6so that we confidently say,
         “THE LORD IS MY HELPER, I WILL NOT BE AFRAID.
         WHAT WILL MAN DO TO ME?”

      7Remember those who led you, who spoke the word of God to you; and considering the result of their conduct, imitate their faith. 8Jesus Christ is the same yesterday and today and forever. 9Do not be carried away by varied and strange teachings; for it is good for the heart to be strengthened by grace, not by foods, through which those who were so occupied were not benefited. 10We have an altar from which those who serve the tabernacle have no right to eat. 11For the bodies of those animals whose blood is brought into the holy place by the high priest as an offering for sin, are burned outside the camp. 12Therefore Jesus also, that He might sanctify the people through His own blood, suffered outside the gate. 13So, let us go out to Him outside the camp, bearing His reproach. 14For here we do not have a lasting city, but we are seeking the city which is to come.

God-pleasing Sacrifices

      15Through Him then, let us continually offer up a sacrifice of praise to God, that is, the fruit of lips that give thanks to His name. 16And do not neglect doing good and sharing, for with such sacrifices God is pleased.

      17Obey your leaders and submit to them, for they keep watch over your souls as those who will give an account. Let them do this with joy and not with grief, for this would be unprofitable for you.

      18Pray for us, for we are sure that we have a good conscience, desiring to conduct ourselves honorably in all things. 19And I urge you all the more to do this, so that I may be restored to you the sooner.

Benediction

      20Now the God of peace, who brought up from the dead the great Shepherd of the sheep through the blood of the eternal covenant, even Jesus our Lord, 21equip you in every good thing to do His will, working in us that which is pleasing in His sight, through Jesus Christ, to whom be the glory forever and ever. Amen.

      22But I urge you, brethren, bear with this word of exhortation, for I have written to you briefly. 23Take notice that our brother Timothy has been released, with whom, if he comes soon, I will see you. 24Greet all of your leaders and all the saints. Those from Italy greet you.

      25Grace be with you all.

Parallel Verses

New American Standard Bible (©1995)
Do not neglect to show hospitality to strangers, for by this some have entertained angels without knowing it.

GOD'S WORD® Translation (©1995)
Don't forget to show hospitality to believers you don't know. By doing this some believers have shown hospitality to angels without being aware of it.

King James Bible
Be not forgetful to entertain strangers: for thereby some have entertained angels unawares.

Douay-Rheims Bible
And hospitality do not forget; for by this some, being not aware of it, have entertained angels.

Darby Bible Translation
Be not forgetful of hospitality; for by it some have unawares entertained angels.

English Revised Version
Forget not to shew love unto strangers: for thereby some have entertained angels unawares.

Webster's Bible Translation
Be not forgetful to entertain strangers: for by this some have entertained angels unawares.

Weymouth New Testament
Do not neglect to show kindness to strangers; for, in this way, some, without knowing it, have had angels as their guests.

World English Bible
Don't forget to show hospitality to strangers, for in doing so, some have entertained angels without knowing it.

Young's Literal Translation
of the hospitality be not forgetful, for through this unawares certain did entertain messengers;

Cross References

Genesis 18:1 Now the LORD appeared to him by the oaks of Mamre, while he was sitting at the tent door in the heat of the day.

Genesis 18:2 When he lifted up his eyes and looked, behold, three men were standing opposite him; and when he saw them, he ran from the tent door to meet them and bowed himself to the earth,

Genesis 19:1 Now the two angels came to Sodom in the evening as Lot was sitting in the gate of Sodom. When Lot saw them, he rose to meet them and bowed down with his face to the ground.

Isaiah 58:7 "Is it not to divide your bread with the hungry And bring the homeless poor into the house; When you see the naked, to cover him; And not to hide yourself from your own flesh?

Matthew 25:35 For I was hungry, and you gave Me something to eat; I was thirsty, and you gave Me something to drink; I was a stranger, and you invited Me in;

Romans 12:13 contributing to the needs of the saints, practicing hospitality.

1 Timothy 3:2 An overseer, then, must be above reproach, the husband of one wife, temperate, prudent, respectable, hospitable, able to teach,

1 Peter 4:9 Be hospitable to one another without complaint.

3 John 1:5 Beloved, you are acting faithfully in whatever you accomplish for the brethren, and especially when they are strangers;

Commentary

Matthew Henry's Whole Bible Commentary

Chapter 13

The apostle, having treated largely of Christ, and faith, and free grace, and gospel privileges, and warned the Hebrews against apostasy, now, in the close of all, recommends several excellent duties to them, as the proper fruits of faith (v. 1-17); he then bespeaks their prayers for him, and offers up his prayers to God for them, gives them some hope of seeing himself and Timothy, and ends with the general salutation and benediction (v. 18 to the end).

Verses 1-17

The design of Christ in giving himself for us is that he may purchase to himself a peculiar people, zealous of good works. Now the apostle calls the believing Hebrews to the performance of many excellent duties, in which it becomes Christians to excel.

I. To brotherly love (v. 1), by which he does not only mean a general affection to all men, as our brethren by nature, all made of the same blood, nor that more limited affection which is due to those who are of the same immediate parents, but that special and spiritual affection which ought to exist among the children of God. 1. It is here supposed that the Hebrews had this love one for another. Though, at this time, that nation was miserably divided and distracted among themselves, both about matters of religion and the civil state, yet there was true brotherly love left among those of them who believed on Christ; and this appeared in a very eminent manner presently after the shedding forth of the Holy Ghost, when they had all things common, and sold their possessions to make a general fund of subsistence to their brethren. The spirit of Christianity is a spirit of love. Faith works by love. The true religion is the strongest bond of friendship; if it be not so, it has its name for nothing. 2. This brotherly love was in danger of being lost, and that in a time of persecution, when it would be most necessary; it was in danger of being lost by those disputes that were among them concerning the respect they ought still to have to the ceremonies of the Mosaic law. Disputes about religion too often produce a decay of Christian affection; but this must be guarded against, and all proper means used to preserve brotherly love. Christians should always love and live as brethren, and the more they grow in devout affection to God their heavenly Father the more they will grow in love to one another for his sake.

II. To hospitality: Be not forgetful to entertain strangers for his sake, v. 2. We must add to brotherly kindness charity. Here observe, 1. The duty required-to entertain strangers, both those that are strangers to the commonwealth of Israel, and strangers to our persons, especially those who know themselves to be strangers here and are seeking another country, which is the case of the people of God, and was so at this time: the believing Jews were in a desperate and distressed condition. But he seems to speak of strangers as such; though we know not who they are, nor whence they come, yet, seeing they are without any certain dwelling place, we should allow them room in our hearts and in our houses, as we have opportunity and ability. 2. The motive: Thereby some have entertained angels unawares; so Abraham did (Gen. 18), and Lot (Gen. 19), and one of those that Abraham entertained was the Son of God; and, though we cannot suppose this will ever be our case, yet what we do to strangers, in obedience to him, he will reckon and reward as done to himself. Mt. 25:35, I was a stranger, and you took me in. God has often bestowed honours and favours upon his hospitable servants, beyond all their thoughts, unawares.

III. To Christian sympathy: Remember those that are in bonds, v. 3. Here observe,

1. The duty-to remember those that are in bonds and in adversity. (1.) God often orders it so that while some Christians and churches are in adversity others enjoy peace and liberty. All are not called at the same time to resist unto blood. (2.) Those that are themselves at liberty must sympathize with those that are in bonds and adversity, as if they were bound with them in the same chain: they must fell the sufferings of their brethren.

2. The reason of the duty: As being yourselves in the body; not only in the body natural, and so liable to the like sufferings, and you should sympathize with them now that others may sympathize with you when your time of trial comes; but in the same mystical body, under the same head, and if one member suffer all the rest suffer with it, 1 Co. 12:26. It would be unnatural in Christians not to bear each other's burdens.

IV. To purity and chastity, v. 4. Here you have, 1. A recommendation of God's ordinance of marriage, that it is honourable in all, and ought to be so esteemed by all, and not denied to those to whom God has not denied it. It is honourable, for God instituted it for man in paradise, knowing it was not good for him to be alone. He married and blessed the first couple, the first parents of mankind, to direct all to look unto God in that great concern, and to marry in the Lord. Christ honoured marriage with his presence and first miracle. It is honourable as a means to prevent impurity and a defiled bed. It is honourable and happy, when persons come together pure and chaste, and preserve the marriage bed undefiled, not only from unlawful but inordinate affections. 2. A dreadful but just censure of impurity and lewdness: Whoremongers and adulterers God will judge. (1.) God knows who are guilty of such sins, no darkness can hide them from him. (2.) He will call such sins by their proper names, not by the names of love and gallantry, but of whoredom and adultery, whoredom in the single state and adultery in the married state. (3.) He will bring them into judgment, he will judge them, either by their own consciences here, and set their sins in order before them for their deep humiliation (and conscience, when awakened, will be very severe upon such sinners), or he will set them at his tribunal at death, and in the last day; he will convict them, condemn them, and cast them out for ever, if they die under the guilt of this sin.

V. To Christian contentment, v. 5, 6. Here observe, 1. The sin that is contrary to this grace and duty-covetousness, an over eager desire of the wealth of this world, envying those who have more than we. This sin we must allow no place in our conversation; for, though it be a secret lust lurking in the heart, if it be not subdued it will enter into our conversation, and discover itself in our manner of speaking and acting. We must take care not only to keep this sin down, but to root it out of our souls. 2. The duty and grace that is contrary to covetousness-being satisfied and pleased with such things as we have; present things, for past things cannot be recalled, and future things are only in the hand of God. What God gives us from day to day we must be content with, though it fall short of what we have enjoyed heretofore, and though it do not come up to our expectations for the future. We must be content with our present lot. We must bring our minds to our present condition, and this is the sure way to contentment; and those who cannot do it would not be contented though God should raise their condition to their minds, for the mind would rise with the condition. Haman was the great court-favourite, and yet not contented-Ahab on the throne, and yet not contented-Adam in paradise, and yet not contented; yea, the angels in heaven, and yet not contented; but Paul, though abased and empty, had learned in every state, in any state, therewith to be content. 3. What reason Christians have to be contented with their lot. (1.) God hath said, I will never leave thee, nor forsake thee, v. 5, 6. This was said to Joshua (ch. 1:5), but belongs to all the faithful servants of God. Old-Testament promises may be applied to New-Testament saints. This promise contains the sum and substance of all the promises. I will never, no, never leave thee, nor ever forsake thee. Here are no fewer than five negatives heaped together, to confirm the promise; the true believer shall have the gracious presence of God with him in life, at death, and for ever. (2.) From this comprehensive promise they may assure themselves of help from God: So that we may boldly say, The Lord is my helper; I will not fear what man shall do unto me, v. 6. Men can do nothing against God, and God can make all that men do against his people to turn to their good.

VI. To the duty Christians owe to their ministers, and that both to those that are dead and to those that are yet alive.

1. To those that are dead: Remember those that have had the rule over you, v. 7. Here observe,

(1.) The description given of them. They were such as had the rule over them, and had spoken to them the word of God; their guides and governors, who had spoken to them the word of God. Here is the dignity to which they were advanced-to be rulers and leaders of the people, not according to their own will, but the will and word of God; and this character they filled up with suitable duty: they did not rule at a distance, and rule by others, but they ruled by personal presence and instruction, according to the word of God.

(2.) The duties owing to them, even when they were dead.

[1.] "Remember them-their preaching, their praying, their private counsel, their example."

[2.] "Follow their faith; be stedfast in the profession of the faith they preached to you, and labour after the grace of faith by which they lived and died so well. Consider the end of their conversation, how quickly, how comfortably, how joyfully, they finished their course!" Now this duty of following the same true faith in which they had been instructed the apostle enlarges much upon, and presses them earnestly to it, not only from the remembrance of their faithful deceased guides, but from several other motives.

First, From the immutability and eternity of the Lord Jesus Christ. Though their ministers were some dead, others dying, yet the great head and high priest of the church, the bishop of their souls, ever lives, and is ever the same; and they should be stedfast and immovable, in imitation of Christ, and should remember that Christ ever lives to observe and reward their faithful adherence to his truths, and to observe and punish their sinful departure from him. Christ is the same in the Old-Testament day, in the gospel day, and will be so to his people for ever.

Secondly, From the nature and tendency of those erroneous doctrines that they were in danger of falling in with.

a. They were divers and various (v. 9), different from what they had received from their former faithful teachers, and inconsistent with themselves.

b. They were strange doctrines: such as the gospel church was unacquainted with foreign to the gospel.

c. They were of an unsettling, distracting nature, like the wind by which the ship is tossed, and in danger of being driven from its anchor, carried away, and split upon the rocks. They were quite contrary to that grace of God which fixes and establishes the heart, which is an excellent thing. These strange doctrines keep the heart always fluctuating and unsettled.

d. They were mean and low as to their subject. They were about external, little, perishing things, such as meats and drinks, etc.

e. They were unprofitable. Those who were most taken with them, and employed about them, got no real good by them to their own souls. They did not make them more holy, nor more humble, nor more thankful, nor more heavenly.

f. They would exclude those who embraced them from the privileges of the Christian altar (v. 10): We have an altar. This is an argument of the great weight, and therefore the apostle insists the longer upon it. Observe,

Calvin's Commentary

1. Let brotherly love continue.

1. Fraterna charitas maneat.

2. Be not forgetful to entertain strangers: for thereby some have entertained angels unawares.

2. Hospitalitatis ne sitis immemores; per hanc enim quosdam latuit quum recipissent Angelos.

3. Remember them that are in bonds, as bound with them; and them which suffer adversity, as being yourselves also in the body.

3. Memores estote vinctorum, tanquam ipsi quoque sitis in corpore.

4. Marriage is honourable in all, and the bed undefiled: but whoremongers and adulterers God will judge.

4. Honorabile in omnibus conjugium et thorus impollutus; scortatores auten et adulteros judicabit Deus.

5. Let your conversation be without covetousness; and be content with such things as ye have: for he hath said, I will never leave thee, nor forsake thee.

5. Sint mores sine avaritia: contenti sitis iis quae adsunt; ipse enim dixit, Non te desero, neque te derelinquo:

6. So that we may boldly say, The Lord is my helper, and I will not fear what man shall do unto me.

6. Ut fidentes dicamus, Dominus mihi adjutor, neque timebo quid faciat mihi homo.

1. Let brotherly love, etc. Probably he gave this command respecting brotherly love, because a secret hatred arising from the haughtiness of the Jews was threatening to rend the Churches. But still this precept is generally very needful, for nothing flows away so easily as love; when everyone thinks of himself more than he ought, he will allow to others less than he ought; and then many offenses happen daily which cause separations. [275]

He calls love brotherly, not only to teach us that we ought to be mutually united together by a peculiar and an inward feeling of love, but also that we may remember that we cannot be Christians without being brethren; for he speaks of the love which the household of faith ought to cultivate one towards another inasmuch as the Lord has bound them closer together by the common bond of adoption. It was therefore a good custom in the primitive Church for Christians to call one another brothers; but now the name as well as the thing itself is become almost obsolete, except that the monks have appropriated to themselves the use of it when neglected by others, while at the same time they show by their discords and intestine factions that they are the children of the evil one.

2. Be not forgetful to entertain strangers, etc. This office of humanity has also nearly ceased to be properly observed among men; for the ancient hospitality, celebrated in histories, is unknown to us, and Inns now supply the place of accommodations for strangers. But he speaks not so much of the practice of hospitality as observed then by the rich; but he rather commends the miserable and the needy to be entertained, as at that time many were fugitives who left their homes for the name of Christ.

And that he might commend this duty the more, he adds, that angels had sometimes been entertained by those who thought that they received only men. I doubt not but that this is to be understood of Abraham and Lot; for having been in the habit of showing hospitality, they without knowing and thinking of any such thing, entertained angels; thus their houses were in no common way honored. And doubtless God proved that hospitality was especially acceptable to him, when he rendered such a reward to Abraham and to Lot. Were any one to object and say, that this rarely happened; to this the obvious answer is, -- That not mere angels are received, but Christ himself, when we receive the poor in his name. In the words in Greek there is a beautiful alliteration which cannot be set forth in Latin.

3. Remember them that are in bonds, or, Be mindful of the bound, etc. There is nothing that can give us a more genuine feeling of compassion than to put ourselves in the place of those who are in distress; hence he says, that we ought to think of those in bonds as though we were bound with them. What follows the first clause, As being yourselves also in the body, is variously explained. Some take a general view thus, "Ye are also exposed to the same evils, according to the common lot of humanity;" but others give a more restricted sense, "As though ye were in their body." Of neither can I approve, for I apply the words to the body of the Church, so that the meaning would be this, "Since ye are members of the same body, it behooves you to feel in common for each other's evils, that there may be nothing disunited among you." [276]

4. Marriage is honourable in all, etc. Some think this an exhortation to the married to conduct themselves modestly and in a becoming manner, that the husband should live with his wife temperately and chastely, and not defile the conjugal bed by unbeseeming wantonness. Thus a verb is to be understood in the sense of exhorting, "Let marriage be honorable." And yet the indicative is would not be unsuitable; for when we hear that marriage is honorable, it ought to come immediately to our minds that we are to conduct ourselves in it honorably and becomingly. Others take the sentence by way of concession in this way, "Though marriage is honorable, it is yet unlawful to commit fornication"; but this sense, as all must see, is rigid. I am inclined to think that the Apostle sets marriage here in opposition to fornication as a remedy for that evil; and the context plainly shows that this was his meaning; for before he threatens that the Lord would punish fornicators, he first states what is the true way of escape, even if we live honourable in a state of marriage.

Let this then be the main point, that fornication will not be unpunished, for God will take vengeance on it. And doubtless as God has blessed the union of man and wife, instituted by himself, it follows that every other union different from this is by him condemned and accursed. He therefore denounces punishment not only on adulterers, but also on fornicators; for both depart from the holy institution of God; nay, they violate and subvert it by a promiscuous intercourse, since there is but one legitimate union, sanctioned by the authority and approval of God. But as promiscuous and vagrant lusts cannot be restrained without the remedy of marriage, he therefore commends it by calling it "honorable".

What he adds, and the bed undefiled, has been stated, as it seems to me, for this end, that the married might know that everything is not lawful for them, but that the use of the legitimate bed should be moderate, lest anything contrary to modesty and chastity be allowed. [277]

By saying in all men, I understand him to mean, that there is no order of men prohibited from marriage; for what God has allowed to mankind universally, is becoming in all without exception; I mean all who are fit for marriage and feel the need of it.

It was indeed necessary for this subject to have been distinctly and expressly stated, in order to obviate a superstition, the seeds of which Satan was probably even then secretly sowing, even this, -- that marriage is a profane thing, or at least far removed from Christian perfection; for those seducing spirits, forbidding marriage, who had been foretold by Paul, soon appeared. That none then might foolishly imagine that marriage is only permitted to the people in general, but that those who are eminent in the Church ought to abstain from it, the Apostle takes away every exception; and he does not teach us that it is conceded as an indulgence, as Jerome sophistically says, but that it is honourable. It is very strange indeed that those who introduced the prohibition of marriage into the world, were not terrified by this so express a declaration; but it was necessary then to give loose reins to Satan, in order to punish the ingratitude of those who refused to hear God.

5. Let your conversation be without covetousness, etc. While he seeks to correct covetousness, he rightly and wisely bids us at the same time to be content with our present things; for it is the true contempt of money, or at least a true greatness of mind in the right and moderate use of it, when we are content with what the Lord has given us, whether it be much or little; for certainly it rarely happens that anything satisfies an avaricious man; but on the contrary they who are not content with a moderate portion, always seek more even when they enjoy the greatest affluence. It was a doctrine which Paul had declared, that he had learned, so as to know how to abound and how to suffer need. Then he who has set limits to his desire so as to acquiesce resignedly in his lot, has expelled from his heart the love of money. [278]

For he has said, etc. Here he quotes two testimonies; the first is taken, as some think, from the first chapter of Joshua, but I am rather of the opinion that it is a sentence drawn from the common doctrine of Scripture, as though he had said, "The Lord everywhere promises that he will never be wanting to us." He infers from this promise what is found in Psalm 118, that we have the power to overcome fear when we feel assured of God's help. [279]

Here indeed he plucks up the evil by the very roots, as it is necessary when we seek to free from it the minds of men. It is certain that the source of covetousness is mistrust; for whosoever has this fixed in his heart, that he will never be forsaken by the Lord, will not be immoderately solicitous about present things, because he will depend on God's providence. When therefore the Apostle is seeking to cure us of the disease of covetousness, he wisely calls our attention to God's promises, in which he testifies that he will ever be present with us. He hence infers afterwards that as long as we have such a helper there is no cause to fear. For in this way it can be that no depraved desires will importune us; for faith alone is that which can quiet the minds of men, whose disquietude without it is too well known.

Footnotes:

[275] "Continue" or remain, implies that they had manifested this love, chapter 6:10; as though he had said, "Let the love of the brethren be such as it has been." -- Ed.

[276] What Beza says of this opinion is, "I by no means reject it, though I regard the other (first mentioned here) as the most obvious." It has been said that whenever Paul mentions the mystical body, it is in connection with Christ, Romans 12:5, and that "in the body" is to be understood literally, 2 Corinthians 5:6. It is so taken here by Grotius, Doddridge, Scott, and Stuart. -- Ed.

[277] If the whole verse be rightly considered, the construction of the first part will become evident. Two things are mentioned, "marriage" and "bed" -- the conjugal bed. Two characters are afterwards mentioned, "fornicators and adulterers." The first disregard marriage and the second defile the conjugal bed. Then the first clause speaks of marriage as in itself honorable, in opposition to the dishonor put on it by fornicators, who being unmarried, indulge in illicit intercourse with women; and the second speaks of the conjugal bed as being undefiled, when not contaminated with adultery. This being evidently the meaning, the declarative form seems most suitable. Besides, the particle de, "but" in the second part, as Beza observes, required this construction. But if gar be the reading, as found in some copies, then the perceptive form seems necessary, though even then the sense would be materially the same, -- that marriage ought to be deemed honorable in all, that is in all ranks and orders of men, as Grotius observes, and that the conjugal bed ought to be undefiled. -- "Let marriage be deemed honorable among all, and the marriage bed be undefiled; for God will condemn fornicator and adulterer." Hammond, Macknight, and Stuart adopt the perceptive form; but Beza, Doddridge and Scott, the declarative. -- Ed.

[278] See [55]Appendix B 3.

[279] See [56]Appendix C 3.

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Charles Haddon Spurgeon—Spurgeon's Sermons Volume 40: 1894

The Blood of the Everlasting Covenant
I. First of all, then, I have to speak this morning of THE COVENANT mentioned in the text; and I observe that we can readily discover at first sight what the covenant is not. We see at once that this is not the covenant of works, for the simple reason that this is an everlasting covenant. Now the covenant of works was not everlasting in any sense whatever. It was not eternal; it was first made in the garden of Eden. It had a beginning, it has been broken; it will be violated continually and will …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 5: 1859

A New Year's Benediction
"Let your conversation be without covetousness; and be content with such things as ye have: for he hath said, I will never leave thee nor forsake thee."--Hebrews 13:5. OBSERVE the way in which the apostles were accustomed to incite believers in Christ to the performance of their duties. They did not tell them, "You must do this or that, or you will be punished; you must do this, and then you shall obtain a reward for it." They never cracked the whip of the law in the ears of the child of God. They …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 60: 1914

Never! Never! Never! Never! Never!
Hence, let us learn, my brethren, the extreme value of searching the Scriptures. There may be a promise in the Word which would exactly fit your case, but you may not know of it, and therefore miss its comfort. You are like prisoners in a dungeon, and there may be one key in the bunch which would unlock the door, and you might be free; but if you will not look for it you may remain a prisoner still, though liberty is near at hand. There may be a potent medicine in the great pharmacopia of Scripture, …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 8: 1863

Twenty-Second Day for all who are in Suffering
WHAT TO PRAY.--For all who are in Suffering "Remember them that are in bonds, as bound with them; them that are evil entreated, as being yourselves in the body."--HEB. xiii. 3. What a world of suffering we live in! How Jesus sacrificed all and identified Himself with it! Let us in our measure do so too. The persecuted Stundists and Armenians and Jews, the famine-stricken millions of India, the hidden slavery of Africa, the poverty and wretchedness of our great cities--and so much more: what suffering …
Andrew Murray—The Ministry of Intercession

Calvin -- Enduring Persecution for Christ
John Calvin was born in 1509, at Noyon, France. He has been called the greatest of Protestant commentators and theologians, and the inspirer of the Puritan exodus. He often preached every day for weeks in succession. He possest two of the greatest elements in successful pulpit oratory, self-reliance and authority. It was said of him, as it was afterward said of Webster, that "every word weighed a pound." His style was simple, direct, and convincing. He made men think. His splendid contributions to …
Various—The World's Great Sermons, Volume I

The Action of Jesus Christ in the Souls of Men.
The divine action continues to write in the hearts of men the work begun by the holy Scriptures, but the characters made use of in this writing will not be visible till the day of judgment. "Jesus Christ yesterday, to-day, and for ever" (Heb. xiii, 8), says the Apostle. From the beginning of the world He was, as God, the first cause of the existence of souls. He has participated as man from the first instant of His incarnation, in this prerogative of His divinity. During the whole course of our life …
Jean-Pierre de Caussade—Abandonment to Divine Providence

Paul and his Requests for Prayer (Continued)
We announce the law of prayer as follows: A Christian's prayer is a joint agreement of the will and his cabinet, the emotions, the conscience, the intellect, working in harmony at white heat, while the body co-operates under certain hygienic conditions to make the prayer long enough sustained at high voltage to insure tremendous results, supernatural and unearthly.--Rev. Homer W. Hodge We come to the request of Paul made to the Church at Ephesus, found in the latter part of Ephes. 6 of the Epistle …
Edward M. Bounds—Prayer and Praying Men

Carey's College
1761-1785 The Heart of England--The Weaver Carey who became a Peer, and the weaver who was father of William Carey--Early training in Paulerspury--Impressions made by him on his sister--On his companions and the villagers--His experience as son of the parish clerk--Apprenticed to a shoemaker of Hackleton--Poverty--Famous shoemakers from Annianus and Crispin to Hans Sachs and Whittier--From Pharisaism to Christ--The last shall be first--The dissenting preacher in the parish clerk's home--He studies …
George Smith—The Life of William Carey

The Never Changing One.
"JESUS Christ the same yesterday, and to-day and forever" (Heb. xiii:8). Blessed truth and precious assurance for us poor, weak creatures, yea, among all His creatures the most changing; He changeth not. "For I am the Lord, I change not" (Mal. iii:6). "Of old hast Thou laid the foundation of the earth, and the heavens are the work of Thy hands. They shall all perish, but Thou shalt endure: yea all of them shall wax old like a garment, as a vesture shalt Thou change them, and they shall be changed; …
Arno Gaebelein—The Lord of Glory

Covenanting Provided for in the Everlasting Covenant.
The duty of Covenanting is founded on the law of nature; but it also stands among the arrangements of Divine mercy made from everlasting. The promulgation of the law, enjoining it on man in innocence as a duty, was due to God's necessary dominion over the creatures of his power. The revelation of it as a service obligatory on men in a state of sin, arose from his unmerited grace. In the one display, we contemplate the authority of the righteous moral Governor of the universe; in the other, we see …
John Cunningham—The Ordinance of Covenanting

Meditations to Stir us up to Morning Prayer.
1. If, when thou art about to pray, Satan shall suggest that thy prayers are too long, and that therefore it were better either to omit prayers, or else to cut them shorter, meditate that prayer is thy spiritual sacrifice, wherewith God is well pleased (Heb. xiii. 15, 16;) and therefore it is so displeasing to the devil, and so irksome to the flesh. Bend therefore thy affections (will they, nill they) to so holy an exercise; assuring thyself, that it doth by so much the more please God, by how much …
Lewis Bayly—The Practice of Piety

The Two Covenants: the Transition
"Now the God of peace, who brought again from the dead the great Shepherd of the sheep, in the blood of the everlasting covenant, even our Lord Jesus, make you perfect in every good thing to do His will, working in us that which is well-pleasing in His sight, through Jesus Christ."--HEB. xiii. 20, 21. THE transition from the Old Covenant to the New was not slow or gradual, but by a tremendous crisis. Nothing less than the death of Christ was the close of the Old. Nothing less than His resurrection …
Andrew Murray—The Two Covenants

Discourse viii. The Help of Religion.
THE HELP OF RELIGION. For here have we no continuing city, but we seek one to come.--HEBREWS xiii, 14. There are a good many people who, apparently, are never troubled by any speculations arising out of a comprehensive view of things. They are keenly alive to all objects within their sphere; but their eyes are close to the surface, and their experience comes in shocks of sensation, and shreds of perception. They know the superficial features of the world and its conventional expressions; are conversant …
E. H. Chapin—Humanity in the City

Kallihirua the Esquimaux.
Kallihirua, notwithstanding the disadvantages of person (for he was plain, and short of stature, and looked what he was,--an Esquimaux), excited a feeling of interest and regard in those who were acquainted with his history, and who knew his docile mind, and the sweetness of his disposition. Compliance with the precept in the Old Testament, "Love ye the stranger[1]," becomes a delight as well as a duty in such an instance as that about to be recorded, especially when we consider the affecting injunction …
Thomas Boyles Murray—Kalli, the Esquimaux Christian,

"Honorable," Therefore, "Is Marriage in All, and the Bed Undefiled. ...
8. "Honorable," therefore, "is marriage in all, and the bed undefiled." [1954] And this we do not so call a good, as that it is a good in comparison of fornication: otherwise there will be two evils, of which the second is worse: or fornication will also be a good, because adultery is worse: for it is worse to violate the marriage of another, than to cleave unto an harlot: and adultery will be a good, because incest is worse; for it is worse to lie with a mother than with the wife of another: and, …
St. Augustine—On the Good of Marriage

Memorandum. --On Other Letters Ascribed to Athanasius.
The above Collection of Letters is complete upon the principle stated in the Introduction (supr., p. 495). But one or two fragments have been excluded which may be specified here. (1.) Fragment of a letter to Eupsychius;' probably the Nicene Father referred to Ep. Æg. 8, (cf. D.C.B. ii. 299 (4)). The Greek is given by Montf. in Ath. Opp. 1. p. 1293 (Latin, ib. p. 1287). It was cited in Conc. Nic. II. Act vi., but although it has affinities with Orat. ii. 8 (high-priestly dress'), it has the …
Athanasius—Select Works and Letters or Athanasius