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IN the close of the epistle, contained in this chapter, the apostle gives us new instances of that divine wisdom wherewith he was actuated in writing of the whole; which the apostle Peter refers unto, 2 Peter 3:15. And as it will communicate an inexpressible sense of itself unto every intelligent reader, who meditates upon it with that faith and reverence which are required in the perusal of these holy writings; so we may give, at our entrance into the exposition of the chapter, some few instances in general wherein it doth eminently appear. 1. Having solidly laid the foundations of faith and obedience, in the declaration of the mystery of the person and offices of Christ, he descends unto his exhortation with respect unto evangelical and moral duties, which he proposes unto the church in one distinct view throughout this chapter.

And herein, (1.) He prescribes by his own example, as he also doth in most of his other epistles, the true order and method of preaching the gospel; that is, first to declare the mysteries of it, with the grace of God therein, and then to improve it unto practical duties of obedience. And they will be mistaken, who in this work propose unto themselves any other method; and those most of all, who think one part of it enough, without the other. For as the declaration of spiritual truths, without instruction how they are the vital, quickening form of obedience, and the application of them thereunto, tends only unto that “knowledge which puffeth up, but doth not edify;” so the pressing of moral duties, without a due declaration of the grace of God in Christ Jesus, which alone enables us unto them, and renders them acceptable unto God, with their necessary dependence thereon, is but to deceive the souls of men, and lead them out of the way, and off from the gospel. (2.) Issuing all his discourses in this exhortation unto spiritual or evangelical obedience, he declares that the science or knowledge of divine mysteries is partly practical, as unto its next and immediate end in the minds and souls of men. It is so far from truth, that by the liberty of the gospel we are freed from an obligation unto spiritual and moral duties, that the use of all the truths revealed in it, is, as to direct us unto their right performance, so to lay more and new obligations on us to attend with all diligence unto them. (3.) In this place, insisting at large on the doctrine of the gospel, he doth but name the heads of the duties which he exhorts unto: for they were for the most part known and confessed amongst the Hebrews, whereas the other was greatly exposed and contradicted. And herein also he hath set an example unto the preachers of the gospel, as unto the times and circumstances of their work. For therein ought they to labor with most diligence, where they find the greatest opposition made unto the truth, or the greatest difficulty in the admission of it. (4.) He manifests, in this method of his procedure, that it is to no purpose to deal with men about duties of obedience, before they are well fixed in the fundamental principles of faith. Herein he labors for the instruction and confirmation of these Hebrews, before he engages on his prescription of duties. 2. In the enumeration of duties which he designs, — because it was not possible that he should make mention of all those which are necessary in our Christian course, — he fixes on them in particular which he knew were most necessary for the Hebrews to attend unto with diligence in their present circumstances; as we shall see in our consideration of them. And herein also ought he to be our example in the work of our ministry.

Circumstances ofttimes make it necessary that some duties be more diligently pressed on our people than others, in themselves of no less importance than they. 3. His divine wisdom doth manifest itself in the intermixture of evangelical mysteries with his exhortation unto duties; whereby he both effectually presses the duties themselves, and manifests that the most mystical parts of divine truths and institutions are instructive unto duties, if rightly understood. The consideration hereof also we shall attend unto in our progress. 4. It doth so in that solemn prayer for a blessing on and due improvement of his whole doctrine; wherein he briefly comprises the sum and substance of the most mysterious truths, concerning the person, office, and sacrifice of Christ, which he had before insisted on; wherein, according to our ability, we ought to follow his example.

For the parts of this chapter, (the whole being hortatory,) they are these: 1. An injunction of, and exhortation unto, several duties of obedience; with especial enforcements given unto some of them, verses 1-6. 2. Unto faith, and stability therein, from the instrumental cause and especial object of it; with a warning to avoid what is contrary thereunto, verses 7-12. 3. An exhortation, occasioned by what was spoken in confirmation of the preceding exhortation, unto self-denial and patient bearing of the cross, verses 13, 14. 4. A renewed charge of sundry duties, with respect unto God, their church-relation, one another, and himself, verses 15-19. 5. A solemn prayer for the complement of the blessed work of the grace of God in Christ towards them all, verses 20,21. 6. The conclusion of the whole, in sundry particulars, verses 22-25.

In the first part, the duties exhorted unto are, (1.) Brotherly love, verse 1. (2.) Hospitality, verse 2. (3.) Compassion towards those that suffer for the gospel, verse 3. (4.) Chastity, with the nature and due use of marriage, verse 4. (5.) Contentment, with the grounds and reasons of it, verses 5, 6.

VERSE 1.

JH filadelfi>a mene>ta .

Vulg. Lat., “charitas fraternitatis,” “the love of the brotherhood;” not so properly. Syr., “love of the brethren.” And unto mene>tw , both add, “in vobis,” “in you.” “Amor fraternus,” “charitas fraterna.” Mene>tw , “maneat;” that is, “constans maneat.” Why it is thus enjoined, we shall inquire.

Ver. 1 — Let brotherly love continue, [abide constant.] The duty commanded is “brotherly love;” and the manner of the injunction of it is, that it “remain,” or “continue.”

First, Love is the fountain and foundation of all mutual duties, moral and ecclesiastical; wherefore it is here placed in the head of both sorts, which are afterwards prescribed. And thereon the apostle immediately subjoins the two principal branches of it in duties moral, namely, hospitality and compassion; wherein he comprises all acts of mutual usefulness and helpfulness, instancing in such as principally stood in need of them; namely, strangers and sufferers.

All love hath its foundation in relation. Where there is relation there is love, or there ought so to be; and where there is no relation there can be no love, properly so called. Hence it is here mentioned with respect unto a brotherhood.

There is a threefold brotherhood, or fraternity: — 1. Natural; 2. Civil; 3. Religious. 1. Natural brotherhood is either universal or more restrained. (1.) There is a universal fraternity of all mankind: “God hath made of one blood all nations of men to dwell on all the face of the earth,” Acts 17:26. Hence every one, by the law of nature, is every one’s neighbor and every one’s brother, his keeper and helper. Wherefore all strife, envy, hatred, wrong, oppression, and bloodshed among mankind, is of the evil one, 1 John 3:12. There is a love, therefore, due unto all mankind, to be exercised as opportunity and circumstances do require. We are to “do good unto all men,” Galatians 6:10. And where this love is wanting in any, (as it is in the most,) there dwells no real virtue in that mind. (2.) Again, this natural brotherhood is restrained; and that, [1.] With reference unto some stock or spring, from whence a people or nation did originally proceed, being therein separated from other nations or people. So there was a brotherhood among all the Israelites, who descended from the same common stock; that is, Abraham. Hence they esteemed themselves all brethren, and called themselves so: “My brethren, my kinsmen according to the flesh,” Romans 9:3. So they are constantly called brethren in the law, in the prescription of duties unto them: “He is thy brother,” etc. [2.] With respect unto a near stock, as the children of the same parents; which in the Scripture is constantly extended unto grandfathers also.

Hence they are commonly in the Scripture called brethren and sisters who are descendants from the same grandfather or grandmother; on which account some are called the brethren of Jesus, Matthew 12:46,47. The love required in this relation is known; but it is not here intended. 2. There is a civil fraternity. Persons voluntarily coalescing into various societies, do constitute a political brotherhood; but this hath here no place. 3. This brotherhood is religious. All believers have one Father, Matthew 23:8,9; one elder Brother, Romans 8:29, who is not ashamed to call them brethren, Hebrews 2:11; — have one Spirit, and are called in one hope of calling, Ephesians 4:4; which being a Spirit of adoption, interesteth them all in the same family, Ephesians 3:14,15, whereby they become “joint-heirs with Christ,” Romans 8:17. See the exposition on chap. 3: 1. This is the brotherhood principally intended in the duty of love here prescribed. For although there was the natural relation also among these Hebrews, yet it was originally from their coalescency into one sacred society, by virtue of their covenant with God, that they became brethren of one family, distinct from all others in the world. And this relation was not dissolved, but further confirmed, by their interest in the gospel; whence they became “holy brethren, partakers of the heavenly calling,” Hebrews 3:1.

This brotherhood is the foundation of the love that is here enjoined; for “every one that loveth him that begat, loveth him also that is begotten of him,” 1 John 5:1. It is not convenient to our purpose to insist long on the declaration of the nature of this grace and duty. It hath also been spoken unto in the exposition on chap. 6:10,11. Here I shall observe some few things only concerning it, and they are those wherein it differs from the natural love, or that which hath only moral or civil motives or causes. For, (1.) The foundation of it is in gratuitous adoption: “Ye are all brethren, and one is your Father, which is in heaven,” Matthew 23:8,9. And it is by adoption that they. are all taken into and made brethren in the same family,1 John 3:1. (2.) It is a peculiar grace of the Spirit: “The fruit of the Spirit is love;” and therefore it is frequently, almost constantly, joined with faith in Christ Jesus, Philemon 5; 1 John 3:23. It is that which no man can have in nor of himself; it must be “given us from above.” (3.) It is peculiar in its example; which is the love of Christ unto the church,1 John 3:16; which gives it a different nature from all love that ever was in the world before. (4.) And it is so in the commandment, given for it by Christ himself, with the ends that he hath assigned unto it. He calls it his commandment in a peculiar manner, John 15:12, and thence “a new commandment,” John 13:34; 1 John 2:7,8; 2 John 5; — that wherein he will be owned above all others And he designs the ends of it to be, the special glory of God, and an evidence unto the world that we are his disciples, John 13:35. (5.) It is so in its effects, both internal and external: such are pity, compassion, joy in prosperity, prayer, usefulness in all things, spiritual and temporal, as occasion doth require patience, forbearance, delight, readiness to suffer for, and lay down our lives towards and for each other; which are all frequently inculcated and largely declared in the Scripture.

And two things I shall only hence observe: — Obs. I. That the power and glory of Christian religion are exceedingly decayed and debased in the world. — Next unto faith in Christ Jesus, and the profession thereof, the life and beauty of Christian religion consist in the mutual love of them who are partakers of the same heavenly calling, which all pretend unto. And this is that whereon the Lord Christ hath laid the weight of the manifestation of his glory in the world, namely, the love that is among his disciples; which was foretold as the peculiar glory of his rule and kingdom. But there are only a few footsteps now left of it in the visible church; some marks only that there it hath been, and dwelt of old. It is, as unto its lustre and splendor, retired to heaven, abiding in its power and efficacious exercise only in some corners of the earth, and secret retirements.

Envy, wrath, selfishness, love of the world, with coldness in all the concerns of religion, have possessed the place of it. And in vain shall men wrangle and contend about their differences in opinions, faith, and worship, pretending to design the advancement of religion by an imposition of their persuasions on others; unless this holy love be again introduced among all those who profess the name of Christ all the concerns of religion will more and more run into ruin.

The very name of a brotherhood amongst Christians is a matter of scorn and reproach; and all the consequents of such a relation are despised. But it is marvellous how any men can persuade themselves that they are Christians, and yet be not only strangers, but enemies unto this love.

Obs. II. Where the pretense of this love is continued in any measure, yet its nature is unknown, and its effects are generally neglected. — Such a love as arises from a joint interest in gratuitous adoption, powerfully infused into the mind and wrought in the heart by the Spirit thereof, effectually inclining unto its exercise, both internal and external, with a spiritual sense of a fraternal relation by the same new nature created in them all, of whom this love is required; extending itself not only unto all duties of mercy, bounty, compassion, and delight, but even unto the laying down of our lives for each other when called thereunto; is neither known by many nor much inquired after.

Secondly, The manner of the prescription of this duty is, that it should “continue,” or “abide constant;” which is peculiar. For he supposes that this love was already in them, already exercised by them; and he doth not therefore enjoin it, but only press its continuance. So he treateth them in like manner, chap. 6:9-12. And this insinuation or concession is of great force in the present exhortation. Men are free and willing to be pressed to continue in doing that which of themselves they have chosen to do. And it belongs unto ministerial wisdom, in exhortations unto duty, to acknowledge what is found of it already in them with ‘whom they treat.

For the owning of any duty is an encouragement, due unto them by whom it is performed.

Besides, the apostle in this charge seems to give an intimation of the difficulty that there is in the preservation of this grace, and the performance of this duty. So the word is used, and so rendered by many, “to abide constant;” that is, against difficulties, and temptations. It is not merely, ‘Let it continue,’ but, ‘Take care that it. be preserved;’ for it is that which many occasions will be apt to weaken and impair. When men are first called into that relation which is the foundation of this duty, they are usually warmly inclined unto it, and ready for its exercise; but in process of time innumerable occasions are ready to impair it; besides that those graces which are seated in the affections are apt of themselves to decay, if not renewed by fresh supplies from above. Against all those things which might weaken mutual love amongst them, the apostle gives them caution in this word, “Let it abide constant.” And, — Obs. III. We are especially to watch unto the preservation of those graces, and the performance of those duties, which in our circumstances are most exposed unto opposition.. In particular, — Obs. IV. Brotherly love is very apt to be impaired and decay if we endeavor not continually its preservation and revival. This is evident in the sad event of things before mentioned. And, — Obs. V. It is a part of the wisdom of faith to consider aright the ways and occasions of the decay of mutual love, with the means of its preservation. Without this we cannot comply with this caution and injunction in a due manner. 1. The causes of the decay of this love, whence it doth not continue as it ought, are, (1.) Self-love: (2.) Love of this present world; (3.) Abounding of lusts in the hearts of men; (4.) Ignorance of the true nature both of the grace and the exercise of it, in its proper duties; (5.) Principally, the loss of a concernment, in the foundation of it, which is an interest in gratuitous adoption, and the participation of the same Spirit, the same new nature and life. Where this is not, though conviction of truth and the profession of it may for a season make an appearance of this brotherly love, it will not long continue. 2. The occasions of its decay and loss are, (1.) Differences in opinion and practice about things in religion; (2.) Unsuitableness of natural tempers and inclinations; (3.) Readiness to receive a sense of appearing provocations; (4.) Different, and sometimes inconsistent, secular interests; (5.) An abuse of spiritual gifts, by pride on the one hand, or envy on the other; (6.) Attempts for domination, inconsistent in a fraternity: which are all to be watched against. 3. The means of its continuance or preservation are, (1.) An endeavor to grow and thrive in the principle of it, or the power of adopting grace (2.) A due sense of the weight or moment of this duty, from the especial institution and command of Christ; and, (3.) Of the trial which is committed thereunto, of the sincerity of our grace and the truth of our sanctification; for by this we know that we are passed from death unto life: (4.) A due consideration of the use, yea necessity, of this duty unto the glory of God and edification of the church; and, (5.) Of that breach of union, loss of peace, disorder and confusion, which must and will ensue on the neglect of it: (6.) Constant watchfulness against all those vicious habits of mind, in selflove or love of the world, which are apt to impair it: (7.) Diligent heed that it be not insensibly impaired in its vital acts; such as are patience, forbearance, readiness to forgive, unaptness to believe evil; without which no other duties of it will be long continued: (8.) Fervent prayer for supplies of grace enabling us thereunto: with sundry others of a like nature. And if we judge not this duty of such importance as to be constant in the use of these means for the maintenance of it, it will not continue.

The continuance of the church depends in the second place on the continuance of brotherly love. It doth so in the first place on faith in Christ Jesus, whereby we hold the Head, and are built on the Rock; but in the second place, it doth so on this mutual love. All other pretences about the succession and continuance of the church are vain. Where this faith and love are not, there is r,o church; where they are, there is a church materially, always capable of evangelical form and order.

It is not improbable but that the apostle might also have a respect unto the especial condition of those Hebrews. They had all reltional foundations of mutual love among them from the beginning, in that they were all of one common natural stock, and were all united in the same sacred covenant for the worship of God. Hereon they had many divine commands for mutual love, and the exercise of all its effects, as became a natural and religious fraternity. Accordingly, they had an intense love towards all those who on these accounts were their brethren. But in process of time they corrupted this, as all other divine orders and institutions. For their teachers instructed them that the meaning of the command for mutual love did include a permission, if not a command, to hate all others. So they interpreted the law of love recorded Leviticus 19:18, “Thou shalt love thy neighbor, and hate thine enemy,” Matthew 5:43. And the people practiced accordingly, not thinking themselves obliged to show the least kindness unto any but their own countrymen. Hereon they grew infamous in the world. So Tacitus affirms of them: “ Apud ipsos, tides obstinata, misericordia in promptu; adversus omnes alios hostile odium.” — Hist, lib. 5. And the satirist: “Non monstrare vias eadem nisi sacra colenti, Quaesitum ad fontem solos deducere verpos.” — Juv. Sat. 14:103.

This horrible corruption and abuse of the law, which exposed them to reproach, whereas the due observance of it was their glory, our Savior corrected as unto the doctrine of it, Matthew 5:43,44; and rectified as unto its practice in the parable of the Samaritan, Luke 10:30,31, etc. But yet their mutual love, on the grounds and reasons mentioned, was good, useful, and commendable. But whereas by the gospel their original brotherhood was as it were dissolved, the Gentiles being taken into the same sacred communion with them, some of them might suppose that the obligation unto mutual love which they were under before was now also ceased. This the apostle warns them against, giving in charge that the same love should still continue in all its exercise, but with respect unto that new fraternity which was constituted by the gospel.

VERSE Th~v filoxeni>av mh< ejpilanqa>nesqe? dia< tau>thv gan tinev xeni>santev ajgge>louv .

Filoxeni>av . Syr., ayen;s]k]aDæ at;m]j,r] , “the compassionate love of strangers.” “Hospitalitatis,” “hospitality.” We have well rendered it, “to entertain strangers.” Poluxeni>a , is “a promiscuous entertainment of all,” — the keeping, as we call it, of an open house; ajxeni>a , is “a defect in entertainment,” through covetousness or roughness of nature; both condemned by the heathen: Mhde< polu>xeinon , mhd j a]xeinon kalee>sqai , Hesiod. ]Elaqon . Most copies o£ the Vulgar read “placuerunt;” which was put in by them who understood not the Grecism of “latuerunt,” for “inscii,” “unawares,” not knowing (that is, at first) who they were whom they entertained.

The Syriac thus reads the whole verse: “Forget not love unto strangers; for by this some were worthy, when they perceived it not, to receive angels.”

Ver. 2. — Be not forgetful [forget not] to entertain strangers; for thereby some have entertained angels unawares.

There are plainly in the words, first, A prescription of a duty; and, secondly, The enforcement of it by an effectual motive or reason.

And in the first there is, 1. The duty itself prescribed, which is to “entertain strangers;” and, 2. The manner of its prescription, “Forget not to do it;” be not forgetful of it. 1. The duty prescribed is the “entertaining of strangers :” Filoxeni>a . The word is generally rendered by “hospitality;” and may well be so, if we consider the original of the word; but in its use it is somewhat otherwise applied among us. For it respects such as are strangers indeed, and unknown unto us as unto other circumstances, and so such as really stand in need of help and refreshment; but with us it is applied unto a bountiful, and, it may be, profuse entertainment of friends, relations, neighbors, acquaintances, and the like.

The original word hath respect not so much unto the exercise of the duty itself, as to the disposition, readiness, and frame of mind, which are required in it and unto it. Hence the Syriac renders it, “the love of strangers,” and that properly. But it is such a love as is effectual, and whose proper exercise consisteth in the entertainment of them; which comprises the help and relief which strangers stand in need of, and which is the proper effect of love towards them. Hence we render it, “to entertain strangers.”

It is known what is meant by “entertainment;” even the receiving of them into our houses, with all necessary accommodations, as their occasions do require. In those eastern countries, where they traveled wholly or in part barefoot, washing of their feet, and setting meat before them, as also their lodging, are mentioned.

Strangers, even among the heathen, were counted sacred, and under the peculiar protection of God. So speaks Eumaeus unto Ulysses, when he entertained him as a poor unknown stranger: — Xei~n j , ou] moi ze>miv e]st j , oujd j eij kaki>wn se>qen e]lqoi , Xei~non ajtimh~sai? pro te ptwcoi> te . — Hom. Odyss. 14:56. “O stranger! it is not lawful for me, though one should come more miserable than thou art, to dishonor or disregard a stranger; for strangers and poor belong to the care of God.”

And there was among some nations di>kh kakoxeni>av , a punishment appointed for those that were inhospitable.

The Scripture frequently prescribes or commands this duty. See Deuteronomy 10:19; Isaiah 58:7; Matthew 25:35; Luke 14:13; Romans 12:13; 1 Peter 4:9; James 1:27.

This entertaining of unknown strangers, which was so great a virtue in ancient times, is almost driven out of the world by the wickedness of it.

The false pretences of some with wicked designs, under the habit and pretense of strangers, on the one hand, and pretences for sordid covetousness, on the other, have banished it from the earth. And there are enough, who are called Christians, who never once dreamed of any duty herein.

It is granted, therefore, that there is prudence and care to be used herein, that we be not imposed on by such as are unworthy of any entertainment.

But it doth not follow that therefore we should refuse all who are strangers indeed; that is, whose circumstances we know not but from themselves.

It must also be acknowledged, that whereas provision is now made in all civilized nations for the entertainment of strangers, though at their own cost, things are somewhat, in this case altered from what they were in the younger days of the world.

But there was a perculiar reason, taken from the then present circumstances of the church, expecially of the Hebrews in their dispersions who belonged thereunto: whereon the apostle adjoins the prescription of this duty of entertaining strangers as the first branch of that brotherly love which he had before enjoined, as the first and most eminent way of its acting itself. For there were two things that make this duty more necessary than at other times. For the church was then under great persecution in sundry places, whereby believers were driven and scattered from their own habitations and countries, Acts 8:1. And hereon, following the direction of our blessed Savior, when they were persecuted in one city, to flee unto another, they did so remove into other parts and places wherein they were strangers, and where there were for the present some peace and quietness.

For God is pleased so to order things, in his holy, wise providence, that for the most part persecution shall not be absolutely at any time universal, but that there may be some places of a quiet retirement, at, least for a season, unto them, or some of them, whose destruction is designed and endeavored in the places of their own habitation. So, under the furious papal persecution in this nation in the days of Queen Mary; many cities and places beyond the seas were a refuge for a season unto them who fled from hence for the preservation of their lives. God in such cases makes a double provision for his church, namely, a refuge and hiding-place for them that are persecuted and an opportunity for them that are at peace to exercise faith and love, yea, all gospel graces, in their helpful kindness towards them. And in case persecution at any time be universal (which state is at this time aimed at), and there be none to recieve his outcasts, he himself will be their refuge and hiding-place: he will carry them into a wilderness, and feed them there, until the indignation be over-past. But in the state of the church wherein it was when the apostle wrote this epistle, those believers who were yet in peace and rest in their own habitations, had many obligations upon them to be ready to entertain strangers, who resorted unto them in their wanderings and distress.

Obs. I. Especial seasons are directions and constraining motives unto especial duties. — And he who on such occasions will forget to receieve strangers, will not long remember to retain any thing of Christian religion.

Again; at that time there were sundry persons, especially of the converted Hebrews, who went up and down from one city, yea, one nation unto another, on their own cost and charges, to preach the gospel. “They went forth for the sake of Christ” (to preach the gospel), “taking nothing of the Gentiles,” unto whom they preached,3 John 7. And these were only “brethren,” and not officers of any church, verse 5. The reception, entertainment, and assistance of these, when they came unto any church or place as strangers, the apostle celebrates and highly commends in his wellbeloved Gaius, verses 5,6. Such as these, when they came to them as strangers, the apostle recommends unto the love and charity of these Hebrews in a peculiar manner. And he who is not, ready to receive and entertain such persons, will manifest, how little concernment be hath in the gospel, or the glory of Christ himself.

Now, whereas this grace or duty in general is much decayed among the professors of Christian religion we are greatly to pray, that, upon the returnal of the especial occasions it, which he at, the door, yea, are entered in many places, it, may be revived in the hearts and lives of all true believers. 2. The manner of the prescription of this duty is expressed in that word, “Forget it not,” be not umindful of it; which is peculiar. Another duty, of the same nature, in general with this, he gives in charge with the same expression, “Forget it not,” verse 16. And he doth there confirm his injunction with a peculiar reason “To do good and to communicate forget not; for with such sacrifices God is well pleased:” as here, “For thereby some have entertained angels” which intimates some peculiar concerns of these duties.

There is no doubt but that a positive command is included in the prohibition, “Forget not;” that is, “Remember.” There are some duties whereunto our minds ought always to be engaged by an especial remembrance; and they are such, for the most part, against which either much opposition ariseth, or many pretences are apt to be used for a countenance of their omission. Such is the observation of the Sabbath, the institution and command whereof are prefaced with a solemn injunction to remember it. And three things seem to be respected in this expression: — (1.) That we should endeavor to keep up our hearts in and unto a constant readiness for it. The word itself, filoxeni>a , respects more the frame of the mind and heart, their constant disposition unto the duty, than the actual discharge of it in particular instances. Unless the mind be preserved in this disposition, we shall fail assuredly in particular eases. “The liberal deviseth liberal things,” Isaiah 32:8. The mind is to be disposed and inclined habitually by the virtue of liberality, or it will not seek and lay hold on occasions of doing liberal things. And the reason why we find men so unready unto such duties as that here enjoined, is because they do not remember to keep their minds in a constant disposition towards them.

Obs. II. Our hearts are not to be trusted unto in occasional duties, if we preserve them not in a continual disposition towards them. — If that be lost, no arguments will be prevalent to engage them unto present occasions. (2.) With respect unto surprisals. Seasons and occasions for this duty may befall us at unawares, and we may lose them before we are well composed to judge what we have to do. To watch against such surprisals is here given us in charge. (3.) It respects a conquest over those reasonings and pretences which will arise against the discharge of this duty, when we are tried with especial instances. Some of them we have mentioned before, and others not a few will arise to divert us from our duty herein.

With respect unto these and the like difficulties or diversions, we are charged “not to forget,” that is, always to remember, to be in a readiness for the discharge of this duty, and to do it accordingly; for which reason, also, the command is enforced by the ensuing encouragement. And we may observe, that, — Obs. III. The mind ought continually to be upon its watch, and in a gracious disposition towards such duties as are attended with difficulties and charge; such as that here commanded unto us: without which, we shall fail in what is required of us.

The second thing in the words is the enforcement given unto the command, from the consideration of the advantage which some formerly had received by a diligent observance of this duty: “For thereby some have entertained angels unawares.” “For thereby,” ‘for by this philoxeny;’ — the virtue inclining and disposing the mind unto the entertainment of strangers is in the first place intended. ‘And hereby some being in a readiness for the discharge of this duty, had the privilege of receiving angels under the appearance of strangers.’ Had they not been so disposed, they had neglected the opportunity of so great divine grace and favor. So, the mind inlaid with virtue and grace, is equally prepared to perform duties, and to receive privileges. “Some” did so. This is usually referred unto Abraham and Lot, whose stories to this purpose are recorded, Genesis 18:1, etc., 19:1, etc. And there is no doubt but they are referred unto in an especial manner, as what they did is recorded expressly by the Holy Ghost. Yet I dare not ascribe it unto them alone, exclusively unto all others. For I question not but that in those ancient times, wherein God so much used the ministry of angels about the church, sundry other believers were visited by them “unawares” in like manner; as also, that they were disposed unto the receiving of this privilege by their readiness on all occasions to entertain strangers. But those instances left on the sacred record are sufficient unto the purpose of the apostle.

Now this reception of angels was a great honor unto them that received them; and so intended of God. And herein lies the force of the reason for diligence in this duty, namely, that some of them who were so diligent, had the honor, the favor, the privilege, of entertaining angels. Those angels stood in no need of their hospitality, nor did make any real use of the things that were provided for them; but they honored them in a particular manner with their presence, and gave them thereby a pledge of the especial care and favor of God. How could they have any greater, than by sending his glorious angels to abide and confer with them? And both of them, upon this entertainment of angels, were immediately made partakers of the greatest mercies whereof in this life they were capable. And, — Obs. IV. Examples of privileges annexed unto duties, (whereof the Scripture is full,) are great motives and incentives unto the same or the like duties. — For the motive used by the apostle does not consist in this, that we also, in the discharge of this duty, may receive angels, as they did; nor are we hereby encouraged to expect any such thing: but he shows hereby how acceptable this duty is unto God, and how highly it was honored; whereon we may, in the discharge of the same duty, hope for divine approbation, in what way soever it seems good to God to signify it unto us.

This they did “unawares.” Of the meaning of the Greek phrase, and the corruption of the Vulgar Latin, reading “placuerunt” for “latuerunt,” we have spoken before. It is observed, that at the appearance of these angels unto Abraham in the heat of the day, “he sat in the door of his tent,” Genesis 18:1: and at their appearance unto Lot in the evening, “he sat in the gate of Sodom,” where strangers were to enter, chap. 19:1. Probably both of them at those seasons had so disposed themselves on purpose, that if they saw any strangers, they might invite and receive them; whereon they did so on the first occasion that offered itself. And this also shows their readiness and disposition unto this duty, which they waited and sought occasion for.

This they did unawares, not knowing them to be angels; — that is, they did not so when first they invited and entertained them; for afterwards they knew what they were. But at first, both of them made such entertainments for them of bread and meat, as they knew well enough that angels stood in no need of.

And this may be laid in the balance against all those fears and scruples which are apt to arise in our minds about the entertainment of strangers, namely, that they axe not so good as they appear or pretend to be, seeing some were so much better and more honorable than what at first they seemed to be.

And in some likeness hereunto, the poet, Odyss P, after he hath discoursed sundry things excellently about poor and strangers, with the care of God over them, adds, as the highest consideration of them, — Kai> te zeoi< xe>inoisin ejoiko>tev ajllodapoi~si Pantoi~oi tele>qontev , ejpistrwfa~si po>lhav jAnqrw>pwn u[zrin te kai< eujnomi>hn ejforw~ntev. — Odyss, 17:485. “The gods themselves, like unto wandering strangers, (seeing they are everywhere,) do come and visit cities, beholding what is done right or wrong among men.”

Those that appeared unto Abraham are called “three men,” because of the outward shape they had assumed, and the manner of their communication.

Two of them were angels by nature, one of them by office only; for he was the of God: for he is called Jehovah, Genesis 18:1,13.17. And he deals with him in his own name, as unto the worship and covenant-obedience which he required of him, verses 17-19. And when the other angels departed, who entered Sodom at even, chapter <011901> 19:1, he continues still with Abraham: “But, Abraham stood yet before theLORD,” chapter 18:22. And all the passages between them were such, that if a divine person be not openly avowed therein, we can have no assurance that God ever spake or transacted any of those things which are ascribed unto him in the Scripture, as the making of the world, and the like.

So Abraham entertained angels, two of them who were so by nature, and him who was then so by office; but when they appeared unto him, they are not in the Scripture called angels, though those two of them which came to Sodom are so, chapter 19:1.

Schlichtingius, to oppose the appearance of the Son of God in that place unto Abraham, takes great pains to confute an opinion, “That those three men were the three persons of the Trinity; and because Abraham spake unto one, that signified the unity of the divine essence in them all.” The same notion doth Kimchi oppose on the place; so doth Enjedinus in his explications: which makes me think that some have expressed themselves unto that purpose. And indeed there are passages in some of the ancients intimating such a sense of the words; but it is universally rejected long ago.

And by these men it is raised again, for no end but that they may seem to have something to say against the appearances of the Son of God under the old testament, Neither hath Schlichtingius here any one word but only exceptions against that opinion, which no man owns or defends. But it is plain, that he who appeared here unto Abraham, who also appeared unto Jacob, Moses, and Joshua, is expressly called Jehovah, speaks and acts as God, in his own name, hath divine works and divine worship assigned unto him, was adored and prayed unto by them unto whom he appeared; and in all things so carries it, in assuming all divine properties and works unto himself, as to beget a belief in them unto whom he appeared of his being God himself. And we may observe, — Obs. V. Faith will make use of the highest priveleges that ever were enjoyed on the performance of duties, to encourage unto obedience, though it expects not any thing of the samne kind on the performance of the same duties.

Obs. VI. When men, designing that whihch is good, do moe good than they intended, the shall, or may, reap more benefit thereby than they expected.

VERSE The first branch of the exercise of brotherly love, enjoined verse 1, is towards strangers, verse 2; the next is towards sufferers , Verse 3.

Ver. 3 — Mimnh>skesqe tw~n desi>wn wJv sundedeme>noi , tw~n kakoucoume>nwn wJv kai< aujtoi< o]ntev ejn sw>mati .

Mimnh>skesqe , “mementote.” Vulg. “memores estote,” be mindful of;” it is more than a bare remembrance that is intended.

Kakoucoume>nwn . Vulg. “laborantium,” “of them that labor;” that is, under distresses. But the word is of the passive voice, and not well rendered by the active. “Eorum qui malli premuntur,” Bez.; “malis afficiuntur;” that are pressed or affected with evils or sufferings. See chap. 11:37, where the same word is used in the same sense.

JWv kai< aujtoi< o[ntev ejn swJmati . Syr., “as men who are clothed with flesh;” not amiss. “Ae si ipsi quoque corpoe afflieti essctis,” Bez.; “as if ye yourselves were afflicted in the body:” which interpretation we must afterwards examine. “Tanquam et ipsi in corpore existentes,” “as being yourselves in the body.”

Ver. 3. — Remember [be mindful of ] them that are in bonds [or bound ,] as bound with them; [and of ] them which suffer adversity, [are pressed with evils ,] being yourselves also in the body.

This is the second branch of the duty of brotherly love, enjoined in the first verse: the first concerned strangers ; this concerns sufferers . And because strangers are unknown as unto their persons, before the exercise of the duty of love towards them, the injunction respects the duty in the first, place, “Forget not the duty of entertaining strangers.” But sufferers were known, and therefore the immediate object of the command is their persons: “Be mindful of them that are bound of them that suffer.”

By “Then that are bound and suffer,” not all that are so, or do so are intended; there are those who are bound for their crimes; and suffer as evildoers.

There is a duty required towards them also, as we have occasion; but, not that here intended by the apostle. They are those only which are bound and suffer for the gospel whom he, recommends unto our remembrance in this place.

Those who then suffered for the gospel, (as it is now also,) were in a twofold outward condition. Some were in prisons, or bonds, — the devil had cast them into prison; and some were variously troubled, in their name, reputation, goods, and enjoyments, — some being deprived of all, all of some of these things. And so it is at this day. The apostle mentions them severally and distinctly, varying his charge concerning them, as the consideration of their several conditions was meet to influence the minds of those who did not yet so suffer unto their duty towards them, as we shall see.

In the first clause of the verse there is, 1. The object of the duty enjoined; that is, “those that are bound,” or “in bonds.” 2. The duty itself; which is, to be “mindful of them.” And, 3. The manner of its performance; “as bound with them.” 1. The object of the duty required, is “those that are bound.” The word signifies any that are in prison, whether they are actually bound with chains or no, because in those days all prisoners were usually so bound, Acts 16:26. To be thus “in bonds,” or a prisoner, was esteemed a thing shameful, as well as otherwise penal; for it was the estate of evil-doers.

But the introduction of a new cause made it an honorable title; namely, when any were made “prisoners of Christ,” or “prisoners for Christ.” So this apostle, when he would make use of a title of especial honor, and that which should give him authority among those with whom he had to do, so styles himself, and that emphatically, Ephesians 3:1, jEgw< Pau~lov oJ de>smiov tou~ Cristou~ jIhsou~ , — “I Paul, vinctus ille, that prisoner of Christ Jesus;” and so again, chap. 4:1. See 2 Timothy 1:8; Philemon 9.

This kind of punishment for the profession of the gospel began early in the world, and it hath continued throughout all ages, being most frequent in the days wherein we live. But “the word of God,” as the apostle speaks, “is not bound,” 2 Timothy 2:9. The devil was never able by this means to obscure the light, or stop the progress of the gospel; — nor ever shall be so. He and his agents do but labor in vain. Men may, but the word of God cannot, be bound.

Those therefore that were in bonds, were all that were in prison for the profession of the gospel. And observe, — Obs. I. Are we called unto this kind of suffering? let us not think strange of it, it is no new thing in the world.

Obs. II. Bonds and imprisonment for the truth were consecrated to God and made honorable by the bonds and imprisonment of Christ himself; and commended unto the church in all ages by the bonds and imprisonment of the apostles and primitive witnesses of the truth.

Obs. III. It is better, more safe and honorable, to be in bonds with and for Christ, than to be at liberty with a brutish, raging, persecuting world. 2. The duty enjoined with respect unto those that are bound is, that we “remember them,” or “be mindful of them,” It seems those that are at liberty are apt to forget Christ’s prisoners, that they had need to be enjoined to be mindful of them; and for the most part they are so. And we are said to “remember” them, as we are desired to “remember the poor;” that is, so to think of them as to relieve them according to our ability. It is better expressed by being “mindful of them,” which carries a respect unto the whole duty required of us, and all the parts or acts of it. And they are many; I shall name the principal of them. (1.) The first is care about their persons and concernments; opposed to that regardlessness which is apt to possess the minds of those that are at ease, and, as they suppose, free from danger. This the apostle commends in Philippians 4:10. (2.) Compassion; included in the manner of the duty following, “As if ye were bound with them.” This he commends in these Hebrews with respect unto himself, chap. 10:34, “Ye had compassion of me in my bonds.” See the exposition. And this he enjoins them with respect unto others in the same condition. It is a great relief unto innocent sufferers, that there are those who really pity them, and have compassion on them, although they have no actual help thereby. And the want of it is expressed as a great aggravation of the sufferings of our Savior himself, Psalm 69:20, “I looked for some to take pity, but there was none; and for comforters, but I found none.” (3.) Prayer; as it was in the case of Peter when he was in bonds, Acts 12:12. And indeed this is the principal way wherein we ought to be mindful of them that are in bonds; that which testifies our faith, sincerity, and interest in the same common cause with them; which gives life and efficacy unto every other thing that we do in their behalf. (4.) Assisting of them, as unto what may be wanting unto their relief, unto the utmost of our ability and opportunity. Those who are prisoners for the gospel do not usually suffer only in their restraint. Wants and straits, with respect unto their relations and families, do usually accompany them.

To be mindful of them as we ought to be, is to supply their wants according to our ability. (5.) Visiting of them is in an especial manner required hereunto; which the; Lord Christ calls the visiting of himself in prison, Matthew 25:36,43.

And in the primitive times there were some designed to visit those who were in prison; which they did frequently unto the danger, sometimes unto the loss, of their lives.

These and the like duties, in particular, are contained in the present injunction. And it is a signal evidence of grace in the church, and in all professors in their particular capacities, when they are thus mindful of those that are in bonds on the account of the gospel; as it is an argument of a hypocritical state, when men, being satisfied with their own liberties and enjoyments, are careless of the bonds of others. See 1 Corinthians 12:25,26. And, — Obs. IV. Whilst God is pleased to give grace and courage unto some to suffer for the gospel unto bonds, and to others to perform their duty towards them, the church will be no loser by suffering.

Obs.V. When some are tried as unto their constancy in bonds, others are tried as unto their sincerity in the discharge of the duties required of them. And, — Obs. VI. Usually more fail in neglect of their duty towards sufferers, and so fall from their profession, than do so fail under and on the account of their sufferings. 3. We are thus to be mindful of them that are bound, “as bound with them.” To be mindful of them, as bound with them is an act of union with them. And this is three-fold between suffering believers and those that are at liberty: (1.) Mystical; a union of conjunction in the same mystical body. Being both sorts members of the same body, when one suffers, the other doth so also, as the apostle disputes, 1 Corinthians 12:25,26. And this, some think, is intended peculiarly by the next clause, of “being in the body.” But this union alone will not answer the expression; for men may be in the same body, and yet be neglective of their duty. (2.) A union of sympathy or compassion; — a union by spiritual affection, from a spiritual cognation. Hereby our minds are really affected with grief, sorrow, and trouble, at their sufferings, as if they were our own; as if we felt their chains, were restrained in their durance. (3.) A union of interest in the same cause. Those who are free are equally engaged in the same cause, in all the good and evil of it, with them that are in bonds. These things give us the pleasure of our suffering with others, the frame of our minds, and the principle of our acting toward them, Wherefore, — To suffer with them that are bound, as if we were ourselves in bonds with them, requires, (1.) A union in the same mystical body, as fellow-members of it with them. (2.) The acting of the same common principle of spiritual life in them and us. (3.) A compassion really affecting our minds with that kind of trouble and sorrow which are the effect of suffering. (4.) A joint interest with them in the same common cause for which they suffer. (5.) A discharge of the duties towards them before mentioned. And where it is not thus with us, it argues a great decay in the power of religion. And there are none who are more severely reflected on than those who are at ease while the church is in affliction, <19C304> Psalm 123:4; Zechariah 1:15.

Having given an especial instance of the, exercise of brotherly love towards sufferers for the gospel, namely, the prisoners of Christ, towards whom especial duties are required; that we may not suppose our love and duty with respect unto suffering to be confined unto them alone, he adds unto them under the charge of our mindfulness, all that undergo evil, or trouble of any sort, for the profession of the gospel: “And of them which suffer adversity,” etc.

And there is in the remaining words of this verse, 1. A designation of the persons in general whom we ought to be mindful of; and, 2. A motive unto the duty required of us. 1. The persons designed are “those that suffer adversity;” those that are, vexed, pressed, troubled with things evil, grievous, and hard to be borne.

For the word includes both the things themselves undergone, — they are evil and grievous; and the frame of men’s minds in the undergoing of them, — they are pressed, vexed, and troubled[with them.

The word is of a large signification, as large as we interpret it, “that suffer adversity;” extending itself unto all that is adverse or grievous unto us, as sickness, pain, losses, want and poverty, as well as other things. But it is here to be restrained unto those evils which inert undergo for the profession of the gospel; and unto all sorts of them it is to be extended: such are reproaches, contempt, scorn, turning out of secular employments, spoiling of goods, stigmatizing, taking away of children, banishment, — every thing which we may undergo in and for our profession. Of all who are pressed or distressed with any of these we are enjoined to be, “mindful,” and that as unto all the ends and purposes before mentioned, according to our ability and opportunity. And by the distinction here used by the apostle between “those that are in bonds,” and “those who suffer other adversities,” yet both laid under the same charge as unto our remembrance, we are taught, that, — Obs. VII. Although there are peculiar duties required of us towards those who suffer for the gospel in an eminent manner, as unto bonds, yet are we not thereon discharged from the same kind of duties towards those who suffer in lesser degrees, and other things. We are apt to think ourselves released from any consideration of sufferings seeming of an inferior nature, if it may be we have had regard unto some prisoners, or the like. And, — Obs. VIII. Not only those who are in bonds for the gospel, or suffer to a high degree in their persons, are under the especial care of Christ, but those also who suffer in any other kind whatever, though the world may take little notice of them; and therefore are they all of them commended unto our especial remembrance.

Obs. IX. Professors of the gospel are exempted from no sorts of adversity’, from nothing that is evil and grievous unto the outward man in this world; and therefore ought we not to think it strange when we fall into them. 2. The motive added unto the diligent discharge of the duty enjoined, is, that “we ourselves are also in the body.” There is a threefold probable interpretation of these words. The first is, that by “the body,” the mystical body of Christ, or the church, is intended. Whereas we are members of the same mystical body with them that suffer, it is just, equal, and necessary, that we should be mindful of them in their sufferings. This is the exposition of Calvin; and it seems to have great countenance given unto it by the discourse of the apostle unto this purpose, 1 Corinthians 12:13,26, etc.,” Whether one member suffer, all the members suffer with it.” There is therefore a truth in this exposition, though I conceive it be not directly intended in this place. Another is that of Beza, both in his translation and annotations. For in his translation he adds to the text, for its exposition, “afflicti;” — ‘as if ye yourselves were afflicted in the body.’ And he expounds it, “as if we suffered the same calamity.” And he gives this reason of his interpretation, namely, that “whereas in the former clause we are enjoined to be mindful of them that are in bonds, as if we were bound with them; so in this, to be mindful of them that suffer adversity, as if we suffered in our own bodies with them.” But neither do I think this reason cogent. For it is indeed those who are bound that suffer in the body in an especial manner; and in this latter exposition those are intended who suffer in any other way. Wherefore the common interpretation of the words is most suited unto the scope of the place: The apostle minds those who are yet at liberty, and free from troubles or afflictions, such as others are pressed and perplexed withal, of what is their own state and condition, namely, that as yet they are in the body; that is, in that state of natural life which is exposed unto the same calamities which others of their brethren do undergo. Whence is it that Satan and the world have this advantage against them, as to load, oppress, and vex them with all manner of evils, as they do? It is from hence alone, that they are yet in that state of being in this life natural which is subject and obnoxious unto all these sufferings. Were they once freed from the body, the life which they lead in it in this world, none of these things could reach unto them, or touch them. ‘Whereas, therefore, ye are yet in the same state of natural life with them, equally exposed unto all the sufferings which they undergo, be they of what kind they will, and have no assurance that ye shall be always exempted from them, this ought to be a motive unto you to be mindful of them in their present sufferings. And this is the sense of the place. And we may observe from hence, — Obs. X. That we have no security of freedom from any sort of suffering for the gospel whilst we are in this body, or during the continuance of our natural lives — “Ante obitum nemo.” Heaven is the only state of everlasting rest. Whilst we have our bodily eyes, all tears will not be wiped from them.

Obs. XI. We are not only exposed unto afflictions during this life, but we ought to live in the continual expectation of them, so long as there are any in the world who do actually suffer for the gospel. — Not to expect our share in trouble and persecution, is a sinful security, proceeding from very corrupt principles of mind, as may be easily discovered on due examination.

Obs. XII. A sense of our own being continually obnoxious unto sufferings, no less than those who do actually suffer, ought to incline our minds unto a diligent consideration of them in their sufferings, so as to discharge all duties of love and helpfulness towards them.

Obs. XIII. Unless it do so, we can have no evidence of our present interest in the same mystical body with them, nor just expectation of any compassion or relief from others, when we ourselves are called unto sufferings. — When we are called to suffer, it will be a very severe self-reflection, if we must charge ourselves with want of due compassion and fellow-suffering with those who were in that condition before us.

These are some instances of the acts and duties of that brotherly love which is required among Christians; that love which is so much talked of, so much pretended unto, by some who would have it consist in a compliance with all sorts of men, good and bad, in some outward rites of religion, unto the ruin of it, which is almost lost in the world.

VERSE 4.

Ti>miov oJ ga>mov ejn pa~si , kai< hJ koi>th ajmi>antov? po>rnouv de< kai< moicouv .

JO ga>mov , “conjugium,” “connubium;” “marriage,” “wedlock,” the state of it. jEn pa~si . Syr., lkuB] “in omnibus.” Bez., “inter quosvis, “inter omnes;’ so is ejn commonly used for “inter.”

Koi>th , “thorus,” “cubile.” Syr., ˆWhm]r][æw] , “et cubile eorum,” “and their bed.” For so it reads this sentence, “Marriage is honorable in all, and their bed yhi ay;b]Dæ ,” “is pure, undefiled:” which, as I judge, well determines the reading and sense of the words.

Po>rnouv . Vulg., “fornicatores;” Bez., “scortatores;” which we render “whoremongers,” not amiss. The difference between them and moicou>v we shall see.

Krinei~ . Syr., ˆaeD; , “judicat;” “judicaturus est, judicabit,” “damnabit,” Bez; Arab., “Marriage is every way honorable, and the bed thereof is pure.”

Ver. 4. — Marriage [is] ho