Hebrews 13 commentary

The design of Christ in giving himself for us, is, that he may purchase to himself a peculiar people, zealous of good works; and true religion is the strongest bond of friendship. Here are earnest exhortations to several Christian duties, especially contentment. The sin opposed to this grace and duty is covetousness, an over-eager desire for the wealth of this world, with envy of those who have more than ourselves. Having treasures in heaven, we may be content with mean things here. Those who cannot be so, would not be content though God raised their condition. Adam was in paradise, yet not contented; some angels in heaven were not contented; but the apostle Paul, though abased and empty, had learned in every state, in any state, to be content. Christians have reason to be contented with their present lot. This promise contains the sum and substance of all the promises; “I will never, no, never leave thee, no, never forsake thee.” In the original there are no less than five negatives put together, to confirm the promise: the true believer shall have the gracious presence of God with him, in life, at death, and for ever. Men can do nothing against God, and God can make all that men do against his people, to turn to their good.

The instructions and examples of ministers, who honourably and comfortably closed their testimony, should be particularly remembered by survivors. And though their ministers were some dead, others dying, yet the great Head and High Priest of the church, the Bishop of their souls, ever lives, and is ever the same. Christ is the same in the Old Testament day. as in the gospel day, and will be so to his people for ever, equally merciful, powerful, and all-sufficient. Still he fills the hungry, encourages the trembling, and welcomes repenting sinners: still he rejects the proud and self-righteous, abhors mere profession, and teaches all whom he saves, to love righteousness, and to hate iniquity. Believers should seek to have their hearts established in simple dependence on free grace, by the Holy Spirit, which would comfort their hearts, and render them proof against delusion. Christ is both our Altar and our Sacrifice; he sanctifies the gift. The Lord's supper is the feast of the gospel passover. Having showed that keeping to the Levitical law would, according to its own rules, keep men from the Christian altar, the apostle adds, Let us go forth therefore unto him without the camp; go forth from the ceremonial law, from sin, from the world, and from ourselves. Living by faith in Christ, set apart to God through his blood, let us willingly separate from this evil world. Sin, sinners, nor death, will not suffer us to continue long here; therefore let us go forth now by faith and seek in Christ the rest and peace which this world cannot afford us. Let us bring our sacrifices to this altar, and to this our High Priest, and offer them up by him. The sacrifice of praise to God, we should offer always. In this are worship and prayer, as well as thanksgiving.

We must, according to our power, give to the necessities of the souls and bodies of men: God will accept these offerings with pleasure, and will accept and bless the offerers through Christ. The apostle then states what is their duty to living ministers; to obey and submit to them, so far as is agreeable to the mind and will of God, made known in his word. Christians must not think themselves too wise, too good, or too great, to learn. The people must search the Scriptures, and so far as the ministers teach according to that rule, they ought to receive their instructions as the word of God, which works in those that believe. It is the interest of hearers, that the account their ministers give of them may be with joy, and not with grief. Faithful ministers deliver their own souls, but the ruin of a fruitless and faithless people will be upon their own heads. The more earnestly the people pray for their ministers, the more benefit they may expect from their ministry. A good conscience has respect to all God's commands, and all our duty. Those who have this good conscience, yet need the prayers of others. When ministers come to a people who pray for them, they come with greater satisfaction to themselves, and success to the people. We should seek all our mercies by prayer. God is the God of peace, fully reconciled to believers; who has made a way for peace and reconciliation between himself and sinners, and who loves peace on earth, especially in his churches. He is the Author of spiritual peace in the hearts and consciences of his people. How firm a covenant is that which has its foundation in the blood of the Son of God! The perfecting of the saints in every good work, is the great thing desired by them, and for them; and that they may at length be fitted for the employment and happiness of heaven. There is no good thing wrought in us, but it is the work of God. And no good thing is wrought in us by God, but through Christ, for his sake and by his Spirit.

So bad are men, and even believers, through the remainders of their corruption, that when the most important, comfortable doctrine is delivered to them for their own good, and that with the most convincing evidence, there is need of earnest entreaty and exhortation that they would bear it, and not fall out with it, neglect it, or reject it. It is good to have the law of holy love and kindness written in the hearts of Christians, one towards another. Religion teaches men true civility and good breeding. It is not ill-tempered or uncourteous. Let the favour of God be toward you, and his grace continually working in you, and with you, bringing forth the fruits of holiness, as the first-fruits of glory.

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. “Continue” or remain, implies that they had manifested this love, chapter 6:10; as though he had said, “Let the love of the brethren be such as it has been.” — Ed.

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.

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.” 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, Romans 12:5, and that “in the body” is to be understood literally, 2 Corinthians 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. 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 particle δὲ, “but” in the second part, as Beza observes, required this construction.

But if γὰρ 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.

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.

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. See Appendix B 3.

For he has said, etc. Here he quotes two testimonies; the first is taken, as some think, from the first chapter 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 Psalm 118, that we have the power to overcome fear when we feel assured of God’s help. See Appendix C 3.

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.

Hebrews Chapter 13:7-9

7. Remember them which have the rule over you, who have spoken unto you the word of God: whose faith follow, considering the end of their conversation.

7. Memores estote praefectorum vestrorum, qui loquuti sunt vobis sermonem Dei, quorum intuentes exitum conversationis imitamini fidem.

8. Jesus Christ the same yesterday, and to day, and for ever.

8. Iesus Christus heri et hodie, idem etiam in secula.

9. Be not carried about with divers and strange doctrines. For it is a good thing that the heart be established with grace; not with meats, which have not profited them that have been occupied therein.

9. Doctrinis variis et peregrinis ne circunferamini: bonum enim gratia cor confirmari, non cibis, qui nihil profuerunt iis qui in illis versati sunt.

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. 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. 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. “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 Acts 17:18, and in 1 Peter 4:12, in the sense of “new,” a thing unusual, not heard of before; nor is this meaning unsuitable here. See Ephesians 4:14, where the same subject is handled. See also Matthew 15:9. — Ed.

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. See Appendix F 3.

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.

Hebrews Chapter 13:10-15

10. We have an altar, whereof they have no right to eat which serve the tabernacle.

10. Habemus altare, de quo edendi non habent potestatem qui tabernaculo serviunt.

11. For the bodies of those beasts, whose blood is brought into the sanctuary by the high priest for sin, are burned without the camp.

11. Qyiryn ebun abunakuyn ubfertyr sabgyus ori oeccati ub sabcta oer sacerdotem, eorum corpora cremantur extra castra.

12. Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate.

12. Quare et Iesus ut sanctificaret per proprium sanguinem populum, extra portam passus est.

13. Let us go forth therefore unto him without the camp, bearing his reproach.

13. Prinde exeamus ad eum extra castra, probrum ejus ferentes:

14. For here have we no continuing city, but we seek one to come.

14. Non enim habemus hic manentem civitatem, sed futurum inquirimus.

15. By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to his name.

15. Pere ipsum ergo offeramus semper hostiam laudis Deo, hoc est, fructum labiorum confitentium nomini ejus.

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.” The verb ἁγιάζω means here expiation, as in chapter 2:11, 10:10, 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. 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. (Hosea 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 the fiftieth Psalm; 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.

Hebrews Chapter 13:16-19

16. But to do good and to communicate forget not: for with such sacrifices God is well pleased.

16. Beneficentiae autem et communicationis ne sitis immemores: talibus enim hostiis delectatur Deus.

17. Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief: for that is unprofitable for you.

17. Parate praefectis vestris ac deferte; ipsi enim vigilant pro animabus vestris tanquam rationem redditurei, ut cum guadio hoc faciant, et non gementes; id enim vobis non expedit.

18. Pray for us: for we trust we have a good conscience, in all things willing to live honestly.

18. Orate pro nobis; confidimus enim quod bonam habemus conscientam, cupientes in omnibus honeste versari.

19. But I beseech you the rather to do this, that I may be restored to you the sooner.

19. Magis autem vos hortor ut id faciatis, quo celerius vobis restituar.

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. The words may be thus rendered, “And forget not benevolence (or, literally, well-doing) and liberality.” The δὲ here should be rendered “and,” for this is enjoined in addition to what is stated in the previous verse. The word εὐποιΐα means kindness, benevolence, beneficence, the doing of good generally; but κοινωνία refers to the distribution of what is needful for the poor. See Romans 15:26, 2 Corinthians 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. 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. 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. “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.

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. See Appendix G 3.

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.

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. 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.

Hebrews Chapter 13:20-25

20. Now the God of peace, that brought again from the dead our Lord Jesus, that great shepherd of the sheep, through the blood of the everlasting covenant,

20. Porro Deus pacis, qui eduxit ex mortuis Pastorem ovium magnum in sanguine Testamenti aeterni, Dominum nostrum Iesum,

21. Make you perfect in every good work to do his will, working in you that which is well pleasing in his sight, through Jesus Christ; to whom be glory for ever and ever. Amen.

21. Confirmet (alias, aptet, vel, perficiat) vos in omni opere bono, ut faciatis ejus voluntatem, faciens in vobis quod acceptum sit coram ipso, per Iesum Christum, cui gloria in secula seculorum. Amen.

22. And I beseech you, brethren, suffer the word of exhortation: for I have written a letter unto you in few words.

22. Hortar (alias, obsecro) autem vos fratres, suscipite sermonem exhortationis: etenim brevibus verbis scripsi.

23. Know ye that our brother Timothy is set at liberty; with whom, if he come shortly, I will see you.

23. Scitate (alias, scitis) fratrem Timotheum solutum esse, cum quo, si celerius venerit, videbo vos.

24. Salute all them that have the rule over you, and all the saints. They of Italy salute you.

24. Salutate omnes qui praesunt vobis et omnes sanctos: salutant vos Itali.

25. Grace be with you all. Amen.

Gratia cum omnibus vobia. Amen.

Written to the Hebrews from Italy, by Timothy.

Ad Hebroeos scripta ab Italia per Timotheum This forms no part of the Epistle; and the subscriptions to the other Epistles must be viewed the same. Some of them are indeed manifestly erroneous, as the case with this. See verse 23. — Ed.

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 of καταρτίσαι. 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.” 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 Romans 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 verb γινώσκετε, 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. The Vulgate Beza and almost all expounders, render it as an imperative, “Know ye.” — Ed. 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. The words ἀπολελυμένον 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.

END OF THE COMMENTARIES ON THE EPISTLE TO THE HEBREWS

APPENDIX OF ADDITIONAL ANNOTATIONS.

APPENDIX A

Chapter 1:3 Who being the brightness, etc. The words are rendered by Beza, “the effulgence of his glory, and the impress of his person;” by Doddridge, “the effulgent ray of his glory, and the express delineation of his person;” by Macknight, “an effulgence of his glory, and an exact image of his substance;” and by Stuart, “the radiance of his glory, and the exact image of his substance.” The word “brightness,” does not adequately express the meaning of the first word, ἀπαύγασμα, which signifies an emitted light, a splendor proceeding from an object. The most suitable word would be, outshining, or irradiation, “the outshining of his glory.” The “express image” of our version is the impress, the engraven or impressed form, derived from the archetype. And “impress,” as given by Beza, fully expresses it.

The words are doubtless metaphorical, but the idea is this — that Christ, as a Mediator, as the Son of God in human nature, exactly represents what God is, being the very image of him who is invisible. “Substance,” or essence, is the divine nature in all its glorious and incomprehensible attributes of power, wisdom, holiness, justice, and goodness. These and other perfections are exhibited in Christ perfectly, and in such a way that we can look on them, and in a measure understand them. Hence he said, “He that hath seen me, hath seen the Father,” John 14:9.

The word ὑπόστασις, does not mean a “person,” either in Scripture or in classic writers. It is a meaning invented by the fathers during the Arian controversy. As used in the Sept. and in the New Testament, it means foundation or basis, Ezekiel 43:11, — substance, Psalm 139:15, — expectation, Psalm 38:11, — and confidence, 2 Corinthians 9:4. Its classic meaning, according to Stuart, is foundation, steadfastness, courage, purpose, resolution, determination, substance, essence, being. There is in Colossians 1:15, a phrase of a similar import, with “the impress of his substance,” where Christ is said to be “the image (εἴχων — the likeness) of the invisible God.” The substance or essence is “the invisible God,” and “the impress” is “the image.”

“In the opinion,” says Stuart, “that the verse now under consideration relates to the incarnate Messiah, and not to the Logos in his divine nature simply considered, I find that Scott and Beza concur, not to mention others of the most respectable commentators.”

It was the mistaken view which the fathers took of the passage that led them to invent a new meaning to the word ὑπόστασις; and many have followed them.

APPENDIX B

Chapter 1:5. Thou art my Son, etc. It is to be observed that Christ is called a Son when his prophetic office is referred to, ver. 2, when spoken of as a king, ver. 8, when his priesthood is mentioned, chapter 5:5, and when a comparison is made between him and Moses, chapter 3:6. But as a king over his people is he represented here as superior to angels; and David as his type was also called a son because he was a king. Christ is said here to have derived his name by “inheritance” — from whom? The Apostle refers throughout to the Old Testament; and what does Peter say That David, being a Prophet, knew that God “would raise up Christ to sit on his throne,” Acts 2:30. Then the inheritance in this instance was from David. Christ is God’s only­begotten Son as to his divine nature; but he is also a Son in a peculiar manner, superior to all others, that is, as a Prophet, Priest, and King. There were types of him in these offices; but they were only types, and therefore far inferior to him even as to these offices. And angels never sustained such offices.

APPENDIX C

Chapter 1:6 And again when he bringeth, etc Critics have found some difficulty in the order in which the particles are arranged here, and have proposed a transposition, which is not at all necessary. The word “first­begotten,” or first­born, seems to have been used on account of what the previous verse contains. The words, “Today have I begotten thee,” refer clearly to the resurrection; and Christ is said to have been “the first­born from the dead,” Colossians 1:18. Having then referred to Christ’s resurrection, he now as it were goes back to his birth, or to the announcement made in prophecy of his coming into the world, and seems to say, that not only when he became the first­born from the dead he attained a manifested superiority over angels, but even at his first introduction into the world, for they were commanded even to worship him. “And when again,” or also, or moreover, “he introduces,” etc.; as though he had said, “God owned him as his Son by raising him from the dead; and again, or in addition to this, when he introduced him into the world, he commanded the angels to worship him.” So that the subordination of angels was evident before his resurrection, even at his very introduction into the world.

Stuart considers his introduction to be his birth, and regards the words, “and let all the angels of God worship him,” as borrowed, though not literally, from Psalm 97:7, to express what is intimated in the account of his birth, Luke 2:10-14. The Hebrews, written to, were, he supposes, acquainted with that event.

This is the view taken by some of the fathers, Chrysostom and others. But some, as Mede, thinking the quotation a prophecy, consider that his second coming is intended, as the contents of the Psalm were deemed to be descriptive of the day of judgment. A third party, as Dr. Owen, view the introduction to be Christ’s birth, and consider the Psalm as giving an allegorical description of the progress of the Gospel in the world; and this seems to be the view taken by Calvin, and is apparently the most consistent.

The difference in the quotation is quite immaterial. The words in the Psalm are, “Worship him all gods,” or rather angels; for so is the word sometimes rendered. The version of the Sept. is, “Worship him all ye his angels;” and here “God “is put instead of “his.”

APPENDIX D

Chapter 1:10. Thou, Lord, etc. The quotation is literally from the Sept., only the order of the words in the first sentence is changed; and it is literally the Hebrew, except that σὺ χύζιε are added. The Hebrew is, “Of old the earth hast thou founded, and the work of thy hands are the heavens.”

Nothing can more clearly prove the divine nature of Christ than this quotation; and it settles at once the meaning of αἰω̑νας; in the 2nd verse, as it confirms the truth that Christ, the Messiah, being not only the Son but also the only­begotten of God, is the Creator of the world, even the earth and the heavens, as here stated. Nor can the word have any other meaning in chapter 9:26, and 11:3

It is generally admitted that this Psalm refers to Christ; and Dr. Owen mentions three particulars in proof of this, — the redemption of the Church, verses 13 and 16, — the call of the Gentiles, verses 15, 21, and 22, — and the creation of a new people, verse 18; and he adds, that the Jews themselves refer the last thing to the time of the Messiah.

Referring to the words, “as a vesture,” the same author beautifully observes, that the whole creation is like God’s vesture, by which he shews himself to men in his power and wisdom, and that hence it is said, that he “clothes himself with light as with a garment,” Psalm 104:2.

APPENDIX E

Chapter 1:14 Are they not all ministering spirits, etc It is said of Christ also, that he was a minister or a servant; but while he was a servant, he was at the same time the Lord of all, which cannot be said of angels. Yet as a servant he was superior to them; for he became so in a work which they were not capable of doing. So that as a servant a superiority belongs to him. But his office as a servant is not contemplated here. Indeed all the names given to him, in common either with men on earth or with angels in heaven, mean very different things when applied to him; such as son, servant, priest, king, Savior, etc.

It ought to be born in mind that throughout this chapter Christ is spoken of in his character of a Mediator, and not as to his divine nature simply considered, and that the reference is made, as to his superiority over angels, to the testimonies in the Old Testament. He is in this chapter represented as superior to angels, —

1. Because he is called in a peculiar respect a Son.

2. Because angels were commanded to worship him.

3. Because he is addressed as having an eternal throne, and being honored more than all his associates as a king.

4. Because he is the Creator of the world.

5. And lastly, because there is a promise made to him that all his enemies shall be finally subdued, while angels are only employed in ministering to his people.

Who, after duly considering all these things, can possibly come to any other conclusion than that the Messiah is a divine person as well as human? Angels are commanded to worship him, his throne is eternal, he created this world, and all his enemies shall finally be made his footstool. That he is sometimes spoken of as having a delegated power, as in verse 2, “by whom he (God) made the world,” and sometimes as acting independently, as in verse 10, “Thou, Lord, hast founded the earth;” all this only proves, that as he is inferior to the Father in his mediatorial office, so he is one with the Father as his only­begotten Son. Creation is what God claims as peculiarly his own work; and were not the Son one in essence with the Father, creation could not have been ascribed to him.

APPENDIX F

Chapter 2:1. Lest at any time we should let them slip. Much has been written as to the meaning of the verb here used. It is said by Schleusner that it signifies two things, “to flow through,” as waters through a sieve or a leaky vessel, and “to flow by,” as a river. It is used mostly in the latter sense. Chrysostom and others, both ancient and modern, give it the sense of falling away or perishing; but, according to Stuart, there is no instance either in Scripture or the classics which countenances such a meaning. As it was often the case, so here, the fathers gave what they conceived to be the general sense, without attending to the precise meaning of the word used; and thus their propositions are often very loose. Besides, most of them were wholly ignorant of the language of the Old Testament.

To flow by, in the sense of escaping, is its meaning in classical authors; and Stuart says that all the examples commonly referred to apply only to things, and not to persons. The word only occurs here in the New Testament, and once in the Sept.; and there also it refers to a person, and is clearly used transitively. The passage is Proverbs 3:21, “O son, pass not by (or disregard not, μὴ παραῤῥυὢς, flow not by,) but keep (or retain, τήρησον) my counsel and thought.” The form of the sentence is different in Hebrew, but the idea is here preserved, “My son, let them not depart from thine eyes; keep (retain) sound wisdom and discretion.” Not to suffer them to depart from the eyes, is the same as not to pass them by or disregard them. There is no other idea compatible with the context; and it is what exactly suits this passage. Then the sentence would be, “Lest we should at any time disregard (or neglect) them.”

It is justly observed by Stuart, that everything in the whole passage is in favor of this meaning: it is the opposite of “taking heed;” and it is often the case in Scripture that the negative idea is stated as well as the positive, and vice versa. Besides, in verse 3 the same idea is presented to us on the same subject, “If we neglect,” etc. Indeed, to disregard or neglect may be deemed as the consequence of not taking heed or attending to a thing. Inattention to truth is followed by the neglect of what it teaches and inculcates. Unless we earnestly attend to what we hear, we shall inevitably neglect what is required. There may be some attention without performance; but there can be no performance without attention.

APPENDIX G

Chapter 2:7 Thou madest him, etc The reference is to Psalm 8, and has been variously explained. There are especially three opinions on the subject. Some, like Calvin and Doddridge, consider that the case of “man,” as described in the Psalm, is alluded to, or accommodated to Christ. Others, like Grotius, hold that “man,” in the Psalm, is to be understood historically and mystically. The third party, as most of the Fathers, as well as some later divines, such as Beza, Dr. Owen., and Stuart, maintain that the Psalm is strictly prophetic. What makes it difficult to regard it in this light is the exclamation, “What is man?” and also the dominion over the brute creation, which is the only thing mentioned in the Psalm as constituting the glory and honor of man.

All critics refer on this subject to the grant given to Adam in Genesis 1:28. But this grant, forfeited no doubt by Adam’s sin and fall, was afterwards renewed to Noah and his sons, when they came out of the ark, and was even enlarged, as the permission to eat animal food was given them. Genesis 9:1-3. It was this grant no doubt the Psalmist had in view. Noah and his sons were men of faith; Noah is distinctly said to have been a righteous man. It was to them as bearing this character that the grant was made. What Adam forfeited was restored to those restored to God’s favor, that is, the dominion over the brute creation and the inheritance of this lower world. But as Canaan was afterwards to the Israelites a type of heaven, and also a pledge to those who were Israelites indeed, so might be regarded the possession of the earth granted to Noah and his sons, though dominion in which “glory and honor” consisted, is what is expressly mentioned in the Psalm; and dominion is the special subject handled by the Apostle, verse 5.

Though man, as to his nature, is inferior to the angels, yet in that nature God has granted him a dominion never granted to angels. The power over every living thing in the world was bestowed, not on angels, but on man, according to the testimony of the Old Testament; so that the power ascribed by the Jews to angels was not warranted by their own Scriptures. This fact seems to have been referred to as an introduction to what the Apostle was proceeding to say respecting Christ, and as an evidence that his human nature, though in itself inferior to that of angels, did not detract from his superiority; as though he had said, “It is no objection that he became man, for even to man, not to angels, has been granted the dominion of the world.”

Then the Apostle extends the idea, and refers to Christ as one who was to make good the grant made. The dominion promised to man, especially what that dominion was a pledge of, was not attained by man; but Christ, who has assumed his nature, and in this respect became lower than the angels, will yet attain it for him. It is through Christ indeed that we obtain a right to the things of this world as well as to the things of the next world. God promises both to his people; but in Christ only are his promises, yea and amen. The promise made to man as a believer, both as to this world and the next, is as it were made good only through Christ, who assumed his nature for this very purpose.

By taking this view we avoid the necessity of making that prophetic which has no appearance of being so, or of supposing that the Psalm is referred to by way of accommodation. The fact respecting man restored to God’s favor is stated, and the Apostle teaches us that the dominion granted to him can only be realized through Christ, who has already attained that dominion in his own person, and will eventually confer it on all his people.

APPENDIX H

Chapter 2:9. That he by the grace of God, etc How to connect the different parts of this verse has been a difficulty which critics have in various ways attempted to remove. There is hardly a sense in our version. We must either regard a transposition in the words, or, like Stuart, give the meaning of when to ὅπως, “when by the grace of God he had tasted death for all.” But this is an unnatural meaning, and therefore not satisfactory. Doddridge supposes a transposition, and gives this version, —

“But we see Jesus, who was made a little lower than the angels for the suffering of death, that by the grace of God he might taste death for every man, crowned with glory and honor.”

Macknight more properly connects “the suffering of death” with “crowned with glory and honor,” while he makes a similar transposition. Bloomfield considers that there is an ellipsis in the last clause, and gives this rendering, —

“But him, who was made a little lower than the angels, even Jesus, we behold, on account of having suffered death, crowned with glory and honor, which suffering he bore, in order that by the grace of God he might taste of death for every man.”

This borders on tautology, and cannot be admitted. That the transposition made by Doddridge and Macknight gives the real meaning, admits hardly of a doubt; and such a version would be the most suitable in our language. But how to account for the arrangement in the Apostle’s words seems to be this, it is a construction according to the system of Hebrew parallelism; the first and the last clause are connected, and the second and the third. Let the verse be arranged in lines, and this will become quite evident, —

“But him, who was made a little lower than angels, — We behold, even Jesus, for the suffering of death, Crowned with glory and honor, — That by God’s grace he might for all taste death.”

The meaning is clearly this, — that he was made lower than angels in order to die for all, and that on account of his atoning death he was crowned with glory and honor; which perfectly accords with what the Apostle teaches us in Philippians 2:8-10. See a similar arrangement in Matthew 7:6, and 1 Corinthians 6:11.

APPENDIX I

Chapter 2:14 The power of death, etc This is rendered by Stuart “deadly power.” The genitive after χράτος; is no doubt in several instances rendered adjectively, as “the power of his glory,” in Colossians 1:11, “his glorious power;” and “the power of his might,” in Ephesians 6:10, may be rendered “His mighty power.” But there is here an antithesis which ought to be preserved, — the death of Christ and the death over which Satan is said to have power. Christ by his death deprived Satan of his power to cause death.

To “destroy” does not suitably express what is meant by the verb here used. It means to render void, useless, inefficacious, and hence to overcome, to subdue. When applied to the Law, it means to render void or to abolish: but when it refers to a person, as here, or to a hostile power, as in 1 Corinthians 15:24, it means to subjugate, to put down, or to overcome. So here, the rendering most suitable would be, “that by death he might overcome (or subdue) him who had the power of death,” that is, the power of causing eternal ruin; for death here must mean the second death. And hence the Rabbinical notion about the angel of death, that is, of temporal death, has no connection with this passage.

There is here evidently an allusion to Genesis 3:13. The originator of death is Satan, both as to the soul and the body; and hence our Savior calls him a murderer. To subdue this murderer was to remove the sin which he introduced, by means of which he brought in death; and this removal of sin was effected by death, so that the remedy for sin was the same with the effect which sin produced.

APPENDIX K

Chapter 2:16 For verily he took not, etc The words may be rendered, “For verily he lays not hold on angels, but on the seed of Abraham does he lay hold.” Both early and later divines have supposed “nature” to be understood; but some moderns, following Cameron of an earlier age, regard the verb in the sense of bringing aid or help. So Stuart and Bloomfield. The first renders the verse thus, —

“Besides, he doth not at all help the angels, but he helpeth the seed of Abraham.”

The present, the historical present, is used for the past; or if we render οὐ γὰρ δήπου “for nowhere,” the reference is to Scripture; nowhere in Scripture is such a thing recorded.

But to “take hold on” is sufficiently plain and very expressive. Christ took hold on Peter when he was sinking, (Matthew 14:31:) it is the same verb. Our Savior took not hold on the angels when sinking into ruin, but he did take hold on the seed of Abraham to save them from perdition. The connection seems to be with the preceding verses; therefore γὰρ ought to be rendered “for” and not “besides,” as by Stuart, nor “moreover,” as by Macknight. A reason is given why Christ became partaker of flesh and blood; and the reason was, because he did not come to deliver angels but the seed of Abraham; that is, his spiritual, not his natural seed, for he speaks throughout of God’s sons and God’s children. See John 1:12, 13, where the born of God are represented to be those to whom Christ grants the privilege of children.

APPENDIX L

Chapter 3:4 He that built, etc. This verse has been considered as difficult with respect to the connection it has with the argument of the Apostle. Stuart states thus the difficulty, — “Moses as the delegate of God was the founder of the Jewish institution, and Christ is merely declared to be only a delegated founder, then in what way does the writer make out the superiority of Christ to Moses. Both were delegates of the same God, and both the founders of a new and divine dispensation. If Christ, then, is not here asserted to be founder in some other character than that of a delegate, I am unable to perceive any force in the writer’s argument.” Hence the Professor comes to the conclusion, that Christ is meant by the Apostle when he says, “He who built (or formed) all things is God,” conceiving that the argument is otherwise inconclusive.

Now, the mistake of the Professor is this, that he makes delegation to be the comparison and not the character of the delegation. That Christ’s power was delegated is quite evident from this passage: Christ is said to have been “appointed” in verse 2, and is said to be “faithful,” which implies that he had an office delegated to him. Then the delegation is undeniable; and what the Apostle evidently dwells upon is the superiority of the delegated power: Moses was faithful as a servant in God’s house; the people of Israel were previously Gods adopted people; but Christ has power, a delegated power, to make as it were a new people; he builds his own house. Moses was a part of the house in which he served; but as Christ builds his own house, he is worthy of more glory than Moses. These are the comparisons made by the Apostle.

Then this verse is introduced, and that for two reasons, — first, to shew that God built the house in which Moses served; and secondly, to intimate the divine power of Christ, as none but God builds all things. Moses’ house is called God’s house in verse 2; and Christ’s house is called his own in verse 5. Hence the obvious inference is, that he is one with God, as God only builds all things, though in his Mediatorial character he acts as God’s Apostle and high priest. The same kind of representation we find in the first chapter: it is said that by him God made the world; and afterwards that the Son is the Creator, who had founded the earth, and whose work are the heavens. Creative power, though exercised by Christ as a Mediator, must yet be a divine power.

APPENDIX M

Chapter 3:9. Tempted, etc. To understand this passage we must bear in mind the event referred to. The same year in which the people of Israel came forth from Egypt, they were distressed for water at Rephidim, (Exodus 17:1;) and the place had two names given to it, Massah and Meribah, because the people tempted God and chided with Moses. The Lord did not swear then that they should not enter into the land of Canaan; but this was on the following year, after the return of the spies. (Numbers 14:20-38.) And God said then that they had tempted him “ten times;” that is, during the short time since their deliverance from Egypt. It was after ten temptations that God deprived them of the promised land.

Bearing in mind these facts, we shall be able to see the full force of the passage. The “provocation” or contention, and “temptation” refer clearly to the latter instance, as recorded in Numbers 14, because it was then that God swear that the people should not enter into his rest. The people’s conduct was alike in both instances.

To connect “forty years” with “grieved” was the work of the Punctuists, and this mistake the Apostle corrected; and it is to be observed that he did not follow in this instance the Septuagint, in which the words are arranged as divided by the Masorites. Such a rendering as would correspond with the Hebrew is as follows, — “Today when ye hear his voice,

8. Harden not your hearts as in the provocation, In the day of temptation in the wilderness.

9. When your fathers tempted me, they proved me And saw my works forty years:

10 I was therefore offended with that generation and said, Always do they go astray in heart, And they have not known my ways;

11. So that I swear in my wrath, They shall by no means enter into my rest.’”

The meaning of the ninth verse is, that when the children of Israel tempted God, they proved him, i.e., found out by bitter experience how great his displeasure was, and saw his works or his dealings with them for forty years. He retained them in the wilderness during that period until the death of all who disbelieved his word at the return of the spies; he gave them this proof of his displeasure. “Therefore” in verse 11 is connected with “tempted;” it was because they tempted him that he was offended with them so as to swear that they should not enter into his rest. There is evidently a ו left out in Hebrew, found only in one MS.; but it is required by the future form of the verb. To “go astray in heart” was to disbelieve God’s word, (see verse 12, and Numbers 14:11;) and not to have known Gods ways, was not to recognize his power, and goodness, and faithfulness in their deliverance from Egypt. See Numbers 14:22. Not to know here does not mean what Stuart says, not to approve, but not to comprehend or understand God’s ways, or not to recognize them as his ways or doings.

The last line is in the form of an oath, “If they shall enter,” etc.; but when in this defective form, the “if” may be rendered as a strong negative, “by no means.” Doddridge has “never,” and Macknight “not,” in which he has been followed by Stuart.

APPENDIX N

Chapter 3:15 While it is said, etc. No doubt the connection first referred to in the note is the most suitable. This verse is as it were the heading of what follows; but to put the sixteenth verse in an interrogatory form, as is done by Stuart, seems not suitable to the passage. I would render the words thus, —

15. With regard to what is said, “Today, when ye hear his

16. voice, harden not your hearts as in the provocation,” some indeed when they heard did provoke, but not all who came

17. out of Egypt under Moses: but with whom was he offended for forty years? was it not with those who sinned, whose

18. carcasses fell in the wilderness? And to whom did he swear that they should not enter into his rest, but to those who did not believe?

The “provocation” is the subject; who offered it are then mentioned; and afterwards the cause of it, the want of faith.

APPENDIX O

Chapter 4:2 For unto us was the Gospel preached, etc. Literally it is, “For we have been evangelized.” Doddridge has, “For we are made partakers of the good tidings;” Macknight, “For we also have received the good tidings;” and Stuart, “For to us also blessings are proclaimed.” Perhaps the most literal version would be, “For we also have had good tidings.” The same form of words occurs again in verse 6, “And they to whom it was first preached,” etc.; rather, “And they who had first good tidings,” etc. The good tidings were evidently the promise of rest.

“The word preached” is literally “the word of hearing;” that is, the word heard, a noun being put for a participle, a common thing in Hebrew.

Though there are several MSS. and the Greek fathers in favor of “mixed” being in the accusative case, agreeing with “them,” “who united not by faith with those who heard,” i.e., obeyed; yet the Vulgate and the Syriac countenance our present reading, which has been adopted by Erasmus, Beza, Dr. Owen, and most modern divines, as being most suitable to the passage.

Our version is followed by Doddridge and Macknight. The version of Stuart is the same with that of Calvin, “being not connected with faith in those who heard it.” The Syriac seems the most literal, “being not mingled with faith by them who heard it.” They had not the ingredient of faith to mix up as it were with it. Instead of receiving the promise, they refused and rejected it, as though it were an unwholesome and disagreeable draught. The word is used in 2 Macc. 15:39, of wine mingled with water.

APPENDIX P

Chapter 4:12. For the word of God, etc. Some, as Stuart and Bloomfield, view “the word” here as minatory, being a threatening to the unbelievers before mentioned. Though it may be so viewed, yet it seems not to be right to translate λόγος; “threatening,” as done by Stuart.

APPENDIX Q

“Quick” or living, and “powerful” or efficacious, are regarded by many as meaning nearly the same thing; but “living” designates what is valid, what continues in force, as opposed to what is dead and no longer existing; and “efficacious” refers to the effect, capable of producing the effect designed. Exclusion from rest as to unbelievers was still living, still in force, abiding the same without any change. See 1 Peter 1:23, 25. It was also in full power so as effectually to exclude from rest all who did not believe. And then to prevent every evasion, so that no one might think a mere profession sufficient, or rather to guard against the incipient seduction of sin, he compares this “word” to a sword which can dissect the whole well­compacted frame of man, so that even the very marrow may be discovered; and then passing from this simile, he says that this “word” is capable of judging the thoughts and purposes of the heart. And in order to identify as it were this “word” with God himself; he immediately refers to God’s omniscience. The design of the Apostle seems to have been to guard the Hebrews against the deceitfulness of sin; so that they might not give heed to any of its hidden suggestions.

Stuart makes the transition from the “word” to God at the end of the twelfth verse, and renders the clause thus, “He also judgeth the thoughts and purposes of the heart.” But this clause may more properly be viewed as explanatory of what is said of the two-edged sword.

APPENDIX R

Chapter 4:12. Two­edged sword, etc Whether the penetrating, or convincing, or killing power of the “word” is set forth by the metaphor of the “sword,” has been controverted. Beza and Scott, as well as Calvin, regard its convincing and killing power as intended. “It enters,” says Beta, “into the inmost recesses of the soul, so that it indicts on the perverse a deadly wound, and by killing the old man quickens into life the elect.” Stuart views its killing power as alone intended: “The sense is,” he observes, “that the divine commination is of most deadly punitive efficacy.”

Now, if the whole passage be duly considered in connection with what is gone before, there will appear a sufficient reason to conclude, that the metaphor of “the sword “is only intended to shew that the “word” reaches to all the inward workings of the soul, that it extends to the motives and the most hidden thoughts and purposes of the heart. The last clause in the 12th verse clearly explains what is meant by the “sword;” and this is further confirmed by the following verse, where it is said that all things are naked and open to God, of whose word he speaks, and with whom we have to do. All this seems to concur with the purpose for which the words were introduced, that is, to warn the Hebrews of the danger of listening to the seductive and deceiving power of sin.

As to the 13th verse, Bloomfield suggests a transposition which would render the transition from God’s word to God himself much more easy, “Moreover there exists no creature that is not manifest in the sight of him with whom we have to do; but all things are naked and exposed to his eyes.” But the construction here is similar to what we have noticed in two previous instances, chapter 2:9, and 17, 18; the first and the last clause are connected, and the two middle clauses.

The last sentence is rendered by Grotius, “of whom is our word, i.e., of whom we speak; by Beza, “with whom we have to do; by Doddridge, Macknight, and Stuart, “to whom we must give an account.” Wherever λόγος signifies “account,” the verb “to render,” or a similar verb is connected with it. There are two instances in the Sept. where it stands alone with a pronoun in the dative case as here, and it means business, affair, or concern: see Judges 18:28, and 2 Kings 9:5. In the last passage it is connected also, as here, with the preposition πρὸς. There can therefore be no doubt but that our version is the right one, “with whom we have to do,” or literally, “with whom there is to us a concern.” There is no usus loquendi, as pleaded by some, in favor of the other meaning.

APPENDIX S

Chapter 6:1 Therefore leaving, etc Authors differ as to the character of this passage, whether it be hortatory or didactic, that is, whether the Apostle, putting himself as it were with them, exhorts them to advance in knowledge, or, discharging the office of a teacher, he intimates the course which he means to pursue. Stuart and some others, as well as Calvin, take the first view, as though the Apostle had said, “As the perfect or grown up are alone capable of receiving strong food, it behooves us to quit the state of childhood and to advance into the state of manhood, so as to attain perfect knowledge.” It is said that this view comports better with what follows, “for it is impossible,” etc.

But there are especially two things in the passage which militate against this view, first, “not laying the foundation,” etc. which refers evidently to teaching; and secondly, the third verse, which also refers to teaching.

It is usual with the Apostle to speak of himself in the plural number: see, for instance, the 9th verse. “Therefore” is a general inference from what he had been saying, and not from a particular clause, as though he had said, “Such being the case with you, let me now therefore, in order to draw you onward, leave the first principles, and proceed to state things which are suitable to advanced Christians: it is not my purpose now to preach repentance and faith in which you have been already taught, and to do this is unavailing as to those who have fallen away; ‘for it is impossible,’” etc. His object was not to convert them to the faith, but to confirm and advance them in it.

Or the whole argument may be more fully stated thus, — “What I design now to do is not to call you to repentance and faith, to require you to be baptized that you might receive the miraculous gift of the Holy Ghost, and to teach you the doctrine of the resurrection as confirmed by our Savior’s resurrection, and of the day of judgment, when a sentence shall be pronounced on the just and unjust which shall never be reversed; for all these things have been long known to you, and you have made a long profession of them: there is therefore no need of taking such a course, nor is it of any benefit, for if you fall away, it is impossible to restore you again to repentance.” But instead of making the case personal to them, he states it generally. He thus most powerfully stimulated them to make advances in the knowledge of divine truths; for not to advance is to retrograde, and to retrograde is the direct way to apostasy.

APPENDIX T

Chapter 6:5. And the powers of the world to come. The five things mentioned here have been variously explained.

1 Enlightened, — baptized, say most of the fathers, and some moderns too, but without any countenance from the use of the word in Scripture, either in the New Testament or in the Sept. It means to emit light, to bring to light, to enlighten, and hence to instruct, to teach. It is often used in the Sept. for a word that means to teach in Hebrew. The taught, the instructed in the duty and necessity of repentance and in Christian truth generally, were no doubt “the enlightened.” This is the meaning given to it by Crotius, Beza, Dr Owen, Doddridge, Scott, Stuart, etc.

2 The heavenly gift, — faith — Christ — the Holy Spirit — pardon of sins — peace of conscience — eternal life: all these have been stated, but the first, “faith towards God,” mentioned in the first verse, is no doubt what is meant.

3. Partakers of the Holy Ghost; that is, in his miraculous powers, as understood by most; it is what is evidently intimated by “baptisms and laying on of hands” in the second verse.

4 The good word of God, — the Gospel — the Gospel covenant — the promises of the Gospel — the heavenly inheritance: such have been the explanations given. There are but two places where the phrase “the good word” occurs, and that is in Jeremiah 29:10, and in 33:14; and there it means the promise of restoration given to the Jews, and here it clearly means the promise of the resurrection mentioned in the second verse.

5. The powers of the world to come; that is, miraculous powers, say most; but αἰω<n oj me>λλων, “the world to come,” says Schleusner never means in the New Testament the time of the Gospel, but the future world. See Matthew 12:32; Luke 18:30; Ephesians 1:21. He therefore explains the clause thus, “The power and efficacy of the doctrine respecting the future felicity of Christians in heaven.” It would have comported more with the “eternal judgment” in these converse, had he said, “respecting the future state both of the saved and of the lost in the next world;” for eternal judgment refers to both.

To “taste,” according to the usage of Scripture, is to know, to partake of, to experience, to possess, to enjoy. It does not mean here, as some have thought, slightly to touch a thing, or to sip it, but to know, to know experimentally, to feel, or to enjoy.

Thus we see that there is a complete correspondence between the particulars mentioned here and the things stated in verses 1 and 2.

APPENDIX U

Chapter 6: 4­9. On the subject handled in these verses, Stuart asks and answers a question thus, “Does the whole paragraph pertain to real Christians, or to those who are such only by profession? To the former beyond all reasonable doubt.” The question is not suitable, for the Apostle only speaks of those who had enjoyed certain privileges, and as to whether they were real or merely professing Christians, he does not treat of. Paul addressed the Corinthians as “the Church of God;” and it might in the same way be asked, “Did he address them as real Christians, or as those who were only such by profession t” and it might be answered, “Doubtless as real Christians.” And yet we find that he says, “Examine yourselves, whether ye be in the faith.” What is spoken of here is the enjoyment of certain privileges and the danger of not making a right use of them, and even the awful doom of those who disregarded them and turned away from the truth.

Our author indeed fully admits the doctrine of the perseverance of the saints; but a question of this kind, not relevant to the subject, tends only to create embarrassment. He indeed afterwards somewhat modifies it by saying, that “God treats Christians as free agents and rational beings, and guards them against defection, not by mere physical force, but by moral means adapted to their nature as free and rational agents.” No doubt God thus acts according to the whole current of Scripture; but this in no way contravenes the truth, clearly taught in many passages, that his elect people, real Christians, shall never perish.

APPENDIX X

Chapter 6:10. And labor of love, etc Though Griesbach and others have excluded τοῦ χόπου, “labor,” from the text, yet Bloomfield thinks that there are sufficient reasons for retaining the words. The greatest number of MSS. contain them, and they seem necessary to render the passage complete, though the meaning without them would be the same. There is here an instance of an arrangement similar to what is found often in the Prophets, as will be seen by putting the verse in lines, —

“For not unrighteous is God, To forget your work, And the labor of that love Which ye have shewed to his name, Having ministered and ministering to the saints.”

Excluding the first line, we see that the first and last are connected, and the two middle lines. Their “work” was to minister to the saints; and in addition to this there was “the labor of that love” which they manifested towards God. He would not forget their work in aiding the saints, nor the love which they had shewn towards his name by an open profession of it, and activity and zeal in God’s service. Grotius says that “the labor of love” was in behalf of the Christian faith.

Stuart says that “work” was the outward act, and that “love” was the principle from which it emanated. Examples of this kind no doubt occur often in Scripture, the not being first stated, and then the inward principle or motive; but if “labor” be retained, this view cannot be maintained.

APPENDIX Y

Chapter 6:11. To the full assurance, etc. The preposition πρὸς, “to,” may be rendered “with regard to, in respect of” If this meaning be given to it, then the diligence required was with reference to the full assurance of hope: they were to exercise diligence in order that they might enjoy the assurance of hope to the end. But if the preposition be rendered “for the sake of,” as by Stuart, then the meaning is, that they were to exercise the same diligence as they had already exhibited in the work and labor of love, for the purpose of attaining the full assurance of hope.

Now Calvin takes the first meaning; he considers that the Apostle now refers to the full assurance of hope or of faith as he regards it, as he had before spoken of the works of benevolence. What follows seems to favor this view, for the Apostle proceeds to speak of faith and patience as exemplified by the fathers, especially by Abraham.

Some, as Beza, connect “to the end” with “shewing the same diligence,” but it is more suitable to connect them with “the assurance of hope,” as it is done by most.

The remarks of Scott on the difference of “the assurance of hope,” of “the understanding,” and of “faith,” are so clear and discriminating that they shall be added, —

“He who so understands the Gospel as to perceive the relation of each part to all the rest, and its use as a part of some great design, in something of the same manner that a skillful anatomist understands the use and office of every part of the human body, in relation to the whole, has the full assurance of understanding; and those things willful appear inconsistent, useless, or superfluous to others, he perceives essentially necessary to the system or the great design. The man who is fully convinced that this consistent and harmonious though complicated design is the work and revelation of God, and has no doubt the things testified are true, that the promises and threatenings will be fulfilled, and that Christ will certainly save all true believers, has the full assurance of faith, though he may through misapprehension, or temptation, or other causes, doubt of his own personal interest in this salvation. But he, who beyond doubt or hesitation is assured that he himself is a true believer, interested in all the precious promises, sealed by the sanctifying Spirit, and ‘a partaker of the glory that shall be revealed,’ has the full assurance of hope.”

APPENDIX Z

Chapter 7:14 For under it the people received the Law, etc These words are variously explained. The preposition ἐπὶ often means “for,” or “on the account of,” as ἐπ᾿ ἐλπίδι, “for the hope,” (Acts 26:6;) and so Macknight renders it here “on account of it the people received the Law.” It is not true that the people were under the priesthood when they were subjected to the Law; for the Law was given before the Levitical priesthood was established: it was after the tabernacle was made and set up that Aaron and his sons were consecrated priests. See Exodus 40:12-15<div eID

CHAPTER 13

He 13:1-25. Exhortation to Various Graces, Especially Constancy in Faith, Following Jesus amidst Reproaches. Conclusion, with Pieces of Intelligence and Salutations.

1. brotherly love--a distinct special manifestation of "charity" or "love" (2Pe 1:7). The Church of Jerusalem, to which in part this Epistle was addressed, was distinguished by this grace, we know from Acts (compare He 6:10; 10:32-34; 12:12, 13).

continue--Charity will itself continue. See that it continue with you.

3. Remember--in prayers and acts of kindness.

bound with them--by virtue of the unity of the members in the body under one Head, Christ (1Co 12:26).

suffer adversity--Greek, "are in evil state."

being yourselves also in the body--and so liable to the adversities incident to the natural body, which ought to dispose you the more to sympathize with them, not knowing how soon your own turn of suffering may come. "One experiences adversity almost his whole life, as Jacob; another in youth, as Joseph; another in manhood, as Job; another in old age" [Bengel].

4. is, &c.--Translate, "Let marriage be treated as honorable": as He 13:5 also is an exhortation.

in all--"in the case of all men": "among all." "To avoid fornication let EVERY MAN have his own wife" (1Co 7:2). Judaism and Gnosticism combined were soon about to throw discredit on marriage. The venerable Paphnutius, in the Council of Nice, quoted this verse for the justification of the married state. If one does not himself marry, he should not prevent others from doing so. Others, especially Romanists, translate, "in all things," as in He 13:18. But the warning being against lasciviousness, the contrast to "whoremongers and adulterers" in the parallel clause, requires the "in all" in this clause to refer to persons.

the bed undefiled--Translate, as Greek requires "undefiled" to be a predicate, not an epithet, "And let the bed be undefiled."

God will judge--Most whoremongers escape the notice of human tribunals; but God takes particular cognizance of those whom man does not punish. Gay immoralities will then be regarded in a very different light from what they are now.

5. conversation--"manner of life." The love of filthy lust and the love of filthy lucre follow one another as closely akin, both alienating the heart from the Creator to the creature.

such things as ye have--literally, "present things" (Php 4:11).

I will never leave thee, nor forsake thee--A promise tantamount to this was given to Jacob (Ge 28:15), to Israel (De 31:6, 8), to Joshua (Jos 1:5), to Solomon (1Ch 28:20). It is therefore like a divine adage. What was said to them, extends also to us. He will neither withdraw His presence ("never leave thee") nor His help ("nor forsake thee") [Bengel].

6. may--rather as Greek, expressing confidence actually realized, "So that we boldly (confidently) say" (Psa 56:4, 11; 118:6). Punctuate as both the Hebrew and the Greek require, "And (so) I will not fear: what (then) shall man do unto me?" 7. Remember--so as to imitate: not to invoke in prayer, as Rome teaches.

have the rule--rather, "who have had the rule over you": your spiritual leaders.

who--Greek, "the which": such persons as.

have spoken unto you--"spake" (so the Greek aorist means) during their lifetime. This Epistle was among those written later, when many of the heads of the Jerusalem Church had passed away.

whose faith--even unto death: probably death by martyrdom, as in the case of the instances of faith in He 11:35. Stephen, James the brother of our Lord and bishop of Jerusalem, as well as James the brother of John (Ac 12:2), in the Palestinian Church, which Paul addresses, suffered martyrdom.

considering--Greek, "looking up to," "diligently contemplating all over," as an artist would a model.

the end--the termination, at death. The Greek, is used of decease (Lu 9:31; 2Pe 1:15).

of their conversation--"manner of life": "religious walk" (Ga 1:13; Ep 4:22; 1Ti 4:12; Jas 3:13). Considering how they manifested the soundness of their faith by their holy walk, which they maintained even to the end of that walk (their death by martyrdom).

7. Two manifestations of "brotherly love," hospitality and care for those in bonds.

Be not forgetful--implying it was a duty which they all recognized, but which they might forget to act on (He 13:3, 7, 16). The enemies of Christianity themselves have noticed the practice of this virtue among Christians [Julian, Epistles, 49].

entertained angels unawares--Abraham and Lot did so (Ge 18:2; 19:1). To obviate the natural distrust felt of strangers, Paul says, an unknown guest may be better than he looks: he may be unexpectedly found to be as much a messenger of God for good, as the angels (whose name means messenger) are; nay more, if a Christian, he represents Christ Himself. There is a play on the same Greek word, Be not forgetful and unaware; let not the duty of hospitality to strangers escape you; for, by entertaining strangers, it has escaped the entertainers that they were entertaining angels. Not unconscious and forgetful of the duty, they have unconsciously brought on themselves the blessing.

8. This verse is not, as some read it, in apposition with "the end of their conversation" (He 13:7), but forms the transition. "Jesus Christ, yesterday and to-day (is) the same, and (shall be the same) unto the ages (that is, unto all ages)." The Jesus Christ (the full name being given, to mark with affectionate solemnity both His person and His office) who supported your spiritual rulers through life even unto their end "yesterday" (in times past), being at once "the Author and the Finisher of their faith" (He 12:2), remains still the same Jesus Christ "to-day," ready to help you also, if like them you walk by "faith" in Him. Compare "this same Jesus," Ac 1:11. He who yesterday (proverbial for the past time) suffered and died, is to-day in glory (Re 1:18). "As night comes between yesterday and to-day, and yet night itself is swallowed up by yesterday and to-day, so the "suffering" did not so interrupt the glory of Jesus Christ which was of yesterday, and that which is to-day, as not to continue to be the same. He is the same yesterday, before He came into the world, and to-day, in heaven. Yesterday in the time of our predecessors, and to-day in our age" [Bengel]. So the doctrine is the same, not variable: this verse thus forms the transition between He 13:7 and He 13:9. He is always "the same" (He 1:12). The same in the Old and in the New Testament.

9. about--rather, as oldest manuscripts read, "carried aside"; namely, compare Ep 4:14.

divers--differing from the one faith in the one and the same Jesus Christ, as taught by them who had the rule over you (He 13:7).

strange--foreign to the truth.

doctrines--"teachings."

established with grace; not with meats--not with observances of Jewish distinctions between clean and unclean meats, to which ascetic Judaizers added in Christian times the rejection of some meats, and the use of others: noticed also by Paul in 1Co 8:8, 13; 6:13; Ro 14:17, an exact parallel to this verse: these are some of the "divers and strange doctrines" of the previous sentence. Christ's body offered once for all for us, is our true spiritual "meat" to "eat" (He 13:10), "the stay and the staff of bread" (Is 3:1), the mean of all "grace."

which have not profited--Greek, "in which they who walked were not profited"; namely, in respect to justification, perfect cleansing of the conscience, and sanctification. Compare on "walked," Ac 21:21; namely, with superstitious scrupulosity, as though the worship of God in itself consisted in such legal observances.

10. Christianity and Judaism are so totally distinct, that "they who serve the (Jewish) tabernacle," have no right to eat our spiritual Gospel meat, namely, the Jewish priests, and those who follow their guidance in serving the ceremonial ordinance. He says, "serve the tabernacle," not "serve IN the tabernacle." Contrast with this servile worship ours.

an altar--the cross of Christ, whereon His body was offered. The Lord's table represents this altar, the cross; as the bread and wine represent the sacrifice offered on it. Our meat, which we by faith spiritually eat, is the flesh of Christ, in contrast to the typical ceremonial meats. The two cannot be combined (Ga 5:2). That not a literal eating of the sacrifice of Christ is meant in the Lord's Supper, but a spiritual is meant, appears from comparing He 13:9 with He 13:10, "with GRACE, NOT with MEATS."

11-12. For just as "the bodies of those beasts whose blood is brought into the sanctuary by ... are burned without the camp," so "Jesus also that ... suffered without the gate" of ceremonial Judaism, of which His crucifixion outside the gate of Jerusalem is a type.

for--reason why they who serve the tabernacle, are excluded from share in Christ; because His sacrifice is not like one of those sacrifices in which they had a share but answers to one which was "wholly burned" outside (the Greek is "burnt completely," "consumed by burning"), and which consequently they could not eat of. Le 6:30, gives the general rule, "No sin offering whereof any of the blood is brought into the tabernacle of the congregation to reconcile withal in the holy place, shall be eaten; it shall be burnt in the fire." The sin offerings are twofold: the outward, whose blood was sprinkled on the outward altar, and of whose bodies the priests might eat; and the inward, the reverse.

the sanctuary--here the Holy of Holies, into which the blood of the sin offering was brought on the day of atonement.

without the camp--in which were the tabernacle and Levitical priests and legal worshippers, during Israel's journey through the wilderness; replaced afterwards by Jerusalem (containing the temple), outside of whose walls Jesus was crucified.

13. therefore--This "therefore" breathes the deliberate fortitude of believers [Bengel].

without the camp--"outside the legal polity" [Theodoret] of Judaism (compare He 13:11) "Faith considers Jerusalem itself as a camp, not a city" [Bengel]. He contrasts with the Jews, who serve an earthly sanctuary, the Christians to whom the altar in heaven stands open, while it is closed against the Jews. As Jesus suffered without the gate, so spiritually must those who desire to belong to Him, withdraw from the earthly Jerusalem and its sanctuary, as from this world in general. There is a reference to Ex 33:7, when the tabernacle was moved without the camp, which had become polluted by the people's idolatry of the golden calves; so that "every one who sought the Lord went out unto the tabernacle of the congregation (as Moses called the tabernacle outside the camp), which was without the camp"; a lively type of what the Hebrews should do, namely, come out of the carnal worship of the earthly Jerusalem to worship God in Christ in spirit, and of what we all ought to do, namely, come out from all carnalism, worldly formalism, and mere sensuous worship, and know Jesus in His spiritual power apart from worldliness, seeing that "we have no continuing city" (He 13:14).

bearing--as Simon of Cyrene did.

his reproach--the reproach which He bare, and which all His people bear with Him.

14. here--on earth. Those Hebrews who clung to the earthly sanctuary are representatives of all who cling to this earth. The earthly Jerusalem proved to be no "abiding city," having been destroyed shortly after this Epistle was written, and with it fell the Jewish civil and religious polity; a type of the whole of our present earthly order of things soon to perish.

one to come--(He 2:5; 11:10, 14, 16; 12:22; Php 3:20).

15. As the "altar" was mentioned in He 13:10, so the "sacrifices" here (compare 1Pe 2:5, namely, praise and doing good, He 13:16). Compare Psa 119:108; Ro 12:1.

By him--as the Mediator of our prayers and praises (Joh 14:13, 14); not by Jewish observances (Psa 50:14, 23; 69:30, 31; 107:22; 116:17). It was an old saying of the rabbis, "At a future time all sacrifices shall cease, but praises shall not cease."

of praise--for salvation.

continually--not merely at fixed seasons, as those on which the legal sacrifices were offered, but throughout all our lives.

fruit of our lips--(Is 57:19; Ho 14:2).

giving thanks--Greek, "confessing." Bengel remarks that the Hebrew, "todah," is beautifully emphatic. It literally means "acknowledgment" or "confession." In praising a creature, we may easily exceed the truth; but in praising God we have only to go on confessing what He really is to us. Hence it is impossible to exceed the truth, and here is genuine praise.

16. But--But the sacrifice of praise with the lips (He 13:15) is not enough; there must be also doing good (beneficence) and communicating (that is, imparting a share of your means, Ga 6:6) to the needy.

with such--and not mere ritualistic sacrifices.

17. Obey them that have the rule over you--(Compare He 13:7, 24). This threefold mention of the rulers is peculiar to this Epistle. In other Epistles Paul includes the rulers in his exhortations. But here the address is limited to the general body of the Church, in contrast to the rulers to whom they are charged to yield reverent submission. Now this is just what might be expected when the apostle of the Gentiles was writing to the Palestine Christians, among whom James and the eleven apostles had exercised a more immediate authority. It was important he should not seem to set himself in opposition to their guides, but rather strengthen their hands; he claims no authority directly or indirectly over these rulers themselves [Birks]. "Remember" your deceased rulers (He 13:7). "Obey" your living rulers; nay, more, not only obey in cases where no sacrifice of self is required, and where you are persuaded they are right (so the Greek, for "obey"), but "submit yourselves" as a matter of dutiful yielding, when your judgment and natural will incline you in an opposite direction.

they--on their part; so the Greek. As they do their part, so do you yours. So Paul exhorts, 1Th 5:12, 13.

watch--"are vigilant" (Greek).

for--Greek, "in behalf of."

must give account--The strongest stimulus to watchfulness (Mr 13:34-37). Chrysostom was deeply struck with these words, as he tells us [On the Priesthood, 6], "The fear of this threat continually agitates my soul."

do it--"watch for your soul's eternal salvation." It is a perilous responsibility for a man to have to give account for others' deeds, who is not sufficient for his own [Estius, from Aquinas]. I wonder whether it be possible that any of the rulers should be saved [Chrysostom]. Compare Paul's address to the elders, Ac 20:28; 1Co 4:1-5, where also he connects ministers' responsibility with the account to be hereafter given (compare 1Pe 5:4).

with joy--at your obedience; anticipating, too, that you shall be their "joy" in the day of giving account (Php 4:1).

not with grief--at your disobedience; apprehending also that in the day of account you may be among the lost, instead of being their crown of rejoicing. In giving account, the stewards are liable to blame if aught be lost to the Master. "Mitigate their toil by every office of attention and respect, that with alacrity, rather than with grief, they may fulfil their duty, arduous enough in itself, even though no unpleasantness be added on your part" [Grotius].

that--Grief in your pastors is unprofitable for you, for it weakens their spiritual power; nay, more, "the groans (so the Greek for 'grief') of other creatures are heard; how much more of pastors!" [Bengel]. So God will be provoked to avenge on you their "groaning" (Greek). If they must render God an account of their negligence, so must you for your ingratitude to them [Grotius].

18. Pray for us--Paul usually requests the Church's intercessions for him in closing his Epistles, just as he begins with assuring them of his having them at heart in his prayers (but in this Epistle not till He 13:20, 21), Ro 15:30. "Us," includes both himself and his companions; he passes to himself alone, He 13:19.

we trust we have a good conscience--in spite of your former jealousies, and the charges of my Jewish enemies at Jerusalem, which have been the occasion of my imprisonment at Rome. In refutation of the Jews' aspersions, he asserts in the same language as here his own conscientiousness before God and man, Ac 23:1-3; 24:16, 20, 21 (wherein he virtually implies that his reply to Ananias was not sinful impatience; for, indeed, it was a prophecy which he was inspired at the moment to utter, and which was fulfilled soon after).

we trust--Greek, "we are persuaded," in the oldest manuscripts. Good conscience produces confidence, where the Holy Spirit rules the conscience (Ro 9:1).

honestly--"in a good way." The same Greek word as "good conscience." Literally, "rightly," "becomingly."

19. the rather--Greek, "I the more abundantly beseech you."

to do this--to pray for me.

that I may be restored to you--(Phm 22). It is here first in the letter he mentions himself, in a way so unobtrusive, as not to prejudice his Hebrew readers against him, which would have been the result had he commenced this as his other Epistles, with authoritatively announcing his name and apostolic commission.

20. Concluding prayer.

God of peace--So Paul, Ro 15:33; 16:20; 2Co 13:11; Php 4:9; 1Th 5:23; 2Th 3:16. The Judaizing of the Hebrews was calculated to sow seeds of discord among them, of disobedience to their pastors (He 13:17), and of alienation towards Paul. The God of peace by giving unity of true doctrine, will unite them in mutual love.

brought again from the dead--Greek, "brought up," &c.: God brought the Shepherd; the Shepherd shall bring the flock. Here only in the Epistle he mentions the resurrection. He would not conclude without mentioning 'the connecting link between the two truths mainly discussed; the one perfect sacrifice and the continual priestly intercession--the depth of His humiliation and the height of His glory--the "altar" of the cross and the ascension to the heavenly Holy of Holies.

Lord Jesus--the title marking His person and His Lordship over us. But He 13:21, "through Jesus Christ." His office, as the Anointed of the Spirit, making Him the medium of communicating the Spirit to us, the holy unction flowing down from the Head on the members (compare Ac 2:36).

great--(He 4:14).

shepherd of the sheep--A title familiar to his Hebrew readers, from their Old Testament (Is 63:11; Septuagint): primarily Moses, antitypically Christ: already compared together, He 3:2-7. The transition is natural from their earthly pastors (He 13:17), to the Chief Pastor, as in 1Pe 5:1-4. Compare Eze 34:23 and Jesus' own words, Joh 10:2, 11, 14.

through the blood--Greek, "in," in virtue of the blood (He 2:9); it was because of His bloody death for us, that the Father raised and crowned Him with glory. The "blood" was the seal of the everlasting covenant entered into between the Father and Son; in virtue of the Son's blood, first Christ was raised, then Christ's people shall be so (Zec 9:11, seemingly referred to here; Ac 20:28).

everlasting--The everlastingness of the covenant necessitated the resurrection. This clause, "the blood of the everlasting covenant," is a summary retrospect of the Epistle (compare He 9:12).

21. Make you perfect--properly said of healing a rent; join you together in perfect harmony [Bengel].

to do his will, working in you--(He 10:36); rather as Greek, "doing in you." Whatever good we do, God does in us.

well-pleasing in his sight--(Is 53:10; Ep 5:10).

through Jesus Christ--"God doing (working) in you that ... through Jesus Christ" (Php 1:11).

to whom--to Christ. He closes as he began (He 1:1-14), with giving glory to Christ.

22. suffer the word--The Hebrews not being the section of the Church assigned to Paul (but the Gentiles), he uses gentle entreaty, rather than authoritative command.

few words--compared with what might be said on so important a subject. Few, in an Epistle which is more of a treatise than an Epistle (compare 1Pe 5:12). On the seeming inconsistency with Ga 6:11, compare Note, see on Ga 6:11.

23. our brother Timothy--So Paul, 1Co 4:17; 2Co 1:1; Col 1:1; 1Th 3:2.

is set at liberty--from prison. So Aristarchus was imprisoned with Paul. Birks translates, "dismissed," "sent away," namely, on a mission to Greece, as Paul promised (Php 2:19). However, some kind of previous detention is implied before his being let go to Philippi. Paul, though now at large, was still in Italy, whence he sends the salutations of Italian Christians (He 13:24), waiting for Timothy to join him, so as to start for Jerusalem: we know from 1Ti 1:3, he and Timothy were together at Ephesus after his departing from Italy eastward. He probably left Timothy there and went to Philippi as he had promised. Paul implies that if Timothy shall not come shortly, he will start on his journey to the Hebrews at once.

24. all--The Scriptures are intended for all, young and old, not merely for ministers. Compare the different classes addressed, "wives," Ep 5:22; little children, 1Jo 2:18; "all," 1Pe 3:8; 5:5. He says here "all," for the Hebrews whom he addresses were not all in one place, though the Jerusalem Hebrews are chiefly addressed.

They of Italy--not merely the brethren at Rome, but of other places in Italy.

25. Paul's characteristic salutation in every one of his other thirteen Epistles, as he says himself, 1Co 16:21, 23; Col 4:18; 2Th 3:17. It is found in no Epistle written by any other apostle in Paul's lifetime. It is used in Re 22:21, written subsequently, and in Clement of Rome. Being known to be his badge, it is not used by others in his lifetime. The Greek here is, "The grace (namely, of our Lord Jesus Christ) be with you all."

Let brotherly love continue - Be all of one heart and one soul.

Feel for, comfort, and support each other; and remember that he who professes to love God should love his brother also. They had this brotherly love among them; they should take care to retain it. As God is remarkable for his φιλανθρωπια, philanthropy, or love to man, so should they be for φιλαδελφια, or love to each other. See the note on Tit 3:4.

To entertain stranger's - In those early times, when there were scarcely any public inns or houses of entertainment, it was an office of charity and mercy to receive, lodge, and entertain travelers; and this is what the apostle particularly recommends.

Entertained angels - Abraham and Lot are the persons particularly referred to. Their history, the angels whom they entertained, not knowing them to be such, and the good they derived from exercising their hospitality on these occasions, are well known; and have been particularly referred to in the notes on Gen 18:3 (note); Gen 19:2 (note).

Remember them that are in bonds - He appears to refer to those Christian's who were suffering imprisonment for the testimony of Jesus.

As bound with them - Feel for them as you would wish others to feel for you were you in their circumstances, knowing that, being in the body, you are liable to the same evils, and may be called to suffer in the same way for the same cause.

Marriage is honorable in all - Let this state be highly esteemed as one of God's own instituting, and as highly calculated to produce the best interests of mankind. This may have been said against the opinions of the Essenes, called Therapeutae, who held marriage in little repute, and totally abstained from it themselves as a state of comparative imperfection. At the same time it shows the absurdity of the popish tenet, that marriage in the clergy is both dishonorable and sinful; which is, in fact, in opposition to the apostle, who says marriage is honorable in All; and to the institution of God, which evidently designed that every male and female should be united in this holy bond; and to nature, which in every part of the habitable world has produced men and women in due proportion to each other.

The bed undefiled - Every man cleaving to his own wife, and every wife cleaving to her own husband, because God will judge, i.e. punish, all fornicators and adulterers.

Instead of δε but, γαρ, for, is the reading of AD*, one other, with the Vulgate, Coptic, and one of the Itala; it more forcibly expresses the reason of the prohibition: Let the bed be undefiled, For whoremongers and adulterers God will judge.

Let your conversation - That is, the whole tenor of your conduct, τροπος, the manner of your life, or rather the disposition of your hearts in reference to all your secular transactions; for in this sense the original is used by the best Greek writers.

Be without covetousness - Desire nothing more than what God has given you; and especially covet nothing which the Divine Providence has given to another man, for this is the very spirit of robbery.

Content with such things as ye have - Αρκουμενοι τοις παρουσιν· Being satisfied with present things. In one of the sentences of Phocylides we have a sentiment in nearly the same words as that of the apostle: Αρκεισθαι παρεουσι, και αλλοτριων απεχεσθαι· Be content with present things, and abstain from others. The covetous man is ever running out into futurity with insatiable desires after secular good; and, if this disposition be not checked, it increases as the subject of it increases in years. Covetousness is the vice of old age.

I will never leave thee, nor forsake thee - These words were, in sum, spoken to Joshua, Jos 1:5 : "As I was with Moses, so will I be with thee; I will not fail thee, nor forsake thee." They were spoken also by David to Solomon, 1Chr 28:20 : "David said to Solomon his son, Be strong and of good courage, and do it: fear not, nor be dismayed; for the Lord God, even my God, will be with thee; he will not fail thee, nor forsake thee." The apostle, in referring to the same promises, feels authorized to strengthen the expressions, as the Christian dispensation affords more consolation and confidence in matters of this kind than the old covenant did. The words are peculiarly emphatic: Ου μη σε ανω, ουδ' ου μη σε εγκαταλιπω. There are no less than five negatives in this short sentence, and these connected with two verbs and one pronoun twice repeated. To give a literal translation is scarcely possible; it would run in this way: "No, I will not leave thee; no, neither will I not utterly forsake thee." Those who understand the genius of the Greek language, and look at the manner in which these negatives are placed in the sentence, will perceive at once how much the meaning is strengthened by them, and to what an emphatic and energetic affirmative they amount.

This promise is made to those who are patiently bearing affliction or persecution for Christ's sake; and may be applied to any faithful soul in affliction, temptation, or adversity of any kind. Trust in the Lord with thy whole heart, and never lean to thy own understanding; for he hath said, "No, I will never leave thee; not I: I will never, never cast thee off."

So that we may boldly say - We, in such circumstances, while cleaving to the Lord, may confidently apply to ourselves what God spake to Joshua and to Solomon; and what he spake to David, "The Lord is my helper, I will not fear what man can do." God is omnipotent, man's power is limited; howsoever strong he may be, he can do nothing against the Almighty.

Remember them which have the rule over you - This clause should be translated, Remember your guides, των ἡγουμενων, who have spoken unto you the doctrine of God. Theodoret's note on this verse is very judicious: "He intends the saints who were dead, Stephen the first martyr, James the brother of John, and James called the Just. And there were many others who were taken off by the Jewish rage. 'Consider these, (said he), and, observing their example, imitate their faith.'" This remembrance of the dead saints, with admiration of their virtues, and a desire to imitate them, is, says Dr. Macknight, the only worship which is due to them from the living.

Considering the end of their conversation - Ὡν αναθεωρουντες την εκβασιν της αναστροφης· "The issue of whose course of life most carefully consider." They lived to get good and do good; they were faithful to their God and his cause; they suffered persecution; and for the testimony of Jesus died a violent death. God never left them; no, he never forsook them; so that they were happy in their afflictions, and glorious in their death. Carefully consider this; act as they did; keep the faith, and God will keep you.

Jesus Christ the same yesterday - In all past times there was no way to the holiest but through the blood of Jesus, either actually shed, or significantly typified. To-day - he is the lamb newly slain, and continues to appear in the presence of God for us. For ever - to the conclusion of time, he will be the way, the truth, and the life, none coming to the Father but through him; and throughout eternity, εις τους αιωνας, it will appear that all glorified human spirits owe their salvation to his infinite merit. This Jesus was thus witnessed of by your guides, who are already departed to glory. Remember Him; remember them; and take heed to yourselves.

Be not carried about - Μη περιφερεσθε· Be not whirled about. But ABCD, and almost every other MS. of importance, with the Syriac, Coptic, Arabic, Vulgate, and several of the Greek fathers, have μη παραφερεσθε, be not carried away, which is undoubtedly the true reading, and signifies here, do not apostatize; permit not yourselves to be carried off from Christ and his doctrine.

Divers and strange doctrines - Διδαχαις, ποικιλαις· Variegated doctrines; those that blended the law and the Gospel, and brought in the Levitical sacrifices and institutions in order to perfect the Christian system. Remember the old covenant is abolished; the new alone is in force.

Strange doctrines, διδαχαις ξεναις, foreign doctrines; such as have no apostolical authority to recommend them.

That the heart be established with grace - It is well to have the heart, the mind, and conscience, fully satisfied with the truth and efficacy of the Gospel; for so the word χαρις should be understood here, which is put in opposition to βρωμασιν, meats, signifying here the Levitical institutions, and especially its sacrifices, these being emphatically termed meats, because the offerers were permitted to feast upon them after the blood had been poured out before the Lord. See Lev 7:15; Deu 12:6, Deu 12:7.

Which have not profited them - Because they neither took away guilt, cleansed the heart, nor gave power over sin.

We have an altar - The altar is here put for the sacrifice on the altar; the Christian altar is the Christian sacrifice, which is Christ Jesus, with all the benefits of his passion and death. To these privileges they had no right who continued to offer the Levitical sacrifices, and to trust in them for remission of sins.

For the bodies of those beasts - Though in making covenants, and in some victims offered according to the law, the flesh of the sacrifice was eaten by the offerers; yet the flesh of the sin-offering might no man eat: when the blood was sprinkled before the holy place to make an atonement for their souls, the skins, flesh, entrails, etc., were carried without the camp, and there entirely consumed by fire; and this entire consumption, according to the opinion of some, was intended to show that sin was not pardoned by such offerings. For, as eating the other sacrifices intimated they were made partakers of the benefits procured by those sacrifices, so, not being permitted to eat of the sin-offering proved that they had no benefit from it, and that they must look to the Christ, whose sacrifice is pointed out, that they might receive that real pardon of sin which the shedding of his blood could alone procure. While, therefore, they continued offering those sacrifices, and refused to acknowledge the Christ, they had no right to any of the blessings procured by him, and it is evident they could have no benefit from their own.

That he might sanctify the people - That he might consecrate them to God, and make an atonement for their sins, he suffered without the gate at Jerusalem, as the sin-offering was consumed without the camp when the tabernacle abode in the wilderness. Perhaps all this was typical of the abolition of the Jewish sacrifices, and the termination of the whole Levitical system of worship. He left the city, denounced its final destruction, and abandoned it to its fate; and suffered without the gate to bring the Gentiles to God.

Let us go forth therefore unto him - Let us leave this city and system, devoted to destruction, and take refuge in Jesus alone, bearing his reproach-being willing to be accounted the refuse of all things, and the worst of men, for his sake who bore the contradiction of sinners against himself, and was put to death as a malefactor.

For here have we no continuing city - Here is an elegant and forcible allusion to the approaching destruction of Jerusalem. The Jerusalem that was below was about to be burnt with fire, and erased to the ground; the Jerusalem that was from above was that alone which could be considered to be μενουσαν, permanent. The words seem to say: "Arise, and depart; for this is not your rest: it is polluted:" About seven or eight years after this, Jerusalem was wholly destroyed.

By him therefore let us offer the sacrifice of praise - He has now fulfilled all vision and prophecy, has offered the last bloody sacrifice which God will ever accept; and as he is the gift of God's love to the world, let us through him offer the sacrifice of praise to God continually, this being the substitute for all the Levitical sacrifices.

The Jews allowed that, in the time of the Messiah, all sacrifices, except the sacrifice of praise, should cease. To this maxim the apostle appears to allude; and, understood in this way, his words are much more forcible. In Vayikra Rabba, sect. 9, fol. 153, and Rabbi Tanchum, fol. 55: "Rabbi Phineas, Rabbi Levi, and Rabbi Jochanan, from the authority of Rabbi Menachem of Galilee, said, In the time of the Messiah all sacrifice shall cease, except the sacrifice of praise." This was, in effect, quoting the authority of one of their own maxims, that now was the time of the Messiah; that Jesus was that Messiah; that the Jewish sacrificial system was now abolished; and that no sacrifice would now be accepted of God, except the sacrifice of praise for the gift of his Son.

That is, the fruit of our lips - This expression is probably borrowed from Hos 14:2, in the version of the Septuagint, καρπον χειλεων which in the Hebrew text is פרים שפתינו parim sephatheinu, "the heifers of our lips." This may refer primarily to the sacrifices, heifers, calves, etc., which they had vowed to God; so that the calves of their lips were the sacrifices which they had promised. But how could the Septuagint translate פרים parim, calves, by καρπον, fruit? Very easily, if they had in their copy פרי peri, the mem being omitted; and thus the word would be literally fruit, and not calves. This reading, however, is not found in any of the MSS. hitherto collated.

But to do good and to communicate - These are continual sacrifices which God requires, and which will spring from a sense of God's love in Christ Jesus. Praise to God for his unspeakable gift, and acts of kindness to men for God's sake. No reliance, even on the infinitely meritorious sacrifice of Christ, can be acceptable in the sight of God if a man have not love and charity towards his neighbor. Praise, prayer, and thanksgiving to God, with works of charity and mercy to man, are the sacrifices which every genuine follower of Christ must offer: and they are the proofs that a man belongs to Christ; and he who does not bear these fruits gives full evidence, whatever his creed may be, that he is no Christian.

Obey them that have the rule over you - Obey your leaders, τοις ἡγουμενοις. He is not fit to rule who is not capable of guiding. See on Heb 13:7, (note). In the former verse the apostle exhorts them to remember those who had been their leaders, and to imitate their faith; in this he exhorts them to obey the leaders they now had, and to submit to their authority in all matters of doctrine and discipline, on the ground that they watched for their souls, and should have to give an account of their conduct to God. If this conduct were improper, they must give in their report before the great tribunal with grief; but in it must be given: if holy and pure, they would give it in with joy. It is an awful consideration that many pastors, who had loved their flocks as their own souls, shall be obliged to accuse them before God for either having rejected or neglected the great salvation.

Pray for us - Even the success of apostles depended, in a certain way, on the prayers of the Church. Few Christian congregations feel, as they ought, that it is their bounden duty to pray for the success of the Gospel, both among themselves and in the world. The Church is weak, dark, poor, and imperfect, because it prays little.

We trust we have a good conscience - We are persuaded that we have a conscience that not only acquits us of all fraud and sinister design, but assures us that in simplicity and godly sincerity we have labored to promote the welfare of you and of all mankind.

To live honestly - Εν πασι καλως θελοντες αναστρεφεσθαι· Willing in all things to conduct ourselves well - to behave with decency and propriety.

The rather to do this - That is, pray for us, that, being enabled to complete the work which God has given us here to do, we may be the sooner enabled to visit you. It is evident, from this, that the people to whom this epistle was written knew well who was the author of it; nor does there appear, in any place, any design in the writer to conceal his name, and how the epistle came to lack a name it is impossible to say. I have sometimes thought that a part of the beginning might have been lost, as it not only begins without a name, but begins very abruptly.

Now the God of peace - We have often seen that peace among the Hebrews signifies prosperity of every kind. The God of peace is the same as the God of all blessedness, who has at his disposal all temporal and eternal good; who loves mankind, and has provided them a complete salvation.

Brought again from the dead our Lord - As our Lord's sacrificial death is considered as an atonement offered to the Divine justice, God's acceptance of it as an atonement is signified by his raising the human nature of Christ from the dead; and hence this raising of Christ is, with the utmost propriety, attributed to God the Father, as this proves his acceptance of the sacrificial offering.

That great Shepherd of the sheep - This is a title of our blessed Lord, given to him by the prophets; so Isa 40:11; He shall feed his flock like a shepherd; He shall gather the lambs with his arms, and carry them in his bosom, and shall gently lead those which are with young: and Eze 34:23; I will set up one shepherd over them, and he shall feed them; even my servant David, (i.e. the beloved, viz. Jesus), and he shall feed them, and be their shepherd: and Zac 13:7; Awake, O sword, against my shepherd - smite the shepherd, and the flock shall be scattered. In all these places the term shepherd is allowed to belong to our blessed Lord; and he appropriates it to himself, Joh 10:11, by calling himself the good Shepherd, who, lays down his life for the sheep.

Through the blood of the everlasting covenant - Some understand this in the following way, that "God brought back our Lord from the dead on account of his having shed his blood to procure the everlasting covenant." Others, that the Lord Jesus became the great Shepherd and Savior of the sheep by shedding his blood to procure and ratify the everlasting covenant." The sense, however, will appear much plainer if we connect this with the following verse: "Now the God of peace, who brought again from the dead, our Lord Jesus, that great Shepherd of the sheep, make you, through the blood of the everlasting covenant, perfect in every good work to do his will." The Christian system is termed the everlasting covenant, to distinguish it from the temporary covenant made with the Israelites at Mount Sinai; and to show that it is the last dispensation of grace to the world, and shall endure to the end of time.

Make you perfect - Καταρτισια ὑμας· Put you completely in joint. See the note on 2Cor 13:9, where the meaning of the original word is largely considered. From the following terms we see what the apostle meant by the perfection for which he prays. They were to do the will of God in every good work, from God working in them that which is well pleasing in his sight.

1. This necessarily implies a complete change in the whole soul, that God may be well pleased with whatsoever he sees in it; and this supposes its being cleansed from all sin, for God's sight cannot be pleased with any thing that is unholy.

2. This complete inward purity is to produce an outward conformity to God's will, so they were to be made perfect in every good work.

3. The perfection within and the perfection without were to be produced by the blood of the everlasting covenant; for although God is love, yet it is not consistent with his justice or holiness to communicate any good to mankind but through his Son, and through him as having died for the offenses of the human race.

To whom be glory for ever - As God does all in, by, and through Christ Jesus, to him be the honor of his own work ascribed through time and eternity. Amen.

Suffer the word of exhortation - Bear the word or doctrine of this exhortation. This seems to be an epithet of this whole epistle: and as the apostle had in it shown the insufficiency of the Levitical system to atone for sin and save the soul; and had proved that it was the design of God that it should be abolished; and had proved also that it was now abolished by the coming of Christ, whom he had shown to be a greater priest than Aaron, higher than all the angels, the only Son of God as to his human nature, and the Creator, Governor, and Judge of all; and that their city was shortly to be destroyed; he might suppose that they would feel prejudiced against him, and thus lose the benefit of his kind intentions toward them; therefore he entreats them to bear the exhortation which, notwithstanding the great extent of the subject, he had included in a short compass.

I have written a letter unto you in few words - Perhaps it would be better to translate δια βραχεων επεστειλα ὑμιν, I have written to you briefly, as επιστελλειν often signifies simply to write, and this appears to be its meaning here.

Know ye that our brother Timothy - The word ἡμων, our, which is supplied by our translators, is very probably genuine, as it is found in ACD*, ten others, the Syriac, Erpen's Arabic, the Coptic, Armenian, Slavonic, and Vulgate.

Is set at liberty - Απολελυμενον· Is sent away; for there is no evidence that Timothy had been imprisoned. It is probable that the apostle refers here to his being sent into Macedonia, Phi 2:19-24, in order that he might bring the apostle an account of the affairs of the Church in that country. In none of St. Paul's epistles, written during his confinement in Rome, does he give any intimation of Timothy's imprisonment, although it appears from Phi 1:1; Col 1:1; Plm 1:1; that he was with Paul during the greatest part of the time.

With whom, if he come shortly, I will see you - Therefore Paul himself, or the writer of this epistle, was now at liberty, as he had the disposal of his person and time in his own power. Some suppose that Timothy did actually visit Paul about this time, and that both together visited the Churches in Judea.

Salute all them that have the rule over you - Salute all your leaders or guides, τους ἡγουμενους ὑμων. See on Heb 13:7 (note) and Heb 13:17 (note).

And all the saints - All the Christians; for this is the general meaning of the term in most parts of St. Paul's writings. But a Christian was then a saint, i.e. by profession a holy person; and most of the primitive Christians were actually such. But in process of time the term was applied to all that bore the Christian name; as elect, holy people, sanctified, etc., were to the nation of the Jews, when both their piety and morality were at a very low ebb.

They of Italy salute you - Therefore it is most likely that the writer of this epistle was then in some part of Italy, from which he had not as yet removed after his being released from prison. By they of Italy probably the apostle means the Jew's there who had embraced the Christian faith. These salutations show what a brotherly feeling existed in every part of the Christian Church; even those who had not seen each other yet loved one another, and felt deeply interested for each other's welfare.

Grace be with you all - May the Divine favor ever rest upon you and among you; and may you receive, from that source of all good, whatsoever is calculated to make you wise, holy, useful, and happy! And may you be enabled to persevere in the truth to the end of your lives! Amen. May it be so! May God seal the prayer by giving the blessings!

The subscriptions to this epistle are, as in other cases, various and contradictory.

The Versions are as follow: -

The Epistle to the Hebrews was written from Roman Italy, and sent by the hand of Timothy. - Syriac.

Vulgate nothing, in the present printed copies.

It was written from Italy by Timothy: with the assistance of God, disposing every thing right, the fourteen epistles of the blessed Paul are completed, according to the copy from which they have been transcribed.

May the Lord extend his benedictions to us. Amen. - Arabic.

The Epistle to the Hebrews is completed. The end. - Aethiopic.

Written in Italy, and sent by Timothy. - Coptic.

The Manuscripts, and ancient editions taken from MSS., are not more to be relied on.

To the Hebrews, written from Rome. - Codex Alexandrinus.

The epistles of Saint Paul the apostle arc finished. - Colophon, at the end of this epistle; in one of the first printed Bibles; and in an ancient MS. of the Vulgate in my own collection.

The end of the Epistle to the Hebrews. - Greek Text of the Complutensian Edition.

The Epistle of the blessed Paul to the Hebrews is finished. - Latin Text of ditto.

To the Hebrews. - The Epistle of Paul the apostle to the Hebrews. - The Epistle to the Hebrews, written from Italy. - From Athens. - From Italy by Timothy. - Written in the Hebrew tongue, etc. - Various MSS.

Written to the Hebrews from Italy by Timothy. - Common Greek Text.

That it was neither written from Athens, nor in the Hebrew tongue, is more than probable; and that it was not sent by Timothy, is evident from Heb 13:23. For the author, time, place, and people to whom sent, see the Introduction.

Brotherly love is explained in the following verses.

Some - Abraham and Lot. Have entertained angels unawares - So may an unknown guest, even now, be of more worth than he appears, and may have angels attending him, though unseen. Gen 18:2; Gen 19:1.

Remember - In your prayers, and by your help. Them that are in bonds, as being bound with them - Seeing ye are members one of another. And them that suffer, as being yourselves in the body - And consequently liable to the same.

Marriage is honourable in, or for all sorts of men, clergy as well as laity: though the Romanists teach otherwise. And the bed undefiled - Consistent with the highest purity; though many spiritual writers, so called, say it is only licensed whoredom. But whoremongers and adulterers God will judge - Though they frequently escape the sentence of men.

He - God. Hath said - To all believers, in saying it to Jacob, Joshua, and Solomon. Gen 28:15; Jos 1:5; 1Chr 28:20.

Psa 118:6.

Remember them - Who are now with God, considering the happy end of their conversation on earth.

Men may die; but Jesus Christ, yea, and his gospel, is the same from everlasting to everlasting.

Be not carried about with various doctrines - Which differ from that one faith in our one unchangeable Lord. Strange - To the ears and hearts of all that abide in him. For it is good - It is both honourable before God and pleasant and profitable That the heart be stablished with grace - Springing from faith in Christ. Not with meats - Jewish ceremonies, which indeed can never stablish the heart.

On the former part of this verse, the fifteenth and sixteenth depend; on the latter, the intermediate verses. We have an altar - The cross of Christ. Whereof they have no right to eat - To partake of the benefits which we receive therefrom. Who serve the tabernacle - Who adhere to the Mosaic law.

For - According to their own law, the sin - offerings were wholly consumed, and no Jew ever ate thereof. But Christ was a sin - offering. Therefore they cannot feed upon him, as we do, who are freed from the Mosaic law.

Wherefore Jesus also - Exactly answering those typical sin - offerings. Suffered without the gate - Of Jerusalem, which answered to the old camp of Israel. That he might sanctify - Reconcile and consecrate to God. The people - Who believe in him. By his own blood - Not those shadowy sacrifices, which are now of no farther use.

Let us then go forth without the camp - Out of the Jewish dispensation. Bearing his reproach - All manner of shame, obloquy, and contempt for his sake.

For we have here - On earth No continuing city - All things here are but for a moment; and Jerusalem itself was just then on the point of being destroyed.

The sacrifice - The altar is mentioned, Heb 13:10; now the sacrifices: Praise; Beneficence; with both of which God is well pleased.

Obey them that have the rule over you - The word implies also, that lead or guide you; namely, in truth and holiness. And submit yourselves - Give up (not your conscience or judgment, but) your own will, in all things purely indifferent. For they watch over your souls - With all zeal and diligence, they guard and caution you against all danger. As they that must give account - To the great Shepherd, for every part of their behaviour toward you. How vigilant then ought every pastor to be! How careful of every soul committed to his charge! That they may do this - Watch over you. With joy and not with groans - He is not a good shepherd, who does not either rejoice over them, or groan for them. The groans of other creatures are heard: how much more shall these come up in the ears of God ! Whoever answers this character of a Christian pastor may undoubtedly demand this obedience.

The everlasting covenant - The Christian covenant, which is not temporary, like the Jewish, but designed to remain for ever. By the application of that blood, by which this covenant was established, may he make you, in every respect, inwardly and outwardly holy!

Suffer the word of exhortation - Addressed to you in this letter, which, though longer than my usual letters, is yet contained in few words, considering the copiousness of the subject.

If he come - To me.

1 LET brotherly love continue .

The Apostle in this Chapter pursueth his Counsel to the Subjects of the unmoveable Kingdom of Christ, for their performing suitable Duties to such a Priviledg, and especially such as more immediately terminate on their Neighbour, and are contained in the second Table of the Redeemers Laws; as the chief and fundamental one, Brotherly Love; let Love, a fruit of the Spirit, shew forth its self and its existence in you, in pre-eminence, and in duration, by disposing always the inward Man, Mind, Will, and Affections to seek the good, to speak all the good to, and of, and to do all Good to their Christian Brethren, to all true Christians, eminently stiled by the Spirit the Brotherhood, Matth. 12.50. and 28.10. Iohn 13.34, 35. and 20.17. 1 Cor. ch. 13. Ephes. 4.32. 1 Thess. 4.9. 1 Iohn 3.14, 16.

Marginal references: Rom. 12.20. 1 Pet. 1.22. and 2.17. and 4.8.

2 Be not forgetful to entertain Strangers: for thereby some have entertained angels unawares.

The next Duty suitable to Christ's Kingdom, is Hospital[illegible: 3 letters] to Christian strangers, Be neither ignorant nor unmindful, by which charge they are bound strongly and always not to have this out of mind, though it may be out of hand; and the negative confirms the positive Duty, removing hindrances, and enjoining it strictly, that they have a love and desire to the Duty, bearing affection to the person of a Christian Brother though a Stranger, unknown and brought by Providence to them, Matth. 22.39. and 25.35. and to the work of being an Host, of entertaining such Christians; [non-Latin text not transcribed] signifying an Host as well as a Stranger or Guest; It is a love to be an hospitable person that is here required, Titus. 1.8. Such was Gaius to Paul and the Church, Rom. 16.23. importing a kind, courteous reception of Christians into their Houses, being harbourless, which Christ promiseth them, Luke 18.29. 1 Tim. 5.10. a free and chearful provision for their necessary refreshing, Gen. 18.4, 5, 6. with a careful furtherance and assistance of them in the work of God, and helping them to persevere in the same, 3 Iohn 6, 7, 8.

The advantage that accrues to such Hosts of the Christian Church and its members, is great; for in the exercise of this Duty, Abraham and Lot, being Strangers, and waiting to entertain such, received Angels into their Tabernacle and House, Gen. 18.2, 3. and had sweet discoveries of God in the Messiah made to them; were delivered by them from Judgment, as Lot, Gen. 19.10, 15, 16, 17. And now the general Guard of Angels goeth along with the Saints, and are entertained in them who never come without a Blessing, they attending them in their way, defending them against evil Spirits and offensive ones and places where they are, though their Ministry be little observed or acknowledged as it ought, chap. 14. Not only Angels, but Christ himself accompanieth his Pilgrim-Members, and is entertained, fed, comforted and lodged in and with them. Matth. 10.40, 41, 42. and 25.34, 35, 36. And for this will he reward them in both Worlds.

Marginal references: Rom. 12.13. 1 Pet. 4.10.

3 Remember them which are in bonds, as bound with them; and them which suffer adversity , as being your selves also in the body.

A further duty of the subjects of Christ's Kingdom, is Sympathy with their Christian Brethren, to remember to pray for, visit and minister all necessary refreshment to those in Bonds, fettered, manacled and imprisoned for Christ's sake and the Gospel, being straitned for them, and partaking of their Bonds, bearing them with them, and seeking their deliverance out of them by all just means, Matth. 25.36. Ephes. 6.19, 20. Col. 4.18. 2 Tim. 1.16, 17, 18.

Be mindful of those suffering any Evil for Christ's sake and the Gospel, Persecuted, Oppressed, or Afflicted, who have not deserved any of this from Man, so as to carry it suitably to them in these conditions, chap. 11.36, 37, 38. So feelingly, as if we were the Persons in their conditions; carefully knowing we are in Bodies capable and liable to the same, and are ignorant how soon it may be our own Case; conscientiously, as knowing we are Members in the same Body of Christ with them, and of them in particular, 1 Cor. 12.25, 26, 27.

4 Marriage is honourable in all, and the bed undefiled: but whore-mongers and adulterers God will judge.

The next Duty charged on the Subjects of Christ's Kingdom, is Chastity. The commendation of it is a Precept to it. Marriage is that state, which God instituted at the beginning, after the Creation of Adam and Eve, which was by his Law the making of them two to become one Flesh, Gen. 2.24. confirmed by Christ, Matth. 19.5. On this state God the fountain of all Honour hath stampt his own Name and Excellence, and hath made it by an irreversible Law, a glorious and honourable state. The connection is present, real, and necessary; God saith it, therefore it is so, and must be so; and this after God's institution in all its concomitants every where, and in all times; but especially in all persons in the Kingdom of Christ, true Christians of all sorts and degrees of what state or calling soever, qualified for and called to it, whether Magistrates, Ministers, or Church-Members; God by it preventing Sin, preserving holy and pure communion between the Married, propagating his Church, and accomplishing the number of his Chosen by it. Psal. 111.3. Mal. 2.15. 1 Cor. 7.9. 1 Thess. 4.3, 4. 1 Pet. 3.1, 7.

A good, moral use of the Marriage-Bed, the natural and lawful use of the Wife by the Husband, and of the Husband by the Wife, according to the Law of God, which is so far from being unclean, filthy and inconsistent with the Purity of Christ, as Papists, Apostates from the Faith, assert, 1 Tim. 4.1, 2, 3, 4. that it is Holy, Pure and Chaste in it self, and a most excellent means of preserving Chastity among the Subjects of Christ's Kingdom, 1 Thess. 4.4. Titus 2.5. 1 Pet. 3.2. By this they are kept in their Bodies from being polluted or dishonoured by Fornication or Adultery: Marriage is thus honourable in all Husbands and Wives, of what degree or order soever whilst they are such; and must be undefiled in all, because their Bodies are the Members of Christ, and Temples of the Holy Ghost, 1 Cor. 6.15, 17, 18, 19, 20.

But God hates unclean societies of all Men and Women, but especially of Christians; and as he will certainly judge to, and inflict eternal Punishment upon all kind of unclean persons, so especially upon Whore-mongers and Adulterers who profess themselves Subjects of Christ's pure Kingdom, 2 Pet. 2.6. Iude v. 4, 7. Rev. 2.21.

5 Let your conversation be without covetousness; and be content with such things as ye have: For he hath said; I will never leave thee, nor forsake thee.

Contentation with our state and condition is a fifth Duty charged on the Subjects of Christ's Kingdom, and this is expressed privatively and positively, yet both Propositions without a Verb, which is best supplied by an Imperative. [non-Latin text not transcribed] strictly signifieth a turning, but here it sets out the motion or turning of a Man up and down in the actions of this life, which in common speech is called Conversation; not any motion of the Heart, nor turn of the Eye, nor action of any Member after Money or Riches with a sinful, inordinate love to them, or pursuit of them, forbidden. Matth. 6.25, 31. 1 Tim. 6.9, 10. Iames 4.13. 1 Iohn 2.15. The studious endeavour and labour night and day, turning and winding every way, to be scraping together, and hording up worldly Wealth, and lading themselves with thick Clay, Eccles. 4.7, 8. Habak. 2.6, 9. must not be the case or condition of any Christian, Ephes. 5.3, 5. Col. 3.5. 2 Pet. 2, 3, to 15.

But having an heart-acquiescense and satisfaction with that portion or pittance of earthly things which God at present doth alot us, whether more or less, and not with that only which we may think enough to serve our turn, Phil. 4.11, 12. 1 Tim. 6.8.

The reason inforcing it, is God's giving by Promise a special ingagement to provide for them. This God solemnly made to Iacob, Gen. 28.15. then to Israel, Deut. 31.6, 8. then to Ioshua, chap. 1.5. and to all Believers as well as them; for God will not let any such see the miseries of his absence, but will vouchsafe to them his Presence, with all the Blessings which attend it, Psal. 46.1, 5. Isa. 41.10. and 43.2. and 63.9.

Marginal references: Josh. 1.5. 1 Chron. 28.20.

6 So that we may boldly say, The Lord is my helper, and I will not fear what man shall do unto me.

Upon the account of which Promise of God all the true Subjects of Christ's Kingdom, together with the Apostle, may with an undaunted boldness of heart above all fears and doubtings, and with a daring confidence, professing that which they believe, nor staggering nor shrinking, nor being ashamed of their Faith, but openly owning it, to all the World, own

that the Lord in the infiniteness of his Power, Wisdom and Goodness, is a real, present, universal and permanent help against all Trouble, and for all supplies in all cases, and at all times, to every one of them. They may say as Moses, Exod. 18.4. As David, Psalm 27.9. and 40.17. and 56.4, 11. and 118.6.

And therefore Faith expelleth fearfulness of, and introduceth fearlesness of any Created Evils incident to a Believer; and of which Man may be an Instrument inflicting, Psal. 46.2, 3. Implying in it an unshaken setledness of Mind, Judgment and Thoughts on God's help, a fixed frame of heart, without tumultuous Passions or perturbations, with an unmoveable resolution to keep close to God and his Word both in Word and Deed, amidst all oppositions and persecutions of Men for it.

7 Remember them which have the rule over you, who have spoken to you the word of God: whose faith follow, considering the end of their conversation.

Imitation of their Godly Ministers, is another Duty that Christ's Law chargeth on his Subjects, both here, and v. 17. Be mindful of your spiritual Guids and Rulers, firmly and constantly to retain their Excellencies in Memory, esteeming of them, and thanking God for them, which were sent to them and set over them by the Holy Ghost, who were guiding of them by Christ to God, and enjoyment of Eternal Life with him, which they did by preaching to them, and writing the Gospel of Christ for their edification, by the Inspiration of the Spirit. Some of which Guides were removed by Death, slain and martyred for the Truth of Jesus, and ascended unto Heaven, and others were alive among them; they were to remember all of them, but especially their Spiritual Fathers that had begotten them to God by the Gospel, 1 Cor. 4.15. 2 Cor. 2.17. 1 Tim. 5.17. and 2 Tim. 3.14, 15, 16, 17. 1 Pet. 4.11. and 5.2, 3.

The best way of remembering such, is by imitating them, to believe the Doctrine which they taught and practised, and to be as stedfast in the Faith as were they, and holding of it out to others, how eminent Believers they were? 1 Tim. 4.12. and 6.11. 2 Tim. 2.22.

Such as their Doctrine was, such was their Life, conformable to Christ's, 1 Cor. 11.1. It was honest, upright, and blameless, much in Heaven, 2 Cor. 10.3. Phil. 3.20. All their turnings and motions in the World, their very Life was hid with Christ in God; all agreeable to, as ordered by his Will, and such was the iss[illegible: 1 letter]e and [illegible: 1 letter]gress of this life, which it is their concernment to review, they having by it an out-let from the remainders of Sin and Misery, which did defile and oppress them, Rev. 14.13. and a Victory over the World and all its oppositions to them, sealing the Truth with their Blood, which they had preached and practised among them, and were more than Conquerors over all by Death, having an in-let into Life, and Peace, and Eternal Glory, in the Inheritance incorruptible, undefield, and which fadeth not away, reserved for them in Heaven, Rom. 8.37. 2 Tim. 4.8. 1 Pet. 1.4. and 3.4.

Marginal references: Or, are Guides.

8 Jesus Christ the same yesterday, and to day, and for ever.

Though this hath no term of connection; yet it may be referred either to what precedeth or followeth it; for the Apostle is not here dropping Aphorisms, but pressing on the Subjects of Christ's Kingdom known Duties. It is here interposed as a weighty Reason of the Duty foregoing, to remember their Guides, imitate their Faith, and consider the end of their Conversation, for they taught, believed in, conversed with, and at last were perfected by Iesus Christ; so that they might be saved by him as their Guides were, there being no other way to Blessedness, but by Iesus Christ the same, &c. John 14.6. Or a Reason inforcing what followeth, That since Iesus Christ is the same, as in his Person so in his Doctrine, Faith and Conversation which he enjoineth on his Subjects, they should not be carried about with divers and strange Doctrines. Jesus Christ personal is immutable in his care and love to his mystical Body, and all the Members of it, through out all Times and Ages; he never leaves nor forsakes them; so Christ Doctrinal in his Faith, Law, and Rule of Conversation, Ephes. 4.20, 21. The pure, full, and intire Religion of Christ is unchangeable, being simply, indivisibly and constantly the same throughout all measures of time, Matth. 5.18. 2 Cor. 11.3, 4. Gal. 1.6, 7. Ephes. 4.4, 5. 1 Pet. 1.23, 25.

Marginal references: Rev. 1.4.

9 Be not carried about with divers and strange doctrines: For it is a good thing that the heart be established with grace, not with meats, which have not profited them that have been occupied therein.

The Doctrine of Christ being immutable, it is but necessary to dehort his Subjects from deserting it, which the Apostle doth here; that they should not be wheeling or whirling about with an unstable and inconstant motion of Judgment, Faith and Practice about such Humane Doctrines, which are vain Rules to lead to God, such as are different in Nature from Christ, one and the same Rule, and those very numerous and various, strange and untrue, taught by false Apostles and Teachers, taken out of Gentilism and Iudaism, and added to the Gospel by them, as necessary, together with Christ to Justification and Salvation, Matth. 15.9. 2 Cor. 11.3. Ephes. 4.14. 2 Thess. 2.10, 12. 1 Tim. 4.1, 2, 3. 2 Tim. 4.3, 4. 2 Pet. 2.1, 18, 19. Iude v. 12.

For the goodness of heart-establishment unto God, is no less than full and compleat Salvation of the Soul, 1 Cor. 15.58. 2 Pet. 3.17, 18. And this is only wrought by Grace, the free love of God put out in Christ, for regeneration and preservation of Souls unto Life Eternal, carried in the simple Doctrine of Christ, which is always the same, 2 Thess. 2.16, 17. and 1 Pet. 5.10.

Doctrines of Meats and Ceremonies, which are divers, and strange from Christ's, cannot make the Heart agreeable to God, but only distract and divide it from him, for whatsoever is not in and from Christ, is strange to God, and abhorred by him, Gal. 5.2. Col. 2.18, 19, 23. 2 Tim. 2.16. Iames 1.8.

Those who did converse in these various and strange Doctrines, professing and constantly practising them, observed Times and Meats, and Ceremonies, have not been profited by them, for being carnal and earthly, they could not justify them as to their state God-ward, nor could they renew or sanctify their Souls, nor yield any advantage to their Spiritual Life, and being perishing, could not profit to the attaining of Eternal Life, Rom. 14.17, 18. compare 1 Cor. 6.13.

Marginal references: Eph. 5.6. 1 John 4.1.; Rom. 14.17.

10 We have an Altar, whereof they have no right to eat, which serve the tabernacle.

These strange Doctrines are not only unprofitable, but perilous to Christians, since they dis-interest all that entertain them, as to any participation of Christ; since his Subjects adhering to his simple and immutable Doctrine, have a right and just claim to, and an actual use of Christ, as their Altar, in opposition to the Mosaical; and from whom they have Altar-sustenance for their Souls, in opposition to the Iewish Meats, while they attend on him; all the quickning benefits issuing from the Sacrifice of his Human Nature on the Altar of his God-head, as Reconciliation and Adoption to God, Justification of our Persons, Renovation of our Nature, growth in Grace, and perseverance therein, to the perfecting of it in Glory, Iohn 6.55, 56, 57. 1 Cor. 9.13. and 10.16, 17, 18. We have Altar-Sanctification of our Persons and Offerings in our access to God from him, v. 15. Matth. 23.19. Ephes. 5.20. Col. 3.17. So as all is accepted with the Father, we have Altar-Protection and Salvation, keeping us who attend on him unto the Revelation of God in Glory, Exod. 21.14. Rev. 6.9, 11. This is Altar-individuation to all Christians; God had but one Altar under the Law, and he prohibited all others; and complained of, and threatned the increase of them, Exod. 20.24, 25, 26. and 27.1, 2. 2 Chron. 4.1. Hos. 8.11. and 10.1. This one Altar did type out that true one of Christ, by which only Sinners can come to God, and find acceptance.

Of this Altar-Priviledges, all Jews or Judaising Christians who adhered to the Mosaical Administration of the Covenant in Meats and Ceremonies, have no lawful Right, or Title to partake; they cannot have this Honour, while they cleave to them, because they thereby deny this Altar, reject the Son of God, and are in it rejected by him.

11 For the bodies of those Beasts, whose blood is brought into the sanctuary by the high priest for sin, are burnt without the camp.

The Illustration of the Legal and Gospel-Altar-Service is added as a typical Proof of the foregoing Reason; for annexing it to it, that the Iews [illegible: 1 letter]and Judaising Christians had no right to eat of the Christian-Altar. For a Law of their own excludes them from it, which is written, Lev. 6.30. and 16.27. That the Bodies of those living Creatures, which were yearly sacrificed, as a Sin-Offering for Priests and People, both of the Bull and the He-goat with their Skins, &c. were burnt wholly without the Camp; so as neither the Priests, nor any of the People had any part of this Bull or Goat allowed them to eat, having no right to it by the Law of God, which otherwise ordered it. This is the literal Sense, yet the use of it is anagogical leading us to higher things, as that the High-Priest signified Christ, God-Man, the Altar his Godhead, the Sanctuary Heaven it self, the Sacrifice his Human Nature, the true Sin-Offering, of which neither Priest, nor People serving the Tabernacle, ought to eat.

Marginal references: Exod. 29.14. Lev. 4.11, 12. Num. 19.3.

12 Wherefore Jesus also, that he might sanctifie the people with his own blood, suffered without the gate.

Because that Sacrifice for Sin was burnt without the Camp, therefore Jesus to fulfil the Type, suffered without the Gate: and as they might not eat of that Expiatory Sacrifice, so neither of this. Jesus, therefore, to fulfil this Type, suffered without the Gates of Ierusalem upon Mount Calvary, where Sculls and Bones of cursed Creatures were scattered. As the Expiatory Sacrifices were burnt without the Camp, when Israel was tabernacling within it; without the Gates, when Israel dwelt in Cities. As the High-Priest carried the Expiatory Blood into the Holiest of all, on the Day of Atonement; so Christ with his own Blood entred the Holiest in Heaven, and by it obtained Pardon of Sin, Peace of Conscience, and renewing by the Holy Ghost, for all People who repent, believe, and will come unto God by him. Therefore those who will still judaize; have no right to eat of his Sacrifice, no more than of the Expiatory one, which was wholly burnt; so that they were not to be justified by Meats and Ceremonies, but by the Blood of Christ alone, the Truth of all the Sacrifices. Rom. 3.25. and 5.9. Iohn 1.29.

Marginal references: John 19.17.

13 Let us go forth therefore unto him without the camp, bearing his reproach.

Therefore shews this to be at necessary Duty, inferred from the former Priviledge, That since we have such an Altar and Sacrifice as Iesus, sanctifying us by his own Blood, which he entred with to God, when he suffered without the Gate; we ought, and must go forth (from Tabernacle-Service, consisting of Meats and Ceremonies, from Judaism, in all its parts abolished, and all erronious Doctrines, how numerous and strange soever, and all worldly things) unto Iesus, who was cursed for us, that we might be blessed, Gal. 3.13. in Faith and Love, not ashamed of, but glorying in his Sufferings, and following, and imitating of him, patiently and boldly bearing Mockings, Revilings, Scourgings, Crucifyings, and all other Persecutions, which are parts of his Cross, for his sake, cb. 11.9. Rom. 6.5, 6. 1 Cor. 1.30. Gal. 2.20. Phil. 3.8, 9, 10. making him in all, our Example, 1 Pet. 2.21. and 4.12, to 19.

14 For here have we no continuing city, but we seek one to come.

This is an Inforcement of the fore-going Duty, as the Particle, for, cleareth, that they have no reason to be discouraged from going forth from Iudaism, and those erroneous Doctrines, and the World to him, tho it should cost them their Lives for it. For at the best, this World is not a place fit for us, nor can our state in it be desirable, since it is imperfect, fleeting, and vanishing; and we must die out of it, we may well then go forth, and die with him, and for him. And we have reason to go forth and suffer with him, since it will instantly bring us to that heavenly City, which we profess that we only live to fit our selves for, and then to enter in, and possess it, ch. 11.10, 16. and 12.22. Phil. 3.20, 21.

Marginal references: Mich. 2.10.

15 By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips, giving thanks to his name.

Therefore, introducing this Duty, shews it not only to issue from the former Priviledge of having Christ our Altar and Sacrifice, therefore we should use him, and sacrifice by him; and it is inferred as anticipating an Objection of these Hebrews, That if the Tabernacle-Service ceased, then they should have no Sacrifice to offer unto God; yea, saith the Apostle, Let us offer; which is not Hand-work, but Heart-work, by a Spirit of Faith on this Altar, the Sacrifice of Praise, 1 Pet. 2.5. such as God requireth and accepts above all the Sacrifices of Beasts, &c. Psalm 50.23. Praise for the Grace-Priviledge and Honour of being Denizens of his City, and of being brought home to it by suffering, Col. 1.11, 12. And this always throughout our Life to the God that is the Author and Destributer of all these Blessings to us.

This Sacrifice of Praise the Spirit interprets to be the Fruit of our Lips, which the Prophet stileth, Calves of the Lips, in Hosea 14.2. By both these must Synechdochically be understood the Spirit and Heart guiding the whole Man in this matter, Rom. 12.1. confessing that all it is capable of rendring, is due from it to God, even all of Love, Praise, Thanksgiving Honour, for its Redemption through Jesus Christ, whether continually expressed either by Lip or Life, as Psalm 50.23. 1 Cor. 6.20. Ephes. 5.20. Phil. 4.6, 7. Col. 3.17. 1 Thess. 5.17, 18.

Marginal references: Gr. confessing to.

16 But to do good, and to communicate forget not, for with such sacrifices God is well pleased.

the last Duty which Christ's Sufferings without the Gate for his Subjects obligeth them to, is Liberality and Beneficence to others. In which explicitely is denied any Carelesness of Mind, Aversation of Affection, or Omission of the Duty; in which is implicitely, injoyned, Inclination to, Retention in Memory of, and constant Practice of Beneficence and Liberality, both as to spiritual and temporal Good, vigorously and chearfully edifying the Souls, and cherishing the Bodies of all necessitous ones, but especially of their poor Brethren of the Houshold of Faith, Gal. 6.10. 1 Ioh. 3.17. glorifying God by obeying his Law and Rule about it, Matth. 6.1, to 5. Ephes. 6.5, to 9.

Such doing of Good, and communicating to the Necessities of poor Saints, are part of our Evangelical Sacrifices, which God requireth of us, instead of the numerous Legal ones, and are attending on, concomitant with, and sanctified, the one true Sacrifice of Christ; and being duly terminated on him according to his Law, they are highly pleasing, and acceptable to God, yea sometimes above other Sacrifices, and holy Things given to him, and which, as he commands, he will at present greatly reward with temporal and spiritual Blessings, and with everlasting Riches and Glory in Heaven, Prov. 19.17. Micah 6.6, 7, 8. Matth. 9.13. and 25.34, to 40. 2 Cor. 9.12.

Marginal references: 2 Cor. 9.12. Phil. 4.18.

17 Obey them that have the rule over you, and submit your selves: For they watch for your souls, as they that must give account: that they may do it with joy, and not with grief: for that is unprofitable for you.

The farther Duty required by Christ from the Subjects of his Kingdom, is their due Demeanour to their present Pastors, and Church-guides, or Rulers. He chargeth them to esteem and account of them, as they are, and he hath constituted them in his Church, to attend on their Ministry and Teaching, yielding full obedience to Faith to the Doctrine which they delivered from Christ, and to be subject to the Power and Authority Christ hath given them over them for their Edification, and not for Destruction; and that they imitate them in their believing and holy Conversation, Acts 20.18. And this, as to all of them, set over them by the Holy Ghost, whether ordinary, as extraordinary Apostles, Evangelists, Elders, Pastors, Teachers, doing all as commissioned by Christ, and in his Name exercising their Power and Authority, according to his express written Law about it, Ephes. 4.11, 12. knowing who receiveth, or despiseth them, dealeth so with Christ, and God, who sent them, Mat. 10.40. Luke 10.16.

Good reason they have to perform this Duty, because of their concern in, and care for their Souls. How great, by Christ's Law, are the right Watchings, and Day-Cares and Tears, Studies, Exhortations, Reproofs, Comfortings, their Preachings, and Prayers with Tears, and strong Cries to God for their Souls? Will you pay Duty to those, who watch to preserve and protect your natural Life, and not unto those spiritual Watchers, and God's Charge given to them, Acts 20.28, to 32. 2 Tim. 4.5. Rev. 3.2, 3. And God will exact and Account of them for your Souls; and they must render it at a dear Rate, Ezek 3.17, to 22. and 33.7, 9. It is at their Pe[illegible: 1 letter]il, if they are Faithless and neglect their Duty, and your Souls miscarry, Matth. 18.23. and 25.14, 30.

That they may do not only their Work chearfully and comfortably among you, but that they may give up their Account joyfully about you to God, when they have brought you home to him, 1 Thess. 2.19, 20. and which will be an eternal Comfort unto you, 2 Thess. 1.7, 10. If you be disobedient to them, tho they will have their Reward for their Fidelity from their Lord, yet with what Sighs, Tears, Groans, Sorrow and Heaviness of Heart, must they see their Labours, and your Souls lost, and to charge you before God with it? 2 Cor. 3.15, 16. and 12.21.

And what Damage will both your Disobedience to the Word of God and them, and their Account of it to God, bring on your selves? Will it then quit the cost to find your Punishment more intolerable, than that of Sodom and Gomorrah, Matth. 10.15. and 11.22, 24. when he will give you your Portion with Hypocrites, Matth. 24.51. and punish you with everlasting Destruction? 2 Thess. 1.7, 8, 9.

Marginal references: Phil. 2.29. 1 Thes. 5.12. 1 Tim. 5.17.; Or, guide.; Ezek. 3.17. and 33.2, 7.

18 Pray for us: For we trust we have a good Conscience, in all things willing to live honestly.

The closing Duty becoming the Subjects of the Kingdom of Christ, is Prayer, upon some special accounts, v. 18, 19. that they would with their renewed Souls, influenced and assisted by the Spirit of Grace and Supplication, pour forth their Desires to God with Faith, Fervency, and Importunity for his vouchsafing to the Apostle himself, for their spiritual Guides and Rulers, that the things they need, and God hath promised to them, as to their successful Course of their Ministry, may be bestowed on them, which the Spirit specifieth elsewhere, 2 Cor. 3.5, 6. Ephes. 6.18, 19, 20. Col. 4.3, 4. 2 Thess. 3.1, 2.

He urgeth this on them, for that he was a fit Subject to be prayed for, whatever any might accuse, or charge him for rejecting Iudaism out of Singularity, Prejudice, or some evil Design; he assures them from the Spirit of God, that he had a rightly informed Conscience, by God's Word, and which testified his Innocency and Sincerity, and which did dictate and influence him to be communicating and promoting with all, and to all the Truth of the Gospel; and that his own Life and Conversation in the World was agreeable to the Gospel-rule, in all Godliness and Honestly, Acts 23.1. and 24.14. comp. 1 Cor. 4.4. 2 Cor. 1.12.

19 But I beseech you the rather to do this, that I may be restored to you the sooner.

He is the more urging, and pressing them to the Exercise of this Duty more fervently, instantly, and abundantly, at this time, that they might prevail with God to remove Hinderances, by his Enemies freeing him from his Chain and Restraint at Rome, and to speed his Liberty for a Return to them, that it might be in the fulness of the Blessing of the Gospel. So the Church prayed for Peter, and prevailed, Acts 12.12. and he had hopes, that God would hear them for him also, Philemon, v. 22.

20 Now the God of peace that brought again from the dead our Lord Jesus , that great shepherd of the sheep , through the blood of the everlasting covenant.

As the Apostle desires the Churches Prayers for himself, so he poureth out his for them; with the which he introduceth the Conclusion of this Epistle, v. 20, 21. Now God the Father, the God and Author of Peace, and Reconcilialion of Sinners to himself, the Propagator, as Lover of Peace among all the Subjects of his Kingdom, the Dispenser of the Fulness of Good, Blessing, and Happiness, Rom. 15.3. Phil. 4.9. 1 Thess. 5.23. who gloriously manifested his Power by the Resurrection of our Lord Iesus from the Dead, Ephes. 1.19, 20. Rom. 1.4.

who is the great Shepherd of his Sheep, exalted to this Office, because he poured out his Blood a Sacrifice for Sins, to purchase them, justifie and sanctifie them a peculiar Flock for himself, according to the Covenant of Grace, that God made with them, and in him with, and for Sinners, who should repent and believe in him, Iohn 10.9, to 30. 1 Cor. 6.11. Phil. 2.7, 10. Tit. 2.14. 1 Pet. 1.18, 19. and to perfect them with himself above, 1 Pet. 5.4. by the same Power wherewith he was raised, perfect you, &c. Ephes. 1.19.

Marginal references: Isa. 40.11 Ezek. 34.23. John 10.11. 1 Pet. 2.25. and 5.4.; Zech. 9.11.; Or, Testament.

21 Make you perfect in every good work to do his will, working in you that which is well-pleasing in his sight, through Jesus Christ; to whom be glory for ever and ever. Amen.

May this God dispose, incline, and fit you for, may he finish and perfect in you Grace to perform all the fore-mentioned Duties, and every other good Work, which he enjoyneth on you towards God, one another, and all Men, 2 Cor. 13.9. Ephes. 4.12. Tit. 3.14. 1 Pet. 4.2. and 5.10. according to his written Will and Law, Ephes. 2.10.

Working in you by his Spirit continually, that all these good Works may satisfie his Expectation, be a sweet Savour in his Nostrils, and so pleasing in his Sight, that his Soul may delight in them, Phil. 2.13. Col. 1.9, 10. that God's Good-Will may return unto them, and he may reward them according to their VVorks, ch. 11.5, 6. while all is rendred by Iesus Christ, sprinkled with his Blood, and perfumed with his Incense, ch. 10.19, to 23. As they are to have all done through Christ, so through his Merit and Intercessiion the Apostle begs all this from the Father for them.

To this God the Father in the Son, and by the Spirit working all this Good in them, and for them, be really, truly, heartily, and perpetually, throughout all Ages, ascribed the Honour and Glory due to him for the glorious Manifestation of his Perfections in them, Ephes. 3.21. Phil. 4.20. 2 Pet. 3.18. Rev. 4.11. and 5.13. The firm Seal of this, from his believing Heart, is his Amen, longing for the Addition of God's A[illegible: 1 letter]en, so be it in Heaven, to his on Earth.

Marginal references: 1 Pet. 5.10.; Or, doing.

22 And I beseech you, brethren, suffer the word of exhortation; for I have written a letter to you in few words.

The Apostle now drawing to a close, desires them candidly to accept his Epistle; that, considering their Relation to him as Christians, and Hebrews, he doth affectionately intreat them, that they would fully receive, entertain, and hold fast, as well as bear with, or suffer, all the Doctrine, Reproof, Exhortation, and Consolation, even his whole Discourse to them in this Epistle, which the Word implies. He had so comprised, summed up, and delivered the Revelation of the Doctrine of Christ, testified by Moses and the Prophets, in a very few Words, and sent them kindly and affectionately, in the Form of an Epistle, or Letter to them, that it might not be burthensom, either for its matter or length: Tho how weary are most professing Christians of the shortest heavenly Discourse?

23 Know ye that our brother Timothy is set at liberty; with whom, if he come shortly I will see you.

He acquaints them with the good News of his dismissing Timothy to them, to acquaint them how it fared with him, as he dismissed, and sent Tychicus to the Colossians, Colos. 4.7, 8. Epaphroditus to the Phillippians, Phil. 2.25, 28. as he intended to have sent Timothy with them, v. 19, 23, 24. but he stopt him to see the issue of his Appearance before Nero Caesar; which being over, he dispatcheth him with an Account of it to these Hebrews, and the rest of the Churches, and signifieth his purpose, That if he quickly returns from them again, then he would visit them together with him. That the word [non-Latin text not transcribed] noteth, or signifieth the dismission of a Person about Business, is seen, Acts 13.3. To which Interpretation the Subscription of the Epistle inclines; and the Scripture is silent of any Troubles or Restraint of Timothy at all, Phil. 2.19, 20.

24 Salute all them that have the rule over you, and all the saints. They of Italy salute you.

He sends his Salutations, which were good Wishes and Prayers for the Peace, Prosperity, Health and Happiness of their Souls, and Bodies, and success in all their Concernments, first unto their excellent Guides and Rulers, v. 7, 17. that they may prosper and succeed in their work among the Saints; and then unto the Saints themselves conveying the Gospel-peace, according to Christ's Command, Matth. 10.12. Luke 10.5. Which Saints were all those Hebrews disperst in several places, and there convening, and maintaining Church-Society; and to whose Hand the Epistle first came they were to receive the Salutations themselves, and transmit them to others, with his own he transmits the Salutations of all that part of the Church of Christ, which was in Italy, to them. VVhich Salutations, tho commonly abused, yet are of great weight and worth where communicated, and received by the Churches, in which the Holy Spirit abideth.

25 Grace be with you all. Amen.

He closeth all with his wonted gracious Valediction, wherewith he shutteth up all his Epistles, as he testifieth, 2 Thess. 3.17, 18. He, like an Apostle influenced by the Divine Spirit, admiring Grace, vouchsafed to himself, and heartily, and fervently wishing it down upon all, to whom he writeth, even all the spiritual Fruits of God's Grace and Love in Jesus Christ, from Election to Salvation. And he sealeth up his Desire, Prayer, and Declaratiion of this, upon them all, who were the true Subjects of it, with his Amen, Even so let the whole Earth be filled with the Glory of thy Grace, O Trinity of Relations in Unity of Essence, from henceforth and for ever. Amen.

Various Duties. (a. d. 62.)

1 Let brotherly love continue. 2 Be not forgetful to entertain strangers: for thereby some have entertained angels unawares. 3 Remember them that are in bonds, as bound with them; and them which suffer adversity, as being yourselves also in the body. 4 Marriage is honourable in all, and the bed undefiled: but whoremongers and adulterers God will judge. 5 Let your conversation be without covetousness; and be content with such things as ye have: for he hath said, I will never leave thee, nor forsake thee. 6 So that we may boldly say, The Lord is my helper, and I will not fear what man shall do unto me. 7 Remember them which have the rule over you, who have spoken unto you the word of God: whose faith follow, considering the end of their conversation. 8 Jesus Christ the same yesterday, and to day, and for ever. 9 Be not carried about with divers and strange doctrines. For it is a good thing that the heart be established with grace; not with meats, which have not profited them that have been occupied therein. 10 We have an altar, whereof they have no right to eat which serve the tabernacle. 11 For the bodies of those beasts, whose blood is brought into the sanctuary by the high priest for sin, are burned without the camp. 12 Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate. 13 Let us go forth therefore unto him without the camp, bearing his reproach. 14 For here have we no continuing city, but we seek one to come. 15 By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to his name. 16 But to do good and to communicate forget not: for with such sacrifices God is well pleased. 17 Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief: for that is unprofitable for you.

The design of Christ in giving himself for us is that he may purchase to himself a peculiar people, zealous of good works. Now the apostle calls the believing Hebrews to the performance of many excellent duties, in which it becomes Christians to excel.

I. To brotherly love (v. 1), by which he does not only mean a general affection to all men, as our brethren by nature, all made of the same blood, nor that more limited affection which is due to those who are of the same immediate parents, but that special and spiritual affection which ought to exist among the children of God. 1. It is here supposed that the Hebrews had this love one for another. Though, at this time, that nation was miserably divided and distracted among themselves, both about matters of religion and the civil state, yet there was true brotherly love left among those of them who believed on Christ; and this appeared in a very eminent manner presently after the shedding forth of the Holy Ghost, when they had all things common, and sold their possessions to make a general fund of subsistence to their brethren. The spirit of Christianity is a spirit of love. Faith works by love. The true religion is the strongest bond of friendship; if it be not so, it has its name for nothing. 2. This brotherly love was in danger of being lost, and that in a time of persecution, when it would be most necessary; it was in danger of being lost by those disputes that were among them concerning the respect they ought still to have to the ceremonies of the Mosaic law. Disputes about religion too often produce a decay of Christian affection; but this must be guarded against, and all proper means used to preserve brotherly love. Christians should always love and live as brethren, and the more they grow in devout affection to God their heavenly Father the more they will grow in love to one another for his sake.

II. To hospitality: Be not forgetful to entertain strangers for his sake, v. 2. We must add to brotherly kindness charity. Here observe, 1. The duty required—to entertain strangers, both those that are strangers to the commonwealth of Israel, and strangers to our persons, especially those who know themselves to be strangers here and are seeking another country, which is the case of the people of God, and was so at this time: the believing Jews were in a desperate and distressed condition. But he seems to speak of strangers as such; though we know not who they are, nor whence they come, yet, seeing they are without any certain dwelling place, we should allow them room in our hearts and in our houses, as we have opportunity and ability. 2. The motive: Thereby some have entertained angels unawares; so Abraham did (Gen. xviii.), and Lot (Gen. xix.), and one of those that Abraham entertained was the Son of God; and, though we cannot suppose this will ever be our case, yet what we do to strangers, in obedience to him, he will reckon and reward as done to himself. Matt. xxv. 35, I was a stranger, and you took me in. God has often bestowed honours and favours upon his hospitable servants, beyond all their thoughts, unawares.

III. To Christian sympathy: Remember those that are in bonds, v. 3. Here observe,

1. The duty—to remember those that are in bonds and in adversity. (1.) God often orders it so that while some Christians and churches are in adversity others enjoy peace and liberty. All are not called at the same time to resist unto blood. (2.) Those that are themselves at liberty must sympathize with those that are in bonds and adversity, as if they were bound with them in the same chain: they must fell the sufferings of their brethren.

2. The reason of the duty: As being yourselves in the body; not only in the body natural, and so liable to the like sufferings, and you should sympathize with them now that others may sympathize with you when your time of trial comes; but in the same mystical body, under the same head, and if one member suffer all the rest suffer with it, 1 Cor. xii. 26. It would be unnatural in Christians not to bear each other's burdens.

IV. To purity and chastity, v. 4. Here you have, 1. A recommendation of God's ordinance of marriage, that it is honourable in all, and ought to be so esteemed by all, and not denied to those to whom God has not denied it. It is honourable, for God instituted it for man in paradise, knowing it was not good for him to be alone. He married and blessed the first couple, the first parents of mankind, to direct all to look unto God in that great concern, and to marry in the Lord. Christ honoured marriage with his presence and first miracle. It is honourable as a means to prevent impurity and a defiled bed. It is honourable and happy, when persons come together pure and chaste, and preserve the marriage bed undefiled, not only from unlawful but inordinate affections. 2. A dreadful but just censure of impurity and lewdness: Whoremongers and adulterers God will judge. (1.) God knows who are guilty of such sins, no darkness can hide them from him. (2.) He will call such sins by their proper names, not by the names of love and gallantry, but of whoredom and adultery, whoredom in the single state and adultery in the married state. (3.) He will bring them into judgment, he will judge them, either by their own consciences here, and set their sins in order before them for their deep humiliation (and conscience, when awakened, will be very severe upon such sinners), or he will set them at his tribunal at death, and in the last day; he will convict them, condemn them, and cast them out for ever, if they die under the guilt of this sin.

V. To Christian contentment, v. 5, 6. Here observe, 1. The sin that is contrary to this grace and duty—covetousness, an over eager desire of the wealth of this world, envying those who have more than we. This sin we must allow no place in our conversation; for, though it be a secret lust lurking in the heart, if it be not subdued it will enter into our conversation, and discover itself in our manner of speaking and acting. We must take care not only to keep this sin down, but to root it out of our souls. 2. The duty and grace that is contrary to covetousness—being satisfied and pleased with such things as we have; present things, for past things cannot be recalled, and future things are only in the hand of God. What God gives us from day to day we must be content with, though it fall short of what we have enjoyed heretofore, and though it do not come up to our expectations for the future. We must be content with our present lot. We must bring our minds to our present condition, and this is the sure way to contentment; and those who cannot do it would not be contented though God should raise their condition to their minds, for the mind would rise with the condition. Haman was the great court-favourite, and yet not contented—Ahab on the throne, and yet not contented—Adam in paradise, and yet not contented; yea, the angels in heaven, and yet not contented; but Paul, though abased and empty, had learned in every state, in any state, therewith to be content. 3. What reason Christians have to be contented with their lot. (1.) God hath said, I will never leave thee, nor forsake thee, v. 5, 6. This was said to Joshua (ch. i. 5), but belongs to all the faithful servants of God. Old-Testament promises may be applied to New-Testament saints. This promise contains the sum and substance of all the promises. I will never, no, never leave thee, nor ever forsake thee. Here are no fewer than five negatives heaped together, to confirm the promise; the true believer shall have the gracious presence of God with him in life, at death, and for ever. (2.) From this comprehensive promise they may assure themselves of help from God: So that we may boldly say, The Lord is my helper; I will not fear what man shall do unto me, v. 6. Men can do nothing against God, and God can make all that men do against his people to turn to their good.

VI. To the duty Christians owe to their ministers, and that both to those that are dead and to those that are yet alive.

1. To those that are dead: Remember those that have had the rule over you, v. 7. Here observe,

(1.) The description given of them. They were such as had the rule over them, and had spoken to them the word of God; their guides and governors, who had spoken to them the word of God. Here is the dignity to which they were advanced—to be rulers and leaders of the people, not according to their own will, but the will and word of God; and this character they filled up with suitable duty: they did not rule at a distance, and rule by others, but they ruled by personal presence and instruction, according to the word of God.

(2.) The duties owing to them, even when they were dead.

[1.] "Remember them—their preaching, their praying, their private counsel, their example."

[2.] "Follow their faith; be stedfast in the profession of the faith they preached to you, and labour after the grace of faith by which they lived and died so well. Consider the end of their conversation, how quickly, how comfortably, how joyfully, they finished their course!" Now this duty of following the same true faith in which they had been instructed the apostle enlarges much upon, and presses them earnestly to it, not only from the remembrance of their faithful deceased guides, but from several other motives.

First, From the immutability and eternity of the Lord Jesus Christ. Though their ministers were some dead, others dying, yet the great head and high priest of the church, the bishop of their souls, ever lives, and is ever the same; and they should be stedfast and immovable, in imitation of Christ, and should remember that Christ ever lives to observe and reward their faithful adherence to his truths, and to observe and punish their sinful departure from him. Christ is the same in the Old-Testament day, in the gospel day, and will be so to his people for ever.

Secondly, From the nature and tendency of those erroneous doctrines that they were in danger of falling in with.

a. They were divers and various (v. 9), different from what they had received from their former faithful teachers, and inconsistent with themselves.

b. They were strange doctrines: such as the gospel church was unacquainted with foreign to the gospel.

c. They were of an unsettling, distracting nature, like the wind by which the ship is tossed, and in danger of being driven from its anchor, carried away, and split upon the rocks. They were quite contrary to that grace of God which fixes and establishes the heart, which is an excellent thing. These strange doctrines keep the heart always fluctuating and unsettled.

d. They were mean and low as to their subject. They were about external, little, perishing things, such as meats and drinks, &c.

e. They were unprofitable. Those who were most taken with them, and employed about them, got no real good by them to their own souls. They did not make them more holy, nor more humble, nor more thankful, nor more heavenly.

f. They would exclude those who embraced them from the privileges of the Christian altar (v. 10): We have an altar. This is an argument of the great weight, and therefore the apostle insists the longer upon it. Observe,

(a.) The Christian church has its altar. It was objected against the primitive Christians that their assemblies were destitute of an altar; but this was not true. We have an alter, not a material altar, but a personal one, and that is Christ; he is both our altar, and our sacrifice; he sanctifies the gift. The altars under the law were types of Christ; the brazen altar of the sacrifice, the golden altar of his intercession.

(b.) This altar furnishes out a feast for true believers, a feast upon the sacrifice, a feast of fat things, spiritual strength and growth, and holy delight and pleasure. The Lord's table is not our altar, but it is furnished with provision from the altar. Christ our passover is sacrificed for us (1 Cor. v. 7), and it follows, therefore let us keep the feast. The Lord's supper is the feast of the gospel passover.

(c.) Those who adhere to the tabernacle or the Levitical dispensation, or return to it again, exclude themselves from the privileges of this altar, from the benefits purchased by Christ. If they serve the tabernacle, they are resolved to subject themselves to antiquated rites and ceremonies, to renounce their right to the Christian altar; and this part of the argument he first proves and then improves.

[a.] He proves that this servile adherence to the Jewish state is a bar to the privileges of the gospel altar; and he argues thus:—Under the Jewish law, no part of the sin-offering was to be eaten, but all must be burnt without the camp while they dwelt in tabernacles, and without the gates when they dwelt in cities: now, if they will still be subject to that law, they cannot eat at the gospel-altar; for that which is eaten there is furnished from Christ, who is the great sin-offering. Not that it is the very sin-offering itself, as the papists affirm; for then it was not to be eaten, but burnt; but the gospel feast is the fruit and procurement of the sacrifice, which those have no right to who do not acknowledge the sacrifice itself. And that it might appear that Christ was really the antitype of the sin-offering, and, as such, might sanctify or cleanse his people with his own blood, he conformed himself to the type, in suffering without the gate. This was a striking specimen of his humiliation, as if he had not been fit either for sacred or civil society! And this shows how sin, which was the meritorious cause of the sufferings of Christ, is a forfeiture of all sacred and civil rights, and the sinner a common plague and nuisance to all society, if God should be strict to mark iniquity. Having thus shown that adherence to the Levitical law would, even according to its own rules, debar men from the Christian altar, he proceeds,

[b.] To improve this argument (v. 13-15) in suitable advices. First, Let us go forth therefore unto him without the camp; go forth from the ceremonial law, from sin, from the world, from ourselves, our very bodies, when he calls us. Secondly, Let us be willing to bear his reproach, be willing to be accounted the offscouring of all things, not worthy to live, not worthy to die a common death. This was his reproach, and we must submit to it; and we have the more reason because, whether we go forth from this world to Christ or no, we must necessarily go forth in a little time by death; for here we have no continuing city. Sin, sinners, death, will not suffer us to continue long here; and therefore we should go forth now by faith, and seek in Christ the rest and settlement which this world cannot afford us, v. 14. Thirdly, Let us make a right use of this altar; not only partake of the privileges of it, but discharge the duties of the altar, as those whom Christ has made priests to attend on this altar. Let us bring our sacrifices to this altar, and to this our high priest, and offer them up by him, v. 15, 16. Now what are the sacrifices which we must bring and offer on this altar, even Christ? Not any expiatory sacrifices; there is no need of them. Christ has offered the great sacrifice of atonement, ours are only the sacrifices of acknowledgment; and they are, 1. The sacrifice of praise to God, which we should offer up to God continually. In this are included all adoration and prayer, as well as thanksgiving; this is the fruit of our lips; we must speak forth the praises of God from unfeigned lips; and this must be offered only to God, not to angels, nor saints, nor any creature, but to the name of God alone; and it must be by Christ, in a dependence upon his meritorious satisfaction and intercession. 2. The sacrifice of alms-deeds, and Christian charity: To do good, and to communicate, forget now; for with such sacrifices God is well pleased, v. 16. We must, according to our power, communicate to the necessities of the souls and bodies of men; not contenting ourselves to offer the sacrifice of our lips, mere words, but the sacrifice of good deeds; and these we must lay down upon this altar, not depending upon the merit of our good deeds, but of our great high priest; and with such sacrifices as these, adoration and alms thus offered up, God is well pleased; he will accept the offering with pleasure, and will accept and bless the offers through Christ.

2. Having thus told us the duty Christians owe to their deceased ministers, which principally consists in following their faith and not departing from it, the apostle tells us what is the duty that people owe to their living ministers (v. 17) and the reasons of that duty: (1.) The duty—to obey them, and submit themselves to them. It is not an implicit obedience, or absolute submission, that is here required, but only so far as is agreeable to the mind and will of God revealed in his word; and yet it is truly obedience and submission, and that not only to God, but to the authority of the ministerial office, which is of God as certainly, in all things belonging to that office, as the authority of parents or of civil magistrates in the things within their sphere. Christians must submit to be instructed by their ministers, and not think themselves too wise, too good, or too great, to learn from them; and, when they find that ministerial instructions are agreeable to the written word, they must obey them. (2.) The motives to this duty. [1.] They have the rule over the people; their office, though not magisterial, yet is truly authoritative. They have no authority to lord it over the people, but to lead them in the ways of God, by informing and instructing them, explaining the word of God to them, and applying it to their several cases. They are not to make laws of their own, but to interpret the laws of God; nor is their interpretation to be immediately received without examination, but the people must search the scriptures, and so far as the instructions of their minister are according to that rule they ought to receive them, not as the word of men, but, as they are indeed, the word of God, that works effectually in those that believe. [2.] They watch for the souls of the people, not to ensnare them, but to save them; to gain them, not to themselves, but to Christ; to build them up in knowledge, faith, and holiness. They are to watch against every thing that may be hurtful to the souls of men, and to give them warning of dangerous errors, of the devices of Satan, of approaching judgments; they are to watch for all opportunities of helping the souls of men forward in the way to heaven. [3.] They must give an account how they have discharged their duty, and what has become of the souls committed to their trust, whether any have been lost through their neglect, and whether any of them have been brought in and built up under their ministry. [4.] They would be glad to give a good account of themselves and their hearers. If they can then give in an account of their own fidelity and success, it will be a joyful day to them; those souls that have been converted and confirmed under their ministry will be their joy, and their crown, in the day of the Lord Jesus. [5.] If they give up their account with grief, it will be the people's loss as well as theirs. It is the interest of hearers that the account their ministers give of them may be with joy, and not with grief. If faithful ministers be not successful, the grief will be theirs, but the loss will be the people's. Faithful ministers have delivered their own souls, but a fruitless and faithless people's blood and ruin will be upon their own heads.

Conclusion. (a. d. 62.)

18 Pray for us: for we trust we have a good conscience, in all things willing to live honestly. 19 But I beseech you the rather to do this, that I may be restored to you the sooner. 20 Now the God of peace, that brought again from the dead our Lord Jesus, that great shepherd of the sheep, through the blood of the everlasting covenant, 21 Make you perfect in every good work to do his will, working in you that which is wellpleasing in his sight, through Jesus Christ; to whom be glory for ever and ever. Amen. 22 And I beseech you, brethren, suffer the word of exhortation: for I have written a letter unto you in few words. 23 Know ye that our brother Timothy is set at liberty; with whom, if he come shortly, I will see you. 24 Salute all them that have the rule over you, and all the saints. They of Italy salute you. 25 Grace be with you all. Amen.

Here, I. The apostle recommends himself, and his fellow-sufferers, to the prayers of the Hebrew believers (v. 18): "Pray for us; for me and Timothy" (mentioned v. 23), "and for all those of us who labour in the ministry of the gospel."

1. This is one part of the duty which people owe to their ministers. Ministers need the prayers of the people; and the more earnestly the people pray for their ministers the more benefit they may expect to reap from their ministry. They should pray that God would teach those who are to teach them, that he would make them vigilant, and wise, and zealous, and successful—that he would assist them in all their labours, support them under all their burdens, and strengthen them under all their temptations.

2. There are good reasons why people should pray for their ministers; he mentions two:—

(1.) We trust we have a good conscience, &c., v. 18. Many of the Jews had a bad opinion of Paul, because he, being a Hebrew of the Hebrews, had cast off the Levitical law and preached up Christ: now he here modestly asserts his own integrity: We trust we have a good conscience, in all things willing to live honestly. We trust! he might have said, We know; but he chose to speak in a humble style, to teach us all not to be too confident of ourselves, but to maintain a godly jealousy over our own hearts. "We trust we have a good conscience, an enlightened and well-informed conscience, a clean and pure conscience, a tender and faithful conscience, a conscience testifying for us, not against us: a good conscience in all things, in the duties both of the first and second table, towards God and towards men, and especially in all things pertaining to our ministry; we would act honestly and sincerely in all things." Observe, [1.] A good conscience has a respect to all God's commands and all our duty. [2.] Those who have this good conscience, yet need the prayers of others. [3.] Conscientious ministers are public blessings, and deserve the prayers of the people.

(2.) Another reason why he desires their prayers is that he hoped thereby to be the sooner restored to them (v. 19), intimating that he had been formerly among them,—that, now he was absent from them, he had a great desire and real intention to come again to them,—and that the best way to facilitate his return to them, and to make it a mercy to him and them, was to make it a matter of their prayer. When ministers come to a people as a return of prayer, they come with greater satisfaction to themselves and success to the people. We should fetch in all our mercies by prayer.

II. He offers up his prayers to God for them, being willing to do for them as he desired they should do for him: Now the God of peace, &c., v. 20. In this excellent prayer observe, 1. The title given to God—the God of peace, who was found out a way for peace and reconciliation between himself and sinners, and who loves peace on earth and especially in his churches. 2. The great work ascribed to him: He hath brought again from the dead our Lord Jesus, &c. Jesus raised himself by his own power; and yet the Father was concerned in it, attesting thereby that justice was satisfied and the law fulfilled. He rose again for our justification; and that divine power by which he was raised is able to do every thing for us that we stand in need of. 3. The titles given to Christ—our Lord Jesus, our sovereign, our Saviour, and the great shepherd of the sheep, promised in Isa. xl. 11, declared by himself to be so, John x. 14, 15. Ministers are under-shepherds, Christ is the great shepherd. This denotes his interest in his people. They are the flock of his pasture, and his care and concern are for them. He feeds them, and leads them, and watches over them. 4. The way and method in which God is reconciled, and Christ raised from the dead: Through the blood of the everlasting covenant. The blood of Christ satisfied divine justice, and so procured Christ's release from the prison of the grace, as having paid our debt, according to an eternal covenant or agreement between the Father and the Son; and this blood is the sanction and seal of an everlasting covenant between God and his people. 5. The mercy prayed for: Make you perfect in every good work, &c., v. 21. Observe, (1.) The perfection of the saints in every good work is the great thing desired by them and for them, that they may here have a perfection of integrity, a clear mind, a clean heart, lively affections, regular and resolved wills, and suitable strength for every good work to which they are called now, and at length a perfection of degrees to fit them for the employment and felicity of heaven. (2.) The way in which God makes his people perfect; it is by working in them always what is pleasing in his sight, and that through Jesus Christ, to whom be glory for ever. Observe, [1.] There is no good thing wrought in us but it is the work of God; he works in us, before we are fit for any good work. [2.] No good thing is wrought in us by God, but through Jesus Christ, for his sake and by his Spirit. And therefore, [3.] Eternal glory is due to him, who is the cause of all the good principles wrought in us and all the good works done by us. To this every one should say, Amen.

III. He gives the Hebrews an account of Timothy's liberty and his hopes of seeing them with him in a little time, v. 23. It seems, Timothy had been a prisoner, doubtless for the gospel, but now he was set at liberty. The imprisonment of faithful ministers is an honour to them, and their enlargement is matter of joy to the people. He was pleased with the hopes of not only seeing Timothy, but seeing the Hebrews with him. Opportunities of writing to the churches of Christ are desired by the faithful ministers of Christ, and pleasant to them.

IV. Having given a brief account of this his letter, and begged their attention to it (v. 22), he closes with salutations, and a solemn, though short benediction.

1. The salutation. (1.) From himself to them, directed to all their ministers who had rule over them, and to all the saints; to them all, ministers and people. (2.) From the Christians in Italy to them. It is a good thing to have the law of holy love and kindness written in the hearts of Christians one towards another. Religion teaches men the truest civility and good-breeding. It is not a sour nor morose thing.

2. The solemn, though short benediction (v. 25): Grace be with you all. Amen. Let the favour of God be towards you, and his grace continually working in you, and with you, bringing forth the fruits of holiness, as the first-fruits of glory. When the people of God have been conversing together by word or writing, it is good to part with prayer, desiring for each other the continuance of the gracious presence of God, that they may meet together again in the world of praise.

CHAP. XIII. Verſe 1. Let brotherly love continue]

IT ſhall continue in heaven; pity therefore but it ſhould on earth. No ſuch heaven upon earth, next unto communion with God, as the communion of Saints.

Verſe 2. Have entertained Angels] As Abraham and Lot, who purſued hospitality, as the Apoſtle ſpeaketh, Rom. 12.13. and had ſuch gueſts as they hoped not for. The Galatians received St Paul as an Angel; ſo did Cornelius entertain Peter. Every childe of God is an earthly Angel: and in entertaining them, Angels alſo (which are their Guardians) are entertained. The Philoſopher told his friends when they came into his little low cottage, The gods are here with me. [non-Latin text not transcribed]. God and his Angels are where the Saints are.

Verſe 3. Remember them that, &c.] Learn hence, ſaith one, That it is no new thing for the world to put bonds on them, who ſeek to bring them out of bondage. It is very probable that Micaiah was that diſguiſed Prophet, who brought to Ahab the fearfull meſſage of diſpleaſure and death for diſmiſſing Benhadad, for which he ever after hated him, and held him in priſon.

As being your ſelves alſo in the body.] Not the body of Chriſt or the Church, as Calvin ſenſeth it, but in the body of fleſh and frailty, ſubject to like afflictions: ſo Eraſmus, Beza, Pareus, others.

Verſe 4. Marriage is honourable] And yet ſay the Rhemists upon, 1 Corinth. 7.9. Marriage of Prieſts is the worſt ſort of incontinency. Is not this to play the Antichriſt?

And the bed undefiled] Admonimus in ipſo etiam matrimonio quandam eſſe ſcortutionis ſpeciem, B[illegible: 1 letter]z. Confeſſ p. 194. ſiqu[illegible: 1 letter] puro Dei dono purè & ſanctè non utatur, ad eum finem cujus caiuâ eſt inſtitutum, ſaith Beza. The Marriage-bed, though lawfull may be defiled by exceſſe, &c. and a man may be an adulterer of his own wife.

God will judge] The Anabaptiſts of Germany, Joh. Manl. loc. com. p. 487. inferred from hence, that therefore men ought not to puniſh adulterers: for God reſerved them to his own judgement. Two of them, Monetarius and Hetſerus, were notorious whoremongers: being a pair of ſuch Preachers, as Zedekiah and Ahab were, whom the King of Babylon roaſted in the fire, becauſe they committed adultery with their neighbours wives, and ſpake lies in Gods name, &c. Jer. 29.22, 23. But what a bold man was Latimer Biſhop of Worcester, who preſented to Henry the eight, for a New-years-gift, Act. and Mon. 1594. a new Teſtament with a napkin, having this poſie about it, Whoremongers and adulterers God will judge?

Verſe 5. Be content with ſuch things] Not to be content, is to be covetous. If men cannot bring their means to their minde,Clem. Alex. let them bring their minde to their means. A little will ſerve to bear our charges till we come home to heaven. Bonus pacis indiget. See the Note on 1 Timothy 6, 6.8.

For he hath ſaid] Five times in Scripture is this precious promiſe renued; that we may preſſe and oppreſſe it, till we have expreſſed the ſweetneſſe out of it, Iſa. 66.11.

I will not forſake thee] [non-Latin text not transcribed]. I will not not not forſake thee. Leave us God may to our thinking, but forſake us he will not. Only we muſt put this and other promiſes in ſuit, by praying them over. God loves to be bound by his own words, to be ſued by his own bond.

Verſe 6. So that we my boldly ſay] Having ſuch a promiſe to build and found our faith upon; we may well proceed to this holy gloriation againſt all oppoſition.

Verſe 7. [non-Latin text not transcribed]. Them which have the rule] Gr. Your Captains, your Guides, (ſo Miniſters are called) Your Chieftains and Champions, that bear the brunt of the battle, the heat of the day, and upon whom, as upon his white horſes, the Lord Chriſt rideth about conquering and to conquer, Revelation 6.2.

Verſe 8. Jeſus Chriſt the ſame] This was the ſumme of their Sermons,Act 9.11. and is the ſubſtance of their and your faith: which therefore you muſt ſtick to, ſtanding faſt in the ſtreet which is called Straight, and not wherried about with divers and ſtrange doctrines.

Verſe 9. [non-Latin text not transcribed]. Be not carried about] Errour is a precipice, a vortex, or whirl-pool, which firſt turns men round, and then ſucks them in.

With divers and ſtrange doctrines] That agree neither with themſelves, nor with the truth.

That the heart be eſtabliſhed] Ballasted as a ſhip, balanced as the Bee with a little ſtone taken up by her, when ſhe hath farre to flie in a high winde, Ne leve alarum remigium praecipitent [illegible: 2 letters]abra ventorum, as Ambroſe obſerveth, leſt the bigger blaſt ſhould daſh her to the ground.

Not with meats] As if they were holy, or helpfull to ſalvation.

Verſe 10. We have an altar] That is, A ſacrifice, even Chriſt our Paſſeover, whoſe fleſh is meat indeed, John 6. but to believers only, not to thoſe that pertinaciouſly plead for Ceremonies and ſervices of the Law, Gal. 5.4. Hic edere, est credore.

Verſe 11. Are burnt without the Camp] And ſo the Prieſts had no part of the ſin offering: to ſhew that they have no part in Chriſt that adhere to the Leviticall ſervices. See Levit. 16.27.

Verſe 12 Without the gate] See how punctually the old Teſtament is fulfilled in the new. Hardly could thoſe before Chriſt divine what this meant, till he had ſuffered it, and the Apoſtle had opened it. Event is the beſt key to types and prophecies.

Verſe 13. Bearing his reproach] The reproach of Saints is the reproach of Chriſt, and their ſufferings his, Coloſ. 1.24. And Nehem. 4.3, 5. God is more provoked then Nehemiah. He that ſaith, Vengeance is mine, I will repay, repaies oft-times, when we have forgiven, when we have forgotten; and cals to reckoning after our diſcharges.

Verſe 14. For here we have none] Improve this argument for the working our hearts off from the things of this world: the beauty of all which, is but as a fair picture drawn upon the ice, that melts away with it.

But we ſeek one to come] And here we muſt all turn Seekers. Seek ye firſt the Kingdom of God, &c. Matth. 5.33. See the Note there.

Verſe 5. The fruit of our lips] Covering Gods altar with the calves of our lips, Hoſ. 14.3. This ſhall pleaſe the Lord better then an Oxe or Bullock, that hath horns and hoofs, Pſal. 69.31. This alſo is the ſeekers ſacrifice, v. 32.

Verſe 16. Forget not] We very eaſily forget what we care not to remember. The richer the harder, uſually.

For with ſuch ſacrifices] How improvident are we that will not offer a ſacrifice of alms when God ſets up an altar before us?

Verſe 17. That have the rule over you] Gr. That are your Leaders or Captains. But now, as once in Alcibiades his Army, moſt will be leaders few learners. See the Note on Verſe 7.

Verſe 18. Willing to live honeſtly] Tantum velis, & Deus tibi praeoccurret. David could wiſh well to the keeping of Gods Commandments, Pſal. 119.4, 5. and affect that which yet he could not effect.

Verſe 19. That I may be restored] Prayer raigns over all impediments. See this excellently let forth by M. Harris in his Peters enlargement.

Verſe 20. Now the God of peace] He that would reap praiers, muſt ſow them. What could the Hebrews do leſſe then pray for him, that praid ſo heartily for them?

Our Lord Jeſus] Here's his kingly office. God hath made him both Lord and Chriſt, Act. 2.36.

That great ſhepherd] That feedeth his people daily and daintily with divine doctrine. Here's his Propheticall office.

Through the bloud] Here's his Prieſtly office. And here we muſt begin, if we will reckon them right.

Verſe 21. In every good work, &c.] Works materially good, may never prove ſo formally and eventually: As when they are but externall, partiall, coactive, inconſtant, &c.

Verſe 22. Suffer the Word] Sharp though it be, and to the fleſh tireſome, yet ſuffer it. Better it is that the Vine ſhould bleed then die. But many are like the nettle, touch it never ſo gently, it will ſting you. Tange montes & fumigabunt. Offer to wake men out of their ſleep, and they will brawl, in that caſe with their beſt friends; yea though it be with them here, as once it was with thoſe that had the ſweating ſickneſſe, If they ſlept they died.

Verſe 23. Know ye that our brother] Good news ſhould be ſpred abroad, and are a fit matter for Chriſtian Epiſtles, as one well obſerveth from theſe words.

Verſe 24. Salute all them] This Epiſtle then was firſt read to the people, who are required to deliver the Apoſtles commends to their Miniſters: The Papiſts debarre the people, not of the Scriptures only, but of all books of the Reformed Religion: And for a terrour not to retain ſuch books prohibited I have ſeen (ſaith Sir Edwin Sands) in their printed inſtructions for confeſſion,Spec. [illegible: 1 letter]urop[illegible: 1 letter] the hearing or reading of books forbidden ſet in rank amongſt the ſins againſt the firſt Commandment.

They of Italy ſalute you] Few Saints there now: The Italians hold integrity for little better than ſillineſſe; they blaſpheme oftener then ſwear,S. Edw. Sands. they murther more then revile or ſlander. And yet even in Italy there are full four thouſand profeſſed Proteſtants. But their paucity and obſcurity (ſaith mine Authour) ſhall encloſe them in a Cipher.

Verſe 25. Grace be with you] See the Note on Philem. verſe 25.

Let brotherly love continue.Implying that it now existed among them. The apostle had no occasion to reprove them for the want of it, as he had in regard to some to whom he wrote, but he aims merely to impress on them the importance of this virtue, and to caution them against the danger of allowing it ever to be interrupted. Jn 13:34.

(b) "continue" 1Pet 1:22

Be not forgetful to entertain strangers. On the duty of hospitality, see a full explanation in Rom 12:13.

For thereby some have entertained angels unawares. Without knowing that they were angels. As Abraham (Gen 18:2, seq.) and Lot did, Gen 19. The motive here urged for doing it is, that by entertaining the stranger we may perhaps be honoured with the presence of those whose society will be to us an honour and a blessing. It is not well for us to miss the opportunity of the presence, the conversation, and the prayers of the good. The influence of such guests in a family is worth more than it costs to entertain them. If there is danger that we may sometimes receive those of an opposite character, yet it is not wise, on account of such possible danger, to lose the opportunity of entertaining those whose presence would be a blessing. Many a parent owes the conversion of a child to the influence of a pious stranger in his family; and the hope that this may occur, or that our own souls may be blessed, should make us ready, at all proper times, to welcome the feet of the stranger to our doors. Many a man, if he had been accosted as Abraham was at the door of his tent by strangers, would have turned them rudely away; many a one in the situation of Lot would have sent the unknown guests rudely from his door; but who can estimate what would have been the results of such a course on the destiny of those good men and their families? For a great number of instances in which the heathen were supposed to have entertained the gods, though unknown to them, see Wetstein, in loc.

(c) "some" Gen 18:3, 14:2, 1Jn 4:7,20

Remember them that are in bonds. All who are bound; whether prisoners of war; captives in dungeons; those detained in custody for trial; those who are imprisoned for righteousness' sake; or those held in slavery. The word used here will include all instances where bonds, shackles, chains were ever used. Perhaps there is an immediate allusion to their fellow-Christians who were suffering imprisonment on account of their religion, of whom there were doubtless many at that time; but the principle will apply to every case of those who are imprisoned or oppressed. The word remember implies more than that we are merely to think of them. Comp. Ex 20:8, Eccl 12:1. It means that we are to remember them with appropriate sympathy; or as we should wish others to remember us if we were in their circumstances. That is, we are

(1.) to feel deep compassion for them;

(2.) we are to remember them in our prayers;

(3.) we are to remember them, as far as practicable, with aid for their relief. Christianity teaches us to sympathize with all the oppressed, the suffering, and the sad; and there are more of this class than we commonly suppose, and they have stronger claims on our sympathy than we commonly realize. In this land there are not far from ten thousand confined in prison: the father separated from his children; the husband from his wife; the brother from his sister; and all cut off from the living world. Their fare is coarse, and their couches hard, and the ties which bound them to the living world are rudely snapped asunder. Many of them are in solitary dungeons; all of them are sad and melancholy men. True, they are there for crime; but they are men--they are our brothers. They have still the feelings of our common humanity, and many of them feel their separation from wife and children and home as keenly as we would. That God who has mercifully made our lot different from theirs has commanded us to sympathize with them--and we should sympathize all the more when we remember that but for his restraining grace we should have been in the same condition. There are in this land of "liberty," also, nearly three millions who are held in the hard bondage of slavery. There is the father, the mother, the child, the brother, the sister. They are held as property; liable to be sold; having no right to the avails of their own labour; exposed to the danger of having the tenderest ties sundered at the will of their master; shut out from the privilege of reading the word of God; fed on coarse fare; living in wretched hovels; and often subjected to the painful inflictions of the lash at the caprice of a passionate driver. Wives and daughters are made the victims of degrading sensuality, without the power of resistance or redress; the security of home is unknown; and they are dependent on the will of another man whether they shall or shall not worship their Creator. We should remember them, and sympathize with them as if they were our fathers, mothers, sisters, brothers, or sons and daughters. Though of different colour, yet the same blood flows in their veins as in ours, (Acts 17:26;) they are bone of our bone, and flesh of our flesh. By nature they have the same right to "life, liberty, and the pursuit of happiness," which we and our children have; and to deprive them of that right is as unjust as it would be to deprive us and ours of it. They have a claim on our sympathy, for they are our brethren. They need it, for they are poor and helpless. They should have it, for the same God who has kept us from that hard lot has commanded us to remember them. That kind remembrance of them should be shown in every practicable way. By prayer; by plans contemplating their freedom; by efforts to send them the gospel; by diffusing abroad the principles of liberty and of the rights of man; by using our influence to arouse the public mind in their behalf, we should endeavour to relieve those who are in bonds, and to hasten the time when "the oppressed shall go free." On this subject Is 48:6.

As bound with them. There is great force and beauty in this expression. Religion teaches us to identify ourselves with all who are oppressed, and to feel what they suffer as if we endured it ourselves. Infidelity and atheism are cold and distant. They stand aloof from the oppressed and the sad. But Christianity unites all hearts in one; binds us to all the race, and reveals to us, in the case of each one oppressed and injured, a brother.

And them which suffer adversity. The word here used refers, properly, to those who are maltreated, or who are injured by others. It does not properly refer to those who merely experience calamity.

As being yourselves also in the body. As being yourselves exposed to persecution and suffering, and liable to be injured. That is, do to them as you would wish them to do to you if you were the sufferer. When we see an oppressed and injured man, we should remember that it is possible that we may be in the same circumstances, and that then we shall need and desire the sympathy of others.

(a) "in bonds" Mt 25:36

Marriage is honourable in all. The object here is to state that honour is to be shown to the marriage relation. It is not to be undervalued by the pretence of the superior purity of a state of celibacy, as if marriage were improper for any class of men, or any condition of life; and it should not be dishonoured by any violation of the marriage contract. The course of things has shown that there was abundant reason for the apostle to assert, with emphasis, that "marriage was an honourable condition of life." There has been a constant effort made to show that celibacy was a more holy state; that there was something in marriage that rendered it dishourable for those who were in the ministry, and for those of either sex who would be eminently pure. This sentiment has been the cause of more abomination in the world than any other single opinion claiming to have a religious sanction. It is one of the supports on which the Papal system rests, and has been one of the principal upholders of all the corruptions in monasteries and nunneries. The apostle asserts, without any restriction or qualification, that marriage is honourable in all; and this proves that it is lawful for the ministers of religion to marry, and that the whole doctrine of the superior purity of a state of celibacy is false. See this subject examined 1Cor 7.

And the bed undefiled. Fidelity to the marriage vow.

But whoremongers and adulterers God will judge. All licentiousness of life, and all violations of the marriage covenant, will be severely punished by God. 1Cor 6:9. The sins here referred to prevailed everywhere, and hence there was the more propriety for the frequent and solemn injunctions to avoid them which we find in the Scriptures.

(b) "marriage is honourable" Prov 5:15-23 (c) "whoremongers" 1Cor 6:9, Rev 22:15

Let your conversation. Your conduct--for so the word conversation is used in the Scriptures. Php 1:27.

Be without covetousness. Eph 5:3; Col 3:5.

And be to content with such things as ye have. Php 4:11,12; Mt 6:25, seq. The particular reason here given for contentment is, that God has promised never to leave his people. Compare with this the beautiful argument of the Saviour in Mt 6:25, seq.

For he hath said. That is, God has said.

I will never leave thee, nor forsake thee. See De 31:6, Josh 1:5; 1Chr 28:20. Substantially the same expression is found in each of those places, and all of them contain the principle on which the apostle here relies, that God will not forsake his people.

(*) "conversation" "conduct" (d) "content" Mt 6:25,34 (e) "hath said" Gen 28:15

So that we may boldly say. Without any hesitation or doubt. In all times of perplexity and threatening want; in all times when we scarcely know whence the supplies for our necessities are to come, we may put our trust in God, and be assured that he will not leave us to suffer. In the facts which occur under the providential dealings, there is a ground for confidence on this subject which is not always exercised even by good men. It remains yet to be shown that they who exercise simple trust in God for the supply of their wants are ever forsaken. Comp. Ps 37:25.

The Lord is my helper. Substantially this sentiment is found in Ps 27:1, Ps 118:6. The apostle does not adduce it as a quotation, but as language which a true Christian may employ. The sentiment is beautiful, and full of consolation. What can we fear if we have the assurance that the Lord is on our side, and that he will help us? Man can do no more to us than he permits, and of course no more than will be for our own good; and, under whatever trials we may be placed, we need be under no painful apprehensions, for God will be our Protector and our Friend.

(f) "boldly say" Ps 27:1

Remember them which have the rule over you. Marg., "are the guides." The word here used means, properly, leaders, guides, directors. It is often applied to military commanders. Here it means teachers--appointed to lead or guide them to eternal life. It does not refer to them so much as rulers or governors, as teachers or guides. In Heb 13:17, however, it is used in the former sense. The duty here enjoined is that of remembering them; that is, remembering their counsel, their instructions, their example.

Who have spoken to you the word of God. Preachers; either apostles or others. Respect is to be shown to the ministerial office by whomsoever it is borne.

Whose faith follow. That is, imitate. Heb 6:12.

Considering the end of their conversation. Of their conduct; of their manner of life. The word here rendered the end--εκβασις --occurs only here and in 1Cor 10:13, where it is rendered "a way of escape." It properly means, a going out, an egress, and is hence spoken of as a going out from life, or as an exit from the world-- death. This is probably the meaning here. It does not mean, as our translation would seem to imply, that Jesus Christ, the same yesterday, today, and for ever, was the aim or end for which they lived--for the Greek will not bear that construction; but it means that they were attentively to contemplate the end or the issue of the conduct of those holy teachers--the close or going out of all that they did; to wit, in a peaceful death. Their faith sustained them. They were enabled to persevere in a Christian course, and did not faint or fail. There is allusion, doubtless, to those who had been their religious instructors, and who had died in the faith of the gospel, either by persecution, or by an ordinary death; and the apostle points to them as examples of that to which he would exhort those whom he addressed--of perseverance in the faith until death. Thus explained, this verse does not refer to the duty of Christians towards living teachers, but toward those who are dead. Their duty towards living teachers is enforced in Heb 13:17. The sentiment here is, that the proper remembrance of those now deceased, who were once our spiritual instructors and guides, should be allowed to have an important influence in inducing us to lead a holy life. We should remember them with affection and gratitude; we should recall the truths which they taught, and the exhortations which they addressed to us; we should cherish, with kind affection, the memory of all that they did for our welfare, and we should not forget the effect of the truths which they taught in sustaining their own souls when they died.

(1) "them which" "are the guides" (a) "faith follow" Heb 6:12 (*) "follow" "whose faith imitate"

Jesus Christ, the same yesterday, etc. As this stands in our common translation it conveys an idea which is not in the original. It would seem to mean that Jesus Christ, the unchangeable Saviour, was the end or aim of the conduct of those referred to, or that they lived to imitate and glorify him. But this is by no means the meaning in the original. There it stands as an absolute proposition, that "Jesus Christ is the same yesterday, to-day, and forever;" that is, that he is unchangeable. The evident design of this independent proposition here is, to encourage them to persevere by showing that their Saviour was always the same; that he who had sustained his people in former times was the same still, and would be the same for ever. The argument here, therefore, for perseverance is founded on the immutability of the Redeemer. If he were fickle, vacillating, changing in his character and plans; if to-day he aids his people, and to-morrow will forsake them; if at one time he loves the virtuous, and at another equally loves the vicious; if he formed a plan yesterday which he has abandoned today; or if he is ever to be a different being from what he is now, there would be no encouragement to effort. Who would know what to depend on? Who would know what to expect tomorrow? For who could have any certainty that he could ever please a capricious or a vacillating being? Who could know how to shape his conduct if the principles of the Divine administration were not always the same? At the same time, also, that this passage furnishes the strongest argument for fidelity and perseverance, it is an irrefragable proof of the divinity of the Saviour. It asserts immutability--sameness in the past, the present, and to all eternity --but of whom can this be affirmed but God? It would not be possible to conceive of a declaration which would more strongly assert immutability than this.

(b) "same" Rev 1:4

Be not carried about with divers and strange doctrines. That is, they should have settled and fixed points of belief, and not yield to every new opinion which was started. The apostle does not exhort them to adhere to an opinion merely because they had before held it, or because it was an old opinion, nor does he forbid their following the leadings of truth, though they might be required to abandon what they had before held; but he cautions them against that vacillating spirit, and that easy credulity, which would lead them to yield to any novelty, and to embrace an opinion because it was new or strange. Probably the principal reference here is to the Judaizing teachers, and to their various doctrines about their ceremonial observances and traditions. But the exhortation is applicable to Christians at all times. A religious opinion, once embraced on what was regarded a good evidence, or in which we have been trained, should not be abandoned for slight causes. Truth, indeed, should always be followed, but it should be only after careful inquiry.

For it is a good thing that the heart be established with grace. This is the proper foundation of adherence to the truth. The heart should be established with the love of God, with pure religion, and then we shall love the truth, and leave it in the right manner. If it is the head merely which is convinced, the consequence is bigotry, pride, narrow-mindedness. If the belief of the truth has its seat in the heart; it will be accompanied with charity, kindness, good-will to all men. In such a belief of the truth it is a good thing to have the heart established. It will produce

(1.) firmness and stability of character;

(2.) charity and kindness to others;

(3.) consolation and support in trials and temptations. When a man is thrown into trials and temptations, he ought to have some settled principles on which he can rely; some fixed points of belief that will sustain his soul.

Not with meters. The meaning is, that it is better to have the heart established with grace, or with the principles of pure religion, than with the most accurate knowledge of the rules of distinguishing the clean from the unclean among the various articles of food. Many such rules were found in the law of Moses, and many more had been added by the refinements of Jewish rulers and by tradition. To distinguish and remember all these required no small amount of knowledge, and the Jewish teachers, doubtless, prided themselves much on it. Paul says that it would be much better to have the principles of grace in the heart than all this knowledge; to have the mind settled on the great truths of religion than to be able to make the most accurate and learned distinctions in this matter. The same remark may be made about a great many other points besides the Jewish distinctions respecting meats. The principle is, that it is better to have the heart established in the grace of God, than to have the most accurate knowledge of the distinctions which are made on useless or unimportant subjects of religion. This observation would extend to many of the shibboleths of party; to many of the metaphysical distinctions in a hair-splitting theology; to many of the points of controversy which divide the Christian world.

Which have not profited, etc, Which have been of no real benefit to their souls. 1Cor 8:8.

(c) "be not carried" Rev 1:4

We have an altar. We who are Christians. The Jews had an altar on which their sacrifices were offered which was regarded as sacred, and of the benefit of which no others might partake. The design of the apostle is to show that the same thing substantially, so far as privilege and sanctifying influence were concerned, was enjoyed by Christians. The "altar" to which he here refers is evidently the cross on which the great sacrifice was made.

Whereof they have no right to eat which serve the tabernacle. A part of the meat offered in sacrifice among the Jews became the property of the priests and Levites, and they had, by the law, a right to this, as a part of their support. See Lev 6:25,26, Nu 18:9,10. But the apostle says that there is a higher and more valuable sacrifice of which they have no right to partake while they remain in the service of the "tabernacle" or temple; that is, while they remain Jews. The participation in the great Christian sacrifice appertained only to those who were the friends of the Redeemer; sad however much they might value themselves on the privilege of partaking of the sacrifices offered under the Jewish law, that of partaking of the great sacrifice made by the Son of God was much greater.

Which serve the tabernacle. Heb 9:2,3. The Jewish priests and Levites.

For the bodies of those beasts, etc. The word here rendered "for"--γαρ--would be here more properly rendered "moreover." Stuart. The apostle is not urging a reason for what he had said in the previous verse, but is suggesting anew consideration to excite those whom he addressed to fidelity and perseverance. In the previous verse the consideration was, that Christians are permitted to partake of the benefits of a higher and more perfect sacrifice than the Jews were, and therefore should not relapse into that religion. In this verse the consideration is, that the bodies of the beasts that were burned were taken without the camp, and that in like manner the Lord Jesus suffered without the gate of Jerusalem, and that we should be willing to go out with him to that sacrifice, whatever reproach or shame it might be attended with.

Whose blood is brought into the sanctuary, etc. Heb 9:7,12.

Are burned without the camp. Lev 4:12,21, 16:27. The "camp" here refers to the time when the Israelites were in the wilderness, and lived in encampments. The same custom was observed after the temple was built, by conveying the body of the animal slain for a sin-offering, on the great day of atonement, beyond the walls of Jerusalem to be consumed there. "Whatever," says Grotius, "was not lawful to be done in the camp, afterwards was not lawful to be done in the city."

(a) "without the camp" Lev 16:27

Wherefore Jesus also, that he might sanctify the people with his own blood. That there might be a conformity between his death for sin and the sacrifices which typified it. It is implied here that it was voluntary on the part of Jesus that he suffered out of the city; that is, it was so ordered by Providence that it should be so. This was secured by his being put to death as the result of a judicial trial, and not by popular tumult. See Notes on Isa 53:8. If he had been killed in a tumult, it is possible that it might have been done as in other cases, (comp. the case of Zacharias, son of Barachias, Mt 23:35,) even at the altar is he was subjected, however, to a judicial process, his death was effected with more deliberation, and in the usual form. Hence he was conducted out of the city, because no criminal was executed within the walls of Jerusalem.

Without the gate. Without the gate of Jerusalem, Jn 19:17,18. The place where he was put to death was called Golgotha, the place of a skull, and hence the Latin word which we commonly use in speaking of it, Calvary, Lk 23:33; comp. Mt 27:33. Calvary, as it is now shown, is within the walls of Jerusalem; but there is no reason to believe that is the place where the Lord Jesus was crucified, for that was outside of the walls of the city. The precise direction from the city is not designated by the sacred writers, nor are there any historical records, or traditional marks, by which it can now be known where the exact place was. All that we know on the subject from the New Testament is, that the name was Golgotha; that the place of the crucifixion and sepulchre were near each other; that they were without the gate, and nigh to the city, and that they were in a frequented spot, Jn 19:20. "This would favour the conclusion that the place was probably upon a great road leading from one of the gates; and such a spot would only be found upon the western or northern sides of the city, on the roads leading towards Joppa or Damascus." See the question about the place of the crucifixion examined at length in Robinson's Bibli. Research., vol. ii., pp. 69--80, and Bibliotheca Sacra, No. 1.

(*) "sanctify" "make expiation for" (b) "without the gate" Jn 19:17,18

Let us go forth therefore unto him without the camp. As if we were going forth with him when he was led away to be crucified. He was put to death as a malefactor. He was the object of contempt and scorn. He was held up to derision, and was taunted and reviled on his way to the place of death, and even on the cross. To be identified with him there, to follow him, to sympathize with him, to be regarded as his friend, would have subjected one to similar shame and reproach. The meaning here is, that we should be willing to regard ourselves as identified with the Lord Jesus, and to bear the same shame and reproaches which he did. When he was led away, amidst scoffing and reviling, to be put to death, would we, if we had been there, been willing to be regarded as his followers, and to have gone out with him as Iris avowed disciples and friends? Alas, how many are there who profess to love him when religion subjects them to no reproach, who would have shrunk from following him to Calvary!

Bearing his reproach. Sympathizing with him; or bearing such reproach as he did. See 1Pet 4:13. Comp. Hen 12:2; Php 3:10; Col 1:24.

(c) "bearing his reproach" Acts 5:41

For here we have no continuing city, etc. We do not regard this as our final home, or our fixed abode, and we should be willing to bear reproaches during the little time that we are to remain here. Comp. Heb 11:10, seq. If, therefore, in consequence of our professed attachment to the Saviour, we should be driven away from our habitations, and compelled to wander, we should be willing to submit to it, for our permanent home is not here, but in heaven. The object of the writer seems to be to comfort the Hebrew Christians on the supposition that they would be driven by persecution from the city of Jerusalem, and doomed to wander as exiles. He tells them that their Lord was led from that city to be put to death, and they should be willing to go forth also; that their permanent home was not Jerusalem, but heaven; and they should be willing, in view of that blessed abode, to be exiled from the city where they dwelt, and made wanderers in the earth.

(d) "here" Mic 2:10

By him therefore. The Jews approached God by the blood of the sacrifice, and by the ministry of their high priest. The exhortation of the apostle here is founded on the general course of argument in the epistle. "In view of all the considerations presented respecting the Christian High Priest--his dignity, purity, and love, his sacrifice and his intercession--let us persevere in offering through him praise to God." That is, let us persevere in adherence to our religion.

The sacrifice of praise. For all the mercies of redemption. The Jews, says Rosenmuller, (Alte u. neue Morgenland, in loc.,) had a species of offerings which they called peace--offerings, or friendship-offerings. They were designed not to produce peace or friendship with God, but to preserve it. Burnt-offerings, sin-offerings, and trespass-offerings, were all on account of transgression, and were designed to remove transgression. But in their peace-offerings, the offerer was regarded as one who stood in the relation of a friend with God, and the oblation was a sign of thankful acknowledgment for favours received; or they were connected with vows in order that further blessings might be obtained; or they were brought voluntarily as a means to continue themselves in the friendship and favour of God, Lev 7:11,12. Comp. Jenning's Jew. Ant. i. 335.

That is, the fruit of our lips. The phrase, "fruit of the lips," is a Hebraism, meaning what the lips produce; that is, words. Comp. Prov 18:20, Hoss 14:2.

Giving thanks to his name. To God; the name of one being often put for the person himself. Praise now is one of the great duties of the redeemed. It Will be their employment for ever.

(e) "him" Eph 5:29 (f) Hoss 14:2 (1) "giving thanks to his name" "make expiation for"

But to do good, and to communicate, forget not. To communicate or impart to others; that is, to share with them what we have. The Greek word means, having in common with others. The meaning is, that they were to show liberality to those who were in want, and were to take special pains not to forget this duty. We are prone to think constantly of our own interests, and there is great danger of forgetting the duty which we owe to the poor and the needy. On the duty here enjoined, Gal 6:10.

For with such sacrifices God is well pleased. He is pleased with the sacrifices of prayer and of praise; with the offerings of a broken and a contrite heart; but he is especially pleased with the religion which leads us to do good to others. This was eminently the religion of his Son, the Lord Jesus; and to this all true religion prompts. The word "sacrifices" here is not taken in a strict sense, as denoting that which is offered as an expiation for sin, or in the sense that we are, by doing good, to attempt to make atonement for our transgressions, but in the general sense of an offering made to God. God is pleased with this, (1.) because it shows in us a right state of heart;

(2.) because it accords with his own nature. He does good continually, and he is pleased with all who evince the same spirit.

(g) "communicate" Rom 12:13 (h) "such sacrifices" Php 4:18

Obey them that have the rule over you. Marg., guide. See Notes on ver. 7. The reference here is to their religious teachers, and not to civil rulers. They were to show them proper respect, and to submit to their authority in the church, so far as it was administered in accordance with the precepts of the Saviour. The obligation to obedience does not, of course, extend to anything which is wrong in itself, or which would be a violation of conscience. The doctrine is, that subordination is necessary to the welfare of the church, and that there ought to be a disposition to yield all proper obedience to those who are set over us in the Lord. Comp. 1Thes 5:12, 1Thes 5:13.

And submit yourselves. That is, to all which they enjoin that is lawful and right. There are, in relation to a society,

(1,) those things which God has positively commanded--which are always to be obeyed.

(2.) Many things which have been agreed on by the society as needful for its welfare--and these are to be submitted to unless they violate the rights of conscience; and

(3.) many things which are, in themselves, a matter of no express Divine command, and of no formal enactment by the community. They are matters of convenience; things that tend to the order and harmony of the community, and of the propriety of these, "rulers" in the church and elsewhere should be allowed to judge, and we should submit to them patiently. Hence, in the church, we are to submit to all the proper regulations for conducting public worship; for the promotion of religion; and for the administration of discipline.

For they watch for your souls. They have no selfish aim in this. They do not seek "to lord it over God's heritage." It is for your own good that they do this, and you should, therefore, submit to these arrangements. And this shows, also, the true principle on which authority should be exercised in a church. It should be in such a way as to promote the salvation of the people; and all the arrangements should be with that end. The measures adopted, therefore, and the obedience enjoined, should not be arbitrary, oppressive, or severe, but should be such as will really promote salvation.

As they that must give account. To God. The ministers of religion must give account to God for their fidelity, for all that they teach, and for every measure which they adopt, they must soon be called into judgment. There is, therefore, the best security that, under the influence of this solemn truth, they will pursue only that course which will be for your good.

That they may do it with joy, and not with grief. μηστεναζοντες -not sighing, or groaning; as they would who had been unsuccessful. The meaning is, that they should so obey, that when their teachers came to give up their account, they need not do it with sorrow over their perverseness and disobedience.

For this is unprofitable for you. That is, their giving up their account in that manner--as unsuccessful in their efforts to save you--would not be of advantage to you, but would be highly injurious. This is a strong mode of expressing the idea that it must be attended with imminent peril to their souls to have their religious teachers go and give an account against them. As they would wish, therefore, to avoid that, they should render to them all proper honour and obedience.

(c) "good conscience" Acts 24:16 (*) "honestly" "desirous of behaving ourselves well"

Pray for us. This is a request which the apostle often makes in his own behalf and in behalf of his fellow-labourers in the gospel. See 1Thes 5:25. Eph 6:18,19.

For we trust we have a good conscience, etc. Acts 24:16. The apostle here appeals to the uprightness of his Christian life as a reason why he might claim their sympathy, he was conscious of an aim to do good; he sought the welfare of the church; and having this aim he felt that he might appeal to the sympathy of all Christians in his behalf. It is only when we aim to do right, and to maintain a good conscience, that we can with propriety ask the prayers of others, or claim their sympathy. And if we are "willing in all things to live honestly," we may expect the sympathy, the prayers, and the affections of all good men.

(c) "good conscience" Acts 24:16 (*) "honestly" "desirous of behaving ourselves well"

That I may be restored to you the sooner. It is here clearly implied that the writer was deterred from visiting them by some adverse circumstances over which he had no control. This might be either by imprisonment, or sickness, or the want of a convenient opportunity of reaching them. The probability is, judging particularly from the statement in Heb 13:23, that he was then a prisoner, and that his detention was on that account. See Intro. & 4, (6.) The language here is such as Paul would use on the supposition that he was then a prisoner at Rome--and this is a slight circumstance going to show the probability that the epistle was composed by him.

Now the God of peace. God who is the Author, or the Source of peace. 1Thes 5:23. The word peace in the New Testament is used to denote every kind of blessing or happiness. It is opposed to all that would disturb or trouble the mind, and may refer, therefore, to reconciliation with God; to a quiet conscience; to the evidence of pardoned sin; to health and prosperity; and to the hope of heaven. Jn 14:27.

That brought again from the dead our Lord Jesus. Acts 2:32 1Cor 15:15. It is only by the fact of the resurrection of the Lord Jesus that we have peace, for it is only by him that we have the prospect of an admission into heaven.

That great shepherd of the sheep. Jn 10:1,14. The idea here is, that it is through the tender care of that great Shepherd that true happiness is bestowed on the people of God.

Through the blood of the everlasting covenant. The blood shed to ratify the everlasting covenant that God makes with his people. Heb 9:14, Heb 9:15-23. This phrase, in the original, is not connected, as it is in our translation, with his being raised from the dead; nor should it be so rendered, for what can be the sense of "raising Christ from the dead by the blood of the covenant?" In the Greek it is, "The God of peace, who brought again from the dead the shepherd of the sheep, great by the blood of the everlasting covenant, our Lord Jesus," etc. The meaning is, that he was made or constituted the great Shepherd of the sheep--the great Lord and Ruler of his people, by that blood. That which makes him so eminently distinguished; that by which he was made superior to all others who ever ruled over the people of God, was the fact that he offered the blood by which the eternal covenant was ratified. It is called everlasting or eternal, because

(1.) it was formed in the councils of eternity, or has been an eternal plan in the Divine Mind; and

(2.) because it is to continue for ever. Through such a covenant God can bestow permanent and solid "peace" on his people, for it lays the foundation of the assurance of eternal happiness.

(d) "God of peace" 1Thes 5:23 (e) "that brought" 1Pet 1:21 (+) "again" "brought back" (f) "shepherd" Eze 34:23 (g) "sheep" Zech 9:11 (2) "everlasting covenant" "testament"

Make you perfect. The apostle here does not affirm that they were then perfect, or that they would be in this life. The word here used--καταρτιζω-means, to make fully ready, to put in full order; to make complete. The meaning here is, that Paul prayed that God would fully endow them with whatever grace was necessary to do his will and to keep his commandments. See the word explained Heb 11:3. It is an appropriate prayer to be offered at all times, and by all who love the church, that God would make all his people perfectly qualified to do all his will.

Working in you. Marg. Doing. The idea here is, that the only hope that they would do the will of God was, that he would, by his own agency, cause them to do what was well-pleasing in his sight: Comp. Php 2:12. It is not from any expectation that man would do it himself

Through Jesus Christ. The idea is, that God does not directly and by his own immediate agency convert and sanctify the heart, but it is through the gospel of Christ, and all good influences on the soul must be expected through the Saviour.

To whom be glory for ever and ever. That is, to Christ; for so the connexion evidently demands. It is not uncommon for the apostle Paul to introduce doxologies in this way in the midst of a letter. Rom 9:4. It was common among the Jews, as it is now in the writings and conversation of the Mohammedans, when the name of God was mentioned, to accompany it with an expression of praise.

Suffer the word of exhortation. Referring to the arguments and counsels in this whole epistle--which is, in fact, a practical exhortation to perseverance in adhering to the Christian religion amidst all the temptations which existed to apostasy.

For I have written a letter unto you in few words. This does not mean that this epistle is short compared with the others that the author had written, for most of the epistles of Paul are shorter than this. But it means, that it was brief compared with the importance and difficulty of the subjects of which he had treated. The topics introduced would have allowed a much more extended discussion, but in handing them he had made use of as few words as possible. No one can deny this who considers the sententious manner of this epistle. As an illustration of this, perhaps we may remark, that it is easy to expand the thoughts of this epistle into ample volumes of exposition, and that in fact it is difficult to give an explanation of it without a commentary that shall greatly surpass in extent the text. None can doubt, also, that the author of this epistle could have himself greatly expanded the thoughts and the illustrations if he had chosen. It is with reference to such considerations, probably, that he says that the epistle was brief.

Know ye not that our brother Timothy is set at liberty. Or, is sent away. So it is rendered by Prof. Stuart, and others. On the meaning of this, and its importance in determining who was the author of the epistle, see the Intro. & 2, (5,) 4, and Prof. Stuart's Intro. & 19. This is a strong circumstance showing that Paul was the author of the epistle, for from the first acquaintance of Timothy with Paul he is represented as his constant companion, and spoken of as a brother. 2Cor 1:1 Php 1:1; Col 1:1; Phm 1:1. There is no other one of the apostles who would so naturally have used this term respecting Timothy; and this kind mention is made of him here because he was so dear to the heart of the writer, and because he felt that they to whom he wrote would also feel an interest in his circumstances. As to the meaning of the word rendered "set at liberty"--απολελυμενον--there has been much difference of opinion, whether it means "set at liberty from confinement," or "sent away on some message to some other place." That the latter is the meaning of the expression appears probable from these considerations.

(1.) The connexion seems to demand it. The writer speaks of him as if he were now away, and as if he hoped that he might soon return. "With whom, if he come shortly, I will see you." This is language which would be used rather of one who had been sent on some embassy, than of one who was just released from prison. At all events, he was at this time away, and there was some expectation that he might soon return. But on the supposition that the expression relates to release from imprisonment, there would be an entire incongruity in the language. It is not, as we should then suppose, "our brother Timothy is now released from prison, and therefore I will come soon with him and see you;" but, "our brother Timothy is now sent away, and if he return soon, I will come with him to you."

(2.) In Php 2:19,23, Paul, then a prisoner at Rome, speaks of the hope which he entertained that he would be able to send Timothy to them, as soon as he should know how it would go with him. He designed to retain him until that point was settled, as his presence with him would be important until then, and then to send him to give consolation to the Philippians, and to look into the condition of the church. Now the passage before us agrees well with the supposition that that event had occurred: that Paul had ascertained with sufficient clearness that he would be released, so that he might be permitted yet to visit the Hebrew Christians; that he had sent Timothy to Philippi, and was waiting for his return; that as soon as he should return he would be prepared to visit them; and that in the mean time, while Timothy was absent, he wrote to them this epistle.

(3.) The supposition agrees well with the meaning of the word here used--απολυω. It denotes, properly, to let loose from; to loosen; to unbind; to release, to let go free; to put away, or divorce; to dismiss simply, or let go, or send away. See Mt 14:15, 22, 23; Mt 15:32, 39, Lk 9:12, et al. Comp. Rob. Lex. and Stuart's Intro. % 19. The meaning, then, I take to be this, that Timothy was then sent away on some important embassage; that the apostle expected his speedy return; and that then he trusted that he would be able, with him, to visit those to whom this epistle was written.

Salute all them. See Notes on Rom 16:3, seq. It was customary for the apostle Paul to close his epistles with an affectionate salutation.

That have the rule over you. Heb 13:7,17. None are mentioned by name, as is usual in the epistles of Paul. The cause of this omission is unknown.

And all the saints. The common name given to Christians in the Scriptures. Rom 1:7.

They of Italy salute you. The saints or Christians in Italy. Showing that the writer of the epistle was then in Italy. He was probably in Rome. See Intro. %. 2.

(*) "rule over you" "salute all your guides"

Grace be with you all.

Rom 16:20.

The subscription at the close of the epistle, "written to the Hebrews from Italy by Timothy," like the other subscriptions, is of no authority. See Notes at the end of I Cot. It is demonstrably erroneous here, for it is expressly said by the author of the epistle that, at the time he wrote it, Timothy was absent, Heb 13:23. In regard to the time and place of writing it, see the Intro. $. 4.

At the close of this exposition, it is not improper to refer the reader to the remarks on its design at the end of the Introduction, 6. Having passed through the exposition, we may see more clearly the importance of the views there presented. There is no book of the New Testament more important than this, and of course none whose want would be more perceptible in the canon of the Scriptures. Every reader of the Old Testament needs such a guide as this epistle, written by some one who had an intimate acquaintance from childhood with the Jewish system; who had all the advantages of the most able and faithful instruction, and who was under the influence of inspiration, to make us acquainted with the true nature of those institutions. Nothing was more important than to settle the principles in regard to the nature of the Jewish economy; to show what was typical, and how those institutions were the means of introducing a far more perfect system--the system of the Christian religion. If we have right feelings, we shall have sincere gratitude to God that he caused the Christian religion to be prefigured by a system in itself so magnificent and grand as that of the Jewish, and higher gratitude for that sublime system of religion of which the Jewish, with all its splendour, was only the shadow. There was much that was beautiful, cheering, and sublime in the Jewish system. There was much that was grand and awful in the giving of the law, and much that was imposing in its ceremonies. In its palmy and pure days, it was incomparably the purest and noblest system of religion then on earth. It taught the nature of the one true God; inculcated a pure system of morals; preserved the record of the truth on the earth, and held up constantly before man the hope of a better system still in days to come. But it was expensive, burdensome, precise in its prescriptions, and wearisome in its ceremonies, Acts 15:10. It was adapted to one people--a people who occupied a small territory, and who could conveniently assemble at the central place of their worship three times in a year. It was not a system adapted to the whole world; nor was it designed for the whole world. When the Saviour came, therefore, to introduce whom was the design of the Jewish economy, it ceased as a matter of course. The Jewish altars were soon thrown down; the temple was rased to the ground, and the city of their solemnities was destroyed. The religion of the Hebrews passed away to be revived no more in its splendour and power, and it has never lived since, except as an empty form. This epistle teaches us why it passed away, and why it can never be restored. It is the true key with which to unlock the Old Testament; and with these views we may remark, in conclusion, that he who would understand the Bible thoroughly should make himself familiar with this epistle; that the canon of Scripture would be incomplete without it; and that to one who wishes to understand the Revelation which God has given, there is no portion of the volume whose loss would be a more irreparable calamity than that of the epistle to the Hebrews.

Love being the fountain and foundation of all moral duties, our apostle begins with it, and places it at the head of all the rest, as comprehending our whole duty towards our neighbour.

Note here, The duty commanded is love; the special duty recommended is brotherly love, or that brotherly affection which every true Christian chiefly bears to all his fellow members in Christ for grace's sake; and the manner of the injunction or command is, that his brotherly affection do continue and constantly abide, not in the pretence and appearance of it only, but in the truth and reality of it, for there are innumerable occasions which will be ready to impair and weaken it, if it be not well grounded; alas, unsuitableness of natural temper, differences in judgment, and matters of opinion, inconsistent worldly interest, readiness to provocation, or to be provoked, pride on the one hand, or envy on the other, will sadly occasion the temporary decay, yea, at last the total loss of this noble grace, if it be not well grounded and deeply rooted.

Learn hence, That brotherly love is very apt to impair and decay, if we endeavour not continually its preservation and revival. Lord, how marvellous is it, that so many amongst us can persuade themselves that they are Christians, and yet be not only is the power and glory of Christianity will run very low, yea, the concerns of religion will more and more run to ruin.

The second duty here exhorted to is hospitality, especially towards strangers, which consisted in receiving them into their houses, and furnishing them with all needful accommodations. In those eastern countries inns were not so ready as with us, and Christians were generally poor, not able to bear their own charges in their travelling from place to place. Strangers, even amongst Heathens, were accounted sacred, and under the peculiar protection of God.

And a punishment was appointed for those that were inhospitable towards them. Hospitality is a prescribed duty, but this part of it, to wit, the entertaining of strangers, which was so great a virtue in ancient times, is now driven out of the world by the wickedness of some, and the covetousness of others; few strangers are worthy to receive entertainment, and as few have hearts to give it.

Observe farther, the manner of prescribing this duty. Be not forgetful to entertain strangers; no doubt a positive command is included in the prohibition, forget not; that is, remember to do it, be always in a readiness for the discharge of this duty; our hearts ought to be always in a gracious disposition towards such duties as are attended with difficulty or charge; the liberal mind deviseth liberal things.

Observe lastly, The reason enforcing the duty, hereby some have entertained angels unawares: so did Abraham and Lot entertain three angels, in the appearance of men, not knowing who or what they were. By receiving strangers, out of faith in Christ, and love to God, we may receive precious saints, and (which is more) some blessed angels sent to keep them, and (which is most of all) Jesus Christ himself, who at present represents, and will hereafter acknowledge and reward, such kindnesses shown to his members as done to himself, Matt 25:1-46.

Hospitality towards strangers was expressed in the forgoing verse; here, compassion towards sufferers, such as are captives, prisoners in bonds, either upon a religious or civil account.

Here note, 1. That bodily bondage is a bitter bondage; captivity is a most grievous calamity.

2. That we are very prone to forget other's captivity, when we ourselves are in prosperity.

3. That such as are in bonds for Christ's sake especially, and his holy gospel, ought particularly to be remembered by us, they are and ought to be the peculiar objects of our compassion; although, considering the cause in which they suffer; it is better, and more honourable, to be in bonds for Christ, than to be at liberty with a raging persecuting world; for bonds and imprisonments for the truth, were consecrated to God, and made honourable by the bonds and imprisonment of Christ himself, and commended to the church in all ages, by the bonds and imprisonments of the apostles, and the primitive witnesses to Christianity.

Note farther, How we are to be mindful of them, and in what manner, by visiting of them, administering to them, sympathizing with them, praying for them, and all this as bound with them, which implies and act of union, as members of the same mystical body, and suffering in and for the same common cause; remember them that are in bonds, as bound with them; it follows, and those that suffer adversity, as being in the body.

This implies, that there are many kinds of afflictions besides bonds; that we are prone to forget those who suffer lighter and lesser afflictions; if they be not in bonds, we are ready to forget them, thought they suffer much adversity; but the command is more general, to remember all that are in any kind of adversity, whether they suffer in body, name, or estate, by sickness, pain, losses, reproaches, or any kind of calamity; the professors of religion are exempted from no sorts of adversity, and under ever kind of it we must remember them, and sympathize with them, because we ourselves are in the body with them; that is, say some, we are members of the same mystical body with them, and therefore when one member suffers, all the members are to suffer with it. Yourselves are in the body; that is say others, in the same state of natural life, subject and obnoxious to the same sufferings, and within the reach of the same adversities.

Learn hence, That a sense of our own being continually obnoxious unto sufferings during this life, ought to incline our minds to a diligent consideration of others in their sufferings, so as to discharge all duties of love and helpfulness towards them, as an evidence of our interest in the same mystical body with them, and as a ground of just expectation of the like relief and compassion from them; Remember them which suffer adversity, as being yourselves also in the body.

Our apostle having, in the former verses, directed Christians to their duty on towards another, in this and the following verses, he directs them to perform their duty towards themselves; and because the two radical comprehensive lusts of corrupted nature are uncleanness and covetousness, he therefore commends unto their care and practice those two great duties of chastity and contention, the former in this, the latter in the next verse.

Now here observe, That to prevent the former sin, the ravings of unbridled lust our apostle prescribes the remedy which God appoints, marriage; that is, the conjunction of two individual persons that have freedom in choice and consent, and have power over themselves, not being within the degrees of affinity or consanguinity prohibited, between whom there results such an indissoluble union, that thereby they become one flesh; such marriage he affirms to be honourable, and to be so esteemed in regard to its Author, God himself, Gen 2:18 in regard of the place, paradise; in regard of the time, in man's innocency: in regard of the end and usefulness of it, the continuation of the race of mankind; thus it it honourable, and ought to be had in honour.

The apostle adds, that is is thus Honourable in all; that is, amongst all orders, ranks, and degrees of men, that are called thereunto; the remedy is equally provided by God for all; and therefore the church of Rome to deny it to their clergy, is to usurp authority over the consciences of men, and to judge themselves too pure for an institution of their Maker, which our first parents in innocency did not think themselves too pure for.

Learn hence, 1. That divine institution is sufficient to render any state or condition of life honourable, and consequently the state of marriage.

2. That which is honourable by divine institution, may be rendered abominable by the miscarriages of men.

3. That it is an horrid contempt of the authority of God and a bold usurpation over the consciences of men, to forbid the state of marriage unto any, which God has made honourable among all.

Next to the state of marriage, the apostle adds the duty of that state, the bed undefiled, in opposition to the defiled bed of whoremongers and adulterers, and the preservation of marriage duties within their due bounds.

Having exhorted to conjugal purity and chastity in the former part of the verse, he adds a very cogent reason and forcible motive to it in the latter words, because whoremongers and adulterers God will judge; that is, all persons who in a single state of life do know on another carnally, without a marriage-vow or covenant between them; if both parties be single, their filthiness is called fornication; if either of them be married, adultery; neither of them shall escape the judgment of God; that is, temporal punishment in this life, and eternal damnation in the next.

Learn hence, That whatever light thought men have of the sin of uncleanness, yet we are assured it doth in its own nature deserve eternal condemnation, and such as live and die impenitently in it, shall certainly perish for it; and if so, then all occassions of, and all temptations leading to those sins, are to be avoided, as we love our souls; for of all sinners, those who have habitually given up themselves to the lust of the flesh, are most rarely and difficultly brought to repentance.

Observe here, A dehortation, or negative precept, Let your conversation be without covetousness.

By conversation, we are first to understand the disposition of the mind, then the actions of the life, both ought to be free from all inordinate love to, and endeavours after, more of this world than God is pleased to give unto us.

By covetousness, we are not to understand, as if a provident and prudential care for the things of this life were forbidden, or as if all endeavours to maintain our right to what God has given us were unlawful; but by covetousness is meant an eager and unsatiable desire after, accompanied with restless and unwearied endeavours for the things of this life, proceeding from an undue valuation of them, and an inordinate love unto them.

Learn hence, That as all sin in general, so covetousness in particular, is inconsistent with a Christian conversation, according to the gospel. No sin at this day doth more stain the glory of Christianity than this doth. Alas, the profligate lives of debauched persons, their blasphemies, adulteries, drunkenness, and such like, do not half the mischief to religion which this sin doth, because the persons guilty of it pretend to religion, which the other concern not themselves with.

Observe, 2. A positive injunction, Be content with those things that you have.

Contentment is a gracious disposition of mind, whereby the Christian rests satisfied with that portion of the good things of this life which the wisdom of God assigns him, without complaining of the little which God gives to him, or envying the much which God bestows on others. Yet know, that contentment with what we have, is not consistent with, nor exclusive of, an industrious diligence, and an honest moderate care to increase what we have, for ourselves and families. Honest industry is the command of God, and he has given us six days in seven for the exercise of it: but it is utterly exclusive of all covetous desires, of all anxious cares, of all priding ourselves in, and boasting of, what we have received, contemning and despising others, a vanity which men of weak minds are only guilty of.

Observe, 3. The argument to enforce the duty; For he hath said, I will never leave thee, nor forsake thee. The words are a promise, a promise of God, a promise of his presence and providence to assure us of both, and that he will never leave us.

He uses five negatives, I will not leave thee, I will not, I will not, I will not forsake thee.

Where note, That the vehemency of the expression, by the multiplication of the negative particles, is both an effect of divine condescension, and gives the utmost security to the faith of believers, that God will be present with them, and comfortably provide for them; so that the words are a strong reason to dehort from covetousness, and to exhort to contentedness; for having God present with us, to take care of, and provide for us, we have all things in him, and a promise from him, that we shall not want any thing that is good and needful for us; only we must allow God this liberty, and give him leave to judge what is needful, and when it is needful.

Observe, 4. That though the foregoing promise is made to Joshua, yet the apostle applies it to all believers, and draws comfort from it: We may boldly say, the Lord is my helper.

Here note, That whatsoever promise is made in particular to any one believer, if there be not some special reason which confines and ties it to his person, every believer may apply it to himself. This promise which God made particularly to Joshua for his support under that great difficulty in conquering the land of Canaan, the apostle here applies to the case and state of particular believers: We may therefore boldly say, &c., believers have the same grounds that he had, may use the same confidence that he did, though our circumstances and his are not the same. All the promises of God's gracious presence made to the prophets and apostles of old, all believers may apply to themselves in their suffering state: We may boldly say, &c.

The next duty recommended to them, is respect to the spiritual guides and ecclesiastical governors, whom God by death or persecution at any time removes from them, and that is, to preserve their memory fresh amongst them as a precious treasure: Remember them that have the rule over you.

Secondly, To propound their holy conversation to their daily view, in a Christian imitation of those evangelical graces and moral virtues which were so orient and exemplary in their rulers' lives.

Learn hence, 1. That it ought to be the care of the church's guides to set before their people, and leave behind them, such an example of faith and holiness, as that it may be the duty of the church to remember them, and follow their example.

Learn, 2. That it is the standing duty of that people whom God hath honoured with the enjoyment of a spiritual guide and ruler, perseveringly to follow their faith in the soundness of it, and in the stead fastness of faith; and to imitate their conversation, by exemplifying those evangelical graces and Christian virtues, which did so oriently shine forth in the lives of their ministers.

These words may be understood three ways; with respect to the person of Christ to the office of Christ, and to the doctrine of Christ.

1. With respect to the person of Christ, he is eternal and immutable in every state of the church, and in every condition of believers he is the same, and always will be the same in his divine person; he is, ever was, and ever will be, all in all unto his church.

2. He is the same yesterday, today, and forever: not only in respect of his person, but in regard of his office. The virtue of the legal sacrifice expired with the offering, but the precious oblation of Christ hath an everlasting efficacy to obtain full pardon for believers; his blood is as powerful to propitiate God, as if it were this day shed upon the cross.

3. He is the same yesterday, today, and forever; in regard of his doctrine, that remains unchangeable and irrevocable. The gospel is the last revelation of the mind of God, made know by Jesus Christ, that ever will be laid before the world: such therefore as reject him and his doctrine, reject the last remedy, the only remedy, and must needs perish, without any possiblity of recovery.

Learn from the whole, that our Lord Jesus Christ was from the beginning of the world the immutable object of his church's faith; and the consideration of Jesus Christ in his eternity, immutability, and all-sufficiency of his power, as he is always the same, is the great encouragement of believers in the profession of their faith, and a mighty support under all the difficulties they meet with upon the account thereof: Jesus Christ, the same yesterday, today, and forever.

There is an inference in these words from what was asserted in the former, concerning the immutability of Christ and his doctrine; namely, thus; Seeing that the doctrine of Christ taught by the apostles is as Christ himself, the same yesterday, today, and forever, there the apostle dehorts them from being carried about with divers and strange doctrines; that is, in short, the doctrines of those that mingled judaism and christianity together by cleaving to the legal observation.

Note here, The nature of the false doctrines, and what efficacy they have upon the minds of men; in themselves they are light and vain like the wind, tossing men up and down as the wind and the waves do the ship that wants ballast, turning them out of their course, and endangering their destruction; therefore, says the apostle, Take heed that ye be not carried about with divers and strange doctrines.

By meals here, understand disputes and controversies about the differences of meats; by grace, understand the doctrine of the gospel, and the sanctifying grace of the Holy Spirit, which fixes and establishes the heart, and keeps the christian steady and steadfast.

Learn hence, That it is far better to have the heart filled with divine grace, than the head with disputes and controversies in religion; It is good that the heart be stablished with grace, and not with meats. The reason is added, They have not profited them that are occupied therein; that is, to observe the doctrine concerning a religious distinction of meats, since the gospel has been entertained, is altogether unprofitable and unavailable: yea, meats of themselves profited not thse who observed them, even whilst the institutions concerning them were in force.

Learn hence, That those who decline from the grace of God, as the only mean to establish their hearts in peace with him, do labour in that whereby they shall receive no advantage.

These words are brought in as a farther reason why the Christian Hebrews should not return to Judaism, or any other doctrine different from the gospel of Christ: We Christians, says the apostle, have an altar: that is, a sacrifice, a priest offered upon, and sanctified by, the altar of the cross.

Note here, that the church of Christ alone and his sacrifice; for he was both priest, altar, and sacrifice, all himself, and still continueth so to be.

Note, 2. That this altar, is every way sufficient in itself for the ends of an altar; and therefore the introduction of any other sacrifice requiring a material altar, is derogatory to the sacrifice of Christ, and exclusive of him from being an altar.

Observe next, The persons excluded from having any right unto, or expectation of benefit by, this altar, namely, such as serve the tabernacle; that is, such as cleave still to the worship appointed for the Jewish tabernacle, and adhere to the Mosaical observations.

They have no right to this altar by any divine instituation, no right by virtue of their office and relation to the tabernacle.

Learn hence, That all privileges, of what nature soever, without a participataion of Christ, as the altar and sacrifice of his church, are of no advantage to them that enjoy them; We have an altar, whereof they have no right to eat who serve the tabernacle.

As if the apostle had said, "As the beasts slain for atonement, whose blood was brought into the sanctuary, were not to be eaten by the priest, but burnt without the bounds of the camp of Israel; in like manner Christ, when he was to be offered up, to sanctify the people with his own blood, went without the gates of Jerusalem to suffer; signifying, that as they rejected him as unworthy to live with them, so he departed from them and their political and legal state.

Accordingly, Let us go forth unto him without the camp; that is, let us go unto him from the Jewish state and ceremonial law, bearing his reproach of the cross, which must be expected by us."

Observe here, That Jesus Christ in his suffering did offer himself unto God; that the end of his offering was to sanctify the people: this he designed, and this he accomplished by his own blood, so called emphatically, partly in opposition to the sacrifice of the high priest, which was the blood of bulls, and not their own: and partly to testify what our sanctification cost Christ, even his own blood.

Observe, farther, The circumstance of place where our Lord suffered, it was without the gate of the city of Jerusalem, intimating, that he had now finally left the city and church of the Jews, and accordingly he denounced their destruction as he went out of the gate. Luke 23:28-30

And by thus turning his back upon the temple, he plainly showed, that he had now put an end to all sacrificing in the temple, as unto divine acceptation; and by going out of the gate, he declared that his sacrifice, and the benefits of it, were not included in the church of the Jews, but equally extended unto the whole world; and by going out of the city as a malefactor, and dying an accursed death, he plainly declared that he died a sin-offering: that his death was a punishment for sin.

Observe, lastly, Our duty to go forth to him wihtout the camp; this implies a reliquishing of all the privileges of the temple and city.

1. A turning our backs eternally upon all Jewish observations. 2. An acceptance of the merit of his sacrifice. 3. The owning of Christ under all that reproach and contempt that was cast upon him in his suffering withut the gate, and not being ashamed of his cross. 4. In our conformity to him in self-denial and suffering; all which are comprised in his apostolical exhortation, Let us go forth to him without camp, bearing his reproach.

The sum is this, "That we must leave all to go forth to a crucified Saviour; and if we resolve so to do, we must expect and prepare to meet with all sorts of reproaches."

These words may be considered either relatively or absolutely: consider them with relation to the context, and their sense is this: "How cheerfully ought believers, according to the advice in the foregoing verse, to go forth to Christ without the camp, bearing his reproach, when they consider their present state and condition, that they have no city here below, that was now the seat of divine worship whereunto it was confined, as the Jews had at Jerusalem before the abolishment of their ceremonial worship; but they seek one to come, even the heavenly Jerusalem, where they shall worship God in his temple day and night?"

Consider the words absolutely in themselves, and two things seem to be intended and designed by them:

1. That our condition in this world is very uncertain and unsettled, We have no continuing city here.

2. It implies a tendency to a future settling, and the hopes and expectations we have of a happier condition, into which we shall enter when we go out of this world.

Learn hence, 1. That the world never did, nor ever will, give a state of satisfactory rest unto believers; it will not afford them a city of rest, hardly a place of refuge; they must therefore arise and depart, for this is not their rest.

Learn, 2. That as God has prepared a city of rest for believers, so it is their duty to seek and secure it, and continually endeavour the attainment of it, in the way of his own appointmen: We have not, but we seek.

Our apostle having, at the tenth verse, declared, that we Christians have an altar, to wit, Jesus Christ; here we are directed to offer a sacrifice, without which an altar is of no use: By him let us offer the sacrifice of praise to God continually.

Where note, 1. Christians are to offer a sacrifice to God, and none but God; no creature, angel, or saint, has any part in it. Praise them we may; but offer a sacrifice of prayer or praise to them we may not.

Note, 2. That the Cristian sacrifice, which he presents to God, and none but him, is not propitiatory, but gratulatory; a sacrifice of praise. We pretend to no expiation of sin, we owe that to a better sacrifice. What we offer is the fruit of our lips, not the fruit of our fields, or of our flocks, but of such lips as confess to his name.

Note, 3. The time when, and the persons by whom, this sacrifice of praise is to be offered to God, and that is continually, constantly, morning and evening; not putting Almighty God off with less under the gospel, than the Jews offered to him under the law, which was the morning and evening sacrifice, and all this by Christ; By him let us offer, by him who is our peace may we find access. It is his merit and mediation that crowns our sacrifices, and obtains acceptance for it.

Note, 4. Another sacrifice especially recommended to our race, as exceeding acceptable and well-pleasing unto God, and that is the sacrifice of alms-giving, beneficence, and bounty, doing all the good we can, and communicating to the relief of such as want: But to do good, &c. As if the apostle had said, "Take heed you do not put God off with the fruit of your lips, the prayers and praises which cost you little; but now he calls for the labour of your hands, and for a part to be given to him in his poor members, of what he has given to you, therefore, be sure you forget no to do good and communicate, for with such sacrifices God is well pleased, with none better pleased than this, pleased with none without this."

Intimating, that it is dangerous to the souls of men, when attendance unto one duty is abused, to countenance the neglect of others: when men give God daily sacrifice of prayer and praise, but withhold from him in his members the sacrifice of alms-giving, they give him the fruit of their lips, which cost them nothing: but to do good and communicate, which will cost them something, this they forget.

2. That such works and duties as are peculiarly useful to men, are peculiarly acceptable unto God: With such sacrifices God is well pleased.

Two things are here observable:

1. The minister's duty towards his people.

2. The people's duty towards their ministers.

In the former note, 1. The duty required, To rule, to watch. God makes the bishops and pastors of his church here guiding rulers in the church affairs; they rule not with rigour, but with rational guidance and conduct.

Note, 2. The subject of this ruling power and authority; it is not over their states, but their persons, particularly and principally their souls. They watch for your souls; as Jacob watched over Laban's, so do the ministers watch over Christ's flock by day and night.

Note, 3. The great engagement and obligation that lies upon them thus to rule, and thus to watch: They must give an account, that is, of their work and office, of their duty and discharge: there is a great shepherd, a chief shepherd, as Christ is called the prince of shepherds, to whom all inferior shepherds must give an account of their office, of their work, and of the flock committed to their work, and of the flock committed to their charge.

Note, 4. The different accounts that will be given by the ministers of God at the great day, some with joy, others with grief. It is matter of the greatest joy to us when we find any souls thriving under our ministry, and blessing God for the benefit they find by it; but, on the other hand, the sadness of our hearts under the barrenness and unprofitableness of many under our ministerial labours, is not easily to be expressed.

O God, with what sighing, with what groaning, with what inward heaviness and mourning, our accounts unto Christ are now given and accompanied, thou only knowest, and wilt make manifest at the great day!

Observe, 2. The people's duty declared with reference to their spiritual guides and rulers, and that is, to obey them, and submit themselves. Obey them that rule over you, and submit yourselves; obey their doctrine, and submit to their discipline, but neither with a blind and implicit obedience. Obey their doctrine, teaching you all things, whatsoever Christ has commanded them; and submit to their rule whilst it is exercised in the name of Christ, and according to his institution.

Learn hence, 1. That the Lord Jesus Christ, as supreme head of his church, has ordered and ordained that there shall be officers of his church, to guide and teach, to rule and watch over it, to the end of the world.

Learn, 2. That due obedience of the church in all its members unto the rulers of it, in the discharge of their office and duty, is the best means of its edification, and an happy cause of order and peace in the whole body. Obey them, &c.

In these words observe, 1. A request made by the apostle to these Hebrews for prayer, Pray for us. The prayers of the meanest saints may be useful to the greatest apostles, both with respect to their persons, and the discharge of their office.

Observe, 2. The ground which gave him confidence to ask their prayers, and assurance that he whould receive them; We trust we have a good conscience in all things. Behold here with what modesty and humility the apostle speaks of himself, even in things of which he had the highest and fullest assurance: We trust have a good conscience in all things.

Question. What is a good conscience?

Answer. A good conscience is a conscience enlightened by the word of God, a conscience awakened by the Spirit of God, a conscience purified and pacified by the blood of Christ, a conscience universally tender of all God's commands.

Observe, 3. The testimony given of his having a good conscience, Willing in all things to live honestly; a resolution and will, accompanied with constant endeavours to live honestly, is a fruit and evidence of a good conscience: the word willing denotes readiness, resolution, and endeavour.

Observe, 4. How he presses for an interest in their prayers, with respect to his present circumstances, and his design of coming to them; I beseech you the rather, &c.

Our apostle having in the former verse desired their prayers for him, in this verse he adds thereunto his own prayer for them, a most glorious and excellent prayer, inclosing the whole mystery of divine grace in its original, and the way of its communication by Jesus Christ, a prayer, inclosing the whole mystery of divine grace in its original, and the way of its communication by Jesus Christ, a prayer evidently proceeding from a spirit full of faith and love.

Observe here, 1. The title assigned and given to God, The God of peace.

But why the God of peace, rather than the God of power, or the God of grace, or the God of glory?

Because the divine power was not put forth in raising Christ from the dead till God was pacified. Justice incensed exposed him to death; but justice appeased freed him from the dead.

Observe, 2. The titles assigned and given to Christ, and they seem to express his threefold office:

of a Prophet, in that he styles him the great Shepherd of the sheep; of a Priest, that he is said to be brought again from the dead, by the blood of the everlasting covenant; and of a King, in that he is styled our Lord Jesus Christ.

Note, Christ is a shepherd, that great shepherd of the sheep; a shepherd, because as a shepherd, he feeds them with his word, yea, with his precious body and blood; he is styled not the, but that Shepherd, namely, that was promised of old, the object and the hope of the church from the beginning; and person, great in his power, great in his undertaking, great in his glory and exaltation, above the whole creation; and the great Shepherd of the sheep, because they are his own, a little flock in the midst of wolves, which could never be preserved, were it not by the power and care of this great Shepherd.

Observe, 3. The work assigned to God as a God of peace, he brought again from the dead our Lord Jesus Christ. Christ is said to raise himself in regard of immediate efficiency, but God the Father is said to raise him in regard of sovereign authroity. God the Father, to whose justice the debt was due, by letting Christ out of the prison of the grave, acknowledged himself satisfied; the God of peace, to evidence that peace was now perfectly made, brought Christ again from the dead.

But how did he do this?

It is answered, By the blood of the everlasting covenant, that is, by the blood of Christ himself, which ratified and confirmed the covenant.

Observe, 4. The things prayed for:

1. Perfection in ever good work, to do the will of God! it is not an absolute perfection that is here intended, but a readiness to every good work, or duty of obedience.

2. To work in them that which is well pleasing in his sight; by this understand the actual, gracious performance of every known duty.

Note, That the efficacy and actual efficiency of divine grace, in and unto every act of obedience and duty, is here prayed for, and relied upon.

Observe, lastly, A doxology, or ascription of all glory to Christ, To whom be glory, &c. All grace is from him, and therefore all glory to be ascribed to him. The whole dispensation of grace will issue in the eternal glory of Jesus Christ.

Our apostle had shut up and closed his epistle before: he adds these verses by way of postscript. Now he begs of them kindly to accept, and wisely to improve, the exhortations given them in this epistle, wherein he has handled many weighty matters in few words. He lets them know that Timothy was set at liberty, and probably gone forth to preach the gospel, with whom if he returned shortly, he hoped to come unto them, being desirous to see them.

And thus with salutations to them all in general and church governors in particular, both from himself and them an increase of all grace, and an abundant sense of the love and favour of God in Christ, saying, Grace be with you all, Amen.