Hebrews 12

Hebrews 12:3-14

The apostle animates the believing Hebrews to be the afflictions to which they were exposed, as selves vigorously to promote the united interholiness. Heb. XII. 3—14.

HEBREWS XII. 3.

IN order to encourage you, my dear brethren, in your Christian course, I have directed you, and I must again direct you, to the Lord Jesus Christ ; for what can be more important than to consider him, who with patient fortitude, endured such obstinate and perverse contradiction of ungrateful sinners against himself. Think how great and illustrious a Person he was, and what severe things he suffered, that you may not grow weary in your Christian course, nor faint in your minds, when called to share in some degree of his trials. And indeed you will be inexcusable if you should desert his cause, on account of any such trials as you have yet endured ; for you have not as yet undergone the severest proofs of your integrity, nor resisted unto blood, striving against sin, as he did, who made his life a sacrifice to duty. And ye seem to have forgotten the exhortation, of the word of God, which speaketh to you, as to his sons, (Prov. iii. 11, 12,) saying, My son, despise not the chastening of the Lord, as if it were a small matter ; nor faint and sink, when

a Consider him : ἀγαλογισσοῦ. The original word is very emphatical ; and as Erasmus Schmidius observes, is a meta-hor taken from arithmetical and geometrical proportions. So that it signifies the great accuracy and exactness with which they should consider the Author and Finisher of their faith, and especially the analogy between his case and their own.

b Resisted unto blood ] It has been justly observed by several commentators, that there are many agonistical terms in this context. In the phrase before us there

seems to be an allusion to the pugiles, of boxers, who fought erect, with their hands stretched out, and were often be smeared with blood. Mr. Saurin just observes, in his beautiful illustration of this text, (Serm. ix. p. 90,) that sometimes men were killed by the blows of the cestus. See also Dr. Whitby in loc.

c Ye have forgotten the exhortation. ] Beza, and some others, choose to read this clause with an interrogation, Have ye forgotten the exhortation ?

For correction is a proof of adoption;

thou art rebuked by him; but avoid the extremes of proud insensibility, and entire dejection. For whom the Lord loveth, he correcteth, and scourgeth, with seeming severity, every son whom he receivethᵈ to peculiar favour. It is evident therefore, that if ye endure chastening, God dealeth with you as wise and affectionate parents deal with their beloved sons; for what son is there whom the father chasteneth not, more or less? There are scarce any children, who do not sometimes need correction, and no wise and good parent, who will always forbear it. But if ye are without chastisement, of which all the genuine children are partakers, then are ye treated as men often treat bastards,ᵉ about whose education they are often careless as being ashamed of them, and looking upon them as a scandal to their families; and not as they treat their legitimate sons, whom they intend to make their heirs, and concerning whom they are solicitous, that they may be happy themselves, and a credit and comfort to the family they stand related to; which a child left to himself, without correction, is by no means like to prove.

Now ifᵍ when we had fathers of our flesh, who corrected us, we gave [them] reverence,ᵍ

loveth, he correcteth, [whom he receiveth.] a beautiful gradation receive, signifies here egard for. Compare eventy. The passage . iii. 11, 12; and the stle’s citation, which y son whom he receivish version, and the ndered, Even as a fa-

he delighteth. And the modern pointing. ange in the Hebrew ay be translated as it eably to the rendernd some other ancient allet in loc.

those dissolute ages e heathen many base d it is highly probach, their education, a, whose fatal error wing to it,) was much

neglected, so as to come almost proverb.

ᵍ Now if.] Instead of uIa, the version seems to have read u δs, This reading is followed by Curce Beza expresses some approbation The learned Albert, and Raphelius sider the clause as a smart and ani interrogation, and produce various sages to shew that this is the force Greek particle uIa.

ᵍ When we had fathers of our fle gave them reverence.] It had indeed more literally rendered, We had fati our flesh, who corrected us, and we them reverence: which some consid Hebraism, as if he had said, Who ce us that we might give them reverence it seems more natural to understa particle, xαi, as connecting the clauses. We had fathers of our fle we gave them reverence. In which the version I have given fully exp the apostle’s design.

n God correcteth us for our spiritual adv

and submitted patiently and quietly to their discipline, shall we not much rather, on the justest principles of filial duty, be in subjection to the great Father of our spirits, by whom that noble part of our nature was produced, in the production of which our earthly parents had no share? And indeed we know this to be necessary, if we desire to live, since rebellion against him will be infinitely fatal, and expose us to a dreadful and capital punishment.

But not to insist on considerations of terror; let us attend to those of a more ingenuous nature, and particularly those which arise from the reason of things, and a view of what will on the whole be most conducive to our own truest advantage. As for our earthly parents, they indeed for a few days, while we were in a state of infancy and childhood, corrected [us] as they thought good, and there might sometimes be a mixture of weakness and arbitrary passion in their chastisements; but we are sure this can never be the case with respect to our heavenly Father. O, far from that: if he take the rod into his hand, it is for our advantage, and that we may be partakers of his holiness; which is indeed the greatest dignity, beauty, and glory of the rational nature, and what most immediately tends to the happiness of time and eternity. Now it is true, that all chastening for the present seemeth not to be [matter] of joy, but of grief: it is painful to be flesh, and human nature would rather desire to be excused from it: but afterwards it ieldeth the peaceful fruit of righteousness, to

And live] This awful, yet tender insinuation of the terrible consequences of rebellion against the Father of spirits, (in which there is an allusion to the capital punishment to be inflicted on a disobedient child, Deut. xxi 18, &c) is very remarkable; and an instance of the apostle’s forcible manner of suggesting the most weighty thought, sometimes in an oblique manner, and in very few words. Compare Rom. xii. ult. 1 Tim. iv. 16; Tit. ii. 15; Phil. i. 29; Heb. xii. 28. And many assages to be found in all his writings.

For a few days.] This is to be applied both to our earthly parents, and our heavenly Father, and it contains a beautiful and

comfortable intimation, that this whole life, when compared with our future being, is but as a few days: indeed infinitely less than the days of childhood to those of the longest life of man upon earth.

Peaceful fruit of righteousness.] Possibly alluding to the crowns of olive given to the victor in the Olympic games, which was also an emblem of peace. The learned Bos would translate the word, sparsely, pleasant, joyful, it being usual to express pleasure and happiness by peace: Wolfus is of opinion, that the expression refers to that peace with God which we obtain by faith. See Curæ Philolog. Vol. IV. p. 785.

Therefore they should be steadfast and courageous.

them which are ex- those that are in a suitable manner exercised sect. rcised thereby. therewith. It produces and improves those xix. virtues which afford peace and joy to the mind, and like a nobler crown than that which many endure so much to obtain, richly rewards the most strenuous labours. and most

afflictive struggles.

Therefore rally your languid spirits, lift up 1 the hands that hang down, that they may exert themselves in this glorious combat, and strengthen the feeble tottering knees, that they may hold out to the end of this important race. And by the proper exercise of discipline in your Christian societies, and by all the other offices of true and faithful friendship, make straight paths for your feet. Regulate matters so, that the way of duty may be as obvious and easy as possible, that the infirm, the lame, and the decrepit, may not, by discouragements and temptations, be turned out of the way, or thrown down, but that every such feeble traveller in the way to Sion, may rather be healed; recovered from falls or weakness, and strengthened to a course of more strenuous and persevering piety.

And while the jarring interests of this world so often occasion scandalous contentions between men, and even between Christians, let it be your faithful and zealous care to pursue peace with all men, even when it may seem to flee from you. And at the same time remember, whatever the consequence may be, to cultivate universal holiness, in all its branches; without which, how ready soever men may be to flatter themselves with vain expectations, no man shall see the Lord. For it is his unal-

Exercised therewith] Not only corrected, but instructed and edified; setting themselves to search out the proper lessons which afflictive dispensations are intended to teach.

m Lift up the hands that hang down.] The connection of these words in Isaiah xxxv 3, from whence they are borrowed, leads us to understand them of assistance given to others. But this must by necessary consequence suppose a care to exert ourselves with vigour and resolution. It is certain that these are likewise agonistic

phrases, by the following expression, make straight paths for your feet, which some understand, ordering their lives so that others might be directed and encouraged by their example. Diodate gives it a singular sense, as if it had been said By your voluntary and cheerful obedience, make the rules of the gospel seem easy. I have in the paraphrase endeavoured t unite both the views to ourselves and others, as it is certain one could not be intended as exclusive of the other.

Reflections on Divine chastisements.

terable decree, for ever to exclude those souls xix. in which sin reigns, from that sight of him in Heb. the celestial world, for which their tempers and xii. 14 dispositions render them altogether unfit, even to a degree of utter incapacity.

IMPROVEMENT.

In what clearer words can those exhortations of the apostle be expressed! by what more powerful motives can they be enforced! Behold, the whole of our duty comprehended in one word: 14 to follow after peace and holiness! Behold the most awful engagements suggested, that no man, whatever his profession, or hope, or confidence may be, can possibly see the Lord without it! What a solicitude should it awaken to cultivate holiness in ourselves, to promote it in others, and to remove every obstruction 12 as much as possible. “Awaken our spirits, O Lord, by thy 3 good Spirit, that the most languid hands, and feeble knees, may be strengthened and confirmed.” And that they may be 4 strengthened, let us look to our great Leader, to him who passed through so many years, in the midst of the most violent opposition, the most perverse contradiction. Surely we might see enough to animate us to maintain the combat, even till we left the last drop of our blood in the place, when we strive against sin, against his enemies and ours, to deliver us from the power of which, he assumed flesh and blood, and died.

He, the best beloved Son, was distinguished by his Father’s chastisement, though there was not the least degree of failing in him to deserve it. But the chastisement of our peace was upon him. And shall we who have merited to be chastised with scorpions, mourn at the rod? Let this scripture be attentively reviewed, and laid up in our mind, to dispose us to the most exemplary patience under affliction; and to guard against the opposite and dangerous extremes, of despising Divine corrections, 8 or fainting under them. Would we wish to be excused from the tokens of God’s paternal love? Would we wish to be neglected, as if we were bastards, rather than cultivated with the discipline of beloved children? Were we submissive to our earthly parents, and shall we rebel against our Father in heaven? Shall we not be 9 in subjection to the Father of our spirits, and live? May our souls remember the unanswerable argument and the awful motive to this subjection. In what would opposition end, but in death? and how unreasonable would that opposition be? Is God in these later ages of the world become an arbitrary and tyrannical being, that his proceedings should now be suspected and censured? Is he no longer concerned for the profit and advantage of his children? or is it no longer desirable to be partakers of his holiness? of that holiness, which is to fit us to see and enjoy him for ever?

They should not fall short of the grace of God :

Lord, should each of us say, I bless thee, that thou hast made me partaker of thy providential bounties, of thy gospel, of thy grace, in any degree : but, Oh, my soul longs to be partaker of thine holiness, to bear thine image more completely, as the great glory and blessedness of my nature. For this therefore would I submit to thy corrections, though for the present ever so grievous, and wait those peaceable fruits of righteousness which will be so rich an equivalent for all.

Hebrews 12:15-29

The apostle solemnly cautions them against despising the blessings of the gospel, and sacrificing them to any secular views, or animal gratifications ; and enforces the caution by representing the incomparable excellence of those blessings, and the wonderful manner in which they were introduced ; which even the introduction of the Jewish economy, glorious as that was, did by no means equal. Heb. XII. 15—29.

HEBREWS XII 15. LOOKING diligently, lest any man fail of the grace of God ; lest any root of bitterness springing up, trouble you and thereby many be defiled ;

HEBREWS XII. 15.

I HAVE been earnestly exhorting you to cultivate holiness, in your own hearts and lives ; and I must farther press it upon you, that you endeavour to maintain a friendly and brotherly inspection over each other. Look to it, therefore, with the greatest attention and care, for yourselves and one another, lest any one, by apostasy from the Christian religion, fall short of the grace of God, under the day of grace and dispensation of the gospel ; lest any root of bitternessᵃ and poison, springing up unheeded occasion trouble to the society in general, and by it, before you are aware, many be disturbed and defiled, through the contagion of

Lest there be so bad an example : Lest there [be,] for instance, any fornicator, who should abuse the liberty of the gospel into an occasion of gratifying his fleshly lusts ; or any other voluptuous and profane person,ᵇ who should put an

ᵃ Root of bitterness and poison.] The word you, which is used, Deut xxix. 18, properly signifies an infectious kind of plant, which by its influence taints other vegetables which grow near it.

ᵇ Profane person] Esau is called a profane person, because as a prophetic blessing went along with the birthright, there was

a profane contempt of it in the infamous bargain here referred to. And as an immoderate eagerness in the gratification of appetite, would naturally imply a contempt of spiritual and Divine blessings, to be sacrificed to such gratifications, it was properly expressed by profaneness.

For they were not come to mount Sinai,

open contempt upon spiritual blessings, sacrificing them to the hope of some present indulgence; as Esau, who for so mean a thing as one meal, gave away his birthright, even all the peculiar and religious honours, as well as revenues of his primogeniture. For ye know, that when afterwards he would gladly have inherited the blessing, which was its most valuable attendant, he was rejected; for when he would have persuaded Isaac his father to have revoked and transferred that which he had just before pronounced upon his brother Jacob, he found no room for repentance, no possibility of changing his father’s mind by all his submissions and entreaties; though he sought it earnestly, and even with tears, yet still Isaac persisted in what he had done, and said, “I have blessed him, yea, and he shall be blessed.” Gen. xxvii. 33.

The inestimable privileges and prerogatives, which the gospel brings along with it, so superior to the Mosaic law, add great weight to these exhortations and cautions; for ye, who are proselyted to Christianity, are not come to Sinai again, to the awful mountain which was the object of touch, though the touch of it were prohibited on so high a penalty; and to the burning fire that surrounded it, and the thick cloud, and darkness, and dreadful tempest, which

For one meal gave away his birthright.] That seems the just rendering of αυτι βρασιοι μιες α τταξι το α ερασιοι αυτι. Dr. Barrow, I think, would render it, for no little eating bout: but that seemed not sufficiently grave.

He was rejected.] From comparing the blessing of Jacob and Esau, Gen. xxvii. 28, 29, 39, 40, it will appear that there must be something spiritual in the blessing of Jacob; else Esau would not have been said to be rejected, considering what he obtained. See Dr. Goodwin’s Works, Vol. I. p. 43.

No room for repentance.] We render it no place for repentance. The meaning of this undoubtedly is not, that he would have re-ented, and could not; but that there was no room for his repentance, it would not be regarded, or, in other words, that his father’s mind could not be changed.

Mountain which was the object of touch: ερασιοι αυτι. Dr. Wall, in his note up on this place, declares himself inclined, if he had the authority of any manuscript or version to support him, to read ερασιοι αυτι, which might not be touched, referring to the prohibition in Exod. xix. 13 and which the apostle mentions in the very next verse. But there is no necessity at all for this alteration. For it is not intimated by the expression, that the mountain might lawfully be touched, but that, as I have translated it, it was the object of touch, which indeed is implied in the very prohibition itself. And in thus characterizing mount Sinai, it was his intention to intimate that it was an earthly mountain, not like mount Sion, the city of the living God, the heavenly Jerusalem.

o mount Sion, the city of the living God :

were the tremendous signals of God’s descent upon it; And to the sound of the trumpet, which at length waxed exceeding loud, (Exod. xix. 18, 19;) and the voice of distinct words, spoken with a sound which reached all the thousands of Israel, and with which they who heard, were so powerfully affected, that they entreated the word might not be continued, or carried any farther to them but that the remainder of what the Lord had to say to them, might be delivered by the mediation of Moses: For they were not able to endure that charge which was pronounced; so that there seemed little room for the caution given, and that with so much severity, that it was added, If so much as a beast touch the mountain, it shall be stoned, or struck through with a dart, if it escape immediate death from the tempest and the lightning. (Exod. xix. 12, 13.) And the appearance was so dreadful [that] Moses himself, who was happy in such unparalleled degrees of the Divine favour, and accustomed to converse with God in so intimate a manner, when urged by the people to act as their mediator in this awful transaction, said, Though I consent to undertake the charge, I do nevertheless exceedingly fear and tremble. But ye, my dear brethren, are so happy as to be come to a dispensation, the reverse of all these terrors, even to the mild and gentle discoveries which God makes of his presence on Mount Sion; and to the holy and joyous solemnities which grace the city of the living God situated there, even the Heavenly Jerusalem, his sacred and everlasting abode; and to

g Moses said, &c.] This circumstance is not recorded in the Mosaic history. Some imagine, that the apostle received it by Divine revelation; and others resolve it into a tradition, the truth of which his inspiration enabled him to distinguish. Mr. Calvin supposes Moses spoke these words in the name of the people.

h Mount Sion.] There seems to be throughout this whole period a reference to the manifestation God made of himself upon Mount Sion, as being milder than that upon mount Sinai. And the heavenly society with which Christians are incorporated is considered as resembling the former, (that is, Mount Sion,) in those cir-

cumstances, in which it was more amiable than the latter. Sion was the city of God. In the temple, which stood there, cherubim were the ornaments of the walls, both in the holy, and most holy place, to signify the presence of angels. There was a general assembly and congregation of the priests, which were substituted instead of the first born, of whose names catalogues were kept. There was God as the supreme Judge of controversies, giving forth his oracles. The high priest was the mediator between God and Israel, (compare Luke i. 8—10,) and the blood of sprinkling was daily used.

And to Jesus the mediator of the new covenant.

myriads of surrounding angels, whom it is impossible to number. Ye are come to the great general assembly, and church of the first born, the priests of God, who are written in heaven, whose names are registered among the inhabitants of the place, the denizens of that city, and ministers of God’s temple there. Above all, it is to be remembered, that ye are come to God, the supreme Judge of all, from whose sentence there can be no appeal; and to the spirits of the righteous, whose guilt being entirely expiated, they are made perfect, and complete both in holiness and happiness, so far as may consist with the separate state, in which they are joyfully waiting the appearance of their Lord. To this society you are related, and ye shall shortly arrive at that world where it holds its supreme residence; since you have happily drawn near to Jesus, the Mediator of the new and better covenant, far exceeding that established with Israel of old by the mediation of Moses: and to the blood of sprinkling which speaketh better things than [the blood of] Abel; crying for pardon, whereas his cried aloud for vengeance.

And since this is the nature of the dispensation under which we are now brought, let me solemnly charge it upon you, to see to it, that

The general assembly: [ἀνεγώνα] The learned Albert shows, (Observ Philipog. p 441,) that this word properly signifies a stated convention upon some joyful and festival occasion; particularly that it is applied to the concourse at the Olympic Games. In which view it expresses a very lively and elegant opposition to the case of the Israelites, who were struck with a general terror, when they were convened before Mount Sinai.

First born.] Saints are called the first born, because under the law, the first born were peculiarly appropriated to God, and heirs of a double honour and inheritance.

Just men made perfect.] Justified before God, sanctified in their natures, and holy in their lives. Dr Watts thinks the apostle here uses the expression just, or righteous, to intimate that he included the patriarchs, or Jewish saints; and that

there was a peculiar propriety in doing it as he is writing to the Hebrews. Watts’ Death and Heaven, p. 72. Mr. Baxter urges this as a proof of the distinct existence of the soul in a separate state.

[Blood of] Abel.] By This some understand the blood of sacrifices in general, called the blood of Abel, because he is the first of whose animal sacrifices we read: but there is a harshness in that expression not easily paralleled; I should therefore rather understand it of the blood of Abel himself, as referring to the gentle and gracious character of Christ, and the blessings, instead of vengeance, drawn down by his blood. There is certainly some transposition of what one would have thought the most natural order here; but it must be ascribed to the rapturous manner in which St. Paul conceived of these things, and his fulness of matter when he touched upon them.

And how can we escape in neglecting Him

ye reject not him that speaketh to you, with these circumstances of endearment as well as solemnity: for if they escaped not capital punishment, who rejected him that, by Divine inspiration, gave forth oracles on earth,^h how much more [shall] we [not be able to escape] if we turn away from him [that speaketh to us] from his throne in the heavens? If all indignities done to Moses, a mortal man, when speaking by Divine authority, were so severely avenged; how much more those offered to the Lord Jesus, who condescended to come down from heaven, and lay aside the glories in which he there dwelt, to undertake the office of our Lawgiver, and our Mediator?

And indeed the Lord Jesus Christ, by whom God has now spoken to us, is the Person that presided in that great solemnity of giving the law, to which we have been referring. It was he, whose voice then shook the earth, and whose spirit inspired the prophets; but now he hath promised, saying by one of them, (Hag. ii. 6.) Behold, yet once more I make so thorough a reformation, that I may be said to shake not the earth only, but also the heaven.^o For it is in such language that he hath chosen to represent the change of the Mosaic economy for that of the gospel. And it is evident, that this [expression] yet once more, or for the last time, not only signifies the

^h Him that gave forth oracles on earth.] This is generally expounded of Moses. Mr. Peirce refers it to God; since it is said, his voice there shook the earth, which he saith, must be the voice of God. And the argument of the apostle, according to him, is taken from the different manner of speaking; his speaking on earth being accompanied with earthly signs, &c. whereas his speaking from heaven means speaking by Christ, coming down from heaven, and declaring heavenly things, (John iii. 12, 31, 32; 1 Pet. i. 12,) more glorious than the law (2 Cor. iii 6—11.) But it may be objected, that God spoke to them from heaven, when he gave the law at mount Sinai, and that the words, whose voice, may refer to the latter clause, Him that speaketh from heaven. Yet even on this supposition, he that speaketh from heaven, must, I think, be

God, since it is said, that his voice shook the earth, verse 26.

^o Shake not the earth only, but also the heaven.] This shaking must refer to the alterations made in the constitution of religion, and be considered not as introductory to, but consequent upon, the coming of the Messiah. Many think this refers to the new heavens and earth, or the state of glory to be at length introduced. Grotius explains it of the extraordinary phenomena in the heavens, and on the earth, at the birth, death, and resurrection of Christ, and mission of the Spirit, as in part an accomplishment of this prophesy. But there would be great room to debate how far these were more extraordinary, than the commotions on giving the Mosaic law. I therefore chose to adhere to the other, as the most probable interpretation.

By whom we receive a kingdom which can never

removal and change of the things there said to be shaken,⁹ that is, of the ordinances of Moses, as of things which were made and constituted only for a time;⁹ but also strongly intimates, that he would introduce thereby a dispensation to be changed no more, that the things, not to be shaken any more, might be set up, and remain fixed on a perpetual basis; even that eternal kingdom of righteousness and peace, which God hath established by Christ Jesus his Son. As therefore we have received such an unshaken kingdom, which shall never be removed to make way for any different establishment, and which gives us the assurance of a reign in eternal glory, let us see to it, that we have grace whereby we may serve God, from whom we receive it, in an acceptable manner. As that grace is so freely offered to us,⁹ let us not be so wanting to ourselves as to fall short of it. And while we feel our hearts inspired with all that gratitude and confidence, which suits the genius of so merciful a dispensation, let them be attempered with a becoming mixture of reverence and pious fear; that we may not, by an unworthy abuse of the gospel, deprive ourselves of its invaluable blessings, and sin beyond all possibility of farther remedy. For though our God manifests himself in the beams of such mild majesty, he [is] still possessed of

⁹ Of the things shaken; σαχυμνιων.] The original word is very elegant and expressive; it being, as the learned Bos observes, (Exercitat. Philolog. p. 259,) a metaphor taken from ships at anchor, which though they are secured from being driven away, yet are in a fluctuating condition, and tossed up and down, within a certain compass, by the force of the wind and waves.

⁹ As of things made and constituted only for a time.] Bos imagines that there is in the original a mistake of the transcribers, and for α: σαχυμνιων, as of things which were made, he would read σαχυμνιων, as of things shattered and worn out, namely, by being tossed and shaken, and therefore wanting to be changed and repaired. And thus he supposes there is a continuation of the metaphor, which is mentioned in the note above. But conjectural emendations, supported by the authority of not a single manuscript, are not to be admitted without evident necessity. Mr. Peirce justly remarks, that σαχυμνιων frequently used for appointing or constituting, as in chap. iii. 2; Mark iii. 14, and many other places; and that σαχυμνιων being a participle of the preterperfect tense, ought not to have been translated, Things which are made, as in our English version, but Things which were, or had been made, or constituted and appointed, for a time; and I have rendered and explained it accordingly.

⁹ As grace is so freely offered.] This is strongly intimated in the words of the exhortation; else there could be no room for it. And this oblique intimation, in which it is, as it were, taken for granted that we may certainly have grace, if we take proper methods for obtaining it, appears to me peculiarly affecting.

Reflections on the privileges of the gospel state.

a consuming fire.

that tremendous power, which was so awfully ssert. displayed at mount Sinai, and will break forth xx. as a consuming fire against all those that presubsequently violate his laws, and despise his gospel. (Deut. iv. 23, 24.) Heb. xii.29

IMPROVEMENT.

THE glories of the eternal Jehovah are indeed inconceivable, verse and immutable. Still he is possessed of all that awful majesty which he displayed on mount Sinai, and able in a moment, as a devouring fire, to consume the transgressors of his law. But 29 though he kindly reminds us of this dreadful scene, he does not limit and confine our views to it: he appears to us, not on that mountain which was involved in blackness, and darkness, in tem- 18 pest, and fire: but calls us to the milder glories of mount Sion. Yet even there might our consciousness of guilt cause us to fear. 22 How should we appear in the city of the living God, or presume to mingle ourselves with the general assembly and church of the first born? How should we hope for a place among myriads of 23 angels, and the perfected spirits of the just, in the presence of God, the Judge of all, if it were not for the refuge and support, 24 which we find in Jesus, the Mediator of the new covenant, and in the blood of sprinkling, which speaketh better things than the blood of Abel? But being thus encouraged, let us draw near with 26 humble boldness, though with reverence and godly fear; while we hear the voice that once shook the earth, speaking to us in ac- 28 cents of love, and promising a kingdom that cannot be moved. That kingdom do we in some degree receive now, and we hope for the full possession hereafter. It shall indeed be obtained, if we learn so to value it, as in the expectation of it, to serve God acceptably, in the improvement of that grace, which awaits us, to make us equal to his service: only let us see to it, that we do not, by our own criminal negligence, fail of that grace: that we do not profanely and foolishly follow the example of that wretched 15 Esau, who stands recorded with so much infamy, as having for one sorry meal sold his birthright, with all his sacred privileges. 16 How many sons of Abraham, having followed him, have found, as he did, the impossibility of retrieving so fatal a bargain; found, as he did, that there was no place for repentance, though 17 they may have sought it carefully with tears; with an anguish of heart, which none can conceive, but they who know what final and everlasting despair means! May God preserve all his churches from such roots of bitterness, as, alas! have too often 15 sprung up among them! And since there is so much danger, that many may be defiled by them, let those that have a real concern

VOL. 6.

The apostle exhorts them to brotherly love

for their honour and safety, be looking round, licitude, to guard against the first appearance of fatal to their honour, their purity, and their per-

S E C T. XXI.

The apostle exhorts Christians to brotherly love, sion, dependence on the Divine care, steadfast sion of the truth, and to a life of thankfulness t olence to man; from a consideration of the ines derived to us from Christ, which ought alway boldly to endure any infamy and suffering wh in his cause. Heb. XIII. 1—16.

HEBREWS XIII. 1.

I SHALL conclude my present address to you, with some practical exhortations. And one of the most comprehensive and important I can give you, is this: Let brotherly love al-ways continueᵃ among you. And remember not only the common obligations of benevolence, by which all human creatures are connected with each other, but those peculiar engagements, which the Christian profession lays you under to study the good of those, who by faith in the gospel are all the children of one Father, and heirs of one glorious inheritance. This should certainly engage you to relieve and accommodate such as are in necessity, and especially your Christian brethren, in their travels from place to place, often undertaken for the service of their great Master. *Be not, therefore, forgetful of hospitality; for some have, by the practice of it, entertained angels, as common strangers, without knowing it,*ᵇ and

ᵃ Let brotherly love continue.] Diodate thinks this exhortation was peculiarly suitable to converted Jews, as the prejudices against their Gentile brethren were in many of them so strong, that they were ready to disown them with abhorrence.

ᵇ Entertained angels unawares.] It is possible that from the story of Abraham and Lot, who had the honour of entertaining angels, under the form of ordinary travellers, some tradition might reach the Indian Bramins, who tell their people, that the gods sometimes descend in the form of poor indigent persons; and that

when any of the children of men relieve them, they repay the charity with vast advantage. See Millar’s Propagation of Christianity, Vol. II. p. 217. I can lay no stress upon Mr. Peirce’s reasoning against our supposing that Christ was one of those angels, that then the apostle would have urged the argument in a stronger view, by observing that they had entertained Christ himself. (See his notes on chap. i. verse 2, and Mr. Hallet on this verse.) For the apostles were under no obligation, on all occasions, to use the strongest argument that could possibly be thought of;

commends chastity, and condemns covetousness.

have found the hospitalities of many former years abundantly rewarded by one such favourable visit. And thus you know not but they who come to you under a very mean appearance, may be as messengers from God to you, and the instruments of bestowing some extraordinary favours from him. You see many of your brethren suffering for conscience sake, and some thrown into prison; remember them therefore especially, who are in such bonds, as if you were yourselves bound with them, [and] them that suffer any kind of ill treatment in such a case, as being yourselves also in the same body with them, and so obliged to a tender sympathy; not now to insist on your sharing the same common infirmities of human nature with them all, which should engage you to carry your compassion to strangers, and even to enemies.

I know that some, who pretend to more than ordinary chastity, say many reproachful things of a conjugal life; but I assure you they are much to blame; *for marriage [is] to be held honourable in all,*ᶜ and the proper use of the marriage bed is to be esteemed as undefiled; since none can imagine, that God would make an action in itself morally evil, absolutely necessary for the support of the human race in future generations. But as for whoremongers and adulterers, who either despise or pollute it, God will undoubtedly judge them, however they may escape human punishment.

[*Let your] conversation [be] free from every degree of covetousness, and [be] contented with such things as ye have,*ᵈ without eagerly or im-

and as there might perhaps be some room to debate this matter, it was great prudence to build an argument upon a principle, in which all that believe the authority of scripture, must agree.

ᶜ Marriage is honourable.] Some critics, and (especially the popish writers, to avoid the argument which naturally arises from hence against forbidding marriage to the clergy) would render it, Let marriage be honourable in all, and let the bed be undefiled. But the connection of the latter clause introduced by the particle but, is sufficient to vindicate our version, unless we should be disposed, with the Vulgate,

to prefer the authority of the Alexandrian and Clermont copies, which instead of di, read γαρ. For whoremongers and adulterers God will judge.

ᵈ Content with such things as ye have.] Phocylides makes use of the very words of the apostle in a precept of this kind, Αρκωθαι απαρως. But what the age of that writer was, I fear it is impossible to ascertain. There are other passages however, in his excellent moral poems, which makes it probable he was acquainted with the New Testament as well as the Old, from whence he has taken so many pious and humane precepts.

They should remember their decease paste

patiently desiring what Divine Providence may see fit to withhold. And though being so slenderly provided for, as most of you are, it may seem very probable you should soon come to want, even the necessaries of life, especially after the late ravages you have suffered from your enemies, who have plundered your goods, (chap. x. 34;) be not anxiously solicitous about that; for he who hath all the stores of nature at his command, and who owns the relation of a Father to us, hath graciously said, (Josh. i. 5,) I will not, I will not leave thee, I will never, never, never forsake thee. And though these emphatical words were at first spoken to Joshua, yet it was not under a personal character only, but considering him in his relation to the Israel of God, and as acting for its support; so that all God’s people, as his love to them is in all ages the same, may take a just encouragement from it, and we in particular may take courage to say,ᵉ The Lord [is] my helper, and I will not fear what man shall do unto me: thus comforting ourselves, not only in the seeming uncertainty of future supplies, but in the midst of the greatest dangers, and when threatened by our enemies with the severest sufferings.

And let me now urge you to remember those dear and venerable persons, who having formerly presided over you,ᶠ in holy things, have spoken to you the word of God, whose course is now finished. Though all your intercourse with them is for the present cut off, do not however forget their instructions and their examples; but be mindful of that faith which they taught, and which they exercised. And let it be your great care to imitate them, con-

ᵉ We may take courage to say, &c.] This application of a particular promise to such general purposes, opens a noble hint for the improvement of the Old Testament, upon this great and solid principle, that God, who is no respecter of persons, intends, that expressions of his favour to this or that eminently good man, should be used for the encouragement of all others of the like character. The emphasis of the original is so well known, that I shall not insist upon it.

ᶠ Presided over you.] Bisho Lloyd, (Fu-

neral Sermon for Bishop Wilkins, p. 7, 8,) thinks this may refer to James the apostle, and to James, commonly called the first Bishop of Jerusalem; both of which had been put to death there before this epistle was written. Our English version here is very far from being justifiable, Remember them which have the rule over you; where they were now dead. It should have been Who have presided, or had the rule, over you, or as I have rendered the two clauses in connection, Who having presided over you have spoken to you the word of God.

cially Jesus Christ, who is ever the same :

sidering the end of their conversation. Reflect n the happy manner in which they quitted life, on that support which they found, in their latest moments, from the truths they had taught you, and on that heroic resolution with which some of them were animated to meet even martyrdom itself in that sacred cause : and let the remembrance of these things engage you steadfastly to retain their faith, and courageously to follow their steps. And remember for your farther encouragement, that though the most faithful ministers of the gospel die, yet as that sacred dispensation still continues immutable, so Jesus Christ, the great Guardian of those who faithfully adhere to it, in the tenor of his declarations, as well as in the glories of his Divine nature, [is] the same yesterday, to day, and for ever ; and therefore can well support you, by whomsoever you may be forsaken. And let this be a powerful engagement to adhere to his gospel, and to preserve it uncorrupted. In this view, see to it, that ye be not carried about by various and foreign doctrines, disagreeing with each other, and with the great standard of truth in the Divine revelation. Many are zealous for such, and particularly Judaizing teachers ; but remember, [it is] a good thing that the heart be established in an adherence to the grace of the gospel, and not zealous in those distinctions between various kinds of meats, and reposing its confidence in those ritual observances which some are ready to lay so much stress upon ; but by which they, who have been most conversant [in them] and regarded them with the greatest exactness, have not profited, so as to make any real attainment in religion, by all that scrupulosity and mortification. They boast indeed of many of their privileges, in which they think themselves superior to us ; but it is infinitely more than a balance to all, that we have an altar of a spiritual nature, even that

Christ the same.] I think this makes sense, out of regard to some great expos a much nobler sense, if explained of the itors, who have urged Acts v. 42 ; 2 Cor immutability of Christ’s power and grace, iv. 5 ; 1 Cor. i. 24 ; as instances in which than if merely understood of his doctrine ; Christ signifies not his person, but though I have given a hint of the latter word.

And who suffered without the gate. act. dignified by the sacrifice of the Son of God, xxi. of which they have no authority to eat, who attend divine service in the tabernacle. For it is Heb. well known, that the bodies of those animals, xiii. whose blood [being offered] for sin, is carriedh 11 by the high priest into the holy place, are according to the appointment of the law, as instituted in the wilderness, to be burnt without the camp, and afterwards without the city of Jerusalem; no part of them being eaten by the priests. 12 Now methinks there is something in this circumstance which may suggest to us matter of pious and comfortable meditation, when we compare it with what we know of the great High Priest of our profession. We may therefore methinks say, that Jesus also, that under his grand sacerdotal character he might sanctify the people, not by animal victims, but by his own blood, which he offered up as a sin offering for us, to atone our guilt, and consecrate us to God, suffered not within the walls of the temple, or the city, but upon mount Calvary, which you well know lies without the gate of 13 Jerusalem. And this consideration, as it suggests our leaving the Jewish sacrifices, so it should undoubtedly engage us willingly to suffer all extremities in his cause. Let us therefore break through every attachment, and go out, as it were, unto him without the camp, bearing our part in his reproach. If our fidelity to him require, as it very possibly may, that we should submit to excommunication, infamy, and persecution, let us acquiesce and find an equivalent in this thought, that we are hereby rendered more conformable to Christ. 14 And let us submit to this so much the more cheerfully, considering how trivial the interests of this mortal life are, when compared with those which relate to eternity; for it is most certain, that we have here no abiding city; in which view, I spoke of our sojourning here, as an encampment in moveable tabernacles or tents. But, blessed be God, we are animated with the cheerful hope and expectation of better Whose blood, is carried, &c.] An argu- prove that the temple ment has been drawn from these words, this epistle was writt as from some other passages that occur, to

Reflections on the foregoing exhortations.

blessings, and seek one to come; a splendid and secure abode, where it will be our everlasting business to admire and adore its great Founder and Sovereign, and to worship in his celestial temple. In the mean time, Jesus is there under the character of our great High Priest, who ever lives to perform that important office for us, to which he is every way equal; by him therefore let us always offer the sacrifice of praise¹ to God, that is, the fruit of [our] lips, giving thanks to his glorious name. But while we present this verbal tribute, let us remember, that another yet more substantial is required. Be not therefore forgetful of doing all the good you possibly can, in your respective stations, and of communicating liberally and cheerfully of your substance, to those that are in necessity; for God is well pleased with such sacrifices; which were always more pleasing to him than any victim, which, in the neglect of these, could be brought to his altar.

IMPROVEMENT.

THOSE other expensive sacrifices which the Mosaic law required, are now entirely abrogated. Let us consider this, as an additional engagement upon us, to abound more and more in those of unfeigned benevolence and real charity; rejoicing, that the God of our lives, who gives us all, will condescend to have any regard to them. And let our brethren in Christ be remembered with that distinguishing affection which suits the relation in which we stand to them; and in whatever bonds of affliction they may be bound, let us endeavour to make their fetters sit lighter upon them, by every thing which our compassionate assistance can do for that purpose; considering ourselves as in the body.

That we may be ready to all such kind offices, let us endeavour to overcome the love of money, which is the root of all evil. Let us learn, (and Oh, that Divine grace may effectually teach us!) to moderate our desires, to be contented with what Providence allots us, whether more or less, and to trust in God, as to the supply of our future wants. Well may we not only trust, but even boast in him, when we consider in how endearing a manner he

¹ Sacrifice of praise.] To suppose that the celebration of that ordinance, seem this refers to the eucharist, and the following verse to charitable collections made at

They should obey them that presided over them.

hath declared, with such reiterated assurances, that he will never, never, never leave us; that he will not, yea, he will not forsake us. xxi. Surely the language of the most cheerful and courageous faith verse 5 well corresponds to that of so gracious and soul reviving a prom- 6 ise. Let faith then put a reality into it, or rather glory in that certain reality which there cannot but be in every promise; es- 8 pecially as Jesus Christ, in whom this, and all the promises are confirmed to us, is the same yesterday, to day, and for ever. 7 And let this thought support us under those breaches which may be made on the church by death. Christ ever lives to guard and protect it, and to maintain those great truths which in every 8 age have been the joy and confidence of his people. Let our attachment to him, therefore, be preserved inviolable, and the purity of our souls unspotted. And let us never fear to share in his reproach in whose glory we have such a security of shar- 12 ing; but cheerfully go, as it were, out of the camp to him, who suffered crucifixion for us without the gates of the city. Were we called to endure martyrdom for his sake, he would only lead 14 us out of a mean and precarious tabernacle; for we have here no continuing city; but then he will conduct us, if we are faithful to him, to a city so durable, that its foundations are represented by rocks of solid gems, so glorious, that its pavements are described as gold, and its gates as pearl. May our faith be daily beholding it as near; and may we feel every day more of its attractive influence, to render us superior to all that earth can promise, and to all it can threaten, while we are passing thither. Under 15 his guardianship, let us daily be offering the sacrifice of praise, the fruit of our lips, giving thanks to his name, as well knowing, that while we are on our journey to the New Jerusalem, no mountain can be so steep and rugged, no valley so deep and gloomy, as not to admit of the songs of Sion.