Verse 38, 39

Now the just shall live by Faith: but if any man draw back, my soul shall have no pleasure in him. But we are not of them who draw back to perdition: but of them that believe to the saving of the Soul.

The Apostle proceeds in the allegation of the testimony taken out of the Prophet, and the application of it to his present purpose. And he observes not herein the order of the words, but keeps to the sense and meaning of them. And two things he designs in these two verses. (1.) To declare the event of the proposal made to them of the coming of Christ, whereby he confirmed his exhortation to faith and patience in their suffering condition, v. 38. (2.) An application of the different events mentioned by the Prophet to these Hebrews, v. 39. In the first there are two different events expressed of the proposal and exhortation before given and made, with the means of them; the one is, that the just shall live by his Faith; and the other which is built on the supposition, if any man draw back, that is, then my soul shall have no pleasure in him.

In the first, there are to be considered, (1.) The note of connexion in the adversative particle [⟨ in non-Latin alphabet ⟩]: (2.) There is the qualification of the person spoken of, he is the just. (3.) The means of his being so, or of his obtaining the event mentioned, which is by faith. (4.) What is the event itself, he shall live.

Three times does the Apostle in his Epistles make use of this prophetical testimony, Romans 1:17, Galatians 3:11, and in this place.

The note of inference in the exceptive particle [⟨ in non-Latin alphabet ⟩], we render Now, as afterwards we render [⟨ in non-Latin alphabet ⟩], But. The first proper sense might as well have been retained; But in the first place, and And afterwards. But the difference is of no importance, [⟨ in non-Latin alphabet ⟩] is here taken for [⟨ in non-Latin alphabet ⟩] in the Prophet, which is oft times exceptive, [⟨ in non-Latin alphabet ⟩]. And in the Prophet the expression is plain, because it follows the description of the contrary frame to what is here asserted; He whose heart is lifted up: But [⟨ in non-Latin alphabet ⟩] in the transposition of the words used by the Apostle, (for he first repeats the last clause of the words, and then the former afterwards, which was more accommodate to his purpose,) does not seem to have the force of an exceptive: nor has it so indeed, in respect to what was affirmed in the foregoing verse; but it has so to the difficulty supposed in the case under consideration, which are the sufferings and temptations which professors of the Gospel should in common meet withal, and in the appearance of a delay as to their deliverance out of them. But, says the Apostle, however, notwithstanding these things, the just shall live by Faith.

2. The person spoken of is [⟨ in non-Latin alphabet ⟩], a just person, a man really made just, or justified by faith, every one that is really and truly so. I doubt not but this is included in the word, and the state of justification is intended in it. To which purpose the words are elsewhere cited by the Apostle. But yet that which is here principally intended, is that qualification of a righteous man which is opposed to pride, and haste of spirit through unbelief, whereon men draw back from God in the profession of the Gospel. The just man, he who is humble, meek, sincere, subdued to the will of God, waiting for his pleasure, as all justified persons are in their several degrees, he shall live; for he is free from that principle of pride and unbelief which ruins the souls of men in times of trial.

There are especial qualifications of grace required to steadfastness in profession in times of persecution, and long continued trials.

Shall live by Faith, so we: [⟨ in non-Latin alphabet ⟩] may be joined with [⟨ in non-Latin alphabet ⟩], and so express the instrumental cause, way and means whereby a man comes to be [⟨ in non-Latin alphabet ⟩], just; that is, [⟨ in non-Latin alphabet ⟩], justified, which is by faith. For it is by faith both that a man is justified, and also those gracious qualifications are wrought in him which enable him to persevere in his profession. It purifies the heart of that leaven of pride which destroys all who are infected with it. Or it may denote the way and means whereby a just man does abide and persevere in his profession to life. And this sense I embrace, because it is the entrance of the Apostle into his demonstration of the mighty things which faith will do, and which have been done and suffered through faith by believers, which he declares here in general, namely, whatever difficulties and oppositions a just man meets withal in the way to things eternal, faith will carry him through them with safety and success.

He shall live: life in both the principal senses of it is here intended. (1.) He shall not die in and from his profession; he shall not perish as trees plucked up from the roots, twice dead; he shall maintain a spiritual life, the life of God, as the Psalmist speaks, I shall not die but live, and declare the loving kindness of the Lord. (2.) He shall live, or attain the promise of eternal life, so is the word expounded in the close of the next verse, Believe to the saving of the Soul.

1. Many things are required to secure the success of our profession in times of difficulties and trials: As, (1.) That our persons are righteous or justified by grace. (2.) That we be furnished with those graces that are appointed to that end. (3.) That faith be kept to a diligent exercise.

2. The continuance of the spiritual life, and eternal salvation of true believers are secured from all oppositions whatever. As 'tis confessed there is in these words a prescription of the way and means whereby they may be so, so there is a faithful promise of God that so they shall be.

In the latter part of the Verse there is a description of others, on a supposition of a contrary state, frame and event. In the former, the person is righteous, the way of his acting in the present case is by faith, and the event is Life, he shall live. On the other hand there is a supposition made of a person not so qualified, not so acting, not so living, not having the same success, but contrary in all these things. Therefore they do greatly deceive themselves and others who suppose it the same person who is thus spoken of, and countenance themselves by the defect of the Pronoun [〈 in non-Latin alphabet 〉], which is naturally and necessarily supplyed in our Translation. For this Reading and sence of the words, The just shall live by Faith, and if any draw back, &c. is contrary to the order of the words both in the Prophet and the Apostle, and the express declaration of the mind of the Apostle in the next verse. For as the words lie in the Prophet, this of the Just living by Faith is a direct exception to and removal of them whose souls are lifted up, so as to depart from God. But says he, the Just, it shall not be so with him; that is, the Just he shall live by his Faith, which is a direct opposition to the other sort of persons. And although the order of the words be changed by the Apostle, yet the opposition between the two sorts of persons is evidently continued. Therefore in the next Verse the Apostle makes an express distinction of these to whom he spake, or concerning whom he speaks in the two states, the one [〈 in non-Latin alphabet 〉], the other [〈 in non-Latin alphabet 〉]. Of the latter he had spoken in the first words, and of the former in these that are now to be spoken to. I shall therefore retain the supplement in our Translation, if any man, or any one draw back, if there be in any an evil heart of unbelief in departing from the living God.

There is an appearance of a great change in the words of the Prophet, [〈 in non-Latin alphabet 〉]. For his Soul, which in the Prophet is referr'd to the persons offending, is in the Apostle referr'd to God who is offended. For indeed the word [〈 in non-Latin alphabet 〉] may be so referred in the Original if we suppose a change of speech, and that the Prophet having spoken before in the Name of God, does here speak of God, and the respect he had to proud Unbelievers. But the word [〈 in non-Latin alphabet 〉] is scarce reconcileable to this Interpretation. Therefore it is enough that the Apostle gives us the plain general sence and meaning of the words, with an Exposition of them, as he has done, since he seldom keeps to the proper words of the testimonies he quotes, but always gives the mind of the Holy Ghost in them.

There are two things in the words: (1.) A crime supposed with reference to the case under consideration, which is perseverance under trials and temptations. (2.) A sentence pronounced upon that crime. The first is expressed by [〈 in non-Latin alphabet 〉]. The word in the Prophet denotes the cause of the sin intended therein, its nature and effect. The original of all defection from the Gospel is in the sinful elation of heart, not submitting to, not acquiescing in the will of God, not satisfied with the condition of temporal sufferings on the account of the eternal reward. When men are under the power of this evil frame of heart, they will draw back, subduct themselves out of that state and condition wherein they are exposed to these inconveniences. [〈 in non-Latin alphabet 〉], if any man who has made, does make profession of faith in Christ and of the Gospel, upon the invasion and long continuance of trials, temptations, and sufferings for them, do through want of submission to, and acquiescence in the will of God, withdraw himself from that profession, and communion therein with them who persist faithful in it, my heart shall not, &c. This is the evil which the great design of the whole Epistle is to obviate and prevent, which the Apostle applies himself to with all manner of arguments, motives, exhortations and threatenings, to make effectual. For this was that sin which by reason of their sufferings and persecutions professors were exposed to, and which was absolutely ruinous to the souls of them that fell under the power of it.

I. No persons whatever, ought to be on any consideration secure against those sins which present circumstances give an efficacy to.

II. It is an effect of spiritual wisdom to discern what is the dangerous and prevailing temptation of any season, and vigorously to set our selves in opposition to it.

III. It is much to be feared that in great trials, some will draw back from that profession of the Gospel wherein they are engaged.

IV. This defection is commonly durable, continued by various pretences. This is included in the word [〈 in non-Latin alphabet 〉]; gradually and covertly to subduct himself.

2. The sentence denounced against this sin is [〈 in non-Latin alphabet 〉]. The soul of God is God himself: but he so speaks of himself, to affect us with a due apprehension of his concernment in what he so speaks, as we are with that which our souls, that is, our minds, with all our affections are ingaged in. So God promises to the Church, that he will rejoice over them with his whole heart, and with his whole soul. So is it here. What God thus affirms of himself, that he has no delight in such a person, he is not pleased with him, he shall not live before him. There is a [〈 in non-Latin alphabet 〉], in the words, he shall have no delight in him, that is, he will abhor him, despise him, and in the end utterly destroy him. But I suppose it may be thus expressed also to obviate a pretence of the Hebrews against the Apostle at that season, namely, that by deserting the truth of the Gospel, and returning to their Judaism, they did that which was pleasing to God, and wherein they should find acceptance with him. For as they supposed, they returned again to those institutions of worship which he had been pleased withal, and which were of his own appointment. So all apostates have some pretence for what they do, wherewith they justify themselves until their iniquity be found out to be hateful. Therefore to deprive them of this pretence, the Apostle declares that the soul of God takes no pleasure in them. And in this negation all positive evils are included. When God will not, does not delight in any persons, the consequent is, that he will utterly destroy them. See (Jeremiah 15:1).

It is our great duty to look diligently that we are of that holy frame of mind, that due exercise of faith, as that the soul of God may take pleasure in us.

Though there appear as yet no outward tokens or evidences of the anger and displeasure of God against our ways; yet if we are in that state wherein God has no pleasure in us, we are entering into certain ruin.

Backsliders from the Gospel are in a peculiar manner the abhorrency of the soul of God.

When the soul of God is not delighted in any, nothing can preserve them from utter destruction.