This, therefore, is the sense of the apostle’s reason unto the end he aims at: ‘ Consider,’ saith he, ‘the promises of the gospel, their incomparable greatness and glory: in their enjoyment consists our eternal blessedness; and they will all of them be in all things ac- complished towards those who hold fast their profession, seeing he who hath promised them is absolutely faithful and unchangeable.’ -
Obs. XX VI. The faithfulness ot God in his promises is the great encouragement and supportment, under our continual profession of our faith against all oppositions.
VERSE 24, Kail xaravoape GAARAOUS cig wapocuomw aydans nul KaAGY epy ay,
Ver. 24.—And let us consider one another, to provoke unto love and good works.
Love and good works are the fruits, effects, and evidences, of the sincere profession of saving faith; wherefore a diligent attendance unto them is an effectual means of our constancy in our profession, This, therefore, the apostle in the next place exhorts unto, and thence declares the manner whereby we may be excited and enabled unto them. And there is in the words, 1. A profession of a duty, as a means unto another end. 2. The declaration of that end, namely,
VER. 24, | EPISTLE TO THE HEBREWS. 519
by and upon that consideration, to “provoke one another to love and good works.”
1, Karavodjmev dAAHAovs. The word hath been opened on chap. iii. 1, A diligent inspection into, a heedful considera- tion of mind, intent upon it, in opposition unto common, Ree, cateless, transient thoughts about it, is intended. The ! object of it here is not things, but persons; “one another.” And herein the apostle supposeth,—
(1.) That those unto whom he wrote had a deep concernment in one another, their present temporal and future eternal state. Without this, the mere consideration of one another would only be a fruitless effect of curiosity, and tend unto many evils.
(2.) That they had also communion together about those things without which this duty could not be rightly discharged, For it was not then in the world as it is now; but all Christians, who were joined in church societies, did meet together for mutual commu- nion in those things wherein their edification was concerned, as is declared in the next verse.
(3.) That they judged themselves obliged to watch over one an- other as unto steadfastness in profession and fruitfulness in love and good works. Hence they knew it to be their duty to admonish, to exhort, to provoke, to encourage one another. Without this, the mere consideration of one another is of no use.
On these suppositions, this consideration respects the gifts, the graces, the temptations, the dangers, the seasons and opportunities for duty, the manner of the walking of one another in the church, and in the world. For this consideration is the foundation of all those mutual duties of warning, or admonition and exhorting, which tend to the encouragement and strengthening of one another. But these duties are now generally lost among us; and with them is the glory of the Christian religion departed.
2. The special kind of this duty, as here pressed by the apostle, is, that it is used «ig rapokvomdy aydans nud xaddv epywy, pie arapetva~ —“unto the provocation of love and good works;” that # dydwns xa is, as we have rendered the words, “to provoke” (that *“**” “7” is, “one another”) “unto love and good works.” “ Provocation” is commonly used in an ill sense, namely, for the imbittering of the spirit of another, moving anger, sorrow, and disquietment and im- patience of mind. So 1 Sam. i. 6, 7, To provoke one, is to imbitter his spirit, and to stir him up unto anger. And when any provoca- tion is high, we render it “ strife,” or “ contention,” such as whereby the spirits of men are imbittered one towards another, Acts xv. 39. Howbeit it is used sometimes for an earnest and diligent excitation of the minds or spirits of men unto that which is good. See Rom. xi. 14, So it is here used, And there is more in it than a bare
520 AN EXPOSITION OF THE [CHAP. x.
mutual exhortation; there is an excitation of spirit, by exhortation, example; rebuke, until it be warmed unto a duty. This is the great end of the communion that is among Christians in the mutual con- sideration of one another: considering the circumstances, conditions, walkings, abilities for usefulness, of one another, they do excite one another unto love and good works; which is called the provocation of them, or the stirring up of the minds of men unto them. This was the way and practice of the Christians of old, but is now generally lost, with most of the principles of practical obedience, especially those which concern our mutual edification, as if they had never been prescribed in the gospel.
The duties themselves which they are thus mutually to provoke one another unto, are, “ love and good works.” And they are placed by the apostle in their proper order; for love is the spring and foun- tain of all acceptable good works. Of mutual love among believers, which is that here intended, as unto the nature and causes of it, and motives unto it, I have treated at large, chap. vi. The “good works” intended are called here xwAé; usually they are dyaddé. Those which are most commendable and praiseworthy are intended, such as are most useful unto others, such as whereby the gospel is most exalted; works proceeding from the shining light of truth, wherein God is glorified.