2. He describes them from their calling, Kajcews eroupaviou [ETON Obe This is usual with our apostle: “Called to be saints”— “Sanctified in Christ Jesus.” And this calling or voca- tion he first describes by its quality; it is “heavenly,” or “super-celestial;” or, as elsewhere, “the calling that is from above:” and then ascribes an interest unto them therein. And he calls it “heavenly,” (1.) From the fountain and principal cause of it; that is, God, even the Father, which is in heaven. As our election, so our calling is in an especial manner ascribed unto him, 1 Cor. i. 9; 1 Thess. ii. 12; Rom. viii. 28-30; 1 Pet. i. 15, ii. 9, v. 10; Phil. iii. 14; Gal. v. 8: for no man can come unto the Son, unless the Father draw him. Believers, indeed, are termed KAjro: rod *Inood Xpiorod, Rom. i. 6,—“ The called of Jesus Christ;” that is, to him, not by him; or, by him as executing the counsel and dispens- ing the grace of the Father, 2 Cor. v. 20. (2.) In respect of the means whereby this calling is wrought, which are spiritual and hea- venly, namely, the word and Spirit, both from above, John xvi.
“Aytos
KaAnoews erov- puvion wirovos.
494 AN EXPOSITION OF THE [CHAP. IIL
7-11: for the word of the gospel is on many accounts heavenly, or from heaven; whence our apostle calls it “the voice of him that speaketh from heaven,” Heb. xii. 25. And Christ, who is the author of it, is called “'The Lord from heaven,” 1 Cor. xv. 47; and that on this account, that he who was in heaven came down from heaven to reveal the gospel, John iii. 13, vi. 38. And go also the Spirit is poured out from above, being given of Christ after he was ascended into heaven, Acts ii. 33. (3.) Of the end also; which is to heaven and heavenly things, wherein lies the hope of our calling, Eph. i. 18, iv. 4. So that effectual vocation from God above, in his grace and mercy by Jesus Christ, is here intended.
Herein the apostle assigns a participation unto these Hebrews; they were “ partakers” of it, had an interest in it,— together with himself were so called. And this he doth for several reasons :—
(1.) That he might manifest wherein their great privilege con- sisted, and which, as such, they were to value. They were apt to boast of the privileges they enjoyed in their Judaism, John viii. 33, Rom. ii. 17, 18; which also were great, Rom. iii. 1, 2, ix. 4,5: but they were all of no esteem in comparison of what they had now obtained an interest in, by the grace of Jesus Christ, in their high, holy, and heavenly calling. This he manifests in the instance of himself, Phil. iii. 4~9. The call of Abraham, which was the foundation of all their privileges in their Judaism, was but an earthly call,—on the earth and to the earth; but this is every way more excellent, being heavenly.
(2.) To set forth the grace of God towards the Jews, and his own faith concerning them, that they were not all rejected of God, notwithstanding the hardness and obstinacy of the most of them, as Rom. xi. 2, 4, 5. And, on the other hand, he msinuates that they were not to make an enclosure of this privilege, like those wherewith of old they were intrusted. The Gentiles being fellow- heirs with them therein, they were “ partakers” with others in this “heavenly calling ;” as Eph. iii. 6,
(3.) He declares his own communion with them in that great privilege, whereby they might understand his intimate concernment in their state and condition.
(4.) He minds them of their duty from their privilege. Being partakers of this calling unto Christ, it must needs be their duty diligently to “consider” him; which he exhorts them unto. But we may make some observations on. the words unfolded already.
IT. Dispensers of the gospel ought to use holy prudence in winning upon the minds and affections of those whom they are to instruct.
So dealeth Paul with these Hebrews. He minds them here of — their mutual relation; calls them brethren; ascribes unto them the privileges of holiness and participation of a heavenly calling ;—all
Mirovo.
VER. 1, 2.] EPISTLE TO THE HEBREWS. 495
to assure them of his love, to remove their prejudices against him, and to win upon their affections. And, indeed, next unto our Lord Jesus Christ himself, he is the most signal pattern and example of holy wisdom, tenderness, compassion, and zeal, unto all ministers of the gospel. The image of his spirit, expressed in his instructions given unto his two beloved sons, Timothy and Titus, sufficiently testify hereunto. Yea, so great was his wisdom and condescension in dealing with his hearers, that seducers and false apostles took occasion from thence to say, that being crafty he caught them with guile, 2 Cor. xii. 16. The words are an objection of his adversaries, not a concession of his. He shows how in all things he was tender towards them, and put them neither to charge nor trouble. Here- unto he supposeth a reply by the false apostles: ”Eorw 02, ty@ 0d xare- Bepnon tmtic GAN darcipywy ravotipyos, OiAw duis ¢AuCov—* Be it so, that I myself did not burden you, nor put you to charge, yet being every way crafty, I took you by deceit.” This is their reply unto his plea, and not any concession of his; for both the words, ravodpyo¢ and dédos, are such as will admit no interpretation in a good sense, so that the apostle should ascribe them unto himself. But wherein did that craft and deceit consist which they would impute unto him ? Tt was in this, that though he himself put them to no charge, he burdened them not, yet when he was gone, and had secured them unto himself, then he sent those to them which should receive enough for him and themselves. Unto this calumny the apostle replies, verses 17, 18, showing the falseness of it. “ Did I,” saith he, “make a gain of you by any of them whom I sent unto you?” This was that which was imputed unto him, which he rejects as false and calumnious. And he confirms what he says by an especial instance : “T desired Titus, and with him I sent a brother. Did Titus make a gain of you? walked we not in the same spirit? walked we not in the same steps?” So that this reproach is every way false, and such as may be evicted so to be. And this is the true sense of this place. This was not his way. But this he always did, and on all occasions,—he testified unto them his great affection, his readiness to spend and to be spent for them, 2 Cor, xii. 14, 15. His gentleness towards them,—cherishing them as a nurse cherisheth her children, 1 Thess. ii. 7, or as a father his, verse 11,—forewent that which in earthly things was due to him by the appointment of Christ, that he might no way burden them, 2 Cor. xi. 9-11, Acts xx. 33-35; enduring all things for their sakes, 2 Tim. ii. 10,—amongst which were many able to make the stoutest heart to tremble. His care, pains, travail, watchfulness, patience, love, compassion, zeal, who can declare or sufficiently admire! By these means he removed or rendered ineffectual the great prejudice of forsaking Judaism, kept up a regard in his hearers against the insinuations of seducers and