Verse 34

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.

Having distributed the [in non-Latin alphabet] of Believers into two heads: (1) What they underwent some of them, at least in their own persons; and (2.) What befell them with respect to others, suffering in the same Cause with themselves. In this Verse the Apostle gives an especial instance of each kind, only he inverts the order, wherein he had before laid them down. For whereas he first mentioned what they suffered in themselves, and then what they accompanied others in; here he insists of the latter of them in the first place, they had compassion of him in his bonds; and of the former in the latter place, and took joyfully the spoiling of their goods. But he adds to both the frame of their minds in what they did and suffered. As to others, they were their companions in sympathy and compassion, and as to their own losses, they took them joyfully.

Of the First, the Apostle gives an instance in himself, You had compassion of me in my bonds. And this he affirms as a proof and confirmation of what he had spoken before concerning their being made companions of them that suffered. This is expressed in the introductive particles [in non-Latin alphabet], for even you had, as for example sake. I have proved before the Apostle Paul was the Author of this Epistle, and this very passage is sufficient to confirm it. For who else could there be, whose bonds for the Gospel were so known, so famous among the Believers of the Jews as his own. For the other persons, who some would needs fancy to be Writers of this Epistle, as Luke, Barnabas, and Clemens, there's nothing in the Scripture or Ecclesiastical story of any of their bonds in Judea, whereof it is plain that he here speaks. But the sufferings of our Apostle in this kind of bonds and imprisonment were peculiar above any other Apostles whatever. Hence he styles himself in particular (Philemon 1) the bondman for Christ, and gloried in his bonds as his peculiar honor (Acts 26:29), an Ambassador in bonds (Ephesians 6:20). So (Philippians 1:7) and 12. 13, 14, 16; (Colossians 4:3) which he desired the Church to remember him in (Colossians 4:18; 2 Timothy 2:9). Therefore his bonds being singularly and above all others so known, so famous, so useful, such a subject of the Churches' prayers, and of their faith, having been begun and long continued among those Hebrews, and being spoken of by him as a matter known to them all, 'tis unreasonable to suppose that any other is intended.

Of what sort or kind the sufferings of any that God employs in the ministry of the Gospel shall be, is in his sovereign disposal alone. And in this Apostle to whom as being the Apostle of the Gentiles, God had designed more work and travelling up and down the world, than to any of the other, it may be to them all; yet God was pleased that much of his time should be spent in bonds and imprisonments. But although the principal reason hereof must be left hid in the wisdom and sovereign good pleasure of God; yet we may see that two inestimable advantages did redound to the Church thereby. For, (1.) His bonds being first at Jerusalem, and afterwards at Rome (as Acts 23:11), the two capital cities and seats of the Jews and Gentiles; and he being called out to plead the cause of the Gospel openly and publicly, the report of it was carried all the world over, and occasion given to all sorts of men to inquire what it was, that a man remote from the suspicion of any crime, did suffer such things for. I no way doubt but that multitudes by this means were brought to make inquiry after, and into the doctrine of the Gospel, which otherwise would have taken no notice of it. See (Ephesians 1:12, 13, 14, 15, 16). And, (2.) During his confinement under those bonds, the Holy Ghost was pleased to make use of him in writing sundry of those blessed Epistles which have been the light and glory of the Gospel in all ages. Therefore let every one of us be content and rejoice in whatever way God shall be pleased to call us to suffer for the truth of the Gospel. For although it may seem outwardly to be of the greatest advantage thereunto, which is the only thing we would desire, that we might enjoy our liberty; yet God can and will make them subservient to his own glory, wherein we ought to acquiesce.

Secondly, He expresses the concernment of these Hebrews in those bonds of his, [in non-Latin alphabet], they suffered together with him therein. They were not unconcerned in his sufferings, as being satisfied with their own freedom, as is the manner of some. Now compassion consists in these things. (1.) A real condolency, grief, and trouble of mind for the bonds of others, as if we ourselves were bound. (2.) Continual prayers for their relief, supportment, and deliverance; as it was with the Church in the case of Peter in his bonds (Acts 12). (3.) A ministration to them, as to the things that may be outwardly wanting, as many did to Paul (Acts 24:23). (4.) The owning and avowing of them, as not being ashamed of their chains, bonds, or sufferings (2 Timothy 1:16, 17). (5.) A readiness to undergo hazards, difficulties and dangers, for them who are called thereunto (Romans 16:4). It is not a heartless, fruitless, ineffectual pity that the Apostle intends; but such a frame of mind that has a real concernment in the sufferings of others, and is operative in these and the like duties towards their good. These things are required in us towards all those who suffer for the Gospel, according as we have opportunity for their exercise. Where this is wanting we can have no solid evidence of our being one with them in the same mystical body. The remembrance of this frame, and the discharge of all those duties towards them who have suffered, is of singular use to prepare our minds for, and to confirm our hearts in our own sufferings when they do approach.

He minds them of their deportment under their own sufferings, they took joyfully. That which they suffered in was their [illegible], their outward substance, and present enjoyments: it is extended to houses, lands, possessions, whatever rightfully belongs to men and is enjoyed by them. But it is especially applied to things of present use, as the goods of a man's house, his money, corn, or cattle, which are more subject to present rapine and spoil, than other real possessions, lands or inheritances. These are the things of men's present supportment without which ordinarily they cannot live nor subsist. And therefore in persecutions, the enemies of the Gospel do usually fall on these in the first place, as supposing that the loss of them will reduce their owners to all sorts of extremity, especially when they have no pretence or warranty as yet to destroy their persons. They will take from them the bread that they should eat, the clothes that they should wear, the beds whereon they should lie, whatever is of use to them and their families. And this must needs be a sore trial to men, when not only themselves, but their relations also, their wives and children, some perhaps in their infant age, are reduced to all extremities.

The way whereby they were deprived of their goods was [illegible], it was by rapine and spoil. What pretence of law, or constitution of the rulers they who did it, had for what they did, I know not; but the way of execution was with savage rapine and spoil, as the word signifies. They violently tore away from them what they did enjoy; not aiming to take all the spoil merely to their own advantage, wherewith yet the minds of some cursed enemies are influenced, but at the satisfaction of their rage and malice, in the ruin of the saints of Christ. This it seems had been the state of things with these Hebrews, which was now passed over for that season, but in all probability would quickly again return, as the warning here given them by the Apostle did plainly intimate. And it is the way of the world in such persecutions, after they have vented their rage and malice for a while, and satisfied themselves with their own cruelty, to give over until some new cause, pretence, or new instigation of the Devil sets them a work again.

The frame of mind in the Hebrews as to this part of their suffering is, that they took their losses and spoils with joy. Nothing does usually more affect the minds of men than the sudden spoiling of their goods, what they have labored for, what they have use for, what they have provided for themselves and their families. We see in ordinary cases what wailings and lamentations do accompany such occasions. But these Hebrews received and accepted of this rapine of their goods, not only patiently and cheerfully; but with a certain peculiar joy. The ground whereof the Apostle declares in the close of this verse, knowing in yourselves, that you have in Heaven a better and an enduring substance.

Some copies of the original, and some ancient translations, as the vulgar Latin, read the words [illegible]; and I suppose the difference arose from the order of the words in the text, or the placing of [illegible] not immediately after [illegible], but interposing [illegible] between them. Hence the words may be rendered as we do, knowing in yourselves that you have a better substance, or as they lie in the original, knowing that you have a better substance in yourselves. In this latter way it is evident that there is no place for that addition in Heaven, which is necessary in the former. For it is not proper to say, knowing that you have in yourselves in Heaven, though it be most proper to say, knowing in yourselves that you have in Heaven. I confess I should absolutely embrace the latter reading, knowing that you have in yourselves, and so leave out that, in Heaven, for evident reasons, did not the authority of the most ancient copies and translations of the best note require the retaining of it. However, I shall open the words according to both readings.

Knowing that we have in ourselves. The things which they had lost, were their goods, or their substance, as they are called (Luke 15:13). To these he opposes the substance, which of what nature it is, he declares in comparison with those other goods. Those other goods were so theirs, as that they were without them, things liable to rapine and spoil, such as they might be, such as they were deprived of; men could and men did take them away. But this substance is in themselves, which none could take away from them, none could spoil them of. Such is the peace and joy that our Lord Jesus Christ gives to his Church here below (John 16:22; chapter 14:27). And if the substance, here intended, be that which was in themselves, in opposition to those external goods, which they might be, and were deprived of, then it is that subsistence in the soul and to the experience of believers, which faith gives to the grace and love of God in Christ Jesus, with all the consequents of it here and for evermore. This is that which comforts believers under all their troubles, this fills them with joy unspeakable and full of glory, even in their sufferings. This will make them to take joyfully the spoiling of their goods, when they lay it in the balance against them. In this sense [illegible] expresses an assurance arising from experience, as the word is often used. They knew they had it in themselves, from the powerful experience which faith gave them of it. So the whole of it is intended, and at large explained by the Apostle (Romans 5:1, 2, 3, 4, 5).

Faith gives us justification before God, access to him, and acceptance with him, and therewithal gives joy and rejoicing to the soul; and this it does in an especial manner under tribulations and sufferings, enabling men to take joyfully the spoiling of their goods, for it stirreth up all graces in such a condition to their due exercise issuing in a blessed experience of the excellency of the love of God, and of his glory in Christ with a firm and stable hope of future glory. Yea and by these things does the Holy Ghost shed abroad the love of God in our hearts, which will give joy in any condition. And this substance has both the qualifications here assigned to it. (1.) It is [〈 in non-Latin alphabet 〉], better, more excellent, incomparably so, than the outward goods that are subject to rapine and spoil. And it is (2.) [〈 in non-Latin alphabet 〉], abiding, that which will not leave them in whom it is, can never be taken from them. My joy shall no man take from you.

Faith giving an experience of the excellency of the love of God in Christ and of the grace received thereby, with its incomparable preference above all outward perishing things, will give joy and satisfaction in the loss of them all, upon the account of an interest in these better things.

If we follow the ordinary reading and retain those words, in heaven, the whole must be somewhat otherwise expounded. For it is not the grace of faith but hope that is expressed. And, (1.) that expression of knowing in your selves, declares the evidence they had of the grounds whereon they rejoiced in the spoiling of their goods. It was manifest and evident to themselves. The world looked on them under another notion, they took them, and declared them to be persons who deserved all manner of evil in this world, and such as would perish for ever in that which is to come. So they did to Christ himself, when they reproached him with his trust in God when he was on the Cross. In this case the Apostle does not direct them to any outward defence of themselves, but only to the uncontrollable evidence, which they had in themselves, of future glory. And this they had, (1.) from the promises of Christ; (2.) from the testimony and witness of the Holy Ghost; (3.) from the experience which they had of the beginnings and first-fruits of this glory in themselves. Faith in and by these means will give an infallible evidence of heavenly things, secure against all opposition; and in all these things it works by hope, because it respects things that are future.

2. This substance is said to be in heaven, it is there prepared, there laid up, there to be enjoyed. Therefore it comprises the whole of the future state of blessedness; and 'tis well called substance, as 'tis also riches, and an inheritance, or a weight of glory; for in comparison of it, all other things temporary have no substance in them.

3. They are said [〈 in non-Latin alphabet 〉], to have this substance, not in present possession, but in right, title, and evidence. They know in themselves that they had an undeniable title to it, which none could deprive them of, but that they should certainly enjoy it in the appointed season. Therefore they are said to have it, (1.) because it is prepared for them in the will, pleasure and grace of God. It is your Father's pleasure to give you the Kingdom. (2.) Because 'tis purchased for them by the blood of Christ; he has purchased, or obtained eternal redemption. (3.) 'Tis promised to them in the Gospel. (4.) It is secured for them in the intercession of Christ. (5.) Granted to them in the first-fruits. (6.) All this is confirmed to them by the oath of God. The first-fruits they had in possession and use, the whole in right and title: and continual application of it was made to their souls by the hope which will not make ashamed.

4. How this substance is better than outward enjoyments, and abiding, needs not to be explained, they are things in themselves so plain and evident.

This two-fold interpretation of the words is so far coincident and agreeing in the same sense in general, that we may draw our observations from both or either of them.

1. It is the glory of the Gospel, that it will on a just account, from a sense of and interest in it, give satisfaction and joy to the souls of men in the worst of sufferings for it.

2. It is our duty to take care that we be not surprised with outward sufferings, when we are in the dark as to our interest in these things. This may often fall out through our carelessness, negligence, and want of keeping our garments about us in our walk before God: they rejoiced as knowing they had in themselves, which otherwise they could not have done.

3. Internal evidences of the beginnings of glory in grace, a sense of God's love, and assured pledges of our adoption, will give insuperable joy to the minds of men under the greatest outward sufferings.

4. It is our interest in this world, as well as with respect to eternity, to preserve our evidences for heaven clear and unstained, so that we may know in our selves; which is the ground of this great duty.

5. There is a substance in spiritual and eternal things, whereunto faith gives a subsistence in the souls of believers. See chapter 11:1.

6. There is no rule of proportion between eternal and temporal things. Hence the enjoyment of the one will give joy in the loss of the other.