Hebrews 13

Hebrews 13:17

The apostle concludes with recommending to them some particular regards to their pious ministers, and entreats their prayers; adding some salutations, and a solemn benediction. Heb. XIII. 17, to the end.

HEBREWS XIII. 17.

I HAVE been urging you to an affectionate xxii. remembrance of those who were once your teachers, but are now dismissed from their la- Heb. bours, and received to their reward. And I xiii.17 must on the same principles, press upon you a due regard to those faithful ministers who still survive. Obey them, therefore, who preside over

HEBREWS XIII. 17. OBEY them that

For they watched for their souls.

you,ᵃ in those rules and directions which they are authorized by Christ to give you, and submit yourselves [to them] with a becoming respect; even though their office should sometimes oblige them to make such addresses to you as may for the present be disagreeable. For they are solemnly appointed to watch for your souls,ᵇ for their everlasting safety and happiness. And well knowing that the trust is of infinite importance, they would execute it as those that must render an awful and strict account of their office, and of the fidelity with which they have discharged it. Behave towards them, therefore, while they are pursuing the several duties of it, in such a manner, that they may do it with joy, and not with inward groaning,ᶜ under discouragements arising from your unkind treatment, or from such other irregularities of your conduct as may require them to interpose by any methods of severity; for that [is] most unprofitable and dangerous for you, and will on the whole be much more for your own detriment than it can possibly be for theirs.

Among the rest of your Christian ministers, we persuade ourselves that you will not forget us. And we entreat, that while absence may render many other instances of affection impracticable, you would not fail however to pray for us. And indeed we may very cheerfully ask, and very reasonably expect this; for though our enemies may meanly insinuate the contrary, we are confident, that we have a good conscience, and

ᵃ Preside over you.] Lord Barrington imagines, that he refers to the apostles of the circumcision, to shew that he would not in any respect derogate from their authority; (Essay I. p. 87;) but I cannot think the word ἀγαπίστ, should be thus limited. I rather apprehend, with Mr. Boyse, (Serm. Vol. I. p. 415,) that it refers to those who immediately presided over them in their religious affairs, that is, the ministers of the several particular churches. The application of it to diocesan bishops is merely arbitrary.

ᵇ Watch for your souls.] Chrysostom says, he never read these words without trembling, though he often preached several times in a day.

ᶜ That they may do it with joy, and not with groaning.] This must necessarily refer to the present discharge of their office; for it is not possible for any perverseness of the people to prevent a faithful minister’s giving up his account with joy. Nor can any groans be mingled with those triumphant songs which God will put into the mouths of all his people. But their Master will remember what they suffered by their people’s means; and the account may sit heavy on them, when the sorrows of their faithful pastors are all over. Not to say, that great present damage to the people would proceed from those things which are grievous to their faithful and affectionate spiritual guides. See Dr. Owen in loc.

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The apostle concludes with his salutatio

have conducted ourselves, so as to have a testimony to our integrity in yours, that we are determined, whatever it may cost us, in all things to behave honourably, to converse in the most fair and reputable manner, according to the obligations of our sacred profession and office, though we should sacrifice every thing to that resolution. And I especially beseech you to do this, that is, to pray earnestly and affectionately for me, both in your private retirements, and in your public assemblies, that I may quickly be restored to you from this confinement, and may have an opportunity of rendering you those services which were prevented by this unjust imprisonment, occasioned by the fury of the populace when I was last at Jerusalem.

And now to draw towards a close, may that great and blessed Being, who condescends in his gospel to reveal himself to us under the endearing character of the God of peace, who reconciling us unto himself by his Son, becomes the author of eternal blessings, cause his choicest favours to descend upon you. May he, who to confirm these gracious purposes, hath brought again from the dead our Lord Jesus Christ, who is constituted that great Shepherd of the sheep, by the blood of the everlasting covenant,⁴ and by his blood sealed the everlasting and unchangeable covenant, which appoints him to stand in that amiable relation to his people; May he, I say, make you perfect in every good work, that you may cheerfully and constantly do his will, exerting an holy readiness and alacrity in the discharge of every duty; himself producing in you that temper and disposition of soul which is most pleasing and acceptable in his sight, through the powerful influences of his Spirit, given you by Jesus Christ, who hath procured this invaluable favour for his people: to whom [be] glory in all the churches, for ever and ever: Amen.

⁴ By the blood of the everlasting covenant.] clause with the words immediately preceding, namely, that great Shepherd of the sheep, which our Lord was constituted by the blood of the everlasting covenant. And this sense seems to be far preferable. Compare Acts xx. 28; and John x. 11. There is an ambiguity in the connection of these words. Some think they refer to God’s bringing again from the dead our Lord Jesus Christ, according to that engagement or covenant which was sealed by his blood. Beza and others connect the

and a solemn benediction.

I have discovered my mind to you in the course of this epistle with great freedom; but as it all proceeds from the most sincere affection, I beseech you, brethren, suffer the word of exhortation: for I have written to you above in a few words; but if I were to open all that is in my heart, the letter would swell far beyond the bounds I have here assigned it. In concluding it, I give you the pleasure to know that [our] dear brother Timothy, whose zeal for me had for a while made him a partner in my confinement, is now set at liberty, with whom if he come soon, I hope by the Divine permission I shall be able to see you, which I cannot but greatly desire.

In the mean time, salute in the most respectful and affectionate manner, in my name, all that preside over you, as the officers of your respective churches, and all the other saints, who are private members of them. They who are natives of Italy, joined in the bonds of the same Christian profession, and now with me at Rome, most cordially salute you. May the blessing of God, and the grace of our Lord Jesus Christ, to whom I am so often commending you and all my Christian brethren, [be] with you all. I put my hearty amen to it; and you assuredly know, that I can wish you nothing better. I hope, therefore, that you will with all your hearts put your own amen to it.

IMPROVEMENT.

Let those, whom God, in the course of his Providence, hath called to preside over the souls of others, remember to watch over them with a becoming diligence, considering that an impartial account will shortly be required; considering, that if they do not properly conduct themselves in this important office, their blood, who perish by their neglect, must be required at their hands. And let the people committed to their care be concerned, that the faithful servants of Christ may discharge their office with joy, and not with grief; that they may not from time to time be sent with groanings, and with tears, to the presence of their great Master, to lament the obstinacy, perverseness, and rebellion of those over whom God hath made them watchmen and shepherds. The grief would now sensibly affect the minister; yet, on the

Reflections on the duties of pastors and people.

whole, as he would be to God a sweet savour in Christ, in them xxii. that perish, as well as in them that believe, the greatest detriment verse would fall on those who have made such ungrateful returns to the Divine goodness, and to their fidelity.

That all other duties may be more regularly and properly discharged, let private Christians be engaged to pray earnestly for their ministers; for those especially, who make it apparent, that they desire to maintain always a good conscience; and that whatever sacrifices they may be called to make to it, they are determined in all things to live reputably and honourably, so that the ministry may not be blamed, but the Christian profession in general adorned. And God grant, that none but persons of such a character may be introduced into the ministry, or supported and countenanced in it!

Let pastors, and people, be often looking to him, who is the great Shepherd of the sheep, and whose relation to the flock is established on the blood of the everlasting covenant. Ever may the thoughts of that blood engage us to regard him with all due veneration and love; ever may we be looking to him, who through this blessed Saviour, appears as the God of peace, for every blessing we respectively need.

We all need his gracious influence, to implant the first principles of the Divine life; and we need them, to make us perfect to do his will, and to work in us those things which may render us more completely pleasing in his sight. And therefore let an humble dependence on his grace be daily maintained and expressed; considering of how great importance it is to be acceptable in the sight of God, and to approve ourselves at all times to him.

That it may be so, may grace be with us all, and continue with us, from the first entrance on the Christian life, through the whole course of it, till it present us blameless in the presence of his glory, with exceeding joy. Amen.

The END of the FAMILY EXPOSITOR on the EPISTLE to the HEBREWS.

THE

FAMILY EXPOSITION

OR,

A PARAPHRASE

ON

HOLIC EPISTLE OF THE

JAMES;

WITH

NOTES, AND A PRACTICAL OF EACH SECTION.

A

GENERAL INTRODUCTION

TO THE

PARAPHRASE AND NOTES

ON

THE CATHOLIC EPISTLE OF ST. JAMES.

THE epistle of St. James, and the six following epistles, have been commonly distinguished by the appellation of catholic or general, because most of them are inscribed, not to particular churches, or persons, but to the body, either of Jewish or Gentile converts over the whole world, or at least dispersed in several countries.

The first of these, I mean that of St. James, was from the earliest times received by the Christian church, though not so universally as most of the epistles of St. Paul. But a precise detail and examination of the several arguments relating to this question, would bear too large a proportion in the space allotted to these introductions. It may however be right to observe, in support of the authenticity and authority of this epistle, that considerable stress hath deservedly been laid upon its antiquity, which appears both from internal and external evidence; and also, upon the correspondence of the sentiments it contains, with the tenor of the Christian doctrine; and though this hath been called in question by some through an attachment to particular hypotheses,* yet it is evident, I ap-

• It is well known, that at the beginning of the reformation, Luther apprehending the doctrine delivered by St. James concerning justification, to be inconsistent with that of St. Paul, opposed the authority of this epistle, in the preface to his German translation of the New Testament, published in the year 1522; though he is not followed in this point by those who at this day are distinguished by his name; and indeed he himself, as we are informed by Wolfius (Curæ Philolog. Vol. V. p. 6) and by Fabricius, (Biblioth. Græc. Lib. iv. cap. v. § ix.) afterwards changed his opinion.

A general introduction

prehend beyond all controversy, to those who read the epistle with suitable candour and attention. And it appears to me, that the authority of this, and some other parts of the New Testament, having been early questioned by some primitive churches, affords an argument of their particular caution, that no other writings should be admitted into the sacred canon, however excellent, besides those which had an undoubted claim to that distinction; and justly challenges our deference to their judgment, who doubtless were most capable of deciding, and gave sufficient evidence of their care as well as their capacity. The epistle before us having passed through a severe and accurate scrutiny, appears to have been at length universally received, and accordingly hath been transmitted down to the present age, as an authentic part of those oracles of God which are able to make us wise to salvation.

If any particular argument were to be suggested to second the force of these observations, it might be this, that this epistle is found in the Syriac version, and was received by the churches in Syria. This version is undoubtedly ancient, and is apprehended by most learned men to have been made as early as the beginning of the second century. And besides the authority conciliated to the epistle of St. James by the antiquity of the version, it should be observed, that the version was made for the particular service of the converted Jews, to whom the epistle itself was originally written; and it should therefore seem, that its authenticity and authority were from the beginning acknowledged by those for whom it was intended: and I think it can hardly be doubted, that they were better judges of the question than the Gentiles, to whom it was not written, among whom therefore it was not likely to be propagated so early, and who at first might be prejudiced against it, because it was inscribed to the Jews.

If any are disposed to examine the several testimonies of the Christian fathers, as to the authority of this epistle, they may find them collected with great fidelity and accuracy, by

to the Catholic epistle of St. James.

the learned Dr. Lardner, in the second part of his valuable work, The Credibility of the Gospel History.

As to the author of this epistle, some have imagined it to be James the Elder, the son of Zebedee, and brother of John. But in this they are evidently mistaken. James the elder was beheaded by Herod, in the year of our Lord 44; whereas this epistle was not written till a very considerable time afterwards. So early as the year 44, the gospel does not seem to have been propagated far beyond the bounds of Palestine; and it cannot be supposed there was any very large number of the Jews of the dispersion, who were then converted to the Christian faith: and though the epistle seems to have been intended in some measure for the general benefit of the twelve tribes, yet more especially for those among them who were converts to the Christian religion. Besides, it is intimated in the epistle itself, that the Jewish Christians were at this time sunk into very remarkable degeneracy, both in doctrine and practice, which is not likely to have been the case while they were under the first impressions of their conversion. And indeed in this epistle, there are some plain intimations that the destruction of Jerusalem was near at hand, chap. v. 1—8, which event was accomplished about the year 70; and from this circumstance we may reasonably conclude the date of this epistle to be about the year 60 or 61.

It therefore appears, that this epistle was not written by James the elder, but must have been the composition of another James, called James the less, who was the son of Alpheus, or Cleophas, and is said to be the brother, that is, according to the latitude in which the Jews were accustomed to understand this expression, the kinsman of our Lord. See Mat. xiii. 55; Mark vi. 3. And who is expressly numbered among the twelve apostles. See Mat. x. 2, 3; Mark iii. 17, 18; Luke vi. 14, 15; Acts i. 13. And though the time of this James being put to death is not absolutely certain, it is supposed by many learned men to have happened in the year 62, before St. Paul wrote his epistle to the Hebrews,

VOL. 6.

A general introduction

which was in the year 63. And if this account be right, the date of his epistle cannot be later than I have already assigned it.

James the less statedly resided at Jerusalem; whence he hath been stiled by some ancient fathers, bishop of that city, though without sufficient foundation, as we observed, (Vol. III. sect. 154, note b.) Now James being one of the apostles of the circumcision, while he confined his personal labours to the inhabitants of Judea, it was very natural for him to endeavour by his writings to extend his services to the Jewish Christians who were dispersed abroad in more distant regions. For this purpose there are two points which the apostle seems to have principally aimed at, though he hath not pursued them in an orderly and logical method, but in the free epistolary manner, handling them jointly or distinctly, as occasions naturally offered. And these were, “To correct those errors both in doctrine and practice, into which the Jewish Christians had fallen, which might otherwise have produced fatal consequences; and then to establish the faith, and animate the hope of sincere believers, both under their present and their approaching sufferings.”

And in prosecution of this double view, after inscribing the epistle to the twelve tribes in their dispersion, the apostle enters on his subject, by endeavouring to fortify their minds under those trials wherewith they would be exercised, by suitable representations of the benefit of those trials, of the readiness of God to communicate all necessary supplies of wisdom and grace in answer to the fervent prayer of faith, and by exposing the vanity of all worldly enjoyments, which often prove the means of ensnaring and ruining their possessors; chap. i. 1-16. And then as a means of their steadfastness notwithstanding the most powerful temptations to apostasy, he exhorts them to remember and acknowledge the manifold goodness of God in the various blessings bestowed upon them; more especially in that of his regenerating grace, which should constrain them to the exercise of every virtue.

to the Catholic epistle of St. James.

especially to an ingenuous and candid reception of his word, and a concern resolutely and constantly to adhere to its directions; particularly by bridling their tongues, and succouring such as were afflicted, ver. 17, to the end. And then the apostle, by an easy transition having glanced at some of their particular failings, takes the occasion of introducing cautions on sundry other articles in which they needed reprehension; particularly against showing an undue respect to men’s external circumstances, and resting satisfied in a partial observation of the Divine precepts, especially where the royal law of charity, or universal benevolence, was in question; chap. ii. 1—13. After this, as several of the Jewish Christians discovered a disposition to rest in an external and empty profession of religion, probably from an abuse of the doctrine of justification by faith, he largely descants on the inefficacy of a mere historical faith, and evinces, by most striking instances and illustrations, the utter insufficiency of it for our justification and eternal salvation, ver. 14, to the end. And as such a barren profession is apt to inspire men with conceited and vain glorious sentiments of themselves, while they are destitute of every Divine habit and attainment, he deems it expedient to subjoin a caution to these Jewish Christians, against their being too forward in assuming the office and character of teachers; and as spiritual pride tends to inflame men’s unbridled passions, and to set on fire their licentious tongues, he resumes and expatiates on a subject which he had before only slightly touched upon, recommending a strict government of the tongue as a matter, though of great difficulty, yet of the highest importance; chap. iii. 1—12. And in close connection with such a topic, it was very natural to inculcate, as the apostle does, a candid benevolent disposition, guarding them against censoriousness and animosities, and that love of the world which tends to excite them; to restrain which, he recommends a humble application to God for divine influences, ver. 13—chap. iv. 10. Suggesting particular cautions against evil speaking, and vain confidence in the events of futurity,

A general introduction, &c.

or in any worldly possessions, which often prove a temptation to luxury, and an occasion of ruin. And then as to afflicted and oppressed Christians, he encourages and exhorts them to wait patiently for the coming of the Lord, ver. 11.—chap. v. 8. And concludes the epistle, with condemning prophecy and vain swearing, with recommending moderation, fortitude, and prayer, a ready acknowledgment of our faults, and a solicitous concern for the common salvation, ver. 9. to the end.

A

PARAPHRASE AND

ON

THE CATHOLIC EPISTLE OF