Verse 32, 33, 34

But call to remembrance the former days, in which after you were illuminated, you endured a great fight of afflictions: Partly while you were made a gazing-stock, both by reproaches and afflictions, and partly while you became companions of them that were so used. For you had compassion of me in my bonds, and took joyfully the spoiling of your goods, knowing in yourselves, that you have in Heaven a better, and an enduring substance.

The words in their coherence intimated in the Adversative [in non-Latin alphabet], but, have respect to the Exhortation laid down v. 25. All the verses interposed contain a dehortation from the evil which they are warned of. Hence the Apostle returns to his former exhortation to the duties recommended to them, and perseverance therein, against all the difficulties which they might meet withal, wherewith others were turned into destruction. And the present argument which he makes use of to this purpose is this now mentioned. And there are in the words,

1. A direction to a means useful to the end of his exhortation, call to mind the former days.

2. A description of those days which he would have them to call to mind: (1.) From the season of them, and their state therein, after they were enlightened. (2.) From what they suffered in them, a great fight of afflictions, which are enumerated in sundry instances, v. 33. (3.) From what they did in them, v. 34. with respect to themselves and others. (4.) From the ground and reason whereon they were carried cheerfully through what they suffered and did, knowing in yourselves.

1. There is the prescription of the means of this duty, [in non-Latin alphabet], which we have well rendered, call to mind. It is not a bare remembrance he intends, for it is impossible men should absolutely forget such a season. Men are apt enough to remember the times of their sufferings, especially such as are here mentioned, accompanied with all sorts of injurious treatments from men. But the Apostle would have them so call to mind, as to consider withal what supportment they had under their sufferings, what satisfaction in them, what deliverance from them, that they might not despond upon the approach of the like evils and trials on the same account. If we remember our sufferings only as to what is evil and afflictive in them, what we lose, what we endure and undergo; such a remembrance will weaken and dispirit us, as to our future trials. Hereon many cast about to deliver themselves for the future by undue means and sinful compliances, in a desertion of their profession, the thing the Apostle was jealous of concerning these Hebrews. But if withal we call to mind what was the case for which we suffered, the honor that is in such sufferings out-balancing all the contempt and reproaches of the world, the presence of God enjoyed in them, and the reward proposed to us; the calling them to mind will greatly strengthen us against future trials; provided we retain the same love to, and valuation of the things for which we suffered, as we had in those former days. And these various events we find exemplified every day. Some who have endured trials, and came off from them, do grow immediately more wary as they suppose, and more cold really as to the causes of their sufferings. The remembrance of what was afflictive in their trials, fills them with fear of the like exercise again. Hence they grow timerous and cautious as to all duties of religion, and the worship of God, which may expose them to new sufferings; and then some of them by degrees fall absolutely off from attendance to them; as it was with some of these Hebrews. Such as these call to mind only that which is evil and afflictive in their sufferings; and taking the measure thereof in the counsel or representation made of it by flesh and blood, it proves to their damage, and oft-times to their eternal ruin. Others who call to mind with their sufferings, the causes of them, and the presence of God with them therein, are encouraged, emboldened and strengthened to duty with zeal and constancy.

A wise management of former experiences is a great direction and encouragement to future obedience.

2. As to the object of this duty, the Apostle so expresses it, call to mind the former days. It is uncertain what times or seasons the Apostle does peculiarly intend. Besides those continual hazards they were in from their adversaries, and the occasional sufferings that they were exposed to; they seem to have had some special seasons of persecution before the writing of this Epistle. The first was in the stoning of Stephen, when great persecution rose against all the Church, and extended itself to all the Churches of Christ in that Nation, wherein our holy Apostle himself was highly concerned (Acts 8:1; chap. 9:1; ch. 22:19; ch. 26:10, 11). And the other was on the occasion of this Apostle himself; for upon his last coming to Jerusalem, after his great successes in preaching the Gospel among the Gentiles, the whole body of the people was filled with rage and madness against him and all the other disciples. It is no doubt, although express mention be not made of it, but that at that time the rage and cruelty of the priests and the multitude, did put forth themselves to a general persecution of the Church. And this season he seems to reflect upon in particular, because he mentions his own bonds at that time, and their compassion with him. However, certain it is, that all the Churches of Judea had suffered those things here mentioned from their countrymen, as the Apostle himself declares (1 Thessalonians 2:14). At this present time they seemed to have had some outward peace. The occasion whereof were the tumults and disorders which were then growing in their whole nation. Their own intestine discords, and the fear of outward enemies, by which they were shortly utterly destroyed, diverted them from prosecuting their rage for a season against the Church. And it may be some began to grow careless and secure hereon; as we are generally apt to do, supposing that all will be serene when one or another storm is over. These therefore the Apostle does press to such a remembrance of former trials as might prepare for those that we are to expect; for as he tells them, they had still need of patience, v. 36.

2. There is a description of these former days from their state and condition in them, the days in which they were enlightened, or rather, in which having been enlightened. The mention of this their illumination, being in a tense of the time past, manifests that their enlightening did precede those days of their sufferings. But yet the expression is such as argues a nearer conjunction or concurrence between those two things, their illumination, and these days of affliction; the one followed as it were immediately on the other. This enlightening was that work of God's grace mentioned (1 Peter 2:9). Their translation out of darkness into his marvellous light. They were naturally blind, as were all men, and peculiarly blinded with prejudices against the truth of the Gospel. Therefore when God by his effectual call delivered them out of that state of darkness, by the renovation of their understandings, and the removal of their prejudices; the light of the knowledge of God shining into their hearts, is this illumination, the saving sanctifying light which they received at their first effectual call, and conversion to God. This spiritual change was presently followed with days of affliction, trouble, and persecution. In itself it is, for the most part, accompanied with joy, delight, zeal, and vigorous acting of faith and love (1 Peter 1:8). For, (1.) God did usually grant to believers some secret pledge and sealing of his Spirit which filled them with joy and zeal (Ephesians 1:13). (2.) Their own hearts are exceedingly affected with the excellency, glory, and beauty of the things revealed to them, of what they now see perfectly, whereunto they were before in darkness, that is, the love and grace of Christ Jesus in the revelation of himself to them. (3.) All graces are new and fresh, not yet burdened, clogged, or wearied by temptations, but are active in their several places; hence frequent mention is made of and commendation given to the first love of persons and churches.

This was the state and condition of those Hebrews, when the days of trial and affliction came upon them, it was immediately after their first conversion to God. And it is usual with God thus to deal with his people in all ages. He no sooner calls persons to himself, but he leads them into the wilderness. He no sooner plants them, but he shakes them with storms, that they may be more firmly rooted.

He does it, (1.) utterly to take off their expectations from this world, or any thing therein. They shall find that they are so far from bettering their outward estate in this world by cleaving to Christ and the Church, as that the whole rage of it would be stirred up against them upon that account, and all the things enjoyed in it be exposed to ruin. This the Lord Christ every where warned his disciples of, affirming that those who are not willing to renounce the world, and to take up the Cross, did not belong to him. (2.) For the trial of their faith (1 Peter 5:6, 7). (3.) For the glory and propagation of the Gospel. (4.) For the exercise of all graces. (5.) To breed us up into the military discipline of Christ, as he is the Captain of our salvation. They who pass through their first trials, are Christ's veterans on new attempts.

1. All men by nature are darkness and in darkness.

2. Saving illumination is the first fruit of effectual vocation.

3. Spiritual light in its first communication puts the soul on the diligent exercise of all graces.

4. It is suited to the wisdom and goodness of God, to suffer persons on their first conversion to fall into manifold trials and temptations.

This was the state of the Hebrews in those days which the Apostle would have them call to mind. But the words have respect to what follows immediately, which you endured. The description of this state and condition, namely, that they were enlightened, is interposed for the ends we have spoken to. Therefore the season he would have them call to remembrance, is described by what they suffered therein. This as was observed he expresses two ways: (1.) in general, (2.) in particular instances. The first in these words, you endured a great fight of afflictions. (1.) That which he would have them to mind is affliction. (2.) The aggravation of it, it was a great fight of afflictions. (3.) Their deportment under it, in that they endured them.

1. We render this word by afflictions, although by the particulars mentioned afterwards, it appeared it was persecutions from men, that the Apostle only intended. And if we take afflictions in the ordinary sense of the word, for chastisements, corrections and trials from God, it is true, that men's persecutions are also God's afflictions, with the special end of them in our trials; we are chastened of the Lord, that we may not be condemned with the world. God used them as his furnace, and refining pot for the trial of their faith which is more precious than gold. And under all persecutions we are to have a special regard to the immediate hand of God in such afflictive trials. This will keep us humble, and in a constant subjection of our souls to God, as the Apostle declares, chap. 12. But the word in the original is [⟨ in non-Latin alphabet ⟩], which is properly sufferings. The same word that the Apostle uses to express the sufferings of Christ, chap. 2:10, chap. 5:8. It is a general name for every thing that is hard and afflictive to our nature, from what cause or occasion soever it does arise. Even what wicked men undergo justly for their crimes is what they suffer, as well as what believers undergo for the truth and profession of the Gospel. Materially they are the same (1 Peter 4:14, 15, 16). It is therefore the general name of all the evils, troubles, hardships, distresses, that may befall men upon the account of their profession of the truth of the Gospel. This is that which we are called to, which we are not to think strange of. Our Lord Jesus requires of all his disciples, that they take up their Cross, to be in a continual readiness to bear it, and actually so to do as they are called. And there is no kind of suffering but is included in the Cross. He calls us indeed to his eternal glory, but we must suffer with him, if we desire to reign also with him.

2. Of these trials, afflictions, persecutions they had [〈 in non-Latin alphabet 〉]. That labor and contention of spirit, which they had in their profession, with sin and sufferings, is expressed by these words; which set forth the greatest, most earnest, vehement actings and endeavours of spirit that our nature can arise to. It is expressed by [〈 in non-Latin alphabet 〉] in this place, and by [〈 in non-Latin alphabet 〉] (2 Timothy 4:7). [〈 in non-Latin alphabet 〉]. See 2 Timothy 2:5; 1 Corinthians 9:25. The allusion is taken from their striving, wrestling, fighting, who contended publicly for a prize, victory and reward, with the glory and honor attending it. The custom of the nations as then observed, is frequently alluded to in the New Testament. Now there was never any way of life wherein men voluntarily or of their own accord engaged themselves into such hardships, difficulties and dangers, as that, when they contended in their games and strivings for mastery. Their preparation for it was an universal temperance, as the Apostle declares (1 Corinthians 9:25), and an abstinence from all sensual pleasures; wherein they offered no small violence to their natural inclinations and lusts. In the conflicts themselves, in wrestling, and fighting, with the like dangerous exercises in skill and strength, they endured all pains, sometimes death itself. And if they failed or gave over through weariness, they lost the whole reward that lay before them. And with words, which signify all this contest, does the Holy Ghost express the fight or contention which believers have with sufferings. There is a reward proposed to all such persons in the promises of the Gospel, infinitely above all the crowns, honors and rewards proposed to them in the Olympick Games. No man is compelled to enter into the way or course of obtaining it, but they must make it an act of their own wills and choice, but to the obtaining of it they must undergo a great strife, contention, and dangerous conflict. In order hereunto three things are required. (1.) That they prepare themselves for it (1 Corinthians 9:25): self-denial, and readiness for the cross, contempt of the world, and the enjoyments of it, are this preparation; without this we shall never be able to go through with this conflict. (2.) A vigorous acting of all graces in the conflict itself, in opposition to and destruction of our spiritual and worldly adversaries (Ephesians 6:10, 11, 12; Hebrews 12:5): he could never prevail nor overcome in the public contests of old, who did not strive mightily, putting forth his strength and skill, both to preserve himself, and oppose his enemy. Nor is it possible that we should go successfully through with our conflict, unless we stir up all graces, as faith, hope, trust, to their most vigorous exercise. (3.) That we endure the hardship, and the evils of the conflict with patience and perseverance, which is that the Apostle here specially intends.

This is that which he commends in the Hebrews with respect to their first trials and sufferings, [〈 in non-Latin alphabet 〉]: you endured, and bore patiently, so as not to faint or despond, or to turn away from your profession. They came off conquerors, having failed in no point of their conflict. This is that which they were called to, that which God by his grace enabled them to, and through which they had that success which the Apostle would have them to call to remembrance, that they might be strengthened and encouraged to what yet remains of the same kind. This has been the lot and portion of sincere professors of the Gospel in most ages. And we are not to think it a strange thing, if it come to be ours in a higher degree than what as yet we have had experience of. How many ways God is glorified in the sufferings of his people, what advantages they receive thereby, the prevailing testimony that is given thereof to the truth and honor of the Gospel, are commonly spoken to, and therefore shall not be insisted on.