John Gill Commentary Hebrews 13

Let brotherly love continue .
] The Vulgate Latin and Syriac versions add, "in you"; or among you, as a church and society of Christians; for this is not to be understood of love to all mankind, or to those of the same nation, or who are in a strict natural relation brethren, though they are all in a sense brethren, and to be loved; but of love to those who are in the same spiritual relation to God, as their Father, to Christ, as the firstborn among many brethren; and are in the same church state, at least partakers of the same grace: and which love ought to be universal, and reach to all the saints, and be fervent and unfeigned, and as Christ has loved us; and when it is genuine, it is active and laborious; and shows itself in praying with and for one another; in bearing one another's burdens; in forbearing and forgiving one another; in admonishing one another in love; in building up each other in the most holy faith; and in stirring up one another to the several duties of religion: and without this excellent and useful grace, a profession of religion is in vain; this is an evidence of regeneration; it is the bond of perfectness, and what renders the saints' communion delightful and edifying.

Many are the arguments moving to the exercise of it; as the love of God, and Christ; the new commandment of Christ; the relation saints stand in to one another; the comfort and joy of Gospel ministers, and our own peace and edification: and this should continue; for the love of God and Christ continues; the relation between the saints continues; and without this, churches cannot continue long: the apostle means, not the grace itself, the internal principle, for that, where it once is, always continues, and can never be lost; but the exercise and increase of it, an abounding in it yet more and more. One of the Jewish prayers is to this purpose ^F17 ; ``he that dwells in this house, let him plant among you (hbhaw hwxa) , "brotherhood and love", (or brotherly love,) peace and friendship.''

FOOTNOTES:

• F17: T. Hieros. Beracot, fol. 3. 3.

Be not forgetful to entertain strangers
By whom are meant, not unconverted men, who are strangers to God and Christ, and the covenants of promise; nor saints, who are as pilgrims and strangers in this world; but such as are of another country, and are unknown; and even though wicked men, they are not excluded; though such as are obliged to quit their own country for righteousness sake are chiefly designed; all strangers in distress are meant, and hospitality is to be exercised towards them; which lies negatively in doing nothing to distress them, and positively in providing food, raiment, lodging for them, and in comforting, counselling, and directing them in all matters in which they may stand in need thereof:

and that this is a duty, appears from the light of nature, and practices of the Heathens, (Acts 28:2Acts 28:7) , from the express law of God, (Deuteronomy 10:19) and many others made in favour of strangers, binding on the Jews; from the sundry exhortations to it in the New Testament, (Romans 12:13) (1 Peter 4:9) and from the exhortation here not to forget it; and from the great regard which Christ will show to such as mind it, and his disregard to others at the last day: the persons who are to exercise it are not only the ministers of the Gospel, who should be given to hospitality; but all the saints, even the meaner sort are not exempted, but should use it according to their ability; though it is chiefly binding on those that are rich. And this should not be forgotten, but pursued and followed after; it should be frequently performed; men should be given, and used to it; it should be done without grudging, and in a friendly and loving manner:

for thereby some have entertained angels unawares ; as Abraham, (Genesis 18:1–8) , he knew them not to be angels at first; they appeared as men, and he treated them as such; but they were angels, yea, one of them was Jehovah himself; and hereby he received many favours, (Genesis 18:10Genesis 18:17Genesis 18:23Genesis 18:33) , and Lot, (Genesis 19:1–3) who knew not that they were angels he took into his house; but they were, and he was delivered by them from the burning of Sodom; yea, some have unawares, this way, entertained Christ himself, (Luke 24:15–31) and indeed, entertaining of his members is entertaining him, (Matthew 25:38Matthew 25:40) .

It is an observation of a Jewish writer ^F18 upon the first of these instances;``from hence we learn (says he) how great is the strength (or virtue) of the reception of travellers (or hospitality), as the Rabbins of blessed memory say, greater is (Myxrwa tonkh) , "hospitality", than the reception of the face of the Shechinah.'' And this is said to be one of the six things which a man enjoys the fruit of in this world, and for which there remains a reward in the world to come ^F19 .

FOOTNOTES:

• F18: R. Abraham Seba in Tzeror Hammor, fol. 18, 4.
• F19: T. Bab. Sabbat, fol. 127. 1.

Remember them that are in bonds
Not for criminal actions, or for debt, though such should be remembered, and pity showed them, especially the latter; but such as are in bonds for the sake of Christ, and the Gospel. This has been often the lot of God's people, who should be remembered, by praying for them, sending comfortable letters to them, personally visiting them, and relieving them under their distresses:

as bound with them ;
as if it were so, as if in the same condition, and circumstances; by sympathizing with them; by considering themselves liable to the same bonds; by dealing with them as it would be desirable to be dealt with in the same case: and

them who suffer adversity ;
outward afflictions of body, distress for want of temporal mercies, food and raiment, and persecution by enemies; or spiritual adversity, as the prevailings of corruptions, and particularly unbelief, the hidings of God's face, and the temptations of Satan.

As being yourselves also in the body ;
as if in their bodies, enduring the same things; or as being afflicted in the body with diseases, necessities, and persecutions; or as being in the body, the church, of which these afflicted ones are a part, and therefore should have a fellow feeling with them; or rather as being in this world, in the flesh, or in a body and state subject to the like adversities, temporal and spiritual.

Marriage is honourable in all
Some read these words as an exhortation, "let" it "be so"; others as an assertion, it is so. "Marriage" is the union of one man and one woman in wedlock, whereby they become one flesh; it is a joining together of male and female in this relation, and of two only, and of such as are not within the degrees of blood forbid by the law, (Leviticus 18:6–18) and of such as are fit for marriage: and this is "honourable", as it was instituted by God, and has been honoured with the presence of Christ, (Genesis 2:22Genesis 2:24) (John 2:1–11).

And it is so in the ends of it, being to procreate children, multiply the earth, build up families, preserve a legitimate offspring, and prevent fornication and all uncleanness; and it is so, when the duties of the relation are performed on both sides:

and it is honourable "in all"; in all things, in all respects, upon all accounts; "every way", as the Arabic version renders it; or as the Ethiopic version, "everywhere"; it has been honourably esteemed of among all nations; it becomes persons of all ranks and degrees, quality, and order; and it is honourable in all that are lawfully married, and do not violate the marriage contract, or defile the marriage bed: Hereby are condemned such who despise marriage, that they may give a loose to their wandering and insatiable lusts; and such who, under a pretence of greater sanctity and perfection, reject it as unlawful; and the Papists, who deny it to men employed in sacred work:

and the bed undefiled :
the Arabic version reads, "his bed"; and the Syriac and Ethiopic versions, "their bed"; the bed of such whose marriage is honourable; which is not polluted by admitting others into it, or by acts of fornication and adultery: "but", or "for", as the Alexandrian copy reads,

whoremongers and adulterers God will judge ;
the former of these may be rendered "fornicators", as it is by the Vulgate Latin version: fornication is a sin committed by single persons, unmarried ones; and though it was reckoned among the Gentiles a thing indifferent, yet is contrary to the law of God, and is a work of the flesh, and makes unfit for the kingdom of God, and brings down the judgments of God both here and hereafter. And this is in opposition to marriage, which is appointed to prevent it.

The sin "adulterers" are guilty of, is a sin committed by persons, who are either one or both in a married state, and so is directly a pollution of the marriage bed: this was punishable with death by the law of God, and light of nature; and though men may make light of it, God will judge and punish such as commit it, both in this life, with diseases, poverty, and disgrace, and in the world to come, at the great day of account; for however secretly it may be committed, God, who is omniscient, sees it, and will bring it into judgment; nor shall any be able to escape the righteous judgment of God, for he is omnipotent, as well as omniscient.

The Jews say, whoever lies with another man's wife, shall not escape (hnyd) , "the judgment", or damnation of hell ^F20

FOOTNOTES:

• F20: T. Bab. Sota. fol. 4. 2.

Let your conversation be without covetousness
Which is an immoderate desire, of riches, an over anxious care for worldly things, attended with dissatisfaction, and discontent with their present state: it discovers itself many ways; in preferring the world to religion; in laying up treasure for a man's own self, without being any ways useful to others; in withholding from himself the necessaries of life, and in making no use of his substance for the glory of God, and the interest of religion: this is a very great evil; it is called idolatry, and is said to be the root of all evil; and is very pernicious to true religion: a believer's conversation should be without it; in his family, for whom he should provide things convenient and honest; and in the world, where he should deal uprightly, and not defraud and overreach; and in the church, where he should be liberal, and generously communicate, upon all occasions; and such a conversation is becoming the Gospel, which is a declaration of things freely given to us of God. The reason of the apostle's mentioning this sin of covetousness is, because the Jews were prone to it, and these believing Hebrews might be inclined to it, and be dissatisfied with their present condition, in which they suffered the spoiling of their goods; and besides, unless this was avoided, the above mentioned duties could not be performed aright, as brotherly love, hospitality, remembering and relieving persons in bonds, and adversity.

And be content with such things as ye have ;
or with present things; with present riches, or with present poverty; with present losses and crosses; with present reproaches and afflictions; and contentment with these things shows itself by thankfulness for every mercy, and by submission to the will and providence of God in every state of life: and there are many things which may move and engage unto it; as the consideration of the state and condition men are in, when they come into the world, and will be when they go out of it; the will of God, and the disposition of his providence according to it, which is unalterable; a sense of: their own unworthiness; a view of interest in God and Christ; and an eye to the recompense of reward; as well as the many promises of God to support and supply his: and among the rest, what follows,

for he hath said, I will never leave thee, nor forsake thee ;
which is a promise made to Joshua, and belongs to all believers, (Joshua 1:5) which may regard things temporal, as that God will not leave his people in the hands of their enemies, nor forsake them in distress, nor withhold any good thing from them needful for them, but will supply them with the necessaries of life, with which they should be content: and this passage is very pertinently cited for this purpose, and could be easily understood in this sense by the Hebrews; for the Jews explain such places as speak of God's not forsaking men, of the sustenance of them, as (Psalms 37:25) and observe that the word (hbyze) , "forsaking", is never used but with respect to (honrp) , "sustenance" ^F21 ; though the words may also relate to things spiritual, as that God will not leave them to themselves, to their own corruptions, which would overpower them; nor to their own strength, which is but weakness; nor to their own wisdom, which is folly; nor to Satan, and his temptations, who is an over match for them; nor to the world, the frowns and flatteries of it, by which they might be drawn aside; nor will he leave them destitute of his presence; for though he sometimes hides his face, and withdraws himself, yet not wholly, nor finally; nor will he forsake the work of his own hands, in them, but will perform it until the day of Christ; he will not leave or forsake them, so as that they shall perish; he will not forsake them in life, nor at death, nor at judgment.