The distribution of them is made in a proverbial speech, “ From
‘Agd wines the least to the greatest,” used in a peculiar manner by adrév fws wee this prophet, chap. vi. 13, vii. 10, xxxi. 34, xl. 1, yerov aizer. xliv, 12. It is only once more used in the Old Testa- _ ment, and not elsewhere, Jonah iii. 5. And it may denote either the universality or the generality of them that are spoken of, so as none be particularly excluded or excepted, though all absolutely be not intended. Besides, several sorts and degrees of persons are in- tended. So there ever were, and ever will be, naturally, politically, and spiritually, in the church of God. None of them, upon the account of their difference from others on the one hand or the other, be they the least or the greatest, are excepted or excluded from the grace of this promise. And this may be the sense of the words, if only the external administration of the grace of the new covenant be intended: None are excluded from the tender of it, or from the outward means of the communication of it, in the full; plain revela- tion of the knowledge of God.
But whereas it is the internal, effectual grace of the covenant, and not only the means, but the infallible event thereon,—not only that they shall be all taught to know, but that they shall all actually know the Lord,—all individuals are intended; that is, that whole church all whose children are to be taught of God, and so to learn as to come unto him by saving faith in Christ. So doth this part of the promise hold proportion with the other, of writing the law in the hearts of the covenanters. As unto all these, it is promised absolutely that they shall know the Lord.
But yet among them there are many distinctions and degrees of persons, as they are variously differenced by internal and external circumstances. There are some that are greatest, and some that are least, and various intermediate degrees between them. So it hath been, and so it ever must be, whilst the natural, acquired, and spi- ritual abilities of men have great variety of degrees among them; and whilst men’s outward advantages and opportunities do also differ. Whereas, therefore, it is promised that they shall all of them know the Lord, it is not implied that they shall all do so equally, or have the same degree of spiritual wisdom and understanding. There is a measure of saving knowledge due unto, and provided for all in the covenant of grace, such as is necessary unto the participation of all other blessings and privileges of it; but in the degrees hereof some may and do very much excel others. And we may observe,—
VER. 10-12. ] EPISTLE TO THE HEBREWS. 167
Obs. XXIII. There are, and ever were, different degrees of per- sons in the church, as unto the saving knowledge of God—Hence is that distribution of them into fathers, young men, and children, 1 John ii, 13, 14. All have not one measure, all arrive not to the same stature: but yet as to the ends of the covenant, and the duties required of them in their walk before God, they that have most have nothing over, nothing to spare; and they that have least shall have no lack. Every one’s duty it is to be content with what he receives, and to improve it unto the uttermost.
Obs. XXIV. Where there is not some degree of saving know- ledge, there no interest in the new covenant can be pretended.
2. The thing promised, is the knowledge of God: “ They shall all know me.” No duty is more frequently commanded than this is, nor any grace more frequently promised. See Deut. xxix. 6; Jer. xxiv. 7; Hzek, xi. 10, xxxvi. 23, 26, 27: for it is the foundation of all other duties of obedience, and of all communion with God in them. All graces as unto their exercise, as faith, love, and hope, are founded therein. And the woful want of it which is visible in the world is an evidence how little there is of true evangelical obedience among the generality of them that are called Christians. And two things may be considered in this promise: (1.) The object, or what is.to be known. (2.) The knowledge itself, of what kind and nature it is:—
(1.) The first is God himself: “They shall all know me, saith the Lorp.” And it is so not absolutely, but as unto some especial revelation of himself. For there is a knowledge _ of God, as God, by the light of nature. This is not here intended, --nor is it the subject of any gracious promise, but is common unto all men. ‘There was, moreover, a knowledge of God by revelation under the old covenant, but attended with great obscurity in sundry things of the highest importance. Wherefore there is something further intended, as is evident from the antithesis between the two states herein declared. In brief, it is the knowledge of him as re- vealed in Jesus Christ under the new testament: To show what is contained herein doctrinally, were to go over the principal articles of our faith, as declared in the gospel. The sum is,—To “know the Lord,” is to know God as he is in Christ personally, as he will be unto us in Christ graciously, and what. he requires of us and accepts in us through the Beloved. In all these things, notwithstanding all their teaching and diligence therein, the church was greatly in the dark under the old testament; but they are all of them more clearly revealed in the gospel.