Verse 27

But a certain fearful looking for of judgment and fiery indignation which shall devour the adversaries.

When a man under the Law had contracted the guilt of any such sin, as was indispensibly capital in its punishment, for the legal expiation whereof no sacrifice was appointed or allowed, such as murder, adultery, blasphemy, he had nothing remaining but a fearful expectation of the execution of the sentence of the Law against him. And it is evident that in this context, the Apostle argues from the less to the greater; if it was so, that this was the case of him who so sinned against Moses' Law, how much more must it be so with them, that sin against the Gospel, whose sin is incomparably greater, and the punishment more severe?

The connection of the words with those foregoing, by the adversative [in non-Latin alphabet] for [in non-Latin alphabet], includes or brings along with it the verb [in non-Latin alphabet], there remains; no sacrifice for sin is left or remains; but there does remain or abide for such persons a fearful expectation of judgment.

There are two things in these words.

1. The punishment due to the sins of apostates which is three ways expressed. (1.) By the general nature of it, it is judgment. (2.) By the special nature of that judgment, it is fiery indignation. (3.) By the efficacy of it to its end, it devours the adversaries.

2. The certain approach of this judgment, there remains a fearful expectation. This last lies first in the words. And,

1. That which we render certain, is in the original only [in non-Latin alphabet]: it does not denote an assured expectation, nor the certainty of the punishment; but only a certain kind of expectation, a kind of fearful expectation. Nor is this spoken in the way of diminution, but to intimate something that is inexpressible, such as no heart can conceive, or tongue express; (1 Peter 4:17, 18) What shall be the end of them who obey not the Gospel? Where shall the sinners and ungodly appear.

2. [in non-Latin alphabet], an expectation, is the frame of mind with respect to any thing that is future, good or bad, wherein we are concerned, that we are to look for whatever it be, which we have reason and grounds to think it will come to us or befall us.

3. This expectation is said to be [in non-Latin alphabet], fearful, tremendous, which men can neither conflict withal, nor avoid, as we shall see further, ver. 31. That which fills the mind with dread and horror, depriving it of all comfort, and relief. An expectation of this dreadful and terrible nature, may be taken two ways: (1.) For the certain relation that is between the sin, and punishment spoken of; the punishment is unavoidable, as any thing is which upon the most certain grounds is looked for. So they are said only metaphorically to look for that which will certainly ensue. (2.) As it expresseth the frame of the minds of them concerning it. And though the assertion may be used in the former sense, yet I doubt not but this latter also is included in it; and that also on two accounts: (1.) Because if they did set themselves to the consideration of the event of their apostacy, nothing else could befall their minds, nothing will present itself to them for their relief; their minds will not admit of other thoughts but what belongs to this dreadful expectation. (2.) On the account of that dread and terror that God sends at times into the minds and consciences of such persons. They may bear it high, and with an ostentation of satisfaction on what they have done, yes, commonly proclaim a self-justification, and prove desperate persecutors of them who sacredly adhere to the truth. But as he said of old of tyrants, that if their breasts were opened, it would appear what tortures they have within: I am persuaded, it is probable, that God very seldom lets them pass without tormenting fear and dread of approaching judgments, in this world, which is a broad entrance into Hell.

I. There is an inseparable concatenation between apostacy and eternal ruin.

II. God often times visits the minds of cursed apostates with dreadful expectations of approaching wrath.

III. When men have hardened themselves in sin, no fear of punishment either will rouse or stir them up to seek after relief.

IV. A dreadful expectation of future wrath without hope of relief, is an open entrance into Hell itself.

2. This dreadful punishment is described by the general nature of it, it is [in non-Latin alphabet], judgment; it is not a thing that is dubious, that may fall out or may not do so. It is not an unaccountable severity that they are threatened withal, but it is a just and righteous sentence denouncing punishment proportionate to their sin and crime. Judgment is taken sometimes for punishment itself (Psalms 9:16; James 2:13; 1 Peter 4:17; 2 Peter 2:3). But most commonly it is used for the sentence of judicial condemnation and trial, determining the offender to punishment; and so 'tis most commonly used to express the general judgment that shall pass on all mankind at the last day (Matthew 10:15; Matthew 5:11, 22, 24; Matthew 12:36; Mark 6:2; 2 Peter 2:9; 2 Peter 3:1; John 4:17).

I doubt not but that in the word as here used both these are included, namely, the righteous sentence of God judging and determining on the guilt of this sin, and punishment itself which ensues thereon, as it is immediately described. And although respect be had herein principally to the judgment of the great day; yet is it not exclusive of any previous judgments that are preparatory to it, and pledges of it; such was that dreadful judgment which was then coming on the apostate church of the Hebrews.

The expectation of future judgment in guilty persons, is and will be at one time or another dreadful and tremendous.

The punishment and destruction of those sinners is described by its particular nature, it is a fiery indignation, [in non-Latin alphabet]. For these words do not relate to [in non-Latin alphabet], as [in non-Latin alphabet] does, nor are regulated by it; it is not, the expectation of fiery indignation: but refer immediately to [in non-Latin alphabet]. As there remains an expectation of judgment, so there is a fiery indignation that remains. And so (which shall) afterwards [in non-Latin alphabet] refers to fire, [in non-Latin alphabet], and not to indignation, [in non-Latin alphabet]. The indignation, the vehemency, the power of fire.

What is this fire? And what is this indignation of it?

God himself is in the Scripture said to be a consuming fire (Deuteronomy 4:24; chapter 9:3; Isaiah 33:14; Hebrews 10:29). What is intended thereby is declared in a word (Deuteronomy 4:24). The essential holiness and righteousness of God, whereby he cannot bear with the iniquities and provocations of men who betake not themselves to the only atonement, and that he will by no means acquit the guilty, is intended in this metaphorical expression.

The judgment of God concerning the punishment of sin as an effect of his will, in a way consonant to the holiness of his nature, and the exigence of his righteousness, is called fire (1 Corinthians 3:13). But that is not the fire that is here intended. It is devouring, consuming, destroying, such as answers the severity of God's justice to the utmost, as Isaiah 9:5; chapter 30:33; chapter 66:15; Amos 7:4; Matthew 18:8; 2 Thessalonians 1:8; Psalm 11:7; Deuteronomy 32:22.

Therefore this indignation or fervor of fire, has respect to three things. (1.) The holiness of the nature of God; from where originally this judgment does proceed, as that which is most suitable thereunto. (2.) The righteous act of the will of God; sometimes called his wrath and anger from the effects of it, being suitable to the holiness of his nature. (3.) The dreadful severity of the judgment itself, in its nature and effects, as it is declared in the next words.

I doubt not but respect is had to the final judgment, at the last day, and the eternal destruction of apostates. But yet also it evidently includes that sore and fiery judgment which God was bringing on the obstinate apostate Jews, in the total destruction of them and their church-state by fire and sword. For as such judgments are compared to, and called fire in the Scripture; so this was so singular, so unparalleled in any people of the world, as that it might well be called fiery indignation, or fervor of fire. Besides, it was an eminent pledge and token of the future judgment, and the severity of God therein. Therefore 'tis foretold in expressions that are applicable to the last judgment. See Matthew 24:29, 30, 31; 2 Peter 3:10, 11, 12.

This indignation to be executed by fire is described in the last place by its efficacy and effects: it is the fire that shall devour, or eat up the adversaries. The expression is taken from Isaiah 26:11. For the fire of your enemies, is there, not that which the enemies burn with, but wherewith they shall be burned.

Concerning the efficacy and effect of this fire we may consider, (1.) the seasons of its application to this effect. (2.) The object of it, the adversaries. (3.) The way of its operation, it shall devour them.

(1.) It shall do so, it is not yet come to the effect, it is future. Hence many of them despised it, as that which would never be (2 Peter 3:3, 4, 5, 6). But there are three things intimated in this word. (1.) That it was in procinctu, in readiness, not yet come but ready to come; so is the word used to express that which is future, but ready to make its entrance. (2.) That it is certain, it shall and will be, whatever appearances there are of its turning aside, and men's avoiding of it, it will come in its proper season; so speaks the prophet in a like case (Habakkuk 2:3). (3.) The foundation of the certainty of the coming of this fiery indignation, is the irreversible decree of God, accompanied with righteousness, and the measures which infinite wisdom gave to his patience. This was the unavoidable season that was approaching, when the adversaries had filled up the measure of their sin, and God's providence had saved the elect from this day to come.

I. There is a determinate time for the accomplishment of all divine threatenings, and the infliction of the severest judgments, which no men can abide or avoid. He has appointed a day wherein he will judge the world. So at present there is a sort of men whose damnation sleeps not, concerning whom he has sworn that time shall be no more, which is the present state of the antichristian world.

II. The certain determination of divine vengeance on the enemies of the Gospel, is a motive to holiness, a supportment under sufferings, in them that believe. Lift up your heads, know your salvation is nigh at hand; what manner of persons ought we to be? See 2 Thessalonians 1:7, 8, 9, 10.

2. There is a description of those on whom this fiery indignation shall have its effects, and 'tis the adversaries. He does not say, those that believe not, and obey not the Gospel, as he does elsewhere, when he treats absolutely of the day of judgment; as in that place (2 Thessalonians 1:8, 9) now mentioned; but it confines them to those that are adversaries, who from a contrary principle set themselves against the Lord Christ and the Gospel. This is the peculiar description of the unbelieving Jews at that time: they did not only refuse the Gospel through unbelief, but were acted by a principle of opposition thereunto; not only as to themselves, but as to others, even the whole world: so is their state described (1 Thessalonians 2:15, 16): "Who both killed the Lord Jesus, and their own Prophets, and have persecuted us, and they please not God, and are contrary to all men, forbidding us to speak to the Gentiles, that they might be saved, to fill up their sin always, for the wrath is come upon them to the uttermost." They laid the foundation of this enmity in killing the Lord Jesus; but they rested not therein, they continued in their unbelief, adhering to their old Judaism, and their sins therein. Nor did they rest there, but persecuted the Apostles, drove them out from among them, and all that preached the Gospel; and this not only with respect to themselves alone, and those of their own nation; but they set themselves with fury all the world over against the preaching of the Gospel to the Gentiles, and that of cursed malice that they might not be saved. See instances of this rage (Acts 13:45; chapter 22:22, 23). They were properly the adversaries whom the Apostle intends, and therefore the judgment which was peculiar to them and their sins in that fearful temporal destruction which did then approach, is intended herein, as well as the equity of the sentence is extended to the general destruction of all unbelievers at the last day.

I. The highest aggravations for the greatest sins, is, when men out of a contrary principle of superstition and error, do set themselves maliciously to oppose the doctrine and truth of the Gospel, with respect to themselves and others.

II. There is a time when God will make demonstrations of his wrath and displeasure against all such adversaries of the Gospel, as shall be pledges of his eternal indignation. He will one day deal so with the Antichristian persecuting world.

3. What is the effect of this fiery indignation against those adversaries? It shall eat them up, or devour them. The expression is metaphorical, taken from the nature and efficacious operation of fire; it eats, devours, swallows up and consumes all combustible matter that it is applyed to, or is put into it. That intended is destruction, inevitable, unavoidable, and terrible in the manner of it. See (Malachi 4:1), from where those expressions are taken. Only the similitude is not to be extended beyond the proper intention of it; for fire does so consume and devour what is put into it, as that it destroys the substance and being thereof, that it shall be no more. It is not so with the fiery indignation that shall consume or devour the adversaries at the last day; it shall devour them as to all happiness, all blessedness, all hopes, comforts and relief at once; but it shall not at once utterly consume their being. This is that which this fire shall eternally prey upon, and never utterly consume. But if we make the application of it to the temporal destruction that came upon them, the similitude holds throughout, for it utterly consumed them, and devoured them, and all that belonged to them in this world, they were devoured by it.

The dread and terror of God's final judgments against the enemies of the Gospel, is in itself inconceivable, and only shadowed out by things of the greatest dread and terror in the world. From where it is so, I shall now declare.