Kabdwep xcxsivor, “even as they.” It is plain from the context
Kal yap.
*Ecuiy einy- yiriopetvor.
232 AN EXPOSITION OF THE [CHAP. Iv.
who are those whom this relative, xoxeMo, directs unto, namely, the
_ fathers in the wilderness, who were before treated of;
ager lary *“- those who had, those who disbelieved and rejected, the
promise of God, and came short of entering into his
rest. And three things are to be inquired into for the opening of
these words:—l. Wherein consists the comparison expressed in
the word xaddéaep, “even as.” 2. How was the gospel preached unto them. 3. How unto us.
1. The comparison is not between the subject of the preaching mentioned, as though they had one gospel preached unto them and we another; as if he had said, ‘We havea gospel preached unto us, as they had one before us.’ For the gospel is one and the same unto all, and ever was so from the giving out of the first promise. Nor, secondly, is the comparison between two several ways, modes, or manners of preaching the gospel: for if so, the preaching of the gospel unto them hath the pre-eminence above the preaching of it unto us, inasmuch as in the comparison it should be made the rule
and pattern of ours, “The gospel was preached unto us as unto them;” but the preaching of the gospel by the Lord Jesus Christ: —
and his apostles, which the Hebrews now enjoyed (if that be here - understood) was far more excellent, as to the manner of it, than that which their forefathers were made partakers of. The comparison intended, therefore, is merely between the persons, they and we. ‘As they enjoyed the gospel, so do we; as it was preached to them, so to us: that it isin a far more excellent and eminent manner de- clared unto us than unto them he further declares afterwards; yet, as I shall show, though this be true, it is probably not the sense of this place.
)
2. It is supposed and granted that the gospel was preached |
unto the people in the wilderness. The apostle doth not here di- rectly assert it; it is not his intention to prove it; it was not the design or subject-matter that he had in hand; nor would the confir- mation of it have been subservient unto his present purpose. — It is our privilege and duty, and not theirs, which he is in the immediate consideration of. But the matter being so indeed, a supposition of it, namely, that the gospel was preached unto them, was necessary to his purpose. How this was done we must now inquire; and con- cerning it we observe,— ’,
(1.) That the promise made unto Abraham did contain the sub- stance of the gospel. It had in it the covenant of God in Christ, and was the confirmation of it, as our apostle disputes expressly, Gal. iii. 16,17. He says that the promise unto Abraham and his seed did principally intend Christ, the promised seed, and that there- in the covenant was confirmed of God in Christ. And thence it was attended with blessedness and justification in the pardon of sin,
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VER. 1, 2.] EPISTLE TO THE HEBREWS. 233
Rom. iv.; Gal. iii. 14, 15. So that it had in it the substance of the gospel, as hath been proved elsewhere. (2.) This covenant, or pro- mise made unto Abraham, was confirmed and established unto his seed, his posterity, as the Scripture everywhere testifieth. And hereby had they the substance of the gospel communicated unto them; therein were they “evangelized.” (8.) All the typical insti- tutions of the law that were afterwards introduced had in them- selves no other end but to instruct the people in the nature, meaning, and manner of the accomplishment of the promise. To this purpose they served until the time of reformation. They were, indeed, by the unbelief of some, abused unto a contrary end; for men cleaving to them as in themselves the means of righteousness, life, and salvation, were thereby in their minds diverted from the promise and the gospel therein contained, Rom. ix. 31, 32, x. 3, But this was but an accidental abuse of them; properly and directly they had no other end but that expressed. Nor had the whole law itself, in its Mosaical administration, any other end but to instruct the people in the nature, meaning, and manner of the accomplish- ment of the promise, and to lead them to the enjoyment of it, Rom. x. 4, and to compel them to betake themselves unto it for life and rest, Gal. iii, 18-20, (4.) With the spiritual part of the promise made unto Abraham there was mixed, or annexed unto it, a promise of the inheritance of the land of Ganaan, Gen. xii. 3, 7; and this,— [1.] That it might instruct him and his seed in the nature of faith, to live in the expectation of that which is not theirs in possession, Heb. xi. 8,9. [2.] That it might be a visible pledge of the love, power, and faithfulness of God in performing and accomplishing the spiritual and invisible part of the promise, or the gospel, in sending the blessing and blessed Seed to save and deliver from sin and death, and to give rest to the souls of them that do believe, Luke i. 72-75. [8.] That it might be a place of rest for the church, wherein it might attend solemnly unto the observance of all those institutions of worship which were granted unto it or imposed upon it, to direct them unto the promise. Hence, (5.) The declaration of the promise of entering into Canaan, and the rest of God therein, became in an especial manner the preaching of the gospel unto them, namely,— [1.] Because it was appointed to be the great visible pledge of the performance of the whole promise or covenant made with Abraham. The land itself and their possession of it was sacramental; for [2.] It had in itself also a representation of that blessed spiritual rest which, in the accomplishment of the promise, was to be asserted, [8.] Because by the land of Canaan, and the rest of God therein, not so much the place, country, or soil, was intended or considered, as the worship of God in his ordinances and institutions therein solemnly to be ohseryed, And by these ordinances, or through