Hebrews 6:9-12

Expositors generally agree in giving these verses as an instance of the great wisdom and prudence used by the apostle in his dealing with these Hebrews. Chrysostom in especial insists upon it, making observations unto that purpose on all the considerable passages in the context. What is really of that nature will occur unto us, and shall be observed in our progress. His design in general is twofold:

First, To mollify the severity of the preceding commination, and prediction contained therein, that it might not have an effect on their minds beyond his intention. He knew that, all circumstances considered, it was necessary for him to make use of it; but withal he was careful that none of them who were sincere should be terrified or discouraged. For if men are disanimated in the way wherein they are engaged, by those on whose guidance they depend, and unto whose judgment they are to submit, it makes them despond and give over thoughts of a cheerful progress. Wherefore in all cases our apostle was exceeding careful not in any thing to make heavy or sorrowful the hearts of his disciples, unless it were in case of extreme necessity. Hence is his apology or excuse, as it were, to the Corinthians for having put them to sorrow by some severe reproofs in his former letter to them, 2 Corinthians 2:1-2:

“But I determined this with myself, that I would not come again unto you in heaviness. For if I make you sorry, who is he then that maketh me glad, but the same which is made sorry by me?”

He lets them know, that whatever sorrow he had put them to, it was so unto himself no less than unto them, seeing they were the chiefest causes of his joy and gladness. And thus dealeth he in this place with the Hebrews. Lest they should be amazed with the terror of the preceding commination, and the prediction therein contained of the inevitable and dreadful ruin of slothful apostates and hypocrites, he lets them know that he did no way therein determine or pass a judgment on them, their state and condition. But having far other thoughts and hopes concerning them, and the end of their profession, he yet judged it necessary to excite them unto that diligence which some among them had neglected to use, by declaring the miserable end of those who always abide unfruitful under, or do apostatize from, the profession of the gospel. Herein doth he steer a direct and equal course between the extremes in admonition. For he neither useth so much lenity as to enervate his reproof and warning, nor so much severity as to discourage or provoke those who are warned by him. In a word, he layeth weight upon things, and spareth persons; the contrary whereunto is the bane of all spiritual admonition.

Secondly, He maketh use of this discourse for a transition unto the second part of his design. And this was, to propose unto them who were true believers such encouragements and grounds of consolation as might confirm and establish them in their faith and obedience; which are the subjects of the remaining part of this chapter. Wherefore, as, to make way for the severe threatenings which he hath used, it was necessary for him to describe the persons unto whom they did in an especial manner belong, so it was no less requisite that he should describe those also unto whom the ensuing promises and consolations do pertain; which he doth in these verses.

Hebrews 6:9. Πεπείσμεθα δὲ περὶ ὑμῶν, ἀγαπητοί, τὰ κρείττονα καὶ ἐχόμενα σωτηρίας, εἰ καὶ οἵ τω λαλοῦμεν.

Πεπείσμεθα, “persuasi sumus,” “confidimus.” Bez., “persuasimus nobis,” “we are persuaded.” ᾿Αλαπητοί. Syr., אֲחַי, “my brethren.” Vulg., “dilectissimi.” Rhem., “we confidently trust of you, my best beloved.” Τὰ κρείττονα, “meliora.” Syr., אֵילֵין דְּשַׁפִירֵין, “ea quae sunt bona, pulchra;” “the things that are good or comely.” Καὶ ἐχὸμενα σωτηρίας. Syr., וְקַרַיְבָן לְחַיֵּא, “and such as draw near to life;” that is, eternal. Vulg. Lat., “et viciniora saluti.” Rhem., “and nearer to salvation.” Others generally, “et cum salute conjuncta.” Ours, “and such as accompany salvation;” very properly.

Hebrews 6:9. But we are persuaded of you, beloved, better things, and such as accompany salvation, although we thus speak.

The especial design of the apostle, in this and the following verses, is to declare his good-will towards the Hebrews, his judgment of their state and condition, the reasons and grounds of that judgment, with the proper use and end of the commination before laid down, that neither theft might be neglected nor themselves discouraged. This verse contains,

1. An expression of his love and good-will towards them;

2. His judgment of them;

3. The reason of his present declaration of both these, with respect unto what he had spoken before unto them, namely, that although he had spoken it unto them, he did not speak it of them.

1. His love and good-will he testifies in his compellation, ἀγαπητοί, “beloved.” It is an expression of most entire affection, and is never used in the Gospels but to express the love of God the Father unto his Son Jesus Christ, Matthew 3:17; Matthew 12:18; Matthew 17:5; Mark 1:11; Mark 9:7; Mark 12:6; Luke 3:22; Luke 9:35; Luke 20:13. By the apostles in their epistles it is frequently applied unto believers, especially by Paul, in all those written by him: we might therefore pass it over, as that word which it was usual with him to express his sincere affection by towards all saints. But there seems to be a twofold reason of its especial introduction in this place, both of them respected in the wisdom of our apostle.

(1.) Perhaps these Hebrews were ready enough to entertain jealousies concerning him, that he had not that affection for them which he had for others. For he had now spent a long time with and among the Gentiles, for their conversion and edification. Among them he had planted very many churches, and that on one point contrary to the judgment of most of these Hebrews, namely, in a liberty from the law and the ceremonies of Moses. In this long converse and work, they might suspect that he had lost his natural love to his countrymen, as is usual in such cases, and as he was much accused to have done. To root this evil surmise out of their minds, as he useth frequently other affectionate compellations in this epistle, so he here calls them his “beloved;” than which he had used no expression of greater endearment towards any of his Gentile converts. And notwithstanding all the provocations and injuries he had received from them, he gave on all occasions the highest demonstration of the most intense affection towards them; never opposing them nor reflecting on them with any severity, but only then and wherein they opposed the gospel and the liberty thereof. This affection was such for them, as his countrymen and kinsmen in the flesh, as that he could willingly have died that they might be saved, Romans 9:2-3. And for this he prayed continually, Romans 10:1. And the addition of love that was made in him upon their conversion cannot be expressed. (2.) He hath respect unto his preceding severe expressions, as is plain from the close of this verse, “though we thus speak.” As if he had said,

‘Notwithstanding this severe admonition, which I have, upon the consideration of all circumstances, been forced to use, yet my heart stands no otherwise affected towards you but as towards my countrymen, brethren, and saints of God.'And thus,

Obs. 1. It is the duty of the dispensers of the gospel to satisfy their hearers in and of their love in Jesus Christ to their souls and persons.

2. The apostle expresseth his judgment concerning these Hebrews, “We are persuaded better things of you, and such as accompany salvation; ” wherein we have, first, the act of his mind in this matter: Πεπείσμεθα, “We are persuaded.” Chrysostom insists much on the force of this word. The apostle, as he observes, doth not say, ‘We think,'or ‘We hope;'but he was fully “persuaded.” He lets them know that he was fully satisfied in this matter. And he useth not this word anywhere in his epistles (as he useth it often), but he intends a full and prevalent persuasion. Now this a man may have in spiritual things on three grounds:

(1.) By especial revelation; so he was certain of the truth of the gospel that was revealed unto him, which he discourseth of, Galatians 1:7-8.

(2.) By the evidence of faith; when any thing is believed on grounds infallible, namely, the revelation of the mind of God in the Scripture, or the promises of the gospel. So he useth this word, Romans 8:38, Πεπείσμεθα γάρ, “For I am persuaded that neither death nor life,” etc. This he believed, and had an infallible certainty thereof, because God had so promised. So also, 2 Timothy 1:12: Οι῏δα γὰρ ᾧ πεπίτεωκα, καὶ πέπεισμαι ὅτι δυνατός ἐστι τὴν παρακαταθήκην μου φυλάξαι “I know whom I have believed, and am persuaded that he is able to keep that which I have committed to him.” He useth the same expression in matter of faith, Romans 14:14.

(3.) There is a certain persuasion of mind, that is founded on moral arguments, such as may bring a man to a full satisfaction in his mind, but yet so as it is possible he may be deceived. Of this nature is that persuasion, that trust or confidence, which we have of the good condition of other men. So our apostle speaks of Timothy and his faith, 2 Timothy 1:5: “The faith that dwelt in thy mother Eunice, πέπεισμαι δὲ ὅτι καὶ ἐν σοί,” “and I am persuaded in thee also.” He was not persuaded of any sincere faith in Timothy by especial revelation, nor was it the object of his faith from any express word of Scripture, but he was satisfied of it upon such unquestionable grounds and motives as left no room for doubt about it. Some urge to the same purpose Philippians 1:6, Πέποιθὼς αὐτὸ τοῦτο, “Being confident of this very thing,” (persuaded of it), “that he who hath begun a good work in you, will perform it to the day of Jesus Christ.” But this persuasion, being built on a supposition that a good work was begun in them, was an act of faith infallible, built on the promises of God and the changeableness of his covenant. His persuasion here concerning the Hebrews was of this latter kind, even that which he had satisfactory reasons and grounds for, which prevailed against all contrary objections. In like manner he speaks of the Romans, Romans 15:14. Πέποιθὼς αὐτὸ τοῦτο, “And I myself am persuaded of you, my brethren, that ye are full of goodness.” The grounds of this persuasion with respect unto the Hebrews, he expresseth in the next verse, where we shall consider them.

Obs. 2. It is our duty to come unto the best satisfaction we may in the spiritual condition of them with whom we are to have spiritual communion.

There is not any thing of our mutual duties that the gospel more presseth, or more supposeth. And it is necessary both unto ministers and private Christians. For the former, they are concerned in the advice of the wise man, Proverbs 27:23, “Be thou diligent to know the state of thy flocks.” They are not only to provide good pasture and feeding for them, but they must know their state and condition, that what they provide for them may be suitable and seasonable. And unto this end there were at first some in the church who had the immediate inspection of the state and walking of the members of it, and were thereby enabled, as Moses said to his father-in-law, Numbers 10:31, to be “instead of eyes” unto the teachers, to look into the condition of all sorts of persons. Nor can they without it discharge any one duty of their office in a due manner. For ministers to walk towards their people at “peradventure,” and to “fight uncertainly, as men beating the air,” without an acquaintance with their state, and especial consideration of their condition, and what therein is suited unto their edification (as is the manner of many), will leave them at a great uncertainty how to give in their account. See Hebrews 13:17. Unless a man have some good satisfaction concerning the spiritual condition of those that are committed unto his charge, he can never approve himself among them “a workman that needeth not to be ashamed, rightly dividing the word of truth,” to give unto all their proportion. And the work of the ministry is not by any means more evacuated and rendered ineffectual, than when men have not a certain design to deal with their hearers according unto what they are persuaded that their spiritual state doth require. How shall they instruct, how shall they warn, how shall they comfort any, but on a supposition of an acquaintance with the state and condition wherein they are? A general preaching at random, without a special scope, directed by the persuasion mentioned, turns the whole work for the most part, both in preachers and hearers, into a useless formality. In brief, this persuasion principally regulates the whole work of the ministry. He that is a physician unto the bodies of men, must acquaint himself with the especial state and condition of his patients, as also of their distempers, wherein his skill and judgment are especially to be exercised. Without that, let him be furnished with the greatest store of good medicines, if he give them out promiscuously unto all comers, all that he doth will be of little use. It may be, his medicines being safe, they will do no harm; and it is as probable they will do as little good. Nor will it be otherwise with the physicians of souls in the like case.

Four things are required to make the dispensation of the word proper and profitable; a good spring, a safe rule, a distinct design, and enlivening affections.

(1.) The first is the dispenser's own light and experience. He is to see in his work with his own eyes, and not those of other men. And when he is by his own light as a scribe instructed unto the kingdom of God, it is out of the good treasure of his own heart that he is to bring forth good things, new and old.

(2.) His safe rule is the infallible word of truth. This must be the touchstone of his light and experience. And it is suited unto his whole work, unto all the duties of it, 2 Timothy 3:16-17. In nothing but what is regulated hereby are any to be attended unto, Isaiah 8:20.

(3.) His distinct design lies in the due consideration of the spiritual state and condition of them unto whom the word is to be dispensed. And herein consists the greatest part of the ministerial skill. This is that which secretly differenceth the constant ministerial dispensation of the word from the occasional exercise of the gifts of any. And this doth God make use of to convey unexpected relief or repose unto the souls of men, wherewith they are surprised and affected. If we have not this scope continually before us, we may run apace, but never know whether we are in or out of the way.

(4.) The enlivening affections that ought to accompany the dispensation of the word, are zeal for the glory of God and compassion for the souls of men. But these things must not here be insisted on. And for private Christians among themselves, their mutual duties are referred unto love and the fruits of it. That special love which ought to be among the disciples of Christ as such, takes up, in the description, injunctions, and directions of it, a great part of the writings of the New Testament. Nothing doth the Lord Christ himself and his apostles so urge upon them as this of mutual love. Upon the right discharge of this duty he frequently declares that his honor in them and by them in this world doth principally depend. And whatever we have besides this, our apostle declares that it is nothing, or of no use in the church of God, 1 Corinthians 13. And the greatest evidence of the degeneracy of Christianity in the world, consists in the open loss of this love amongst those who make profession thereof.

[1.] Now this love is founded in our persuasion concerning the spiritual state and condition of each other. I mean, that especial mutual love is so which ought to be among the disciples of Christ as such. For although we are on other grounds obliged unto a love towards all mankind, whether friends or enemies, yet that peculiar love which the gospel so chargeth on the disciples of Christ is an effect of, and is built upon their common and mutual interest in Christ. They are to love one another as members of rite same mystical body, and united unto the same spiritual Head. Whatever love there may be on other accounts among any of them, which doth not arise from this spring and fountain, it is not that gospel love which ought to be among believers. And how can this be in us, unless we have a good persuasion concerning our mutual interest and in-being in Christ? God forbid that any should press that peculiarly intense love that ought to be among the members of the body of Christ, to take off or derogate from that general love and usefulness which not only the law of our creation but the gospel also requireth of us in an especial manner towards all men; yea, he who professeth love unto the saints, that peculiar love which is required towards them, and doth not exercise love in general towards all men, much more if he make the pretense of brotherly love the ground of alienating his affection from the residue of mankind, can have no assurance that the love he so professeth is sincere, incorrupt, genuine, and without dissimulation. But this special love is the special duty of us all, if we believe the gospel, and without which foundation well laid we can rightly discharge no other mutual duty whatever. Now this, as is evident, we cannot have unless we have a persuasion of the only ground of this love, which is our mutual relation unto Jesus Christ. And to act this love aright as to its object, as grounded on this persuasion, take heed of “evil surmises;” these are the bane of evangelical love, though some seem to make them their duties. Those concerning whom we hear that they make profession of faith and obedience towards our Lord Jesus Christ, and know not that they any way contradict their profession by wicked works, we are obliged to bear the same love towards as if we knew them sincere. For “charity hopeth all things,” namely, that are good, if we have no certain evidence to the contrary. And thus in general we may have this persuasion concerning “all that in every place call upon the name of our Lord Jesus Christ, their Lord and ours.” We have no obligation, indeed, hereunto, towards such as visibly and evidently walk unworthy of that high calling whereby we are called. For concerning such our apostle assures us, that whatever they profess, they are

“enemies of the cross of Christ, whose end is destruction, whose god is their belly, and whose glory is their shame, who mind earthly things,” Philippians 3:18-19.

It is a dishonor, a reproach to Christ and the gospel, that we should persuade ourselves that they are his disciples, and members of his mystical body, whom we see to walk after the manner of the world, and to have their conversation in the lusts of the flesh. These we are still to love, as those who once had, and are yet capable of the renovation of, the image of God upon them; but they proclaim themselves destitute of all those qualifications which are the formal object and reason of this peculiar love.

[2.] The Lord Christ hath, by his institution, secured us as to a certain rule of this persuasion and love, by the disposal of his disciples into church societies upon such grounds as are a sufficient warranty for it. Thus our apostle, in all his epistles unto the churches, salutes, esteems, judgeth them all to be “saints, and called in Christ Jesus.” For although some of them might not be so really and in the sight of God, yet his persuasion and his love being directed according to the rule, were acceptable unto Christ. And whereas our Lord Jesus hath commanded that all his disciples should join themselves unto and walk in such societies, were there not great confusion brought into the world in and about gospel institutions, we should not be atloss about this persuasion and love; for we should be obliged unto them towards all that are called Christians, until they had openly declared themselves to be “enemies of the cross of Christ.” But we are yet suffering under the confusion of a fatal apostasy, which God in his good time will deliver his churches from.

[3.] As we cannot direct our love aright without this persuasion, no more can we exercise any of the duties or fruits of it in a due manner. The fruits of mutual love among Christians are either in things spiritual, which concern edification; or in things temporal, which concern outward relief. Of the first sort, are admonition, exhortation, instructions, and consolations, mutually administered. Now, how can any man order or make use of these in a right manner, unless he have some directive persuasion of the spiritual condition of them unto whom he doth administer? It is true he may sometimes be therein mistaken; yet it is far better so to be than never to consider what is meet and requisite with respect thereunto. And as for the fruits of the same love in outward things, although they ought to be brought forth in the temporal supplies of all, according to our opportunities and abilities, yet without this persuasion they will want the quickening form and soul of them; which is a design to place our love in them ultimately on Jesus Christ.

Obs. 3. We may, as occasions require, publicly testify that good persuasion which we have concerning the spiritual condition of others, and that unto themselves.

Our apostle here acquaints these Hebrews with his good persuasion concerning them; and likewise in all his epistles he still declares his hope and confidence of their blessed interest in Christ unto whom he wrote; and spares not to give them all the titles which really belong only to elect believers. Now, as this is not to be done lightly, not in a way of flattering compliance, not but upon just and firm grounds from Scripture, least of all to give countenance unto any to continue in an evil way or practice; yet in three cases it is warrantable and requisite:

(1.) When it is done for their due encouragement. Gracious persons, through their temptations, fears, and sense of sin; yea, whole churches, upon occasion of trials, distresses, and backslidings among them; may so be cast down and despond, as to be discouraged in their duties and progress. In this case it is not only lawful, but expedient, yea necessary, that we should testify unto them that good persuasion which we have concerning their state and condition, with the grounds thereof, as the apostle doth in this place. So in like case testified our Savior himself concerning and unto the church of Smyrna: “I know thy poverty,” what thou complainest of, and art ready to sink under; “but thou art rich,” Revelation 2

(2.) It may and ought to be done for their just vindication. The disciples and churches of Christ may be falsely accused and charged, and yet it may be with so much probability, or at least appearance of evil, as that they may greatly suffer in their just reputation, whereby the holy name of the Lord Christ is also dishonored. He who falsely accuseth all the brethren before God continually, wants not instruments to fix calumnies upon them among men here below. In such a case it is our indispensable duty to testify our good persuasion concerning them, be they persons or churches, who are so traduced. And if we do it not, we have a copartnership in the guilt of their enemies'false accusations.

(3.) When we have any necessary duty to discharge towards them, which this testification of our persuasion concerning them may render more effectual, or prevent it having another end than what we aim at, or remove any prejudice out of its way. This was the very case wherein the apostle testifieth his persuasion concerning them unto these Hebrews. His design was to admonish them of some faults, sins, and miscarriages, that had already been among them; and, moreover, to charge them with a care about apostasy from the gospel, which the way wherein some of them were seemed to have a tendency unto. But lest this his dealing with them, which had an appearance of much severity, should have begotten prejudices in their minds against his person and ministry on the one hand, or too much dejected and cast them down on the other, he secures his procedure on both sides with this testification of his confidence concerning their spiritual condition; thereby at once assuring them of his love, and evidencing the necessity of his admonition. And herein hath he, in the example of the wisdom bestowed on him for this end, given us an inviolable rule of our proceeding in like cases.

Obs. 4. The best persuasion we can arrive unto concerning the spiritual condition of any, leaves yet room, yea, makes way for, gospel foreatenings, warnings, exhortations, and encouragements. There is nothing more common than to charge the ways of some, that, by persuading men of their regeneration and saintship, they render them secure, and the threatenings of the gospel in an especial manner unuseful unto them. Neither is there any question but that this, as all other ways of God and his grace, may be abused. But those who manage the charge in general may do well to fix it in the first place on the apostles. For there are not any of them but testify the same persuasion concerning all them to whom they wrote; and there is no doubt but that their way of preaching and writing was the same. But yet this hindered them not from the use of all sorts of evangelical comminations, exhortations, and encouragements; from whence we are to take our example and warranty for the same practice. This, therefore, lies evident in their procedure, which is our instruction and rule, namely, that looking on men as believers, or being persuaded of their good spiritual condition, we yet ought to apply unto them all the means appointed by Christ for the begetting, increase, and continuance of grace in them. And the reasons hereof are evident; for,

(1.) Although that persuasion which men may have of their spiritual condition, or which others may have or declare concerning them, may strengthen their peace, yet it neither doth nor ought to incline them unto security. “Thou standest by faith,” saith the apostle; “be not high-minded, but fear,” Romans 11:20; ‘Take the peace and comfort of thy faith, but be neither proud nor secure.'Where there is any such effect hereof, towards a Laodicean security, there is a just ground to suspect that the persuasion itself is a pernicious mistake. And it is the duty of all professors to give heed diligently lest any such “root of bitterness” spring up amongst them and defile them. If once a persuasion of this good condition begins to influence towards security and a neglect of duty, then ought they to be in the highest jealousy concerning their condition itself.

(2.) Whatever men's state and condition be under the gospel, they are still obliged unto the means appointed for their edification and preservation. Amongst all the vain imaginations about religious things vented in these latter days, there is none savours more rankly of satanical pride and human folly than that of such a state of perfection attainable in this life, wherein, as it is phrased, men should be “above ordinances;” that is, should be “vainly puffed up in their fleshly minds,” above the authority, and wisdom, and truth of God. Whilst we are in the way, under the conduct of the gospel, we need all the advantages it affords in our progress. Of this sort are all the threatenings, promises, exhortations, encouragements, contained in it. And the proper use of gospel threatenings in particular, such as that here insisted on by our apostle, I have declared at large on the first and second verses of the fourth chapter, and shall not here again insist thereon.

It followeth hence,

(1.) That whatever be the state and condition of them unto whom we dispense the word, or whatever we may conceive it to be, we are not, with respect thereunto, to baulk or waive the delivery and pressing of any evangelical warning, or the severest threatening contained in the gospel, much less encouragements and motives unto faith and obedience, though we are persuaded they both believe and obey. For as it is not impossible but that both they and we may be mistaken in their condition, and that the severest menaces may be their proper portion in the world; so, be their condition what it will, all these things have not only their proper use towards them, but are necessary for them in their several kinds. For although they, every one of them as singly laid down, are of the same signification in themselves, yet in their application unto men they have a sense suited unto their condition. For instance: the same threatening, as applied unto unbelievers, tends to beget dread, terror, and fear of wrath in them, to fill them with evidences of God's displeasure: as applied unto believers, it tends only to fill them with reverential fear of God, care to avoid the sin threatened, and to excite diligence in the use of means for its avoidance. All of them are good for all. As, therefore, if we should always, in the dispensation of the word, insist on the threatenings of the law and gospel, whose denunciation multitudes do certainly stand need of, we might weaken and discourage those whom God would not have to be discouraged; so, on the other hand, if, out of an apprehension that our people or congregations are made up of believers, we should continually insist on the promises of the gospel, with the like springs of consolation, seldom or never pressing on them the threatenings and severe menaces thereof, we should certainly defraud them of a blessed means which God hath ordained for their edification and preservation in faith. The holy intermixture of all these things in the Scripture itself is to be our rule, and not any imagination of our own.

(2.) That others should not think themselves severely dealt with, when they are pressed on and urged with the severest threatenings of the gospel. Let them not say or think in their hearts, ‘This preacher looks upon us as persons unregenerate, or hypocrites; perhaps out of ill-will unto us.'It is certain that on such occasions men are apt to give place to such surmises; for an apprehension thereof is the reason why the apostle maketh as it were this apology for the use of the foregoing severe commination. As if he had said, ‘Do not you entertain any hard thoughts or evil surmises concerning me or my dealing with you in this matter. There are other reasons of my thus dealing with you; for as unto your personal interest in the grace of Christ, I have as yet a good persuasion, although I thus speak.'And let others take heed lest they fall into any such apprehension, which will certainly defeat them of the wholesome fruit of the word. Sharp frosts are needful to make the ground fruitful, as well as the clearest sunshine. And if a tree be not sometimes pressed on by the wind, it will never well firm its roots in the ground. Sharp reproofs, and earnestness in pressing gospel comminations, are sometimes as needful for the best of us as the administration of the richest and most precious promises, Hosea 10:11.

3. Having considered in general the good persuasion of the apostle concerning those Hebrews, we may consider in especial his expression of the things which he was so persuaded to be in them. And this is double:

(1.) Τὰ κρείττονα, “Better things;”

(2.) ᾿Εχόμενα σωτηρίας, “Such as accompany salvation.”

(1.) He was persuaded concerning them τὰ κρείττονα, “better things.” There seems to be a comparison included in this expression, and not only an opposition unto what was [formerly] spoken. If so, then there is a supposition of some good things granted unto those [formerly] treated of. This therefore cannot refer unto the verses immediately before, which express only their barrenness and destruction, but it must relate unto verses 4-6, where the spiritual gifts collated on them are enumerated. They are “good things” in themselves, but yet such good things as may perish, and they also on whom they are bestowed. Those who enjoy them may yet be barren ground, and so cursed and burned. But the apostle is persuaded “better things” of those to whom he speaks, namely, “such things as accompany salvation;” such as whosoever is made partaker of shall never perish eternally. Or τὰ κρείττονα may be put for τὰ χρηστά, “good things,” as Chrysostom supposeth. But yet neither is there any need of supposing an impropriety in the expression; for it is usual to express excellent things in words of the comparative degree, although no comparison be included, especially when they are made mention of with respect unto others who have no interest in them. However, here is certainly an opposition unto what was before affirmed concerning others. And that may be reduced unto two heads:

[1.] That they were barren and destitute of all saving grace and fruits.

[2.] That they should in the end be destroyed. These “better things” must be opposed to the one or other of these, or unto them both. If they are opposed unto the first, then especial saving grace and fruit-bearing, such as are peculiar unto God's elect, proceeding from the real sanctification of the Spirit, such as no perishing gifted hypocrites can be partakers of, are intended. If unto the latter, then those “better things” respect not their qualification, but their condition; that is, freedom from the curse and wrath of God, and from perishing under them: ‘I am persuaded it will go better with you than with such apostates.'It may be both are included; but the first is certainly intended, namely, that these Hebrews were not barren, but such as brought forth the saving fruits of the Spirit of grace.

(2.) For of these things it is added, Καὶ ἐχόμενα σωτηρίας , “Such as accompany salvation:” literally, “such as have salvation;” that is, such as have saving grace in them, and eternal salvation infallibly annexed unto them, things that are not bestowed on any, such as are not wrought in any, but those that shall be saved; that is, in brief, true faith and sincere obedience. For in whomsoever these are found, they shall be saved, by virtue of the faithfulness of God in the covenant of grace. And we may observe hence,

Obs. 5. That among professors of the gospel some are partakers of “better things” than others.

They were all professors concerning whom the apostle discourseth in this and the preceding verses; and yet, notwithstanding any good things that some might have had, or might be supposed to have had, others of them had better things than they. And this difference may be observed, first in the degrees, and secondly in the kinds of the things intended:

(1.) Spiritual gifts are of one kind. For although there are several sorts of them, yet they have all the same general nature; they are all gifts, and no more. The difference, therefore, that is amongst them being not to be taken from their own especial nature, but their use and tendency unto the common end of them all, I take it only to be gradual. For instance, to speak with tongues and to prophesy, are two gifts of different sorts; but whereas they are both gifts of the Spirit, and are designed unto the furtherance of the gospel and edification of the church, the true difference between them is to be taken from their usefulness unto this end. Those, therefore, who have only gifts in the church, as they have different gifts, so they have some of them better gifts than others; some as to the especial kinds of gifts, but mostly as to the degrees of their usefulness unto their proper end. Hence our apostle, having reckoned up the various and manifold gifts of the Spirit, adds this advice unto the Corinthians, upon the consideration of them, Ζηλοῦτε δὲ τὰ χαρίσματα τὰ χρείττονα, 1 Corinthians 12:31; “Covet earnestly the best gifts,” those that tend most to the edification of the church. Thus ever it was, and ever it will be, in the church of God; some have had, and some have better gifts than others. And as the whole church is hence to learn to acquiesce in, and submit to the sovereignty of the Spirit of God, “who divideth unto every man severally as he will;” so those who have received these better and differing gifts, either in their especial nature or degrees of usefulness, have some duties singularly incumbent on them, and whose discharge will be required at their hands: as,

[1.] To walk humbly, with a constant care that a sense of their gifts and abilities do not in their minds puff them up, fill them with conceits of themselves, as though they were somewhat, and so make them exalt themselves above their brethren, in the apostolical and primitive church, when there was nothing of that secular grandeur, promotion, preferments, dignities, amongst the ministers of the church, as now-a-days fill the world with pride and domination, all the danger of a hurtful elation of mind in one above another was from the eminency of gifts which some had received above others. And it cannot be denied but that the abuse hereof laid the foundation of all that swelling secular pride and cursed domination, or lordly rule, which afterwards pestered the church. The two things which the apostle Peter in one place cautions and chargeth the elders and guides of the church against, became their ruin, namely, filthy lucre, and love of domination over the Lord's heritage, 1 Peter 5:2-3. And, indeed, it is a very hard and difficult matter for men totally to suppress those insinuations of a good conceit of themselves, and preferring themselves before others, which gifts singular in their use and kind will suggest. Neither will it be effected without a constant exercise of grace. For this cause the apostle would not have a “novice” called to the ministry, or public exercise of spiritual gifts, namely, “lest he be puffed up with pride, and fall into the condemnation of the devil,” 1 Timothy 3:6. Afflictions and temptations for the most part, are a needful balance for eminent gifts. This, therefore, the Scripture hath provided against, both warning us that knowledge, which is the matter of all spiritual gifts, will puff up; and forbidding us to boast in them, because they are things which are freely bestowed on us, without respect unto any thing of good or worth in ourselves, 1 Corinthians 4:7. And, if we reckon aright, those of us whose gifts are inferior unto those of other men, provided we use and improve what we have received unto the best advantage we are able, have no reason to envy them whose gifts outshine ours. For, if they are gracious, they have work enough cut out for them to keep them watchful over themselves unto humility; where yet it is to be feared that things do not always so well succeed, but that, by sinful surprisals of self-elating imaginations, there is work made for repentance and trouble. Yea, he who is eminently gifted, if he be not eminently humble, hath but an unquiet life within doors. And if such a person be not truly gracious, he is in the ready way to “fall into the condemnation of the devil.” Such a person is a prey to every temptation, and will also seduce himself into all evil.

[2.] It is required of such persons, as to be humble, so in an especial manner to be thankful. The things whereof they are partakers are gifts, and not to be thankful for gifts, is the most proper ingratitude.

[3.] A fruitfulness proportionable unto the excellency of their gifts. He who had received five talents was not only obliged to trade with them, but to get five talents more. The increase of one or two talents would not have served his turn. To whom much is given, of him not somewhat, but much is required. The hiding of many talents is a sin whereof there is no instance in the Scripture; it is a sin that hath a greatness in it not to be supposed; and those who may be concerned in it ought to tremble with the apprehensions of it. Our Lord is coming, and, alas! there is none of us who have traded with his talents as we ought to have done. We hope that, in his infinite mercy and compassion, he will spare and pardon, and accept of that little which we have endeavored after in sincerity; but in the. meantime we ought always to consider that labor and fruitfulness ought to be proportioned unto what we have received. But yet these are not the “better things” here directly intended. For from them, or any thing that is in the best of them, no such conclusion can be made as that here by our apostle, seeing he had showed before that they might all perish and be lost.

(2.) There are spiritual things which differ in their whole kind and nature from other things, and are better than they as to their essence and being. Such is all saving grace, with all the fruits of it. I shall not now stay to prove that true saving grace differs specifically from all common grace, however advanced in its exercise by the company and help of spiritual gifts, much less to wrangle about what doth formally constitute a specifical difference between things. But this I say plainly, which I can prove assuredly, that true gospel faith and sincere obedience are better things than the most glorious hypocrite or most reformed unregenerate person was ever made partaker of. In the visible professing church all things outwardly seem to be equal. There are the same ordinances administered unto all, the same profession of faith is made by all, the same outward duties are attended unto, and scandalous offenses are by all avoided. But yet things are not internally equal. “Many are called, but few are chosen.” “In a great house there are vessels of wood and stone,” as well as of “gold and silver.” All that eat outwardly in ordinances of the bread of life, do not feed on the hidden manna. All that have their names enrolled in the church's book may not yet have them written in the Lamb's book. There are yet. “better things” than gifts, profession, participation of ordinances, and whatever is of the like nature. And the use hereof, in one word, is to warn all sorts of persons that they rest not in, that they take not up with an interest in or participation of, the privileges of the church, with a common profession, which may give them a name to live; seeing they may be dead or in a perishing condition in the meantime.

Obs. 6. There are, according to the tenor of the covenant of grace, such things bestowed on some persons as salvation doth infallibly accompany and ensue upon; better things, and such as have salvation accompanying of them. This assertion is founded on the nature of the covenant of grace. In the first covenant it was not so. The best things bestowed by virtue of it might perish, and did so. Many excellent things were bestowed on us when we were created in the image of God: but they were all such things as we might lose, and did lose; and thereby came short of that glory of God which we were created for. But in the covenant of grace there is such a disposal and concatenation of spiritual things, that a real participation of some of them doth infallibly conclude unto an indefeasible interest in them all. This doth the apostle assure us in an express enumeration of them, Romans 8:29-30. For instance, there is a saving faith of this nature. For,

(1.) It is an effect of God's immutable purpose of election. If that, therefore, cannot be changed, this cannot utterly fail and be lost. “Whom he did predestinate, them he also calleth;” that is, to saving faith by Jesus Christ. Faith is of God's elect; and they only believe truly who are “ordained to eternal life.”

(2.) The Lord Christ intercedeth that this faith may never fail, or be utterly lost, John 17:9; John 17:11; John 17:15, etc.

(3.) The power of God is engaged in the preservation of it, 2 Peter 1:3; 1 Peter 1:5; Ephesians 1:19-20.

(4.) The promises of the covenant are expressly multiplied unto this purpose, Jeremiah 31:31-34; Jeremiah 32:38-40. And the like may be said of all other saving graces. And on this ground doth the apostle call those “better things” that these Hebrews were made partakers of, being “such as accompany salvation.”

Obs. 7. It is the duty of all professors strictly to examine themselves concerning their participation of those “better things which accompany salvation.” Their condition is deplorable, who, under an outward profession, do satisfy themselves with those common gifts, graces, and duties, which are separable from salvation. Yet that it is so with many in the world, who thereon cry, “Peace, peace, whilst sudden destruction is coming upon them,” is openly manifest. See the advice of the apostle express to this purpose, 2 Corinthians 13:5.

We may yet further observe how variously the apostle treats these Hebrews. Sometimes he styles them “holy brethren,” affirming them to be “partakers of the heavenly calling;” so also, that they had those “better things” in them “which accompany salvation.” Sometimes he tells them that they were “dull” and “slothful,” and “had need to be taught again what are the principles of the oracles of God;” and sets before them the final destruction of apostates, to ingenerate a fear and apprehension of the terror of the Lord in them. Now this variety in the apostle's treating of them proceeds not from present commotions, nor from any rhetorical artifice, but from a regular and steady judgment concerning the condition of the whole church. For,

(1.) There were, indeed, several sorts of professors among them, answering the several descriptions he gives of them. He spake, therefore, to the whole community indefinitely, leaving the especial application of what he speaks unto themselves in particular, according as their different conditions did require. And this is the only safe and prudent way for ministers to deal with their flocks. For when any conceive themselves by other circumstances to be singled out for reproof and threatening, they commonly draw forth disadvantage to themselves thereby.

(2.) The best of the hearers of the gospel may have much to be blamed in them, although their sincerity in general ought to be highly approved.

(3.) Severe threatenings in the dispensation of the gospel are usually proposed unto them who yet are not absolutely liable to the penalty threatened. They do not predict what will come to pass, but warn what is to be avoided.