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Hebrews xii. 28, 29.
"Wherefore we receiving a kingdom which cannot be moved, let us have
grace [or gratitude,] whereby we serve God acceptably with reverence
and godly fear. For our God is a consuming fire."
In another place he says the same, "for the things which are seen are
temporal, but the things which are not seen are eternal" (2. Cor.
iv. 18); and from this makes an exhortation with regard to the
evils which we endure in this present life; and here he does this, and
says, let us continue steadfast; "let us have thankfulness,"
i.e., let us give thanks unto God. For not only we ought not to be
discouraged at present things, but even to show the greatest gratitude
to Him, for those to come.
"Whereby we serve God acceptably," that is to say, 'for thus is
it possible to serve God acceptably,' by giving him thanks in all
things. "Do all things" (he says) "without murmurings and
disputings." (Phil. ii. 14.) For whatever work a man does
with murmuring, he cuts away and loses his reward; as the
Israelites--how great a penalty they paid for their murmurings.
Wherefore he says, "Neither murmur ye." (1 Cor. x. 10.)
It is not therefore possible to "serve" Him "acceptably" without a
sense of gratitude to Him for all things, both for our trials, and
the alleviations of them. That is, let us utter nothing hasty,
nothing disrespectful, but let us humble ourselves that we may be
reverential. For this is "with reverence and godly fear."
C. xiii. 1, 2. "Let brotherly love continue. Be not forgetful
of hospitality, for hereby some have entertained angels unawares."
See how he enjoins them to preserve what they had: he does not add
other things. He did not say, "Be loving as brethren," but,
"Let brotherly love continue." And again, he did not say, "Be
hospitable," as if they were not, but, "Be not forgetful of
hospitality," for this was likely to happen owing to their
afflictions.
Therefore (he says) "some have entertained angels unawares."
Seest thou how great was the honor, how great the gain!
What is "unawares"? They entertained them without knowing it.
Therefore the reward also was great, because he entertained them, not
knowing that they were Angels. For if he had known it, it would have
been nothing wonderful. Some say that he here alludes to Lot also.
Ver. 3--5. "Remember them that are in bonds, as bound with
them, them which suffer adversity as being yourselves also in the
body. Marriage is honorable in all, and the bed undefiled; but
whoremongers and adulterers God will judge. Let your conversation be
without covetousness: being content with such things as ye have."
See how large is his discourse concerning chastity. "Follow
peace," he said, "and holiness; Lest there be any fornicator or
profane person" (c. xii. 14); and again, "Fornicators and
adulterers God will judge." (c. xii. 16.) In every case, the
prohibition is with a penalty. "Follow peace with all men," he
says, "and holiness, without which no man shall see the Lord: But
fornicators and adulterers God will judge."
And having first set down "Marriage is honorable in all men, and the
bed undefiled," he shows that he rightly added what follows. For if
marriage has been conceded, justly is the fornicator punished, justly
does the adulterer suffer vengeance.
Here he strips for the heretics. He did not say again, Let no one
be a fornicator; but having said it once for all, he then went on as
with a general exhortation, and not as directing himself against them.
"Let your conversation be without covetousness," he says. He did
not say, Possess nothing, but, "Let your conversation be without
covetousness": that is, let it show forth the philosophical character
of your mind. [And it will show it, if we do not seek
superfluities, if we keep only to what is necessary.] For he says
above also, "And ye took joyfully the spoiling of your goods."
(c. x. 34.) He gives these exhortations, that they might not be
covetous.
"Being content" (he says) "with such things as ye have." Then
here also the consolation; (ver. 5) "For He" (he says) "hath
said, I will never leave thee nor forsake thee"; (ver. 6) "so
that we may boldly say, the Lord is my helper, and I will not fear
what man shall do unto me." Again consolation in their trials.
Ver. 7. "Remember them which have the rule over you." This he
was laboring to say above: therefore "Follow peace with all men."
(c. xii. 14.) He gave this exhortation also to the
Thessalonians, to "hold them in honor exceedingly." (1 Thess.
v. 13.)
"Remember" (he says) "them which have the rule over you, who have
spoken unto you the word of God, whose faith follow, considering the
end of their conversation." What kind of following is this? Truly
the best: for he says, beholding their life, "follow their faith."
For from a pure life [cometh] faith.
Or else by "faith," he means steadfastness. How so? Because they
believe in the things to come. For they would not have shown forth a
pure life, if they had questioned about the things to come, if they
had doubted. So that here also he is applying a remedy to the same
[evil].
Ver. 8, 9. "Jesus Christ the same yesterday and today and for
ever. 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 been occupied therein."
In these words, "Jesus Christ the same yesterday and today and for
ever," "yesterday" means all the time that is past: "today," the
present: "for ever," the endless which is to come. That is to
say: Ye have heard of an High Priest, but not an High Priest who
fails. He is always the same. As though there were some who said,
'He is not, another will come,' he says this, that He who was
"yesterday and today," is "the same also for ever." For even now
the Jews say, that another will come; and having deprived themselves
of Him that is will fall into the hands of Antichrist.
"Be not carried about with divers and strange doctrines." Not
"with strange doctrines" only, but neither with "divers ones."
"For it is a good thing that the heart be established with grace, not
with meats which have not profited them that have been occupied
therein." Here he gently hints at those who introduce the observance
of "meats." For by Faith all things are pure. There is need then
of Faith, not of "meats."
For (ver. 10) "we have an altar whereof they have no right to eat
which serve the Tabernacle." Not as the Jewish [ordinances], are
those among us, as it is not lawful even for the High Priest to
partake of them. So that since he had said, "Do not observe," and
this seemed to be [the language] of one who is throwing down his own
building, he again turns it round. What, have not we then
observances as well (he says)? [Yea we have], and we observe them
very earnestly too, not sharing them even with the priests themselves.
Ver. 11, 12. "For the bodies of those beasts whose blood is
brought into the sanctuary by the High Priest for sin, are burned
without the camp. Wherefore Jesus also, that He might sanctify the
people with His own blood, suffered" (he says) "without the
gate." Seest thou the type shining forth? "For sin," he says,
and "suffered without the gate." (Ver. 13) "Let us go forth
therefore to Him without the camp, bearing His reproach," that is,
suffering the same things; having communion with Him in His
sufferings. He was crucified without as a condemned person: neither
let us then be ashamed to "go forth out" [of the world].
Ver. 14, 15. "For we have here no continuing city" (he
says) "but we seek one to come. By Him therefore let us offer the
sacrifice of praise to God continually, that is, the fruit of our
lips giving thanks to His Name."
"By Him," as by an High Priest, according to the flesh.
"Giving thanks" (be says) "to His Name." (See p. 514.)
Let us utter nothing blasphemous, nothing hasty, nothing bold,
nothing presumptuous, nothing desperate. This is "with reverence and
godly fear." (c. xii. 28.) For a soul in tribulations becomes
desponding, and reckless. But let not us [be so]. See here he
again says the same thing which he said before, "not forsaking the
assembling of ourselves together," for so shall we be able to do all
things with reverence. For oftentimes even out of respect for men, we
refrain from doing many evil things.
Ver. 16. "But to do good and to communicate forget not." I
speak not [merely] with reference to the brethren present, but to
those absent also. But if others have plundered your property,
display your hospitality out of such things as ye have. What excuse
then shall we have henceforward, when they, even after the spoiling of
their goods, were thus admonished?
And he did not say, "Be not forgetful" of the entertaining of
strangers, but "of hospitality": that is, do not merely entertain
strangers, but [do it] with love for the strangers. Moreover he did
not speak of the recompense that is future, and in store for us, lest
he should make them more supine, but of that already given. For
"thereby some" (he says) "have entertained angels unawares."
But let us see in what sense "Marriage is honorable in all and the
bed undefiled." Because (he means) it preserves the believer in
chastity. Here he also alludes to the Jews, because they accounted
the woman after childbirth polluted: and "whosoever comes from the
bed," it is said, "is not clean." Those things are not polluted
which arise from nature O ungrateful and senseless Jew, but those
which arise from choice. For if "marriage is honorable" and pure,
why forsooth dost thou think that one is even polluted by it?
"Let your conversation" (he says) "be without covetousness":
since many after having exhausted their property, afterwards wish to
recover it again under the guise of alms, therefore he says, "Let
your conversation be without covetousness"; that is, that we should
be [desirous only] of what is necessary and indispensable. What then
(you say) if we should not have a supply even of these? This is not
possible; indeed it is not. "For He hath said," and He doth not
lie, "I will never leave thee, nor forsake thee. So that we boldly
say, The Lord is my Helper, and I will not fear what man shall do
unto me." Thou hast the promise from Himself: do not doubt
henceforward. He has promised; make no question. But this, "I
will never leave thee," he says not concerning money only, but
concerning all other things also. "The Lord is my Helper, and I
will not fear what man shall do unto me"; with good reason.
This then also let us say in all temptations; let us laugh at human
things, so long as we have God favorable to us. For as, when He is
our enemy, it is no gain, though all men should be our friends, so
when He is our friend, though all men together war against us, there
is no harm. "I will not fear what man shall do unto me."
"Remember them which have the rule over you, who have spoken unto you
the word of God." In this place I think that he is speaking about
assistance also. For this is [implied in the words] "who have
spoken unto you the word of God."
"Whose faith follow considering the end of their conversation."
What is, "considering"? Continually revolving, examining it by
yourselves, reasoning, investigating accurately, testing it as you
choose. "The end of their conversation," that is, their
conversation to the end: for "their conversation" had a good end.
"Jesus Christ the same yesterday and today and for ever." Do not
think that then indeed He wrought wonders, but now works no wonders.
He is the same. This is, "remember them that have the rule over
you."
"Be not carried about with divers and strange doctrines."
"Strange," that is, different from those ye heard from us;
["Divers"] that is, of all sorts: for they have no stability,
but are different [one from another]. For especially manifold is the
doctrine of meats.
"For it is a good thing that the heart be established with grace; not
with meats." These are the" divers," these the "strange"
[doctrines]: especially as Christ has said, "not that which
entereth into the mouth defileth the man, but that which cometh out."
(Matt. xv. 11.) And observe that he does not make bold to say
this openly, but as it were by a hint. "For it is a good thing that
the heart be established with grace, not with meats."
Faith is all. If that establishes, the heart stands in security.
It follows that Faith establishes: consequently reasonings shake.
For Faith is contrary to reasoning.
"Which" (he says) "have not profited them that have been occupied
therein." For what is the gain from the observance [of them], tell
me. Does it not rather destroy? Does it not make such an one to be
under sin? If it be necessary to observe [them], we must guard
ourselves.
"Which" (he says) "have not profiled them that have been occupied
therein." That is, who have always diligently kept them.
There is one observance, abstaining from sin. For what profit is
it, when some are so polluted, as not to be able to partake of the
sacrifices? So that it did not save them at all; although they were
zealous about the observances.
But because they had not faith, even thus they profiled nothing.
In the next place he takes away the sacrifice from the type, and
directs his discourse to the prototype, saying, "The bodies of those
beasts whose blood is brought into the sanctuary by the High Priest,
are burned without the camp." Then those things were a type of these
and thus Christ, suffering "without," fulfilled all.
Here he makes it plain too that He suffered voluntarily, showing that
those things were not accidental, but even the [Divine] arrangement
itself was of a suffering "without." [He suffered] without, but
His Blood was borne up into Heaven. Thou seest then that we partake
of Blood which has been carried into the Holy Place, the True Holy
Place; of the Sacrifice of which the Priest alone had the
privilege. We therefore partake of the Truth [the Reality]. If
then we partake not of "reproach" [only] but of sanctification, the
"reproach" is the cause of the sanctification. For as He was
reproached, so also are we. If we go forth "without" therefore, we
have fellowship with Him.
But what is, "Let us go forth to Him"? Let us have fellowship
with Him in His sufferings; let us bear His reproach. For He did
not simply bid us dwell "outside the gate," but as He was reproached
as a condemned person, so also we.
And "by Him let us offer a sacrifice to God." Of what kind of
sacrifice does he speak? "The fruit of lips giving thanks to His
Name." They [the Jews] brought sheep, and calves, and gave them
to the Priest: let "us" bring none of these things, but
thanksgiving. This "fruit" let "our lips" put forth.
"For with such sacrifices God is well pleased." Let us give such a
sacrifice to Him, that He may offer to The Father. For in no
other way it is offered except through the Son, or rather also through
a contrite mind. All these things [are said] for the weak. For
that the thanks belong to the Son is evident: since otherwise, how is
the honor equal? "That all men" (He says) "should honor the Son
even as they honor the Father." (John v. 23.) Wherein is the
honor equal? "The fruit of our lips giving thanks to His Name."
Let us bear all things thankfully, be it poverty, be it disease, be
it anything else whatever: for He alone knows the things expedient for
us. "For we know not what we should pray for as we ought." (Rom.
viii. 26.) We then who do not know even how to ask for what is
fitting, unless we have received of the Spirit, let us take care to
offer up thanksgiving for all things, and let us bear all things
nobly. Are we in poverty? Let us give thanks. Are we in sickness?
Let us give thanks. Are we falsely accused? Let us give thanks:
when we suffer affliction, let us give thanks.
This brings us near to God: then we even have God for our debtor.
But when we are in prosperity, it is we who are debtors and liable to
be called to account. For when we are in prosperity, we are debtors
to God: and oftentimes these things bring a judgment upon us, while
those are for a payment of sins. Those [afflictions] draw down
mercy, they draw down kindness: while these on the other hand lift up
even to an insane pride, and lead also to slothfulness, and dispose a
man to fancy great things concerning himself; they puff up. Therefore
the prophet also said, "It is good for me, Lord, that Thou hast
afflicted me; that I may learn Thy statutes." (Ps. cxix.
71.) When Hezekiah had received blessings and been freed from
calamities, his heart was lifted up on high; when he fell sick, then
was he humbled, then he became near to God. "When He slew them,"
it says, "then they sought Him diligently, and turned, and were
early in coming to God." (Ps. lxxviii. 34.) And again,
"When the beloved waxed gross and fat, then he kicked." (Deut.
xxxii. 15.) For "the Lord is known when He executeth
judgments." (Ps. ix. 16.)
Affliction is a great good. "Narrow is the way" (Matt. vii.
14), so that affliction thrusts us into the narrow [way]. He who
is not pressed by affliction cannot enter. For he who afflicts himself
in the narrow [way], is he who also enjoys ease; but he that spreads
himself out, does not enter in, and suffers from being so to say
wedged in. See how Paul enters into this narrow way. He "keeps
under" his "body" (1 Cor. ix. 27), so as to be able to
enter. Therefore, in all his afflictions, he continued giving thanks
unto God. Hast thou lost thy property? This hath lightened thee of
the most of thy wideness. Hast thou fallen from glory? This is
another sort of wideness. Hast thou been falsely: accused? Have the
things said against thee, of which thou art nowise conscious to thyself
been believed? "Rejoice and leap for joy." For "blessed are ye"
(He says) "when men reproach you, and say all manner of evil
against you, falsely, for My sake. Rejoice and be exceeding glad,
for great is your reward in Heaven." (Matt. v. 11, 12.)
Why dost thou marvel, if thou art grieved, and wish to be set free
from temptations? Paul wished to be set free, and oftentimes
entreated God, and did not obtain. For the "thrice for this I
besought the Lord," is oftentimes; "and He said unto me, My
grace is sufficient for thee, for My strength is made perfect in
weakness." (2 Cor. xii. 8, 9.) By "weakness," he here
means "afflictions." What then? When he heard this he received it
thankfully, and says, "Wherefore I take pleasure in infirmities"
(2 Cor. xii. 10); that is, I am pleased, I rest in my
afflictions. For all things then let us give thanks, both for
comfort, and for affliction. Let us not murmur: let us not be
unthankful. "Naked came I out of my mother's womb, naked also
shall I depart." (Job i. 21.) Thou didst not come forth
glorious, do not seek glory. Thou wast brought into life naked, not
of money alone, but also of glory, and of honorable name.
Consider how great evils have oftentimes arisen from wealth. For
"It is easier" (it is said) "for a camel to go through the eye of
a needle, than for a rich man to enter into the kingdom of Heaven."
(Matt. xix. 24.) Seest thou to how many good things wealth is a
hindrance, and dost thou seek to be rich? Dost thou not rejoice that
the hindrance has been overthrown? So narrow is the way which leadeth
into the Kingdom. So broad is wealth, and full of bulk and swelling
out. Therefore He says, "Sell that thou hast" (Matt. xix.
21), that that way may receive thee. Why dost thou yearn after
wealth? For this cause He took it away from thee, that He might
free thee from slavery. For true fathers also, when a son is
corrupted by some mistress, and having given him much exhortation they
do not persuade him to part from her, send the mistress into
banishment. Such also is abundance of wealth. Because the Lord
cares for us, and delivers us from the harm [which arises]
therefrom, He takes away wealth from us.
Let us not then think poverty an evil: sin is the only evil. For
neither is wealth a good thing by itself: to be well-pleasing to God
is the only good, Poverty then let us seek, this let us pursue: so
shall we lay hold on heaven, so shall we attain to the other good
things, Which may we all attain by the grace and lovingkindness of our
Lord Jesus Christ, with whom to the Father together with the Holy
Ghost be glory, power, honor, now and ever and world without end,
Amen.
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