferings; that is, to render him wholly qualified for his work, so that he should be a Saviour just adapted to redeem man. This does not mean that he was sinful before, and was made holy by his sufferings; nor that he was not in all respects a perfect man before;--but it means, that by his sufferings he was made wholly fitted to be a Saviour of men; and that therefore the fact of his being a suffering man was no evidence, as a Jew might have urged, that he was not the Son of God. There was a completeness, a filling up, of all which was necessary to his character as a Saviour, by the sufferings which he endured. We are made morally better by afflictions, if we receive them in a right manner--for we are sinful, and need to be purified in the furnace of affliction; Christ was not made better, for he was before perfectly holy, but he was completely endowed for the work which he came to do, by his sorrows. Nor does this mean here precisely that he was exalted to heaven as a reward for his sufferings, or that he was raised up to glory as a consequence of them--which was true in itself--but that he was rendered complete, or fully qualified to be a Saviour by his sorrows, he was rendered thus complete,

(1.) because his suffering in all the forms that flesh is liable to, made him an example to all his people who shall pass through trials. They have before them a perfect model to show them how to bear afflictions. Had this not occurred, he could not have been regarded as a complete or perfect Saviour--that is, such a Saviour as we need.

(2.) He is able to sympathize with them, and to succour them in their temptations, Heb 2:18.

(3.) By his sufferings an atonement was made for sin. He would have been an imperfect Saviour--if the name Saviour could have been given to him at all--if he had not died to make an atonement for transgression. To render him complete as a Saviour, it was necessary that he should suffer and die; and when he hung on the cross in the agonies of death, he could appropriately say, "It is finished." The work is complete, All has been done that could be required to be done; and man may now have the assurance that he has a perfect Saviour--perfect not only in moral character, but perfect in his work, and in his adaptedness to the condition of men." Comp. Heb 5:8,9; Lk 13:32.

(b) "became him" Lk 24:26,46 (c) "for whom" Rom 11:36 (a) "captain" Isa 45:4 (b) "Perfect" Lk 13:22

Hebrews 5:9

Verse 9. And being made perfect. That is, being made a complete Saviour--a Saviour fitted in all respects to redeem men. Sufferings were necessary to the completeness or the finish of his character as a Saviour--not to his moral perfection, for he was always without sin. See this explained Heb 2:10.

He became the Author, That is, he was the procuring cause (αιτιος) of salvation. It is to be traced wholly to his sufferings and death. Heb 2:10.

Unto all them that obey him. It is not to save those who live in sin. Only those who obey him have any evidence that they will be saved. Jn 14:15.

(b) "being made perfect" Heb 2:10

Hebrews 7:19

Verse 19. For the law made nothing perfect. The Levitical, ceremonial law. It did not produce a perfect state; it did not do what was desirable to be done for a sinner. Heb 8:11. That law, as such, did not reconcile man to God; it did not make an atonement; it did not put away guilt; in one word, it did not restore things to the condition in which they were before the law was broken and man became a sinner. If man were saved under that system--as many undoubtedly were--it was not in virtue of any intrinsic efficacy which it possessed, but in virtue of that great Sacrifice which it typified.

But the bringing in of a better hope did. Marg. "But it was." The correct rendering is, probably, "but there is the bringing in of a better hope by which we have access to God." The law could not effect this. It left the conscience guilty, and sin unexpiated. But there is now the introduction of a better system by which we can approach a reconciled God. The "better hope" here refers to the more sure and certain expectation of heaven introduced by the gospel. There is a better foundation for hope; a more certain way of obtaining the Divine favour than the law could furnish.

By the which. By which better hope; that is, by means of the ground of hope furnished by the gospel--to wit, that God is now reconciled, and that we can approach him with the assurance that he is ready to save us.

We draw nigh unto God. We have access to him. Rom 5:1; Rom 5:2.

(1) "the bringing" "but it was" (d) "which we draw" Rom 3:20

Hebrews 9:9

Verse 9. Which was a figure for the time then present. That is, as long as the tabernacle stood. The word rendered figure--παραβολη-- is not the same as type --τυπος, (Rom 5:14; Actst 7:43,44; Jnn 20:25, 1Cor 10:6,11, Php 3:17, --but is the word commonly rendered parable, Mt 13:3,10,13,18,24,31,33-36,53, 15:15 et saepe, and means, properly, a placing side by side; then, a comparison, or similitude, Here it is used in the sense of image, or symbol--something to represent other things. The idea is, that the arrangements and services of the tabernacle were a representation of important realities, and of things which were more fully to be revealed at a future period. There can be no doubt that Paul meant to say that this service in general was symbolical or typical, though this will not authorize us to attempt to spiritualize every minute arrangement of it. Some of the things in which it was typical are specified by the apostle himself; and wisdom and safety in explaining the arrangements of the tabernacle and its services consist in adhering very closely to the explanations furnished by the inspired writers. An interpreter is on an open Sea, to be driven he knows not whither, when he takes leave of these safe pilots.

Both gifts. Thank-offerings.

And sacrifices. Bloody offerings. The idea as, that all kinds of offerings to God were made there.

That could not make him that did the service perfect. That could not take away sin, and remove the stains of guilt on the soul. Heb 7:11; comp. Heb 8:7, 7:27, 10:1,11.

As pertaining to the conscience. They related mainly to outward and ceremonial rites; and even when offerings were made for sin, the conscience was not relieved. They could not expiate guilt; they could not make the soul pure; they could not of themselves impart peace to the soul by reconciling it to God. They could not fully accomplish what the conscience needed to have done in order to give it peace. Nothing will do this but the blood of the Redeemer.

Hebrews 10:1

CHAPTER X.

ANALYSIS OF THE CHAPTER,

THE general subject of this chapter is the sacrifice which Christ has made for sin, and the consequences which flow from the fact that he has made a sufficient atonement. In chapter 9 the apostle had shown that the Jewish rites were designed to be temporary and typical, and that the offerings which were made under that dispensation could never remove sin. In this chapter he shows that the true sacrifice had been made by which sin could be pardoned, and that certain very important consequences followed from that fact. The subject of sacrifice was the most important part of the Jewish economy, and was also the essential thing in the Christian dispensation; and hence it is that the apostle dwells upon it at so great length. The chapter embraces the following topics.

I. The apostle repeats what he had said before about the inefficacy of the sacrifices made under the law, Heb 10:1-4. The law was a mere shadow of good things to come, and the sacrifices which were made under it could never render those who offered them perfect. This was conclusively proved by the fact that they continued constantly to be offered.

II. Since this was the fact in regard to those sacrifices, a better offering had been provided in the gospel by the Redeemer, Heb 10:5-10. A body had been prepared him for this work; and when God had said that he had no pleasure in the offerings under the law, Christ had come and offered his body once for all in order that an effectual atonement might be made for sin.

III. This sentiment the apostle further illustrates by showing how this one great Offering was connected with the forgiveness of sins, Heb 10:11-18. Under the Jewish dispensation sacrifices were repeated every day; but under the Christian economy, when the sacrifice was once made, he who had offered it sat down for ever on the right hand of God--for his great work was done. Having done this, he looked forward to the time when his work would have full effect, and when his enemies would be made his footstool. That this was to be the effect of the offering made by the Messiah the apostle then shows from the Scriptures themselves, where it is said, (Jer 31:33,34,) that under the gospel the laws of God would be written on the heart, and sin would be remembered no more. There must then be, the apostle inferred, some way by which this was to be secured, and this was by the great Sacrifice on the cross, which had the effect of perfecting for ever those who were sanctified.

IV. Since it was a fact that such an atonement had been made --that one great offering for sin had been presented to God, which was never to be repeated--there were certain consequences which followed from that, which the apostle proceeds to state, Heb 10:19-25. They were these:

(a.) the privilege of drawing near to God with full assurance of faith, Heb 10:22;

(b.) the duty of holding fast the profession of faith without wavering, Heb 10:23;

(c.) the duty of exhorting one another to fidelity and to good works, Heb 10:24;

(d.) the duty of assembling for public worship, since they had a High Priest in heaven, and might now draw near to God, Heb 10:25.

V. As a reason for fidelity in the divine life, and for embracing the offer of mercy now made through the one Sacrifice on the cross, the apostle urges the consequence which must follow from the rejection of that atonement, and especially after having been made acquainted with the truth, Heb 10:26-31. The result, he says, must be certain destruction. If that was rejected, there could remain nothing but a fearful looking for of judgment, for there was no other way of salvation. In support of this, the apostle refers to what was the effect, under the law of Moses, of disobedience, and says that under the greater light of the gospel much more fearful results must follow.

VI. The chapter closes (Heb 10:32-39) with an exhortation to fidelity and perseverance. The apostle reminds those to whom he wrote of what they had already endured; encourages them by the commendation of what they had already done, and especially by the kindness which they had shown to him; says that they had need only of patience, and that the time of their deliverance from all trial was not far off, for that he who was to come would come; says that it was their duty to live by faith, but that if any one drew back, God could have no pleasure in him. Having thus, in the close of the chapter alluded to the subject of faith, he proceeds in the following chapter to illustrate its value at length. The object of the whole is to encourage Christians to make strenuous efforts for salvation; to guard them against the danger of apostasy; and to exhort them to bear their trials with patience and with submission to the will of God.

Verse 1. For the law, having a shadow. That is, the whole of the Mosaic economy was a shadow; for so the word law is often used. The word shadow here refers to a rough outline of anything, a mere sketch, such as a carpenter draws with a piece of chalk, or such as an artist delineates when he is about to make a picture. He sketches an outline of the object which he designs to draw, which has some resemblance to it, but is not "the very image;" for it is not yet complete. The words rendered "the very image" refer to a painting or statue which is finished, where every part is an exact copy of the original. The "good things to come" here refer to the future blessings which would be conferred on man by the gospel. The idea is, that under the ancient sacrifices there was an imperfect representation; a dim outline of the blessings which the gospel would impart to men. They were a typical representation; they were not such that it could be pretended that they would answer the purpose of the things themselves Which they were to represent, and would make those who offered them perfect. Such a rude outline --such a mere sketch, or imperfect delineation--could no more answer the purpose of saving the soul than the rough sketch which an architect makes would answer the purpose of a house, or than the first outline which a painter draws would answer the purpose of a perfect and finished portrait. All that could be done by either would be to convey some distant and obscure idea of what the house or the picture might be, and this was all that was done by the law of Moses.

Can never with those sacrifices which they offered year by year continually. The sacrifices here particularly referred to were those which were offered on the great day of atonement. These were regarded as the most sacred and efficacious of all; and yet the apostle says that the very fact that they were offered every year showed that there must be some deficiency about them, or they would have ceased to be offered.

Make the comers there unto perfect. They could not free them from the stains of guilt; they could not give ease to a troubled conscience; there was in them no efficacy by which sin could be put away. Comp. Heb 7:11, 9:9.

(a) "shadow" Col 2:17 (*) "image" "reality" chap. vii. 11; ix. 9.

Hebrews 10:14

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

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

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

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

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

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

(g) "perfected "Heb 10:9"

Hebrews 11:40

Verse 40. God having provided some better thing for us. Marg., foreseen. That is, "God having provided, or determined on giving some better thing than any of them realized, and, which we are now permitted to enjoy." That is, God gave them promises; but they were not allowed to see their fulfilment. We are permitted now to see what they referred to, and in part, at least, to witness their completion; and though the promise was made to them, the fulfilment more particularly pertains to us.

That they without us should not be made perfect. That is, complete. The whole system of revelation was not complete at once, or in one generation. It required successive ages to make the system complete, so that it might be said that it was finished, or perfect. Our existence, therefore, and the developments in our times, were as necessary to the perfection of the system as the promise made to the patriarchs. And as the system would not have been complete if the blessings had been simply conferred on us without the previous arrangements, and the long scheme of introductory measures, so it would not have been complete if the promises had been merely given to them without the corresponding fulfilment in our times. They are like the two parts of a tally. The fathers had one part in the promises, and we the other in the fulfilment, and neither would have been complete without the other. The "better things," then, referred to here as possessed by Christians, are the privilege of seeing those promises fulfilled in the Messiah; the blessings resulting from his atonement; the more expanded views which they have under the gospel; the brighter hopes of heaven itself, and the clearer apprehension of what heaven will be, which they are permitted to enjoy. This, therefore, accords entirely with the argument which the apostle is pursuing--which is, to show that the Christians whom he addressed should not apostatize from their religion. The argument is, that in numerous instances, as specified, the saints of ancient times, even under fiery trials, were sustained by faith in God, and that, too, when they had not seen the fulfilment of the promises, and when they had much more obscure views than we are permitted to enjoy. If they, under the influence of the mere promise of future blessings, were enabled thus to persevere, how much more reason is there for us to persevere, who have been permitted, by the coming of the Messiah, to witness the perfection of the system!

There is no part of the New Testament of more value than this chapter; none which deserves to be more patiently studied, or which may be more frequently applied to the circumstances of Christians. These invaluable records are adapted to sustain us in times of trial, temptation, and persecution; to show us what faith has done in days that are past, and what it may do still in similar circumstances. Nothing can better show the value and the power of faith, or of true religion, than the records in this chapter. It has done what nothing else could do. It has enabled men to endure what nothing else would enable them to bear; and it has shown its power in inducing them to give up, at the command of God, what the human heart holds most dear. And among the lessons which we may derive from the study of this portion of divine truth, let us learn from the example of Abel to continue to offer to God the sacrifice of true piety which he requires, though we may be taunted or opposed by our nearest kindred; from that of Enoch to walk with God, though surrounded by a wicked world, and to look to the blessed translation to heaven which awaits all the righteous; from that of Noah to comply with all the directions of God, and to make all needful preparations for the future events which he has predicted, in which we are to be interested--as death, judgment, and eternity--though the events may seem to be remote, and though there may be no visible indications of their coming, and though the world may deride our faith and our fears; from that of Abraham to leave country, and home, and kindred, if God calls us to, and to go just where he commands, through deserts and wilds, and among strange men; and like him, also, to be ready to give up the dearest objects of our earthly affection, even when attended with all that can try or torture our feelings of affection-- feeling that God, who gave, has a right to require their removal in his own way; and that, however much we may fix our hopes on a dear child, he can fulfil all his purposes and promises to us though such a child should be removed by death; from that of Abraham, Isaac, and Jacob, to regard ourselves as strangers and pilgrims on earth, having here no permanent home, and seeking a better country; from that of Moses to be willing to leave all the pomp and splendour of the world, all our brilliant prospects and hopes, and to welcome poverty, reproach, and suffering, that we may identify ourselves with the people of God; by the remembrance of the host of worthies who met danger, and encountered mighty foes, and vanquished them, let us learn to go forth in our spiritual conflicts against the enemies of our souls and of the church, assured of victory; and from the example of those who were driven from the abodes of men, and exposed to the storms of persecution, let us learn to bear every trial, and to be ready, at any moment, to lay down our lives in the cause of truth and of God. Of all those holy men who made these sacrifices, which of them ever regretted it, when he came calmly to look over his life, and to review it on the borders of the eternal world? None. Not one of them ever expressed regret that he had given up the world; or that he had obeyed the Lord too early, too faithfully, or too long. Not Abraham, who left his country and kindred; not Moses, who abandoned his brilliant prospects in Egypt; not Noah, who subjected himself to ridicule and scorn for an hundred and twenty years; and not one of those who were exposed to lions, to fire, to the edge of the sword, or who were driven away from society as outcasts, to wander in pathless deserts, or to take up their abodes in caverns, ever regretted the course which they had chosen. And who of them all now regrets it? Who, of these worthies, now looks from heaven and feels that he suffered one privation too much, or that he has not had an ample recompense for all the ills he experienced in the cause of religion? So we shall feel when from the bed of death we look over the present life, and look out on eternity. Whatever our religion may have cost us, we shall not feel that we began to serve God too early, or served him too faithfully. Whatever pleasure, gain, or splendid prospects we gave up in order to become Christians, we shall feel that it was the way of wisdom, and shall rejoice that we were able to do it. Whatever sacrifices, trials, persecution, and pain, we may meet with, we shall feel that there has been more than a compensation in the consolations of religion, and in the hope of heaven, and that by every sacrifice we have been the gainers. When we reach heaven, we shall see that we have not endured one pain too much, and that through whatever trials we may have passed, the result is worth all which it has cost. Strengthened, then, in our trials by the remembrance of what faith has done in times that are past; recalling the example of those who through faith and patience have inherited the promises, let us go cheerfully on our way. Soon the journey of trials will be ended, and soon what are now objects of faith will become objects of fruition; and in their enjoyment, how trifling and brief will seem all the sorrows of our pilgrimage below!

(1) "having provided" "foreseen" (a) "without us should not be made perfect" Rev 6:11

Hebrews 12:23

Verse 23. To the general assembly. Heb 12:22.

And church of the firstborn. That is, you are united with the church of the firstborn. They who were firstborn among, the Hebrews enjoyed peculiar privileges, and especially pre-eminence of rank. Col 1:15. The reference here is, evidently, to those saints who had been distinguished for their piety, and who may be supposed to be exalted to peculiar honours in heaven--such as the patriarchs, prophets, martyrs. The meaning is, that by becoming Christians we have become, in fact, identified with that happy and honoured church, and that this is a powerful motive to induce us to persevere. It is a consideration which should make us adhere to our religion amidst all temptations and persecutions, that we are identified with the most eminently holy men who have lived, and that we are to share their honours and their joys. The Christian is united in feeling, in honour, and in destiny, with the excel. lent of all the earth and of all times, lie should feel it, therefore, an honour to be a Christian; he should yield to no temptation which would induce him to part from so goodly a fellowship.

Which are written in heaven. Marg. enrolled. The word here was employed by the Greeks to denote that one was enrolled as a citizen, or entitled to the privileges of citizenship. Here it means. that the names of the persons referred to were registered or enrolled among the inhabitants of the heavenly world. Lk 10:20.

And to God the Judge of all. God, who will pronounce the final sentence on all mankind. The object of the reference here to God as Judge does not appear to be to contrast the condition of Christians with that of the Jews, as is the case in some of the circumstances alluded to, but to bring impressively before their minds the fact that they sustained a peculiarly near relation to him from whom all were to receive their final allotment. As the destiny of all depended on him, they should be careful not to provoke his wrath. The design of the apostle seems to be to give a rapid glance of what there was in heaven, as disclosed by the eye of faith to the Christian, which should operate as a motive to induce him to persevere in his Christian course. The thought that seems to have struck his mind in regard to God was, that he would do right to all. They had, therefore, everything to fear if they revolted from him; they had everything to hope if they bore their trials with patience, and persevered to the end. And to the spirits of just men made perfect. Not only to the more eminent saints--the "church of the firstborn"--but to all who were made perfect in heaven. They were not only united with the imperfect Christians on earth, but with those who have become completely delivered from sin, and admitted to the world of glory. This is a consideration which ought to influence the minds of all believers. They are even now united with all the redeemed in heaven. They should so live as not to be separated from them in the final day. Most Christians have among the redeemed already not a few of their most tenderly beloved friends. A father may be there; a mother, a sister, a smiling babe. It should be a powerful motive with us so to live as to be prepared to be reunited with them in heaven.

James 2:22

Verse 22. Seest thou. Marg., Thou seest. Either rendering is correct, and the sense is the same. The apostle means to say that this was so plain that they could not but see it.

How faith wrought with his works. συνηργει. Co-operated with. The meaning of the word is, to work together with any one; to co-operate, (1Cor 16:16; 2Cor 6:1;) then to aid, or help, (Mk 16:20;) to contribute to the production of any result, where two or more persons or agents are united. Compare Rom 8:28. The idea here is, that the result in the case of Abraham, that is, his salvation, or his religion, was secured, not by one of these things alone, but that both with contributed to it. The result which was reached, to wit, his acceptance God, could not have been obtained by either one of them separately, but both, in some sense, entered into it. The apostle does not say that, in regard to the merit which justifies, they came in for an equal share, for he makes no affirmation on that point; he does not deny that in the sight of God, who foresees and knows all things, he was regarded as a justified man the moment he believed, but he looks at the result as it was, at Abraham as he appeared under the trial of his faith, and says that in that result there was to be seen the co-operation of faith and good works. Both contributed to the end, as they do now in all cases where there is true religion.

And by works was faith made perfect. Made complete, finished, or entire. It was so carried out as to show its legitimate and fair results. This does not mean that the faith in itself was defective before this, and that the defect was remedied by good works; or that there is any deficiency in what the right kind of faith can do in the matter of justification, which is to be helped out by good works; but that there was that kind of completion which a thing has when it is fully developed, or is fairly carried out.

(+) "Seest thou" or, "Thou seest" (a) "faith wrought with his works" Heb 11:17

1 John 2:5

Verse 5. But whoso keepeth his word. That is, what he has spoken or commanded, The term word here will include all that he has made known to us as his will in regard to our conduct.

In him verily is the love of God perfected. He professes to have the love of God in his heart, and that love receives its completion or filling up by obedience to the will of God. That obedience is the proper carrying out, or the exponent of the love which exists in the heart. Love to the Saviour would be defective without that, for it is never complete without obedience. If this be the true interpretation, then the passage does not make any affirmation about sinless perfection, but it only affirms that if true love exists in the heart, it will be carried out in the life; or that love and obedience are parts of the same thing; that one will be manifested by the other; and that where obedience exists, it is the completion or perfecting of love. Besides, the apostle does not say that either the love or the obedience would be in themselves absolutely perfect; but he says that one cannot fully develope itself without the other.

Hereby know we that we are in him. That is, by having in fact such love as shall insure obedience. To be in him, is to be united to him; to be his friends. Jn 6:56; Rom 13:14.

1 John 4:12

Verse 12. No man hath seen God at any time. Jn 1:18, where the same declaration occurs. The statement seems to be made here in order to introduce a remark to show in what way we may know that we have any true knowledge of God. The idea is, "He has never indeed been seen by mortal eyes. We are not then, to expect to become acquainted with what he is in that way. But there is a method by which we may be assured that we have a true knowledge of him, and that is, by evidence that we love another, and by the presence of his Spirit in our hearts. We cannot become acquainted with him by sight, but we may by love." If we love one another, God dwelleth in us. Though we cannot see him, yet there is a way by which we may be assured that he is near us, and that he even dwells in us. That way is by the exercise of love. Comp. Jn 14:23, Jn 14:24.

And his love is perfected in us. Is carried out to completion. That is, our love for each other is the proper exponent of love to him reigning in our hearts. The idea here is not that we are absolutely perfect, or even that our love is perfect, whatever may be true on those points, but that this love to others is the proper carrying out of our love towards him; that is, without this our love to him would not have accomplished what it was adapted and designed to do. Unless it produced this effect, it would be defective or incomplete. Compare 1Jn 4:17. The general sense is this: "We claim to have the love of God in our hearts, or that we are influenced and controlled by love. But however high and exalted that may seem to be as exercised toward God, it would be defective; it would not exert a fair influence over us, unless it led us to love our Christian brethren. It would be like the love which we might profess to have for a father, if it did not lead us to love our brothers and sisters. True love will diffuse itself over all who come within its range, and will thus become complete and entire." This the it passage, therefore, cannot be adduced to demonstrate doctrine of sinless perfection, or to prove that Christians are ever absolutely perfect in this life. It proves only that love to God is not complete, or fully developed, unless it leads those who profess to have to love each other. Job 1:1. On the meaning of the Greek word here used, (τελειοω,) Php 3:12. Heb 2:10.

(f) "No man" 1Timm 6:16 (g) "perfected" 1Cor 13:13

1 John 4:17

Verse 17. Herein is our love made perfect. Marg., love with us. The margin accords with the Greek--μεθημων. The meaning is, "the love that is within us, or in us, is made perfect." The expression is unusual; but the general idea is, that love is rendered complete or entire in the manner in which the apostle specifies. In this way love becomes what it should be, and will prepare us to appear with confidence before the judgment-seat. Comp. 1Jn 4:12.

That we may have boldness in the day of judgment. By the influence of love in delivering us from the fear of the wrath to come, 1Jn 4:18. The idea is, that he who has true love to God will have nothing to fear in the day of judgment, and may even approach the awful tribunal where he is to receive the sentence which shall determine his everlasting destiny without alarm.

Because as he is, so are we in this world. That is, we have the same traits of character which the Saviour had, and, resembling him, we need not be alarmed at the prospect of meeting him.

(1) "Herein is our love" "love with us"