Hebrews 13: 7
CHAPTER 13
Obs. XI. Faith duly fixed on the power of God as engaged for the assistance of believers in their sufferings, will give them a contempt of all that men can do unto them.
Obs. XII. The most effectual means to encourage our souls in all our sufferings, is to compare the power of God who will assist us, with that of man who doth oppress us.—So is it prescribed by our blessed Saviour, Matt. 10:28.
Obs. XIII. That which in our sufferings delivereth us from the fear of men, takes out all that is evil in them, and secures our success.
Hebrews 13: 7
From a prescription of the foregoing duties of morality, and obedience in them, the apostle proceeds unto those which concern faith and worship, laying the foundation of them in that respect which is due unto them that declare unto us the word of truth, for their work's sake, and on the account of the example which they give unto us.
Ver. 7.—Μνημονεύετε τῶν ἡγουμένων ὑμῶν, οἵτινες ἐλάλησαν ὑμῖν τὸν λόγον τοῦ Θεοῦ· ὧν ἀναθεωροῦντες τὴν ἔκβασιν τῆς ἀναστροφῆς μιμεῖσθε τὴν πίστιν.
Ἡγουμένων. Vulg., "praepositorum." Rhem., "your prelates;" but yet they interpret the words of saints departed, with such a usual inconsistency as prejudice and interest produce. Syr., "your leaders;" "ductorum," "ducum." We,
"them that have the rule over you;" as indeed the word is sometimes used to express rule; but it is not proper unto this place, wherein the apostle speaks of them who are departed this life; and so, whatever they had, they have not still the rule over us.
Ἀναθεωροῦντες, "intuentes," "contemplantes," "considerantes;" "looking into."
Ἔκβασιν, "quis fuerit exitus," "exitum;" "the end," "the issue," what it came to.
The Syriac puts another sense on the words, "Search out the perfection of their conversation;" but to the same purpose.
Ver. 7.—Remember your guides, who have spoken unto you the word of God: whose faith follow, considering the end of [their] conversation.
That which the apostle designs in the following discourse, is perseverance in the faith and profession of the truth, in opposition unto an infection with, or inclination unto "various and strange doctrines," as he expresseth it, verse 9.
And this, in the first place, he commends unto them from the formal cause of it, or the word of God; and the instrumental cause of it in them, which is the
CHAPTER 13
preaching of it, and those that taught it. For this is the method of believing, faith cometh by hearing; hearing by the word of God; and the word of God by them that are sent to preach it, Rom. 10:14–17.
The duty prescribed hath a threefold object, or there are three distinct parts or considerations of its object: 1. The persons of some men, their "guides." 2.
Their "faith;" 3. Their "conversation," with "the end of it." And so there are three distinct parts of the duty respecting them distinctly: 1. To "remember them," or their persons. 2. To "imitate their faith." 3. To "consider the end of their conversation."
Τῶν ἡγουμένων ὑμῶν. 1. We must consider who are the persons intended. Our translation makes them to be their present rulers, "Them which have the rule over you." So Erasmus, "Eorum qui vobis praesunt." But it is an evident mistake.
That which seems to have led them into it is, that ἡγούμενος is a participle of the present tense. But it is most frequently used as a noun; and so it is here. But that their present rulers cannot be here intended, is evident, (1.) Because there is another precept given with respect unto them afterwards, verse 17, and that in words suited unto the duty which they owe them whilst alive and present with them: "Obey them that have the rule over you, and submit yourselves." (2.) He describes them as those which had formerly spoken unto them the word of God, and not as those who yet continued so to do. (3.) They were such as had received ἔκβασιν ἀναστροφῆς, "the event and end of their conversation" in this world.
Ἡγέομαι is duco, arbitror, existimo; "to think, to esteem," or "to judge:" and so it is constantly used in the New Testament. But it also signifies praesum, praeeo, duco; "to go before," "to rule," "to lead." And ἡγούμενοι is variously used: sometimes for a ruler, Matt. 2:6. Acts 7:10: sometimes for a principal person among others; so Judas and Silas are called ἄνδρας ἡγουμένους ἐν τοῖς ἀδελφοῖς,
Acts 15:22,—"chief men among the brethren;" which one would have to be bishops over them, very absurdly, for they are reckoned among those brethren of the church who were distinguished from the apostles and elders: and sometimes for them that are chief in any work; so it is said that Paul, when he spake with Barnabas, was ὁ ἡγούμενος τοῦ λόγου, "the chief speaker," Acts 14:12,— who was chief or forwardest in speaking. It is used in this chapter only, verses 7,
17, 24, for an officer or officers in the church;—that is, such as go before, who guide and direct the church; which is the nature of their office. That is, bishops, pastors, elders, that preside in the church, guide it, and go before it; for they have such a rule as consists principally in spiritual guidance.
CHAPTER 13
By the description following, it is evident that the apostle intends all that had spoken or preached the word of God unto them, whether apostles, evangelists, or pastors, who had now finished their course; not with any respect unto James, as some think, for he was yet alive, as appears, chap. 12:4. Nor doth the apostle, in this case of retaining the truth, give any direction for peculiar regard to Peter, much less to his chair or successors; but unto all that had spoken the word of God unto them.
Μνημονεύετε. 2. What it is so to remember them, to be mindful of them, to bear them in our minds and memories. And this is done two ways: (1.) Naturally; to retain them in our minds, as those whom we highly value and prize. So we are commanded to bear ourselves towards them whilst they are alive; namely, to "esteem them very highly in love, for their work's sake," 1 Thess. 5:13. And the same respect we are to have for them when they have finished their work.
Suddenly to forget them, is an evidence that we have not profited by their labours as we ought to have done. (2.) It is to retain them in our minds morally, with respect to the ends here mentioned. A bare remembrance of them is of little or no use. But to remember them in what they did and taught, so as to follow them in their faith and conversation, this is a duty of no small advantage unto us.
In process of time the latter of these, namely, to remember them so as to follow them in their faith and holiness, was much lost among the professors of the Christian religion. But the former was retained, and new ways invented for the continuation of it, which ended in various superstitions. For there were found out unto this end certain religious celebrations of the supposed times of their deaths, with assemblings at their tombs; wherein they placed much devotion, not without a great mixture of heathenish rites; which issued at length in prayer, adoration, and sundry acts of religious worship. But no such thing is here enjoined;—no prayers for them nor to them; no dedications of temples or altars unto their memory; no preservation, much less adoration, of their relics or bones, nor ascription of miraculous cures or operations unto them; yea, the apostle, limiting the end of our remembrance of them unto our imitation of their faith and holiness, doth sufficiently condemn all these superstitions.
Obs. I. This, therefore, is our best, this is our only way of remembering them who have been our guides, leaders, and rulers, in the church, whether they have been apostles, or evangelists, or ordinary pastors, namely, to follow them in their faith and conversation. And,—
CHAPTER 13
Obs. II. This ought to be the care of the guides of the church, namely, to leave such an example of faith and holiness, as that it may be the duty of the church to remember them, and follow their example. Alas! how many have we had, how many have we, who have left, or are likely to leave, nothing to be remembered by, but what it is the duty of the church to abhor! how many whose uselessness leads them into everlasting oblivion!
Οἵτινες ἐλάλησαν ὑμῖν τὸν λόγον τοῦ Θεοῦ. 3. The apostle gives the character of the persons whom he would have them remember; and they are "those who had spoken to them the word of God." This is the characteristical note of church guides or rulers. Those who do not labour herein unto the edification of the church, let them pretend what they will, are no such guides or rulers, nor are so esteemed by Christ or the church; nor is the remembrance of them any duty.
The "word of God" in this place, is the written word, and what is contained therein. Probably some parts of the Scripture, as the epistles of John, and the second of Peter, and certainly the Revelation, were written after this epistle. But what was then written was a sufficient, and the sole rule of faith unto the church. Yet I will not deny but that the vocal speaking of the word of God, by virtue of new revelations in them who were divinely inspired, as the apostles and evangelists, may be comprised herein. And whereas the word of the gospel is principally intended, this speaking may comprise the apostolical writings as well as their vocal preaching. For in and by them they spake, that is, delivered and declared unto them, the word of God, 1 Thess. 2:13. What they wrote, what they taught, by divine revelation, what others taught out of their writings and other scriptures, is this word of God.
Obs. III. This word of God is the sole object of the faith of the church, the only outward means of communicating the mind and grace of God unto it.
Wherefore upon it, the being, life, and blessedness of the church do depend.— And it is that alone that is to be spoken in and unto it, in all things appertaining unto faith, obedience, or worship, even the whole discipline of Christ. To speak of traditions, canons of councils, human institutions of any sort, unto the church, belongs not unto them who have the rule of it. This they are confined unto in their whole work; nor is the church obliged to attend unto them in any thing else.
As they preached nothing but the word of God, so the expression intimates their diligence therein. They "gave themselves unto prayer and the word." And this is the ground, the cause of the respect that is due from the church unto its
CHAPTER 13
guides, and this alone; namely, that they have diligently, carefully, and constantly, spoken the word of God unto them, and instructed them in the way of life thereby.
Ὧν μιμεῖσθε τἡν πίστιν. 4. This remembrance of our guides is prescribed with reference unto the duty of following their faith: "Whose faith follow;"—'So mind them and their work, in preaching the word of God, as to follow or imitate them in their faith.'
Μιμέομαι is "to imitate;" that is, lively to express an example proposed unto us. And it is the word used by the apostle unto that end which we translate "to follow," 2 Thess. 3:7, 9; as μιμητής is constantly for the person performing that duty, which we render a "follower," 1 Cor. 4:16, 11:1; Eph. 5:1; 1 Thess. 1:6, 2:14;
Heb. 6:12. So the word is applied unto painting, when one picture is exactly drawn by another, so as in all things to represent it. Hence one wrote under his excellent piece, Μωμήσεταί τις μᾶλλον ἣ μιμήσεται,—"It is easier to envy it than to imitate it," or do the like. So poets and players are said μιμεῖσθαι, "to imitate" the persons whom they represent; and the more accurately they do it, the more exact are they esteemed in their arts. I mention it only to show that there is more intimated in this word than "to follow" in the usual sense seems to express.
It is such a following as wherein we are fully conformed unto, and do lively express, that which we are said so to follow. So a scholar may be said to follow his master, when, having attained all his arts and sciences, he acts them in the same manner as his master did. So are we to follow the faith of these guides.
Their faith may be considered two ways: (1.) Objectively, for the faith which they taught, believed, and professed, or the truth which they did believe. (2.)
Subjectively, for the grace of faith in them, whereby they believed that truth.
And it is here taken in the latter sense; for their faith in the other sense is not to be imitated, but professed. Nor doth the apostle, by their faith, intend only the grace of faith in them, but its whole exercise, in all that they did and suffered.
Their faith was that which purified their hearts, and made them fruitful in their lives. Especially, it was that whereby they glorified God in all that they did and suffered for the name of Jesus Christ. Wherefore saith the apostle, 'Remember them; and in so doing, remember their faith, with what it enabled them to do and suffer for the gospel,—their faith in its principle, and all the blessed effects of it.' In the principle, this faith is the same, as unto the nature of it, in all true believers, whether they are rulers or under rule, 2 Pet. 1:1. But it differs in its
CHAPTER 13
fruits and effects. In these they were eminent. And therefore are the Hebrews here enjoined to secure it in its principle, and to express it in its exercise, even as they did.
Herein are we to imitate and follow them. No mere man, not the best of men, is to be our pattern or example absolutely, or in all things,—this honour is due unto Christ alone; but they may be so, we ought to make them so, with respect unto those graces and duties wherein they were eminent. So the apostle proposeth himself as an example to believers, 1 Cor. 4:16; Phil. 3:17; 1 Thess. 1:6: but with this limitation, as he followed Christ, 1 Cor. 11:1. And,—
Obs. IV. A due consideration of the faith of those who have been before us, especially of such who were constant in sufferings, above all, that were so unto death, as the holy martyrs in former and latter ages, is an effectual means to stir us up unto the same exercise of faith, when we are called unto it. And if the imitation of former ages had kept itself within these bounds, they had been preserved from those excesses whereby at length all the memory of them was corrupted and polluted.
Ἀναθεωροῦντες τὴν ἔκβασιν τῆς ἀναστροφῆς. 5. The last thing in the words, is the motive that the apostle gives unto this duty of following their faith; which ariseth from the consideration of the "end of their conversation," or what, through their faith, they came or were brought unto. 'They have,' saith he,
'finished their course in this world.' What was their "conversation," what was the "end" of it, and how it was to be "considered," and wherein the so doing was a motive to "follow their faith," lies before us in these words.
(1.) Ἀναστροφή is the word constantly used in the New Testament to express the way or course of men's walking and converse in the world, with respect unto moral duties, and the whole of the obedience which God requires of them; which we usually call their "conversation." And it is used concerning that which is bad and to be disallowed, as well as that which is good and approved. But usually when it is used in the first sense, it hath some discriminating epithet joined with it, as "evil," "vain," or "former," Gal. 1:13; Eph. 4:22; 1 Pet. 1:18. In a good sense we have it, 1 Tim. 4:12; James 3:13; 1 Pet. 1:15, 3:2, 16. This is that which God enjoins in the covenant: "Walk before me, and be thou upright." Our
"conversation" is our walk before God in all duties of obedience.
(2.) This conversation of theirs had now received its ἔκβασις. The word is but once more used, and then we render it "an escape:" Σὺν τῳ πειρασμῷ καὶ τὴν ἔκβασιν, 1 Cor. 10:13;—"Together with the temptation an escape," or "a way to