Obs. II. Gospel duties have an especial efficacy attending them in their especial seasons: “ While it is called To-day.” Every thing hath its beauty, order, and efficacy from its proper season. Again,—
Obs. III. We have but an uncertain season for the due perform- ance of most certain duties. How long it will be called “To-day,” we know not. The day of our lives is uncertain. So is the day of the gospel, as also of our opportunities therein. The present season alone is ours; and, for the most part, we need no other reason to prove any time to be a season for duty but because it is present.
Obs. 1Y. The deceit which is in sin, and which is inseparable from it, tends continually to the hardening of the heart. This is that which is principally taught us in these words; and it is a truth of great importance unto us, which might here be properly handled, but having at large discoursed of the whole of the deceitfulness of sin in another treatise,’ I shall not here resume the discussion of it.
Ver. 14.—* For we are made partakers of Christ, if we hold the beginning of our confidence firm unto the end.”
This is the last part of this fourth reps04, or section of this chap- ter. As to its coherence with the verses foregoing, it containeth an enforcement of the general exhortation unto perseverance, and the avoidance of backsliding or apostasy in all the causes and tendencies unto it, as also of the particular duties which the apostle had now proposed as effectual means unto those ends: for he lets them know that all their interest in Christ, and all the benefits they did expect or might be made partakers of by him, did depend upon their answering his exhortation unto constancy and perseverance in their profession; and, moreover, that whereas men are apt to wax weary and faint, or to grow slothful in the course of their profession, some- times so soon almost as they are entered into it, unless they continue the same diligence and earnestness of endeavours as at the first, so as to abide steadfast unto the end, they would have no benefit either by Christ or the gospel, but rather fall assuredly under that indig- nation of God which he had newly warned them of. This in general is the design of the words.
In the particulars there are:—1. A state and condition expressed from whence the force of the argument is taken: “ We are made partakers of Christ.” 2. An application of that condition unto our-
1 On Indwelling Sin, vol. vi. of the author’s works.— Eb.
142 AN EXPOSITION OF THE [ CHAP. III.
selves, as to the way whereby it may be declared and evidenced: “If we hold fast the beginning of our confidence steadfast unto the end.”
The causal connection, yap, “ for,’ shows the respect of these words unto those foregoing, according as we have declared it; and it manifests that the apostle induceth an en- forcement of his preceding exhortation.
The state and condition intimated is expressed in these words, Méroyor yeydvamey ro Xpicro. Teydvamev denotes some time past, “ We have been made:” which excludes one application of the words, namely, unto a future participation of Christ in glory, which here should be promised, but suspended upon the condition of our holding steadfast the beginning of our confidence unto the end; as if it were said, ‘We are made partakers of Christ,’ that is, we shall be so hereafter, ‘in case we continue constant and persevere ;’ which sense (if it be so) is embraced by those who are ready to lay hold on all appearing advantages of opposing the assur- ance and perseverance of believers. But a present state is here de- clared, and that which is already wrought and partaken of. And, indeed, the consideration of this word doth rightly state the relation of the several parts of the words mentioned: “ We are made par- takers of Christ, if we hold fast the beginning of our confidence;” that is, we are so thereby, either causally and formally, or interpre- tatively and declaratively. If in the first. sense, then our partici- pation of Christ depends on our perseverance unto the end, nor can we come unto the one until we have attained the other. But this is contrary to the text, which supposeth us actually instated in that participation, as the words necessarily require. If it be in the latter sense, then our perseverance is enjoined as an evidence of our parti- cipation of Christ, that whereby it may be tried whether it be true and genuine,—which if it be, it will be producing this effect; as James requires that we should try or evidence and manifest our faith by our works, of what sort it is.
We are made péroyo: rod Xpiorod, “ partakers of Christ.” This expression is nowhere used but only in this place. The word ywéroyog itself is but once used in the New Testa- ment, but only by our apostle; and weréyw, from whence it comes, not at all but by him. And he interprets it by xomwvia, “communion,” or“participation:” for affirming that “the bread which we break is xowavia rot omaros rod Xpiorov,’ “the communion of the body of Christ,” 1 Cor. x. 16, he adds, dures éx rot tvdg dprov weré- xcouev, verse 17, “ We all partake of that one bread;”’ which is a sacramental expression of the same thing here intended. Most ex- positors suppose the name Christ to be here taken metonymically for the benefits of his mediation, in grace here, and right to future blessedness. Some suppose it to be only an expression of being a