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My heart was drawn in the midnight hours to this verse and to John Owen's comments on it. I've put a few bits in bold that really spoke to me. I wanted to include them here for the benefit of others as well. In forums where there may be great differences in matters of religion, may we let brotherly love continue.
Blessings to you.
VERSE 1
Ἡ φιλαδελφία μενέτω.
Vulg. Lat., “charitas fraternitatis,” “the love of the brotherhood;” not so properly. Syr., “love of the brethren.” And unto μενέτω, both add, “in vobis,” “in you.” “Amor fraternus,” “charitas fraterna.” Μενέτω, “maneat;” that is, “constans maneat.” Why it is thus enjoined, we shall inquire.
Ver. 1.—Let brotherly love continue, [abide constant.]
The duty commanded is “brotherly love;” and the manner of the injunction of it is, that it “remain,” or “continue.”
Ἡ φιλαδελφία. First, Love is the fountain and foundation of all mutual duties, moral and ecclesiastical; wherefore it is here placed in the head of both sorts, which are afterwards prescribed. And thereon the apostle immediately subjoins the two principal branches of it in duties moral, namely, hospitality and compassion; wherein he comprises all acts of mutual usefulness and helpfulness, instancing in such as principally stood in need of them; namely, strangers and sufferers.
All love hath its foundation in relation. Where there is relation there is love, or there ought so to be; and where there is no relation there can be no love, properly so called. Hence it is here mentioned with respect unto a brotherhood.
There is a threefold brotherhood, or fraternity:—
1. Natural;
2. Civil;
3. Religious.
1. Natural brotherhood is either universal or more restrained.
(1.) There is a universal fraternity of all mankind: “God hath made of one blood all nations of men to dwell on all the face of the earth,” Acts 17:26. Hence every one, by the law of nature, is every one’s neighbour and every one’s brother, his keeper and helper. Wherefore all strife, envy, hatred, wrong, oppression, and bloodshed among mankind, is of the evil one, 1 John 3:12. There is a love, therefore, due unto all mankind, to be exercised as opportunity and circumstances do require. We are to “do good unto all men,” Gal. 6:10. And where this love is wanting in any, (as it is in the most,) there dwells no real virtue in that mind.
(2.) Again, this natural brotherhood is restrained; and that, [1.] With reference unto some stock or spring, from whence a people or nation did originally proceed, being therein separated from other nations or people. So there was a brotherhood among all the Israelites, who descended from the same common stock; that is, Abraham. Hence they esteemed themselves all brethren, and called themselves so: “My brethren, my kinsmen according to the flesh,” Rom. 9:3. So they are constantly called brethren in the law, in the prescription of duties unto them: “He is thy brother,” etc. [2.] With respect unto a near stock, as the children of the same parents; which in the Scripture is constantly extended unto grandfathers also. Hence they are commonly in the Scripture called brethren and sisters who are descendants from the same grandfather or grandmother; on which account some are called the brethren of Jesus, Matt. 12:46, 47. The love required in this relation is known; but it is not here intended.
2. There is a civil fraternity. Persons voluntarily coalescing into various societies, do constitute a political brotherhood; but this hath here no place.
3. This brotherhood is religious. All believers have one Father, Matt. 23:8, 9; one elder Brother, Rom. 8:29, who is not ashamed to call them brethren, Heb. 2:11;—have one Spirit, and are called in one hope of calling, Eph. 4:4; which being a Spirit of adoption, interesteth them all in the same family, Eph. 3:14, 15, whereby they become “joint-heirs with Christ,” Rom. 8:17. See the exposition on chap. 3:1. This is the brotherhood principally intended in the duty of love here prescribed. For although there was the natural relation also among these Hebrews, yet it was originally from their coalescency into one sacred society, by virtue of their covenant with God, that they became brethren of one family, distinct from all others in the world. And this relation was not dissolved, but further confirmed, by their interest in the gospel; whence they became “holy brethren, partakers of the heavenly calling,” Heb. 3:1.
This brotherhood is the foundation of the love that is here enjoined; for “every one that loveth him that begat, loveth him also that is begotten of him,” 1 John 5:1. It is not convenient to our purpose to insist long on the declaration of the nature of this grace and duty. It hath also been spoken unto in the exposition on chap. 6:10, 11. Here I shall observe some few things only concerning it, and they are those wherein it differs from the natural love, or that which hath only moral or civil motives or causes. For, (1.) The foundation of it is in gratuitous adoption: “Ye are all brethren, and one is your Father, which is in heaven,” Matt. 23:8, 9. And it is by adoption that they are all taken into and made brethren in the same family, 1 John 3:1. (2.) It is a peculiar grace of the Spirit: “The fruit of the Spirit is love;” and therefore it is frequently, almost constantly, joined with faith in Christ Jesus, Philem. 5; 1 John 3:23. It is that which no man can have in nor of himself; it must be “given us from above.” (3.) It is peculiar in its example; which is the love of Christ unto the church, 1 John 3:16; which gives it a different nature from all love that ever was in the world before. (4.) And it is so in the commandment, given for it by Christ himself, with the ends that he hath assigned unto it. He calls it his commandment in a peculiar manner, John 15:12, and thence “a new commandment,” John 13:34; 1 John 2:7, 8; 2 John 5;—that wherein he will be owned above all others. And he designs the ends of it to be, the special glory of God, and an evidence unto the world that we are his disciples, John 13:35. (5.) It is so in its effects, both internal and external: such are pity, compassion, joy in prosperity, prayer, usefulness in all things, spiritual and temporal, as occasion doth re quire; patience, forbearance, delight, readiness to suffer for, and lay down our lives towards and for each other; which are all frequently inculcated and largely declared in the Scripture.
And two things I shall only hence observe:—
Obs. I. That the power and glory of Christian religion are exceedingly decayed and debased in the world.—Next unto faith in Christ Jesus, and the profession thereof, the life and beauty of Christian religion consist in the mutual love of them who are partakers of the same heavenly calling, which all pretend unto. And this is that whereon the Lord Christ hath laid the weight of the manifestation of his glory in the world, namely, the love that is among his disciples; which was foretold as the peculiar glory of his rule and kingdom. But there are only a few footsteps now left of it in the visible church; some marks only that there it hath been, and dwelt of old. It is, as unto its lustre and splendour, retired to heaven, abiding in its power and efficacious exercise only in some corners of the earth, and secret retirements. Envy, wrath, selfishness, love of the world, with coldness in all the concerns of religion, have possessed the place of it. And in vain shall men wrangle and contend about their differences in opinions, faith, and worship, pretending to design the advancement of religion by an imposition of their persuasions on others; unless this holy love be again introduced among all those who profess the name of Christ all the concerns of religion will more and more run into ruin.
The very name of a brotherhood amongst Christians is a matter of scorn and reproach; and all the consequents of such a relation are despised. But it is marvellous how any men can persuade themselves that they are Christians, and yet be not only strangers, but enemies unto this love.
Obs. II. Where the pretence of this love is continued in any measure, yet its nature is unknown, and its effects are generally neglected.—Such a love as arises from a joint interest in gratuitous adoption, powerfully infused into the mind and wrought in the heart by the Spirit thereof, effectually inclining unto its exercise, both internal and external, with a spiritual sense of a fraternal relation by the same new nature created in them all, of whom this love is required; extending itself not only unto all duties of mercy, bounty, compassion, and delight, but even unto the laying down of our lives for each other when called thereunto; is neither known by many nor much inquired after.
Μενέτω. Secondly, The manner of the prescription of this duty is, that it should “continue,” or “abide constant;” which is peculiar. For he supposes that this love was already in them, already exercised by them; and he doth not therefore enjoin it, but only press its continuance. So he treateth them in like manner, chap. 6:9–12. And this insinuation or concession is of great force in the present exhortation. Men are free and willing to be pressed to continue in doing that which of themselves they have chosen to do. And it belongs unto ministerial wisdom, in exhortations unto duty, to acknowledge what is found of it already in them with whom they treat. For the owning of any duty is an encouragement due unto them by whom it is performed.
Besides, the apostle in this charge seems to give an intimation of the difficulty that there is in the preservation of this grace, and the performance of this duty. So the word is used, and so rendered by many, “to abide constant;” that is, against difficulties and temptations. It is not merely, ‘Let it continue,’ but, ‘Take care that it be preserved;’ for it is that which many occasions will be apt to weaken and impair. When men are first called into that relation which is the foundation of this duty, they are usually warmly inclined unto it, and ready for its exercise; but in process of time innumerable occasions are ready to impair it; besides that those graces which are seated in the affections are apt of themselves to decay, if not renewed by fresh supplies from above. Against all those things which might weaken mutual love amongst them, the apostle gives them caution in this word, “Let it abide constant.” And,—
Obs. III. We are especially to watch unto the preservation of those graces, and the performance of those duties, which in our circumstances are most exposed unto opposition. In particular,—
Obs. IV. Brotherly love is very apt to be impaired and decay, if we endeavour not continually its preservation and revival. This is evident in the sad event of things before mentioned. And,—
Obs. V. It is a part of the wisdom of faith to consider aright the ways and occasions of the decay of mutual love, with the means of its preservation. Without this we cannot comply with this caution and injunction in a due manner.
1. The causes of the decay of this love, whence it doth not continue as it ought, are, (1.) Self-love; (2.) Love of this present world; (3.) Abounding of lusts in the hearts of men; (4.) Ignorance of the true nature both of the grace and the exercise of it, in its proper duties; (5.) Principally, the loss of a concernment in the foundation of it, which is an interest in gratuitous adoption, and the participation of the same Spirit, the same new nature and life. Where this is not, though conviction of truth and the profession of it may for a season make an appearance of this brotherly love, it will not long continue.
2. The occasions of its decay and loss are, (1.) Differences in opinion and practice about things in religion; (2.) Unsuitableness of natural tempers and inclinations; (3.) Readiness to receive a sense of appearing provocations; (4.) Different, and sometimes inconsistent, secular interests; (5.) An abuse of spiritual gifts, by pride on the one hand, or envy on the other; (6.) Attempts for domination, inconsistent in a fraternity: which are all to be watched against.
3. The means of its continuance or preservation are, (1.) An endeavour to grow and thrive in the principle of it, or the power of adopting grace (2.) A due sense of the weight or moment of this duty, from the especial institution and command of Christ; and, (3.) Of the trial which is committed thereunto, of the sincerity of our grace and the truth of our sanctification; for by this we know that we are passed from death unto life: (4.) A due consideration of the use, yea necessity, of this duty unto the glory of God and edification of the church; and, (5.) Of that breach of union, loss of peace, disorder and confusion, which must and will ensue on the neglect of it: (6.) Constant watchfulness against all those vicious habits of mind, in self-love or love of the world, which are apt to impair it: (7.) Diligent heed that it be not insensibly impaired in its vital acts; such as are patience, forbearance, readiness to forgive, unaptness to believe evil; without which no other duties of it will be long continued: (8.) Fervent prayer for supplies of grace enabling us thereunto: with sundry others of a like nature. And if we judge not this duty of such importance as to be constant in the use of these means for the maintenance of it, it will not continue.
The continuance of the church depends in the second place on the continuance of brotherly love. It doth so in the first place on faith in Christ Jesus, whereby we hold the Head, and are built on the Rock; but in the second place, it doth so on this mutual love. All other pretences about the succession and continuance of the church are vain. Where this faith and love are not, there is no church; where they are, there is a church materially, always capable of evangelical form and order.
It is not improbable but that the apostle might also have a respect unto the especial condition of those Hebrews. They had all relational foundations of mutual love among them from the beginning, in that they were all of one common natural stock, and were all united in the same sacred covenant for the worship of God. Hereon they had many divine commands for mutual love, and the exercise of all its effects, as became a natural and religious fraternity. Accordingly, they had an intense love towards all those who on these accounts were their brethren. But in process of time they corrupted this, as all other divine orders and institutions. For their teachers instructed them that the meaning of the command for mutual love did include a permission, if not a command, to hate all others. So they interpreted the law of love recorded Lev. 19:18, “Thou shalt love thy neighbour, and hate thine enemy,” Matt. 5:43. And the people practised accordingly, not thinking themselves obliged to show the least kindness unto any but their own countrymen. Hereon they grew infamous in the world. So Tacitus affirms of them: “Apud ipsos, fides obstinata, misericordia in promptu; adversus omnes alios hostile odium.”—Hist. lib. v. And the satirist:
“Non monstrare vias eadem nisi sacra colenti,
Quaesitum ad fontem solos deducere verpos.”—Juv. Sat. xiv. 103.
This horrible corruption and abuse of the law, which exposed them to reproach, whereas the due observance of it was their glory, our Saviour corrected as unto the doctrine of it, Matt. 5:43, 44; and rectified as unto its practice in the parable of the Samaritan, Luke 10:30, 31, etc. But yet their mutual love, on the grounds and reasons mentioned, was good, useful, and commendable. But whereas by the gospel their original brotherhood was as it were dissolved, the Gentiles being taken into the same sacred communion with them, some of them might suppose that the obligation unto mutual love which they were under before was now also ceased. This the apostle warns them against, giving in charge that the same love should still continue in all its exercise, but with respect unto that new fraternity which was constituted by the gospel.
Owen, J. (1854). An Exposition of the Epistle to the Hebrews (W. H. Goold, Ed.; Vol. 24, pp. 380–386). Johnstone and Hunter.
Blessings to you.
VERSE 1
Ἡ φιλαδελφία μενέτω.
Vulg. Lat., “charitas fraternitatis,” “the love of the brotherhood;” not so properly. Syr., “love of the brethren.” And unto μενέτω, both add, “in vobis,” “in you.” “Amor fraternus,” “charitas fraterna.” Μενέτω, “maneat;” that is, “constans maneat.” Why it is thus enjoined, we shall inquire.
Ver. 1.—Let brotherly love continue, [abide constant.]
The duty commanded is “brotherly love;” and the manner of the injunction of it is, that it “remain,” or “continue.”
Ἡ φιλαδελφία. First, Love is the fountain and foundation of all mutual duties, moral and ecclesiastical; wherefore it is here placed in the head of both sorts, which are afterwards prescribed. And thereon the apostle immediately subjoins the two principal branches of it in duties moral, namely, hospitality and compassion; wherein he comprises all acts of mutual usefulness and helpfulness, instancing in such as principally stood in need of them; namely, strangers and sufferers.
All love hath its foundation in relation. Where there is relation there is love, or there ought so to be; and where there is no relation there can be no love, properly so called. Hence it is here mentioned with respect unto a brotherhood.
There is a threefold brotherhood, or fraternity:—
1. Natural;
2. Civil;
3. Religious.
1. Natural brotherhood is either universal or more restrained.
(1.) There is a universal fraternity of all mankind: “God hath made of one blood all nations of men to dwell on all the face of the earth,” Acts 17:26. Hence every one, by the law of nature, is every one’s neighbour and every one’s brother, his keeper and helper. Wherefore all strife, envy, hatred, wrong, oppression, and bloodshed among mankind, is of the evil one, 1 John 3:12. There is a love, therefore, due unto all mankind, to be exercised as opportunity and circumstances do require. We are to “do good unto all men,” Gal. 6:10. And where this love is wanting in any, (as it is in the most,) there dwells no real virtue in that mind.
(2.) Again, this natural brotherhood is restrained; and that, [1.] With reference unto some stock or spring, from whence a people or nation did originally proceed, being therein separated from other nations or people. So there was a brotherhood among all the Israelites, who descended from the same common stock; that is, Abraham. Hence they esteemed themselves all brethren, and called themselves so: “My brethren, my kinsmen according to the flesh,” Rom. 9:3. So they are constantly called brethren in the law, in the prescription of duties unto them: “He is thy brother,” etc. [2.] With respect unto a near stock, as the children of the same parents; which in the Scripture is constantly extended unto grandfathers also. Hence they are commonly in the Scripture called brethren and sisters who are descendants from the same grandfather or grandmother; on which account some are called the brethren of Jesus, Matt. 12:46, 47. The love required in this relation is known; but it is not here intended.
2. There is a civil fraternity. Persons voluntarily coalescing into various societies, do constitute a political brotherhood; but this hath here no place.
3. This brotherhood is religious. All believers have one Father, Matt. 23:8, 9; one elder Brother, Rom. 8:29, who is not ashamed to call them brethren, Heb. 2:11;—have one Spirit, and are called in one hope of calling, Eph. 4:4; which being a Spirit of adoption, interesteth them all in the same family, Eph. 3:14, 15, whereby they become “joint-heirs with Christ,” Rom. 8:17. See the exposition on chap. 3:1. This is the brotherhood principally intended in the duty of love here prescribed. For although there was the natural relation also among these Hebrews, yet it was originally from their coalescency into one sacred society, by virtue of their covenant with God, that they became brethren of one family, distinct from all others in the world. And this relation was not dissolved, but further confirmed, by their interest in the gospel; whence they became “holy brethren, partakers of the heavenly calling,” Heb. 3:1.
This brotherhood is the foundation of the love that is here enjoined; for “every one that loveth him that begat, loveth him also that is begotten of him,” 1 John 5:1. It is not convenient to our purpose to insist long on the declaration of the nature of this grace and duty. It hath also been spoken unto in the exposition on chap. 6:10, 11. Here I shall observe some few things only concerning it, and they are those wherein it differs from the natural love, or that which hath only moral or civil motives or causes. For, (1.) The foundation of it is in gratuitous adoption: “Ye are all brethren, and one is your Father, which is in heaven,” Matt. 23:8, 9. And it is by adoption that they are all taken into and made brethren in the same family, 1 John 3:1. (2.) It is a peculiar grace of the Spirit: “The fruit of the Spirit is love;” and therefore it is frequently, almost constantly, joined with faith in Christ Jesus, Philem. 5; 1 John 3:23. It is that which no man can have in nor of himself; it must be “given us from above.” (3.) It is peculiar in its example; which is the love of Christ unto the church, 1 John 3:16; which gives it a different nature from all love that ever was in the world before. (4.) And it is so in the commandment, given for it by Christ himself, with the ends that he hath assigned unto it. He calls it his commandment in a peculiar manner, John 15:12, and thence “a new commandment,” John 13:34; 1 John 2:7, 8; 2 John 5;—that wherein he will be owned above all others. And he designs the ends of it to be, the special glory of God, and an evidence unto the world that we are his disciples, John 13:35. (5.) It is so in its effects, both internal and external: such are pity, compassion, joy in prosperity, prayer, usefulness in all things, spiritual and temporal, as occasion doth re quire; patience, forbearance, delight, readiness to suffer for, and lay down our lives towards and for each other; which are all frequently inculcated and largely declared in the Scripture.
And two things I shall only hence observe:—
Obs. I. That the power and glory of Christian religion are exceedingly decayed and debased in the world.—Next unto faith in Christ Jesus, and the profession thereof, the life and beauty of Christian religion consist in the mutual love of them who are partakers of the same heavenly calling, which all pretend unto. And this is that whereon the Lord Christ hath laid the weight of the manifestation of his glory in the world, namely, the love that is among his disciples; which was foretold as the peculiar glory of his rule and kingdom. But there are only a few footsteps now left of it in the visible church; some marks only that there it hath been, and dwelt of old. It is, as unto its lustre and splendour, retired to heaven, abiding in its power and efficacious exercise only in some corners of the earth, and secret retirements. Envy, wrath, selfishness, love of the world, with coldness in all the concerns of religion, have possessed the place of it. And in vain shall men wrangle and contend about their differences in opinions, faith, and worship, pretending to design the advancement of religion by an imposition of their persuasions on others; unless this holy love be again introduced among all those who profess the name of Christ all the concerns of religion will more and more run into ruin.
The very name of a brotherhood amongst Christians is a matter of scorn and reproach; and all the consequents of such a relation are despised. But it is marvellous how any men can persuade themselves that they are Christians, and yet be not only strangers, but enemies unto this love.
Obs. II. Where the pretence of this love is continued in any measure, yet its nature is unknown, and its effects are generally neglected.—Such a love as arises from a joint interest in gratuitous adoption, powerfully infused into the mind and wrought in the heart by the Spirit thereof, effectually inclining unto its exercise, both internal and external, with a spiritual sense of a fraternal relation by the same new nature created in them all, of whom this love is required; extending itself not only unto all duties of mercy, bounty, compassion, and delight, but even unto the laying down of our lives for each other when called thereunto; is neither known by many nor much inquired after.
Μενέτω. Secondly, The manner of the prescription of this duty is, that it should “continue,” or “abide constant;” which is peculiar. For he supposes that this love was already in them, already exercised by them; and he doth not therefore enjoin it, but only press its continuance. So he treateth them in like manner, chap. 6:9–12. And this insinuation or concession is of great force in the present exhortation. Men are free and willing to be pressed to continue in doing that which of themselves they have chosen to do. And it belongs unto ministerial wisdom, in exhortations unto duty, to acknowledge what is found of it already in them with whom they treat. For the owning of any duty is an encouragement due unto them by whom it is performed.
Besides, the apostle in this charge seems to give an intimation of the difficulty that there is in the preservation of this grace, and the performance of this duty. So the word is used, and so rendered by many, “to abide constant;” that is, against difficulties and temptations. It is not merely, ‘Let it continue,’ but, ‘Take care that it be preserved;’ for it is that which many occasions will be apt to weaken and impair. When men are first called into that relation which is the foundation of this duty, they are usually warmly inclined unto it, and ready for its exercise; but in process of time innumerable occasions are ready to impair it; besides that those graces which are seated in the affections are apt of themselves to decay, if not renewed by fresh supplies from above. Against all those things which might weaken mutual love amongst them, the apostle gives them caution in this word, “Let it abide constant.” And,—
Obs. III. We are especially to watch unto the preservation of those graces, and the performance of those duties, which in our circumstances are most exposed unto opposition. In particular,—
Obs. IV. Brotherly love is very apt to be impaired and decay, if we endeavour not continually its preservation and revival. This is evident in the sad event of things before mentioned. And,—
Obs. V. It is a part of the wisdom of faith to consider aright the ways and occasions of the decay of mutual love, with the means of its preservation. Without this we cannot comply with this caution and injunction in a due manner.
1. The causes of the decay of this love, whence it doth not continue as it ought, are, (1.) Self-love; (2.) Love of this present world; (3.) Abounding of lusts in the hearts of men; (4.) Ignorance of the true nature both of the grace and the exercise of it, in its proper duties; (5.) Principally, the loss of a concernment in the foundation of it, which is an interest in gratuitous adoption, and the participation of the same Spirit, the same new nature and life. Where this is not, though conviction of truth and the profession of it may for a season make an appearance of this brotherly love, it will not long continue.
2. The occasions of its decay and loss are, (1.) Differences in opinion and practice about things in religion; (2.) Unsuitableness of natural tempers and inclinations; (3.) Readiness to receive a sense of appearing provocations; (4.) Different, and sometimes inconsistent, secular interests; (5.) An abuse of spiritual gifts, by pride on the one hand, or envy on the other; (6.) Attempts for domination, inconsistent in a fraternity: which are all to be watched against.
3. The means of its continuance or preservation are, (1.) An endeavour to grow and thrive in the principle of it, or the power of adopting grace (2.) A due sense of the weight or moment of this duty, from the especial institution and command of Christ; and, (3.) Of the trial which is committed thereunto, of the sincerity of our grace and the truth of our sanctification; for by this we know that we are passed from death unto life: (4.) A due consideration of the use, yea necessity, of this duty unto the glory of God and edification of the church; and, (5.) Of that breach of union, loss of peace, disorder and confusion, which must and will ensue on the neglect of it: (6.) Constant watchfulness against all those vicious habits of mind, in self-love or love of the world, which are apt to impair it: (7.) Diligent heed that it be not insensibly impaired in its vital acts; such as are patience, forbearance, readiness to forgive, unaptness to believe evil; without which no other duties of it will be long continued: (8.) Fervent prayer for supplies of grace enabling us thereunto: with sundry others of a like nature. And if we judge not this duty of such importance as to be constant in the use of these means for the maintenance of it, it will not continue.
The continuance of the church depends in the second place on the continuance of brotherly love. It doth so in the first place on faith in Christ Jesus, whereby we hold the Head, and are built on the Rock; but in the second place, it doth so on this mutual love. All other pretences about the succession and continuance of the church are vain. Where this faith and love are not, there is no church; where they are, there is a church materially, always capable of evangelical form and order.
It is not improbable but that the apostle might also have a respect unto the especial condition of those Hebrews. They had all relational foundations of mutual love among them from the beginning, in that they were all of one common natural stock, and were all united in the same sacred covenant for the worship of God. Hereon they had many divine commands for mutual love, and the exercise of all its effects, as became a natural and religious fraternity. Accordingly, they had an intense love towards all those who on these accounts were their brethren. But in process of time they corrupted this, as all other divine orders and institutions. For their teachers instructed them that the meaning of the command for mutual love did include a permission, if not a command, to hate all others. So they interpreted the law of love recorded Lev. 19:18, “Thou shalt love thy neighbour, and hate thine enemy,” Matt. 5:43. And the people practised accordingly, not thinking themselves obliged to show the least kindness unto any but their own countrymen. Hereon they grew infamous in the world. So Tacitus affirms of them: “Apud ipsos, fides obstinata, misericordia in promptu; adversus omnes alios hostile odium.”—Hist. lib. v. And the satirist:
“Non monstrare vias eadem nisi sacra colenti,
Quaesitum ad fontem solos deducere verpos.”—Juv. Sat. xiv. 103.
This horrible corruption and abuse of the law, which exposed them to reproach, whereas the due observance of it was their glory, our Saviour corrected as unto the doctrine of it, Matt. 5:43, 44; and rectified as unto its practice in the parable of the Samaritan, Luke 10:30, 31, etc. But yet their mutual love, on the grounds and reasons mentioned, was good, useful, and commendable. But whereas by the gospel their original brotherhood was as it were dissolved, the Gentiles being taken into the same sacred communion with them, some of them might suppose that the obligation unto mutual love which they were under before was now also ceased. This the apostle warns them against, giving in charge that the same love should still continue in all its exercise, but with respect unto that new fraternity which was constituted by the gospel.
Owen, J. (1854). An Exposition of the Epistle to the Hebrews (W. H. Goold, Ed.; Vol. 24, pp. 380–386). Johnstone and Hunter.
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