Hebrews 13:9-17

The ensuing context, from hence unto the 17th verse, seems abstruse, and the reasonings of the apostle in it not easy to be apprehended. But expositors do generally overlook it, and attend only unto the exposition of the parts of it severally by themselves. To find out the mind of the Holy Ghost in the whole, we must consider the design of the apostle in it, and how he deduces one thing from another. These things, therefore, we must inquire into; and thereby the way will be prepared for the exposition of the several parts of the discourse itself. And we must take our rise from the occasion of it.

1. There was at this time not only an obstinate adherence unto Mosaical ceremonies amongst many of the Jews who professed the gospel, but also an endeavor to re-enforce their necessity, and to impose their observation upon others. These things the apostle opposeth in the whole epistle; and on the occasion of the mention of Christ with his unchangeableness in the church, he adds in this place a dehortation in general from a continuance in the observance of those rites, or reaching after doctrines concerning them; such as were taught amongst the Gentiles by some out of Judea, Acts 15:1.

2. He adds a reason of this dehortation and warning; which is, their inconsistency with the gospel, the nature of Christian religion, and that great principle of it, namely, that “Jesus Christ is the same yesterday, to- day, and for ever.” And he proceedeth herein on sundry acknowledged principles, which he supposeth or expresseth.

(1.) He supposeth that the spring of all their observances about meats, eating or not eating, and consequently of the other rites of the same nature, was from the altar. With respect thereunto was the determination of things clean and unclean. For what might be offered on the altar, was clean; and what might not, was not so. And sundry laws there are of what may be eaten of the sacrifices by the priests, and what might not.

(2.) That the foundation of religion lies in an altar; for it doth so in an atonement for sin made in it, or upon it. And by it is all our worship to be offered unto God; nor can it be otherwise accepted with him. Wherefore he affirms that we also have an altar; yet not of such a nature as that from thence any distinction of meats should ensue, Hebrews 12:10.

(3.) That whatever be the benefits of this altar of ours, the way of the participation of them is not the administration of the services of the old tabernacle; nor could they who administered therein claim a title or right unto them by virtue of any divine institution, but if they rested in that administration, they were excluded from them.

3. He adds the reason hereof, taken from the nature of our altar, and the sacrifice thereon; which is a sacrifice of expiation, to sanctify the people by blood. And in the very type of it, it was declared that there was no right of eating or distinction of meats to ensue thereon. For in the solemn sacrifices of expiation and atonement, as we shall see, the blood of them was carried into the holy place, and the bodies of them were burned entirely without the camp, so as that the priests themselves had no right to eat any thing of them, Hebrews 12:11-12.

4. In answer hereunto, the Lord Christ, who is himself both our altar and our sacrifice, in the offering of himself, carried his own blood, in the efficacy of it for atonement, into the holy place of heaven; and suffered in his body “without the gate,” or in the place answering unto that without the camp wherein the bodies of the beasts that were sacrificed were burned, Hebrews 12:12. So that there is no place now left for eating, or distinction of meats. Yea,

5. Hereby a new state of religion, answerable unto the nature of this altar and sacrifice, is introduced, wherewith those observances which depended on the nature and use of the altar at the tabernacle were utterly inconsistent. Wherefore, whoever adhered unto them did therein renounce this altar of ours, and the religion founded thereon; for none can have an interest in two altars at the same time, of such different natures, and drawing after them such different religious observations. And,

6. He adds, in the last place, what we are to learn from the nature and use of our altar and sacrifice, in opposition unto the meats which belonged to the old typical altar. And hereof he instanceth in patient bearing of the cross, or suffering for Christ, verse 13; self-denial, as unto any interest in temporal enjoyments, verse 14; the continual worship of God in and by spiritual sacrifices, made acceptable in Christ, our altar, priest, and sacrifice, verse 15; and usefulness amongst men in all good works of piety and charity, verse 16; these being the only sacrifices that we are now called unto.

I hope we have not missed the apostle's design and reasoning in this analysis of his discourse; which makes his sublime way of arguing in this great mystery plain and evident, and gives us a safe rule for the interpretation of every particular passage in it.

Hebrews 13:9. Διδαχαῖς ποικιλαις καὶ ξέναις μὴ περιφέρεσθε· καλὸν γὰρ χάριτι βεβαιοῦσθαι τὴν καρδίαν, οὐ βρώμασιν, ἐν οἷς οὐκ ὠφελήθησαν οἱ περιπατήσαντες.

Hebrews 13:9. Be not carried about with divers and strange doctrines; for [it is] good that the heart be established with grace; not with meats, which have not profited them that have walked in them.

There is an inference in these words from what was before asserted concerning the immutability of Christ, and his continuing the same in the church forever; and several things are included in it.

1. A supposition that the truth concerning the person and office of Christ, whereon all other evangelical truths and duties do depend, had been once delivered unto the Hebrews, by them that had spoken unto them the word of God; of whom mention is made Hebrews 13:7.

2. That this doctrine is one; whence in the church there is but “one faith,” Ephesians 4:3-6; and that “once delivered unto the saints,” Jude 1:3, in the revelation made of it by Christ and the apostles, Hebrews 2:3-4. Hence whatever agrees not with it, that proceeds not from it, is uncertain, foreign and alien unto the faith of the church.

3. That by this doctrine the hearts of believers were established in peace with God, and assurance of their acceptance with him.

4. That as there were direct oppositions made unto this doctrine by the obstinate Jews at that time, so there were amongst those who outwardly professed the Christian religion sundry doctrines broached and maintained that were indeed inconsistent with that one faith, and served to no end but to entangle the minds of believers, and at length to turn them off from the gospel.

5. That experience had already evinced the folly of those new doctrines, inasmuch as the things which they led unto were of no use unto the souls of men. And,

6. In particular, this was the state of those doctrines about Mosaical institutions in the distinction of meats, and things of an alike nature, which many false teachers did then press upon them with great noise and earnestness.

This is the design and substance of the apostle's discourse in this verse, which we shall now consider in particular.

The words contain a dehortation from an evil, with the reason or enforcement of it.

First, The dehortation is in these words, “Be not carried about with divers and strange doctrines.” And we must inquire what these “strange doctrines” were; and what it is to be “carried about” with them.

1. It is evident that the doctrines intended were such as did then infest the churches of the Hebrews; others they were not in present danger of. And this is manifest in the especial instance given about meats. And they are called “various,” as it may be on other accounts, (as we shall see,) so because they were not reducible unto that “one faith” which was “once delivered unto the saints.” And they are called “strange,” or “alien,” as being of another kind than they, no way related unto them.

And it may be they are said to be “various,” because they had no consistency nor agreement among themselves. For so some think that the apostle had respect unto the doctrines which were controverted in the schools of the Jews, between the followers of Hillel on the one side, and Shammai on the other. But these they kept within themselves, and never troubled the Christian churches withal. Howbeit, because the Jews placed much of their religion in these doctrines, and their contests about them, it may be the apostle here reflects on them, as he doth in other places, Titus 1:14; Titus 3:9; 1 Timothy 1:4. But I rather think he calls them “various” from their object. They were about various things. So he calls, by another word of the same signification, the Jewish rites, “divers” or “various washings,” Hebrews 9:10. The things were many and various, and so were the doctrines concerning them; which are since multiplied in their Talmud and other writings, into such a heap of confusion as is inexpressible. Or he calls them “various,” as those which took off the mind from its stability, tossing it up and down in all uncertainties; as variety of doctrines is apt to do. When once men begin to give ear unto such doctrines, they lose all the rest and composure of their minds; as we see by experience.

And they are “strange,” as being concerning things foreign to the gospel, that are uncompliant with the nature and genius of it. Such are all doctrines about religious ceremonies, and the scrupulous observation of them; for “the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost,” Romans 14:17.

2. With respect unto these doctrines, the charge in the dehortation is, that they should not be “carried about” with them. To the same purpose he useth the same word, Ephesians 4:14, “Tossed to and fro, and carried about with every wind of doctrine.” There is an allusion unto ships, and the impression of the wind upon them; for the word joined with this here used, κλυδωνιζόμενος, signifies one that is tossed on the waves of the sea when they are agitated by the wind. And a similitude it is lively expressing both the nature of these strange doctrines, the way of spreading of them, and their effects on the minds of men. In themselves they are light and vain as the wind, or “clouds without water, carried about of winds.” And those who would impose them on others commonly do it with a great and vehement blustering. ‘You must be circumcised, or you cannot be saved!' as Acts 15:1. ‘Unless you believe and practice these things, you are heretics, or schismatics, and cannot be saved!'All imposition of doctrine is with such a noise and wind. And the effects of them on the minds of men are as those of contrary winds at sea. They toss men up and down; they turn them out of their course, and endanger their destruction. So is it with these doctrines: First, they fill the minds of men with uncertainties, as unto what they have believed, and as unto what is proposed unto them; and then, for the most part, they alter the whole course of their profession; and lastly, endanger their eternal ruin. All these are fully exemplified in the instance of the Galatian churches, which were carried about with these strange doctrines. See Galatians 1:6-7; Galatians 3:1; Galatians 4:9-11; Galatians 5:1-5. Throughout that whole epistle the evil here cautioned against is evidently exemplified.

And there are many weighty directions intimated and included in these words, for the use of the church at all seasons; as,

Obs. 1. That there is a revelation of truth given unto the church in the word of God; which is the only doctrinal foundation and rule of faith unto it.

Obs. 2. That this doctrine is cognate, and every way suited unto the promotion of the grace of God in believers, and the attainment of their own salvation.

Obs. 3. That doctrines unsuited unto this first revelation by Christ and his apostles, as recorded in the Scripture, alien and foreign from them, did soon spring up, unto the trouble of the church; they had done so in those days, and continued to do so in all ensuing ages.

Obs. 4. That usually such doctrines as are empty of truth and substance, useless and foreign to the nature and genius of evangelical grace and truth, are imposed by their authors and abettors with great noise and vehemency on those who have been instructed in the truth.

Obs. 5. Where such doctrines are entertained, they make men double-minded, unstable, turning them from the truth, and drawing them at length into perdition.

Obs. 6. The ruin of the church in after ages arose from the neglect of this apostolical caution, in giving heed unto various and strange doctrines; which at length overthrew and excluded the fundamental doctrines of the gospel.

Obs. 7. Herein lies the safety of all believers, and all churches, namely, to keep themselves precisely unto the first complete revelation of divine truth in the word of God. Let men pretend what they will, and bluster whilst they please, in an adherence unto this principle we are safe; and if we depart from it, we shall be hurried and carried about through innumerable uncertainties unto ruin.

Secondly, The remaining words give a reason and enforcement of this charge. So the conjunctive particle, “for,” doth declare. And a particular instance is given of those doctrines which he had warned them about, namely, “meats.” And in the words there is,

1. An end proposed which ought to be aimed at in the profession of religion; and that is, “the establishment of the heart.”

2. Two ways mentioned whereby, as is pleaded, it may be attained; and they are “grace” and “meats.”

3. A preference given herein unto grace: “It is good that the heart be established with grace, not with meats.”

4. A reason is added hereof from the insufficiency of meats unto that purpose: “They have not profited them that walked in them.” All which must be opened.

1. The end to be aimed at in the profession of religion, is, that “the heart be established.” The “heart,” that is, of every believer, and so of them all Βεβαιόω is to “confirm,” to “establish;” and is applied both to things and persons. So the word of the gospel is said to be “confirmed” or “established by signs,” Mark 16:20; and the testimony of Christ, 1 Corinthians 1:6; and the promises, by their accomplishment, Romans 15:8. And so it is applied unto persons, 1 Corinthians 1:8, “confirm” or “establish you;” “he that stablisheth us,” 2 Corinthians 1:21; and we are said to be “established in the faith,” Colossians 2:7: in all which places the same word is used. And “the heart” is here taken for the mind, the soul or spirit, as is usual in the Scripture. Wherefore, to have “the established,” is to be so confirmed in the faith, as to have these two effects wrought thereby:

(1.) A fixed persuasion of the mind in the truth; a just, firm settlement of mind in the assurance of it. This is opposed unto a being “tossed to and fro, and carried about with every wind of doctrine” Ephesians 4:14. And hereunto it is required that the pure doctrine of the gospel be embraced.

(2.) That through the truth the heart do enjoy peace with God; which alone will establish it, giving it firmitude and rest in every condition. It is to be kept in perfect peace, with the mind stayed on God. This is that which we ought to aim at in and by religion Hereby the mind comes to assured peace; which nothing can give but grace, as we shall see. And hereby the heart is rendered unmovable, 1 Corinthians 15:58.

2. The heart is thus “established by grace.” “Grace” is a word of various significations. There is one who hath reckoned up a great number of places to prove that by grace the gospel is signified, whereof scarce any one doth prove it. The gospel is indeed sometimes called “the word of God's grace;” and sometimes it may be metonymically grace, as being the means of the revelation of the grace of God, and the instrument of the communication of it unto believers, “the power of God unto salvation.” Wherefore “grace” here, is the free grace of God in Christ Jesus, for the justification and sanctification of the church, as it is revealed in the gospel. The revelation of it in the gospel is included, but it is the grace of God himself that is principally intended. In brief, “grace” here is to be taken comprehensively, for the grace, good-will, and love of God towards men, as it came by Jesus Christ, as it is revealed in the gospel as the cause of our justification and acceptance with God, in opposition unto the works of the law and the observance of Mosaical rites unto that end. This is the most eminent signification of “grace,” with respect unto the expiation of our sins in the blood of Christ, and the pardon of them thereon, revealed and tendered unto us in the gospel. This is that alone which doth, which can, which will, establish the heart of a sinner in peace with God, Romans 5:1; which will keep it from being moved or tossed up and down with a sense of the guilt of sin, or divine displeasure.

That which is opposed hereunto, with respect unto the same end, is meats, “Not with meats.” Not that the heart may be established by meats also; for this the apostle denies in the next words. The meaning is, not that there are indeed two ways whereby the heart may be established, the one by grace, the other by meats; but that grace is the only way thereof, though some foolishly pretended that it might be done by meats. That by “meats,” in this case, the apostle doth constantly intend the religious distinction of meats among the Jews, is openly evident. See Rom 14:17; 1 Corinthians 8:8; Colossians 2:16; Hebrews 9:10. There is no reason, therefore, to question but that this is the sense of it in this place. And as in other places, so here, by a synecdoche, the whole system of Mosaical institutions is intended, but expressed by “ meats,” because of their immediate relation unto the altar, whereof the apostle designs to speak.

All distinction of meats among the Jews, as was before observed, arose from the altar. And those meats were of two sorts; such as were enjoined or prohibited by way of duty, and such as were obtained by way of privilege. Of the first sort was the distinction of meats, clean and unclean. For when the apostle speaks of meats, he doth not intend only the eating of meats in a particular way and manner, (though, as we shall see, he intends that also,) but an abstinence also from eating of meats, by virtue of divine prohibition; concerning which were those legal institutions which the apostle expresseth by “Touch not, taste not, handle not,” Colossians 2:21. And in these abstinences from meats the Jews placed so much of their religion, that they would rather die by the cruelest tortures than eat flesh prohibited by the law; and that justly and according to their duty, whilst the divine prohibition was yet in force. And this distinction of meats arose from the altar. The beasts that might be offered at the altar in sacrifice were clean: for therein the first-fruits, or principal part, being dedicated unto God, the whole of the kind became clean unto the people. And what had not the privilege of the altar, was prohibited unto the people. Again, there were meats that were obtained by privilege; and such were the portions taken from the sacrifices, that the priests, and in some cases (as of the thank-offering, Leviticus 7:11-15) other clean persons, might and did eat, by divine institution. And these kinds of meats depended solely on the altar. This institution is mentioned only to show the ground of the apostle's rejecting all these kinds of meats on this consideration, that we have an altar of another sort, whereon no such institutions do depend, nor can any such differences in meats arise.

And hence we may see the reason why the Jews laid so much weight on these meats, namely, because the taking of them away, the distinction about them and the privilege of them, did declare that their altar, which was the life and center of their religion, was of no more use. And hence we may also see the reason of the apostle's different treating with them in this matter. For speaking of meats in themselves, and in their own nature, he declares that the use or forbearing of them is a thing indifferent, wherein every one is to be left unto his own liberty, to be regulated only by offense or scandal (see Romans 14 throughout); but when he treats of them as unto a necessary observation, as deriving from the altar, he utterly condemns them, and shows that their observance did evacuate the gospel, Galatians 2; Colossians 2:16-23.

From this apprehension of their derivation from the altar, the Judaizing Christians had a conceit that they were of use to establish the heart; that is, had an influence into our justification and peace with God. This the apostle here rejects; as he vehemently disputes against it in his whole epistle to the Galatians.

3. The next thing in the words is the way whereby the apostle assigns this whole effect of establishing the heart unto grace, and wholly takes it away from meats, or the manner of the expression used by him, “It is good,” etc. The meaning is, the heart is to be established; and that not only as unto the essence of that duty, or grace, but as unto such degrees of it as may safeguard and preserve it from being “carried about with various and strange doctrines,” or otherwise shaken as unto its peace. ‘This is good, this is excellent,'saith the apostle, ‘when it is done by grace; this is approved of God; this it is our duty to labor after.'And in this positive the comparative is included (the Vulgate renders it by the superlative, “optimus”), it is so good and excellent as to be far better than a false, pretended settlement by meats. And this the apostle proves in the last place, from the insufficiency of meats unto that end, taken from experience.

4. “Which have not profited them who have walked in them.” To walk in meats, is to assent unto and observe the doctrine concerning them “Touch not, taste not, handle not.” And he speaketh of the time past, both whilst the distinction of meats was in force, and since it was taken away. For of themselves they profited not those who observed them, even whilst the institutions concerning them were in force; for they were a part of the

“yoke” that was imposed on them “until the time of reformation,” Hebrews 9:10. And so far as they were trusted unto as a means of acceptance with God, they were pernicious unto them: which the apostle by a common figure intimates, in that “they did not profit them;” that is, they tended to their hurt. And it was much more so with them who continued to walk in them after the obligation thereunto did cease. They were so far from having their hearts established, as that they received no benefit or advantage, but much hurt and prejudice, by them. And we see,

Obs. 8. That those who decline in any thing from grace, as the only means to establish their hearts in peace with God, shall labor and exercise themselves in other things and ways unto the same end, whereby they shall receive no advantage. And this is the state of all false worshippers in the world, especially in the papal church, and those that follow its example.

Hebrews 13:10. ῎Εχομεν θυσιαστήριον, ἐξ οὗ φαγεῖν οὐκ ἔχουσιν ἐξουσίαν οἱ τῇ σκηνῇ λατρεύοντες.

Hebrews 13:10. We have an altar, whereof they have no right to eat who serve the tabernacle. The design of the context and the coherence of the words have in general been spoken unto before. The introduction of them, at first view, seems to be abrupt; but whereas he had spoken in the foregoing verse about meats, treating here about a right to eat or not, it is evident that he hath a respect thereunto. Wherefore, having asserted the only way of the establishment of the heart in peace with God, and the uselessness of all distinctions of meats unto that purpose, he here declareth the foundation of the truth on the one side and the other. For whereas the sole ground of all distinction of meats and other ceremonies among the Jews, was the altar in the tabernacle, with its nature, use, and services; he lets them know that that altar being now removed, and taken away, we have an altar of another nature, which requireth and produceth services quite of another kind than those which arose from the altar of old, such as he describes, Hebrews 13:13-15. This is the direct design of the apostle in this place, and the proper analysis of his words.

There is in the words,

1. An assertion, “We have an altar.”

2. A. limitation of its use, by a rejection of them who had a right unto the privileges of the old altar, “Whereof those have no right,” etc.

1. “We have;” that is, ‘ We also, who believe in Christ according to the gospel, and worship God in spirit and truth, we also have an altar; we have every thing in the sub stance, whereof they of old had only the name and shadow.'

What this altar is which the Christian church hath and useth, there have been some disputes, occasioned by the superstition of latter ages. For some would have it a material altar made of stone, whereon an unbloody sacrifice of the flesh and blood of Christ is offered by priests every day; plainly of the same kind, nature, and use, with that in the tabernacle. And thence this altar also hath been made the spring of many ceremonial observances, distinction of meats, with such an eating of flesh from it as is indeed destructive of all religion. And some think that the table which the church useth in the celebration of the supper of the Lord is here metaphorically called an altar, because of the communication of the sacrifice of Christ which is made at it. But these things are wholly foreign to the design of the apostle. The altar which we now have is Christ alone, and his sacrifice. For he was both priest, altar, and sacrifice, all in himself; and continueth still so to be unto the church, as unto all the use and efficacy of them. And this is evident in the context. For,

(1.) This altar here is, in its nature, use, and efficacy, opposed unto the altar in the tabernacle, as it is express in the words of this verse; but that which throughout this whole discourse the apostle opposeth unto all the utensils, services, and sacrifices of the tabernacle, is Christ alone, and the sacrifice of himself, as is manifest and undeniable. Besides, the opposition he makes is between signs and things signified, shadows and the substance, types and the reality of the things themselves; but it is fond to imagine that the altar of old was a type, a sign, a shadow of a table in the church, or that any thing but Christ was so [signified].

(2.) The apostle doth declare who and what it is that he intends by the altar which we have; namely, that it is Jesus, who, to sanctify the people with his blood, which was to be done at or on the altar, “suffered without the gate,” Hebrews 13:12. And by him, as our altar, we are to offer our sacrifices unto God, Hebrews 13:15. This is Christ and his sacrifice alone.

(3.) The sacrifices which we are obliged unto by virtue of this altar are such as have no respect unto any material altar, but are such as are to be offered unto God through Christ alone, as all the Scripture testifieth, Hebrews 13:15; namely, “the sacrifice of praise,” which is “the fruit of our lips, confessing unto his name;” which leads us off from all thoughts and conceptions of any material altar.

(4.) In those days, and in some ages after, the Christians had no material altars; and they denied on all occasions that they had any.

Estius, one of the soberest expositors of the Roman church, concludes that it is Christ and his sacrifice alone that is intended in this place. But he adds withal, that because the fathers (that is, some of them, for all do not) do expound it of the altar for the sacrament in the church, the heretics are to be urged with their authority for a material altar and sacrifice in the church! wherein he extremely departs from his wonted modesty. For can any man in his wits suppose that the authority of men asserting a confessed untruth, can be of any weight in way of testimony? If a man should produce witnesses in any cause, and after he hath declared of what credit they are, and how they deserve to be believed, should add, that what they bear witness unto is undoubtedly false, would not his plea of testimonies be weak and contemptible? Yea, is not this sufficient to warrant any man to question their bare authority in other things, when, as it seems, they agree so well in that which is untrue? But thus it falls out frequently with this Estius in his commentaries. When he hath (which he doth frequently, in things of great importance) come nearer the truth than the current expositions of the Roman church will bear, he is forced to countenance himself by some impertinent reflections on Calvin, or Beza, or the sectaries in general, which he hath neither occasion nor countenance for from the context; so vile a thing is ecclesiastical bondage.

The truth is, this place is so far from giving countenance unto the altar and sacrifice on it in the church of Rome, that it sufficiently testifieth that the apostle knew not of any such thing; but proposeth a scheme of Christian profession and worship, utterly inconsistent with them, as we shall see in the ensuing exposition. For whereas their altar, with its sacrifice, is the life and soul of their religion, without which they profess they have none, and contend that there can be none, and that all the mystery and solemnity of their sacred worship consist in the observances and veneration of and at this altar, whereon they have slain or burned to ashes innumerable Christians for their non-compliance with them in the faith and worship of this altar and its sacrifice, the apostle here, where, if anywhere, he had occasion to make mention of it, yea, to declare its whole nature and use in the church, and at least give some intimation of its way of observance, wherein all the glory of their worship doth consist, doth not only pass it by in silence, but also, avowing Christ himself to be our altar, and asserting a worship or service thereon of no alliance, as we shall see, unto their altar service, he leaves their altar, its sacrifice, and services, quite out of the compass of our Christian profession. But I return. And we may observe,

Obs. 1. That the Lord Christ, in the one sacrifice of himself, is the only altar of the church of the new testament.

Obs. 2. That this altar is every way sufficient in itself for the end of an altar, namely, the sanctification of the people; as Hebrews 13:12.

Obs. 3. The erection of any other altar in the church, or the introduction of any other sacrifice requiring a material altar, is derogatory to the sacrifice of Christ, and exclusive of him from being our altar.

Obs. 4. Whereas the design of the apostle, in the whole of his discourse, is to declare the glory of the gospel and its worship above that of the law, of our priest above theirs, of our sacrifice above theirs, of our altar above theirs; it is fond to think, that by our altar, he intends such a material fabric as is every way inferior unto that of old.

Obs. 5. When God appointed a material altar for his service, he himself enjoined the making of it, prescribed its form and use, with all its utensils, services, and ceremonies, allowing of nothing in it, or about it, but what was by himself appointed; it is not therefore probable, that under the new testament there should be a material altar of equal necessity with that under the old, accompanied in its administrations with various utensils, ceremonies, and services, neither itself nor any of them being of divine appointment. But,

Obs. 6. Sinners under a sense of guilt have in the gospel an altar of atonement, whereunto they may have continual access for the expiation of their sins. He is the propitiation.

2. The limitation of the use of this altar ensues: “Whereof they have no right to eat who serve the tabernacle.” The persons excluded from the right mentioned are those who “serve the tabernacle.” The apostle speaks in the present tense, those “who do serve,” or “who are serving” at the tabernacle. For he hath respect unto the original institution of divine worship, and that was in and under the tabernacle; and he takes no notice of the things that ensued on the erection of the temple, which made no alteration in the worship itself. And supposing them in the state wherein they were at first appointed, he expresseth it in the present tense, “that do serve.”

“That do serve:” The word is used constantly for the services that are used in sacred worship. So it is here; those who administered the things belonging unto divine worship in the tabernacle. These were the priests and Levites, in their several orders and degrees.

These had a right to eat of the altar in the tabernacle; that is, of the things that were consecrated thereby, and a part whereof was offered thereon. Hereunto they had a right by divine institution. For they who minister about holy things, eat the things of the temple; and they that wait at the altar, partake with the altar, 1 Corinthians 9:13. So also 1 Corinthians 10:18; wherein the apostle had respect unto the institutions of the law giving right unto the priests to eat of things sanctified by the altar. And it was a right which did appropriate this privilege unto them. It was not lawful for any others to eat any thing from the altar, unless it were in the case of the thank-offering, by especial indulgence, or in case of extreme necessity, Matthew 12:3-4.

This right, or any other of an alike nature, they had not, to eat of that altar which we have.

“Whereof,” “of which;” the altar, and all the things which are sanctified thereby.

“To eat:” Eating was the only way of the participation of meats from the altar; what was every one's portion was to be eaten. Hence the apostle useth “to eat” here, for any kind of participation. He doth not intend that we have an altar whereof some may eat, namely, of meats taken from it and consecrated by it, which they had no right to do; but only that they have no right to participate of the benefits of our altar in any way or kind. Hereunto they had “no right” or title; that is, they had not by virtue of any divine institution. He doth not absolutely exclude such persons from ever attaining an interest in our altar. But he doth it in two respects:

(1.) They had no such right by virtue of their office and relation unto the tabernacle:

(2.) That whilst they adhered unto that privilege, and the use of meats thereby for the establishment of their hearts in peace with God, they could have no interest in this altar of ours And we may see,

Obs. 7. That all privileges, of what nature soever, without a participation of Christ, as the altar and sacrifice of the church, are of no advantage unto them that enjoy them.

Hebrews 13:11. ῟Ων γὰρ εἰσφέρεται θώων τὸ αἷμα περὶ ἁμαρτίας εἰς τὰ ἅγια διὰ τοῦ ἀρχιερέως ¸ τούτων τὰ σώματα κατακαίεται ἔξω τῆς παρεμβολῆς. Διὸ καὶ ᾿Ιησοῦς, ἵνα ἁγιάσῃ διὰ τοῦ ἰδίου αἴματος τὸν λαὸν, ἔξω τῆς πύλης ἔπαθε.

Hebrews 13:11. For the bodies of those beasts whose blood, [being] a sin-offering, is brought into the sanctuary by the high priest, are burnt without the camp. Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate The apostle in these words proceeds to the confirmation of his whole present design, in all the parts of it; and they are three:

1. To declare of what nature our altar and sacrifice are; and thereon of what nature and kind the duties of religion are which proceed from them and depend upon them.

2. To testify that the removal of all distinction of meats, by virtue of this altar, was signified in the old institutions, which had their accomplishment in this altar and sacrifice.

3. To show the necessity of the suffering of Christ without the gate of the city, from the typical representation of it; so to make way for the declaration of the use that we are to make of it. All which will be evidenced in the exposition of the words.

Hebrews 13:11. “For the bodies of those beasts whose blood, [being] a sin-offering, is brought into the sanctuary by the high priest, are burnt without the camp.”

1. An instance is given unto the end mentioned, in a sacrifice typical of the sacrifice of Christ. And this is περὶ ἁμαρτίας, that is, “a sin-offering.” See Hebrews 10:6, with the exposition.

2. Two things are affirmed concerning this sacrifice:

(1.) That the blood of the beasts was brought into the sanctuary by the high priest.

(2.) That the bodies of the beasts whose blood was so offered for sin were burnt without the camp.

1. The sacrifice intended is the sin-offering. For concerning this kind of sacrifice, and this alone, the institution is plain, Leviticus 6:30, “And no sin-offering, whereof any of the blood is brought into the tabernacle of the congregation, to reconcile withal in the holy place, shall be eaten, it shall be burnt in the fire,” And that the whole body of the beast was to be carried out of the camp, and burnt in a clean place, is ordained, Leviticus 4:12. But the apostle hath especial respect unto the sin-offering on the great day of atonement, which was appointed, by “an everlasting statute, to make an atonement for the children of Israel, for all their sins, once a-year,” Leviticus 16:34; for it was the blood of that sacrifice alone that was carried into the most holy place by the high priest, Leviticus 16:14-16. And there was an especial institution for the burning of the bodies of the beasts whose blood was then offered, without the camp, the words whereof the apostle doth here repeat: Leviticus 16:27, “And the bullock for the sin offering, and the goat for the sin-offering,” (that is, the bodies of the beasts whose blood was brought in to make atonement in the holy place by the high priest,) “shall one carry forth without the camp; and they shall burn in the fire their skins, and their flesh, and their dung.”

2. It is therefore evident both what sacrifice is intended, and what are the things affirmed of it; wherein the apostle repeats two divine institutions, the one concerning the blood, the other concerning the bodies, of the beasts that were sacrificed.

(1.) For the first of these, or the way and manner of the high priest's carrying the blood into the holy place to make atonement, see the exposition on Hebrews 9:6-7.

(2.) The burning of the bodies was ordained to be “without the camp;” namely, whilst the Israelites were in the wilderness, and abode in tents encamped round about the tabernacle, after the priests and Levites, who pitched immediately about it, Numbers 1:53: the order and manner of which encamping is appointed and described, Numbers 2; which took up some miles in compass. Unto this camp of the Israelites the city of Jerusalem did afterwards answer, and all the institutions about it were applied thereunto. Wherefore, when this sacrifice was observed in the temple, the bodies of the beasts were carried out of the city to be burned. Hence the apostle makes the suffering of Christ “without the gate,” to answer unto the burning of the bodies of the beasts without the camp, the city and the camp being the same thing in this institution.

And sundry things we may here observe, as unto the purpose of the apostle in this place; as,

[1.] That this sin-offering on the day of atonement was the principal type of Christ and his sacrifice, among all the sacrifices of the law, as hath been before fully demonstrated.

[2.] That the matter of this sacrifice was totally anathematized and devoted, as that which had all the sins and uncleannesses of the church upon it; whence he that burned the bodies of the beasts was legally unclean, Leviticus 16:28; to manifest how fully the Lord Christ was made a curse for us.

[3.] That in this sacrifice there was no eating, no meats, or distinction of them, or privilege about them; all was consumed.

Hence the apostle proves that meats did never contribute any thing towards the establishment of the heart before God. For there was no use of them in or about that sacrifice whereby atonement was made for sin, whereon the establishment of the heart doth depend. Yea, there was herein a clear prefiguration, that when the great atonement was made, there should be no use of the distinction of meats left in the church.

And hereby further way is made for the description of our altar and sacrifice, with the nature of the divine worship ensuing thereon.

Hebrews 13:12. “Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate.”

This is the altar which we have, this is the sacrifice on that altar, and this is the effect of it, namely, the sanctification of the people.

And the first thing in the words is the note of inference from what was spoken before: ‘“ Wherefore Jesus also,” what he did was in compliance with the legal institution mentioned.'There was no obligation on him from that institution; but the end of it being a prefiguration of what he was to do and suffer, it was necessary that he should comply therewith. So, although he did nothing but by his own will and choice, yet this reason of what he did is frequently assigned, namely, “that the Scriptures might be fulfilled.” Being to fulfill all righteousness, and the whole law, what he did was regulated by the predictions of the Scripture, and the typical representations of what was to be done. See Hebrews 3:5, with the exposition. This is the ground of the inference here: “Wherefore Jesus also;” ‘It must so be, because divine wisdom had given this prefiguration of it.'And,

Obs. 1. The complete answering and fulfilling of all types in the person and office of Christ, testifieth the sameness and immutability of the counsel of God in the whole work of the redemption and salvation of the church, notwithstanding all the outward changes that have been in the institutions of divine worship. For hence it is manifest, that in the whole “Jesus Christ is the same yesterday, to-day, and for ever.”

And there is not only an inference in this expression, but an intimation of a similitude also, such as is between the type and the thing typified: ‘As was that sacrifice or sin-offering under the law, so was this of Christ;' “Wherefore Jesus also.”

There are sundry truths of great importance in these words, the consideration whereof will give us the just exposition of them; as,

1. That Jesus in his sufferings did offer himself unto God. This is plain in the words. That he might sanctify the people with his blood, he “suffered;” for in that suffering his blood was shed, whereby the people were sanctified: which utterly overthrows the Socinian figment of his oblation in heaven.

2. That in his sufferings he offered himself a sin offering, in answer unto those legal sacrifices whose blood was carried into the holy place, and their bodies burned without the camp; which were sin-offerings only. It answered, indeed, unto all offerings made by blood (for blood was never used but to make atonement, Leviticus 17:11,) yet it had a peculiar representation in the Sin-offering on the day of expiation, Leviticus xvi., as hath been before declared.

3. The end of this offering of Christ was, “that he might sanctify the people.” This was “finis operis et operantis;” “the end of what was done, and of him who did it.” Ινα hath respect to the final cause; and the object of the work wrought is “the people:” not the church and people of the Jews in general, for the most of them were rejected from the benefit of this sacrifice; and to show that he left them herein, he suffered and offered himself without the gate. In the typical sacrifice of expiation, the bodies of the beasts were carried out of the camp, and burned, to show that they were absolutely anathematized; but the blood was shed and offered at the tabernacle, in the midst of the congregation, because the whole congregation was to be sanctified thereby. But the Lord Jesus offered himself and his blood without the city, or the camp, because he designed not either to confine the benefit of his offering unto that people, or to take them in unto it as a camp, a city, a church, or congregation. But this “people” are elsewhere called “his people,” Matthew 1:21, and “church,” or “body,” Ephesians 5:25-27, that is, all the elect of God, both Jews and Gentiles, 1 John 2:1-2.

4. That which he designed and accomplished for this people, was their sanctification. What it is to be sanctified by blood, as offered, hath been before declared; and it is here manifest, by the respect that his had unto the great sacrifice of expiation. It is to have atonement made, or an expiation of the guilt of their sins; an acquitment obtained from the defilement of it, as separating from the favor of God; and a sacred dedication unto him.

5. This is that which the Lord Jesus designed for his church; and he did effect it by his own blood. When the blood of Christ is mentioned in this matter, it is emphatically called “his own blood:” “Purchased his church with his own blood,” Acts 20:28: “Washed us from our sins in his own blood,” Revelation 1:5; Hebrews 9:12, as in this place. And three things are included therein.

(1.) An opposition unto the sacrifices of the high priests under the law, which were of the blood of beasts, and not their own. See Hebrews 9:12, with the exposition.

(2.) An evidence of the unspeakable worth and value of this offering, whereon all its efficacy doth depend. Hence it is called God's own blood, Acts 20:28. See Hebrews 9:15.

(3.) A testimony of what it cost the Lord Jesus to sanctify the people, even his own blood.

6. The last thing in the words, is the circumstance of the suffering of Christ, namely, that it was “without the gate,” that is of the city, namely, of Jerusalem; which answered the camp in the wilderness, after the tabernacle was fixed therein. And sundry things are herein included:

(1.) That he left the city and church-state of the Jews; whence he denounced their destruction as he went out of the gate, Luke 23:28-30.

(2.) He put an end unto all sacrificing in the city and temple, as unto divine acceptation. All was now finishing.

(3.) He declared that his sacrifice and the benefits of it were not included in the church of the Jews, but were equally extended unto the whole world, 1 John 2:2; John 11:52.

(4.) He declared that his death and suffering were not only a sacrifice, but a punishment for sin; namely, the sins of the people that were to be sanctified by his blood. For he went out of the city as a malefactor, and died the death which by divine institution was a sign of the curse, Galatians 3:13.

By all these things it appears how different our altar and sacrifice are from theirs under the law; and how necessary it is from thence that we should have a worship of another nature than what they had, wherein in particular the distinction of meats should be of no use. And we may observe,

Obs. 2. That the church could no otherwise be sanctified, but by the blood of Jesus, the Son of God. See Hebrews 10:4-7, with the exposition.

Obs. 3. The Lord Jesus, out of his incomprehensible love unto his people, would spare nothing, avoid nothing, deny nothing, that was needful unto their sanctification, their reconciliation, and dedication unto God. He did it “with his own blood,” Ephesians 5:25-27; Galatians 2:20; Revelation 1:5; Acts 20:28.

Obs. 4. There was, by divine constitution, a concurrence in the same work of suffering and offering; that satisfaction unto the law and its curse might be made by it, as penal in a way of suffering; and atonement, or reconciliation with God, by the way of a sacrifice or offering.

Obs. 5. The whole church is perfectly sanctified by the offering of the blood of Christ, as unto impetration; and it shall be so actually by the virtue of the same blood in its application.

Obs. 6. When the Lord Jesus carried all the sins of his own people in his own body unto the tree, he left the city, as a type of all unbelievers, under the wrath and curse of God.

Obs. 7. Going out of the city as a malefactor, he bore all the reproach that was due to the sins of the church; which was a part of the curse.

Hebrews 13:13. Τοίνυν ἐξερχώμεθα πρὸς αὐτὸν ἔξω τῆς παρεμβολῆς, τὸν ὀνειδισμὸν αὐτοῦ φέροντες. Οὐ γὰρ ἔχομεν ὧδε μένουσαν πόλιν, ἀλλὰ τὴν μέλλουσαν ἐπιζητοῦμεν.

Hebrews 13:13. Let us go forth therefore unto him without the camp, bearing his reproach. For we have here no abiding city, but we seek one to come.

From the account given of our altar in the suffering and offering of Christ, with the manner thereof, the apostle draws an exhortation unto that general duty which is the foundation of all our Christian profession, Hebrews 13:13; and gives an enforcement of the same exhortation, Hebrews 13:14.

1. The exhortation unto the duty is introduced by a note of inference, which we render “therefore;” which is the sense of the particles τοὶ νῦν in conjunction. ‘Seeing the Lord Jesus hath so suffered and offered himself, this now is our duty, that which thereon is required of us; which I therefore exhort you unto.'And for the opening of the words, we must consider,

(1.) What is meant by “the camp;”

(2.) How we are to “go forth” from it;

(3.) How we go to him in our so doing;

(4.) In what manner.

(1.) The apostle in all this epistle hath respect unto the original institution of the Jewish church-state and worship in the wilderness: therefore he confines his discourse to the tabernacle and the services of it, without any mention of the temple, or the city wherein it was built; though all that he speaks be equally applicable unto them. Now the camp in the wilderness was that space of ground which was taken up by the tents of the people, as they were regularly pitched about the tabernacle. Out of this compass the bodies of the beasts for the sin-offerings were carried and burned. Hereunto afterwards answered the city of Jerusalem, as is evident in this place. For whereas in the foregoing verse Christ is said to “suffer without the gate,” here he is said to be “without the camp;” these being all one and the same, as to the purpose of the apostle. Now the camp and city was the seat of all the political and religious converse of the church of the Jews. To be ‘in the camp,'is to have a right unto all the privileges and advantages of the commonwealth of Israel, and the whole divine service of the tabernacle. For if any lost that right by any means, though but for a season, they were removed out of the camp, Leviticus 13:46; Leviticus 24:23; Numbers 5:2; Numbers 12:15.

(2.) How were the Hebrews, on the account of this sacrifice of Christ and the sanctification of the people by his own blood, to go out of this camp? For it is all one whether we read the word, “go out of the camp unto him,” or “go forth unto him without the camp,” namely, who there suffered. Now it is not a local departure out of the city which is intended in the first place; though I am apt to think, from the next verse, that the apostle had some respect also thereunto, for the season was now approaching wherein they were so to depart out of the city before its final destruction. This the apostle may now prepare them for: but that which principally is intended is a moral and religious going forth from this camp. There was nothing that these Hebrews did more value, and more tenaciously adhere unto, than that political and religious interest in the commonwealth of Israel. They could not understand how all the glorious privileges granted of old unto that church and people should so cease as that they ought to forsake them. Hereon the most continued in their unbelief of the gospel; many would have mixed the doctrine of it with their old ceremonies, and the best of them found no small difficulty in their renunciation. But the apostle shows them, that, by the suffering of Christ without the gate or camp, this they were calmed unto; as,

Obs. 1. All privileges and advantages whatever are to be foregone, parted withal, and renounced, which are inconsistent with an interest in Christ and a participation of him; as our apostle shows at large, Philippians 3:4-10.

(3.) They were thus to go forth unto him. He went forth at the gate, and suffered; and we must go forth after him, and unto him. And it denotes,

[1.] A relinquishment of all the privileges of the camp and city for his sake. Leave them, and go to him.

[2.] A, closing by faith with his sacrifice, and sanctification thereby, in opposition unto all the sacrifices of the law.

[3.] The owning of him under all that reproach and contempt which were cast upon him in his suffering without the gate, or a not being ashamed of his cross.

[4.] The betaking ourselves unto him in his office, as the king, priest, and prophet of the church, as unto our acceptance with God, and in his worship; as the apostle directs, Hebrews 12:15.

(4.) In our thus doing, we are “to bear his reproach.” See for the exposition hereof, Hebrews 11:26, where the same thing is ascribed unto Moses. In brief, “the reproach of Christ,” is either the reproach that was cast on his person, or the reproach that is cast on our persons for his sake. The first was in the cross, with all the shame, contempt, and reproach, wherewith it was accompanied. This was that great scandal at which the unbelieving world of Jews and Gentiles stumbled and fell. This reproach of Christ we bear, when we own him, believe in him, and make profession of his name; despising this reproach, through a spiritual view of the power of God and the wisdom of God in his cross. The reproach of Christ in the latter sense, is all that contempt, scorn, and despite, with revilings, which are cast upon us for our faith in him and profession of his name. See Hebrews 10:33, with the exposition. This we bear when we patiently undergo it, and are not shaken in our minds in what we suffer by it.

In these things consist the first general duties of our Christian profession, which we are called and directed unto by his offering himself, and the manner of it, namely,

(1.) In a separation from all ways of religious worship not appointed by himself.

(2.) In a relinquishment of all civil and political privileges which are inconsistent with the profession of the gospel.

(3.) In avowing the wisdom, grace, and power of God in the cross, notwithstanding the reproaches that are cast upon it.

(4.) In giving up ourselves unto him in the discharge of his whole office towards the church.

(5.) In conformity unto him in self-denial and suffering. All which are comprised in this apostolical exhortation. And we may observe unto our own instruction,

Obs. 2. That if it was the duty of the Hebrews to forsake those ways of worship which were originally of divine institution, that they might wholly give up themselves unto Christ in fall things pertaining unto God; much more is it ours to forego fall such pretenses unto religious worship as are of human invention. And,

Obs. 3. Whereas the camp contained not only ecclesiastical, but political privileges also, there ought to be a readiness to forego all civil accommodations also, in houses, lands, possessions, converse with men of the same nation, when we are called thereunto on the account of Christ and the gospel.

Obs. 4. If we will go forth unto Christ as without the camp, or separated from all the concerns of this world, we shall assuredly meet with all sorts of reproaches.

The sum of all is, that we must leave all, to go forth unto a crucified Christ.

2. An enforcement of this exhortation, or an encouragement unto this duty, the apostle adds in the next words.

Hebrews 12:14. “For we have here no continuing city, but we seek one to come.”

See the exposition on Hebrews 11:10; Hebrews 11:16.

The argument is taken from the consideration of the state of believers in this world, which is such as calls and directs them to go out of the camp unto Christ. This is our duty, seeing “we have here no continuing city,” unless we intend to be without rest or refuge.

Two things are asserted in this description of the present state of believers:

(1.) That “they have here no continuing city.”

(2.) That “they seek one to come.”

It seems, therefore, that a city is necessary unto all; and those who have none at present must seek for one to come. And,

(1.) It is declared,

[1.] Where they have it not; not “here,” that is, in this world, in this life. Their interest in the city of Jerusalem was gone after the Lord Jesus went out of the gate to suffer. And if it had continued, yet was not that an abiding city; for neither could they long continue in it, nor was itself to be of any long continuance, but was speedily to be destroyed.

[2.] They had not a “city.” A city is the center of men's interests and privileges, the residence and seat of their conversation. Hereby are they freed from the condition of strangers and pilgrims; and have all that rest and security whereof in this world they are capable. For those who have no higher aims or ends than this world, a city is their all. Now it is not said of believers absolutely that they belonged to no city, had none that was theirs in common with other men; for our apostle himself pleaded that he was “a citizen of no mean city.” And this is intimated, as we shall see, in the restriction of the assertion, “a continuing city.” But it is spoken on other accounts.

1st . They had no city that was the seat of divine worship, whereunto it was confined, as it was before unto Jerusalem. This the Jews boasted of, and the apostle acknowledgeth that the Christians had none such. The Roman pretenses of their sacred city were yet unforged.

2dly . They had no city wherein they did rest, or which was the seat of their polity or conversation; for that is in heaven, Philippians 3:20: not such a city as should give them their state and rest; the things which they did ultimately aim at: no such city as wherein their lot and portion did lie; such as by whose laws and rules their conversation was regulated.

3dly . They had not an abiding city. Whatever conveniencies they might have here in this world for a season, yet they had no city that was to abide forever, nor which they could for ever abide in.

And probably herein the apostle shows the difference and opposition between the state of the Christian church and that under the old testament.

For they, after they had wandered in the wilderness and elsewhere for some ages, were brought to rest in Jerusalem; but saith he, ‘With us it is not so; we have no city unto such an end; but we seek one that is to come.'

See the description of the state of pilgrimage here intended, in the exposition on Hebrews 11:9-10; Hebrews 11:13-16.

(2.) The second thing in the description given of the present state of believers, is, that “they are seeking one [a city] to come.” They are seeking after it, not as a thing unknown or hard to be found, but endeavoring to attain it, to come unto it. The use of the way and means unto this end is intended, and that with diligence and desire, as the words import.

And it was such a city they sought as they did not yet possess, nor could do so whilst they were in this world; it was one that was yet for to come, as unto them and their enjoyment of it: τὴν μέλλουσαν, “that city;” not one indefinitely, but that city which was to be their eternal habitation. And it is said to be to come, not merely because it was future as unto their state and interest in it, but with respect unto their certain enjoyment of it on the account of divine designation and appointment. And it was,

[1.] Prepared for them; and what belonged thereunto. See Hebrews 11:16.

[2.] It was promised unto them. For in this city lies that eternal inheritance which was proposed in the promises from the foundation of the world.

[3.] The way unto it was prescribed and directed in the scripture of the Old Testament, but now laid open and made plain by Jesus Christ, who “brought life and immortality to light by the gospel.” In brief, it is the heavenly state of rest and glory which is intended by this “city.” And we are taught herein,

Obs. 5. That believers are not like to meet with any such encouraging entertainment in this world, as to make them unready or unwilling to desert it, and to go forth after Christ, bearing his reproach. For it is a motive in the apostle's reasoning unto a readiness for that duty, “We have here no continuing city.”

Obs. 6. This world never did, nor ever will, give a state of rest and satisfaction unto believers. It will not afford them a city. It is “Jerusalem above” that is the “vision of peace.” “Arise and depart; this is not your rest.”

Obs. 7. In the destitution of a present satisfactory rest, God hath not left believers without a prospect of that which shall be so unto eternity. We have not, but we seek.

Obs. 8. As God hath prepared a city of rest for us, so it is our duty continually to endeavor the attainment of it in the ways of his appointment.

Obs. 9. The main business of believers in this world is diligently to seek after the city of God, or the attainment of eternal rest with him; and this is the character whereby they may be known.

Hebrews 12:15. Having declared of what nature our altar is, and the fundamental points of our religion thence arising, namely, our faith in Christ Jesus, and the profession thereof, in readiness for the cross, and conformity unto him thereby, the apostle proceeds to declare the other necessary duty of our Christian profession, proceeding from the same cause, namely, the nature of our altar and sacrifice. And this he doth still in opposition unto those doctrines and observances about meats, and other things of an alike nature, which depended on the altar in the tabernacle with its institutions. And he reduceth all our Christian duties unto three heads, giving especial instances in each kind. Now, these are such as are,

1. Spiritual, with respect unto God; whereof he gives an instance, verse 15:

2. Moral, with respect unto men of all sorts; an instance whereof, comprehensive of all duties towards others, we have, verse 16: and,

3. Ecclesiastical, in the church-state whereinto we are called by the profession of the gospel; the principal duty whereof is instanced in, verse 17.

We have therefore in these verses, which are upon the matter the close of the epistle, so far as it is instructive, a summary of the whole duty of believers, and that cast under three heads, in a most proper order. For, beginning with that duty that doth immediately concern God himself, which contains the sum of the first table, he proceeds unto that towards men, which eminently contains those of the second; and so concludes with that duty which ariseth peculiarly from divine institution, which is superadded unto the other. It is not my business to insist at large on the things themselves, but only to open the words, and declare what is the mind of the Holy Ghost in them.

First, he proposeth the duty which we owe unto God immediately, on the account of our altar and sacrifice.

Hebrews 13:15. Δι᾿ αὐτοῦ ου῏ν ἀναφέρωμεν θυσίαν αἰνέσεως διαπαντὸς τῷ Θεῷ, τοῦτ᾿ ἔστι καρπὸν χειλέων ὁμολογούντων τῷ ὀνόματι αὐτοῦ.

Hebrews 13:15. By him therefore let us offer the sacrifice of praise to God continually; that is, the fruit of [our] lips, confessing to his name. The words are an exhortation unto duty, by way of inference from what was before declared concerning the Lord Christ his sufferings and offering unto the sanctification of the people: “Therefore let us.” Two things do follow on the due consideration thereof:

1. In general, the necessity of a return unto God in a way of duty, on the account of so great a mercy. Seeing we are sanctified and dedicated unto God, by the blood of Christ, it cannot be but that the duty of obedience unto God is required of us.

2. The especial nature of that duty, which is described in the words. And it is placed principally in “praise,” as that which it naturally calleth for and constraineth unto; for thankfulness is the peculiar animating principle of all gospel obedience. And,

Obs. 1. Every act of grace in God, or love in Christ, towards us, is in its own nature obligatory unto thankful obedience.

The duty itself exhorted unto is expressed two ways:

1. Positively, “Let us offer the sacrifice of praise unto God continually.”

2. Declaratively, as unto its especial nature, “That is, the fruit of our lips, confessing unto his name.”

1. The duty exhorted unto in general, is offering sacrifice to God. What it is that he peculiarly intends the next words declare. But he thus expresseth it,

(1.) To show what is the use of our altar, in opposition unto all the services of the altar in the tabernacle, which consisted in the offering of sacrifices; for we also having an altar, must have sacrifices to offer, without which an altar is of no use.

(2.) To show the immediate end and object of all gospel worship; which is God himself, as he was of all sacrifices. None might be offered but to him alone. So,

Obs. 2. The religious worship of any creatures, under what pretense soever, hath no place in our Christian profession. And,

Obs. 3. Every act and duty of faith hath in it the nature of a sacrifice to God, wherewith he is well pleased.

2. The especial nature of this sacrifice is declared, in opposition unto the carnal sacrifices of the law; and that,

(1.) In the only way and means of offering it; which is by Christ: “By him let us offer.” All the sacrifices of the people under the law were offered by the priests: wherefore respect is here had unto Christ in the discharge of his priestly office. How we come to God by him as our high priest, and offer our sacrifices by him, hath been fully declared in the exposition of Hebrews 4:14-16; Hebrews 10:19-22. In brief,

[1.] He sanctifies and dedicates our persons unto God, that we may be meet to offer sacrifices unto him. He “sanctifieth the people with his own blood,” Hebrews 13:12; and makes us “priests unto God,” Revelation 1:6; “an holy priesthood, to offer up spiritual sacrifices, acceptable unto God by him,” 1 Peter 2:5.

[2.] He hath prepared and made a way for our access with boldness into the holy place, where we may offer these sacrifices, Hebrews 10:19-22.

[3.] He “beareth the iniquity of our holy things,” and makes our offerings acceptable through his merit and intercession.

[4.] He continues to administer in the tabernacle of his own human nature all the duties and services of the church; offering them up unto God in our stead and on our behalf, Hebrews 8:2; Revelation 8:3-4. With respect unto these, and other the like acts of his mediation, we are said “by him” to offer this sacrifice to God; that is, under his guidance, trusting to him, relying on him, pleading his name and his grace for acceptance with God.

And “by him,” is the same with by him alone. There is a profane opinion and practice in the papal church about offering our sacrifices of prayer and praise to God by others; as by saints and angels, especially the blessed Virgin. But are they our altar? Did they sanctify us by their blood? Did they suffer for us without the gate? Are they the high priests of the church?

Have they made us priests unto God; or prepared a new and living way for our entrance unto the throne of grace? It is on the account of these things that we are said to offer our sacrifice by Christ; and it is the highest blasphemy to assign them unto any other. And,

Obs. 4. The great, yea the only, encouragement which we have to bring our sacrifices unto God, with expectation of acceptance, lieth herein, that we are to offer them by him, who can and will make them acceptable in his sight. And,

Obs. 5. Whatever we tender unto God, and not by Christ, it hath no other acceptance with him than the sacrifice of Cain.

(2.) In the especial nature of it; it is a “sacrifice of praise.” Praise is not a concomitant, but the matter of the sacrifice intended. There were thank- offerings under the law, which were peculiarly accompanied with praises and thanksgivings; but the matter of them was the blood of beasts. But this is such a sacrifice as consisteth in praise only, exclusively unto any other matter of it.

The nature of gospel obedience consisting in thanksgivings for Christ and grace by him, the whole of it may be called a “sacrifice of praise.” So the apostle describes it by “presenting our bodies” (that is, our persons) “a living sacrifice, holy, acceptable unto God,” as our “reasonable service,” Romans 12:1. But in the following description the apostle limits it unto the duties of worship, and our oral praising of God therein.

There were two things in the sacrifices of old:

[1.] The mactation, killing, or shedding the blood, of the beast that was to be offered;

[2.] The actual offering of the blood on the altar. And both these were required unto the completing of a sacrifice. The slaying or shedding the blood of a beast, wherever it was, was no sacrifice, unless the blood was offered on the altar; and no blood could be offered on the altar unless the beast was immediately slain at the altar in order thereunto. And there is a twofold spiritual sacrifice, in a resemblance hereunto, wherein our Christian profession doth consist. The first is of a broken spirit. “The sacrifices of God are a broken spirit,” Psalms 51:17. Repentance, in mortification and crucifying of the flesh, is the first Christian sacrifice. Herein we “present our bodies a living sacrifice unto God.” See Romans 6:13. This answers the mactation or killing of the beast for sacrifice, as it is the death and destruction of the flesh. The other is this sacrifice of praise; which answers the offering of the blood on the altar by fire with incense, yielding a sweet savor unto God. The other sacrifices, mentioned in the next verse, are so called from the general adjunct of acceptation, though God be not their immediate object, as we shall see. There are sundry things observable in this exhortation of the apostle unto the offering of a sacrifice of praise, on the consideration of the Lord Christ as our altar and sacrifice, with the atonement made, and sanctification of the church thereby; as,

[1.] The great obligation that is upon us of continual thankfulness and praise unto God on the account thereof. The sum and glory of our Christian profession is, that it is the only way of praising and glorifying God for his love and grace in the person and mediation of Christ.

[2.] This obligation unto praise, succeeding into the room of all terrifying legal constraints unto obedience, alters the nature of that obedience from what was required under and by the law.

[3.] Where the heart is not prepared for, and disposed unto, this fundamental duty of praising God for the death and oblation of Christ, no other duty or act of obedience is accepted with God.

(3.) Again, whereas the apostle confines our sacrifices unto praise, whereunto he makes an addition in the next verse of “doing good, and communicating,” all which are metaphorical, it is evident that he excludeth all proper or propitiatory sacrifices from the service of the church. Here had been a place, if anywhere, for the introduction of the sacrifice of the mass, if any such thing had been of divine institution. For whereas it pretends to be, not only a representation, but a repetition of the sacrifice of Christ, and the principal duty of the church on the consideration thereof; is it not strange, and that which evinceth it to be a mere human figment, that the apostle, proposing the consideration of that sacrifice on so high an occasion and in so eminent a manner, describing thereon the entire duty of the church, and what by virtue thereof is required of it, should not only not mention this mass and its sacrifice, but also determine the duties of the church unto things quite of another nature? It is indeed absolutely and peremptorily excluded out of Christian religion in this context of the apostle. For his design is to show that the one sacrifice of Christ hath put an end unto all other altars and sacrifices in the worship of God, establishing such a way of it as hath no relation unto them, yea, as is inconsistent with them. Certainly, had there been any such thing in the church, they of Rome have great reason to take it unkindly of him, that, treating so distinctly and at large of all the sacrifices of the law, and of their accomplishment in the one sacrifice of Christ, with the whole duty of the church thereon, he should not give the least intimation of this sacrifice of the mass, which was to succeed into the room of all them of old, but leave them absurdly to seek for a sorry pretense in the bread and wine which Melchizedek brought forth unto Abraham and his soldiers. But the truth is, he hath dealt yet more unkindly with them; for he hath so declared the nature of the sacrifice of Christ, its use and efficacy, as either it or the mass must be turned out of the church, for they are inconsistent.

(4.) This sacrifice of praise we are enjoined to offer “continually,” διαπαντός : the same with πάντοτε, Luke 18:1, “to pray always;” and ἀδιαλείπτως, 1 Thessalonians 5:17, “without ceasing.” And two things are included in it:

[1.] Freedom from appointed times, seasons, and places. The sacrifices under the law had their times and places prescribed unto them, out of which they were not accepted; but as unto this of ours, every time and place is equally approved. For it may comprise places as well as times; 1 Corinthians 1:2.

[2.] Diligence and perseverance. This is that which we ought to attend unto and to abide in; that is, to do it continually, as occasions, opportunities, and appointed seasons, do require. A constant readiness of mind for it, with a holy disposition and inclination of heart unto it, acted in all proper seasons and opportunities, is enjoined us, And,

Obs. 6. To abide and abound in solemn praise to God for Jesus Christ, his mediation and sacrifice, is the constant duty of the church, and the best character of sincere believers.

(5.) In the last place, the apostle gives us a declaration of the nature of this sacrifice of praise, which he recommendeth unto us. ‘It is,'saith he, ‘or it consisteth in “the fruit of our lips, confessing unto his name.”'

It is generally granted that this expression, “The fruit of our lips;” for the sense is the same in both places, and praise unto God is intended in them both. But the design of the apostle in alleging this place is peculiar. For the prophet is praying in the name of the church for mercy, grace, and deliverance; and hereon he declareth what is the duty of it upon an answer unto its prayers. Now whereas this, according to the institutions of the law, was to have been in vows and thank-offerings of calves and other beasts, he declares, that, instead of them all, vocal thankfulness, in celebrating the praise of God, should succeed. This he calls “the calves of our lips,” because that the use of our lips in praise was to come into the room of all thank-offerings by calves. The psalmist speaks to the same purpose, Psalms 51:15-16. But moreover, the mercy, grace, and deliverance which the prophet treats about in that place, were those which were to come by the redemption which is in Christ Jesus. After that there was to be no more sacrifice of calves, but spiritual sacrifices of praise only; which he therefore calls “the calves of our lips.” פָרִים שְׂפָתֵינוּ The apostle therefore doth not only cite his words, but respects the design of the Holy Ghost in them, which was to declare the cessation of all carnal sacrifices, upon the deliverance of the church by the sacrifice of Christ. And he changeth the words from “calves” to “fruit,” to declare the sense of the metaphor in the prophet.

And because there may yet be some ambiguity in that expression, “The fruit of our lips,” which in general is the product and effect of them, he adds a declaration of its nature in these words, “Confessing unto his name:” our lips confessing; that is, we confessing by our lips. The Hebrew word ָֻידָה, which the LXX. usually render by ὁμολογέω, signifies “to praise,” properly. But because the praise of God consisteth principally in the acknowledgment of his glorious excellencies and works, to “confess unto him,” that is, so to profess and acknowledge those things in him, is the same with praising of him. And the apostle chooseth to make use of this word in this place, because the praise which he intends did consist in the solemn acknowledgment of the wisdom, love, grace, and goodness of God, in the redemption of the church by Jesus Christ. This is “confessing unto his name.” Wherefore this is that which we are taught, namely, that

Obs. 7. A constant solemn acknowledgment of the glory of God, and of the holy excellencies of his nature (that is, his name), in the work of the redemption of the church by the suffering and offering of Christ, is the principal duty of it, and the animating soul and principle of all other duties whatever.

This is the great sacrifice of the church, the principal end of all its ordinances of worship, the means of expressing our faith and trust in the blood or mediation of Christ, and of giving up that revenue of glory to God which in this world we are intrusted withal.

Hebrews 13:16 . Τῆς δὲ εὐποιί>ας καὶ κοινωνίας μὴ ἐπιλανθάνεσθε· τοιαύταις γὰρ θυσίαις εὐαρεστεῖται ὁ Θεός.

Hebrews 13:16. But [moreover] to do good and to communicate forget not, [of well-doing and communication, or distribution, be not forgetful]; for with such sacrifices God is well pleased.

From the first great instance of Christian duties on the account of the sanctification of the church by the blood of Christ, in those spiritual duties of worship whereof God himself is the immediate object, to manifest what influence it ought to have upon the whole of our obedience, even in things moral also, and the duties of the second table, he adds this exhortation unto them in such instances as are the spring of all mutual duties among ourselves, and towards mankind. And because he persisteth in his design of declaring the nature of gospel-worship and obedience, in opposition unto the institutions of the law, (which is his argument from the 9th verse;) he calls these duties also “sacrifices, upon the account of the general notion of being accepted with God, as the sacrifices were of old.

There is in the words,

1. A note of connection; 2. Duties prescribed; 3. An enforcement of the exhortation unto them.

1. The first is in the particle δέ, “but.” It is not here exceptive or adversative, as though something adverse unto what was spoken of is now prescribed; but it is only continuative, and may well be rendered “moreover.” ‘Unto the former duties add this also.'It may be, also, that the apostle doth prevent an evil that is apt to arise in the minds of men on this occasion. Having prescribed the great duty of divine worship, of that acknowledgment of God which compriseth all the actings of our souls whereof he is the immediate object, some might think that this is the whole required of them, or that whilst they do attend thereunto they might be regardless of other things. To obviate this evil the apostle thus introduceth the injunction of this duty, “But ;” that is, ‘But yet, notwithstanding the diligence required in the other duty, forget not this.'

Obs. 1. It is dangerous unto the souls of men when an attendance unto one duty is abused to countenance the neglect of another. So may the duties of the first table be abused to the neglect of those of the other, and on the contrary. There is a harmony in obedience, and a failure in any one part disturbs the whole.

2. In the first part of the words, there is first the manner of the prescription of the duties intended; and then the duties themselves.

(1.) The manner of their prescription is, “Forget them not.” See the exposition on verse 2, where the same phrase is used. But the apostle applying this caution unto this sort of duties, seems to intimate that there is a more than ordinary proneness in men to forget and neglect them. And it is not a natural, but a sinful forgetfulness that is prohibited. And this may arise from many vicious habits of mind:

[1.] From an undue trust unto religious duties; as it doth in many barren professors of religion.

[2.] From vain pleas and pretences against duties attended with trouble and charge, proceeding from self-love.

[3.] A want of that goodness of nature and disposition which effectual grace will produce.

[4.] A want of that compassion towards sufferers which is required in them that are themselves in the body, recommended verse 3. From these and the like corrupt inclinations may arise a sinful neglect and forgetfulness of these duties; which are therefore all to be watched against. Or there may be a meiosis in the expression: “Forget not;” that is, diligently attend unto these things. However, the warning is wholesome and useful, that we should not suffer a forgetfulness or neglect of these duties by any means to creep upon us, but be diligent in attending unto them on all occasions.

(2.) The duties themselves are two; the one more general, the other more particular.

[1.] The first is εὐποιία, “doing of good,” well-doing. This concerns the whole course of our lives, that which in all things we ought to attend unto. “Patient continuance in well-doing” is the life of a believer, Romans 2:7. This we are warned not to be weary of or faint in, Gal 6:9; 2 Thessalonians 3:13; and it is commended unto us, 1 Peter 2:15; 1Pe 3:17; 1 Peter 4:19.

And this εὐποιία includeth in it three things:

1st. A gracious propensity and readiness of mind to do good unto all. “The liberal deviseth liberal things,” Isaiah 32:8.

2dly . The acting of this inclination in all ways and things, spiritual and temporal, whereby we may be useful and helpful unto mankind.

3 dly . The embracing of all occasions and opportunities for the exercise of pity, compression, and loving-kindness in the earth. It requires that the design of our lives, according unto our abilities, be to do good unto others; which is comprehensive of all the duties of the second table.

Hereon “vir bonus est commune bonum.” This beneficence, in the acting of it, is the life, salt, and ligament of human conversation; without which the society of mankind is like that of beasts, yea, of devils. It is the glory of religion; nothing doth render it so honorable as its efficacy to make men good and useful. It is the great evidence of the renovation of our nature into the likeness and image of God, who is good, and doeth good unto all: a demonstration of altering our center, end, and interest, from self to God.

For men to be unready unto this duty, the principle whereof ought to regulate them in the whole course of their lives, not to embrace occasions cheerfully of exercising loving-kindness in the earth according to their ability, is a representation of that image whereunto they are fallen in their departure from God. And nothing will be a greater relief to a man, in any calamity that may befall him in this world, than a satisfaction in his own mind that the design of his life hath been in all things, and by all ways, according to his ability and opportunities, to do good unto men.

[2.] There is prescribed a particular instance of this beneficence, which on sundry accounts constitutes an especial duty in itself, and that is “communication;” that is, a distribution of the good things we enjoy unto others, according as their necessities do require. It is beneficence restrained by its object, which is peculiarly the poor and indigent; and by its principle, which is pity and compassion. Κοινωνία is the actual exercise of that charity towards the poor, which is required of us in the distribution of good things unto them, according to our ability.

This is an important evangelical duty, which the Scripture everywhere gives us in charge, as that wherein the glory of God, the salvation of our own souls, with the honor of our profession, are highly concerned. To be negligent herein, is to despise the wisdom of God in the disposal of the lots and conditions of his own children in the world in so great variety as he hath done always, and will always continue to do. He doth it for the exercise of those graces in them which their several conditions call for:

such are patience, submission, and trust, in the poor; thankfulness, bounty, and charity, in the rich. And where these graces are mutually exercised, there are beauty, order, and harmony, in this effect of divine wisdom, with a revenue of glory and praise unto himself. Good men are scarce ever more sensible of God than in giving and receiving in a due manner, he that gives aright, finds the power of divine grace in his heart, and he that receives, is sensible of divine care and love in supplies: God is nigh to both. Wherefore to be negligent herein, is to despise the wisdom of God in his holy disposal of the various outward conditions of his children in this world. No man is rich or poor merely for himself, but to fill up that public order of things which God hath designed unto his own glory. But there is no end of what might be spoken on this head, or unto the necessity and excellency of this duty. And from the injunction of these duties we may observe,

Obs. 2. That the world itself, even in those that believe not, doth receive great advantage by the grace administered from the death of Christ, and its fruits, whereof the apostle treats. For there is an obligation on them, and an inclination wrought in them, who are sanctified by his blood, to “do good unto all men,” all manner of ways, as they are able. And there was a time when the world was filled with the fruits of it. Did all those who at this day profess the name of Christ, show forth the virtue of his mediation in these duties, as the profession of religion would be glorious, so the benefit which the world would receive thereby would be unspeakable.

Obs. 3. That religion hath no relation unto the cross of Christ, which doth not incline and dispose men unto benignity, and the exercise of loving-kindness towards all.

Obs. 4. Much less hath that so which guides and disposeth its professors unto rage, cruelty, and oppression of others, on the account of an interest of its own.

Obs. 5. We ought always to admire the glory of divine wisdom, which hath so disposed the state of the church in this world that there should be continual occasion for the exercise of every grace mutually among ourselves. For all the works of providence do serve the glory of God in the exercise of grace.

Obs. 6. Beneficence and communication are the only outward evidences and demonstrations of the renovation of the image of God in us.

Obs. 7. God hath laid up provision for the poor in the grace and duty of the rich; not in their coffers and their barns, wherein they have no interest. And in that grace lies the right of the poor to be supplied.

3. The observance of these duties the apostle presseth on them from this consideration, that “with such sacrifices God is well pleased.” He persists in his way of calling our Christian duties by the name of “sacrifices;” and he doth it to confirm the cessation of all other sacrifices in the church, upon the accomplishment of the signification of them all in the sacrifice of Christ. But yet there is a peculiar reason for assigning this appellation unto moral duties, to be performed mutually among ourselves. For in every sacrifice there was a decrement unto the offerer. He was not to offer that which cost him nothing. Part of his substance was to be transferred from himself unto God. So is it in these duties: they cannot be duly observed, but there must be an alienation of what is ours, in time, in ease, in our substance, and a dedication of it unto God. Hence they have the general nature of sacrifices, as to cost and parting with our substance, or what is ours. So in the first recorded sacrifices of Cain and Abel, each of them gave somewhat of his own unto God; the one of the fruit of the ground, the other of the firstlings of the flock. In things of the like nature do these sacrifices much consist. But in general all things done for God, unto his glory, and accepted with him, may be so called.

The force of the motive consists in this, that “with these sacrifices God is well pleased.” The Vulg. Lat. renders the words, promeretur Deus; and the Rhem., “God is promerited:” with a barbarous word, and a false signification assigned unto it. And from their own feigned word those of the church of Rome dispute for the merit of good works; whereof, at least in their sense, there is nothing in the text, nor any thing to give the least countenance thereunto. The word is no more but “accepted,” or “well approved of;” and being spoken of God, is his being well pleased with what is done; that is, his approbation of it. Wherefore the apostle having called these duties “sacrifices,” he expresseth God's respect unto them by a word signifying the act of his mind and will towards the sacrifices of old. So it is said he had “respect unto the offering of Abel,” Genesis 4:4; that is, he approved of it and accepted it, as our apostle declares, Hebrews 11:4. So, on the sacrifice of Noah, it is said that he “smelled a savor of rest,” Genesis 8:21. It was well-pleasing unto him. And this frame of rain, in God with respect unto those sacrifices doth the apostle express by this word, “Is well pleased.” But there is also in the word a clear intimation of the especial pleasure of God in these things. This is that which he is well pleased withal in an especial manner. And hence we may learn,

Obs. 8. That the will of God revealed concerning his accept ance of any duties, is the most effectual motive unto our diligence in them. Promise of acceptance gives life unto obedience.

Obs. 9. The works and duties which are peculiarly useful unto men, are peculiarly acceptable unto God.

Hebrews 13:17. Πείθεσθε τοῖς ἡγουμένοις ὑμῶν καὶ ὑπείκετε· αὐτοὶ γὰρ ἀγρυπνοῦσιν ὑπὲρ τῶν ψυχῶν ὑμῶν, ὠς λόγον ἀποδώσοντες· ἵνα μετὰ χαρᾶς τοῦτο ποιῶσι καὶ μὴ στενάζοντες· ἀλυσιτελὲς γὰρ ὑμῖν τοῦτο.

Hebrews 13:17. Obey them that have the rule over you, and submit yourselves: for they watch for your souls as they that must give an account, that they may do it with joy, and not mourning; for that is unprofitable for you.

This is the third instance of duties required in our Christian profession on the account of the sacrifice of Christ, and our sanctification by his blood. And it is in things ecclesiastical, or gospel institutions. And some things are to be premised unto the exposition of the words.

1. There is a supposition of a settled church-state among them unto whom the apostle wrote; whereof he gave intimation, Hebrews 10:24-25. For there were among them rulers, and those that were ruled; into which two sorts he distributes the whole. And he adds moreover their mutual duties in that church-state, and that distinctly, according to the office of the one and capacity of the other.

2. This epistle was written immediately to the community of the faithful, or body of the fraternity in the church, and that in distinction from their rulers or guides, as appeareth both in this place and Hebrews 10:24. Hence all the duties contained in it are given in immediate charge unto them. So it was in those primitive times, when the church itself was intrusted with the care of its own edification. But these things can scarce be accommodated unto the present, state of most churches in the world, wherein the people as such have no interest in their own edification.

3. The especial duty here prescribed includes all that concerns church rule and order; for the springs of all things belonging thereunto lie in the due obedience of the church unto its rulers, and their due discharge of their office; in them [it?] they also are enjoined. This, therefore, added unto the spiritual and moral duties before mentioned, gives us a summary of the whole duty of believers.

The words contain a prescription of a duty, with the ground or reason of it. In the first there is,7

(1.) The persons towards whom it is to be discharged; that is, their “rulers.”

(2.) The duty itself, whereof there are two parts:

[1.] Obedience, “Obey them;”

[2.] Submission, “And submit yourselves.” In the second there are two things:

(1.) The reason for the equity and necessity of this duty: and this is taken from a due discharge of their office and work, “They watch for your souls;” which is amplified from the consideration of their accountableness unto Christ for their office, “As those that must give an account.”

(2.) An enforcement of the reason itself, from the different ways of their giving account, with the different causes and events thereof, “That they may do it with joy,” etc.

1. (1.) The persons towards whom the duty is prescribed, are “those that have the rule over them.” Of the meaning of the word here used, see the exposition of verse 7 of this chapter. It signifies properly guides or leaders, though usually applied unto them that guide, feed, or lead with authority, or by virtue of office. But all the names given by the Holy Ghost unto those who preside in the church are exclusive of rigid authority, and pregnant with notions of spiritual care, duty, and benignity. Styles or titles of magisterial power, of earthly dignity, of rigid authority, are foreign to evangelical churches: ‘Your guides, your leaders; who rule by rational guidance and conduct.'

These guides or rulers are those who are called the “elders” or “bishops” of the church. And,

[1.] There were many of them in each church. For suppose that the apostle wrote this epistle directly and immediately unto all the churches in Judea (which yet he did not, but unto that at Jerusalem,) yet each of them must be supposed to have had more of these rulers of their own than one; for they are directed to obey them that had the rule over them, and not over others; those that watched over their souls, and were to give an account of them. Here is no room left for a single bishop, and his rule in the church, much less for a pope.

[2.] These rulers or guides were then of two sorts, as the apostle declares, 1 Timothy 5:17; first, such as together with rule labored also in word and doctrine; and then such as attended unto rule only. And if this be not here allowed, let it be taken in the other sense, and then the two parts or duties of the same office, or teaching and ruling, are directed unto. For distinct respect is had unto them in the prescription of the duties here mentioned, as we shall see.

[3.] The grant of these guides unto the church, this office and its due discharge, being of necessity unto its edification, is an act of the authority of Christ, and an effect of his love and care, as our apostle declares at large, Ephesians 4:8-16. And where those that take upon them so to be are useless, or obstructive as unto that end, they must bear their own judgment. This is certain, that in after ages the church owed its ruin unto its guides, who led it into a fatal apostasy.

[4.] The rulers or guides here intended were the ordinary elders, or officers of the church, which were then settled among them. For although probably one of the apostles was yet alive among them, yet it is plain that it is their ordinary officers, which had the peculiar rule of them, that are intended. And that there be such, more than one in every church, belongs unto the complete state and constitution of it.

(2.) There are two parts of the duty enjoined with respect unto these guides, and that with distinct respect unto the two parts of their office before mentioned, namely, of teaching and ruling.

[1.] It is with respect unto their teaching, preaching, or pastoral feeding, that they are commanded to “obey them.” For the word signifies an obedience on a persuasion; such as doctrine, instruction, or teaching, doth produce. And,

[2.] The submission required, “Submit yourselves,” respects their rule, ‘Obey their doctrine, and submit to their rule.'And some things must be observed, to clear the intention of the apostle herein.

1st . It is not a blind, implicit obedience and subjection, that is here prescribed. A pretense hereof hath been abused to the ruin of the souls of men: but there is nothing more contrary to the whole nature of gospel obedience, which is our “reasonable service;” and in particular, it is that which would frustrate all the rules and directions given unto believers in this epistle itself, as well as elsewhere, about all the duties that are required of them. For to what purpose are they used, if no more be required but that men give up themselves, by an implicit credulity, to obey the dictates of others

2dly . It hath respect unto them in their office only. If those who suppose themselves in office do teach and enjoin things that belong not unto their office, there is no obedience due unto them by virtue of this command. So is it with the guides of the church of Rome, who, under a pretense of their office, give commands in secular things, no way belonging unto the ministry of the gospel.

3dly . It is their duty so to obey whilst they teach the things which the Lord Christ hath appointed them to teach; for unto them is their commission limited, Matthew 28:20: and to submit unto their rule whilst it is exercised in the name of Christ, according to his institution, and by the rule of the word, and not otherwise. When they depart from these, there is neither obedience nor submission due unto them. Wherefore,

4thly . In the performance of these duties, there is supposed a judgment to be made of what is enjoined or taught, by the word of God, according to all the instructions and rules that are given us therein. Our obedience unto them must be obedience unto God.

5thly . On this supposition their word is to be obeyed and their rule submitted unto, not only because they are true and right materially, but also because they are theirs, and conveyed from them unto us by divine institution. A regard is to be had unto their authority and office-power in what they teach and do. And it is hence evident,

Obs. 1. That the due obedience of the church, in all its members, unto the rulers of it, in the discharge of their office and duty, is the best means of its edification, and the chief cause of order and peace in the whole body. Therefore is it here placed by the apostle as comprehensive of all ecclesiastical duties.

2. The ground of this duty, or the principal motive unto it, is taken from the office of these rulers, and their discharge of it.

(1.) “They watch for your souls, as they that must give account.” ‘Obey them, for they watch. Make the consideration hereof a motive unto your duty.'

“They watch.” The word used is peculiar unto this place, and it denotes a watchfulness with the greatest care and diligence, and that not without trouble or danger; as Jacob kept and watched the flocks of Laban in the night. And they did it “for their souls;” about them, concerning them and the things that belonged unto them; for their good, (so ὑπέρ frequently denotes the final cause), that souls may be guided, kept, and directed, unto their present duty and future reward.

And the apostle compriseth herein the whole duty of the pastoral office, with the manner of its discharge. Wherein that duty doth consist, what are the principal parts and acts of it, I have elsewhere declared. [4] Here the thing itself is intimated, but the manner of its discharge is principally intended; that is, with design, care, and diligence; and that against troubles, dangers, and oppositions. As if it were said, ‘The work and design of these rulers is solely to take care of your souls, by all means to preserve them from evil, sin, backsliding; to instruct and feed them; to promote their faith and obedience; that they may be led safely to eternal rest. For this end is their office appointed, and herein do they labor continually.'

[4] See “Duty of Pastors and People,” etc., vol. 13:7; and “A Brief Instruction in the Worship of God,” etc., vol. 15:493, miscellaneous works. ED

Where this is not the design of church rulers, where it is not their work and employment, where they do not evidence it so to be, they can claim no obedience from the church, by virtue of this rule. For the words here used are so a motive unto this obedience, as that they also contain the formal reason of it; because this watching belongs unto the essence of the office in the exercise of it, without which it is an empty name.

Obs. 2. An assumption of right and power by any to rule over the church, without evidencing their design and work to be a watching for the good of their souls, is pernicious unto themselves, and ruinous unto the church itself.

On the other side; that all the members of the church may be kept in due obedience unto their guides, it is necessary that they always consider the nature of their orifice, and their discharge of it. When they find that the office itself is a divine institution for the good of their souls, and that it is discharged by their guides, with labor, care, and diligence, they will be disposed unto that obedience and submission which are required of them.

And herein consist the beauty and usefulness of church order, namely, when the guides of it do make it evident that their whole design is with labor and diligence to promote the eternal welfare of the souls of them that are committed unto their care; and they, on the other hand, on the account hereof, do obey them in their doctrine, and submit unto them in their rule. Without this, all pretense of order is but confusion.

(2.) There is, moreover, an enforcement added unto this motive, from the consideration of the condition whereon they undertake this work of watching for their souls; namely, “As those that must give an account;” that is, of their office, work, duty, and discharge of it. So we render the words, “Those that must give an account;” referring it unto the last day of universal account. But respect is had also unto their present state and work; as,

[1.] They are in their office accountable persons; such as are obliged to account. They are not owners, but stewards; they are not sovereigns, but servants. There is a “great Shepherd of the sheep,” verse 20; the “Prince of the shepherds,” 1 Peter 5:4; to whom they must give an account of their office, of their work, and of the flock committed to their charge.

[2.] They behave themselves as those that are so intrusted, and so accountable. This is included in the particle ὡς, “as those.” And those who have an accountable office or work committed unto them, do act,

1 st . With good boldness and confidence towards those that are under their care; for they are committed unto them by him who hath the sovereign power over them all, unto whom they must give an account. They are not afraid to be esteemed intruders, or to impose themselves unduly on others, in any acts or duties of their office. Stewards are bold in the honest management of things committed unto them. This gives them encouragement against all oppositions and reflections, as though they took too much upon them at any time. The remembrance of their trust and their account animates them unto their duty.

2 dly . With care, diligence, and circumspection, and a continual regard unto the issue of things, and the trial which they must come unto. This the nature of the thing requires.

[3.] Although the last great account, which all church guides must give of their stewardship, may be intended, yet the present account which they give every day to Jesus Christ of the work committed to them, is included in it also. There are no conscientious church guides, but they do continually represent unto the Lord Christ the state of the flock committed unto them, and what is the success of their ministry among them. If they thrive, if they flourish, if they go on to perfection, this they give him an account of, blessing him for the work of his Spirit and grace among them. If they are diseased, unthrifty, fallen under decays, or do any way miscarry themselves, therein also they give an account unto Jesus Christ; they spread it before him, mourning with grief and sorrow. And indeed the different ways of giving this account, with joy or sorrow, mentioned in the next words, seem to have respect hereunto.

Obs. 3. Those who do attend with conscience and diligence unto the discharge of the work of the ministry towards their flocks, committed in an especial manner unto their charge, have no greater joy or sorrow in this world, than what accompanies the daily account which they give unto Christ of the discharge of their duty amongst them, as their success falls out to be.

[4.] The account, as was said, of the last day, when every shepherd shall be called on for his whole flock, by number and tale, is referred unto. But whereas this consists only in a solemn declaration and manifestation of what is done in this life, the present account is principally regarded, in the pressing of this duty. For the last clause of the words, “That is unprofitable for you,” on the supposition of an account given with sorrow, can refer to no other account but that which is present, with respect unto the success of the ministry. And much of the life of the ministry and benefit of the church depends on the continual giving an account unto Christ, by prayer and thanksgiving, of the state of the church, and success of the word therein. Those guides who esteem themselves obliged thereunto, and do live in the practice of it, will find their minds engaged thereby unto constant diligence and earnest laboring in the discharge of their duty. And the dealings of Christ with the church itself are regulated according unto this account, as the last words do manifest. For,

Lastly, The motive proposed unto obedience is further improved from the consideration of the frame of mind which is, or may be, in the guides of the church in giving this account; which wholly depends on the due observance or omission of the duty prescribed. For on the one they will give their account with joy, and on the other with sorrow. And as unto this latter frame it is added, “For that is unprofitable for you,” the contrary is to be understood with respect unto the former, namely, that it is profitable for them. Now, this joy or sorrow wherewith they are affected in giving of their accounts, doth not respect themselves, or their own ministry; for they are “a sweet savor unto God, both in them that are saved, and in them that perish: “ but it respects the church itself committed unto their guidance.

[1.] The duty is urged, “that they may give their account with joy.” It is matter of the greatest joy unto the pastors of the churches, when they find the souls of them committed unto their charge thriving under their ministry.

So was it with the apostles themselves. “I have no greater joy than to hear that my children walk in truth,” saith one of them, 3 John 1:4. And another, “What is our hope, or joy, or crown of rejoicing? Are not even ye in the presence of our Lord Jesus Christ at his coming? For ye are our glory and joy,” 1 Thessalonians 2:19-20. And when they give their account with praise, it fills their hearts with joy in a particular manner. And this, on many accounts, is profitable for the church itself. They will quickly find the effects of the joy of their guides in their account, by the cheerful discharge of their ministry, and in tokens of Christ being well pleased with them.

[2.] It is pressed, for the avoidance of the contrary frame herein; namely, “with grief,” grieving or mourning. The sadness of the hearts of ministers of the gospel, upon the unprofitableness of the people under their ministry, or miscarriages of them, with respect unto church order and rule, is not easy to be expressed. With what sighing, what groaning, (as the word signifies,) what mourning, their accounts unto Christ are accompanied, he alone knows, and the last day will manifest. When it is thus, although they alone have the present burden and trouble of it, yet it is unprofitable for the people, both here and hereafter. It is, and will be so, in the discouragement of their guides, in the displeasure of Christ, and in all the severe consequents which will ensue thereon.