| Barnes' Notes on the Bible And to Jesus the Mediator of the new covenant - This was the crowning excellence of the new dispensation in contradistinction from the old. They had been made acquainted with the true Messiah; they were united to him by faith; they had been sprinkled with his blood; see the notes on Hebrews 7:22, and Hebrews 8:6. The highest consideration which can be urged to induce anyone to persevere in a life of piety is the fact that the Son of God has come into the world and died to save sinners; compare notes on Hebrews 12:2-4 of this chapter. And to the blood of sprinkling - The blood which Jesus shed, and which is sprinkled upon us to ratify the covenant; see notes on Hebrews 9:18-23. That speaketh better things than that of Abel - Greek "Than Abel;" the words "that of" being supplied by the translators. In the original there is no reference to the blood of Abel shed by Cain, as our translators seem to have supposed, but the allusion is to the faith of Abel, or to the testimony which he bore to a great and vital truth of religion. The meaning here is, that the blood of Jesus speaks better things than Abel did; that is, that the blood of Jesus is the "reality" of which the offering of Abel was a "type." Abel proclaimed by the sacrifice which he made the great truth that salvation could be only by a bloody offering - but he did this only in a typical and obscure manner; Jesus proclaimed it in a more distinct and better manner by the reality. The object here is to compare the Redeemer with Abel, not in the sense that the blood shed in either case calls for vengeance, but that salvation by blood is more clearly revealed in the Christian plan than in the ancient history; and hence illustrating, in accordance with the design of this Epistle, the superior excellency of the Christian scheme over all which had preceded it. There were other points of resemblance between Abel and the Redeemer, but on them the apostle does not insist. Abel was a martyr, and so was Christ; Abel was cruelly murdered, and so was Christ; there was aggravated guilt in the murder of Abel by his brother, and so there was in that of Jesus by his brethren - his own countrymen; the blood of Abel called for vengeance, and was followed by a fearful penalty on Cain, and so was the death of the Redeemer on his murderers - for they said, "his blood be on us and on our children," and are yet suffering under the fearful malediction then invoked; but the point of contrast here is, that the blood of Jesus makes a more full, distinct, and clear proclamation of the truth that salvation is by blood than the offering made by Abel did. The apostle alludes here to what he had said in Hebrews 11:4; see the notes on that verse. Such is the contrast between the former and the latter dispensations; and such the motives to perseverance presented by both. In the former, the Jewish, all was imperfect, terrible, and alarming. In the latter, everything was comparatively mild, winning, alluring, animating. Terror was not the principal element, but heaven was opened to the eye of faith, and the Christian was permitted to survey the Mount Zion; the New Jerusalem; the angels; the redeemed; the blessed God; the glorious Mediator, and to feel that that blessed abode was to be his home. To that happy world he was tending; and with all these pure and glorious beings he was identified. Having stated and urged this argument, the apostle in the remainder of the chapter warns those whom he addressed in a most solemn manner against a renunciation of their Christian faith.
Clarke's Commentary on the BibleAnd to Jesus the mediator of the new covenant - The old covenant and its mediator, Moses, are passed away. See Hebrews 8:13. The new covenant, i.e. the Gospel, is now in force, and will be to the end of the world; and Jesus, the Son of God, the brightness of the Father's glory, the Maker and Preserver of all things, the Savior and the Judge of all men, is its mediator. Both the covenant and its mediator are infinitely superior to those of the Jews, and they are very properly set down here among the superior benefits and glories of Christianity. To the blood of sprinkling - This is an allusion, as was before observed, to the sprinkling of the blood of the covenant sacrifice upon the people, when that covenant was made upon Mount Sinai; to the sprinkling of the blood of the sin-offerings before the mercy-seat; and probably to the sprinkling of the blood of the paschal lamb on their houses, to prevent their destruction by the destroying angel. But all these sprinklings were partial and inefficacious, and had no meaning but as they referred to this: the blood of sprinkling under the new covenant is ever ready; all may have it applied; it continues through ages; and is the highest glory of Christianity, because by it we draw nigh to God, and through it get our hearts sprinkled from an evil conscience; and, in a word, have an entrance unto the holiest by the blood of Jesus. Better things than that of Abel - God accepted Abel's sacrifice, and, was well pleased with it; for Abel was a righteous man, and offered his sacrifice by faith in the great promise. But the blood of Christ's sacrifice was infinitely more precious than the blood of Abel's sacrifice, as Jesus is infinitely greater than Abel; and the blood of Christ avails for the sins of the whole world, whereas the blood of Abel's sacrifice could avail only for himself. Many have supposed that the blood of Abel means here the blood that was shed by Cain in the murder of this holy man, and that the blood of Jesus speaks better things than it does, because the blood of Abel called for vengeance, but the blood of Christ for pardon; this interpretation reflects little credit on the understanding of the apostle. To say that the blood of Christ spoke better things than that of Abel is saying little indeed; it might speak very little good to any soul of man, and yet speak better things than that blood of Abel which spoke no kind of good to any human creature, and only called for vengeance against him that shed it. The truth is, the sacrifice offered by Abel is that which is intended; that, as we have already seen, was pleasing in the sight of God, and was accepted in behalf of him who offered it: but the blood of Christ is infinitely more acceptable with God; it was shed for the whole human race, and cleanses all who believe from all unrighteousness.
Gill's Exposition of the Entire BibleAnd to Jesus, the Mediator of the new covenant,.... Of the new covenant, and, of Christ's being the Mediator of it, See Gill on Hebrews 8:6. See Gill on Hebrews 8:8. Coming to Christ is by faith; and is different from a corporeal coming to him in the days of his flesh; and from an outward attendance on ordinances; it is a coming to him under a sense of want, and upon a sight of fulness; and is the produce of God's efficacious grace; and souls must come to Christ as naked sinners; and without a Mediator, without anything of their own to ingratiate them; and it is free to all sensible sinners to come to him, and is the great privilege of saints: it is the blessing of blessings; such are safe, and settled, and at peace, who are come to Jesus; they can want no good thing, for all are theirs; they have free access to God through him, and a right to all privileges: and to the blood of sprinkling: that is, the blood of Christ; so called, either in allusion to the blood of the passover, which was received in a basin, and with a bunch of hyssop was sprinkled upon the lintel and two side posts of the doors of the houses, in which the Israelites were; which being looked upon by Jehovah, he passed over them, and all were safe within, so that the destroyer did not touch them, when the firstborn in Egypt were destroyed, Exodus 12:1 which is the case of all such as are sprinkled with the blood of Jesus: or else to the blood of the covenant, sprinkled by Moses on the book, and on all the people, Exodus 24:8 or to the several sprinklings of blood in the legal sacrifices: and the phrase may denote the application of Christ's blood to his people, for justification, pardon, and cleansing, which is their great mercy and privilege: that speaketh better things than that of Abel; either "than Abel", as the Vulgate Latin, and Syriac versions render it, who being dead, yet speaks; and who was a type of Christ in his death, and the punishment of it; for as he was slain by his own brother, who was punished for it, so Christ was put to death by his own nation and people, the Jews, for which wrath is come upon them to the uttermost: but the efficacy of Christ's blood for the procuring pardon, peace, reconciliation, and the redemption and purchase of his church and people, shows him to be greater than Abel; and it speaks better things than he did, or does: or else, "than the blood of Abel", as the Arabic version renders it; Abel's blood cried for vengeance; Christ's blood cries for peace and pardon, both in the court of heaven, where it is pleaded by Christ, and in the court of conscience, where it is sprinkled by his spirit: or than the sprinkling of the blood of Abel's sacrifice, or than Abel's sacrifice; which was the first blood that was sprinkled in that way, and the first sacrifice mentioned that was offered up by faith, and was typical of Christ's; but then Christ's sacrifice itself is better than that; and the sprinkling of his blood, to which believers may continually apply for their justification, remission, and purgation, and by which they have entrance into the holiest of all, is of greater efficacy than the sprinkling of blood in Abel's sacrifice; and calls for and procures better things than that did; which sense may the rather be chosen, since the apostle's view, in this epistle, is to show the superior excellency of Christ's sacrifice to all others, even to the more excellent of them, as Abel's was, Hebrews 11:4.
Vincent's Word StudiesThe mediator of the new covenant (διαθήκης νέας μεσίτῃ) See Hebrews 7:22; Hebrews 8:6, Hebrews 8:8, Hebrews 8:9, Hebrews 8:10; Hebrews 9:15. For covenant, see on Hebrews 9:6 ff. For the new covenant, rend. a new covenant. Νέα new, only here applied to the covenant in N.T. The word elsewhere is καινή. For the distinction, see on Matthew 26:29. It is better not to press the distinction, since νεός, in certain cases, clearly has the sense of quality rather than of time, as 1 Corinthians 5:7; Colossians 3:10, and probably here, where to confine the sense to recent would seem to limit it unduly. In the light of all that the writer has said respecting the better quality of the Christian covenant, superseding the old, outworn, insufficient covenant, he may naturally be supposed to have had in mind something besides its mere recentness. Moreover, all through the contrast from Hebrews 12:18, the thought of earlier and later is not once touched, but only that of inferior and better; repellency and invitation; terrors and delights; fear and confidence. Note that the privilege of approaching the Mediator in person is emphasized. Blood of sprinkling (αἵματι ῥαντισμοῦ) Ῥαντισμός sprinkling only here and 1 Peter 1:2, see note. The phrase blood of sprinkling N.T.o. olxx, where we find ὕδωρ ῥαντισμοῦ water of sprinkling, Numbers 19:9, Numbers 19:13, Numbers 19:20, Numbers 19:21. For the verb ῥαντίζειν to sprinkle, see on Hebrews 9:13. The mention of blood naturally follows that of a covenant, since no covenant is ratified without blood (Hebrews 9:16). The phrase is sufficiently explained by Hebrews 9:16-22. Speaketh better things (κρεῖττον λαλοῦντι) For "better things" rend. "better." The blood is personified, and its voice is contrasted with that of Abel, whose blood cried from the ground for vengeance upon his murderer (Genesis 4:10). The voice of Christ's blood calls for mercy and forgiveness. Than that of Abel (παρὰ τὸν Ἄβελ) Rend. "than Abel." Comp. Hebrews 11:4, where Abel himself speaks.
Geneva Study BibleAnd to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things that that of Abel.
People's New Testament 12:24 To Jesus the mediator of the new covenant. To fellowship with Jesus, the Mediator of the New Covenant as Moses was of the Old. And to the blood of sprinkling. To Christ's atoning blood by which our hearts are sprinkled from an evil conscience (Heb 10:22). That speaketh better things than that of Abel. Abel's blood cried for vengeance; Christ's pleads for mercy.
Wesley's Notes 12:24 To Jesus, the mediator - Through whom they had been perfected. And to the blood of sprinkling - To all the virtue of his precious blood shed for you, whereby ye are sprinkled from an evil conscience. This blood of sprinkling was the foundation of our Lord's mediatorial office. Here the gradation is at the highest point. Which speaketh better things than that of Abel - Which cried for vengeance.
King James Translators' Notescovenant: or, testament
Jamieson-Fausset-Brown Bible Commentary24. new-not the usual term (kaine) applied to the Christian covenant (Heb 9:15), which would mean new as different from, and superseding the old; but Greek, "nea," "recent," "lately established," having the "freshness of youth," as opposed to age. The mention of Jesus, the Perfecter of our faith (Heb 12:2), and Himself perfected through sufferings and death, in His resurrection and ascension (Heb 2:10; 5:9), is naturally suggested by the mention of "the just made perfect" at their resurrection (compare Heb 7:22). Paul uses "Jesus," dwelling here on Him as the Person realized as our loving friend, not merely in His official character as the Christ. and to the blood of sprinkling-here enumerated as distinct from "Jesus." Bengel reasonably argues as follows: His blood was entirely "poured out" of His body by the various ways in which it was shed, His bloody sweat, the crown of thorns, the scourging, the nails, and after death the spear, just as the blood was entirely poured out and extravasated from the animal sacrifices of the law. It was incorruptible (1Pe 1:18, 19). No Scripture states it was again put into the Lord's body. At His ascension, as our great High Priest, He entered the heavenly holiest place "BY His own blood" (not after shedding His blood, nor with the blood in His body, but), carrying it separately from his body (compare the type, Heb 9:7, 12, 25; 13:11). Paul does not say, by the efficacy of His blood, but, "by His own proper blood" (Heb 9:12); not MATERIAL blood, but "the blood of Him who, through the eternal Spirit, offered Himself without spot unto God" (Heb 9:14). So in Heb 10:29, the Son of God and the blood of the covenant wherewith he (the professor) was sanctified, are mentioned separately. Also in Heb 13:12, 20; also compare Heb 10:19, with Heb 10:21. So in the Lord's Supper (1Co 10:16; 11:24-26), the body and blood are separately represented. The blood itself, therefore, continues still in heaven before God, the perpetual ransom price of "the eternal covenant" (Heb 13:20). Once for all Christ sprinkled the blood peculiarly for us at His ascension (Heb 9:12). But it is called "the blood of sprinkling," on account also of its continued use in heaven, and in the consciences of the saints on earth (Heb 9:14; 10:22; Isa 52:15). This sprinkling is analogous to the sprinkled blood of the Passover. Compare Re 5:6, "In the midst of the throne, a Lamb as it had been slain." His glorified body does not require meat, nor the circulation of the blood. His blood introduced into heaven took away the dragon's right to accuse. Thus Rome's theory of concomitancy of the blood with the body, the excuse for giving only the bread to the laity, falls to the ground. The mention of "the blood of sprinkling" naturally follows the mention of the "covenant," which could not be consecrated without blood (Heb 9:18, 22). speaketh better things than that of Abel-namely, than the sprinkling (the best manuscripts read the article masculine, which refers to "sprinkling," not to "blood," which last is neuter) of blood by Abel in his sacrifice spake. This comparison between two things of the same kind (namely, Christ's sacrifice, and Abel's sacrifice) is more natural, than between two things different in kind and in results (namely, Christ's sacrifice, and Abel's own blood [Alford], which was not a sacrifice at all); compare Heb 11:4; Ge 4:4. This accords with the whole tenor of the Epistle, and of this passage in particular (Heb 12:18-22), which is to show the superiority of Christ's sacrifice and the new covenant, to the Old Testament sacrifices (of which Abel's is the first recorded; it, moreover, was testified to by God as acceptable to Him above Cain's), compare Heb 9:1-10:39. The word "better" implies superiority to something that is good: but Abel's own blood was not at all good for the purpose for which Christ's blood was efficacious; nay, it cried for vengeance. So Archbishop Magee, Hammond, and Knatchbull. Bengel takes "the blood of Abel" as put for all the blood shed on earth crying for vengeance, and greatly increasing the other cries raised by sin in the world; counteracted by the blood of Christ calmly speaking in heaven for us, and from heaven to us. I prefer Magee's view. Be this as it may, to deny that Christ's atonement is truly a propitiation, overthrows Christ's priesthood, makes the sacrifices of Moses' law an unmeaning mummery, and represents Cain's sacrifice as good as that of Abel.
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. |
