Hebrews 12:14

From his exhortation unto patient perseverance in the profession of the gospel, under sufferings and afflictions, the apostle proceeds unto a prescription of practical duties; and although they are such as are absolutely necessary in themselves at all times, yet they are here peculiarly enjoined with respect unto the same end, or our constancy in professing the gospel For no light, no knowledge of the truth, no resolution or courage, will preserve any man in his pro-fcssion, especially in times of trial, without a diligent attendance unto the duties of holiness and gospel obedience. And he begins with a precept general and comprehensive of all others.

Hebrews 12:14 Εἰρήνην διώκετε μετὰ πάντων, καὶ τὸν ἁγιασμὸν, οὗ χωρὶς οὐδεὶς ὅψεται Κύριον.

Διώκετε. Vulg., “sequimini;” others, “sectamini,” which comes nearer the original, and denotes a vehement pursuit. Syr., הרְטוּ בָּתַר, “run after” peace. We elsewhere translate the same word in the same duty, by “pursue” and “ensue;' Psalms 34:14; 1 Peter 3:11.

Hebrews 12:14. Earnestly follow peace with all [men], and holiness, without which no man shall see the Lord.

The direction here given is general, consisting of two parts; the first whereof contains our duty towards men; and the other our duty towards God, whereby the former is to be regulated.

In the first we have,

1. The duty prescribed; which is “peace.”

2. The manner of the attaining it, or the way of the performance of the duty enjoined; which is “earnestly to follow it.”

3. Those with whom we are to seek peace; which are “all men.”

1. The substance of our duty towards all men as men, in all circumstances and relations, is to seek peace with them. And that we may have peace with all men, at least that we may do our duty to attain it, three things are required:

(1.) righteousness. “The fruit of righteousness is peace.” To wrong no man, to give everyone his due, to do unto all men as we would have them do unto us, are required hereunto. The want hereof is the cause of all want of peace, of all confusions, disorders, troubles, and wars in the world.

(2.) Usefulness. That we may have peace in a due manner, it is not enough that we hurt no man, defraud no man, injure no man; but it is moreover required of us, that in our station and calling, according unto our circumstances and abilities, we be useful unto all men, in all duties of piety, charity, and beneficence. Galatians 6:10, “As we have opportunity, ἐργαζώμεθα τὸ ἀγαθὸν πρὸς πάντας “let us be useful,” profitable, beneficial, working that which is good, “unto all men.” This is required of us in that divine law of human society under which we are stated.

(3.) Avoiding of just offense. “Give none offense, neither to the Jews nor to the Gentiles,” 1 Corinthians 10:32.

These are the ways and means whereby we must “earnestly follow peace with all men.” We are not to do it by a compliance with them in any evil; not by a neglect of any duty; not by any thing that intrencheth on holiness towards God. Peace with men is not to be followed nor practiced at any such rate. We must eternally bid defiance unto that peace with men which is inconsistent with peace with God.

These ways of following peace with all men are such as carry along with them their own satisfaction and reward, although the end be not attained. For this ofttimes depends on the minds of other men, even such as are “like the troubled sea, whose waters cast up mire and dirt,” who have no peace in themselves, nor will let others be at peace, Psalms 120:6-7. Hence the apostle gives that limitation unto our endeavors for peace: “If it be possible,” and, “what lieth in you, live peaceably with all men,” Romans 12:18.

2. From these difficulties ariseth the injunction of the especial way and manner of seeking it: “Earnestly follow.” We render the same word by “pursue,” Psalms 34:14; and “ensue,” 1 Peter 3:11. And it is in both places spoken of as that which exceeds in earnestness and diligence in the seeking of it. It is that which will fly from us, and which we must with all earnestness pursue, or we shall not overtake it. Both the words, in the Hebrew and Greek, do signify “to persecute;” which we know is the fiercest of prosecution. And this is so expressed, because of the many ways and pretences which most men use to avoid peace with those who profess the gospel. All these, as much as in us lieth, we are to overcome in the pursuit of peace, never giving it over whilst we are in this world.

3. And this we are to do “with all men;” that is, all sorts of men, according as we stand in relation unto them, or have occasion of converse with them. The worst of men are not excepted out of this rule; not our enemies, not our persecutors; we are still, by all the ways mentioned, to follow peace with them all. Let this alone be fixed, that we are not obliged unto any thing that is inconsistent with holiness, that is contrary to the word of God, that is adverse to the principles and light of our own minds and consciences, for the obtaining of peace with any or all the men in the world, and this rule is absolute and universal. Wherefore,

Obs. 1. A frame and disposition of seeking peace with all men, by the means before laid down, is eminently suited unto the doctrine and grace of the gospel. A froward spirit, apt and ready for strife and contention, to give and receive provocations, to retain a sense of injuries, to be satisfied with uselessness whilst it is supposed they do no wrong, is quite contrary to what the gospel requireth of us. The glory of the kingdom of Christ therein is frequently promised under the name of peace, with a cessation of wars and contentions among men. And an evidence this is how little of the power of the gospel remains at present in the minds of men in the world, when all things amongst those who are called Christians are filled with hatred, strife, persecutions, and savage warn But this frame is,

1. A great ornament to our profession. A man cannot, in the eyes of men not utterly flagitious and hardened in sin, more adorn the gospel, than by evidencing that in his whole course he doth what in him lies to follow after peace with all men.

2. A great comfort and supportment unto ourselves in our sufferings. For when we have the testimony of our consciences that we have sincerely sought peace with all men, it will not only make us rest satisfied in what they unjustly do unto us, but give us a triumph over them in our minds, in that we have attained a compliance with the will of God above them herein.

The second thing enjoined respects our duty towards God. And there are two things in the words: 1. The duty itself enjoined; and that is holiness. 2. The enforcement of it from its absolute necessity in order unto our eternal blessedness; for without it, destitute of it, we shall never see the Lord.

1. It refers to the same way of seeking it, namely, to “follow it earnestly,” to pursue it by all ways and means appointed unto that end.

Some by “holiness” here understand peculiarly the holiness or purity of chastity; for so is the word used, 1 Thessalonians 4:3, “For this is the will of God, even your sanctification, that ye should abstain from fornication.” There is a peculiar defilement in the sins that are against the body, as the apostle declares, 1 Corinthians 6:18-19. Wherefore the sanctification of the body (1 Thessalonians 5:23) by this grace may be peculiarly called our holiness. Besides, the “seeing of God” here referred unto, is peculiarly promised unto “the pure in heart,” Matthew 5:8; because the mind is thereby peculiarly prepared for the divine vision.

But there is no cogent reason why we should restrain the signification of the word. It is universal holiness which is here prescribed unto us. This we are in all things always to follow after. What this evangelical holiness is, what is its nature, wherein it doth consist, what is required unto it, by what means it may be attained and preserved, how it differs from morality, or the virtues of the best of unbelievers; I have declared at large in another [4] discourse, and shall not here again insist upon it.

[4] See miscellaneous works, vol. 1:242, 288 ED.

2. The enforcement of this duty is in these words, “Without which no man shall see the Lord.” It is all one whether we understand God absolutely, or the Lord Christ in an especial manner, by the name “Lord;” for we shall never see the one without the other. Christ prays for us, that we may be where he is, to behold his glory, John 17:24. This we cannot do but when we see God also, or the eternal glory of God in him. This sight of God in Christ, which is intellectual, not corporeal; finite, not absolutely comprehensive of the divine essence; is the sum of our future blessedness. [4] The nature of it I have elsewhere explained.

[3] In treatise on the Holy Spirit, vol. 3 of miscellaneous works. ED.

Now this future sight of the Lord doth depend peremptorily on our present holiness. It doth not do so as the meritorious cause of it; for be we never so holy, yet in respect of God we are “unprofitable servants,” and “eternal life is the gift of God by Jesus Christ.” But it doth so on a double account: (1.) Of an eternal, unchangeable, divine constitution. God hath enacted it, as an eternal law, that holiness shall be the way of our attaining and coming to blessedness.

(2.) As it is a due preparation for it, the soul being by holiness made meet and fit to come to the sight of the Lord, Colossians l:12,13. And therefore οὗ χωρίς is well rendered, “qua destitutus,” whereof whoever is destitute, in whom this holiness is not, he shall never see the Lord. And,

Obs. 2. They are much mistaken in the Lord Christ, who hope to see him hereafter in glory, and live and die here in an unholy state. It is not privileges, nor gifts, nor church office or power, that will give an admission to this state.

Obs. 3. If this doctrine be true, that “without holiness no man shall see the Lord,” the case will be hard at last with a multitude of popes, cardinals, and prelates, who pretend that they have the opening of the door into his presence committed unto them.

Obs. 4. We may follow peace with men, and not attain it; but if we follow holiness, we shall as assuredly see the Lord, as we shall come short of this without it.

Obs. 5. The same means is to be used for the securing of our present perseverance and of our future blessedness, namely, holiness.