An Exposition of Pauls Epistles, Letter 14 · Chapter 13 – Half title
CHAP. XIII.
THere are two parts of the Chapter. In the former part are contained seven Exhortations, to vers. 18. In the other is the conclusion of the Epistle
Vers. 1. Let brotherly love continue.
The first Exhortation is to Constancy in Charity towards the Brethren▪ wherein hee secretly commends them, because they indeed hitherto had imbraced and succoured for Christs sake the faithful, or brethren joyned together in Faith, and sincere Religion, and hee openly intreats them that they would go forward constantly, and undefatigably in that same virtue, Let (saith hee) brotherly love continue.
Vers. 2. Bee not forgetful to entertain strangers, for thereby some have entertained Angels unawares.
Exhort. 2. More specially, That they practice hospitality, and kindness towards strangers and foreigners, who want succour and consolation.
Thereby] The Argument to obedience of the Exhortation is onelyonly one. Because some using hospitality, have entertained Angels, when they thought they had received men, as Abraham and Lot, Gen. 18, & 19. The force of the Argument is, Because more good is done in this kind than any one can easily imagine: For the Lord himself entertaineth any thing that is done in his name to poor Beleevers, Prophets, or Disciples.
Vers. 3. Remember them that are in bonds, as bound with them; and them which suffer adversity, as being your selves also in the body.
Exhort. 3. That they be moved in affection towards the Brethren, who are in bonds, especially for the sake of Religion, and so succour them, as if they themselves in like manner were bound, and cast into the same prison, and lay in the same bonds with them. Not so onelyonly, but hee also exhorts them, that as members of the same mystical body, they would in some measure be so affected with the evil of the afflicted Brethren, as they would have others affected towards them if they were in the same condition, Because so long as they lived, they bare about with them a mortal body, obnoxious to the same evils: For that which happens to one, may happen to another, and common infirmity ought to move compassion.
Vers. 4. Marriage is honourable in all, and the bed undefiled: but Whoremongers and Adulterers God will judge.
Exhort. 4. For the maintaining of Chastity, folded up in two Arguments confirming the Precept.
Argum. 1. To this sense, If any one hath not the gift of continency, God hath prepared a remedy and a safe refuge, viz. wedlock, and hath pronounced this condition of life honourable amongst all sorts of men, and the conjugal bed (used according to the purpose of God) to be holy and undefiled: Therefore Chastity is to bee regarded.
Whoremongers] Argum. 2. If any one neglects wedlock, which is the remedy of incontinency, and polluteth himself, either with fornication, being a single man, or with Adultery, being married, let him know (whosoever hee is) that Whoremongers and Adulterers God will judge: Therefore, &c.
Vers. 5. Let your conversation bee without Covetousness: and bee content with such things as yee have: For hee hath said, I will never leave thee, nor forsake thee.
6. So that wee may boldly say, The Lord is my helper, and I will not fear what man shall do unto mee.
Exhort. 5. To avoid Covetousness, Lest this vice corrupt their manners. The Reasons of the Exhortation are three.
The first is propounded under the form of a Precept. Those things that you have, ought to suffice you, whether yee have them from any honest vocation, they come from the Divine blessing, and with those yee ought to bee contented, and not to be troubled with the desire of having more: Therefore take heed of Covetousness.
For hee hath said] Reas. 2. Out of Ioshua vers. 5. In that promise …hich God made to Ioshua in his calling, God propoundeth a general consolation to all his servants in their vocations, viz. that hee will not forsake, nor leave them in supplying them with any thing that is necessary: Therefore take heed of Covetousness.
So that] Reas. 3. It is no less for any Beleever than for David, in Psal. 118. vers. 6. to promise to himself with confidence, not onelyonly necessary succour as to this present life, but also Gods help ready against all the oppositions of wicked men, who endeavour to take away from Gods servants their very lives, together with all their substance: Therefore Covetousness is to bee avoided.
Vers. 7. Remember them which have the rule over you, who have spoken unto you the word of God: whose Faith follow, considering the end of their conversation.
Exhort. 6. To the keeping the purity of the Gospel without the leaven of Jewish Doctrine; There are six Reasons of the Exhortation.
Faith follow] Reas. 1. Your Teachers, the Apostles, and other faithful Ministers of Christ, have preached nothing unto you but the word of God, and have propounded no end to themselves in their conversation, besides that which ought to be propounded by faithful teachers, viz. the glory of God, and your salvation: Therefore imitating their Faith, and looking to the end of their conversation, keep yee the purity of the Gospel, or the Doctrine of Faith.
Vers. 8. Iesus Christ the same yesterday, and today, and for ever.
Reas. 2. Jesus Christ whose Doctrine is preached to you by his Ministers, is no… divers, but one, remaining the same for ever and ever: Therefore keep the purity of his Doctrine, and the unity of Faith with those your Teachers, which have preached to you the Word of God.
Vers. 9. Bee not carried about with divers and strange Doctrines: for it is a good thing that the heart bee esta…lished with Grace, not with meats, which have not profited them, that have been occupied therein.
Reas. 3. Propounded under the form of a Precept: There are divers and strange Doctrines, unknown to the Apostles, which Christ is not the Author of; if yee have hearkened to them, as the wind driveth the chaffe up and down the earth, or ships floating in the Sea, so they shall carry you about hither and thither, that yee shall hold fast nothing: Therefore be established in preserving the purity of the Gospel.
It is a good thing] Reas. 4. It is better (yea it is absolutely good and saving) that yee seek the peace and establishment of your heart and conscience in the Grace of Christ, which onelyonly his Gospel commends to you, and not in Legal Ceremonies, nor in observation of mean, daies, and the like: Wherein Righteousness least of all consists: Therefore keep the purity of Faith without the leaven of the Jewish Teachers.
Which have not profited] Reas. 5. Confirming the former, from the experience of them that Judaize; Those Legal observations have profited nothing as to Righteousness, or Salvation, them that are much conversant, and have spent their time in them: Therefore keep the pure Faith of the Gospel from all leaven of this sort.
Vers. 10. Wee have an Altar, whereof they have no right to eat, which serve the Tabernacle.
Reas. 6. They that serve the Jewish Tabernacle after Christs comming, or they that pertinaciously cleave to Levitical Ceremonies, cannot bee partakers of Christ, which is the thing signified to us by the Altar, and Sacrifices, and other Levitical shadows, and is the true body of them all: Therefore the Doctrine of Faith is to be preserved from the leaven of the Jewish Doctors, who thought that the observation of these Ceremonies was to be joyned with the Gospel. To which purpose the same Apostle saith, Gal. 5.2. If you bee circumcised, Christ shall profit you nothing, The reason whereof is this, The observers of Legal Ceremonies, or they that receive shadows now abolished, do in the prescribed distinction of meats, observation of Altars, Feasts, Jubilies, Holy water, Priests garments, and the like Ceremonies, really shew forth that the Sun of Righteousness is not yet risen, that Christ is nor yet come, that the Ceremonial Pedagogy is not yet abolished; but that still the time of shadows and signs, which were instituted onelyonly to prefigure Christ, until the time of Reformation.
Vers. 11. For the bodies of these beasts, whose blood is brought into the Sanctuary by the High Priest for sin, are burnt without the Camp.
12. Wherefore Iesus also▪ that hee might sanctifie the people with his own blood, suffered without the gate.
Hee proves that they are to bee excluded from Christ, who seek righteousness, or part of righteousness, in the shadows or works of the Law; because God hath pre-figured this in the type of the Expiatory Sacrifice; from Levit. 23.27. The blood of the Expiatory Sacrifice was brought by the High-Priest into the Sanctuary, but the flesh was wholly burnt with fire, neither did any thing thereof come to the Priests, as was given to them from the other Sacrifices. The Apostle affirms that this signified, that none of those who adhere to the Covenant of Works, could eat Christ, but were to bee excluded from communion with them, as many as do not firmly adhere to Christ, but seek even the least part of righteousness in the Levitical shadows, or works.
Without the Camp] God signified by this; First, That Christ was to suffer without the gates of Ierusalem, and that is plainly come to pass; for Christ was crucified without the gate. Secondly, That true expiation was to bee sought in the blood of the Messias, that suffered without Ierusalem, (or the place consecrated for the Levitical worship) And the Apostle also doth teach, that Christ himself intended this, (having by his providence so disposed of every thing, that hee should suffer without the City) viz. that Christ going without the gates to offer up himself, would by that very thing signifie, that there was no virtue of Justification or Sanctification to bee sought in any legal Rites, but only in his own blood, all those legal Rites being excluded.
Vers. 13. Let us go forth therefore unto him without the Camp, bearing his reproach.
14. For here have w…e no continuing City, but wee seek one to come.
15. By him therefore let us offer the Sacrifice of praise to God continually, that is, the fruit of our lips, giving thanks to his Name.
16. But to do good, and to communicate, forget not, for with such Sacrifices God is well pleased.
From hence the sixth Exhortation is drawn to a prudent imitation of Christ, going out of the City, and offering up himself to his Father. This imitation consists in three things. (1) As Christ going without the City renounced the world, that hee might do his Fathers Will; so wee for his sake ought to renounce all worldly things, being ready to leave Father and Mother, family and goods, unless wee would bee accounted unworthy of his fellowship. (2) As Christ hath born his Cross, going out into an opprobrious place, Golgotha, so it behoveth us to bear Christs reproach, or our Cross, after him, that is, to prepare our selves to suffer banishments persecutions, reproaches, and miseries of that kind for his sake.
For not] He gives the reason of this branch, because we Believers know that those worldly things are momentary, and that there is not an abiding place for us on earth, but wee seek a City, that heavenly inheritance, to the obtaining of which, it becomes us to go out of the world with a ready mind, and to renounce worldly things.
By him] The third thing, in which wee ought to imitate Christs suffering, is, that (resting in his intercession, merit, and worthiness) wee offer to God spiritual sacrifices, and acceptable, i. e. As Christ hath offered himself to God, that by his Passion hee might fulfill and abolish all Levitical types; so wee (whom hee hath made perfect by his alone Sacrifice, as to Justification, and hath sanctified us, as Priests consecrated to God, that legal sacrifices being abolished, wee might offer spiritual sacrifices) ought to offer up our selves, as living Sacrifices for the serving of God; and also Sacrifices of Praise, Prayer, and Thanksgiving, which are our first fruits, our calves, and those spiritual sacrifices, which wee ought continually to offer to God through Christ, by whose merit wee and our obedience is made acceptable unto God.
To do good] Besides the calves of our lips, hee also commands us to do good, that is, to perform all duties of charity towards all▪ but most especially towards the houshold of Faith.
With such] Hee backs this part of the Exhortation with a strong reason, because these kind of sacrifices please God, or are acceptable to him, as the most sweet fruit of our Faith in Christ, and most evident testimony of our sincere love towards God, and our neighbour.
Vers. 17. Obey them that have the rule over you, and submit your selves: For they watch for your souls, as they that must give account, that they may do it with joy, and not with grief: for that is unprofitable for you.
Exhort. 7. That they perform diligently the duties which they owe to Pastours, and Governours, receiving them reverently as the Ministers of God, loving them for Gods works sake, which is in their hands, obeying them in all things, which they prescribe out of the Word of God, to bee believed or done in the Name of God, according to their office, endeavouring with as great thankfulness as may bee to recompence their labours and cares.
They watch] There are four arguments of the Exhortation.
Argum. 1. The Ecclesiastical Ministers, your Leaders, watch for you, praying, studying, disputing for you, preaching the Gospel, and exercising Ecclesiastical Discipline amongst you for your good: Therefore obey them.
Account] Argum. 2. God requires an account of your souls from them, i… but one perisheth by their fault: Therefore obey them, who undergo amongst you so dangerous and hard a task.
That with joy] Argum. 3. If you obey as it becomes you, you will rejoyce your Pastours, and they will more cheerfully follow their work, but otherwise they will indeed do their duty, but heavily, and with sorrow; and so yee that ought to bee acceptable to them, will become the cruel tormentors of your Pastours: Therefore obey them.
For that] Argum. 4. Preventing an Objection: (if perchance any amongst them might not care for the troubles, griefs and sorrows of their Pastours) it will turn to your hurt, if Gods Ministers are compelled to mourn through your fault, God will hear their groanings, and will severely vindicate the contempt of his Embassadors: Therefore obey them.
The Second Part.
Vers. 18. Pray for us: for wee trust wee have a good conscience in all things, willing to live honestly.
The other Part of the Chapter follows, wherein is contained the conclusion of the Epistle, whereof there are six Articles: In the first, Because it is the duty of all fellow-souldiers in the Army of the Church Militant, to pray mutually for one another. The Apostle after his manner, about the end of the Epistle, commends himself to the prayers of the faithful Hebrews, whom hee desires to pray, that God would bless him in all things, but especially that hee might freely and fruitfully preach the Gospel: But hee speaks of himself in the plural number, as it appeareth out of the words that follow, which belong to his own person, from which it is manifest, that it was not unknown to the faithful Hebrews, that Paul was the Writer of the Epistle, which Peter also confirmeth unto us, although for the unbelieving Hebrews sake, whom hee endeavoured to win, hee did not prefix his name, (which was hateful to them) before this Epistle: The reasons why Paul would have them prays from himself are two.
Wee trust] Reason 1. Answering an Objection, because although my reputation is abused by calumniatours, who are enemies of the Gospel, and cannot bear my preaching concerning the Grace of Christ, and freedome from the Covenant of Works, and Levitical Ceremonies, yet I am conscious to my self that I have duely discharged my office, and of my innocent conversation, that I deserve ill of none, But hee speaks here most modestly concerning himself, lest hee should give any occasion of cavilling.
Rather] Reas. 2. Because if yee shall pray for mee, it will come to pass, that sooner than yee expect, and my prosperous condition may seem to permit, I may be restored to your Churches, from which I am detained longer than I would, being much hindered by divers impediments.
Vers. 19. But I beseech you the rather to do this, that I may bee restored to you the sooner.
20. Now the God of Peace that brought again from the dead our Lord Iesus, that great Shepheard 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 well-pleasing in his sight, through Iesus Christ, to whom bee glory for ever and ever. Amen.
Artic. 2. Wherein premising the Arguments of his confidence that hee should be heard, the Apostle praies for the Hebrews, that God would fully sanctifie them, i. e. joyn them together, perfect, compose them as members of one body, and make them compleat in every good work to do his will. Whereby hee intimates, that wee are unfit for every good work, Because, wee, as members out of joynt, can neither do that which is our duty to do, nor concur with others to do or promote any good, until God draw us near unto himself, and joyns himself to us, unless hee moves our will, and incites us to will good; working in us both to will and to do, or to perform that, which hee himself commands to be done by his preceptive will: Which the Apostle more fully explains by adding the manner whereby God perfects them, Working (saith hee) in you that which is well pleasing in his sight through Iesus Christ, i. e. working efficaciously in you by his Grace, and through you, works that are pleasing to himself, and working every good work whereby yee may please him: under which good necessarily are contained the principles of good actions, and namely the very assent of the will, and its co-working. And hee adds through Iesus. (1) Because all those good works are purchased for us by the desert of Christs death. (2) They are derived to us through him as through a chanel. (3) Those good works are effected by him. (4) They are purged by him, and made acceptable: Therefore glory is attributed to God and Christ for ever, Amen. Hee useth four Arguments of his confidence in praying, vers. 20.
The God of Peace] Argum. 1. With relation to the peace of the Church, God is the God of Peace: Therefore yee must confidently ask of God, that hee give you to endeavour after Peace amongst your selves, and towards God in following after holines….
Who hath brought again] Argum. 2. God hath brought again Christ from the dead: Therefore hee both can and will perfect you his sheep, and members of his body, in every good work, for which Christ is both dead and risen.
The great Shepheard] Argum. 3. Christ is that good Shepheard, and chief Pastor of his Sheep: Therefore it is to be expected from him, that hee sanctifie and fully perfect you his Sheep.
Through the blood] Argum. 4. The everlasting Covenant is made touching the Redemption of the sheep, i. e. touching the perfecting of their holiness and salvation, and that is established by the blood of Christ: Therefore yee shall be perfected in every good work by the Covenant.
Vers. 22. And I beseech you, Brethren, suffer the word of Exhortation, for I have written a Letter unto you in few words.
Artic. 3. In which hee praies for the Hebrews, that they not onelyonly take in good part whatsoever may seem sharp in this hortatory Epistle, but also that they suffer and take well the word of Exhortation, wherein their ordinary Pastors were more especially to bring and apply those things to them.
For in few] The Reason of this Petition is, Because those things were more briefly written by the Apostle, without any allay, which might mollifie his reproofs, and they want explication, larger handling, a more ample and quick application from their ordinary Pastors.
Vers. 23. Know yee, that our Brother Timothy is set at liberty, with whom if hee come shortly, I will see you.
Artic. 4. Is joyful news of the setting Timothy at liberty, being his daily companion, which hee knew was acceptable, for whom when they had heard that hee was in bonds, they grieved, and knowing that hee is at liberty, they may be refreshed. For the same end hee hopes that hee with Timothy shall come unto them.
Vers. 24. Salute all them that have the rule over you, and all the Saints. They of Italy salute you.
Artic. 5. Wherein are contained salutations: For first hee sends salutation to all the Pastors, and Governours of the Churches in Iudea: As also to other Beleevers, that they may know hee loves them all alike. In the third place hee salutes in the name of the Saints all the beleeving Hebrews in Italy.
Vers. 25. Grace be with you all. Amen.
Artic. 6. Wherein Paul after his accustomed seal, 2 Thes. 2.17. concludes the Epistle, wishing Grace to all, i. e. all saving gifts, or whatsoever was necessarily requisite to their perfection, from the fountain of Gods free goodness.
As for the subscription, after the Epistle, there is no credit to be given to it: For it is manifest out of this Chapter, vers. 23. that Timothy was absent when this Epistle was writ: Therefore the subscription seems to be added from some unskilful Scribe. And therefore wee omit them all.
THE EPISTLE OF PAUL TO THE HEBREWS WITH OBSERVATIONS gathered from the TEXT.
By DAVID DICKSON, Professor of Divinity in the University of Glascow.
LONDON, Printed by R. Ibbitson for Francis Eglesfield, and are to bee sold at the Marygold in Pauls Church-yard, 1659.