Verse 28, 29

He that despised Moses Law died without mercy under two or three Witnesses. Of how much sorer punishment, suppose you, shall he be thought worthy who has trodden under foot the Son of God, and counted the Blood of the Covenant, wherewith he was sanctified an unholy thing, and has done despite to the Spirit of Grace?

The Apostle confirms what he had spoken of the fore and certain destruction of Apostates from the Gospel, by an argument à comparatis, and à minori ad majus; that is, by the consideration of the two states of the Church, which he had all along compared and expressed. Therefore to convince the Hebrews not only of the certainty, and severity of the judgment declared, but also of the equity and righteousness of it, he proposeth to them the consideration of God's constitution of punishment under the Old Testament with respect to the Law of Moses, which they could not deny to be just and equal.

Ver. 28. he lays down the matter of fact as it was stated under the Law; wherein there are three things. (1.) The sin whereunto that of apostasy from the Gospel is compared, He that despised Moses Law. (2.) The punishment of that sin according to the Law, he that was guilty of it died without mercy. (3.) The way whereby according to the Law his sin was to be charged on him, it was under two or three Witnesses.

To the first, two things did concur.

1. It was such a sin as by the Law was capital; as, murder, adultery, incest, idolatry, blasphemy, and some others. Concerning them it was provided in the Law, that those who were guilty of them should be put to death. God alone by virtue of his sovereignty, could dispense with the execution of this sentence of the Law, as he did in the case of David (2 Samuel 12:13), but as to the people, they were prohibited on any account to dispense with it, or forbear the execution of it (Numbers 35:31).

2. It was required that he did it presumptuously, or with an high hand (Exodus 21:14; Numbers 15:30, 31; Deuteronomy 17:12).

He that was thus guilty of sin, in sinning is said to despise Moses Law; [in non-Latin alphabet], to abolish it, to render it useless, that is, in himself, by contempt of the authority of it, or the authority of God in it. And it is called a contempt, and abolishing of the Law, as the word signifies,

1. Because of God's indulgence to them therein. For although the general sentence of the Law was a curse, wherein death was contained against every transgression thereof (Deuteronomy 29), yet God had ordained and appointed that for all their sins of ignorance, infirmity, or surprisals by temptations, an atonement should be made by sacrifice, whereon the guilty were freed as to the terms of the Covenant, and restored to a right to all the promises of it. Wherein they would not abide in those terms and conditions of the Covenant but transgress the bounds annexed to them, it was a contempt of the whole Law, with the wisdom, goodness, and authority of God therein.

2. They rejected all the promises of it which were given exclusively to such sins, nor was there any way appointed of God for their recovery to an interest in them. Hereby they made themselves lawless persons, contemning the threatenings, and despising the promises of the Law, which God would not bear in any of them (Deuteronomy 29:18, 19, 20, 21).

It is the contempt of God and his authority in his Law that is the gall and poison of sin. This may be said in some measure of all voluntary sins, and the more there is of it in any sin, the greater is their guilt, and the higher is their aggravation who have contracted it. But there is a degree hereof which God will not bear with; namely, when this presumptuous contempt has such an influence into any sin, as that no ignorance, no infirmity, no special temptation can be pleaded, to the extenuation of it. I obtained mercy because I did it ignorantly in unbelief. And sundry things are required hereunto. (1.) That it be known to the sinner both in point of right and fact to be such a sin as whereunto the penalty of death without dispensation was annexed. (2.) That therefore the sense of God in the Law be suggested to the soul in and by the ordinary means of it. (3.) That the resolution of continuing in it, and the perpetration of it, does prevail against all convictions and fear of punishment. (4.) That motives to the contrary, with reluctancies of conscience be stifled or overcome. These things rendered a sinner presumptuous, or caused him to sin with an high hand under the Law; whereunto the Apostle adds in the next verse the peculiar aggravations of sin against the Gospel. This it is to despise the Law of Moses, as it is explained (Numbers 15:30, 31).

2. The punishment of this sin, or of him that was guilty of it, was, that he died without mercy. He died, that is, he was put to death, not always, it may be, de facto; but such was the constitution of the Law, he was to be put to death without mercy. There were several ways of inflicting capital punishments appointed by the Law, as hanging on a tree, burning, and stoning. Of all which, and the application of them to particular cases, I have given a description in the Exercitations to the first Volume of these Commentaries. And it is said, that he died without mercy, not only because there was no allowance for any such mercy as should save and deliver him, but God had expressly forbidden that either mercy or compassion should be showed in such cases (Deuteronomy 13:6, 7, 8, 9; Deuteronomy 19).

This is expressly added to the highest instance of despising the Law, namely, the Decalogue in the foundation of it, whereon all other precepts of the Law were built; and that which comprised a total apostasy from the whole Law. Therefore I doubt not but the Apostle had an especial respect to that sin in its punishment, which had a complete parallel with that whose heinousness he would represent. However,

When the God of mercies will have men show no mercy, as in the temporal punishment; he can and will upon repentance show mercy as to eternal punishment. For we dare not condemn all to Hell, which the Law condemned as to temporal punishment.

The way of execution of this judgment, it was not to be done under two or three witnesses, that is, that were so of the fact and crime. The Law is express in this case (Deuteronomy 17:6; chapter 19:13; Numbers 35:30). Although God was very severe in the prescription of these judgments, yet he would give no advantage thereby to wicked and malicious persons, to take away the lives of innocent men. He rather chose that those who were guilty should through our weakness go free for want of evidence against them, than that innocence should be exposed to the malice of one single testimony or witness. And such abhorrency God had of false witnesses in criminal causes, as that which is most contrary to his righteousness in the government of the world, as that he established a Lex talionis in this case alone; that a false witness should suffer the utmost of what he thought and contrived to bring on another. The equity of which Law is still continued in force, as suitable to the Law of Nature, and ought to be more observed than it is (Deuteronomy 19:16, 17, 18, 19, 20, 21).

On this proposition of the state of things under the Law by God's appointment as to sin and punishment, the Apostle makes his inference to the certainty and equity of the punishment he had declared with respect to sins against the Gospel, v. 29. Of how sorer punishment, &c. And there is in these words three things: (1.) The nature of the sin to which the punishment is annexed. (2.) The punishment itself expressed comparatively with and to that of the transgression of Moses' Law. (3.) The evidence of the inference which he makes; for this is such as he refers it to themselves to judge upon, suppose you shall be thought worthy?

The sin itself is described by a threefold aggravation of it, each instance having its especial aggravation: (1.) From the object sinned against. (2.) From the act of the minds of men in sinning against it.

The first aggravation of the sin intended is from the object of it, the Person of Christ the Son of God; and that included in it, is the act of their minds towards him, they trod, or trampled upon him.

The second against the office of Christ, especially his sacerdotal office, and the sacrifice of his blood which he offered therein; the blood of the covenant wherewith he was sanctified; and the aggravation included therein from the act of their minds towards it, that they accounted it an unholy thing.

A third aggravation as to the object, is the Spirit of Christ, or the Spirit of grace; and the aggravation included therein is, that they do despite to him.

In general, the nature and aggravation of the sin intended may be reduced to these heads.

The object of it, which is the sum and substance, a divine constellation of all the blessed effects of infinite wisdom, goodness, and grace, yes the whole divine wisdom, goodness, and grace of God in the most glorious manifestation of them. All these things are comprised in the Person, office, and glory of the Son of God, as the Savior and Redeemer of the Church.

The actings of the minds of men towards this object, which is in and by all the vilest affections that human nature is capable of. Contempt, scorn, and malice are ascribed to such sins; they trample on, they despise, and do despite. Therefore, if it be possible, that any thing, any sins of men, can provoke the heat of divine indignation; if any can contract such a guilt, as that the holiness, righteousness, truth, and faithfulness of God shall be engaged to its eternal punishment, the sin here intended must do it. We shall therefore consider it in its nature, and distinct aggravations.

The sin in general is, that which we have spoken to before, namely, sinning wilfully, after we have received the knowledge of the truth, and in an absolute total relinquishment and rejection of the Gospel. In the description of the special object of this sin, that which is first expressed is the Person of Christ, the Son of God. I have on sundry occasions before showed, how the Apostle does vary in his expression of Christ, here he calls him the Son of God, and he makes use of this name to give a sense of the glorious greatness of the person with whom they had to do, against whom this sin was committed. For although he were a man also, who had blood to shed, and did shed it in the sacrifice of himself; and notwithstanding what cursed blasphemous thoughts they might have of him, yet indeed he is, and will appear to be the Eternal Son of the Living God.

But how comes this Son of God to be concerned herein? What injury is done him by apostates from the Gospel? I answer, that as the Lord Christ in his own Person was the special author of the Gospel; as his authority is the special object of our faith in it; as his office with all the fruits of it is the subject, sum, and substance of the Gospel; so there is no reception of it in a due manner to salvation, no rejection of it to final condemnation, but what is all of it originally, fundamentally, and virtually contained in the reception, or rejection of the person of Christ. This is the life, the soul, and foundation of all Gospel truth; without which it is of no power, or efficacy to the souls of men. But I have treated at large of these things elsewhere.

I cannot but observe, that, as whoever rejects, refuses, forsakes the Gospel, rejects and forsakes the Person of Christ, so on what account soever men take up the profession of it, and perform the duties of it, if the foundation be not laid in a reception of Christ himself, of the Person of Christ, all their profession will be in vain.

This is the first aggravation of this sin, it is committed immediately against the Person of the Son of God, and therein his authority, goodness, and love.

But it may be thought, if the Person of Christ be concerned herein, yet it is indirectly or consequentially only, and in some small degree: No, says the Apostle, but he that is guilty of this sin, does trample on the Son of God, or tread him under foot. The word is rendred with great variety, but that of our Translation is proper, and 'tis the highest expression of scorn, contempt and malice among men. To tread under foot is to despise, and insult over, as is plain in the Metaphor. And this contempt respects both the Person of Christ and his Authority. He is proposed in the Gospel, was professed by this sort of sinners for a while to be the Son of God, the true Messiah, the Savior of the World. Hereon faith in him, and all holy reverence to him are required of us, as on him whom God had exalted above principalities and powers, and whom therefore we ought to exalt, and adore in our souls. But now by this sort of persons he was esteemed an evil doer, a seducer, one not at all sent of God, but one that justly suffered for his crimes. Herein they trod under foot the Son of God with all contempt and scorn.

Again, it respects his Authority. This the Gospel declared, and those who had come to any profession of it, as those had done whereof he speaks in this place, as all must have done who contract the guilt of this sin, did avow, and submit themselves to. The profession they made was to observe and do all that he had commanded them, because all power was given to him in Heaven and Earth; this they now utterly rejected and despised, as to the outward observance of his commands, ordinances, and institutions of divine worship; they openly rejected them, betaking themselves to other modes, and rites of divine service, in opposition and contradiction to them, even those of the Law. Neither did they retain any regard in their minds to his Authority.

1. Though there may be sometimes an appearance of great severity in God's judgments against sinners, yet when the nature of their sins, and the aggravation of them shall be discovered, they will be manifest to have been righteous, and within due measure.

2. Take we heed of every neglect of the Person of Christ or of his Authority, lest we enter into some degree or other of the guilt of this great offence.

3. The sins of men can really reach neither the Person nor Authority of Christ, they only do that in desire, which in effect they cannot accomplish. This does not take off, or extenuate their sin, the guilt of it is no less than if they did actually trample upon the Son of God.

The second aggravation of the sin spoken of, is its opposition to the office of Christ, especially his priestly office, and the sacrifice that he offered thereby, called here, the Blood of the Covenant. And that included in it, is the frame of their minds in that opposition, they counted it an unholy thing; both which have a third aggravation from the use and efficacy of that blood, it is that wherein he was sanctified.

For the first, in what sense the Blood of Christ was the Blood of the Covenant, has been fully declared on chap. 9. That whereby the new Covenant was ratified, confirmed, and made effectual as to all the grace of it to them that do believe; and it was the foundation of all the following actings of God towards him in his exaltation, and of his intercession. See chap. 13:20. The Blood of the Covenant was the great expression of the grace of God, and of the love of Christ himself, as well as the cause of all good to us; the center of divine wisdom in all the mediatory actings of Christ, the life and soul of the Gospel. Of this Blood of the Covenant it is said, that they who are guilty of the sin intended, accounted it an unholy thing, they judged it so, and dealt with it accordingly. Both the judgment of the mind, and practice thereupon are intended.

[⟨in non-Latin alphabet⟩] is common, and opposed to any thing that is dedicated, and consecrated to God, and made sacred. Hence it is used for profane and unholy, that which no way belongs to divine worship. They did no longer esteem it as that blood wherewith the New Covenant was sealed, confirmed, established, but as the blood of an ordinary man shed for his crimes, which is common and unholy, not sacred; not of so much use to the glory of God as the blood of bulls and beasts in legal sacrifices; which is the height of impiety. And there are many degrees of this sin, some doctrinal, some practical; which though they arise not to the degree here intended, yet are they perilous to the souls of men. Those by whom the efficacy of his blood to the expiation of sin by making satisfaction and atonement, is denied, as 'tis by the Socinians, will never be able to free themselves, from making this blood in some sense a common thing. Yes, the contempt which has been cast on the blood of Christ by that sort of men, will not be expiated with any other sacrifices for ever. Others do manifest what slight thoughts they have of it, in that they place the whole of their religion within themselves, and value their own light as to spiritual advantages above the blood of Christ. And practically there are but few who trust to it for their justification, for pardon, righteousness and acceptance with God; which is in a great measure to account it a common thing; not absolutely, but in comparison of that life, excellency, and efficacy that is in it indeed. But as Christ is precious to them that believe (1 Peter 1:7), so is his blood also wherewith they are redeemed (1 Peter 1:19).

Every thing that takes off from an high and glorious esteem of the blood of Christ as the Blood of the Covenant, is a dangerous entrance into apostacy: such is the pretended sacrifice of the Mass, with all things of the like nature.

The last aggravation of this sin with respect to the blood of Christ, is the nature, use and efficacy of it, it is that wherewith he was sanctified. It is not real, or internal sanctification that is here intended, but it is a separation, and dedication to God; in which sense the word is often used. And all the disputes concerning the total and final apostacy from the faith, of them who have been really, and internally sanctified, from this place, are altogether vain; though that may be said of a man in aggravation of his sin, which he professes concerning himself. But the difficulty of this text is, concerning whom these words are spoken; for they may be referred to the person that is guilty of the sin insisted on; he counts the blood of the Covenant, wherewith he himself was sanctified, an unholy thing. For as at the giving of the Law, or the establishing of the Covenant at Sinai, the people being sprinkled with the blood of the beasts that were offered in sacrifice, were sanctified, or dedicated to God in a peculiar manner: so those who by baptism, and confession of faith in the Church of Christ were separated from all others, were peculiarly dedicated to God thereby. And therefore in this case apostates are said to deny the Lord that bought them, or vindicated them from their slavery to the Law by his word and truth for a season (2 Peter 2:1). But the design of the Apostle in the context leads plainly to another application of these words. It is Christ himself that is spoken of, who was sanctified and dedicated to God, to be an eternal high Priest, by the blood of the Covenant which he offered to God, as I have showed before. The priests of old were dedicated and sanctified to their office by another, and the sacrifices which he offered for them, they could not sanctify themselves; so were Aaron and his sons sanctified by Moses, antecedently to their offering any sacrifice themselves. But no outward act of men or angels could to this purpose pass on the Son of God. He was to be the Priest himself, the Sacrificer himself, to dedicate, consecrate, and sanctify himself by his own sacrifice, in concurrence with the actings of God the Father in his suffering. See John 17:19; Hebrews 2:10; chapter 5, 7, 9; chapter 9, 11, 12. That precious blood of Christ, wherein, or whereby he was sanctified, and dedicated to God as the eternal High-Priest of the Church, this they esteemed an unholy thing; that is, such as would have no such effect as to consecrate him to God and his office.

However men may esteem of any of the mediatory actings of Christ, yet are they in themselves glorious and excellent. So was the sacrifice of his own blood, even that whereby not only the Church was sanctified, but himself also was dedicated as our High Priest for ever.

3. The third aggravation of this sin is taken from its opposition to the Spirit of Christ, he has done despite to the Spirit of Grace. And as in the former instances, so it is here, there are two parts of this aggravation. The first taken from the object of their sin, the Spirit of Grace. The second taken from the manner of their opposition to him, they do him despite. The holy Spirit of God promised and communicated under the Gospel by Jesus Christ from the Father, as the Author and cause, actually communicating and applying of all grace to the souls of them that believe, is this Spirit of Grace. And this carries in it innumerable aggravations of this sin. This Person, the holy Spirit of God, God himself, his communication of grace and mercy, in the accomplishment of the most glorious promises of the Old Testament, was he whom these apostates renounced. But there is a peculiar notion or consideration of the Spirit, with respect whereunto he is sinned against, and that is this, that he was peculiarly sent, given, and bestowed to bear witness to the person, doctrine, death and sacrifice of Christ, with the glory that ensued thereon (John 16:4; 1 Peter 1:12). And this he did various ways. For by him the souls of multitudes were converted to God, their eyes enlightened, their minds sanctified, their lives changed. By him did those who believed, come to understand the Scriptures, which before were as a sealed book to them; were directed, encouraged, supported, and comforted in all that they had to do and suffer for the name of Christ. By him were all those mighty works, wonders, signs and miracles wrought which accompanied the Apostles, and other preachers of the Gospel at the beginning. Now all these things, and the like effects of his grace and power on all who made profession of the Gospel, were owned, believed, and avowed to be the works of the holy Spirit as promised in the days of the Messiah; and they pleaded the evidence of them to the confusion of all their adversaries. This therefore was done also by these apostates before their apostasy. But now being fully fallen off from Christ and the Gospel, they openly declared that there was no testimony in them to the truth, but all these things were either diabolical delusions, or fantastical misapprehensions; that indeed there was nothing of truth, reality, or power in them, and therefore no argument to be taken from them, to the confirmation of the truth of Christ in the Gospel. Now this proceeding from them, who had once themselves made the same profession with others, of their truth and reality, gave the deepest wound that could be given to the Gospel. For all the adversaries of it who were silenced with this public testimony of the holy Spirit, and knew not what to say, considering the many miracles that were wrought, did now strengthen themselves by the confession of these apostates, that there was nothing in it but pretence; and who should better know than those who had been of that society?

There are no such cursed pernicious enemies to religion as apostates.

Hence they are said to do despite to the Spirit of Grace. They do injure him so far as they are able. The word includes wrong with contempt. And this they did upon a twofold account. For, (1.) the works, many of them which he then wrought, were eminent and evident effects of divine power; and to ascribe such works to another cause, is to do despite to him. (2.) They did so principally, in that by all his works, and in the whole dispensation of him, he gave testimony to Christ in the Gospel. And what greater despite and wrong could be done to him, than to question his truth and the veracity of his testimony? No greater despite can be done to a man of any reputation, than to question his truth, and credit, in that wherein he engages himself as a witness. And if lying to the Holy Ghost is so great a sin, what is it to make the Holy Ghost a Liar? Herein did such persons do him despite. For notwithstanding the public testimony he gave in, with, and by the preaching of the Gospel, they rejected it as a fable, in despising his Person and Authority.

All these great and terrible aggravations are inseparable from this sin of apostasy from the Gospel, above those of any sin against the Law of Moses whatever. They were none of them in the vilest sin prohibited by the Law under capital punishment.

Hence therefore the Apostle, 2. Proposes it to the judgment of the Hebrews, of how much sorer punishment, they suppose a sinner guilty of this sin shall be judged worthy, above what was inflicted on the willful transgressors of the Law? And there is included herein, (1.) that such a sinner shall be punished. Apostates may flatter themselves with impunity, but in due time punishment will overtake them. How shall they escape who neglect so great salvation? Much less shall they not do so, by whom it is thus despised in all the causes of it. (2.) That this shall be a sore, a great and an evil punishment, which is included in the note of comparison, far greater punishment, such as men shall be able neither to abide, nor to avoid. (3.) Comparatively, it shall be a sorer punishment than that which was appointed for willful transgressions of the Law, which was death without mercy. (4.) That the degree of its exceeding that punishment is inexpressible: of how much sorer? None can declare it, as the Holy Ghost expresses himself when he would intimate to our minds that which we cannot absolutely conceive and apprehend (1 Peter 4:17, 18). But whereas that punishment was death without mercy, wherein could this exceed it? I answer; because that was a temporal death only. For though such sinners under the Law might and did many of them perish eternally, yet they did not so by virtue of the constitution of the Law of Moses, which reached only to temporal punishments: but this punishment is eternal, that's constantly proposed in the first place to all impenitent unbelievers, and despisers of the Gospel. See 2 Thessalonians 1:6, 7, 8; Mark 16:16, &c. Yet so as not to exclude any other temporal judgments in spirituals, or naturals that may precede it. Such was that whereunto the temporal destruction, that was ready to come on these despisers, did belong.

3. The way whereby they are made obnoxious to it is, that they are counted worthy of it, they shall receive neither more nor less, but their due. The Judge in this case is God himself, as the Apostle declares in the next verse. He alone knows, he alone can justly determine what such apostates are worthy of. But in general, that this shall unspeakably exceed that annexed to the transgression of the Law, is left to themselves to judge, suppose you. You know and take it for granted, that the punishments under the Law to be inflicted on its transgressors by the constitution and sanction of it, were all of them righteous, for God was the Judge of this in them all. Consider now what aggravations this sin is accompanied withal above all sins whatever against the Law, and be your selves judges of what will follow hereon. What do you think in your own hearts will be the judgment of God concerning these sinners? This argument the Apostle does frequently insist upon, as chap. 2. 2, 3, 4; chap. 12. 25; and it had a peculiar cogency towards the Hebrews, who had lived under the terror of those legal punishments all their days.

I. The inevitable certainty of the eternal punishment of Gospel-despisers depends on the essential holiness and righteousness of God, as the Ruler and Judge of all. It is nothing but what he in his just judgment, which is according to truth, accounts them worthy of (Romans 1:32).

II. It is a righteous thing with God thus to deal with men. Therefore all hopes of mercy, or the least relaxation of punishment to all eternity are vain and false to apostates, they shall have judgment without mercy.

III. God has allotted different degrees of punishment to the different degrees and aggravations of sin. The wages indeed of every sin is death, but there is to such persons as these a savor of death to death, and there shall be different degrees of eternal punishment.

IV. The apostasy from the Gospel, here described, being the absolute height of all sin and impiety that the nature of man is capable of, it renders them to eternity obnoxious to all punishment that the same nature is capable of. The greatest sin must have the greatest judgment.

V. It is our duty diligently to enquire into the nature of sin, lest we be overtaken in the great offence. Such persons as they in the Text, it may be little thought what it was that they should principally be charged withal, namely, for their apostasy; and how dreadful was it, when it came upon them in an evident conviction?

VI. Sinning against the testimony given by the Holy Ghost to the truth and power of the Gospel, whereof men have had experience, is the most dangerous symptom of a perishing condition.

VII. Threatenings of future eternal judgments to Gospel-despisers belong to the preaching and declaration of the Gospel.

VIII. The equity and righteousness of the most severe judgments of God in eternal punishments against Gospel-despisers, is so evident, that it may be referred to the judgment of men not obstinate in their blindness.

IX. 'Tis our duty to justify and bear witness to God in the righteousness of his judgments against Gospel-despisers.