| Barnes' Notes on the Bible To the general assembly - see the notes on Hebrews 12:22. And church of the first-born - That is, you are united with the church of the first-born. They who were first-born among the Hebrews enjoyed special privileges, and especially pre-eminence of rank; see the notes on Colossians 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 special honors 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 honored 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 honors and their joys. The Christian is united in feeling, in honor, and in destiny, with the excellent of all the earth, and of all times. He should feel it, therefore, an honor 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 - Margin, 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; see the notes, Luke 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 especially 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.
Clarke's Commentary on the BibleTo the general assembly - Πανηγυρει. This word is joined to the preceding by some of the best MSS., and is quoted in connection by several of the fathers: Ye are come - to the general assembly of innumerable angels; and this is probably the true connection. The word πανηγυρις is compounded of παν, all, and αγυρις, an assembly; and means, particularly, an assembly collected on festive occasions. It is applied to the assembly of the Grecian states at their national games, Olympic, Isthmian, etc.; and hence a speech pronounced in favor of any person at such festive assemblies was called πανηγυρικος λογος, a panegyrical discourse; and hence our word panegyric. The first-born - Those who first received the Gospel of Christ, and who are elsewhere termed the first fruits: this is spoken in allusion to the first-born among the Israelites, who were all considered as the Lord's property, and were dedicated to him. The Jews gave the title בכור bechor, first-born, to those who were very eminent or excellent; what we would term the head or top of his kin. The Church of the first-born is the assembly of the most excellent. Which are written in heaven - Who are enrolled as citizens of the New Jerusalem, and are entitled to all the rights, privileges, and immunities of the Church here, and of heaven above. This is spoken in allusion to the custom of enrolling or writing on tables, etc., the names of all the citizens of a particular city; and all those thus registered were considered as having a right to live there, and to enjoy all its privileges. All genuine believers are denizens of heaven. That is their country, and there they have their rights, etc. And every member of Christ has a right to, and can demand, every ordinance in the Church of his Redeemer; and wo to him who attempts to prevent them! God the Judge of all - The supreme God is ever present in this general assembly: to him they are all gathered; by him they are admitted to all those rights, etc.; under his inspection they continue to act; and it is he alone who erases from the register those who act unworthily of their citizenship. Judge here is to be taken in the Jewish use of the term, i.e. one who exercises sovereign rule and authority. The spirits of just men made perfect - We cannot understand these terms without the assistance of Jewish phraseology. The Jews divide mankind into three classes: - 1. The Just Perfect, צדיקים גמורים tsaddikim gemurim. 2. The wicked perfect, רשעים גמורים reshaim gemurim. 3. Those between both, בינוניים beinoniyim. 1. The just perfect are those, 1. Who have conquered all brutal appetites and gross passions. 2. Who have stood in the time of strong temptation. 3. Who give alms with a sincere heart. 4. Who worship the true God only. continued...
Gill's Exposition of the Entire BibleTo the general assembly,.... A "panegyris", the word here used, was a public and solemn assembly of the Greeks, either at their games, or feasts, or fairs, or on religious accounts; and signifies a large collection and convention of men; and sometimes the place where they met togethers (i); and is here used, by the apostle, for the church of God, consisting of all his elect, both Jews and Gentiles, and the meeting of them together: they met together, in the infinite mind of God, from all eternity; and in Christ, their head and representative, both then and in time; and at the last day, when they are all gathered in, they will meet together personally; and a joyful meeting it will be; and a very general one, more so than the assembly of the Jews, at any of their solemn feasts, to which the apostle may have some respect; since this will consist of some of all nations, that have lived in all places, and in all ages of time: and church of the firstborn, which are written in heaven; by the "church", is not meant any particular, or congregational church, nor any national one; but the church catholic, or universal, which consists only of God's elect, and of all of them, in all times and places; and reaches even to the saints in heaven: this church is invisible at present, and will never fail; of which Christ is the head, and for which he has given himself: now the persons, that belong to this church, are styled the "firstborn"; who are not the apostles only, who received the first fruits of the Spirit; nor the first converts among the Jews, who first trusted in Christ; but also the chosen of God, who are equally the sons of God, and born of him; are equally loved by him, and equally united to Christ, and interested in him: they have the same privileges, honours, and dignity, and shall enjoy the same inheritance; they are all firstborn, and are so called, with respect to the angels, the sons of God, as Christ is with respect to the saints, the many brethren of his: and these are said to be "written in heaven"; not in the earth, Jeremiah 17:13, such writing abides not; nor in the book of the Scriptures, for the names of all are not written there; nor in the general book of God's decrees, which relate to all mankind; but in the Lamb's book of life, kept in heaven; and is no other than their election of God: and this way of speaking, concerning it, shows it to be personal and particular; that it is firm, sure, and constant; that it is out of the reach of men and devils to erase it; it denotes the exact knowledge God has of them, and expresses their right to heaven, and the certainty of their coming there: now all such, who are truly come to Sion, are openly come to this assembly and church, and appear to be a part thereof, and are among the firstborn, and have their names written in heaven: and to God the Judge of all: the Ethiopic version reads, "the Judge of righteousness", or the righteous Judge: some think that Christ is here meant; who is truly and properly God, and is the Judge: all judgment is committed to him; he is Judge of all; he is ordained Judge of quick and dead; for which he would not have been fit, had he not been God: true believers come to him by faith, and that, as their Judge, King, and Governor; and it is their privilege, that Christ is and will be the Judge of all at the last day and hence is his coming to judgment desirable to them. But since Christ is spoken of in the next verse, as a distinct person, to whom the saints come, God the Father seems rather to be designed here: and it is one of the privileges of the saints, in the present life, that they have access to God: all men are at a distance from him, in a state of nature; and they naturally run further and further from him, and have no desire after him; and, when they are made sensible of sin, they are afraid and ashamed to come to him; nor is there any coming to God, but through Christ; and this is a fruit of God's everlasting love, what follows upon electing grace, is an effect of Christ's death, and owing to the quickening grace of the Spirit; it is performed in a spiritual way, and is by faith; it is a coming to the throne of God, even to his seat, to communion with him, and to a participation of his grace: and it is their privilege that they have access to him as the Judge of all; not only as a Father, and as the God of all grace, but as a Judge, and a righteous one, to whom they can come without terror; for though he is just, yet he is a Saviour, and the justifier of his people, on account of the righteousness of his Son; whose sins he pardons in a way of justice, through the blood of Christ; and is their patron, protector, and defender, who will right their wrongs, and avenge their cause: and to the spirits of just men made perfect; which may be understood of the saints on earth, who are "just men"; not naturally, for so no man is, but the reverse; nor in opinion only, or merely externally, as the Scribes and Pharisees were; nor by the deeds of the law; nor by obedience to the Gospel; nor by faith, either as wrought in them, or done by them, though by the object of it; nor by an infusion of righteousness into them; but by the imputation of the righteousness of Christ unto them: and these are "made perfect"; not as to sanctification, unless in Christ, or in a comparative sense, and with respect to the parts of the new man, but not as to degrees; for no man is without sin, and the best stand in need of fresh supplies of grace; but as to justification, Christ has perfectly fulfilled the law for them, and has perfectly expiated their sins, and perfectly redeemed them from all sin, and has procured a full pardon of them; and they are completely righteous through his righteousness; and the "spirits", or souls of these are only mentioned, because the communion of saints in a Gospel church state lies chiefly in the souls and spirits of each other, or in spiritual things relating to their souls; and their souls are greatly affected, and knit to each other: though the saints in heaven may be here intended, at least included; whose spirits or soul's are separate from their bodies; and they are the souls of just men, for none but such enter into the kingdom of heaven; where they are made perfect in knowledge and holiness, in peace and joy; though they have not their bodies, nor as yet all the saints with them. Now, believers, in the present state of things, may be said to be come to them, being come to the Church below, which is a part of that above; as also in hope, expectation, and desire. The apostle seems to have respect to some distinctions among the Jews: they divide mankind into three sorts; some are perfectly wicked; and some are perfectly righteous; and there are others that are between both (k): they often speak of , "just men perfect" (l); and distinguish between a just man perfect, and a just man that is not perfect (m); as they do also between penitents and just men perfect; See Gill on Luke 15:7. (i) Vid. Philostrat. Vita Apollen. l. 8. c. 7. (k) T. Hieros. Roshhashanah, fol. 57. 1. & T. Bab. Roshhashanah, fol. 16. 2. Derech Eretz, fol. 19. 4. (l) Zohar in Gen. fol. 28. 2. & 29. 1. & 39. 3. T. Bab. Taanith, fol. 18. 2. & Roshbahanah, fol. 4. 1. Pesachim, fol. 8. 1. 2. (m) T. Bab. Megilla, fol. 6. 2. & Avoda Zora, fol. 4. 1.
Vincent's Word StudiesTo the general assembly (πανηγύρει) Const. with ἀγγέλων of angels, with comma after angels. Rend. "to a festal assembly of angels." This and the next clause show what the myriads consist of, - a host of angels and redeemed men. Πανήγυρις, N.T.o , is a gathering to celebrate a solemnity, as public games, etc.: a public, festal assembly. Frequently joined with ἑορτή feast. See Ezekiel 47:11; Hosea 2:11; Hosea 9:5. The verb πανηγυρίζειν to celebrate or attend a public festival, to keep holiday, occurs occasionally in Class.: not in N.T.: lxx once, Isaiah 66:10. The festal assembly of angels maintains the contrast between the old and the new dispensation. The host of angels through whose ministration the law was given (see on Hebrews 2:2, and see on Galatians 3:19) officiated at a scene of terror. Christian believers are now introduced to a festal host, surrounding the exalted Son of man, who has purged away sins, and is enthroned at God's right hand (Hebrews 1:3). And church of the first-born which are written in heaven (καὶ ἐκκλησίᾳ πρωτοτόκων ἀπογεγραμμένων ἐν οὐρανοῖς) This forms a distinct clause; "and to the church," etc. For ἐκκλησία assembly or church, see on Matthew 16:18; see on 1 Thessalonians 1:1. The "myriads" embrace not only angels, but redeemed men, enrolled as citizens of the heavenly commonwealth, and entitled to the rights and privileges of first-born sons. Πρωτότοκος first-born is applied mostly to Christ in N.T. See Romans 8:29; Colossians 1:15, Colossians 1:18; Hebrews 1:6; Revelation 1:5. Comp. Hebrews 11:28, and Luke 2:7. Properly applied to Christians by virtue of their union with Christ, "the first-born of all creation," "the first-born from the dead," as sharing his sonship and heirship. See Romans 8:14-17, Romans 8:29. The word also points to Christians as the true Israel of God. The analogy is suggested with the first-born of Israel, to whom peculiar sanctity attached, and whose consecration to himself God enjoined (Exodus 13:1, Exodus 13:11-16); and with the further application of the term first-born to Israel as a people, Exodus 4:22. The way was thus prepared for its application to the Messiah. There seems, moreover, to be a clear reference to the case of Esau (Hebrews 12:16). Esau was the first-born of the twin sons of Isaac (Genesis 25:25). He sold his birthright (πρωτοτοκία), and thus forfeited the privilege of the first-born. The assembly to which Christian believers are introduced is composed of those who have not thus parted with their birthright, but have retained the privileges of the first-born. The phrase "church of the first-born" includes all who have possessed and retained their heavenly birthright, living or dead, of both dispensations: the whole Israel of God, although it is quite likely that the Christian church may have been most prominent in the writer's thought. Which are written in heaven (ἀπογεγραμμένων ἐν οὐρανοῖς) Ἁπογράφειν, only here and Luke 2:1, Luke 2:3, Luke 2:5, means to write off or copy; to enter in a register the names, property, and income of men. Hence, ἀπογραφή an enrollment. See on Luke 2:1, Luke 2:2. Here, inscribed as members of the heavenly commonwealth; citizens of heaven; Philippians 4:3; Revelation 3:5; Revelation 13:8, etc. See for the image, Exodus 32:32; Psalm 69:28; Isaiah 4:3; Daniel 12:1; Luke 10:20. To God the judge of all (κριτῇ θεῷ πάντων) Rend. "a judge who is God of all." Comp. Daniel 7:9 ff. God of all his first-born, of those whom he chastens, of all who are in filial relations with him under both covenants, and who, therefore, need not fear to draw near to him as judge. Spirits of just men made perfect (πνεύμασι δικαίων) The departed spirits of the righteous of both dispensations, who have completed their course after having undergone their earthly discipline. Notice again the idea of τελείωσις, not attained under the old covenant, but only through the work of Christ, the benefits of which the disembodied saints of the O.T. share with departed Christian believers. Comp. Hebrews 11:40.
Geneva Study BibleTo the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made {k} perfect, (k) So he calls them that are taken up to heaven, although one part of them sleeps in the earth.
People's New Testament 12:23 To the general assembly and church of the firtborn. The universal church of Christ. The first born son in Israel inherited the birthright (Ge 25:31 1Ch 5:1), but all the saints have the birthright and hence are called the first born. They are enrolled, not on earthly registers, but their names are written in heaven. And to God the Judge of all, who will inflict judgment in behalf of the persecuted church. And to the spirits of just men made perfect. To the fellowship of all the sainted dead now perfected above.
Wesley's Notes 12:23 To the general assembly - The word properly signifies a stated convention on some festival occasion. And church - The whole body of true believers, whether on earth or in paradise. Of the first - born - The first - born of Israel were enrolled by Moses; but these are enrolled in heaven, as citizens there. It is observable, that in this beautiful gradation, these first - born are placed nearer to God than the angels. See Jam 1:18. And to God the Judge of all - Propitious to you, adverse to your enemies. And to the spirits - The separate souls. Of just men - It seems to mean, of New Testament believers. The number of these, being not yet large, is mentioned distinct from the innumerable company of just men whom their Judge hath acquitted. These are now made perfect in an higher sense than any who are still alive. Accordingly, St. Paul, while yet on earth, denies that he was thus made perfect, Php 3:12.
King James Translators' Noteswritten: or, enrolled
Scofield Reference Notes[1] church Church (true), Summary: The true church, composed of the whole number of regenerate persons from Pentecost to the first resurrection 1Cor 15:52 united together and to Christ by the baptism with the Holy Spirit 1Cor 12:12,13 is the body of Christ of which He is the Head Eph 1:22,23. As such, it is a holy temple for the habitation of God through the Spirit Eph 2:21,22, is "one flesh" with Christ Eph 5:30,31 and espoused to Him as a chaste virgin to one husband 2Cor 11:2-4. Margin perfect See Scofield Note: "Mt 5:48".
Jamieson-Fausset-Brown Bible Commentary23. written in heaven-enrolled as citizens there. All those who at the coming of "God the Judge of all" (which clause therefore naturally follows), shall be found "written in heaven," that is, in the Lamb's book of life (Re 21:27). Though still fighting the good fight on earth, still, in respect to your destiny, and present life of faith which substantiates things hoped for, ye are already members of the heavenly citizenship. "We are one citizenship with angels; to which it is said in the psalm, Glorious things are spoken of thee, thou city of God" [Augustine]. I think Alford wrong in restricting "the Church of the first-born written in heaven," to those militant on earth; it is rather, all those who at the Judge's coming shall be found written in heaven (the true patent of heavenly nobility; contrast "written in the earth," Jer 17:13, and Esau's profane sale of his birthright, Heb 12:16); these all, from the beginning to the end of the world, forming one Church to which every believer is already come. The first-born of Israel were "written" in a roll (Nu 3:40). the spirits of just men made perfect-at the resurrection, when the "Judge" shall appear, and believers' bliss shall be consummated by the union of the glorified body with the spirit; the great hope of the New Testament (Ro 8:20-23; 1Th 4:16). The place of this clause after "the Judge of all," is my objection to Bengel and Alford's explanation, the souls of the just in their separate state perfected. Compare Notes, see on [2597]Heb 11:39, 40, to which he refers here, and which I think confirms my view; those heretofore spirits, but now to be perfected by being clothed upon with the body. Still the phrase, "spirits of just men made perfect," not merely "just men made perfect," may favor the reference to the happy spirits in their separate state. The Greek is not "the perfected spirits," but "the spirits of the perfected just." In no other passage are the just said to be perfected before the resurrection, and the completion of the full number of the elect (Re 6:11); I think, therefore, "spirits of the just," may here be used to express the just whose predominant element in their perfected state shall be spirit. So spirit and spirits are used of a man or men in the body, under the influence of the spirit, the opposite of flesh (Joh 3:6). The resurrection bodies of the saints shall be bodies in which the spirit shall altogether preponderate over the animal soul (see on [2598]1Co 15:44).
Matthew Henry's Concise Commentary12:18-29 Mount Sinai, on which the Jewish church state was formed, was a mount such as might be touched, though forbidden to be so, a place that could be felt; so the Mosaic dispensation was much in outward and earthly things. The gospel state is kind and condescending, suited to our weak frame. Under the gospel all may come with boldness to God's presence. But the most holy must despair, if judged by the holy law given from Sinai, without a Saviour. The gospel church is called Mount Zion; there believers have clearer views of heaven, and more heavenly tempers of soul. All the children of God are heirs, and every one has the privileges of the first-born. Let a soul be supposed to join that glorious assembly and church above, that is yet unacquainted with God, still carnally-minded, loving this present world and state of things, looking back to it with a lingering eye, full of pride and guile, filled with lusts; such a soul would seem to have mistaken its way, place, state, and company. It would be uneasy to itself and all about it. Christ is the Mediator of this new covenant, between God and man, to bring them together in this covenant; to keep them together; to plead with God for us, and to plead with us for God; and at length to bring God and his people together in heaven. This covenant is made firm by the blood of Christ sprinkled upon our consciences, as the blood of the sacrifice was sprinkled upon the altar and the victim. This blood of Christ speaks in behalf of sinners; it pleads not for vengeance, but for mercy. See then that you refuse not his gracious call and offered salvation. See that you do not refuse Him who speaketh from heaven, with infinite tenderness and love; for how can those escape, who turn from God in unbelief or apostacy, while he so graciously beseeches them to be reconciled, and to receive his everlasting favour! God's dealing with men under the gospel, in a way of grace, assures us, that he will deal with the despisers of the gospel, in a way of judgment. We cannot worship God acceptably, unless we worship him with reverence and godly fear. Only the grace of God enables us to worship God aright. God is the same just and righteous God under the gospel as under the law. The inheritance of believers is secured to them; and all things pertaining to salvation are freely given in answer to prayer. Let us seek for grace, that we may serve God with reverence and godly fear.
Matthew Henry's Whole Bible CommentaryVerses 18-29 Here the apostle goes on to engage the professing Hebrews to perseverance in their Christian course and conflict, and not to relapse again into Judaism. This he does by showing them how much the state of the gospel church differs from that of the Jewish church, and how much it resembles the state of the church in heaven, and on both accounts demands and deserves our diligence, patience, and perseverance in Christianity. I. He shows how much the gospel church differs from the Jewish church, and how much it excels. And here we have a very particular description of the state of the church under the Mosaic dispensation, v. 18-21. 1. It was a gross sensible state. Mount Sinai, on which that church-state was constituted, was a mount that might be touched (v. 18), a gross palpable place; so was the dispensation. It was very much external and earthly, and so more heavy. The state of the gospel church on mount Zion is more spiritual, rational, and easy. 2. It was a dark dispensation. Upon that mount there were blackness and darkness, and that church-state was covered with dark shadows and types: the gospel state is much more clear and bright. 3. It was a dreadful and terrible dispensation; the Jews could not bear the terror of it. The thunder and the lightning, the trumpet sounding, the voice of God himself speaking to them, struck them with such dread that they entreated that the word might not be so spoken to them any more, v. 19. Yea, Moses himself said, I exceedingly fear and quake. The best of men on earth are not able to converse immediately with God and his holy angels. The gospel state is mild, and kind, and condescending, suited to our weak frame. 4. It was a limited dispensation; all might not approach to that mount, but only Moses and Aaron. Under the gospel we have all access with boldness to God. 5. It was a very dangerous dispensation. The mount burned with fire, and whatever man or beast touched the mount must be stoned, or thrust through with a dart, v. 20. It is true, it will be always dangerous for presumptuous and brutish sinners to draw night to God; but it is not immediate and certain death, as here it was. This was the state of the Jewish church, fitted to awe a stubborn and hard-hearted people, to set forth the strict and tremendous justice of God, to wean the people of God from that dispensation, and induce them more readily to embrace the sweet and gentle economy of the gospel church, and adhere to it. II. He shows how much the gospel church represents the church triumphant in heaven, what communication there is between the one and the other. The gospel church is called mount Zion, the heavenly Jerusalem, which is free, in opposition to mount Sinai, which tendeth to bondage, Gal. 4:24. This was the hill on which God set his king the Messiah. Now, in coming to mount Zion, believers come into heavenly places, and into a heavenly society. 1. Into heavenly places. (1.) Unto the city of the living God. God has taken up his gracious residence in the gospel church, which on that account is an emblem of heaven. There his people may find him ruling, guiding, sanctifying, and comforting them; there he speaks to them by the gospel ministry; there they speak to him by prayer, and he hears them; there he trains them up for heaven, and gives them the earnest of their inheritance. (2.) To the heavenly Jerusalem as born and bred there, as free denizens there. Here believers have clearer views of heaven, plainer evidences for heaven, and a greater meetness and more heavenly temper of soul. 2. To a heavenly society. (1.) To an innumerable company of angels, who are of the same family with the saints, under the same head, and in a great measure employed in the same work, ministering to believers for their good, keeping them in all their ways, and pitching their tents about them. These for number are innumerable, and for order and union are a company, and a glorious one. And those who by faith are joined to the gospel church are joined to the angels, and shall at length be like them, and equal with them. (2.) To the general assembly and church of the first-born, that are written in heaven, that is, to the universal church, however dispersed. By faith we come to them, have communion with them in the same head, by the same Spirit, and in the same blessed hope, and walk in the same way of holiness, grappling with the same spiritual enemies, and hasting to the same rest, victory, and glorious triumph. Here will be the general assembly of the first-born, the saints of former and earlier times, who saw the promises of the gospel state, but received them not, as well as those who first received them under the gospel, and were regenerated thereby, and so were the first-born, and the first-fruits of the gospel church; and thereby, as the first-born, advanced to greater honours and privileges than the rest of the world. Indeed all the children of God are heirs, and every one has the privileges of the first-born. The names of these are written in heaven, in the records of the church here: they have a name in God's house, are written among the living in Jerusalem; they have a good repute for their faith and fidelity, and are enrolled in the Lamb's book of life, as citizens are enrolled in the livery-books. (3.) To God the Judge of all, that great God who will judge both Jew and Gentile according to the law they are under: believers come to him now by faith, make supplication to their Judge, and receive a sentence of absolution in the gospel, and in the court of their consciences now, by which they know they shall be justified hereafter. (4.) To the spirits of just men made perfect; to the best sort of men, the righteous, who are more excellent than their neighbours; to the best part of just men, their spirits, and to these in their best state, made perfect. Believers have union with departed saints in one and the same head and Spirit, and a title to the same inheritance, of which those on earth are heirs, those in heaven possessors. (5.) To Jesus the Mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel. This is none of the least of many encouragements there are to perseverance in the gospel state, since it is a state of communion with Christ the Mediator of the new covenant, and of communication of his blood, that speaketh better things than the blood of Abel. [1.] The gospel covenant is the new covenant, distinct from the covenant of works; and it is now under a new dispensation, distinct from that of the Old Testament. [2.] Christ is the Mediator of this new covenant; he is the middle person that goes between both parties, God and man, to bring them together in this covenant, to keep them together notwithstanding the sins of the people and God's displeasure against them for sin, to offer up our prayers to God, and to bring down the favours of God to us, to plead with God for us and to plead with us for God, and at length to bring God and his people together in heaven, and to be a Mediator of fruition between them for ever, they beholding and enjoying God in Christ and God beholding and blessing them in Christ. [3.] This covenant is ratified by the blood of Christ sprinkled upon our consciences, as the blood of the sacrifice was sprinkled upon the altar and the sacrifice. This blood of Christ pacifies God and purifies the consciences of men. [4.] This is speaking blood, and it speaks better things than that of Abel. First, It speaks to God in behalf of sinners; it pleads not for vengeance, as the blood of Abel did on him who shed it, but for mercy. Secondly, To sinners, in the name of God. It speaks pardon to their sins, peace to their souls; and bespeaks their strictest obedience and highest love and thankfulness. III. The apostle, having thus enlarged upon the argument to perseverance taken from the heavenly nature of the gospel church state, closes the chapter by improving the argument in a manner suitable to the weight of it (v. 25, etc.): See then that you refuse not him that speaketh-that speaketh by his blood; and not only speaketh after another manner than the blood of Abel spoke from the ground, but than God spoke by the angels, and by Moses spoke on mount Sinai; then he spoke on earth, now he speaks from heaven. Here observe, 1. When God speaks to men in the most excellent manner he justly expects from them the most strict attention and regard. Now it is in the gospel that God speaks to men in the most excellent manner. For, (1.) He now speaks from a higher and more glorious seat and throne, not from mount Sinai, which was on this earth, but from heaven. (2.) He speaks now more immediately by his inspired word and by his Spirit, which are his witnesses. He speaks not now any new thing to men, but by his Spirit speaks the same word home to the conscience. (3.) He speaks now more powerfully and effectually. Then indeed his voice shook the earth, but now, by introducing the gospel state, he hath shaken not only the earth, but the heavens,-not only shaken the hills and mountains, or the spirits of men, or the civil state of the land of Canaan, to make room for his people,-not only shaken the world, as he then did, but he hath shaken the church, that is, the Jewish nation, and shaken them in their church-state, which was in Old-Testament times a heaven upon earth; this their heavenly spiritual state he hath now shaken. It is by the gospel from heaven that God shook to pieces the civil and ecclesiastical state of the Jewish nation, and introduced a new state of the church, that cannot be removed, shall never be changed for any other on earth, but shall remain till it be made perfect in heaven. 2. When God speaks to men in the most excellent manner, the guilt of those who refuse him is the greater, and their punishment will be more unavoidable and intolerable; there is no escaping, no bearing it, v. 25. The different manner of God's dealing with men under the gospel, in a way of grace, assures us that he will deal with the despisers of the gospel after a different manner than he does with other men, in a way of judgment. The glory of the gospel, which should greatly recommend it to our regard, appears in these three things:-(1.) It was by the sound of the gospel trumpet that the former dispensation and state of the church of God were shaken and removed; and shall we despise that voice of God that pulled down a church and state of so long standing and of God's own building? (2.) It was by the sound of the gospel trumpet that a new kingdom was erected for God in the world, which can never be so shaken as to be removed. This was a change made once for all; no other change shall take place till time shall be no more. We have now received a kingdom that cannot be moved, shall never be removed, never give way to any new dispensation. The canon of scripture is now perfected, the Spirit of prophecy has ceased, the mystery of God is finished, he has put his last hand to it. The gospel church may be made more large, more prosperous more purified from contracted pollution, but it shall never be altered for another dispensation; those who perish under the gospel perish without remedy. And hence the apostle justly concludes, [1.] How necessary it is for us to obtain grace from God, to serve him acceptably: if we be not accepted of God under this dispensation, we shall never be accepted at all; and we lose all our labour in religion if we be not accepted of God. [2.] We cannot worship God acceptably, unless we worship him with godly reverence and fear. As faith, so holy fear, is necessary to acceptable worship. [3.] It is only the grace of God that enables us to worship God in a right manner: nature cannot come up to it; it can produce neither that precious faith nor that holy fear that is necessary to acceptable worship. [4.] God is the same just and righteous God under the gospel that he appeared to be under the law. Though he be our God in Christ, and now deals with us in a more kind and gracious way, yet he is in himself a consuming fire; that is, a God of strict justice, who will avenge himself on all the despisers of his grace, and upon all apostates. Under the gospel, the justice of God is displayed in a more awful manner, though not in so sensible a manner as under the law; for here we behold divine justice seizing upon the Lord Jesus Christ, and making him a propitiatory sacrifice, his soul and body an offering for sin, which is a display of justice far beyond what was seen and heard on mount Sinai when the law was given. |
