Verse 11

There is not much difficulty as to the signification of these words, and therefore both ancient and modern translations generally are agreed in the interpretation of them. The Vul. Lat. renders [⟨in non-Latin alphabet⟩], by ostentare sollicitudinem. But ostentare is most frequently used for ostendere gloriandi causa, as Festus says, though properly it seem to be a frequentative, to shew often, and is improper in this place. Nor does sollicitudinem well answer [⟨in non-Latin alphabet⟩], which the Syriack renders by [⟨in non-Latin alphabet⟩]; Sedulity, Diligence, Industry. Studium ostendere say most, and most properly. [⟨in non-Latin alphabet⟩]. Syr.[⟨in non-Latin alphabet⟩]ad complementum, to the compleating or perfection of Hope. Vul. Lat. Ad expletionem Spei, which our Rhemists render by, the Accomplishing of Hope; the fulfilling of Hope. Bez. Ad certam spei persuasionem, whereunto answers our translation, to the full assurance of Hope. Others, ad plenam spei certitudinem, most properly.

[⟨in non-Latin alphabet⟩], is earnestly to desire; from where is [⟨in non-Latin alphabet⟩], concupiscence, libido, an earnest, and mostly an impetuous desire. So the Philosopher defined [⟨in non-Latin alphabet⟩], that it was [⟨in non-Latin alphabet⟩], which Cicero renders, Ira, libido puniendi; both from the original derivation of it; a desire that invades the mind, an earnest vehement desire.

[⟨in non-Latin alphabet⟩], We render and: and we desire; but yet, or moreover. The same with what is more largely expressed (2 Peter 1:5), [⟨in non-Latin alphabet⟩], and besides all this, besides what is past.

[⟨in non-Latin alphabet⟩], to manifest, that is, evince it to all by the same performance of duties; that no decay in faith or love might be observed in them, or suspected of them.

[⟨in non-Latin alphabet⟩] is rendered study, diligence, endeavour. But it is such a diligence as has an earnestness accompanying it: that is, as it were making haste in pressing towards the end and accomplishment of any thing or business. And it does always denote great and earnest diligence with study and desire. It is used to this purpose (2 Peter 1:5).

[⟨in non-Latin alphabet⟩], is, says Hesychius, [⟨in non-Latin alphabet⟩], firmitas, certitudo; stability. It is plena fides, plena persuasio, certa fides. A sure, stable, firm, certain faith, or perswasion. The Vulgar Latine constantly renders this word, as also the verb [⟨in non-Latin alphabet⟩], by some word denoting filling or compleating, taking its signification from the first part in the composition. But whatever be the native signification of the single words whereof it is compounded, or with respect to what allusion soever the signification was first fixed, it is certain that in the best authors as in the Scripture, it expresseth a full satisfactory perswasion of mind, or the highest assurance in any thing which from the nature of it we are capable of.

And we (earnestly) desire that every one of you do manifest the same diligence, to the full assurance of Hope to the End.

Although the Apostle in these words and those ensuing, as is usual with him, taketh a prospect towards his further progress, making way by them and in them to his discourse concerning Melchisedec, which he has intermitted, from where some would here begin the third part of the Chapter; yet he plainly pursues his former argument and gives an express account of his whole design therein. For first he manifests directly what was his intention in proposing to them that terrible commination and prediction concerning apostates, ver. 4, 5, 6, 7, 8. Although for certain ends he spoke those things to them, yet he lets them know that he spake them not of them. He thought not that they were such at present as he had described, nor that that would be their future lot or portion, which he had threatened and foretold. As he had freed them from any fears or apprehensions of that nature in the two verses foregoing, so in these he declareth what was his certain purpose and intention in the use of that commination. Now this was solely thereby to excite and provoke them to a diligent persevering continuance in faith and love with their fruits and effects, which is the first and principal end whereunto the proposal of such threatenings is designed and sanctified of God. All that I have said, is to this end.

Again, he had newly given an account of his real thoughts and judgement concerning them and their spiritual condition. And upon his satisfaction therein, as that which was attended with things which accompany salvation, he had given them assurance of a blessed issue of their faith and profession, from the faithfulness of God, making therein an application of the promises of the Gospel to them. Hereon he lets them know what by the appointment of God and the law of our obedience, is required of them, that they might answer the judgement which he had made concerning them, and bring them to the enjoyment of the promises proposed to them. And this was that diligent progress in faith and obedience to the end which he describes in this and the next verse.

And herein the Apostle with great wisdom acquaints these Hebrews with the proper end and use of Gospel threatenings and promises, wherein men are apt to be mistaken and so to abuse the one and the other. For threatenings have been looked on, as if they had no other end or use but to terrifie the minds of men, and to cause them to despond, as if the things threatened must unavoidably come upon them. Hence some have fancied that they belong not to the dispensation of the Gospel as it is to be preached to believers; and few have known how to make a due application of them to their consciences. And it is to be feared that the end and use of God's promises has been so far mistaken, as some have suffered themselves to be imposed on by the deceitfulness of sin, and to be influenced by the consideration of them, into carelesness and security, as though, do what they would, no evil could befall them. But our Apostle here discovereth the joynt end of them both towards believers or professors of the Gospel, which is to stir up and encourage them to their utmost constant persevering diligence in all duties of obedience. And it is no small part of the duty and wisdom of the ministers of the Gospel to instruct their hearers in, and press upon them the proper use and due improvement of the promises and threatenings of God.

In this verse, or the words of it which are an exhortation to duty, we may observe, (1) the connexion of it to the former discourse; and (2) the duty exhorted to, the same diligence. (3) The manner of its performance; that they would manifest or show it. (4) The end aimed at in that duty, the full assurance of hope. (5) The continuation of it, to the end. (6) The manner of his exhortation to it, we desire. But though the words may be thus resolved, I shall open the parts of them in that order wherein they lie in the Text.

1. For the connexion of these words with the foregoing, and therein the occasion of this discourse in the particle [〈 in non-Latin alphabet 〉], it has been spoken to already. It is not here adversative but rather illative, as was before declared.

2. The next thing occurring in the words is the manner of the exhortation, [〈 in non-Latin alphabet 〉], we desire. Chrysostome is large in this place in the consideration of this word, and the wisdom of the Apostle in the use of it. From him Oecumenius observes a difference between [〈 in non-Latin alphabet 〉] and [〈 in non-Latin alphabet 〉]. For they suppose that the word here used includeth both intense affections, and earnest, diligent, actual desire. And that it does intend an earnest desire, we shewed in the consideration of the word foregoing. And the word is never used in the New Testament, but either in a bad sense, to express the impetuous acting of lust, as (Matthew 5:28; Galatians 5:17; Romans 1:1), or a most fervent desiring of any thing that is good (Luke 15:16; Luke 16:21; chapter 17:22; chapter 22:15). And such ought to be the desire of ministers towards the profiting of their people. There will be a dead, cold, lifeless administration of the word, where ministers have not ardent desires after the profiting and stability of the hearers. How were it to be wished that all who are called to the care and charge of the souls of men, would continually propose to themselves the example of this Apostle! Do we think that the care, solicitude, watchfulness, tender love and affections, earnest and fervent desires of their good, expressed in prayers, tears, travails and dangers, which he every where testifieth towards all the churches under his care, were duties prescribed to him alone, or graces necessary for him only? Do we not think that they are all of them required of us, according to our measure, and the extent of our employment? The Lord help men and open their eyes before it be too late, for either the Gospel is not true, or there are few who in a due manner discharge that ministry which they take upon them.

I say without this earnest and fervent desire after the profiting and salvation of our people, we shall have a cold and ineffectual ministry among them. Neither is it our sedulity or earnestness in preaching that will relieve us, if that be absent. And this desire proceeds from three principles, and that which pretends thereto and does not so, is but an image and counterfeit of it. And these are, (1) zeal for the glory of God in Christ. (2) Real compassion for the souls of men. (3) An especial conscientious regard to our duty and office with respect to its nature, trust, end and reward. These are the principles that both kindle and supply fuel to those fervent desires for the good of our people, which oil the wheels of all other duties and speed them in their course. According as these principles flourish or decay in our minds, so will be the acceptable exercise of our ministry in the sight of Christ, and the profitable discharge of it towards the Church. And we have as much need to labor for this frame in our hearts, as for any thing in the outward discharge of our duty. We must in the first place take heed to ourselves, if we intend to take heed to the flock as we ought (Acts 20:28). And herein especially do we, as we are charged, take heed to the ministry we have received that we do fulfill it (Colossians 4:17).

3. The persons exhorted to the duty following, are expressed by [〈 in non-Latin alphabet 〉], every one of you. He had so a care of the whole flock, as to be solicitous for the good of every individual person among them. As our Lord Jesus Christ gives an account to his Father, that of all those who were committed to his personal ministry in this world, he had not lost any one; only the Son of Perdition, he who was designed to destruction; so our Apostle laboured that if it were possible not one of those whom he watched over should miscarry. And it is of great advantage when we can so manage our ministry that no one of those that are committed to us, may have any just cause to think themselves disregarded. And moreover he shows hereby that the argument here insisted on concerned them all. For he does not suppose that any one of them were in such a condition of security and perfection, as not to stand in need of the utmost diligence for their preservation and progress; nor any to have so fallen under decays, but that in the use of diligence they might be recovered. So should the love and care of ministers be extended to all the individuals of their flocks, with an especial regard to their respective conditions, that none on the one hand grow secure, nor any on the other hand despond or be discouraged.

4. The duty exhorted to, wherewith we must take,

5. The manner of its performance, is, that they would show the same diligence. [〈 in non-Latin alphabet 〉], Ostentare: V. L. that is, to make show of, ostendere, to show forth, to manifest. Praestare, Eras. to act, to perform; so the word is sometimes used (John 10:32), [〈 in non-Latin alphabet 〉], many good things have I showed you: that is, wrought and performed among you. (2 Timothy 4:14) [〈 in non-Latin alphabet 〉], Alexander the Copper-smith showed me many evils: did me much evil. It is so to do any thing as that the doing of it may be evident and manifest. And the Apostle respects not only the duty itself but the evidence of its performance whereon his judgement and persuasion of them was grounded. Continue in the performance of these duties to give the same evidence of your state and condition as formerly.

And the duty itself he expresseth by [⟨in non-Latin alphabet⟩], idem studium, the same diligent endeavour. Chrysostome much insists on the Apostle's wisdom in this expression, the same diligence: for by it he both insinuates his approbation of what they had done already, and manifests that he required nothing of them to secure their future condition, but what they had already experience of. You have used diligence in this matter, continue so to do, which yet is not so to be interpreted as though the Apostle limited them to their former measures. But warning them to remit in nothing which before they had ingaged into, he encourageth them to proceed and grow therein. That indeed which the Apostle approves in them and exhorts them to a continuance in, is the work of faith and labor of love in ministring to the Saints. But here he expresseth the manner wherein they had attended to those duties, and which they must continue in unless they intended to desert the duties themselves; namely, with diligence and alacrity of mind. For such were the oppositions and difficulties that they would assuredly meet withal, as we have before declared, that unless they used all diligence and watchfulness, they would more or less faint in their duty. And we may observe that,

Our profession will not be preserved, nor the work of faith and love carried on to the glory of God and our own salvation, without a constant studious diligence in the preservation of the one and the exercise of the other. The reasons hereof are manifest from what has been discoursed before concerning the greatness and difficulty of this work, and the opposition that is made to it. Our Apostle knew nothing of that lazy kind of profession which satisfies the generality of Christians at this day. They can show all diligence in their trades, in their callings, in their studies, it may be in their pleasures, and sometimes in the pursuit of their lusts: but for a watchful diligence, an earnest, studious endeavour in and about the duties of religion, the work of faith and love, they are strangers to it, yes, cannot be persuaded that any such thing is required of them or expected from them. For the duties of divine worship, they will attend to them out of custom or conviction. For some acts of charity they may perhaps be sometimes drawn to, or for their reputation they may do like others of their quality in the world. But to project and design in their minds how they may glorify God in the duties of faith and love, as the liberal man devises liberal things, to keep up an earnest bent and warmth of spirit in them, to lay hold on, and rejoice in all opportunities for them, all which are required to this diligence, they utterly reject all such thoughts. But what do we imagine? Is there another way for us to go to Heaven than what was prescribed to the primitive believers? Will God deal with us on more easy terms; or such as have a farther compliance with carnal ease and the flesh, than those that were given to them of old? We shall but foolishly deceive ourselves with such imaginations. But let no man mistake; these two principles are as certain and as sacred as any thing in the Gospel. (1) Unless there be in us a work of faith in personal holiness and a labor of love towards others, there is nothing in us that accompanies salvation or will ever bring us thereunto. Let profane persons deride it while they please, and worldlings neglect it, and careless professors fancy to themselves an easier way to a blessed eternity, this will be found to be the rule whereby they must all stand or fall for ever. (2) That this work of faith and labor of love will not be persisted in nor carried on without studious diligence and earnest endeavours. Now to this diligence is required; (1) The exercise of our minds with respect to the duties of faith and love. (2) In studying the rule of them, which is the word of God, wherein alone the matter of them all and the manner of their performance are declared. (2) In studying and observing the occasions and opportunities for their exercise. (2) Watchfulness against oppositions, difficulties and temptations, is also a part of this duty; for the reasons whereof our observations on the preceding verse may be considered. (3) Readiness to conflict with, and to go through the dangers and troubles which we may meet withal in the discharge of these duties. And, as it is evident, all these argue a frame of mind continually intent upon a design to glorify God, and to come to the end of our course in rest with him. That nominal Christianity which despises these things, will perish with the real author of it, which is the Devil.

Again, the Apostle exhorts them to show the same diligence which they had done and which they continued in the exercise of; from where it appears that,

Ministerial exhortation to duty is needful even to them who are sincere in the practice of it, that they may abide and continue therein. It is not easy to be apprehended how God's institutions are despised by some, neglected by others, and by how few duly improved; all for want of taking right measures of them. Some there are who being profoundly ignorant are yet ready to say, that they know as much as the minister can teach them, and therefore it is to no purpose to attend to preaching. These are the thoughts, and this is too often the language of persons profane and profligate, who know little, and practise nothing of Christianity. Some think that exhortations to duties belong only to them who are negligent and careless in their performance; and to them indeed they do belong, but not to them only as the whole Scripture testifieth. And some it may be like well to be exhorted to what they do, and do find satisfaction therein. But how few are there who look upon it as an ordinance of God whereby they are enabled for, and kept up to their duty, wherein indeed their use and benefit does consist. They do not only direct to duty, but through the appointment of God, they are means of communicating grace to us for the due performance of duties.

4. The immediate end of the exercise of this diligence is, that we may attain [⟨in non-Latin alphabet⟩], to the full assurance of hope. And three things we must consider to come to the mind of the Apostle in these words. (1) What is that hope which he intends. (2) What is the full assurance of this hope. (3) How it is attainable in the exercise of this diligence.

The hope here intended, is a certain assured expectation of good things promised, through the accomplishment of those promises, accompanied with a love, desire and valuation of them. Faith respects the promise, hope the thing promised; therefore it is a fruit and effect of faith; it being the proper acting of the soul towards things believed as good, absent and certain. Therefore where our faith begets no hope, it is to be feared it is not genuine; and where our hope exceeds the evidence or assurance of our faith, it is but presumption. Now this hope concerns things absent and future, for as our Apostle says, if we already enjoy any thing why do we hope for it. And this is the order of these things. God has in his promises declared his goodness, purpose and grace in the great things he will do to all eternity for believers; namely, that they shall be perfectly delivered from every thing that is grievous or evil in sin or trouble, and be brought into the full enjoyment of everlasting glory with himself. In these promises faith rests on the veracity and power of God. Hereon the soul considers those good things which are so promised and now secured by faith, as yet absent and unenjoyed. And the actings of the soul towards them in desire, love, valuation, and a certain expectation of them as believed, is this hope. There may be a pretence of great hope where there is no faith as it is with the most. And there may be a profession of great faith, where there is no true hope, as it is with many. But in themselves these things are inseparable and proportionable. It is impossible we should believe the promises aright, but that we shall hope for the things promised. Nor can we hope for the things promised, unless we believe the promises. And this discards most of that pretended hope that is in the world. It does not proceed from, it is not resolved into faith in the promises, and therefore is presumption. Yes, none have greater hopes for the most part than such as have no faith at all.

The great use, benefit and advantage which believers have by this grace, is the supporting of their souls under the troubles and difficulties which they meet withal upon the account of the profession of what they do believe (Romans 5:4, 5; 1 Corinthians 15:19; 1 Thessalonians 1:3). Hence in our Christian armor it is called the helmet (Ephesians 6:17), the helmet of salvation, that is, the hope of salvation, as it is expounded (1 Thessalonians 5:8), and for a helmet the hope of salvation. And this is because it bears off and keeps us from being wounded with the sharpness and weight of those strokes, which do and will befall us in troubles, persecutions and afflictions. And hence it is manifest that a valuation and esteem of the things hoped for, are of the essence of hope. For whatever expectation we have of them, if we do not so value them, as to find a satisfactory relief in them in all our troubles, and that which may outbalance our present sufferings, hope is not genuine and truly evangelical. And this was now the condition of the Hebrews. They were exposed to much tribulation upon the account of the profession of the Gospel. And the Apostle foresaw that they were yet to be exercised with things more grievous and terrible. That which they had to relieve themselves in this condition, to lay in the balance against all the evils they suffered or had to conflict withal, were the things that were promised by Christ to them that believe and obey him. Therefore an assured expectation of these things so infinitely above and beyond what they lost or underwent at present, was absolutely necessary as to their supportment, so to their encouragement to a continuance in their profession. This alone was able to preserve them from fainting and despondencies under a confluence of evils, which also God himself directs to (Isaiah 35:3, 4). Therefore this duty our Apostle frequently exhorts the Hebrews to in this Epistle, as that which was peculiarly suited to them, and necessary for them in their present condition. And he lets them know that in its due exercise, it would not only relieve and support them, but enable them in the midst of all their troubles to rejoice and glory; as has been declared on chap. 3:6.

There is the [〈 in non-Latin alphabet 〉] of this hope, the full assurance of it. Hope has its degrees as faith has also. There is a weak, or a little faith, and a strong or great faith. So there is an imperfect and a more perfect hope. This full assurance is not of the nature or essence of it, but an especial degree of it in its improvement. A weak imperfect hope will give but weak and imperfect relief under trouble. But that which rises up to the full assurance, will complete our relief. Therefore as hope itself is necessary, so is this degree of it especially where trials do abound. Yet neither is hope in this degree absolute, or absolutely perfect. Our minds in this world are not capable of such a degree of assurance in spiritual things, as to free us from assaults to the contrary, and impressions of fear sometimes from those assaults. But there is such a degree attainable as is always victorious, which will give the soul peace at all times, and sometimes fill it with joy. This therefore is the assurance of hope here intended. Such a fixed, constant, prevailing persuasion proceeding from faith in the promises, concerning the good things promised, our interest in them, and certain enjoyment of them, as will support us and carry us comfortably through all the difficulties and troubles we have to conflict withal. And without this it is not possible that we should carry on our profession to the glory of God and the Gospel in the times of affliction and persecution. For although the least degree of sincere hope will preserve from utter apostasy, yet unless it be confirmed and fortified, and so wrought up to this full assurance, it cannot be, but that great and sore trials, temptations and persecutions will at one time or other take such impressions on our minds, as to cause a manifold failing in the duties of profession, either as to matter or manner; as it has fallen out with not a few sincere believers in all ages.

3. It is to be enquired how the diligence before described tends to this assurance of hope. And it does so three ways. (1) It has its efficacy to this purpose from God's institution. God has appointed this as the way and means whereby we shall come to this assurance. So is his will declared (2 Peter 1:10, 11): Give diligence to make your calling and election sure, for if you do these things you shall never fall; For so an entrance shall be administered to you abundantly into the everlasting kingdom of our Lord and Savior Jesus Christ. It is the same diligence with that here in the text which is intended, as is evident by the verses foregoing. And this has God appointed as the means to secure to ourselves our calling and election which the good things we hope for do infallibly accompany. And hereby we shall be carried through all difficulties into the kingdom of God and of glory. (2) It has a proper and natural tendency to this end. For by the use of this diligence, grace is increased in us, whereby our evidences of an interest in the promises of the Gospel are cleared and strengthened. And herein does our assurance of hope consist. (3) By our diligent attendance to the duties of faith and love, every sin will be prevented whereby our hope would be weakened or impaired.

5. The last thing expressed in the words is the continuance in this duty, which is required of us; and that is [〈 in non-Latin alphabet 〉], to the end. For these words belong not to them that go immediately before, namely, the assurance of hope, which some supposing have rendered them harshly and improperly, to its perfection. The assurance of hope to perfection, or until it be perfected. But the words plainly belong to the precept itself, showing the same diligence to the end. There is no time nor season wherein we may be discharged from this duty; no condition to be attained in this life wherein this diligence will not be necessary for us. We must therefore attend to it until we are absolutely discharged of this whole warfare. And he who is discouraged because he cannot have a dispensation from this duty in this world, he has a heart that draws back and his soul is not upright in him. And we may observe,

Whereas there are degrees in spiritual saving graces and their operations, we ought continually to press towards the most perfect of them. Not only are we to have hope, but we are to labor for the assurance of hope. It is one of the best evidences that any grace is true and saving in its nature and kind, when we labor to thrive and grow in it, or to have it do so in us. This the nature of the new creature, whereof it is a part, inclines to; this is the end of all the ordinances and institutions of the Gospel (Ephesians 4:13). Hereby alone do we bring glory to God, adorn the Gospel, grow up into conformity with Christ, and secure our own eternal welfare.

Hope being improved by the due exercise of faith and love, will grow up into such an assurance of rest, life, immortality and glory as shall outweigh all the troubles and persecutions that in this world may befall us, on the account of our profession or other ways. There is nothing in the world so vain as that common hope whereby men living in their sins do make a reserve of heaven when they can continue here no longer. The more it thrives in the minds of any, the more desperate is their condition; it being only an endless spring of encouragements to sin. Its beginnings are usually indeed but small and weak; but when it has been so far cherished as to be able to defeat the power of convictions, it quickly grows up into presumption and security. But this hope which is the daughter, sister and companion of faith, the more it grows up, and is strengthened, the more useful is it to the soul, as being a living spring of encouragements to stability in obedience. For it being once fully confirmed it will on every occasion of trial or temptation give such a present existence in the mind to future certain glories, as shall deliver it from snares and fears, and confirm it in its duty. But this also must be spoken to afterwards.