This being so, God having said that vengeance belongeth unto him, and that it is due unto provoking sins and sinners; , that it is in his power, and his alone, to inflict it when and how he pleaseth, and that he will certainly do so,—in the as- surance whereof the apostle adds that word, “saith the Lord,” he will repay it;—it evidently follows, that in his appointed season, - the day and year of vengeance, such horrible provoking sinners as were those treated of must fall under the most severe punishment, and that for evermore.
The second testimony, taken from the same place, is of the same importance with this, “ The Lord shall judge his people.” In Deuteronomy it is applied unto such a judgment of them as tends unto their deliverance. But the general truth of the words is, that God is the supreme judge, “ he is judge himself,’ Ps. 1. 6. This the apostle makes use of, concluding that the righteousness of God, as the supreme judge of all, obligeth him unto this severe destruction of apostates: for “shall not the Judge of all the earth do right?’ shall not he who is judge in a peculiar manner of those that profess themselves to be his people, punish them for their iniquities, especially such as break off all covenant- relation between him and them.
Epol ExOIKHCIS»
Kidpios xpivet \ PRES TOY AUOY GUTOV.
554 AN EXPOSITION OF THE [CHAP. xX.
Obs. III. A due consideration of the nature of God, his office, that he is “the judge of all,” especially of his people, and that enclosure he hath made of vengeance unto himself, under an irrevocable pur- pose for its execution, gives indubitable assurance of the certain, un- avoidable destruction of all wilful apostates. All their security, all their presumptions, all their hopes, will vanish before this consider- ation, as darkness before the light of the sun.
Obs. IV. Although those who are the peculiar people of God do stand in many relations unto him that are full of refreshment and comfort, yet is it their duty constantly to remember that he is the holy and righteous judge, even towards his own people.
Lastly, The ground of the application of these testimonies unto the present case, is that knowledge of God which they had unto whom he spoke: “ For we know him.” ‘ You have the same sense of God, his holiness and truth, as I have; and therefore it cannot be strange unto you that he will deal thus se- verely with apostates: you know who he is, how infinite in holiness, righteousness, and power; you know what he hath said in cases like unto this, namely, that “vengeance is his, and he will repay:” wherefore it must be evident unto you that these things will be as they are now declared.’
Obs. V. The knowledge of God in some good measure, both what he is in himself and what he hath taken on himself to do, is neces- sary to render either his promises or threatenings effectual unto the minds of men.
Ver. 31.—“ [It is] a fearful thing to fall into the hands of the living God.” .
The apostle in these words winds up his whole argument against the wilful despisers of the gospel, taken from the nature and aggra- vations of that sin, with the severity of the punishment that will certainly befall them that are guilty thereof. And these words are, as an inference from them that go immediately before, so a reeapitu- lation of all that he had spoken to this purpose. ‘ Let men look to it, look to themselves, consider what they do; “ for it is a fearful thing,” ete.’
There are three things in the words: 1. The description given of God with respect unto the present case; he is “the living God.” 2. The event of their sin with respect unto him; it isa “ falling into his hands.” 38. The nature hereof in general, “ it is a fearful thing.”
First, In what sense God is called the “living God,” and with respect unto what ends, have been declared on chap. iii. 12, ix. 14 In brief, this title is ascribed unto God principally on two accounts: 1. By way of opposition unto all dead and dumb idols, those which the heathen worshipped; and which
ODausy.
Fis es Orov Cavers.
VER. 30, 31.] EPISTLE TO THE HEBREWS. 555
are graphically described by the psalmist, Ps. cxv. 4-8; as also by the prophet, Isa. xliv. 9-11, etc. And, 2. This is to impress upon our minds a due sense of his glory and eternal power, according as we are called to trust in him or to fear him. Life is the foundation of power. He who hath life in himself, who is the cause of all life in all other things that are partakers of it, must be the only spring of infinite power. But God is here called “the living God” with respect unto his eternal power, whereby he is able to avenge the sins of men. Indeed, it calls to mind all the other holy properties _ of his nature, which are suited to impress dread or terror on the minds of presumptuous sinners; whose punishment is thence demon- strated to be unavoidable. He sees and knows all the evil and malice that are in their sin, and the circumstances of it. He is the _ “God that liveth and seeth,” Gen. xvi. 14. And as he seeth, so he judgeth, because he is the living God; which also is the ground of holy trust in him, 1 Tim. iv. 10.