Hebrews 10:32-34

᾿Αναμιμνήσκεσθε δὲ τὰς πρότερον ἡμέρας, ἐν αἷς φωτισθέντες, πολλὴν ἄθλησιν ὑπεμείνατε παθημάτων, τοῦτο μὲν, ὀνειδισμοῖς τε καὶ θλίψεσι θεατριζόμενοι, τοῦτο δὲ, κοινωνοὶ τῶν οὕτως ἀναστρεφομένων γενηθέντες· Καὶ γὰρ τοῖς δεσμοῖς μου συνεπαθήσατε, καὶ τὴν ἁρπαγὴν τῶν ὑπαρχόντων ὑμῶν μετὰ χαρᾶς προσεδέξασθε, γινώσκοντες ἔχειν ἐν ἑαυτοῖς χρείττονα ὕπαρξιν ἐνμ οὐρανοῖς, καὶ μένουσαν. [9]

[9] VARIOUS READINGS. Griesbach, Scholz, Lachmann, and Tischendorf, agree in reading δεσμίοις , prisoners, instead of δεσμοὶς μον , my bonds. See Hebrews 13:3. ᾿Εν οὐρανοῖς , inserted in the textus receptus, and deemed a very probable omission by Griesbach, is rejected by Lachmann and Tisehendorf. The authority for it is D*** E J K, and both the Syriac versions. ED.

Hebrews 10:32. But call to remembrance the former days, in which, after ye were illuminated, ye endured a great fight of afflictions; partly whilst ye were made a gazing-stock, both by reproaches and afflictions; and partly whilst ye became companions of them that were so used. For ye had compassion of me in my bonds, and took joyfully the spoiling of your goods, knowing in yourselves that ye have in heaven a better and an enduring substance.

The words in their coherence, intimated in the adversative δέ, “but,” have respect unto the exhortation laid down verse 25. All the verses interposed contain a dehortation from the evil which they are warned of. Hence the apostle returns unto his former exhortation unto the duties recommended unto them, and perseverance therein against all the difficulties which they might meet withal, wherewith others were turned unto destruction. And the present argument which he makes use of unto this purpose is this now mentioned. And there are in the words,

1. A direction unto a means useful unto the end of his exhortation: “Call to remembrance the former days.”

2. A description of those days which he would have them to call to mind:

(1.) From the season of them, and their state therein, “after they were enlightened;”

(2.) From what they suffered in them, “a great fight of afflictions,” which are enumerated in sundry instances, verse 33;

(3.) From what they did in them, verso 34, with respect unto themselves and others;

(4.) From the ground and reason whereon they were carried cheerfully through what they suffered and did, “knowing in yourselves.”

FIRST, There is first the prescription of the means of this duty, ἀναμιμνήσκεσθε, which we have well rendered, “call to remembrance.” It is not a bare remembrance he intends, for it is impossible men should absolutely forget such a season. Men are apt enough to remember the times of their sufferings, especially such as are here mentioned, accompanied with all sorts of injurious treatment from men. But the apostle would have them so call to mind, as to consider withal what supportment they had under their sufferings, what satisfaction in them, what deliverance from them, that they might not despond upon the approach of the like evils and trials on the same account. If we remember our sufferings only as unto what is evil and afflictive in them, what we lose, what we endure and undergo; such a remembrance will weaken and dispirit us, as unto our future trials. Hereon many cast about to deliver themselves for the future by undue means and sinful compliances, in a desertion of their profession; the thing the apostle was jealous of concerning these Hebrews But if withal we call to mind what was the cause for which we suffered, the honor that is in such sufferings outbalancing all the contempt and reproaches of the world; the presence of God enjoyed in them; and the reward proposed unto us: the calling them to mind will greatly strengthen us against future trials; provided we retain the same love unto and valuation of the things for which we suffered as we had in those former days. And these various events we find exemplified every day. Some who have endured trials, and come off from them, do grow immediately more wary, as they suppose, and more cold really as unto the causes of their sufferings. The remembrance of what was afflictive in their trials fills them with fear of the like exercise again. Hence they grow timorous and cautious as to all duties of religion and the worship of God, which may expose them unto new sufferings: and then some of them by degrees fall absolutely off from attendance unto them; as it was with some of these Hebrews. Such as these call to mind only that which is evil and afflictive in their sufferings; and taking the measure thereof in the counsel or representation made of it by flesh and blood, it proves unto their damage, and ofttimes unto their eternal ruin. Others who call to mind, with their sufferings, the causes of them, and the presence of God with them therein, are encouraged, emboldened, and strengthened unto duty with zeal and constancy.

Obs. 1. A wise management of former experiences is a great direction and encouragement unto future obedience.

Secondly, As to the object of this duty, the apostle so expresseth it, “Call to mind the former days.” It is uncertain what times or seasons the apostle doth peculiarly intend. Besides those continual hazards they were in from their adversaries, and the occasional sufferings that they were exposed unto, they seem to have had some special seasons of persecution before the writing of this epistle. The first was in the stoning of Stephen, when a great persecution rose against all the church, and extended itself unto all the churches of Christ in that nation; wherein our holy apostle himself was highly concerned, Acts 8:1; Acts 9:1; Acts 22:19; Acts 26:10-11. And the other was on the occasion of this apostle himself; for upon his last coming to Jerusalem, after his great successes in preaching the gospel among the Gentiles, the whole body of the people was filled with rage and madness against him and all the other disciples. There is no doubt, although express mention be not made of it, but that at that time the rage and cruelty of the priests and the multitude did put forth themselves unto a general persecution of the church. And this season he seems to reflect upon in particular, because he mentions his own bonds at that time, and their compassion on him. However, certain it is that all the churches of Judea had suffered those things here mentioned from their countrymen, as the apostle himself declares, 1 Thessalonians 2:14. At this present time they seem to have had some outward peace. The occasion whereof was the tumults and disorders which were then growing in their whole nation. Their own intestine discords, and the fear of outward enemies, by which they were shortly utterly destroyed, diverted them from prosecuting their rage for a season against the church. And it may be some began to grow careless and secure hereon; as we are generally apt to do, supposing that all will be serene when one or another storm is over. These, therefore, the apostle doth press unto such a remembrance of former trials as might prepare for those they were to expect; for, as he tells them, they had still “need of patience,” Hebrews 10:36.

SECONDLY, There is a description of those “former days,”

First, From their state and condition in them, “the days in which they were enlightened,” or rather, “in which having been enlightened” The mention of this their illumination being in a tense of the time past, manifests that their enlightening did precede those days of their sufferings. But yet the expression is such as argues a nearer conjunctionor concurrence between these two things, their illumination and these days of affliction; the one followed as it were immediately on the other? This enlightening was that work of God's grace mentioned 1 Peter 2:9, their “translation out of darkness into his marvellous light.” They were naturally blind, as are all men; and peculiarly blinded with prejudices against the truth of the gospel. Therefore when God by his effectual call delivered them out of that state of darkness, by the renovation of their understandings, and the removal of their prejudices, the light of the knowledge of God shining into their hearts is this illumination, the saving, sanctifying light which they received at their first effectual call, and conversion to God. This spiritual change was presently followed with days of affliction, trouble, and persecution. In itself it is, for the most part, accompanied with joy, delight, zeal, and vigorous actings of faith and love, 1 Peter 1:8. For,

1. God did usually grant unto believers some secret pledge and sealing of his Spirit, which filled them with joy and zeal, Ephesians 1:13.

2. Their own hearts are exceedingly affected with the excellency, glory, and beauty of the things revealed unto them, of what they now see perfectly, whereunto they were before in darkness; that is, the love and grace of Christ Jesus in the revelation of himself unto them.

3. All graces are new and fresh, not yet burdened, Clogged, or wearied by temptations, but are active in their several places. Hence frequent mention is made of and commendation given unto the “first love” of persons and churches.

This was the state and condition of those Hebrews when the days of trial and affliction came upon them; it was immediately after their first conversion unto God. And it is usual with God thus to deal with his people in all ages. He no sooner calls persons to himself, but he leads them into the wilderness. He no sooner plants them, but he shakes them with storms, that they may be more firmly rooted. He doth it,

1. Utterly to take off their expectations from this world, or any thing therein. They shall find that they are so far from bettering their outward estate in this world by cleaving unto Christ and the church, as that the whole rage of it will be stirred up against them upon that account, and all the things enjoyed in it be exposed unto ruin. This the Lord Christ everywhere warned his disciples of, affirming that those who are not willing to renounce the world, and to take up the cross, do not belong unto him.

2. For the trial of their faith, 1 Peter 1:6-7,

3. For the glory and propagation of the gospel.

4. For the exercise of all graces.

5. To breed us up into the military discipline of Christ, as he is the captain of our salvation. They who pass through their first trials, are Christ's veterans on new attempts.

Obs. 3. Saving illumination is the first-fruit of effectual vocation.

Obs. 4. Spiritual light in its first communication puts the soul on the diligent exercise of all graces.

Obs. 5. It is suited unto the wisdom and goodness of God, to suffer persons on their first conversion to fall into manifold trials and temptations.

This was the state of the Hebrews in those days which the apostle would have them “call to mind.” But the words have respect unto what follows immediately, “Which ye endured.” The description of their state and condition, namely, that they were enlightened, is interposed for the ends we have spoken unto. Wherefore the season he would have them call to remembrance is described,

Secondly, By what they suffered therein. This, as was observed, he expresseth two ways: first, In general; secondly, In particular instances.

The First is in these words, “Ye endured a great fight of afflictions.”

1. That which he would have them to mind is “affliction.”

2. The aggravation of it, it was “a great fight of afflictions.”

3. Their deportment under it, in that they “endured them.”

1. We render this word by “afflictions,” although, by the particulars mentioned afterwards, it appears it was “persecutions” from men that the apostle only intended.

And if we take “afflictions” in the ordinary sense of the word, for chastisements, corrections, and trials from God, it is true that men's persecutions are also God's afflictions, with the special end of them in our trials; we are “chastened of the Lord, that we may not be condemned with the world.” God used them as his furnace and fining pot, “for the trial of their faith; which is more precious than gold.” And under all persecutions we are to have a special regard unto the immediate hand of God in such afflictive trials. This will keep us humble, and in a constant subjection of our souls unto God, as the apostle declares, Hebrews 12. But the word in the original is παθήματα, which is properly “sufferings;” the same word that the apostle useth to express the sufferings of Christ, Hebrews 2:10; Hebrews 5:8. It is a general name for every thing that is hard and afflictive unto our nature, from what cause or occasion soever it doth arise. Even what wicked men undergo justly for their crimes is what they suffer, as well as what believers undergo for the truth and profession of the gospel. Materially they are the same, 1 Peter 4:14-16. It is therefore the general name of all the evils, troubles, hardships, distresses, that may befall men upon the account of their profession of the truth of the gospel. This is that which we are called unto, which we are not to think strange of. Our LORD Jesus requires of all his disciples that they “take up their cross;” to be in a continual readiness to bear it, and actually so to do as they are called. And there is no kind of suffering but is included in the cross. He calls us, indeed, unto his eternal glory; but we must suffer with him, if we desire to reign also with him.

2. Of these trials, afflictions, persecutions, they had πολλὴν ἄθλησιν. That labor and contention of spirit which they had in their profession, with sin and sufferings, is expressed by these words; which set forth the greatest, most earnest, vehement actings and endeavors of spirit that our nature can arise unto. It is expressed by ἄθλησις in this place, and by ἀγών, 2 Timothy 4:7, ᾿Αγωνίζομαι, ἀνταγωνίζομαι. See 2 Timothy 2:5; 1 Corinthians 9:25. The allusion is taken from their striving, wrestling, fighting, who contended publicly for a prize, victory, and reward, with the glory and honor attending it. The customs of the nations as then observed are frequently alluded unto in the New Testament. Now there was never any way of life wherein men voluntarily or of their own accord engaged themselves into such hardships, difficulties, and dangers, as that, when they contended in their games and strivings for mastery. Their preparation for it was a “universal temperance,” as the apostle declares, 1 Corinthians 9:25, and an abstinence from all sensual pleasures; wherein they offered no small violence unto their natural inclinations and lusts. In the conflicts themselves, in wrestling and fighting, with the like dangerous exercises in skill and strength, they endured all pains, sometimes death itself. And if they failed, or gave over through weariness, they lost the whole reward that lay before them. And with words which signify all this contest, doth the Holy Ghost express the fight or contention which believers have with sufferings. There is a reward proposed unto all such persons in the promises of the gospel, infinitely above all the crowns, honors, and rewards proposed unto them in the Olympic games. No man is compelled to enter into the way or course of obtaining it, but they must make it an act of their own wills and choice; but unto the obtaining of it they must undergo a great strife, contention, and dangerous conflict. In order hereunto three things are required:

(1.) That they prepare themselves for it, 1 Corinthians 9:25. Self-denial and readiness for the cross, contempt of the world and the enjoyments of it, are this preparation; without this we shall never be able to go through with this conflict.

(2.) A vigorous acting of all graces in the conflict itself, in opposition unto and destruction of our spiritual and worldly adversaries, Ephesians 6:10-18; Hebrews 12:3. He could never prevail nor overcome in the public contests of old who did not strive mightily, putting forth his strength and skill both to preserve himself and oppose his enemy. Nor is it possible that we should go successfully through with our conflict, unless we stir up all graces, as faith, hope, trust, unto their most vigorous exercise.

(3.) That we endure the hardship and the evils of the conflict with patience and perseverance; which is that the apostle here specially intends.

3. This is that which he commends in the Hebrews, with respect unto their first trials and sufferings, ὑπεμείνατε, ‘“ ye endured,” and bare patiently, so as not to faint or despond, or to turn away from your profession.'They came off conquerors, having failed in no point of their conflict. This is that which they were called unto, that which God by his grace enabled them to, and through which they had that success which the apostle would have them to “call to remembrance,” that they might be strengthened and encouraged unto what yet remained of the same kind. This hath been the lot and portion of sincere professors of the gospel in most ages. And we are not to think it a strange thing if it come to be ours in a higher degree than what as yet we have had experience of. How many ways God is glorified in the sufferings of his people, what advantages they receive thereby, the prevailing testimony that is given thereby unto the truth and honor of the gospel, are commonly spoken to, and therefore shall not be insisted on.

Hebrews 10:33. “Partly whilst ye were made a gazing-stock, both by reproaches and afflictions; and partly whilst ye became companions of them that were so used.”

Secondly, Having mentioned their sufferings and their deportment under them in general, he distributes them into two heads in this verse. The first is what immediately concerned their own persons; and the second, their concernment in the sufferings of others, and their participations of them. This distribution is expressed by τοῦτο μέν and τοῦτο δέ, “on this hand, and on that.” The whole of their sufferings was made up of various parts, many things concurred thereunto; they did not consist in any one trouble or affliction, ‘but a confluence of many of various sorts did meet in them. And this, indeed, is for the most part the greatest difficulty in sufferings: many of them come at once upon us, so that we shall have no rest from their assaults. For it is the design of Satan and the world on these occasions to destroy both soul and body; and unto that end he will assault us inwardly by temptations and fears, outwardly in our names and reputations, and all that we are or have. But he that knows how to account all such things “but loss and dung, for the excellency of the knowledge of Christ Jesus,” is prepared for them all.

1. What refers unto the first part is their suffering in their own persons; and herein he declares both what they suffered, and the manner how. That which they suffered was “reproaches and afflictions;” and for the manner of it, “they were made a gazing-stock” unto other men.

(1.) The first thing wherein they suffered was “reproaches,” ὀνειδισμοῖς, a great aggravation of sufferings unto ingenuous minds. The psalmist, in the person of the Lord Christ himself, complains that “reproach had broken his heart,” Psalms 69:20; and elsewhere frequently he complaineth of it as one of the greatest evils he had to conflict withal. It is that kind of reproach which proceeds from malicious hatred, and is accompanied with contempt and scorn, and vents itself in all manner of obloquies or hard speeches, such as those mentioned Jude 1:15. And the nature of it is fully declared by the prophet Jeremiah, Jeremiah 20:8-10. And there are two branches of reproaches:

[1.] False accusations, or charging of men with things vile and contemptible, such as will expose them unto public scorn and rage: “They shall say all manner of evil against you falsely;” “They speak evil of you, as of evil-doers.” So they reproached the person of Jesus Christ himself. They said he was “a malefactor, an evil-doer, a seditious person, a glutton, a wine-bibber, a seducer, one that had a devil;” and thereby stirred up the rage, hatred, and contempt of the people against him. So they reproached the primitive Christians among the Pagans, namely, that they were atheists, confederating themselves for adultery, incest, murder, and sedition; under which notion they slaughtered them as beasts of the field. And the like reproaches have been cast on the professors of the gospel in all ages.

[2.] Those reproaches consist in the contempt that is east upon what is true, and what in itself is holy, just, good, and praiseworthy. They reproached them with their faith in Christ, with their worship of him, in owning his authority. This in itself was their honor and their crown. But as it was managed with hatred and blasphemy, as it was confirmed by the common consent of all, as it received strength and countenance from their sufferings, wherein they esteemed them punished for their sins and impieties, it added unto their distress. For men thus to be traduced, aspersed, and charged, partly with things infamous, base, vile; partly by contempt and scorn cast on what they do own and profess; by their friends, neighbors, relations, and the multitude of the people; in order to their further hurt and ruin, that they may be looked on and judged as persons meet to be destroyed, not suffered to live on the face of the earth: it is a great suffering, and difficultly to be endured and undergone.

Therefore all those that make profession of the name of Christ and the gospel ought to look and provide for such things.

[1.] Take heed of so much softness and tenderness of nature, that may give too deep a sense of reproach, scorn, and shame, which may give too deep an entrance unto these things into your minds; being such as will weaken them in their duties. This ordinarily is a frame and disposition of mind that lies at the next door to virtue, to modesty, to humility, and the like; but in this case it lies at the next door to diffidence, despondency, and carnal fear. We are in this case to harden our countenances, and to set our faces as a flint and adamant, so as to despise all reproaches and scorns on the account of our profession.

[2.] It is required that we do not put too much value on our names and reputations in the world. “A good name is better than precious ointment,” it yields a good savor; but it is so only with these two limitations:

1 st . That it be obtained by things that are really good and praiseworthy; for some have made their names famous and acceptable to the multitude by ways and actions that have really nothing praiseworthy in them. And,

2 dly . That they be good men who esteem their name to be good. “Laudari volo ,” said one; “sod a viro laudato.” To have a good report amongst an evil multitude is of no advantage. Yet are some men very tender herein: they would be praised and spoken well of by the many; at least they would not be spoken evilly or contemptuously of. But if we have not an under- valuation of our names and reputations universally, in respect unto Christ and the gospel, if we are not contented to be made “as the filth and offscouring of all things,” it will greatly disadvantage us in the time of sufferings And therefore in the providence of God frequently it falls out, that if there be any thing that is unto us as the apple of our eye, of all we should be tender of our names and reputations in, this shall he peculiarly attempted and reproached.

[3.] That they do not think that any new thing befalls them when they are reproached; no, not when the reproaches are new, and such as never were cast on any that went before them; for the stores of reproaches and false accusations in the treasury of Satan and hearts of wicked men will never be exhausted.

[4.] Know that where reproach goes before, persecution will follow after, in the course of the world. It thunders in reproaches, and falls in a storm of persecution. These sufferings consisted in afflictions; these afflictions did partly ensue upon and partly accompany these reproaches. For those who endeavor to bring men under contempt by reproaches, will not fail to reproach them under their sufferings Therefore do we render the particle

δέ by “both,” referring both the “reproaches” and “afflictions” unto their being made “a gazing-stock.'And the word is o£ a large signification, denoting every thing that is evil and grievous to us in any kind. But as it is distinguished from “reproaches,” it denotes suffering in their persons or enjoyments; an instance whereof he gives in the next verse, in the “spoiling of their goods.”

(2.) The manner of their suffering of these things: it is said “they were made a gazing-stock,” θεατριζόμενοι. It is properly spoken of them who were brought on the public stage or theater in any city, and there exposed unto all sorts of evils and punishments And it was the way of the highest and most capital punishment. For when guilty persons were east unto beasts to be devoured, it was in the theater, where they were made a spectacle unto the people, or a “gazing-stock.” But the apostle limits the suffering of the Hebrews unto “reproaches and afflictions;'they had not yet “resisted unto blood.” So at Ephesus they drew Gaius and Aristarchus into the theater, with an intention to destroy them, Acts 19:29.

But yet neither doth it necessarily follow that those spoken of were actually or solemnly carried into any theater, there to be reproached, then destroyed. But because the theater was the place where persons were publicly exposed to be looked upon with scorn and contempt, the word θεατρίζομαι is used to signify men's being so exposed and made a spectacle, in any place, on any occasion. And this is the meaning of the phrase used by the apostle, 1 Corinthians 4:9. No more is required hereunto but that they were publicly, and in the sight of all that had occasion or opportunity to behold them, exposed unto these things. So was it with them, when they haled men and women out of their meetings; who being dragged or driven in the streets, were committed some of them into prisons, Acts 8:3: then were they loaded with all manner of reproaches, and made a gazing-stock to all that were about them. This way and manner of their suffering was a great addition to it and an aggravation of it. It requireth excellent actings of faith and spiritual courage to carry ingenuous persons above this public contest. But their cause and their Example were sufficient to support them, and enable them unto this duty.

Obs. 6. All temporary sufferings, in all their aggravating circumstances, in their most dreadful preparation, dress, and appearance, are but light things in comparison of the gospel and the promises thereof.

Obs. 7. There is not any thing in the whole nature of temporary sufferings, or any circumstance of them, that we can claim an exemption from, after we have undertaken the profession of the gospel.

This was the first part of the contention with sufferings which those Hebrews had undergone.

2. The other part of their sufferings was, that “they became the companions of them that were so used.” They not only suffered in themselves, in what they gave occasion unto by their own profession of the gospel, and practice of its worship, but also came into a fellowship of sufferings with them that were so used as they were. And we may consider,

(1.) Who those were that were so used.

(2.) How they became their companions in that condition.

(1.) Τῶν οὕτως ἀναστρεφομένων. The word signifies the way, manner, and course of our conversation in the world. And in that sense the sufferings of these persons is included as the effect in the cause. They so walked in the world as to be exposed to sufferings, We take the word in a passive sense, and render it “so used,” ‘used after the same manner which you were.'It is also used for “to be tossed, overturned, oppressed;” which is the sense of it in this place. But the apostle writing unto the whole church of the Hebrews, we may inquire who they were who were used in this manner with them; for they seem to be distinguished from them unto whom he wrote. And,

[1.] It is not impossible but the apostle might have respect unto those that were sober and moderate amongst the Jews themselves. For things were now come unto that confusion in Jerusalem, and in all Judea, that all such persons were continually exposed unto the violence and rage of robbers, oppressors, and seditious villains. The Christians, being of the same conversation with them, were not known by the multitude, nor distinguished from them. It is not therefore unlikely that they might suffer with them in those public violences; which being not immediately for the profession of the gospel, they are said in what they so underwent, to be “made the companions” of others. Or,

[2.] Respect may be had unto the sufferings of Christians in other places up and down the world, which they heard of, and were in no small measure affected with. But this was not peculiar unto the church of the Hebrews, and so not likely to be peculiarly ascribed unto them. Or, [3.] It may be respect is had unto some that had suffered amongst themselves at Jerusalem, or in other places of Judea, who were their countrymen, yet belonged not unto the stated church of Christ in the place unto which he wrote at present. And this hath countenance given it from the next verse, where it seems to be given as an instance of their being made companions of them that suffered, in that they had compassion of the apostle himself in his bonds, and such was the condition of others.

But I am rather inclined unto a double distribution of things and persons in the text, both included in the τοῦτο μέν and the τοῦτο δέ. That of things is actual suffering, and a participation of the sufferings of others. That of persons is this, that all those unto whom he wrote did not actually in their own persons suffer the things which he speaks of, but some of them did so suffer, and the rest of them were companions with them that did so suffer. And for the most part it so falls out in the fiercest persecution of the gospel. All individual persons are not called forth unto the same actual sufferings; some in the providence of God, and through the rage of men, are singled out for trials; some are hid or do escape, at least for a season, and it may be are reserved for the same trials at another time. So it may be said of the whole church, that they “endured a great fight of afflictions,” while some of them were “a gazing-stock,” etc., and others of them “ were companions of them that were so used.”

Obs. 8. It is reserved unto the sovereign pleasure of God to measure out unto all professors of the gospel their especial lot and portion as unto trials and sufferings, so as that none ought to complain, none to envy one another.

(2.) Hence it appears in what sense those who suffered not in their own persons were made companions of them who did so, whereby the whole church partook of the same troubles. Κοινωνοὶ γενηθέντες :

[1.] They were made so by their common interest in the same cause for which they suffered;

[2.] By their apprehension that the same sufferings would reach unto themselves, seeing there was the same cause in them as in others;

[3.] By their sorrow, trouble, and compassion, for the suffering of the members of the same Head and body with them; [4.] By all duties of love and affection which they discharged in owning and visiting of them;

[5.] By the communication of their goods and outward enjoyments unto them, who had suffered the loss of their own: so were they made their companions.

Hebrews 10:34. “For ye had compassion of me in my bonds, and took joyfully the spoiling of your goods, knowing in yourselves that ye have in heaven a better and an enduring substance.”

Thirdly, Having distributed the παθήματα of believers into two heads; 1. What they underwent, some of them at least, in their own persons; and, 2. What befell them with respect unto others suffering in the same cause with themselves; in this verse the apostle gives an especial instance of each kind, only he inverts the order wherein he had before laid them down. For whereas he first mentioned what they suffered in themselves, and then what they accompanied others in, here he insisteth on the latter of them in the first place, “they had compassion of him in his bonds;” and of the former in the second place, “and took joyfully the spoiling of their goods.” But he adds unto both the frame of their minds in what they did and suffered: as unto others, they were their “companions” in sympathy and compassion; and as unto their own losses, “they them took joyfully.”

Of the First the apostle gives,

1. An instance in himself, “Ye had compassion of me in my bonds.” And this he affirms as a proof and confirmation of what he had spoken before concerning their being made companions of them that suffered. This is expressed in the introductive particles καὶ γάρ, ‘“for even you had,” as for example's sake.'I have proved before the apostle Paul was the author of this epistle, and this very passage is sufficient to confirm it. For who else could there be whose bonds for the gospel were so known, so famous among the believers of the Jews, as his own? For the other persons whom some would needs fancy to be writers of this epistle, as Luke, Barnabas, and Clemens, there is nothing in the Scripture or ecclesiastical story of any of their bonds in Judea, whereof it is plain that he here speaketh. But the sufferings of our apostle in this kind of bonds and imprisonment were peculiar above any other apostle's whatsoever. Hence he styles himself in particular, Philemon 1:1, the “bondman for Christ;” and gloried in his bonds as his peculiar honor, Acts 26:29. “An ambassador in bonds,” Ephesians 6:20. So Philippians 1:7; Philippians 1:12-16; Colossians 4:3, which he desired the church to remember him in, Colossians 4:18; 2 Timothy 2:9. Wherefore, his bonds being singularly and above all others so known, so famous, so useful, such a subject of the church's prayers, and of their faith, having been begun and long continued among those Hebrews, and being spoken of by him as a matter known unto them all, it is unreasonable to suppose that any other is intended.

Obs. 9. Of what sort or kind the sufferings of any that God employs in the ministry of the gospel shall be, is in his sovereign disposal alone. And in this apostle, unto whom, as being the apostle of the Gentiles, God had designed more work, and travelling up and down the world, than unto any of the others, it may be unto them all; yet God was pleased that much of his time should be spent in bonds and imprisonments. But although the principal reason hereof must be left hid in the wisdom and sovereign good pleasure of God, yet we may see that two inestimable advantages did redound unto the church thereby. For,

(1.) His bonds being first at Jerusalem, and afterwards at Rome, as Acts 23:11, the two capital cities and seats of the Jews and Gentiles, and he being called out to plead the cause of the gospel openly and publicly, the report of it was carded all the world over, and occasion given unto all sorts of men to inquire what it was that a man remote from the suspicion of any crime did suffer such things for. I no way doubt but that multitudes by this means were brought to make inquiry after and into the doctrine of the gospel, which otherwise would have taken no notice of it. See Philippians 1:12-16. And,

(2.) During his confinement under those bonds, the Holy Ghost was pleased to make use of him in writing sundry of those blessed epistles which have been the light and glory of the gospel in all ages. Wherefore, let every one of us be content and rejoice in what way soever God shall be pleased to call us to suffer for the truth of the gospel For although it may seem outwardly to be of the greatest advantage thereunto, which is the only thing we would desire, that we might enjoy our liberty, yet God can and will make them subservient unto his own glory; wherein we ought to acquiesce.

2. He expresseth the concernment of these Hebrews in those bonds of his:

συνεπαθήσατε , they suffered together with him therein. They were not unconcerned in his sufferings, as being satisfied with their own freedom, as is the manner of some. Now, compassion consists in these things.

(1.) A real condolency, grief, and trouble of mind, for the bonds of others, as if we ourselves were bound.

(2.) Continual prayers for their relief, supportment, and deliverance; as it was with the church in the case of Peter in his bonds, Acts 12.

(3.) A ministration unto them, as unto the things that may be outwardly wanting; as many did to Paul, Acts 24:23.

(4.) The owning and avowing of them, as not being ashamed of their chains, bonds, or sufferings, 2 Timothy 1:16-17.

(5.) A readiness to undergo hazards, difficulties, and dangers, for them who are called thereunto, Romans 16:4. It is not a heartless, fruitless, ineffectual pity that the apostle intends, but such a frame of mind as hath a real concernment in the sufferings of others, and is operative in these and the like duties towards their good. These things are required in us towards all those who suffer for the gospel, according as we have opportunity for their exercise. Where this is wanting, we can have no solid evidence of our being one with them in the same mystical body. The remembrance of this frame, and the discharge of all those duties towards them who have suffered, are of singular use to prepare our minds for, and to confirm our hearts in our own sufferings, when they do approach.

Secondly, He minds them of their deportment under their own sufferings: “they took joyfully.”

1. That which they suffered in was their μ῾πάρχοντα, “their outward substance,” and present enjoyments It is extended unto houses, lands, possessions, whatever rightfully belongs unto men and is enjoyed by them. But it is especially applied unto things of present use, as the goods of a man's house, his money, corn, or cattle, which are more subject to present rapine and spoil than other real possessions, lands or inheritances These are the things of men's present supportment, without which ordinarily they cannot live nor subsist. And therefore, in persecutions, the enemies of the gospel do usually fall on these in the first place; as supposing that the loss of them will reduce their owners unto all sorts of extremity, especially when they have no pretense or warranty as yet to destroy their persona They will take from them the bread that they should eat, the clothes that they should wear, the beds whereon they should lie, whatever is of use unto them and their families And this must needs be a sore trial unto men, when not only themselves, but their relations also, their wives and children, some perhaps in their infant age, are reduced unto all extremities.

2. The way whereby they were deprived of their goods was ἁρπαγή, it was by “rapine and spoil.” What pretense of law or constitution of the rulers they who did it had for what they did, I know not, but the way of execution was with savage rapine and spoil, as the word signifies They violently tare away from them what they did enjoy: not aiming to take all the spoil merely unto their own advantage, wherewith yet the minds of some cursed enemies are influenced, but at the satisfaction of their rage and malice in the ruin of the saints of Christ. This, it seems, had been the state of things with these Hebrews, which had now passed over for that season, but in all probability would quickly again return, as the warning here given them by the apostle did plainly intimate. And it is the way of the world in such persecutions, after they have vented their rage and malice for a while, and satisfied themselves with their own cruelty, to give over until some new cause, pretense, or new instigation of the devil, sets them at work again.

3. The frame of mind in the Hebrews as unto this part of their suffering is, that they took their losses and spoils “with joy.” Nothing doth usually more affect the minds of men than the sudden spoiling of their goods, what they have labored for, what they have use for, what they have provided for themselves and their families. We see in ordinary cases what wailings and lamentations do accompany such occasions. But these Hebrews received and accepted of this rapine of their goods, not only patiently and cheerfully, but with a certain peculiar joy.

4. The ground hereof the apostle declares in the close of this verse, “Knowing in yourselves that ye have in heaven a better and an enduring substance.”

Some copies of the original, and some ancient translations, as the Vulgar Latin, read the words οὐρανοῖς. And I suppose the difference arose from the order of the words in the text, or the placing of ἐν ἑαυτοῖς not immediately after γινώσκοντες, but interposing ἔχειν between them. Hence the words may be rendered as we do, “knowing in yourselves that ye have a better substance;” or as they lie in the original, “knowing that ye have a better substance in yourselves.” In this latter way it is evident that there is no place for that addition, “in heaven,” which is necessary in the former. For it is not proper to say, “knowing that ye have in yourselves in heaven;” though it be most proper to say, “knowing in yourselves that ye have in heaven.” I confess I should absolutely embrace the latter reading, “knowing that ye have in yourselves,” and so leave out that, “in heaven,” for evident reasons, did not the authority of the most ancient copies and translations of the best note require the retaining of it. However, I shall open the words according to both readings.

(1.) “Knowing that we have in ourselves.” The things which they had lost were their “goods,” or their “substance,” as they are called, Luke 15:13. Unto these he opposeth the “substance;” which of what nature it is he declares in comparison with those other goods. Those other “goods” were so theirs as that they were without them, things liable unto rapine and spoil, such as they might be, such as they were deprived of; men could and men did take them away. But this “substance” is “in themselves,” which none could take away from them, none could spoil them of. Such is the peace and joy that our Lord Jesus Christ gives unto his church here below, John 14:27; John 16:22. And if the “substance” here intended be that which was “in themselves,” in opposition unto those external “goods,” which they might be and were deprived of; then it is that subsistence in the soul and unto the experience of believers which faith gives unto the grace and love of God in Christ Jesus, with all the consequents of it here and for evermore. This is that which comforts believers under all their troubles; this fills them with “joy unspeakable and full of glory,” even in their sufferings. This will make them to “take joyfully the spoiling of their goods,” when they lay it in the balance against them. In this sense γιναώσκοντες expresseth an assurance arising from experience, as the word is often used. They knew they had it in themselves, from the powerful experience which faith gave them of it. So the whole of it is intended and at large explained by the apostle, Romans 5:1-5. Faith gives us justification before God, access unto him, and acceptance with him; and therewithal gives joy and rejoicing unto the soul And this it doth in an especial manner under tribulations and sufferings, enabling men to “take joyfully the spoiling of their goods;” for it stirreth up all graces in such a condition unto their due exercise, issuing in a blessed experience of the excellency of the love of God, and of his glory in Christ, with a firm and stable hope of future glory. Yea, and by these things doth the Holy Ghost shed abroad the love of God in our hearts; which will give joy in any condition. And this “substance” hath both the qualifications here assigned unto it.

[1.] It is κρείττων, “better,” “more excellent,” incomparably so, than the outward goods that are subject to rapine and spoil. And,

[2.] It is μένουσα, “abiding,” that which will not leave them in whom it is, can never be taken from them. “My joy shall no man take from you.”

Obs. 10. Faith giving an experience of the excellency of the love of God in Christ, and of the grace received thereby, with its incomparable preference above all outward, perishing things, will give joy and satisfaction in the loss of them all, upon the account of an interest in these better things.

(2.) If we follow the ordinary reading, and retain those words, “in heaven,”

the whole must be somewhat otherwise expounded; for it is not the grace of faith, but hope, that is expressed. And,

[1.] That expression, “knowing in yourselves,” declares the evidence they had of the grounds whereon they rejoiced in the spoiling of their goods It was manifest and evident unto themselves. The world looked on them under another notion. They took them and declared them to be persons who deserved all manner of evil in this world, and such as would perish for ever in that which is to come. So they did to Christ himself, when they reproached him with his trust in God when he was on the cross. In this case the apostle doth not direct them unto any outward defense of themselves, but only unto the uncontrollable evidence which they had in themselves of future glory. And this they had,

1st . From the promises of Christ;

2dly. From the testimony and witness of the Holy Ghost

3dly. From the experience which they had of the beginnings and first-fruits of this glory in themselves.

Faith in and by these means will give an infallible evidence of heavenly things, secure against all opposition; and in all these things it works by hope, because it respects things that are future.

[2.] This “substance” is said to be “in heaven.” It is there prepared, there laid up, there to be enjoyed. Wherefore it compriseth the whole of the future state of blessedness. And it is well called “substance,” as it is also “riches,” and an “inheritance,” and a “weight of glory;” for in comparison of it, all other things temporary have no substance in them.

[3.] They are said ἔχειν, to “have” this substance; not in present possession, but in right, title, and evidence. They knew in themselves that they had an undeniable title unto it, which none could deprive them of, but that they should certainly enjoy it in the appointed season. Wherefore they are said to “have” it,

1st . Because it is prepared for them in the will, pleasure, and grace of God. “It is your Father's good pleasure to give you the kingdom.”

2dly . Because it is purchased for them by the blood of Christ; he hath “purchased,” or “obtained eternal redemption.”

3dly . It is promised unto them in the gospel.

4thly . It is secured for them in the intercession of Christ.

5thly . Granted unto them in the first-fruits.

6thly . All this is confirmed unto them by the oath of God. The first-fruits they had in possession and use, the whole in right and title; and continual application of it was made unto their souls by the hope which will not make ashamed.

[4.] How this “substance” is “better” than outward enjoyments, and “abiding,” needs not to be explained, they are things in themselves so plain and evident.

This twofold interpretation of the words is so far coincident and agreeing in the same sense in general, that we may draw our observations from both or either of them; as,

Obs. 11. It is the glory of the gospel, that it will on a just account, from a sense of an interest in it, give satisfaction and joy unto the souls of men in the worst of sufferings for it.

Obs. 12. It is our duty to take care that we be not surprised with outward sufferings, when we are in the dark as unto our interest in these things. This may often fall out through our carelessness, negligence, and want of keeping our garments about us in our walk before God: they rejoiced, as knowing they had in themselves; which otherwise they could not have done.

Obs. 13. Internal evidences of the beginnings of glory in grace, a sense of God's love, and assured pledges of our adoption, will give insuperable joy unto the minds of men under the greatest outward sufferings.

Obs. 14. It is our interest in this world, as well as with respect unto eternity, to preserve our evidences for heaven clear and unstained, so that we may “know in ourselves;” which is the ground of this great duty.

Obs. 15. There is a “substance” in spiritual and eternal things, whereunto faith gives a subsistence in the souls of believers. See Hebrews 11:1.

Obs. 16. There is no rule of proportion between eternal and temporal things. Hence the enjoyment of the one will give joy in the loss of the other.