mh_parser/vol_split/58 - Hebrews/Chapter 13.xml

<div2 id="Heb.xiv" n="xiv" next="Jam" prev="Heb.xiii" progress="81.07%" title="Chapter XIII">
<h2 id="Heb.xiv-p0.1">H E B R E W S.</h2>
<h3 id="Heb.xiv-p0.2">CHAP. XIII.</h3>
<p class="intro" id="Heb.xiv-p1">The apostle, having treated largely of Christ, and
faith, and free grace, and gospel privileges, and warned the
Hebrews against apostasy, now, in the close of all, recommends
several excellent duties to them, as the proper fruits of faith
(<scripRef id="Heb.xiv-p1.1" osisRef="Bible:Heb.13.1-Heb.13.17" parsed="|Heb|13|1|13|17" passage="Heb 13:1-17">ver. 1-17</scripRef>); he then
bespeaks their prayers for him, and offers up his prayers to God
for them, gives them some hope of seeing himself and Timothy, and
ends with the general salutation and benediction, <scripRef id="Heb.xiv-p1.2" osisRef="Bible:Heb.13.18-Heb.13.25" parsed="|Heb|13|18|13|25" passage="Heb 13:18-25">ver. 18, to the end</scripRef>.</p>
<scripCom id="Heb.xiv-p1.3" osisRef="Bible:Heb.13" parsed="|Heb|13|0|0|0" passage="Heb 13" type="Commentary"/>
<scripCom id="Heb.xiv-p1.4" osisRef="Bible:Heb.13.1-Heb.13.17" parsed="|Heb|13|1|13|17" passage="Heb 13:1-17" type="Commentary"/><div class="Commentary" id="Bible:Heb.13.1-Heb.13.17">
<h4 id="Heb.xiv-p1.5">Various Duties. (<span class="smallcaps" id="Heb.xiv-p1.6">a.
d.</span> 62.)</h4>
<p class="passage" id="Heb.xiv-p2">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; <i>and</i> them which suffer adversity, as being
yourselves also in the body.   4 Marriage <i>is</i> honourable
in all, and the bed undefiled: but whoremongers and adulterers God
will judge.   5 <i>Let your</i> conversation <i>be</i> without
covetousness; <i>and be</i> 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 <i>is</i> 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 <i>their</i>
conversation.   8 Jesus Christ the same yesterday, and to day,
and for ever.   9 Be not carried about with divers and strange
doctrines. For <i>it is</i> 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
<i>our</i> 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 <i>is</i> unprofitable for you.</p>
<p class="indent" id="Heb.xiv-p3">The design of Christ in giving himself for
us is that he may purchase <i>to himself a peculiar people, zealous
of good works.</i> Now the apostle calls the believing Hebrews to
the performance of many excellent duties, in which it becomes
Christians to excel.</p>
<p class="indent" id="Heb.xiv-p4">I. To brotherly love (<scripRef id="Heb.xiv-p4.1" osisRef="Bible:Heb.13.1" parsed="|Heb|13|1|0|0" passage="Heb 13:1"><i>v.</i> 1</scripRef>), 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.</p>
<p class="indent" id="Heb.xiv-p5">II. To hospitality: <i>Be not forgetful to
entertain strangers for his sake,</i> <scripRef id="Heb.xiv-p5.1" osisRef="Bible:Heb.13.2" parsed="|Heb|13|2|0|0" passage="Heb 13:2"><i>v.</i> 2</scripRef>. We must add to brotherly
kindness charity. Here observe, 1. The duty required—<i>to
entertain strangers,</i> 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: <i>Thereby some have entertained angels
unawares;</i> so Abraham did (<scripRef id="Heb.xiv-p5.2" osisRef="Bible:Gen.18.1-Gen.18.32" parsed="|Gen|18|1|18|32" passage="Ge 18:1-32">Gen.
xviii.</scripRef>), and Lot (<scripRef id="Heb.xiv-p5.3" osisRef="Bible:Gen.19.1-Gen.19.38" parsed="|Gen|19|1|19|38" passage="Ge 19:1-38">Gen.
xix.</scripRef>), 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. <scripRef id="Heb.xiv-p5.4" osisRef="Bible:Matt.25.35" parsed="|Matt|25|35|0|0" passage="Mt 25:35">Matt. xxv. 35</scripRef>, <i>I was a stranger, and you
took me in.</i> God has often bestowed honours and favours upon his
hospitable servants, beyond all their thoughts,
<i>unawares.</i></p>
<p class="indent" id="Heb.xiv-p6">III. To Christian sympathy: <i>Remember
those that are in bonds,</i> <scripRef id="Heb.xiv-p6.1" osisRef="Bible:Heb.13.3" parsed="|Heb|13|3|0|0" passage="Heb 13:3"><i>v.</i>
3</scripRef>. Here observe,</p>
<p class="indent" id="Heb.xiv-p7">1. The duty—to <i>remember those that are
in bonds</i> and in <i>adversity.</i> (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.</p>
<p class="indent" id="Heb.xiv-p8">2. The reason of the duty: <i>As being
yourselves in the body;</i> 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, <i>and
if one member suffer all the rest suffer with it,</i> <scripRef id="Heb.xiv-p8.1" osisRef="Bible:1Cor.12.26" parsed="|1Cor|12|26|0|0" passage="1Co 12:26">1 Cor. xii. 26</scripRef>. It would be
unnatural in Christians not to bear each other's burdens.</p>
<p class="indent" id="Heb.xiv-p9">IV. To purity and chastity, <scripRef id="Heb.xiv-p9.1" osisRef="Bible:Heb.13.4" parsed="|Heb|13|4|0|0" passage="Heb 13:4"><i>v.</i> 4</scripRef>. Here you have, 1. A
recommendation of God's ordinance of marriage, that it <i>is
honourable in all,</i> 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 <i>honourable</i> 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: <i>Whoremongers and adulterers God will judge.</i> (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 <i>set their sins in order
before them</i> 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.</p>
<p class="indent" id="Heb.xiv-p10">V. To Christian contentment, <scripRef id="Heb.xiv-p10.1" osisRef="Bible:Heb.13.5-Heb.13.6" parsed="|Heb|13|5|13|6" passage="Heb 13:5,6"><i>v.</i> 5, 6</scripRef>. Here observe, 1.
The sin that is contrary to this grace and
duty—<i>covetousness,</i> 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 <i>with such things as we
have;</i> 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 <i>learned in</i> every <i>state, in</i> any
<i>state, therewith to be content.</i> 3. What reason Christians
have to be contented with their lot. (1.) <i>God hath said, I will
never leave thee, nor forsake thee,</i> <scripRef id="Heb.xiv-p10.2" osisRef="Bible:Heb.13.5-Heb.13.6" parsed="|Heb|13|5|13|6" passage="Heb 13:5,6"><i>v.</i> 5, 6</scripRef>. This was said to Joshua
(<scripRef id="Heb.xiv-p10.3" osisRef="Bible:Josh.1.5" parsed="|Josh|1|5|0|0" passage="Jos 1:5"><i>ch.</i> i. 5</scripRef>), 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>I will never,</i> no,
<i>never leave thee, nor</i> ever <i>forsake thee.</i> 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: <i>So that we
may boldly say, The Lord is my helper; I will not fear what man
shall do unto me,</i> <scripRef id="Heb.xiv-p10.4" osisRef="Bible:Heb.13.6" parsed="|Heb|13|6|0|0" passage="Heb 13:6"><i>v.</i>
6</scripRef>. Men can do nothing against God, and God can make all
that men do against his people to turn to their good.</p>
<p class="indent" id="Heb.xiv-p11">VI. To the duty Christians owe to their
ministers, and that both to those that are dead and to those that
are yet alive.</p>
<p class="indent" id="Heb.xiv-p12">1. To those that are dead: <i>Remember
those that have had the rule over you,</i> <scripRef id="Heb.xiv-p12.1" osisRef="Bible:Heb.13.7" parsed="|Heb|13|7|0|0" passage="Heb 13:7"><i>v.</i> 7</scripRef>. Here observe,</p>
<p class="indent" id="Heb.xiv-p13">(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.</p>
<p class="indent" id="Heb.xiv-p14">(2.) The duties owing to them, even when
they were dead.</p>
<p class="indent" id="Heb.xiv-p15">[1.] "<i>Remember them</i>—their
preaching, their praying, their private counsel, their
example."</p>
<p class="indent" id="Heb.xiv-p16">[2.] "<i>Follow</i> their <i>faith;</i> 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. <i>Consider the end of their conversation,</i> 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.</p>
<p class="indent" id="Heb.xiv-p17"><i>First,</i> 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, <i>the bishop of their souls,</i> 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.</p>
<p class="indent" id="Heb.xiv-p18"><i>Secondly,</i> From the nature and
tendency of those erroneous doctrines that they were in danger of
falling in with.</p>
<p class="indent" id="Heb.xiv-p19"><i>a.</i> They were divers and various
(<scripRef id="Heb.xiv-p19.1" osisRef="Bible:Heb.13.9" parsed="|Heb|13|9|0|0" passage="Heb 13:9"><i>v.</i> 9</scripRef>), different
from what they had received from their former faithful teachers,
and inconsistent with themselves.</p>
<p class="indent" id="Heb.xiv-p20"><i>b.</i> They were strange doctrines: such
as the gospel church was unacquainted with foreign to the
gospel.</p>
<p class="indent" id="Heb.xiv-p21"><i>c.</i> 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.</p>
<p class="indent" id="Heb.xiv-p22"><i>d.</i> They were mean and low as to
their subject. They were about external, little, perishing things,
such as <i>meats and drinks,</i> &amp;c.</p>
<p class="indent" id="Heb.xiv-p23"><i>e.</i> 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.</p>
<p class="indent" id="Heb.xiv-p24"><i>f.</i> They would exclude those who
embraced them from the privileges of the Christian altar (<scripRef id="Heb.xiv-p24.1" osisRef="Bible:Heb.13.10" parsed="|Heb|13|10|0|0" passage="Heb 13:10"><i>v.</i> 10</scripRef>): <i>We have an
altar.</i> This is an argument of the great weight, and therefore
the apostle insists the longer upon it. Observe,</p>
<p class="indent" id="Heb.xiv-p25">(<i>a.</i>) 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. <i>We
have an alter,</i> 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.</p>
<p class="indent" id="Heb.xiv-p26">(<i>b.</i>) This altar furnishes out a
feast for true believers, a feast upon the sacrifice, a <i>feast of
fat things,</i> 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. <i>Christ our passover is sacrificed
for us</i> (<scripRef id="Heb.xiv-p26.1" osisRef="Bible:1Cor.5.7" parsed="|1Cor|5|7|0|0" passage="1Co 5:7">1 Cor. v. 7</scripRef>),
and it follows, <i>therefore let us keep the feast.</i> The Lord's
supper is the feast of the gospel passover.</p>
<p class="indent" id="Heb.xiv-p27">(<i>c.</i>) 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.</p>
<p class="indent" id="Heb.xiv-p28">[<i>a.</i>] 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,</p>
<p class="indent" id="Heb.xiv-p29">[<i>b.</i>] To improve this argument
(<scripRef id="Heb.xiv-p29.1" osisRef="Bible:Heb.13.13-Heb.13.15" parsed="|Heb|13|13|13|15" passage="Heb 13:13-15"><i>v.</i> 13-15</scripRef>) in
suitable advices. <i>First, Let us go forth therefore unto him
without the camp;</i> go forth from the ceremonial law, from sin,
from the world, from ourselves, our very bodies, when he calls us.
<i>Secondly,</i> Let us be willing to <i>bear his reproach,</i> 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 <i>here we have
no continuing city.</i> 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, <scripRef id="Heb.xiv-p29.2" osisRef="Bible:Heb.13.14" parsed="|Heb|13|14|0|0" passage="Heb 13:14"><i>v.</i> 14</scripRef>.
<i>Thirdly,</i> 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, <scripRef id="Heb.xiv-p29.3" osisRef="Bible:Heb.13.15-Heb.13.16" parsed="|Heb|13|15|13|16" passage="Heb 13:15,16"><i>v.</i> 15, 16</scripRef>. 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 <i>sacrifice of atonement,</i> 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 <i>the fruit of our lips;</i> 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: <i>To do
good, and to communicate, forget now; for with such sacrifices God
is well pleased,</i> <scripRef id="Heb.xiv-p29.4" osisRef="Bible:Heb.13.16" parsed="|Heb|13|16|0|0" passage="Heb 13:16"><i>v.</i>
16</scripRef>. We must, according to our power, <i>communicate</i>
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.</p>
<p class="indent" id="Heb.xiv-p30">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
(<scripRef id="Heb.xiv-p30.1" osisRef="Bible:Heb.13.17" parsed="|Heb|13|17|0|0" passage="Heb 13:17"><i>v.</i> 17</scripRef>) 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, <i>not as the word of men, but, as
they are indeed, the word of God, that works effectually in those
that believe.</i> [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 <i>will be their joy, and their crown, in the day of the
Lord Jesus.</i> [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.</p>
</div><scripCom id="Heb.xiv-p30.2" osisRef="Bible:Heb.13.18-Heb.13.25" parsed="|Heb|13|18|13|25" passage="Heb 13:18-25" type="Commentary"/><div class="Commentary" id="Bible:Heb.13.18-Heb.13.25">
<h4 id="Heb.xiv-p30.3">Conclusion. (<span class="smallcaps" id="Heb.xiv-p30.4">a.
d.</span> 62.)</h4>
<p class="passage" id="Heb.xiv-p31">18 Pray for us: for we trust we have a good
conscience, in all things willing to live honestly.   19 But I
beseech <i>you</i> 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
<i>be</i> 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 <i>our</i>
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
<i>be</i> with you all. Amen.</p>
<p class="indent" id="Heb.xiv-p32">Here, I. The apostle recommends himself,
and his fellow-sufferers, to the prayers of the Hebrew believers
(<scripRef id="Heb.xiv-p32.1" osisRef="Bible:Heb.13.18" parsed="|Heb|13|18|0|0" passage="Heb 13:18"><i>v.</i> 18</scripRef>): "<i>Pray
for us;</i> for me and Timothy" (mentioned <scripRef id="Heb.xiv-p32.2" osisRef="Bible:Heb.13.23" parsed="|Heb|13|23|0|0" passage="Heb 13:23"><i>v.</i> 23</scripRef>), "and for all those of us who
labour in the ministry of the gospel."</p>
<p class="indent" id="Heb.xiv-p33">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.</p>
<p class="indent" id="Heb.xiv-p34">2. There are good reasons why people should
pray for their ministers; he mentions two:—</p>
<p class="indent" id="Heb.xiv-p35">(1.) <i>We trust we have a good
conscience,</i> &amp;c., <scripRef id="Heb.xiv-p35.1" osisRef="Bible:Heb.13.18" parsed="|Heb|13|18|0|0" passage="Heb 13:18"><i>v.</i>
18</scripRef>. 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: <i>We trust we have a good conscience, in all things
willing to live honestly. We trust!</i> he might have said, <i>We
know;</i> 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 <i>good
conscience,</i> 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
<i>in all things,</i> 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.</p>
<p class="indent" id="Heb.xiv-p36">(2.) Another reason why he desires their
prayers is that he hoped thereby to be the sooner restored to them
(<scripRef id="Heb.xiv-p36.1" osisRef="Bible:Heb.13.19" parsed="|Heb|13|19|0|0" passage="Heb 13:19"><i>v.</i> 19</scripRef>), 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.</p>
<p class="indent" id="Heb.xiv-p37">II. He offers up his prayers to God for
them, being willing to do for them as he desired they should do for
him: <i>Now the God of peace,</i> &amp;c., <scripRef id="Heb.xiv-p37.1" osisRef="Bible:Heb.13.20" parsed="|Heb|13|20|0|0" passage="Heb 13:20"><i>v.</i> 20</scripRef>. In this excellent prayer
observe, 1. The title given to God—<i>the God of peace,</i> 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: <i>He hath brought
again from the dead our Lord Jesus,</i> &amp;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 <scripRef id="Heb.xiv-p37.2" osisRef="Bible:Isa.40.11" parsed="|Isa|40|11|0|0" passage="Isa 40:11">Isa. xl. 11</scripRef>,
declared by himself to be so, <scripRef id="Heb.xiv-p37.3" osisRef="Bible:John.10.14-John.10.15" parsed="|John|10|14|10|15" passage="Joh 10:14,15">John
x. 14, 15</scripRef>. 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:
<i>Through the blood of the everlasting covenant.</i> 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: <i>Make you
perfect in every good work,</i> &amp;c., <scripRef id="Heb.xiv-p37.4" osisRef="Bible:Heb.13.21" parsed="|Heb|13|21|0|0" passage="Heb 13:21"><i>v.</i> 21</scripRef>. 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 <i>through Jesus Christ, to whom be
glory for ever.</i> 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, <i>Amen.</i></p>
<p class="indent" id="Heb.xiv-p38">III. He gives the Hebrews an account of
Timothy's liberty and his hopes of seeing them with him in a little
time, <scripRef id="Heb.xiv-p38.1" osisRef="Bible:Heb.13.23" parsed="|Heb|13|23|0|0" passage="Heb 13:23"><i>v.</i> 23</scripRef>. 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.</p>
<p class="indent" id="Heb.xiv-p39">IV. Having given a brief account of this
his letter, and begged their attention to it (<scripRef id="Heb.xiv-p39.1" osisRef="Bible:Heb.13.22" parsed="|Heb|13|22|0|0" passage="Heb 13:22"><i>v.</i> 22</scripRef>), he closes with salutations,
and a solemn, though short benediction.</p>
<p class="indent" id="Heb.xiv-p40">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.</p>
<p class="indent" id="Heb.xiv-p41">2. The solemn, though short benediction
(<scripRef id="Heb.xiv-p41.1" osisRef="Bible:Heb.13.25" parsed="|Heb|13|25|0|0" passage="Heb 13:25"><i>v.</i> 25</scripRef>): <i>Grace
be with you all. Amen.</i> 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.</p>
</div></div2>