_ evermore. This, then, cannot be the sense of the words according to their principles who make use of them for their ends: for they say that men may be the house of Christ although they hold not fast their confidence unto the end; which is directly to contradict the apostle, and to-render his exhortation vain and useless.
The words, therefore, are a description of the persons who are the house of Christ, from a certain effect or adjunct of that faith whereby
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they become so to be. They are such, and only such, as “hold fast their confidence and glorying of hope firm unto the end,” whereby they are distinguished from temporary professors, who may fall away.
Two things are observable in the words;—first, what it is that the apostle requires in them that are the house of Christ, namely, “confidence” and “glorying in hope;” secondly, the manner of our retaining them,—we must hold them “fast” and “firm ;” where- unto is subjoined the continuance of this duty,—it must be “unto the end.” First, for our “confidence,” most understand by it either faith itself or a fiduciary trust in God, which is an inseparable effect of it. This grace is much commended in the Scripture, and, they say, here intended by our apostle. A reliance they mean, resting and reposing our hearts upon God in Christ, for merey, grace, and glory; this is our Christian confidence. And the “rejoicing of hope,” is the hope wherein we rejoice. Hope of eternal life, promised by God, purchased by Jesus Christ, and expected by believers, fills them with joy and rejoicing; as Rom. v. 5, 1 Pet. i. 8
These things are true; but whether peculiarly intended in this place by the apostle is questionable, yea, that the words are of another importance, and require another interpretation, is manifest from them and the context. For,—
- First, The word saggyoia, translated “ confidence,” although it frequently occurs in the New Testament, yet it is never used to signify that fiduciary trust in God which is an effect of faith, and wherein some have thought the nature of it to consist; for, unless where it is used adverbially to signify “openly,” “plainly,” “notoriously,” as it doth always in the Gospel of John (see chap. xviii. 20), it constantly denotes a freedom, liberty, and con- stancy of spirit, in speaking or doing any thing towards God or men. See Acts ii. 29, iv. 18, 29; 2 Cor. iii, 12; Phil. i, 20; 1 Tim. iii. 13. And we have before manifested that this is the genuine and native signification of the word.
Secondly, The “confidence” here intended doth refer unto our “hope” no less than the zat ynwe, or “ rejoicing,” that followeth. The words are not rightly distinguished when “confidence” is placed dis- tinctly as one thing by itself, and “rejoicing” only is joined with “hope.” And this is evident from the construction of the words; for BeCaiay, “firm,” agrees not immediately with ¢Asidog, “of hope,” which is of another case, nor with xabynua, “rejoicing,” which is of another gender; but with rafénoiay it agrees in both, and is regulated there- by, which it could not be unless “confidence” were joined with “hope” also, “confidence of hope.”
Thirdly, Not our hope itself, but the xatyqu«, “ glorying,” or “re- joicing” in it and of it is intended by the apostle; and therefore no — more is our faith in the former expression.
Thy wappnoiay,
VER. 3-6.] EPISTLE TO THE HEBREWS. 563
The genuine sense, then, of these words will best appear from the
consideration of the state and condition of the Hebrews, and what it is that the apostle invites and encourageth them unto. This con- dition, as hath been frequently declared, was a condition of perse- cution, and danger of backsliding thereon. How, then, are men at such a season usually prevailed upon sinfully to fail and miscarry in their profession? It is not at first by parting directly and openly with faith and hope, but by failing in the fruits of them, and the duties which they require. Now, of that hope which we have con- cerning a blessed immortality and glory by Jesus Christ, there are two proper effects or duties, or it requires two things of us:—First, A free, bold, and open profession of that truth which our hope is built upon, and that against all dangers and oppositions; for we know that this hope will never make us ashamed, Rom. v. 5. This is the rappycia ris éaridog here mentioned ;—a confident, open, pro- fession of our hope. ‘This we are exhorted unto, 1 Pet. iii, 15, “Be ready always to give an answer to every man that asketh you a rea- son of the hope that is in you.” This iromacia rpg &roroyiay, this promptitude and alacrity in apologizing, avowing, defending, plead- ing for the grounds of our hope, is the rafpnoia, the “confidence,” or rather “liberty” and “boldness” of profession hereintended. Secondly, An open opposing of our hope, or that which is hoped for, unto all difficulties, dangers, and persecutions, with a holy boasting, glory- ing, or rejoicing in our lot and portion, because the foundation of our hope is sure, and the things we hope for are precious and excellent, and that to the contempt of every thing that riseth against them, is also required of us. This is the xadynua rig éraidog in- tended. In these things men are apt to fail in temp- tations and persecutions; and when any do so faint as that they take off from the confidence of their profession, and when they cannot with joy and satisfaction oppose the foundation and end of their hope unto these dangers, they are near unto backsliding. And these things also are inseparable from that faith whereby we are made the house of Christ; for although they may be intercepted in their acts for a season, by the power of some vigorous temptation, as they were in Peter, yet radically and habitually they are inse- parable from faith itself, Rom. x. 10. _ These, therefore, are the things which the apostle intends in these words; and by showing them to be indispensable qualifications in them who are the house of Christ, he tacitly persuades the Hebrews to look after and to secure them in themselves, unto the end of his general exhortation before laid down.