Before closing his letter, the writer gives instruction on a variety of matters that need attention. First, Christians should act with love, not only towards those within their church, but also towards strangers. Some of these visitors may be messengers God has sent to them (cf. Gen 18:1-8; Gen 19:1-3). They should also help fellow Christians who are imprisoned or in some other way suffering ill-treatment (13:1-3).
Second, Christians must remember that sexual relations are honourable only between husband and wife. God will deal severely with those who behave otherwise (4). Third, the desire to be wealthy shows a lack of faith, for God has promised to help and provide for his children. He will not leave them to face life alone (5-6).
Sacrifices, Jewish and Christian (13:7-16)
Some of the Jewish members of the church had an additional misunderstanding concerning the offering of animal sacrifices, and as a result faced a further temptation to return to their old religion. Misguided Jewish teachers had apparently taught them that because they no longer offered animal sacrifices, they no longer received the special benefit that came through eating the food of those sacrifices. The writer bluntly warns his readers not to listen to such teaching, but to follow the teaching of those who first taught them the gospel. The gospel has not changed, and Jesus Christ whom their leaders follow has not changed. He is the same now as he was when they first believed, and he will still be the same in the future (7-9).
Sacrificial feasts belong to the old Israelite religion and cannot be introduced into Christianity. If people join in eating sacrifices offered on the Jewish altar, they cannot join in receiving benefits from the sacrifice offered on the Christian ‘altar’, meaning the death of Christ (10).
In those Israelite sacrifices where the blood was brought into the tabernacle, the remains of the sacrifice were not eaten, but were burnt outside the camp (Lev 4:5-7; Lev 4:11-12; Lev 6:30). The writer sees this as a picture of Jesus who was crucified ‘outside the camp’ (i.e. outside Jerusalem), and whose blood was used to bring forgiveness and cleansing of sin (11-12). Those Jews who still wish to be members of the earthly Jerusalem (i.e. the old Jewish religion) cannot belong to Christ and his heavenly kingdom. They must come out of the ‘camp’ of Judaism and share the shame of Christ through being insulted by their fellow Jews as Christ was (13-14). The sacrifices they then offer will not be dead animals, but sincere praise to God and practical kindness to their fellows (15-16).
Personal messages (13:17-25)
The writer repeats that the Christians must not be turned from the faith by these strange ideas. Rather they should follow the teaching given to them by their leaders, and so encourage the leaders in their difficult task (17). In asking the believers to pray for him, the writer emphasizes that he has written this letter out of a genuine desire to help their faith. He hopes to return to them soon (18-19).
Meanwhile he prays that God, who has established the new covenant through Christ’s sacrificial death, will help his people to enjoy the blessings of that covenant (20-21). He trusts that they will gain encouragement from his letter, and from the news that Timothy has just been released from prison. Some Christians from Italy join him in sending greetings (22-25).
1. Let brotherly love, etc. Probably he gave this command respecting brotherly love, because a secret hatred arising from the haughtiness of the Jews was threatening to rend the Churches. But still this precept is generally very needful, for nothing flows away so easily as love; when everyone thinks of himself more than he ought, he will allow to others less than he ought; and then many offenses happen daily which cause separations. (275)
He calls love brotherly, not only to teach us that we ought to be mutually united together by a peculiar and an inward feeling of love, but also that we may remember that we cannot be Christians without being brethren; for he speaks of the love which the household of faith ought to cultivate one towards another inasmuch as the Lord has bound them closer together by the common bond of adoption. It was therefore a good custom in the primitive Church for Christians to call one another brothers; but now the name as well as the thing itself is become almost obsolete, except that the monks have appropriated to themselves the use of it when neglected by others, while at the same time they show by their discords and intestine factions that they are the children of the evil one.
(275) “Continue” or remain, implies that they had manifested this love, Heb 6:10; as though he had said, “Let the love of the brethren be such as it has been.” — Ed.
2. Be not forgetful to entertain strangers, etc. This office of humanity has also nearly ceased to be properly observed among men; for the ancient hospitality, celebrated in histories, is unknown to us, and Inns now supply the place of accommodations for strangers. But he speaks not so much of the practice of hospitality as observed then by the rich; but he rather commends the miserable and the needy to be entertained, as at that time many were fugitives who left their homes for the name of Christ.
And that he might commend this duty the more, he adds, that angels had sometimes been entertained by those who thought that they received only men. I doubt not but that this is to be understood of Abraham and Lot; for having been in the habit of showing hospitality, they without knowing and thinking of any such thing, entertained angels; thus their houses were in no common way honored. And doubtless God proved that hospitality was especially acceptable to him, when he rendered such a reward to Abraham and to Lot. Were any one to object and say, that this rarely happened; to this the obvious answer is, — That not mere angels are received, but Christ himself, when we receive the poor in his name. In the words in Greek there is a beautiful alliteration which cannot be set forth in Latin.
3. Remember them that are in bonds, or, Be mindful of the bound, etc. There is nothing that can give us a more genuine feeling of compassion than to put ourselves in the place of those who are in distress; hence he says, that we ought to think of those in bonds as though we were bound with them. What follows the first clause, As being yourselves also in the body, is variously explained. Some take a general view thus, “Ye are also exposed to the same evils, according to the common lot of humanity;” but others give a more restricted sense, “As though ye were in their body.” Of neither can I approve, for I apply the words to the body of the Church, so that the meaning would be this, “Since ye are members of the same body, it behooves you to feel in common for each other’s evils, that there may be nothing disunited among you.” (276)
(276) What Beza says of this opinion is, “I by no means reject it, though I regard the other (first mentioned here) as the most obvious.” It has been said that whenever Paul mentions the mystical body, it is in connection with Christ, Rom 12:5, and that “in the body” is to be understood literally, 2. o 5:6. It is so taken here by Grotius, Doddridge, Scott, and Stuart. — Ed.
4. Marriage is honourable in all, etc. Some think this an exhortation to the married to conduct themselves modestly and in a becoming manner, that the husband should live with his wife temperately and chastely, and not defile the conjugal bed by unbeseeming wantonness. Thus a verb is to be understood in the sense of exhorting, “Let marriage be honorable.” And yet the indicative is would not be unsuitable; for when we hear that marriage is honorable, it ought to come immediately to our minds that we are to conduct ourselves in it honorably and becomingly. Others take the sentence by way of concession in this way, “Though marriage is honorable, it is yet unlawful to commit fornication”; but this sense, as all must see, is rigid. I am inclined to think that the Apostle sets marriage here in opposition to fornication as a remedy for that evil; and the context plainly shows that this was his meaning; for before he threatens that the Lord would punish fornicators, he first states what is the true way of escape, even if we live honourable in a state of marriage.
Let this then be the main point, that fornication will not be unpunished, for God will take vengeance on it. And doubtless as God has blessed the union of man and wife, instituted by himself, it follows that every other union different from this is by him condemned and accursed. He therefore denounces punishment not only on adulterers, but also on fornicators; for both depart from the holy institution of God; nay, they violate and subvert it by a promiscuous intercourse, since there is but one legitimate union, sanctioned by the authority and approval of God. But as promiscuous and vagrant lusts cannot be restrained without the remedy of marriage, he therefore commends it by calling it “honorable”.
What he adds, and the bed undefiled, has been stated, as it seems to me, for this end, that the married might know that everything is not lawful for them, but that the use of the legitimate bed should be moderate, lest anything contrary to modesty and chastity be allowed. (277)
By saying in all men, I understand him to mean, that there is no order of men prohibited from marriage; for what God has allowed to mankind universally, is becoming in all without exception; I mean all who are fit for marriage and feel the need of it.
It was indeed necessary for this subject to have been distinctly and expressly stated, in order to obviate a superstition, the seeds of which Satan was probably even then secretly sowing, even this, — that marriage is a profane thing, or at least far removed from Christian perfection; for those seducing spirits, forbidding marriage, who had been foretold by Paul, soon appeared. That none then might foolishly imagine that marriage is only permitted to the people in general, but that those who are eminent in the Church ought to abstain from it, the Apostle takes away every exception; and he does not teach us that it is conceded as an indulgence, as Jerome sophistically says, but that it is honourable. It is very strange indeed that those who introduced the prohibition of marriage into the world, were not terrified by this so express a declaration; but it was necessary then to give loose reins to Satan, in order to punish the ingratitude of those who refused to hear God.
(277) If the whole verse be rightly considered, the construction of the first part will become evident. Two things are mentioned, “marriage” and “bed” — the conjugal bed. Two characters are afterwards mentioned, “fornicators and adulterers.” The first disregard marriage and the second defile the conjugal bed. Then the first clause speaks of marriage as in itself honorable, in opposition to the dishonor put on it by fornicators, who being unmarried, indulge in illicit intercourse with women; and the second speaks of the conjugal bed as being undefiled, when not contaminated with adultery. This being evidently the meaning, the declarative form seems most suitable. Besides, the particleδὲ, “but” in the second part, as Beza observes, required this construction.
But ifγὰρ be the reading, as found in some copies, then the perceptive form seems necessary, though even then the sense would be materially the same, — that marriage ought to be deemed honorable in all, that is in all ranks and orders of men, as Grotius observes, and that the conjugal bed ought to be undefiled. —
“Let marriage be deemed honorable among all, and the marriage bed be undefiled; for God will condemn fornicator and adulterer.”
Hammond, Macknight, and Stuart adopt the perceptive form; but Beza, Doddridge and Scott, the declarative. — Ed.
5. Let your conversation be without covetousness, etc. While he seeks to correct covetousness, he rightly and wisely bids us at the same time to be content with our present things; for it is the true contempt of money, or at least a true greatness of mind in the right and moderate use of it, when we are content with what the Lord has given us, whether it be much or little; for certainly it rarely happens that anything satisfies an avaricious man; but on the contrary they who are not content with a moderate portion, always seek more even when they enjoy the greatest affluence. It was a doctrine which Paul had declared, that he had learned, so as to know how to abound and how to suffer need. Then he who has set limits to his desire so as to acquiesce resignedly in his lot, has expelled from his heart the love of money. (278)
For he has said, etc. Here he quotes two testimonies; the first is taken, as some think, from the Jos 1:5. of Joshua, but I am rather of the opinion that it is a sentence drawn from the common doctrine of Scripture, as though he had said, “The Lord everywhere promises that he will never be wanting to us.” He infers from this promise what is found in Psa 118:6, that we have the power to overcome fear when we feel assured of God’s help. (279)
Here indeed he plucks up the evil by the very roots, as it is necessary when we seek to free from it the minds of men. It is certain that the source of covetousness is mistrust; for whosoever has this fixed in his heart, that he will never be forsaken by the Lord, will not be immoderately solicitous about present things, because he will depend on God’s providence. When therefore the Apostle is seeking to cure us of the disease of covetousness, he wisely calls our attention to God’s promises, in which he testifies that he will ever be present with us. He hence infers afterwards that as long as we have such a helper there is no cause to fear. For in this way it can be that no depraved desires will importune us; for faith alone is that which can quiet the minds of men, whose disquietude without it is too well known.
(278) See Appendix B 3.
(279) See Appendix C 3.
7. Remember, etc. What follows refers not so much to morals as to doctrine. He first sets before the Jews the example of those by whom they had been taught; and he seems especially to speak of those who had sealed the doctrine delivered by them by their own blood; for he points out something memorable when he says, considering the end of their conversation; though still there is no reason why we should not understand this generally of those who had persevered in the true faith to the end, and had rendered a faithful testimony to sound doctrine through their whole life as well as in death. But it was a matter of no small importance, that he set before them their teachers for imitation; for they who have begotten us in Christ ought to be to us in the place as it were of fathers. Since then they had seen them continuing firm and unmoved in the midst of much persecutions and of various other conflicts, they ought in all reason to have been deeply moved and affected. (280)
(280) See Appendix D 3.
8. Jesus Christ the same, etc. The only way by which we can persevere in the right faith is to hold to the foundation, and not in the smallest degree to depart from it; for he who holds not to Christ knows nothing but mere vanity, though he may comprehend heaven and earth; for in Christ are included all the treasures of celestial wisdom. This then is a remarkable passage, from which we learn that there is no other way of being truly wise than by fixing all our thoughts on Christ alone.
Now as he is dealing with the Jews, he teaches them that Christ had ever possessed the same sovereignty which he holds at this day; The same, he says, yesterday, and today, and forever. By which words he intimates that Christ, who was then made known in the world, had reigned from the beginning of the world, and that it is not possible to advance farther when we come to him. Yesterday then comprehends the whole time of the Old Testament; and that no one might expect a sudden change after a short time, as the promulgation of the Gospel was then but recent, he declares that Christ had been lately revealed for this very end, that the knowledge of him might continue the same for ever.
It hence appears that the Apostle is not speaking of the eternal existence of Christ, but of that knowledge of him which was possessed by the godly in all ages, and was the perpetual foundation of the Church. It is indeed certain that Christ existed before he manifested his power; but the question is, what is the subject of the Apostle. Then I say he refers to quality, so to speak, and not to essence; for it is not the question, whether he was from eternity with the Father, but what was the knowledge which men had of him. But the manifestation of Christ as to its external form and appearance, was indeed different under the Law from what it is now; yet there is no reason why the Apostle could not say truly and properly that Christ, as regarded by the faithful, is always the same. (281)
(281) Stuart takes the same view with Calvin in this point — that the eternal existence of Christ is not what is here taught, but that he as a Mediator is unchangeably the same. See Appendix E 3. — Ed.
9. Diverse doctrines, etc. He concludes that we ought not to fluctuate, since the truth of Christ, in which we ought to stand firm, remains fixed and unchangeable. And doubtless, variety of opinions, every kind of superstition, all monstrous errors, in a word, all corruptions in religion, arise from this, that men abide not in Christ alone; for it is not in vain that Paul teaches us, that Christ is given to us by God to be our wisdom.
The import then of this passage is that in order that the truth of God may remain firm in us, we must acquiesce in Christ alone. We hence conclude that all who are ignorant of Christ are exposed to all the delusions of Satan; for apart from him there is no stability of faith, but innumerable tossings here and there. Wonderful then is the acuteness of the Papists, who have contrived quite a contrary remedy for driving away errors, even by extinguishing or burying the knowledge of Christ! But let this warning of the Holy Spirit be fixed in our hearts, that we shall never be beyond the reach of danger except we cleave to Christ.
Now the doctrines which lead us away from Christ, he says, are divers or various, because there is no other simple and unmixed truth but the knowledge of Christ; and he calls them also strange or foreign, because whatever is apart from Christ is not regarded by God as his own; and we are hereby also reminded how we are to proceed, if we would make a due proficiency in the Scripture, for he who takes not a straight course to Christ, goes after strange doctrines. The Apostle farther intimates that the Church of God will always have to contend with strange doctrines and that there is no other means of guarding against them but by being fortified with the pure knowledge of Christ. (282)
For it is a good thing, etc. He now comes from a general principle to a particular case. The Jews, for instance, as it is well known, were superstitious as to distinctions in meats; and hence arose many disputes and discords; and this was one of the strange doctrines which proceeded from their ignorance of Christ. Having then previously grounded our faith on Christ, he now says that the observance of meats does not conduce to our salvation and true holiness. As he sets grace in opposition to meats, I doubt not but that by grace he means the spiritual worship of God and regeneration. In saying that the heart may be established, he alludes to the word, carried about, as though he had said, “It is the spiritual grace of God, and not the observance of meats, that will really establish us. (283)
Which have not profited them that have been occupied therein. It is uncertain to whom he here refers; for the fathers who lived under the Law had no doubt a useful training, and a part of it was the distinction as to meats. It seems then that this is to be understood rather of the superstitious, who, after the Gospel had been revealed, still perversely adhered to the old ceremonies. At the same time were we judiciously to explain the words as applied to the fathers, there would be no inconsistency; it was indeed profitable for them to undergo the yoke laid on them by the Lord, and to continue obediently under the common discipline of the godly and of the whole Church; but the Apostle means that abstinence from meats was in itself of no avail. And no doubt it is to be regarded as nothing, except as an elementary instruction at the time when God’s people were like children as to their external discipline. To be occupied in meats is to be taken as having a regard to them, so as to make a distinction between clean and unclean. But what he says of meats may be extended to the other rites of the Law.
(282) “Doctrines” were said to be “various” because of their number; there were then as now many false doctrines; and “strange” because they were new or foreign to the truth, not consistent with the faith, but derived from abroad as it were, borrowed from traditions, ceremonies, or other foreign sources. Stuart gives another meaning to the first word, that is “different” from Christian doctrine; but it has no such meaning. Still less warranted is Macknight in saying that it means what is “discordant.” What is meant by “diverse diseases” and “diverse lusts” is that they were of various kinds, or that they were many. The same author gives an unprecedented meaning to the second word. “foreign,” that is, taught by unauthorized teachers! Stuart says, that it means “foreign” to Christian doctrine. The word is indeed used in Act 17:18, and in 1. e 4:12, in the sense of “new,” a thing unusual, not heard of before; nor is this meaning unsuitable here. See Eph 4:14, where the same subject is handled. See also Mat 15:9. — Ed.
(283) See Appendix F 3.
10. We have an altar, etc. This is a beautiful adaptation of an old rite under the Law, to the present state of the Church. There was a kind of sacrifice appointed, mentioned in the sixteenth chapter of Leviticus, no part of which returned to the priests and Levites. This, as he now shows by a suitable allusion, was accomplished in Christ; for he was sacrificed on this condition, that they who serve the tabernacle should not feed on him. But by the ministers of the tabernacle he means all those who performed the ceremonies. Then that we may partake of Christ, he intimates that we must renounce the tabernacle; for as the word altar includes sacrificing and the victim; so tabernacle, all the external types connected with it.
Then the meaning is, “No wonder if the rites of the Law have now ceased, for this is what was typified by the sacrifice which the Levites brought without the camp to be there burnt; for as the ministers of the tabernacle did eat nothing of it, so if we serve the tabernacle, that is, retain its ceremonies, we shall not be partakers of that sacrifice which Christ once offered, nor of the expiation which he once made by his own blood; for his own blood he brought into the heavenly sanctuary that he might atone for the sin of the world.” (284)
(284) The verbἁγιάζω means here expiation, as in Heb 2:11, and other places in this Epistle; and so it is taken by Calvin and the rendering of Stuart is “that he might make expiation,” etc. — Ed
13. Let us go forth, therefore, etc. That the preceding allegory or mystical similitude might not be frigid and lifeless, he connects with it an important duty required of all Christians. And this mode of teaching is what Paul also usually adopts, that he might show to the faithful what things God would have them to be engaged in, while he was endeavoring to draw them away from vain ceremonies; as though he had said, “This is what God demands from you, but not that work in which you in vain weary yourselves.” So now our Apostle speaks; for while he invites us to leave the tabernacle and to follow Christ, he reminds us that a far different thing is required of us from the work of serving God in the shade under the magnificent splendor of the temple; for we must go after him through exiles, flights, reproaches, and all kinds of afflictions. This warfare, in which we must strive even unto blood, he sets in opposition to those shadowy practices of which alone the teachers of ceremonies boasted.
14. For here we have no continuing city, etc. He extends still further the going forth which he had mentioned, even that as strangers and wanderers in this world we should consider that we have no fixed residence but in heaven. Whenever, therefore, we are driven from place to place, or whenever any change happens to us, let us think of what the Apostle teaches us here, that we have no certain shade on earth, for heaven is our inheritance; and when more and more tried, let us ever prepare ourselves for our last end; for they who enjoy a very quiet life commonly imagine that they have a rest in this world: it is hence profitable for us, who are prone to this kind of sloth, to be often tossed here and there, that we who are too much inclined to look on things below, may learn to turn our eyes up to heaven.
15. By him, therefore, let us offer the sacrifice of praise to God, etc. He returns to that particular doctrine to which he had referred, respecting the abrogation of the ancient ceremonies; and he anticipates an objection that might have been made; for as the sacrifices were attached as appendages to the tabernacle, when this was abolished, it follows that the sacrifices also must have ceased. But the Apostle had taught us that as Christ had suffered without the gate, we are also called thither, and that hence the tabernacle must be forsaken by those who would follow him.
Here a question arises, whether any sacrifices remained for Christians; for this would have been inconsistent, as they had been instituted for the purpose of celebrating God’ worship. The Apostle, therefore, in due time meets this objection, and says that another kind of sacrifice remains for us, which no less pleases God, even the offering of the calves of our lips, as the Prophet Hoses says. (285) (Hos 14:2.) Now that the sacrifice of praise is not only equally pleasing to God, but of more account than all those external sacrifices under the Law, appears evident from Psa 50:1; for God there repudiates all these as things of nought, and bids the sacrifice of praise to be offered to him. We hence see that it is the highest worship of God, justly preferred to all other exercises, when we acknowledge God’s goodness by thanksgiving; yea, this is the ceremony of sacrificing which God commends to us now. There is yet no doubt but that under this one part is included the whole of prayer; for we cannot give him thanks except when we are heard by him; and no one obtains anything except he who prays. He in a word means that without brute animals we have what is required to be offered to God, and that he is thus rightly and really worshipped by us.
But as it was the Apostle’s design to teach us what is the legitimate way of worshipping God under the New Testament, so by the way he reminds us that God cannot be really invoked by us and his name glorified, except through Christ the mediator; for it is he alone who sanctifies our lips, which otherwise are unclean, to sing the praises of God; and it is he who opens a way for our prayers, who in short performs the office of a priest, presenting himself before God in our name.
(285) The words in Hosea are not regimen, but in apposition. “So will we render calves, our lips.” Such is the meaning given by the Targum, though the Vulg. puts the words in construction, “the calves of our lips.” Instead of the calves offered in sacrifices, the promise made was to offer their lips, that is, words which they were required to take, “Take with you words”. The Sept., Syr., and Arab. Render the phrase as here given, “the fruit of our lips,” only the Apostle leaves out “our”. There is the same meaning, though not exactly the same words. — Ed.
16. But to do good, etc. Here he points out even another way of offering a due and regular sacrifice, for all the acts and duties of love are so many sacrifices; and he thereby intimates that they were foolish and absurd in their wishes who thought that something was wanting except they offered beasts to God according to the Law, since God gave them many and abundant opportunities for sacrificing. For though he can derive no benefit from us, yet he regards prayer a sacrifice, and so much as the chief sacrifice, that it alone can supply the place of all the rest; and then, whatever benefits we confer on men he considers as done to himself, and honors them with the name of sacrifices. So it appears that the elements of the Law are now not only superfluous, but do harm, as they draw us away from the right way of sacrificing.
The meaning is, that if we wish to sacrifice to God, we must call on him and acknowledge his goodness by thanksgiving, and further, that we must do good to our brethren; these are the true sacrifices which Christians ought to offer; and as to other sacrifices, there is neither time nor place for them.
For with such sacrifices God is well pleased. There is to be understood here an implied contrast, — that he no longer requires those ancient sacrifices which he had enjoined until the abrogation of the Law.
But with this doctrine is connected an exhortation which ought powerfully to stimulate us to exercise kindness towards our neighbors; for it is not a common honor that God should regard the benefits we confer on men as sacrifices offered to himself, and that he so adorns our works, which are nothing worth, as to pronounce them holy and sacred things, acceptable to him. When, therefore, love does not prevail among us, we not only rob men of their right, but God himself, who has by a solemn sentence dedicated to himself what he has commanded to be done to men.
The word communicate has a wider meaning than to do good, for it embraces all the duties by which men can mutually assist one another; and it is a true mark or proof of love, when they who are united together by the Spirit of God communicate to one another. (286)
(286) The words may be thus rendered, “And forget not benevolence (or, literally, well-doing) and liberality.” Theδὲ here should be rendered “and,” for this is enjoined in addition to what is stated in the previous verse. The wordεὐποιΐα means kindness, benevolence, beneficence, the doing of good generally; butκοινωνία refers to the distribution of what is needful for the poor. See Rom 15:26, 2. o 9:13. So that Calvin in this instance has reserved their specific meaning. Stuart’s version is “Forget not kindness also and liberality;” and he explains the clause thus, “Beneficence or kindness toward the suffering and liberality toward the needy.” — Ed
17. Obey them, etc. I doubt not but that he speaks of pastors and other rulers of the Church, for there were then no Christian magistrates; and what follows, for they watch for your souls, properly belongs to spiritual government. He commands first obedience and then honor to be rendered to them. (287) These two things are necessarily required, so that the people might have confidence in their pastors, and also reverence for them. But it ought at the same time to be noticed that the Apostle speaks only of those who faithfully performed their office; for they who have nothing but the title, nay, who use the title of pastors for the purpose of destroying the Church, deserve but little reverence and still less confidence. And this also is what the Apostle plainly sets forth when he says, that they watched for their souls, — a duty which is not performed but by those who are faithful rulers, and are really what they are called.
Doubly foolish, then, are the Papists, who from these words confirm the tyranny of their own idol: “The Spirit bids us obediently to receive the doctrine of godly and faithful bishops, and to obey their wholesome counsels; he bids us also to honor them.” But how does this favor mere apes of bishops? And yet not only such are all those who are bishops under the Papacy, but they are cruel murderers of souls and rapacious wolves. But to pass by a description of them, this only will I say at present, that when we are bidden to obey our pastors, we ought carefully and wisely to find out those who are true and faithful rulers; for if we render this honor to all indiscriminately, first, a wrong will be done to the good; and secondly, the reason here added, to honor them because they watch for souls, will be rendered nugatory. In order, therefore, that the Pope and those who belong to him may derive support from this passage, they must all of necessity first prove that they are of the number of those who watch for our salvation. If this be made evident, there will then be no question but that they ought to be reverently treated by all the godly. (288)
For they watch, etc. His meaning is, that the heavier the burden they bear, the more honor they deserve; for the more labor anyone undertakes for our sake, and the more difficulty and danger he incurs for us, the greater are our obligations to him. And such is the office of bishops, that it involves the greatest labor and the greatest danger; if, then, we wish to be grateful, we can hardly render to them that which is due; and especially, as they are to give an account of us to God, it would be disgraceful for us to make no account of them. (289)
He further reminds us in what great a concern their labor may avail us, for, if the salvation of our souls be precious to us, they ought by no means to be deemed of no account who watch for it. He also bids us to be teachable and ready to obey, that what pastors do in consequence of what their office demands, they may also willingly and joyfully do; for, if they have their minds restrained by grief or weariness, though they may be sincere and faithful, they will yet become disheartened and careless, for vigor in acting will fail at the same time with their cheerfulness. Hence the Apostle declares, that it would be unprofitable to the people to cause sorrow and mourning to their pastors by their ingratitude; and he did this, that he might intimate to us that we cannot be troublesome or disobedient to our pastors without hazarding our own salvation.
As hardly one in ten considers this, it is hence evident how great generally is the neglect of salvation; nor is it a wonder how few at this day are found who strenuously watch over the Church of God. For besides, there are very few who are like Paul, who have their mouth open when the people’s ears are closed, and who enlarge their own heart when the heart of the people is straitened. The Lord also punishes the ingratitude which everywhere prevails. Let us then remember that we are suffering the punishment of our own perverseness, whenever the pastors grow cold in their duty, or are less diligent than they ought to be.
(287) Grotius renders the second verb, ὑπείκετε, “concede” to them, that is, the honor due to their office; Beza, “be compliant,” (obsecundate;) and the directions of your guides and submit to their admonitions.” Doddridge gives the sentiment of Calvin, “Submit yourselves to them with becoming respect.”
The words may be rendered, “Obey your rulers and be submissive;” that is cultivate an obedient, compliant and submissive spirit. He speaks first of what they were to do — to render obedience and then of the spirit with which that obedience was to be rendered; it was not merely to be an outward act, but proceeding from a submissive mind. Schleusner’s explanation is similar, “Obey your rulers and promptly (or willingly) obey them.” — Ed.
(288) “The Greek interpreters,” says Estius, “teach that obedience is due to a bishop, though he be immoral in his conduct; but not if he perverts the doctrine of faith in his public preaching, for in that case he deprives himself of power, as he declares himself to be an enemy to the church.” Poole, who quotes this passage, adds, “Let the Papisticals note this, who vociferously claim blind obedience in behalf of their pastors.” — Ed.
(289) See Appendix G 3.
18. For we trust, etc. After having commended himself to their prayers, in order to excite them to pray, he declares that he had a good conscience. Though indeed our prayers ought to embrace the whole world, as love does, from which they flow; it is yet right and meet that we should be peculiarly solicitous for godly and holy men, whose probity and other marks of excellency have become known to us. For this end, then, he mentions the integrity of his own conscience, that is, that he might move them more effectually to feel an interest for himself. By saying, I am persuaded, or I trust, he thus partly shows his modesty and partly his confidence. In all, may be applied to things as well as to men; and so I leave it undecided. (290)
(290) The Greek fathers connect it with the preceding clause, “For we trust we have a good conscience towards all,” that is towards Jews and Gentiles; but the Vulg. connects it with the following, “willing in all things to live well;” that is honorably. “Willing in all things to behave well” Macknight; “determined in all things to behave honorable” Doddridge; “being desirous in all things to conduct ourselves uprightly,” Stuart. To keep the alliteration in the text, the words may be rendered thus — “We trust that we have a good conscience, being desirous to maintain a good conduct." A good conscience is a pure conscience, free from guilt and sinister motives: and to behave or live goodly, as the words are literally, is not to behave honorably or honestly, but to behave or live uprightly according to the rule of God’s word; so that the best version is, “Willing in all things to live uprightly.” “We trust,” is rendered by Doddridge and Macknight, “we are confident;” but our version is preferable. — Ed.
19. But I beseech you, etc. He now adds another argument, — that the prayers they would make for him, would be profitable to them all as well as to himself individually, as though he had said, “I do not so much consult my own benefit as the benefit of you all; for to be restored to you would be the common good of all.”
A probable conjecture may hence perhaps be gathered, that the author of this Epistle was either beset with troubles or detained by the fear of persecution, so as not to be able to appear among those to whom he was writing. It might however be, that he thus spoke, though he was free and at liberty, for he regarded man’s steps as being in God’s hand; and this appears probable from the end of the Epistle.
20. Now the God of peace, etc. To render mutual what he desired them to do, he ends his Epistle with prayer; and he asks of God to confirm, or to fit, or to perfect them in every good work; for such is the meaning ofκαταρτίσαι. We hence conclude, that we are by no means fit to do good until we are made or formed for the purpose by God, and that we shall not continue long in doing good unless he strengthens us; for perseverance is his peculiar gift. Nor is there a doubt but that as no common gifts of the Spirit had already, as it seems, appeared in them, the first impression with which they began, is not what is prayed for, but the polishing, which they were to be made perfect.
That brought again from the dead, etc. This clause was added for the sake of confirmation; for he intimates that God is then only prayed to aright by us, to lead us on to perfection, when we acknowledge his power in the resurrection of Christ, and acknowledge Christ himself as our pastor. He, in short, would have us to look to Christ, in order that we may rightly trust in God for help; for Christ was raised from death for this end, that we might be renewed unto eternal life, by the same power of God; and he is the great pastor of all, in order that we may protect the sheep committed to him by the Father.
Through the blood, etc. I have rendered it, “In the blood;” for as ב “in,” is often taken in the sense of with, so I prefer to regard it here. For it seems to me, that the Apostle means, that Christ so arose from the dead, that his death was not yet abolished, but that it retains its efficacy forever, as though he had said, “God raised up his own son, but in such a way that the blood he shed once for all in his death is efficacious after his resurrection for the ratification of the everlasting covenant, and brings forth fruit the same as though it were flowing always.” (292)
(292) See Appendix H 3.
21. To do his will, etc. He now gives a definition of good works by laying down God’s will as the rule; for he thus intimates, that no works are to be deemed good, but such as are agreeable to the will of God, as Paul also teaches us in Rom 12:2, and in many other places. Let us then remember, that it is the perfection of a good and holy life, when we live in obedience to his will. The clause which next follows is explanatory, working (or doing) in you what is well pleasing in his sight. He had spoken of that will which is made known in the Law; he now shows, that in vain is obtruded on God what he has not commanded; for he values the decrees of his own will far more than all the inventions of the world.
Through Jesus Christ, etc. This may be explained in two ways, — “Working through Jesus Christ”, or, “Wellpleasing through Jesus Christ.” Both senses are suitable. For we know that the spirit of regeneration and also all graces are bestowed on us through Christ; and then it is certain, that as nothing can proceed from us absolutely perfect, nothing can be acceptable to God without that pardon which we obtain through Christ. Thus it comes, that our works, performed by the odor of Christ’s grace, emit a sweet fragrance in God’s presence, while otherwise they would have a fetid smell. I am disposed to include both meanings.
To whom be glory, etc. This I refer to Christ. And as he here ascribes to Christ what peculiarly belongs to God alone, he thus bears a clear testimony to his divinity; but still if anyone prefers to explain this of the Father, I do not object; though I embrace the other sense, as being the most obvious.
22. And I beseech you, etc. Some understand this as though he was soliciting them to hear him; but I take another view; for he mentions, as I think, that he had written in a few words, or briefly, in order that he might not appear as though he wished to lessen in any degree the ordinary practice of teaching. Let us hence learn that the Scripture has not been committed to us in order to silence the voice of pastors, and that we are not to be fastidious when the same exhortations often sound in our ears; for the holy Spirit has so regulated the writings which he has dictated to the Prophets and the Apostles, that he detracts nothing from the order instituted by himself; and the order is, that constant exhortations should be heard in the Church from the mouth of pastors. And probably he recommends the word of exhortation for this reason, that though men are by nature anxious to learn, they yet prefer to hear something new rather than to be reminded of things known and often heard before. Besides, as they indulge themselves in sloth, they can ill bear to be stimulated and reproved.
23. Know ye that our brother, etc. Since the termination of the Greek verbγινώσκετε, will admit of either renderings, we may read, “Ye know,” or, “Know ye;” but I prefer the latter reading, though I do not reject the other. (293) The probability is, that he was informing the Jews on the other side of the sea of what they did not know. Now, if this Timothy was the renowned companion of Paul, which I am inclined to think, it is very probable that either Luke or Clement was the author of this Epistle. Paul, indeed, more usually calls him his son; and then what immediately follows does not apply to Paul; for it appears that the writer was at liberty and at his own disposal; and besides, that he was then anywhere rather than at Rome; nay, it is very probable, that he was going round through various cities, and was then preparing to pass over the sea. Now all these particulars might have been suitable to the circumstances either of Luke or of Clement after the death of Paul. (294)
(293) The Vulgate Beza and almost all expounders, render it as an imperative, “Know ye.” — Ed.
(294) The wordsἀπολελυμένον in this verse, has been rendered by Macknight and some others, “sent away.” It is no doubt used in the sense of dismissing, dissolving, or sending away an assembly or a multitude, but not of sending away a person on a message. The two things are wholly distinct. The verb means to set loose, to loosen to release and hence to dismiss, to set at liberty, to make free, and never in the sense of sending a person to a place on business, or with an errand or message. The objection that we do not read elsewhere of Timothy’s imprisonment is of no weight for the history we have of those times is very brief; and if we judge from the state of things at that period, there is nothing more probable than that Timothy shared the lot of Paul and of others. It is also probable that he was not imprisoned at Rome, where Paul was, but at some other place, for Paul says he expected him soon; and he does not say “If he returns quickly,” but “if he come quickly.” —Ed.
24. Salute, etc. As he writes his Epistle generally to the Hebrews, it is strange that he bids some, separate from the rest, to be saluted; but he sends this salutation, as I think, more particularly to the rulers, as a mark of honor, that he might conciliate them, and gently lead them to assent to his doctrine. And he adds, —
And all the saints. He either means the faithful from among the Gentiles, and refers to them that both Jews and Gentiles might learn to cultivate unity among themselves; or his object was to intimate, that they who first received the Epistle, were to communicate it to others.
Heb 13:1. Let brotherly love continue.- By this exhortation the apostle plainly implies, that they did already love their Christian brethren; accordingly, he commended them before, (ch. Heb 6:10.) for their ministering to the saints: consistently with this, he exhorted them (ch. Heb 12:14.) to follow peace with all men, which implies, that they were defective as to this duty of charity towards the Gentile Christians. There is a difference between φιλαδελφια, brotherly love, and αγαπη, charity, or love in the general; according to what St. Peter says, 2 Eph 1:7.-add to brotherly love, charity. Brotherly love signifies men's loving those whom they esteem to be their brethren, answerably to that relation; but the word αγαπη expresses the love which men bear to such also as they do not own to be their brethren, even those who are not of the Christian religion,-and even to enemies. Dr. Heylin reads, Let brotherly love ever remain; and he observes, that in the progress of religion there is a vicissitude of states, of which the apostle had just beforetreated: but whatever our inferior state be, brotherly love is an invariable duty.
Heb 13:2. Be not forgetful, &c.- The apostle seems to refer to the reception given to angels by Abraham and Lot. See Gen 18:19 :
Heb 13:4. Marriage is honourable in all,- Let marriage be held in esteem by all: thus many critics would render this clause; as the context, in their judgment, shews that the passage is exhortatory. The connection, however, of the latter clause introduced by the particle but, is thought by others to vindicate our version.
Heb 13:5. Be content with such things as ye have:- The reason here given why there should be no discontent at the various cross accidents of life is, for he hath said, I will never leave thee, nor forsake thee; which was an assurance given to Joshua. See Deu 31:8. Jos 1:5. The apostle had just before proved, that the kingdom set up by Christ was not to be shaken; therefore, in the language spoken to Joshua, it was true that God would never leave it, nor forsake it, till all was fulfilled. The consequence of which is, that his providence extends to every member of his kingdom; that every one may depend upon it; and every one may say with the Psalmist, The Lord is my helper. And as to the particular topic for contentedness in the present station, this is founded on the nature of God, and the government of the world; but above all, on themerit and intercession of Christ, and his mediatorial reign over the universe, for the church which is his body: and the words spoken to Joshua are applicable to all the faithful children of God, That we ought to cast all our care upon him, who is sufficient to guard us from all harm; or, if we do suffer here, can fully recompense us hereafter. The application of a particular promise to such general purposes, opens a noble hint for the improvement of the Old Testament, upon this great and solid principle, That God, who is no respecter of persons, intends that expressions of his favour to this or that eminently good man, should be used for the encouragement of all others of the like character.
Heb 13:7. Remember them which have the rule,- Who have had the rule. Bishop Lloyd thinks that this may refer to James the apostle, and to James commonly called the first bishop of Jerusalem, both of whom had been put to death there before this epistle was written. Dr. Heylin renders this and the next verse as follows: Remember those who have been your spiritual guides, and preached to you the word of God; consider well how they ended their lives, and imitate their faith: Jesus Christ is still the same; what he was yesterday, he is to-day, and shall be through all ages. "Several of the persons here referred to (says he,) died martyrs, as may be seen in Theodoret upon the place. What Jesus Christ had been to them in the time past, supporting them in their trials, the same he would be to the faithful Hebrews in the time then present; and the same he will be to those who serve him, through all ages, with an undiminished energy."
Heb 13:9-10. Be not carried about, &c.- Be not seduced or led away. Heylin. The connection of this verse is thus: "Remember the faithful pastors you have had, the end and object of that faith which they have taught,-the eternal and immutable power of Jesus Christ; and, in this view, see to it that you be not led away by such doctrines relating to Christianity as are different from what your deceased pastors taught you, and are new and strange among Christians; as 'there is no virtue in meats offered on the Jewish altar:' for it is better that the heart should be established in the grace of the gospel, than in a regard to such meats; inasmuch as they who have paid a regard to them, have not thereby received any advantage (see Act 15:13; Act 15:41.). Nor let them boast (Heb 13:10.) of their having an altar at Jerusalem, whereof no Gentile has a right to partake: for we have, what is infinitely better than this,-an altar of which the Jewish priests who serve the tabernacle have no right to eat; that is, their Jewish worship gives them no interest in the sacrifice of Christ."
Heb 13:11-12. For the bodies of those beasts, &c.- The connection of these words with the foregoing seems to be this: The thing to be proved, ver.10 is, that the Jewish priests have no right by the law to partake of the Christian altar. The reason of which is, because the sacrifice offered upon the Christian altar of the cross, was offered without the gates of Jerusalem; which shews that it was of the same nature with the old propitiatory sacrifices, whose bodies were ordered to be burned without the camp; of which therefore it was unlawful and impossible for the Jewish priests to partake: so that the law which forbad them to eat of propitiatory sacrifices, denied them a right to partake of the propitiatory sacrifice of Christ. From all which it is to be inferred, that they should forsake the law, and become Christians, and have their hearts established in grace, not in meats. The priests who served the tabernacle, were allowed to partake of some sacrifices which were offered within the tabernacle; (Lev 6:26.) but they had no right to partake of those sacrifices which were propitiatory, as appears from the order given relating to the service of the great day of propitiation, to which the apostle here undoubtedly refers;-The bullock for the sin-offering, and the goat for the sin-offering, whose blood was brought in to make atonement in the holy place, shall one carry forth without the camp; and they shall burn in the fire their skins, and their flesh, and their dung. Lev 16:27. As therefore the priests had no right, according to the law, to partake of expiatory sacrifices, the law could not give them any right to partake of Christ's sacrifice, which is of the same expiatory kind figured and represented by them, as appears from his sufferingwithoutthegatesofJerusalem, in conformity to their being burnt without the camp. The apostle speaks of these things in the language of Moses, in whose days there was no temple built for the Jewish worship. He describes the people as living in a camp in the wilderness, only because he had respect to the words of Moses just quoted, which he recites almost verbatim. As, during the time of the tabernacle in the wilderness, the bodies of these sacrifices were to be burnt without the camp; so when the temple was built at Jerusalem, the bodies of those sin-offerings were burnt without the gates of Jerusalem; for which reason Jesus was to suffer, as he actually did, without the gate of the same city. Luk 23:33.
Heb 13:13. Let us go forth therefore- This practical conclusion is drawn from the words immediately preceding the apostle's argument, and may be thus expressed: "Since, as I said, Jesus suffered without the gate of Jerusalem as a propitiatory sacrifice to atone for the sins of all mankind, and to consecrate them as a peculiar people unto God, let us go forth out of Jerusalem to him, and not think ourselves any longer obliged to observe the ceremonies and worship of the Jewish temple of Jerusalem; but let us adhere to Christ alone, and patiently bear the reproach of trusting in a crucified Saviour, as he bore the reproach of crucifixion." See chap. Heb 11:26 and the next note.
Heb 13:14. For here we have no continuing city,- When the apostle said, Let us go forth unto him without the camp, he speaks as if we were in our wilderness state, travelling toward the place of our rest. In the wilderness the Jews were obliged to dwell in tents, and had no fixed place of abode; we who believe in Christ, are but strangers here, travelling to the heavenly Jerusalem.
Heb 13:15. By him therefore, &c.- "Since Jesus therefore hath suffered that he might redeem us with his blood, let us apply ourselves to God the Father, throughhim as the Mediator, and continually offer the sacrifice of praise to God through his mediation,-not the Jewish sacrifices of the fruits of the earth, of the flocks and herds, but the fruit of our lips; giving thanks to his name. Besides this sacrifice of praise, let us also offer the sacrifice of good works, &c. Heb 13:16." As the apostle was now writing to the Jews, he chose to speak of Christian duties and privileges in Jewish language, in order to convince them, that Christianity has all the advantages of which the Jewish church used to boast. As they had an altar, so have we; as they had an high-priest, through whose hands their sacrifices became acceptable to God, (which they would not have been, if they had been offered to God immediately by their own hands;) so we also have a great High-priest, who, as the Mediator between God and man, offers up our sacrifices of prayer and praise to God; who accepts these our sacrifices at Christ's hand, though he would not accept them, if we should offer them up immediately to him without a Mediator. The apostle here also teaches us the general form and method of Christian worship, which is, to offer up our prayers to God the Father through Jesus Christ the Mediator;-as the apostle says we must do continually, and as the precepts and examples recorded in the New Testament universally teach us. See on Hos 14:2.
Heb 13:17. Obey them that have the rule over you,- Obey your spiritual guides, and submit to them; that as they are vigilant over your souls, for which they are accountable, they may discharge their office with alacrity, and not with despondence, which would be to your prejudice. When a minister, zealous for those under his care, is discouraged by their apparent non-proficiency, that damps his spirits, and abates the vigour with which he would exert himself upon more probable hopes of success. See Heb 13:7. From the present verse, Hallett observes, we may form this general rule, suited to all ages; namely, that where pastors, in all respects, behave themselves as Christians; where they are qualified with sufficient gifts, and faithfully perform the duties of their pastoral office; where they do not lord it over God's heritage, but are examples of all holiness and virtue to the flock, and heartily labour to promote the salvation of their people, under a lively apprehension that they must hereafter give a strict account of their management to the great Shepherd, who will either reward or punish them, according as they promote or hinder the salvation of those souls for whom he died:-where pastors act in this manner, the people are bound to obey them; that is, to hearken to their good advice, to submit to their just reproofs, as to men who, like parents, have a right to exhort and reprove them: and no one who at all considers things, can think it any manner of evil or hardship to submit to pastors of such a character, by attending to their good and friendly admonitions, and earnestly seeking their own salvation through Jesus Christ.
Heb 13:18. For we trust we have a good conscience,- For we are confident that we have a good conscience, determined in all things to behave honourably. It is reasonable to think that the apostle particularly meant, that he took care to act up to the rules of the apostolical office which he had received, labouring to promote the salvationbothofJewsandGentiles;wherefore the Hebrews should not disregard him, upon the account of his labouring to convert the Gentiles through grace, as some of the Jews were apt to do; for he could not honestly discharge his office without this: they therefore should pray to God to give him good success.
Heb 13:19. But I beseech you the rather to do this- that is, to pray for me: From what the apostle says in these two verses, it is evident that the Hebrews knew who was the author of this Epistle; and that his design in not setting his name, could not be to conceal himself from them: what his design herein was, we cannot pretend to assert. He would have thempray that success might attend his ministry where he now was, that he might sooner be at leisure to come to them. The case was probably the same as he describes, Rom 15:20-24.
Heb 13:20. Now the God of peace, &c.- The Gentile world is commonly described as at enmity with God and his kingdom; as alienated from him, and in a state of rebellion against him; and God was in Christ reconciling the world unto himself, and by Christ offering to them the terms of reconciliation. Hence he is stiled the God of peace, Rom 15:33; Rom 16:20. 2Co 13:11. Php 4:9. The Jews too, coming to Christ, and being justified by faith, were reconciled in God to all mankind: therefore he is also called the God of peace. The next clause may be rendered, That Shepherd of the sheep, great by the blood of the everlasting covenant.
Heb 13:21. Make you perfect- May the God of peace suit you to; (καταρτισαι, ) make you ready to do every good work. Hence it comes to signify to join perfectly, to finish, to complete, to bring to perfection any thing: "God in his good providence so ordering and disposing things, and by his grace so aiding you, that you may do what is well pleasing in his sight." See Eph 3:16-17. Php 2:13. Col 1:11.-Through Jesus Christ. They had the opportunity, through the gospel and grace of Christ, to work out their own salvation; and the wish is, that God would so direct and govern things, as to let them always have opportunity of doing what was acceptable in his sight, and always enable them so to do.
Heb 13:22. Suffer the word of exhortation- Take in good part the exhortation I here send, which is but a brief one. The apostle seems to have concluded his epistle in the preceding verse, and to add these words by way of postscript. He begs them to accept what he had written with kindness, on account of the importance of the subject, and the conciseness of the manner; informs them, with some degree of exultation, of Timothy's being set at liberty; proposes to come with him to see them; sends his salutations to all of them; and wishesthem an increase of grace, in a manner like that observable in St. Paul'sformer epistles, and which is an authenticating proof, among innumerable others, that this epistle likewise came from him. We may also infer the same from the appellation of our brother, given to Timothy in the next verse; which is peculiar to St. Paul. See Col 1:1. 2Co 1:1. 1Th 3:2. Phm 1:1. He is often spoken of in other places as a fellow-labourer with St. Paul, but taken notice of by no other of the apostles: whence it is obvious to conclude, that as St. Paul mentions him in every one of his epistles except those to the Galatians and to Titus; the mentioning him in this epistle to the Hebrews is a good concurring circumstance, that St. Paul was the true author of it.
Inferences.-While, from a view of the epistle before us, we consider as entirely abrogated the many ceremonies and expensive sacrifices of the Mosaic law; let it be an additional encouragement to every Christian, to abound more and more in those of brotherly love, unfeigned benevolence, and real charity; rejoicing that the God of our lives, who gives us all we are, and all we enjoy, will condescend to regard our humble oblations. And let our brethren in Christ be remembered with that distinguishing affection which suits the relation in which we stand to them: and in whatever bonds of affliction they may be bound, let us endeavour to make their fetters sit lighter upon them, by every thing which our compassionate assistance can do for that purpose; considering ourselves as in the body.
That we may be thus ready to all such kind offices, be it our care to subdue the love of money in our hearts, which is the root of all evil. May we learn, (and oh! that divine grace may effectually teach us,) to moderate our desires; to be contented with what Providence allots us, whether more or less; and to trust in God as to the supply of our future wants. Well may we not only trust, but even boast in him, when we consider in how endearing a manner he hath declared, and with such reiterated promises, that if we continue to trust in him, he will never leave us; that he will not, yea, he will not forsake us. Surely, the language of the most cheerful and courageous faith well corresponds to that of so gracious and soul-reviving a promise. Let faith then put a reality into it, or rather glory in it; especially as Jesus Christ, in whom this, and all the promises, are confirmed to his faithful people, is the same yesterday, to-day, and for ever.
And let this thought support us, under those breaches which may be made on the church by death. Christ ever lives to guard and protect it, and to maintain those great truths, which in every age have been the joy and confidence of his people. Be our attachment to him therefore preserved inviolable, and the purity of our souls unspotted; nor let us ever fear to share in His reproach; but chearfully go, as it were, out of the camp to him, who suffered crucifixion for us without the gates of the city. Were we called to endure martyrdom for his sake, he would only lead us out of a mean and precarious tabernacle; for we have here no continuing city: but then, he will conduct us, if we are found faithful to him, to a city so durable, that its foundations are elsewhere represented by rocks of solid gems; so glorious, that its pavements are described as of gold, and its gates of pearl. May our faith be daily beholding it as near, and may we feel every day more of its attractive influence, to render us superior to all that earth can promise, and to all which it can threaten, while we are passing thither. Under his guardianship, let us daily be offering the sacrifice of praise,-the fruit of our lips, giving thanks to his name; as well knowing that while we are on our journey to the new Jerusalem, no mountain can be so steep and rugged, no valley so deep and gloomy, as not to admit of the songs of Sion.
Let those, whom God in his providence hath called to preside over the souls of others, remember to watch over them with a becoming diligence, considering that an impartial account will shortly be required;-considering, that if they do not properly conduct themselves in this important office, the blood of those who perish by their neglect, must be required at their hands; and let the people committed to their care, be concerned that the faithful servants of Christ may discharge their office with joy, and not with grief; that they may not from time to time be sent with groanings and with tears to the presence of their great Master, to lament the obstinacy, perverseness, and rebellion of those, over whom God hath made them watchmen and shepherds. The grief indeed would now sensibly affect the minister; yet, on the whole, as he would be to God a sweet savour in Christ, in them that perish, as well as in them that believe, the greatest detriment would fall on those who have made such ungrateful returns to the divine goodness, and to their fidelity.
That all other duties may be more regularly and properly discharged, let private Christians pray earnestly for their ministers; for those especially who make it apparent that they desire to maintain always a good conscience; and that, whatever sacrifices they may be called to make to it, they are determined in all things to live reputably and honourably; so that the ministry may not be blamed, but rather the Christian profession in general adorned and dignified. And God grant that none but persons of such a character may be introduced into the ministry, or supported and countenanced in it!
Let pastors and people be often looking to Him, who is the great Shepherd of the sheep, and who has bought us all with the blood of the everlasting covenant. Ever may the thoughts of that blood engage us to regard him with all due veneration and love: ever may we be looking to him, who, through this blessed Saviour, appears as the God of peace, for every blessing we respectively need; that, being faithful unto death, we may eternally reap all the blessings of that everlasting covenant!
We all need his gracious influence to implant in us the first principles of the divine life; and we need these principles to make us perfect to do his will, and to work in us those things which may render us more completely pleasing in his sight. Let therefore a humble dependance on his grace be daily maintained and zealously expressed; considering of what infinite importance it is to be acceptable in the sight of God, and to approve ourselves at all times to him.
To this blessed and important end, may grace be with us all,-and continue with us, from the first entrance on the Christian life, through the whole course of it, till finally it present us blameless in the presence of his glory with exceeding joy, through Jesus Christ our Lord; to whom be glory for ever and ever. Amen.
* A List of the Writers referred to, or quoted, in the Commentary on the Epistle to the Hebrews:-Albert, Avery, Lord Barrington, Barrow, Bates, Bengelius, Beza, Blackwall, Bos, Bishop Burnett, Calamy, Calmet, Castalio, Chrysostom, Craddock, Diodati, Doddridge, Dunlope, Elsner, Estius, Bishop Fell, Bishop Gibson, Green, Grotius, Hallett, Hammond, Harris, Heylin, Hesychius, Bishop Hoadley, Bishop Hopkins, Jackson, Kennicott, Lardner, Leigh, L'Enfant, Limborch, Locke, Mangey, Markland, Justin Martyr, Mede, Michaelis, Millar, Mills, Owen, Parkhurst, Bishop Pearson, Peirce, Peters, Pyle, Raphelius, Saurin, Schmidius, Scott, Shaw, Bishop Sherlock, Bishop Smalridge, Spencer, Suicer, Sykes, Taylor, Tertullian, Archbishop Tillotson, Vitringa, Bishop Warburton, Watts, Wetstein, Whitby, Bishop Wilkins, and Wolfius.
REFLECTIONS.-1st, Having warned them against apostacy, and set before them the excellency of the gospel dispensation, the apostle concludes with exhorting them to the practice of those duties which must adorn their holy profession.
1. To mutual and fervent love. Let brotherly love continue, cultivate this blessed temper, and abide and abound in the exercise of it towards each other.
2. To hospitality. Be not forgetful to entertain strangers; those who travelled to preach the gospel; or by persecution were driven from their native homes; or whose distressed circumstances pleaded for this kind relief; for thereby some have entertained angels unawares, as Abraham and Lot.
3. To Christian sympathy with the afflicted. Remember them that are in bonds, as bound with them, and tenderly feeling for their miseries; and them which suffer adversity, as being yourselves also in the body, and liable to the same sufferings, and fellow-members in the same mystical body of Christ.
4. To chastity. Marriage is honourable in all, when entered into according to the divine prescription; and the bed undefiled by any forbidden and impure embraces: but whoremongers and adulterers God will judge, and execute upon them condign punishment, if they repent not of the evil of their ways.
5. To contentment. Let your conversation be without covetousness, free from the immoderate pursuit of worldly wealth, inordinate care about it, idolatrous delight in, and reluctance to part with it; and be content with such things as ye have, satisfied in the portion which God's providence hath allotted you, and envying none their superior affluence: for he, who is able to supply all your wants, whilst in the way of duty and honest industry you depend upon him, hath said, I will never leave thee, nor forsake thee; for what was spoken particularly to Joshua, shall be fulfilled to all the faithful, respecting all their concerns, temporal and spiritual, who shall be under the divine blessing, guidance, and protection. So that we may boldly say, with the Psalmist, The Lord is my helper, and I will not fear what man shall do unto me; greater is he that is for us, than all that are against us; and the devices of wicked men, or wicked devils, he can over-rule, and even make them work together for our good.
6. To imitate their deceased pastors, and to obey their living guides.
[1.] To imitate the good examples of their departed spiritual teachers. Remember them which have the rule over you, who have spoken unto you the word of God in time past, and have now finished their testimony: whose faith follow, hold fast the doctrines which they preached, and copy after the holy lives that they led, considering the end of their conversation, how singly they aimed at the glory of God in life, and what a happy exit they made at death; and well may we desire that our last end may be like theirs. And though the best of ministers are dying men, the great Shepherd and Bishop of souls ever lives to feed his faithful flock; even Jesus Christ, the glorious object of our faith and hope, the same, unchangeable in his nature, yesterday, in all past ages, and to-day, and for ever, and the everlasting portion of his faithful saints, as your true spiritual guides have taught you. Be not therefore carried about with divers and strange doctrines, different from that unadulterated gospel which they preached to you: for it is a good thing that the heart be established with grace, and fixed in its dependence on the almighty power of God in Jesus Christ, as the foundation of all hope, and peace, and holiness, in time and eternity; and not seduced by Judaizing teachers with any pretences that the Mosaic ritual is still in force, and that a difference of meats and drinks, and such like things, is necessary to be observed in order to acceptance with God; all which are now abrogated, and have not profited them that have been occupied therein; even when they were in force, they were unable to purge the conscience, and make him who did the service perfect; and much less can they now profit, when they are abolished. We need none of the Levitical sacrifices to feast upon; we have one infinitely better; an altar and sacrifice, whereof they have no right to eat which serve the tabernacle; for no part of the sin-offering under the law was to be eaten; but the bodies of those beasts, whose blood is brought into the sanctuary, on the great day of atonement, by the high priest for the sin of the people, are burned without the camp. Wherefore, Jesus also, that he might sanctify the people, his spiritual Israel, with his own blood, suffered without the gate, before he went up to heaven, the true sanctuary, there to plead the atonement which he had made. Let us go forth therefore unto him without the camp, bearing his reproach; turning our backs upon the temple and all its ritual services, founding no expectations upon them, but cleaving in faith and love to Christ alone, content to be treated with insult, reproach, or cruelty for his sake, boldly carrying our cross to Calvary after him, and ready, if need be, to die for his sake. For here we have no continuing city; this polluted world is not our rest, nor do we desire to take up our rest here below; but we seek one to come, a city that hath abiding foundations, whose maker and builder is God, where saints and angels, and Jesus himself dwelleth. By him therefore let us offer the sacrifice of praise to God continually, since all sacrifices of atonement are at an end, and praise and blessing for redeeming love are the services now required at our hands; that is, the fruit of our lips, giving thanks to his name, an oblation well pleasing and acceptable to God through Jesus Christ. Not that we must rest merely in words, but our works also must testify our grateful acknowledgments of the divine mercy; therefore to do good, and to communicate of your substance to the needy, especially to those of the household of faith, according to your ability, forget not: for with such sacrifices God is well pleased, and for the Saviour's sake will bless the offerer.
[2.] They are enjoined, as to follow the examples of their departed pastors, so to obey their living guides. Obey them that have the rule over you, your spiritual teachers, who instruct you in the word of God; and submit yourselves meekly to their reproofs and admonitions: for they watch for your souls, to guard you from deceivers, to warn you from approaching dangers, to feed you in the pastures of ordinances, and to help you on your heavenly way; and this they do with all holy jealousy, zeal, and diligence, knowing the solemn reckoning which they must one day make, as they that must give an account: that they may do it with joy, and not with grief: for that would be not only grievous to them, but is most unprofitable for you, whose condemnation would be highly aggravated by all their fruitless labours bestowed upon you. Note; (1.) Ministers can never too often or too deeply consider the awful account which they must one day give before their eternal Judge. (2.) When we have delivered our souls, then it becomes our people's care to see that their profiting appears: if they trifle with our message, their blood lies upon their own heads.
2nd, The apostle,
1. Recommends himself to their prayers. Pray for us, that we may be wise, vigilant, zealous, successful; and this will be your own benefit; for the more our people pray for us, the more profiting will they receive from us: for we trust we have a good conscience, in all things willing to live honestly, to discharge our awful trust with fidelity, and so to behave as to confute the calumnies of our enemies, approving ourselves to God, and enjoying the testimony of a good conscience. But I beseech you the rather to do this, that I may be restored to you the sooner; and that you may again reap the fruit of my labours among you. Note; (1.) Every faithful minister, however maligned by wicked men, has the testimony of God and a good conscience, and that is his rejoicing. (2.) Mercies are doubly sweet, which come in answer to prayer.
2. He in return offers up his own prayers on their behalf. Now the God of peace, our reconciled God, that hath spoken peace to our consciences, and hath brought again from the dead our Lord Jesus, that great Shepherd of the sheep, in token of his perfect satisfaction in his undertaking, through the blood of the everlasting covenant, shed to procure our peace and pardon, and all the blessings of grace and glory for his faithful people, make you perfect in every good work to do his will, enabling you to go from strength to strength, till you arrive at the perfection of knowledge, holiness, and blessedness, in glory everlasting, working in you, by his own almighty grace, that which is well pleasing in his sight through Jesus Christ, by whom alone every spiritual gift descends upon us; to whom be glory for ever and ever. Amen! to whom all the praise is to be ascribed. Note; God must have all the glory of our salvation from the beginning to the end; for we are nothing, and he is all in all.
3. He exhorts them very affectionately to attend to what he had said, and informs them of Timothy's release. And I beseech you, brethren dearly beloved, suffer the word of exhortation: take in good part what I have said, and receive the comfort which it is intended to communicate to you; for I have written a letter unto you in few words, when the subject would have admitted of great enlargement. Know ye, that our brother Timothy is set at liberty from his bonds for Christ; with whom, if he come to me shortly, I will see you.
4. He concludes with his affectionate salutations. Salute all then that have the rule over you, your faithful ministers, and all the saints in Christ Jesus. They of Italy salute you, wishing you the best of blessings. Grace be with you all. Amen! May the everlasting love of God in Christ, with all its transcendently blessed effects, be with you in time, and continue to influence and guide you, till you arrive at his kingdom of glory in eternity!
