Verse 36

For you have need of patience, that after you have done the will of God, you might receive the promise.

The Apostle in these words confirms the necessity of the exhortation he had insisted on. He had pressed them to nothing but what was needful for them. For whereas there were two things proposed to them; one in the way of duty, namely, that they should do the will of God; the other in the way of reward, or what they should receive upon their so doing; things were so ordered in the sovereign pleasure and will of God, that they could believe neither of them, not only without the duty which he exhorted them to, but without a continuance therein. And indeed, this exhortation, not to cast away their confidence, that is, to abide in it, and to improve it against all difficulties and dangers, does include in it that patience which he affirms that they stand in need of. Therefore there are three things in the words. (1.) The confirmation of the preceding exhortation by this reason, that they had need of patience. (2.) The time and season wherein that patience was so needful as to them, and that was while they were doing the will of God. (3.) The end whereunto it was necessary, which is the receiving of the promise.

(1.) The rational enforcement is introduced by the Redditive [⟨ in non-Latin alphabet ⟩], For. This is that which you must apply your minds to, or you cannot attain your end. (2.) That which he asserts in this reason is, that they had need of patience. He does not charge them with want of patience, but declares the necessity of it as to its continual exercise. [⟨ in non-Latin alphabet ⟩], is a bearing of evils with quietness, and complacency of mind, without raging, fretting, despondency, or inclination to compliance with undue ways of deliverance. In patience possess your souls. [⟨ in non-Latin alphabet ⟩], or confidence will engage men into troubles and difficulties in a way of duty. But if patience take not up the work, and carry it on, confidence will flag and fail. See chap. 6. 11, 12. and our exposition thereon. Patience is the perfecting grace of suffering Christians (James 1:4, 5). And that which all tribulations do excite in the first place to its proper actings, whereon the exercise of other graces does depend (Romans 5:4, 5).

This says the Apostle you have need of. He speaks not absolutely of the grace itself, as though they had it not, but of its continual exercise in the condition wherein they were, or whereinto they were entering. Men for the most part desire such a state wherein they may have as little need and use of this grace as possible. For it supposes things hard and difficult, about which alone it is conversant. But this is seldom the estate of the professors of the Gospel. For besides the troubles and afflictions which are common to, and almost inseparable from this life, they are for the most part continually exposed to all sorts of troubles and miseries, on the account of their profession. He that will be the disciple of Christ, must take up his cross. The necessity here intimated of patience, is grounded on these two suppositions. (1.) That those who profess the Gospel in sincerity shall ordinarily meet with trials, tribulations, and sufferings upon the account of that profession. This the Scripture, and the experience of all ages does abundantly testify; and in particular, it was the condition of these Hebrews, as it was of all the primitive churches. (2.) That without the constant exercise of patience, none can pass through these tribulations to the glory of God, and their own advantage, as to the great end of the obtaining the promise of eternal life. For without it men will either faint and give way to temptations, that shall turn them aside from their profession; or will misbehave themselves under their sufferings, to the dishonor of God, and the ruin of their own souls. Patience is not a mere endurance of trouble, but it is indeed the due exercise of all graces under sufferings; nor can any grace be acted in that condition where patience is wanting. The exercise of faith, love, and delight in God, the resignation of ourselves to his sovereign will and pleasure, the valuation of things eternal above all things of this present life, whereby the soul is kept quiet and composed, free from distractions, fortified against temptations, resolved for perseverance to the end; this is patience. It is therefore indispensably necessary to this condition.

He that would abide faithful in difficult seasons, must fortify his soul with an unconquerable patience. (1.) Then pray for it. (2.) Give it its due exercise in the approaches of troubles, that it be not pressed and overwhelmed by thoughts contrary to it. (3.) Take care to keep faith vigorous and active: it will grow on no other root but that of faith. (4.) Especially exercise faith to a view of eternal things, which will engage the aid of hope, and administer the food that patience lives upon. Therefore in this case, (5.) Remember, 1. That the want of it lays the soul open to the power and efficacy of all sorts of temptations, for this is the only armor of proof against the assaults of Satan and the world in a suffering season. 2. 'Tis that alone which will assuage the pain of sufferings, ease the burden of them, rebate their edge, and make them easy to be born. All other things will fall before the sharpness of them, or give relief that shall end in ruin. 3. It is this alone whereby God is glorified in our sufferings, and honor given to Jesus Christ in the Gospel.

The next thing in the words is the season of the necessity of the continuance of the exercise of this grace and obedience, until we have done the will of God. There is no dismission from the discharge of this duty until we have done the whole will of God. The will of God is twofold; (1.) the will of his purpose and good pleasure, the eternal act of his counsel, which is accompanied with infinite wisdom concerning all things that shall come to pass; (2.) the will of his command presenting to us our duty, or what it is that he requireth of us. Respect may be, and I judge is had to the will of God in both these senses in this place; for (1.) a respect is had to the will of God disposing the state of the Church and all believers therein into troubles, sufferings, and temptations (1 Peter 3:17). He could, if it had seemed good to him, have placed the Church in such a condition in the world, as that it should have been freed from all outward troubles and distresses. But it is his will that it should be otherwise, and 'tis for the ends of his own glory, as also the good of the Church in that state wherein they are to continue in this world. This therefore is that which we are to acquiesce in as to all the sufferings we may be exposed to in this world. It is the will of God, that it should be so. And he seldom leaves us destitute without a prospect into those holy reasons and ends of it, for which it is necessary that it should be so. But whereas this principally respects sufferings, it will be said, How can we do this will of God, when nothing is required of us but outwardly to endure what we do undergo? I answer, (1.) Though sufferings be principally intended in this place, yet they are not so only. The whole state and condition of our lives in this world depends on this will of God, the time of our doing and suffering, of living and dying, with all our circumstances, are resolved into his will concerning them. And it is weariness of the effects of this will of God, that is in the most the cause of their departure from their profession. Therefore this sense is not to be excluded. See Acts 13:26. But, (2.) the will of God is that whereby our whole duty is presented to us as to our faith, obedience, and worship. As our Lord Christ came to do the will of him that sent him, according to the commandment he received of him. The whole of our duty is resolved into the will of God, (that is) the will of his command; and so to do the will of God in this sense is to abide constant in all the duties of faith and obedience, worship and profession, which he requireth of us. And there is no release in this matter while we are in this world. Therefore, says the Apostle, you have need of patience, during the whole course of obedience presented to you, as that without which you cannot pass through it, so as thereon to inherit the promises.

What is meant here by the promise is evident from the context. All the promises of grace and mercy in the Covenant which they had already received. God had not only given them the promises of all these things, but he had given them the good things themselves that were promised, as to the degrees and measures of their enjoyment in this world. And as to the promise of eternal life and glory, they had received that also, and did mix it with faith. But the thing promised itself they had not received. This different notion of the promises the Apostle declares in chapter 11, as we shall see, God willing.

I. The glory of Heaven is an abundant recompense for all we shall undergo in our way towards it.

II. Believers ought to sustain themselves in their sufferings with the promise of future glory.

III. The future blessedness is given to us by the promise, and is therefore free and undeserved.

IV. The consideration of eternal life as the free effect of the grace of God and Christ, and as proposed in a gracious promise, is a thousand times more full of spiritual refreshment to a believer, than if he should conceive of it or look upon it merely as a reward proposed to our own doings or merits.