Study

19. Having therefore, brethren, etc. He states the conclusion or the sum of his previous doctrine, to which he then fitly subjoins a serious exhortation, and denounces a severe threatening on those who had renounced the grace of Christ. Now, the sum of what he had said is, that all the ceremonies by which an access under the Law was open to the sanctuary, have their real fulfillment in Christ, so that to him who has Christ, the use of them is superfluous and useless To set this forth more fully, he allegorically describes the access which Christ has opened to us; for he compares heaven to the old sanctuary, and sets forth the things which have been spiritually accomplished in Christ in typical expressions. Allegories do indeed sometimes obscure rather than illustrate a subject; but when the Apostle transfers to Christ the ancient figures of the Law, there is no small elegance in what he says, and no small light is attained; and he did this, that we may recognize as now really exhibited in him whatever the Law shadowed forth. But as there is great weight almost in every word, so we must remember that there is here to be understood a contrast, — the truth or reality as seen in Christ, and the abolition of the ancient types.

He says first, that we have boldness to enter into the holiest. This privilege was never granted to the fathers under the Law, for the people were forbidden to enter the visible sanctuary, though the high priest bore the names of the tribes on his shoulders, and twelve stones as a memorial of them on his breast. But now the case is very different, for not only symbolically, but in reality an entrance into heaven is made open to us through the favor of Christ, for he has made us a royal priesthood. ¹⁷¹¹⁷¹     Macknight makes this “entrance” to be death! As though the Apostle was speaking of what was future, while in verse 22, with which the contents of this verse and the following are connected, he says, “let us draw near;” that is, we who have this entrance, even “the new and living way.” Possessing such a privilege, they were to draw nigh. It is clearly an entrance and a way which believers now possess. — Ed.

He adds, by the blood of Jesus, because the door of the sanctuary was not opened for the periodical entrance of the high priest, except through the intervention of blood. But he afterwards marks the difference between this blood and that of beasts; for the blood of beasts, as it soon turns to corruption, could not long retain its efficacy; but the blood of Christ, which is subject to no corruption, but flows ever as a pure stream, is sufficient for us even to the end of the world. It is no wonder that beasts slain in sacrifice had no power to quicken, as they were dead; but Christ who arose from the dead to bestow life on us, communicates his own life to us. It is a perpetual consecration of the way, because the blood of Christ is always in a manner distilling before the presence of the Father, in order to irrigate heaven and earth.

20. Through the veil, etc. As the veil covered the recesses of the sanctuary and yet afforded entrance there, so the divinity, though hid in the flesh of Christ, yet leads us even into heaven; nor can any one find God except he to whom the man Christ becomes the door and the way. Thus we are reminded, that Christ’s glory is not to be estimated according to the external appearance of his flesh; nor is his flesh to be despised, because it conceals as a veil the majesty of God, while it is also that which conducts us to the enjoyment of all the good things of God.

21. And having a high priest, etc. Whatever he has previously said of the abrogation of the ancient priesthood, it behaves us now to bear in mind, for Christ could not be a priest without having the former priests divested of their office, as it was another order. He then intimates that all those things which Christ had changed at his coming ought to be relinquished; and God has set him over his whole house for this end, — that every one who seeks a place in the Church, may submit to Christ and choose him, and no other, as his leader and ruler. ¹⁷²¹⁷²     See Appendix L 2.

22. Let us draw near with a true heart, etc. As he shows that in Christ and his sacrifice there is nothing but what is spiritual or heavenly, so he would have what we bring on our part to correspond. The Jews formerly cleansed themselves by various washings to prepare themselves for the service of God. It is no wonder that the rites for cleansing were carnal, since the worship of God itself, involved in shadows, as yet partook in a manner of what was carnal. For the priest, being a mortal, was chosen from among sinners to perform for a time sacred things; he was, indeed, adorned with precious vestments, but yet they were those of this world, that he might stand in the presence of God; he only came near the work of the covenant; and to sanctify his entrance, he borrowed for a sacrifice a brute animal either from herd or the flock. But in Christ all these things are far superior; He himself is not only pure and innocent, but is also the fountain of all holiness and righteousness, and was constituted a priest by a heavenly oracle, not for the short period of a mortal life, but perpetually. To sanction his appointment an oath was interposed. He came forth adorned with all the gifts of the Holy Spirit in the highest perfection; he propitiated God by his own blood, and reconciled him to men; he ascended up above all the heavens to appear before God as our Mediator.

Now, on our part, nothing is to be brought but what corresponds with all this, as there ought to be a mutual agreement or concord between the priest and the people. Away then with all the external washings of the flesh, and cease let the whole apparatus of ceremonies; for the Apostle sets a true heart, and the certainty of faith, and a cleansing from all vices, in opposition to these external rites. And hence we learn what must be the frame of our minds in order that we may enjoy the benefits conferred by Christ; for there is no coming to him without an upright or a true heart, and a sure faith, and a pure conscience.

Now, a true or sincere heart is opposed to a heart that is hypocritical and deceitful. ¹⁷³¹⁷³     This true, sincere, or upright heart, freed from vice and pollution, was symbolized by the washing at the end of the verse. Without washing the priests were not allowed to minister, and were threatened with death, Exodus 30:19-21; and when any of them touched an unclean thing, he was not allowed to eat of holy things until he washed himself, see 12:6 [sic]. Washing the body was a most important thing, as it symbolized the inward washing of the heart, which alone makes us true, or sincere, or faithful to God.
   We have here two things — a sincere heart, and assurance of faith: the last is then set forth by sprinkling, a word borrowed for Levitical rites; and the first by the washing of the body as under the law. — Ed. By the term full assurance, πληροφορία the Apostle points out the nature of faith, and at the same time reminds us, that the grace of Christ cannot be received except by those who possess a fixed and unhesitating conviction. The sprinkling of the heart from an evil conscience takes place, either when we are, by obtaining pardon, deemed pure before God, or when the heart, cleansed from all corrupt affections, is not stimulated by the goads of the flesh. I am disposed to include both these things. ¹⁷⁴¹⁷⁴     Πονηρὸς means רע in Hebrew, the evil of sin wicked, and also the effect of sin, miserable It seems to be in the latter sense here; a miserable conscience is one oppressed with guilt. So Grotius and Stuart regard the meaning. It is the same as “consciousness of sin” in verse 2. What seems to be meant is an accusing or guilty conscience, laboring under the pressure of conscious sin. But Doddridge and Scott, like Calvin, combine the two ideas of guilt and pollution; though washing, afterwards mentioned, appears more appropriately to refer to the latter; and forgiveness is what is most commonly connected with the blood of Christ. — Ed What follows, our bodies washed with pure water, is generally understood of baptism; but it seems to me more probable that the Apostle alludes to the ancient ceremonies of the Law; and so by water he designates the Spirit of God, according to what is said by Ezekiel, “I will sprinkle clean water upon you.” (Ezekiel 36:25.) The meaning is, that we are made partakers of Christ, if we come to him, sanctified in body and soul; and yet that this sanctification is not what consists in a visible parade of ceremonies, but that it is from faith, pure conscience, and that cleanness of soul and body which flows from, and is effected by, the Spirit of God. So Paul exhorts the faithful to cleanse themselves from all filthiness of flesh and spirit, since they had been adopted by God as his children. ¹⁷⁵¹⁷⁵     See Appendix M 2. (2 Corinthians 7:1.)

23. Let us hold fast, etc. As he exhorts here the Jews to persevere, he mentions hope rather than faith; for as hope is born of faith, so it is fed and sustained by it to the last. He requires also profession or confession, for it is not true faith except it shows itself before men. And he seems indirectly to touch the dissimulation of those who paid too much attention, in order to please their own nation, to the ceremonies of the Law. He therefore bids them not only to believe with the heart, but also to show and to profess how much they honored Christ.

But we ought carefully to notice the reason which he subjoins, for he is faithful that promised. For we hence first learn, that our faith rests on this foundation, that God is true, that is, true to his promise, which his word contains; for that we may believe, the voice or word of God must precede; but it is not every kind of word that is capable of producing faith; a promise alone is that on which faith recumbs. And so from this passage we may learn the mutual relation between the faith of men and the promise of God; for except God promises, no one can believe. ¹⁷⁶¹⁷⁶     Our version has “faith,” but it should be “hope,” as found in almost all copies. “Profession of hope” is a Hebraism for professed hope, or the hope we profess. He mentioned “faith” in the preceding verse, and now “hope” as being its daughter, and as that which especially sustained them under their trials. — Ed.

24. And let us consider one another, etc. I doubt not but that he addresses the Jews especially in this exhortation. It is well­known how great was the arrogance of that nation; being the posterity of Abraham, they boasted that they alone, to the exclusion of all others, had been chosen by the Lord to inherit the covenant of eternal life. Inflated by such a privilege, they despised other nations, and wished to be thought as being alone in the Church of God; nay, they superciliously arrogated to themselves the name of being The Church. It was necessary for the Apostles to labor much to correct this pride; and this, in my judgment, is what the Apostle is doing here, in order that the Jews might not bear it ill that the Gentiles were associated with them and united as one body in the Church.

And first, indeed, he says, Let us consider one another; for God was then gathering a Church both from the Jews and from the Gentiles, between whom there had always been a great discord, so that their union was like the combination of fire and water. Hence the Jews recoiled from this, for they thought it a great indignity that the Gentiles, should be made equal with them. To this goad of wicked emulation which pricked them, the Apostle sets up another in opposition to it, even that of love; or the word παροξυσμὸς, which he uses, signifies the ardor of contention. Then that the Jews might not be inflamed with envy, and be led into contention, the Apostle exhorts them to a godly emulation, even to stimulate one another to love. ¹⁷⁷¹⁷⁷     The words literally are, “And let us observe (or take notice of) one another for the instigation of love and of good works;” that is, “Let us notice the state and circumstances of each other for the purpose of stimulating love and acts of kindness and benevolence, its proper fruits.” Love is the principle, and good or benevolent works are what it produces.
   “And let us attentively consider one another in order
to the quickening of love and good works.” — Macknight.
   “Let us moreover attentively regard one another for the sake
of exciting to love and good works.” — Stuart.
   The idea of emulation seems not to be included in the words. The meaning of the exhortation is, to take opportunity which circumstances afforded, to promote love and the exercise of benevolence. As an instance of the want of love, he notices in the next verse their neglect of meeting together for divine worship; and by not meeting together they had no opportunity of doing the good work admonishing and exhorting one another. — Ed.

25. Not forsaking the assembling of ourselves together, etc. This confirms the view that has been given. The composition of the Greek word ought to be noticed; for ἐπὶsignifies an addition; then ἐπισυναγωγὴ, assembling together, means a congregation increased by additions. The wall of partition having been pulled down, God was then gathering those as his children who had been aliens from the Church; so the Gentiles were a new and unwonted addition to the Church. This the Jews regarded as a reproach to them, so that many made a secession from the Church, thinking that such a mixture afforded them a just excuse; nor could they be easily induced to surrender their own right; and further, they considered the right of adoption as peculiar, and as belonging exclusively to themselves. The Apostle, therefore, warns them, lest this equality should provoke them to forsake the Church; and that he might not seem to warn them for no reason, he mentions that this neglect was common to many. ¹⁷⁸¹⁷⁸     Another view is commonly given of the cause of this neglect; it was the dread of persecution, according to Doddridge; and Scott says, that it was either “timidity or lukewarmness.” As the Apostle had previously mentioned “love” the probability is that the main cause was coldness and indifference; and the cause of such a neglect is still for the most part the same. — Ed.

We now understand the design of the apostle, and what was the necessity that constrained him to give this exhortation. We may at the same time gather from this passage a general doctrine:

It is an evil which prevails everywhere among mankind, that every one sets himself above others, and especially that those who seem in anything to excel cannot well endure their inferiors to be on an equality with themselves. And then there is so much morosity almost in all, that individuals would gladly make churches for themselves if they could; for they find it so difficult to accommodate themselves to the ways and habits of others. The rich envy one another; and hardly one in a hundred can be found among the rich, who allows to the poor the name and rank of brethren. Unless similarity of habits or some allurements or advantages draw us together, it is very difficult even to maintain a continual concord among ourselves. Extremely needed, therefore, by us all is the admonition to be stimulated to love and not to envy, and not to separate from those whom God has joined to us, but to embrace with brotherly kindness all those who are united to us in faith. And surely it behaves us the more earnestly to cultivate unity, as the more eagerly watchful Satan is, either to tear us by any means from the Church, or stealthily to seduce us from it. And such would be the happy effect, were no one to please himself too much, and were all of us to preserve this one object, mutually to provoke one another to love, and to allow no emulation among ourselves, but that of doing “good works”. For doubtless the contempt of the brethren, moroseness, envy, immoderate estimate of ourselves, and other sinful impulses, clearly show that our love is either very cold, or does not at all exist.

Having said, “Not forsaking the assembling together,” he adds, But exhorting one another; by which he intimates that all the godly ought by all means possible to exert themselves in the work of gathering together the Church on every side; for we are called by the Lord on this condition, that every one should afterwards strive to lead others to the truth, to restore the wandering to the right way, to extend a helping hand to the fallen, to win over those who are without. But if we ought to bestow so much labor on those who are yet aliens to the flock of Christ, how much more diligence is required in exhorting the brethren whom God has already joined to us?

As the manner of some is, etc. It hence appears that the origin of all schisms was, that proud men, despising others, pleased themselves too much. But when we hear that there were faithless men even in the age of the Apostles, who departed from the Church, we ought to be less shocked and disturbed by similar instances of defection which we may see in the present day. It is indeed no light offense when men who had given some evidence of piety and professed the same faith with us, fall away from the living God; but as it is no new thing, we ought, as I have already said, to be less disturbed by such an event. But the Apostle introduced this clause to show that he did not speak without a cause, but in order to apply a remedy to a disease that was making progress.

And so much the more, etc. Some think this passage to be of the same import with that of Paul,

“It is time to awake out of sleep, for now is our salvation nearer than when we believed.” (Romans 13:11.)

But I rather think that reference is here made to the last coming of Christ, the expectation of which ought especially to rouse us to the practice of a holy life as well as to careful and diligent efforts in the work of gathering together the Church. For to what end did Christ come except to collect us all into one body from that dispersion in which we are now wandering? Therefore, the nearer his coming is, the more we ought to labor that the scattered may be assembled and united together, that there may be one fold and one shepherd (John 10:16.)

Were any one to ask, how could the Apostle say that those who were as yet afar off from the manifestation of Christ, saw the day near and just at hand? I would answer, that from the beginning of the kingdom of Christ the Church was so constituted that the faithful ought to have considered the Judge as coming soon; nor were they indeed deceived by a false notion, when they were prepared to receive Christ almost every moment; for such was the condition of the Church from the time the Gospel was promulgated, that the whole of that period might truly and properly be called the last. They then who have been dead many ages ago lived in the last days no less than we. Laughed at is our simplicity in this respect by the worldly­wise and scoffers, who deem as fabulous all that we believe respecting the resurrection of the flesh and the last judgment; but that our faith may not fail through their mockery, the Holy Spirit reminds us that a thousand years are before God as one day, (2 Peter 3:8;) so that whenever we think of the eternity of the celestial kingdom no time ought to appear long to us. And further, since Christ, after having completed all things necessary for our salvation, has ascended into heaven, it is but reasonable that we who are continually looking for his second manifestation should regard every day as though it were the last. ¹⁷⁹¹⁷⁹     “As ye see drawing nigh the day;” so are the words literally. The day of judgment, say some; the day of Jerusalem’s destruction, say other. Doddridge introduces both in his paraphrase; and Scott and Bloomfield regard the day of judgment as intended; but Stuart is in favor of the opinion that the destruction of Jerusalem is what is referred to, and so Hammond and Mede.
   The word “day” is applied to both. The day of judgment is called “that day,” (Jude 6;) and the destruction of Jerusalem is called the Son of man’s day, “his day,” (Luke 17:24) And both these days must have been well known to the Hebrews to whom Paul was writing. The reference, then, might have been well thus made to either without any addition. But the sentence itself seems to favor the opinion that the day of Jerusalem is intended; “as ye see,” he says; which denotes that there were things in the circumstances of the times which clearly betokened the approaching ruin of that city and nation. — Ed.

26. For if we sin willfully, or voluntarily etc. He shows how severe a vengeance of God awaits all those who fall away from the grace of Christ; for being without that one true salvation, they are now as it were given up to an inevitable destruction. With this testimony Novatus and his sect formerly armed themselves, in order to take away the hope of pardon from all indiscriminately who had fallen after baptism. They who were not able to refute his calumny chose rather to deny the authority of this Epistle than to subscribe to so great an absurdity. But the true meaning of the passage, unaided by any help from any other part, is quite sufficient of itself to expose the effrontery of Novatus

Those who sin, mentioned by the Apostle, are not such as offend in any way, but such as forsake the Church, and wholly alienate themselves from Christ. For he speaks not here of this or of that sin, but he condemns by name those who willfully renounced fellowship with the Church. But there is a vast difference between particular fallings and a complete defection of this kind, by which we entirely fall away from the grace of Christ. And as this cannot be the case with any one except he has been already enlightened, he says, If we sin willfully, after that we have received the knowledge of the truth; as though he had said, “If we knowingly and willingly renounce the grace which we had obtained.” It is now evident how widely apart is this doctrine from the error of Novatus

And that the Apostle here refers only to apostates, is clear from the whole passage; for what he treats of is this, that those who had been once received into the Church ought not to forsake it, as some were wont to do. He now declares that there remained for such no sacrifice for sin, because they had willfully sinned after having received the knowledge of the truth. But as to sinners who fall in any other way, Christ offers himself daily to them, so that they are to seek no other sacrifice for expiating their sins. He denies, then, that any sacrifice remains for them who renounce the death of Christ, which is not done by any offense except by a total renunciation of the faith.

This severity of God is indeed dreadful, but it is set forth for the purpose of inspiring terror. He cannot, however, be accused of cruelty; for as the death of Christ is the only remedy by which we can be delivered from eternal death, are not they who destroy as far as they can its virtue and benefit worthy of being left to despair? God invites to daily reconciliation those who abide in Christ; they are daily washed by the blood of Christ, their sins are daily expiated by his perpetual sacrifice. As salvation is not to be sought except in him, there is no need to wonder that all those who willfully forsake him are deprived of every hope of pardon: this is the import of the adverb ἔτι, more. But Christ’s sacrifice is efficacious to the godly even to death, though they often sin; nay, it retains ever its efficacy, for this very reason, because they cannot be free from sin as long as they dwell in the flesh. The Apostle then refers to those alone who wickedly forsake Christ, and thus deprive themselves of the benefit of his death.

The clause, “after having received the knowledge of the truth,” was added for the purpose of aggravating their ingratitude; for he who willingly and with deliberate impiety extinguishes the light of God kindled in his heart has nothing to allege as an excuse before God. Let us then learn not only to receive with reverence and prompt docility of mind the truth offered to us, but also firmly to persevere in the knowledge of it, so that we may not suffer the terrible punishment of those who despise it. ¹⁸⁰¹⁸⁰     See Appendix N 2.

27. But a certain fearful looking for, etc. He means the torment of an evil conscience which the ungodly feel, who not only have no grace, but who also know that having tasted grace they have lost it forever through their own fault; such must not only be pricked and bitten, but also tormented and lacerated in a dreadful manner. Hence it is that they war rebelliously against God, for they cannot endure so strict a Judge. They indeed try in every way to remove the sense of God’s wrath, but all in vain; for when God allows them a short respite, he soon draws them before his tribunal, and harasses them with the torments which they especially shun.

He adds, fiery indignation, or the heat of fire; by which he means, as I think, a vehement impulse or a violent ardor. The word fire is a common metaphor; for as the ungodly are now in a heat through dread of divine wrath, so they shall then burn through the same feeling. Nor is it unknown to me, that the sophists have refinedly speculated as to this fire; but I have no regard of their glosses, since it is evident that it is the same mode of speaking as when Scripture connects fire with worm. (Isaiah 66:24.) But no man doubts but that worm is used metaphorically to designate that dreadful torment of conscience by which the ungodly are gnawed. ¹⁸¹¹⁸¹     It is πυρὸς ζὢλος, “heat of fire;” which means hot or burning fire; the genitive here, as in some other instances, is the main subject. See chapter 3:13, note. The language is still borrowed from the Old Testament: God often destroyed the rebellious among the Israelites with fire — a symbol of the dreadful punishment of the wicked hereafter. See Leviticus 10:2; Numbers 16:35. The word ζὢλος is properly heat, but is used in a variety of senses; heat of emulation — “envy,” Acts 13:45; — of wrath — “indignation” Acts 5:17; — of concern, good and bad — “zeal,” Romans 10:2, and Philippians 3:6; — of suspicion as to love — “jealousy,” 2 Corinthians 11:2; — and of affection — “love,” 2 Corinthians 11:2. It is the context that determines the character of this heat. Here is has evidently its literal meaning, as being connected with fire, only the noun is used for the adjective. — Ed

Which shall devour the adversaries. It shall so devour them as to destroy, but not to consume them; for it will be inextinguishable. And thus he reminds us, that they are all to be counted the enemies of Christ who have refused to hold the place granted them among the faithful; for there is no intermediate state, as they who depart from the Church give themselves up to Satan.

28. He that despised, etc. This is an argument from the less to the greater; for if it was a capital offense to violate the law of Moses, how much heavier punishment does the rejection of the gospel deserve, a sin which involves so many and so heinous impieties! This reasoning was indeed most fitted to impress the Jews; for so severe a punishment on apostates under the Law was neither new to them, nor could it appear unjustly rigorous. They ought then to have acknowledged that vengeance just, however severe, by which God now sanctions the majesty of his Gospel ¹⁸²¹⁸²     “Despised” of our version ought to have been “rejected,” as Calvin renders the word, for the renouncing of the Law is what is meant. Followed by “commandment” in Mark 7:9, it is rendered “reject,” and “cast off” when followed by “faith” in 1 Timothy 5:12; and “cast off” would be very suitable here. — Ed.

Hereby is also confirmed what I have already said, that the Apostle speaks not of particular sins, but of the entire denial of Christ; for the Law did not punish all kinds of transgressions with death, but apostasy, that is, when any one wholly renounced religion; for the Apostle referred to a passage in Deuteronomy 17:2-7, ¹⁸³¹⁸³     Both Doddridge and Stuart refer to Numbers 15:30, 31, but incorrectly, as there the specific sin of apostasy is not mentioned, nor is there mention made of witnesses. Besides, it is not the presumptuous or willful sin there referred to, that is here intended, but the sin of apostasy, when it is the result of a free choice, without any outward constraining power as under violent persecution. — Ed. where we find, that if any one violated God’s covenant by worshipping foreign gods, he was to be brought outside of the gate and stoned to death.

Now, though the Law proceeded from God, and Moses was not its author, but its minister, yet the Apostle calls it the law of Moses, because it had been given through him: this was said in order to amplify the more the dignity of the Gospel, which has been delivered to us by the Son of God.

Under two or three witnesses, etc. This bears not on the present subject; but it was a part of the civil law of Moses that two or three witnesses were required to prove the accused guilty. However, we hence learn what sort of crime the Apostle meant; for had not this been added, an opening would have been left for many false conjectures. But now it is beyond all dispute that he speaks of apostasy. At the same time that equity ought to be observed which almost all statesmen have adopted, that no one is to be condemned without being proved guilty by the testimony of two witnesses. ¹⁸⁴¹⁸⁴     “Neither the king nor the Senate,” says Grotius, “had the power to pardon.” It is to be observed that God delegated the power to execute apostates to the rulers of Israel: but we find here that he has under the Gospel resumed that power and holds it in his own hands; the execution of the vengeance belongs alone to him, and the punishment will be everlasting perdition. Then to assume such a power now is a most impious presumption, whether done by civil or ecclesiastical rulers. To put apostates or heretics to death, receives no sanction from the Gospel, and is wholly alien to its spirit. — Ed.

29. Who has trodden under foot the Son of God, etc. There is this likeness between apostates under the Law and under the Gospel, that both perish without mercy; but the kind of death is different; for the Apostle denounces on the despisers of Christ not only the deaths of the body, but eternal perdition. And therefore he says that a sorer punishment awaits them. And he designates the desertion of Christianity by three things; for he says that thus the Son of God is trodden under foot, that his blood is counted an unholy thing, and that despite is done to the Spirit of grace. Now, it is a more heinous thing to tread under foot than to despise or reject; and the dignity of Christ is far different from that of Moses; and further, he does not simply set the Gospel in opposition to the Law, but the person of Christ and of the Holy Spirit to the person of Moses.

The blood of the covenant, etc. He enhances ingratitude by a comparison with the benefits. It is the greatest indignity to count the blood of Christ unholy, by which our holiness is effected; this is done by those who depart from the faith. For our faith looks not on the naked doctrine, but on the blood by which our salvation has been ratified. He calls it the blood of the covenant, because then only were the promises made sure to us when this pledge was added. But he points out the manner of this confirmation by saying that we are sanctified; for the blood shed would avail us nothing, except we were sprinkled with it by the Holy Spirit; and hence come our expiation and sanctification. The apostle at the same time alludes to the ancient rite of sprinkling, which availed not to real sanctification, but was only its shadow or image. ¹⁸⁵¹⁸⁵     The words “covenant,” and “sanctified,” and “unclean” or “unholy,” are derived from the old dispensation. “The blood of the covenant” was the blood shed on the cross; and the reference to it is not as sprinkled for the ratifying of the covenant, but as the blood of atonement, as “the blood of the New Testament, or rather covenant, “shed for many for the remission of sins,” Matthew 26:28. Then “sanctified” has the same meaning here as in verse 10 and in chapter 2:11, expiated or atoned for; “by which he has expiated.” He who professes the Christian faith, professes to believe in the atoning sacrifice of Christ, that Christ shed his blood for many for the remission of sins. As to “unholy,” or rather unclean, such was the blood of a malefactor or impostor, and as such Christ was counted by the Jews and by every Jew who returned to Judaism. — Ed.

The Spirit of grace. He calls it the Spirit of grace from the effects produced; for it is by the Spirit and through his influence that we receive the grace offered to us in Christ. For he it is who enlightens our minds by faith, who seals the adoption of God on our hearts, who regenerates us unto newness of life, who grafts us into the body of Christ, that he may live in us and we in him. He is therefore rightly called the Spirit of grace, by whom Christ becomes ours with all his blessings. But to do despite to him, or to treat him with scorn, by whom we are endowed with so many benefits, is an impiety extremely wicked. Hence learn that all who willfully render useless his grace, by which they had been favored, act disdainfully towards the Spirit of God.

It is therefore no wonder that God so severely visits blasphemies of this kind; it is no wonder that he shows himself inexorable towards those who tread under foot Christ the Mediator, who alone reconciles us to himself; it is no wonder that he closes up the way of salvation against those who spurn the Holy Spirit, the only true guide. ¹⁸⁶¹⁸⁶     Most strangely does Schleusner paraphrase this clause, “contumaciously repudiating the divine favor.” The case here contemplated is the same with that in chapter 6: 4-6. The Holy Spirit is there so distinctly mentioned that it is impossible to turn or change the plain meaning of the passage; and to be “partakers of the Holy Spirit” was no doubt to be in that age. Here he is mentioned only as the holy Spirit of grace, i.e., the bestower of grace, or it may be taken as meaning “the gracious” or benevolent “Spirit;” as “God of all grace” in 1 Peter 5:10, may mean either the author and giver of every grace, or the most gracious God, though the former meaning is most consistent with the context

---