The Pulpit Commentary — Hebrews — Section 405

the trensnrcs of spiritual truth, and whose affections are devout anci pure his visit may prove a means of direct quickening to the religious life of the household. Samuel ~tuthe_rford experienced this privilege, when one ~atuyday evening he received a strnnger mto his pleasant manse at An worth; for after bemg impressed at the family catechizing with the guest's answer that the number of the commandments was eleven the "new commandment" (John xiii. 34) being cited as proof,~he discovered by-and-by that his visitor was Archbishop Usher, the learned and devout primate of the Church of Ireland. But ~noth?r an_d a still s~eeter ~bought is_ ~ot rem~te, from the motive to hospitality conto.med m this verse, viz. that m entertammg Chnst s servants we are receivin" bhe Master himself: "I was a Stranger, and ye took me in" (Matt. xxv. 35). 2. Br~thren who are sufferers. (Ver. 3.) 'l'he Hebrews were to "remember" the snints who rni"ht be in prison. 'fhey were to do so "as bound wHh them; "-a beautiful expressi~n breath\ng th? aro~~ of true ~~ri~tian sy~pathy. They .were to pray earnestly fo; them, 1f possible v1s1t them, mm1ster to their wants, and stn ve to secure their liberation. Brotherly kindness would lead them to conceiv_e of themselves ns occupying the position of the sufferers. It would cause them to realize the " bonds " of their brethren as an affliction personal to themselves, just as the elder Brother's love does (Acts ix. 4). But since imprisonment is not the only calamity to which believers are exposed, the apostl~ proceeds to bespeak sympathy for all who in any way "are evil entreated ",for Jesus' sake. We ourselves are liable to the same adversities which our brethren endure. Let us therefore, identify ourselves with them. It is not enough that we contribute to publi~ charities. Neither do we discharge all our duty when we employ some person as our proxy to care for the sufferers. True Christian sympathy requires that we bring our- selves into personal contact with them. Strength is often received from the glance of a sympathizing eye, or the grasp of a loving hand, or the utterance of a tender word. of holy comfort. II. A WARNING AGAINST IMPURITY. (Ver. 4.) The first part of this verse should certainly be translated as an exhortation. Marriage is to be" had in honour;" not so much here, however, as against celibacy, but in opposition to unchastity. The apostle in this precept elevates marriage to its rightful place as a Divine ordinance. The ethics of the New Testament magnify· family life. 'l'he Christian religion, in honourin"0 the family, guarding its righ~, and procla.iming its duties, has invested home with a halo of loveliness. Wherever the sacred character of marriage is recognized and felt, the result will be purity. And, adds the apostle, there is judgment in reserve for those who dishonour God's· ordinance in this matter. For the adulterer is guilty of the greatest of all social crimes, murder alone excepted. Whether, therefore, the breaker of the seventh commandment be a single or a married person, he shall not escape. The doom of impenitent sensualists will be none the less dreadful that the apostle does not here enlarge upon it. He feels it enough to say solemnly regarding such persons, "God will judge." III. A DISSUASIVE AGAINST THE LOVE OF MONEY. (Vers. 5, 6.) Constantly in the New Testament sensuality and avarice are mentioned together as being sins of the same class (Mark vii. 21, 22; 1 Cor. v. 10;; vi. 9, 10; Eph. v. 3; Col. iii. 5 ; 2 Pet. ii. 14). If sensuality hardens the human heart, sordidness does so also. The love of filthy lucre will drag a man down to perdition quite as readily and insidiously as the love of filthy lust. Avarice is often regarded as the national sin of the Hebrew race. The natural man Jacob is very prone to develop-unless Divine grace prevent-into the sordid, grasping Shylock. But the Anglo-Saxon nations are all powerfully predisposed to this sin too. In our own time how largely are riches over-estimated, both as a means of happiness and as an evidence of success in life I Even the Church of Christ is tempted to pay court to wealth. Yet it cannot be denied that the Saviour forbids his people to make it one of their chief aims to accumulate gold. We are to be diligent in business, and neither despise money nor set our hearts upon it. To be" content with present things" (ver. 5) is a high Christian attainment. And a man's habits of thought and life in connection with money are a touchstone of his character. "A right measure and manner in getting, saving, spendi~?' giving, takin~,lending, borrowing,~nd bequeath- ing, would almost argue a perfect man (Henry TaylorJ· rhe apos~le susta1_ns h1~ precep,t by an appeal to Scripture (ver. 5). The words quoted,_ I will m no wise fa1_l thee,' etc., contain in the original no fewer than five negatives, and are thus, as it were, 4(10 THE EPISTLE TO THE HEBREWS. [ou. xm. 1-25.