Hebrews 13

Heb 13:1-25.

EXHORTATION TO

VARIOUS

GRACES,

ESPECIALLY

CONSTANCY IN

FAITH,

FOLLOWING

JESUS AMIDST

REPROACHES.

CONCLUSION, WITH

PIECES OF

INTELLIGENCE AND

SALUTATIONS.

1. brotherly love--a distinct special manifestation of "charity"

or "love"

(2Pe 1:7).

The Church of Jerusalem, to which in part this Epistle was addressed,

was distinguished by this grace, we know from Acts (compare

Heb 6:10; 10:32-34; 12:12, 13).

continue--Charity will itself continue. See that

it continue with you.

7. Two manifestations of "brotherly love," hospitality

and care for those in bonds.

Be not forgetful--implying it was a duty which they all

recognized, but which they might forget to act on

(Heb 13:3, 7, 16).

The enemies of Christianity themselves have noticed the practice of

this virtue among Christians [JULIAN,

Epistles, 49].

entertained angels unawares--Abraham and Lot did so

(Ge 18:2; 19:1).

To obviate the natural distrust felt of strangers, Paul says, an

unknown guest may be better than he looks: he may be unexpectedly found

to be as much a messenger of God for good, as the angels (whose

name means messenger) are; nay more, if a Christian, he

represents Christ Himself. There is a play on the same Greek

word, Be not forgetful and unaware; let not the

duty of hospitality to strangers escape you; for, by

entertaining strangers, it has escaped the entertainers that

they were entertaining angels. Not unconscious and forgetful of the

duty, they have unconsciously brought on themselves the blessing.

3. Remember--in prayers and acts of kindness.

bound with them--by virtue of the unity of the members in the

body under one Head, Christ

(1Co 12:26).

suffer adversity--Greek, "are in evil state."

being yourselves also in the body--and so liable to the

adversities incident to the natural body, which ought to dispose you

the more to sympathize with them, not knowing how soon your own turn of

suffering may come. "One experiences adversity almost his whole life,

as Jacob; another in youth, as Joseph; another in manhood, as Job;

another in old age" [BENGEL].

4. is, &c.--Translate, "Let marriage be treated as

honorable": as

Heb 13:5

also is an exhortation.

in all--"in the case of all men": "among all." "To avoid

fornication let EVERY MAN have his own wife"

(1Co 7:2).

Judaism and Gnosticism combined were soon about to throw discredit on

marriage. The venerable Paphnutius, in the Council of Nice, quoted this

verse for the justification of the married state. If one does not

himself marry, he should not prevent others from doing so. Others,

especially Romanists, translate, "in all things," as in

Heb 13:18.

But the warning being against lasciviousness, the contrast to

"whoremongers and adulterers" in the parallel clause,

requires the "in all" in this clause to refer to persons.

the bed undefiled--Translate, as Greek requires

"undefiled" to be a predicate, not an epithet, "And let the bed

be undefiled."

God will judge--Most whoremongers escape the notice of human

tribunals; but God takes particular cognizance of those whom man does

not punish. Gay immoralities will then be regarded in a very different

light from what they are now.

5. conversation--"manner of life." The love of filthy lust and

the love of filthy lucre follow one another as closely akin, both

alienating the heart from the Creator to the creature.

such things as ye have--literally, "present things"

(Php 4:11).

I will never leave thee, nor forsake thee--A promise tantamount

to this was given to Jacob

(Ge 28:15),

to Israel

(De 31:6, 8),

to Joshua

(Jos 1:5),

to Solomon

(1Ch 28:20).

It is therefore like a divine adage. What was said to them, extends

also to us. He will neither withdraw His presence ("never leave

thee") nor His help ("nor forsake thee") [BENGEL].

6. may--rather as Greek, expressing confidence actually

realized, "So that we boldly (confidently) say"

(Ps 56:4, 11; 118:6).

Punctuate as both the Hebrew and the Greek require, "And

(so) I will not fear: what (then) shall man do unto me?"

7. Remember--so as to imitate: not to invoke in prayer,

as Rome teaches.

have the rule--rather, "who have had the rule over you":

your spiritual leaders.

who--Greek, "the which": such persons as.

have spoken unto you--"spake" (so the Greek aorist means)

during their lifetime. This Epistle was among those written later, when

many of the heads of the Jerusalem Church had passed away.

whose faith--even unto death: probably death by martyrdom, as in

the case of the instances of faith in

Heb 11:35.

Stephen, James the brother of our Lord and bishop of Jerusalem, as well

as James the brother of John

(Ac 12:2),

in the Palestinian Church, which Paul addresses, suffered martyrdom.

considering--Greek, "looking up to," "diligently

contemplating all over," as an artist would a model.

the end--the termination, at death. The Greek, is used of

decease

(Lu 9:31;

2Pe 1:15).

of their conversation--"manner of life": "religious walk"

(Ga 1:13;

Eph 4:22;

1Ti 4:12;

Jas 3:13).

Considering how they manifested the soundness of their faith by

their holy walk, which they maintained even to the end of

that walk (their death by martyrdom).

8. This verse is not, as some read it, in apposition with "the

end of their conversation"

(Heb 13:7),

but forms the transition. "Jesus Christ, yesterday and to-day (is) the

same, and (shall be the same) unto the ages (that is, unto all ages)."

The Jesus Christ (the full name being given, to mark with

affectionate solemnity both His person and His office)

who supported your spiritual rulers through life even unto their

end "yesterday" (in times past), being at once "the Author and

the Finisher of their faith"

(Heb 12:2),

remains still the same Jesus Christ "to-day," ready to help you also,

if like them you walk by "faith" in Him. Compare "this same Jesus,"

Ac 1:11.

He who yesterday (proverbial for the past time) suffered and

died, is to-day in glory

(Re 1:18).

"As night comes between yesterday and to-day, and yet night itself is

swallowed up by yesterday and to-day, so the "suffering"

did not so interrupt the glory of Jesus Christ which was of yesterday,

and that which is to-day, as not to continue to be the same. He is the

same yesterday, before He came into the world, and

to-day, in heaven. Yesterday in the time of our

predecessors, and to-day in our age" [BENGEL]. So the doctrine is the same, not

variable: this verse thus forms the transition between

Heb 13:7

and Heb 13:9.

He is always "the same"

(Heb 1:12).

The same in the Old and in the New Testament.

9. about--rather, as oldest manuscripts read, "carried

aside"; namely, compare

Eph 4:14.

divers--differing from the one faith in the one and the same

Jesus Christ, as taught by them who had the rule over you

(Heb 13:7).

strange--foreign to the truth.

doctrines--"teachings."

established with grace; not with meats--not with observances of

Jewish distinctions between clean and unclean meats, to which ascetic

Judaizers added in Christian times the rejection of some meats, and the

use of others: noticed also by Paul in

1Co 8:8, 13; 6:13;

Ro 14:17,

an exact parallel to this verse: these are some of the "divers and

strange doctrines" of the previous sentence. Christ's body offered once

for all for us, is our true spiritual "meat" to "eat"

(Heb 13:10),

"the stay and the staff of bread"

(Isa 3:1),

the mean of all "grace."

which have not profited--Greek, "in which they who walked

were not profited"; namely, in respect to justification, perfect

cleansing of the conscience, and sanctification. Compare on "walked,"

Ac 21:21;

namely, with superstitious scrupulosity, as though the worship of God

in itself consisted in such legal observances.

10. Christianity and Judaism are so totally distinct, that "they

who serve the (Jewish) tabernacle," have no right to eat our spiritual

Gospel meat, namely, the Jewish priests, and those who follow their

guidance in serving the ceremonial ordinance. He says, "serve the

tabernacle," not "serve IN the tabernacle."

Contrast with this servile worship ours.

an altar--the cross of Christ, whereon His body was offered. The

Lord's table represents this altar, the cross; as the bread and wine

represent the sacrifice offered on it. Our meat, which we by faith

spiritually eat, is the flesh of Christ, in contrast to the typical

ceremonial meats. The two cannot be combined

(Ga 5:2).

That not a literal eating of the sacrifice of Christ is meant in the

Lord's Supper, but a spiritual is meant, appears from comparing

Heb 13:9

with Heb 13:10,

"with GRACE, NOT with

MEATS."

11, 12. For just as "the bodies of those beasts whose blood is

brought into the sanctuary by . . . are burned without the

camp," so "Jesus also that . . . suffered without the gate"

of ceremonial Judaism, of which His crucifixion outside the gate of

Jerusalem is a type.

for--reason why they who serve the tabernacle, are excluded from

share in Christ; because His sacrifice is not like one of those

sacrifices in which they had a share but answers to one which was

"wholly burned" outside (the Greek is "burnt completely,"

"consumed by burning"), and which consequently they could not eat of.

Le 6:30,

gives the general rule, "No sin offering whereof any of the blood is

brought into the tabernacle of the congregation to reconcile withal in

the holy place, shall be eaten; it shall be burnt in the fire." The sin

offerings are twofold: the outward, whose blood was sprinkled on

the outward altar, and of whose bodies the priests might eat; and the

inward, the reverse.

the sanctuary--here the Holy of Holies, into which the

blood of the sin offering was brought on the day of atonement.

without the camp--in which were the tabernacle and Levitical

priests and legal worshippers, during Israel's journey through the

wilderness; replaced afterwards by Jerusalem (containing the temple),

outside of whose walls Jesus was crucified.

12. Wherefore Jesus--In order that the Antitype might fulfil the

type.

sanctify--Though not brought into the temple "sanctuary"

(Heb 13:11)

His blood has been brought into the heavenly sanctuary, and "sanctifies

the people"

(Heb 2:11, 17),

his own--not blood of animals.

without the gate--of Jerusalem; as if unworthy of the society of

the covenant-people. The fiery ordeal of His suffering on the

cross, answers to the burning of the victims; thereby His mere

fleshly life was completely destroyed, as their bodies were; the second

part of His offering was His carrying His blood into the heavenly

holiest before God at His ascension, that it should be a perpetual

atonement for the world's sin.

13. therefore--This "therefore" breathes the deliberate

fortitude of believers [BENGEL].

without the camp--"outside the legal polity"

[THEODORET] of Judaism (compare

Heb 13:11)

"Faith considers Jerusalem itself as a camp, not a city"

[BENGEL]. He contrasts with the Jews, who serve an

earthly sanctuary, the Christians to whom the altar in heaven stands

open, while it is closed against the Jews. As Jesus suffered without

the gate, so spiritually must those who desire to belong to Him,

withdraw from the earthly Jerusalem and its sanctuary, as from this

world in general. There is a reference to

Ex 33:7,

when the tabernacle was moved without the camp, which had become

polluted by the people's idolatry of the golden calves; so that "every

one who sought the Lord went out unto the tabernacle of the

congregation (as Moses called the tabernacle outside the camp),

which was without the camp"; a lively type of what the Hebrews should

do, namely, come out of the carnal worship of the earthly Jerusalem to

worship God in Christ in spirit, and of what we all ought to do,

namely, come out from all carnalism, worldly formalism, and mere

sensuous worship, and know Jesus in His spiritual power apart from

worldliness, seeing that "we have no continuing city"

(Heb 13:14).

bearing--as Simon of Cyrene did.

his reproach--the reproach which He bare, and which all His

people bear with Him.

14. here--on earth. Those Hebrews who clung to the earthly

sanctuary are representatives of all who cling to this earth. The

earthly Jerusalem proved to be no "abiding city," having been destroyed

shortly after this Epistle was written, and with it fell the Jewish

civil and religious polity; a type of the whole of our present earthly

order of things soon to perish.

one to come--

(Heb 2:5; 11:10, 14, 16; 12:22;

Php 3:20).

15. As the "altar" was mentioned in

Heb 13:10,

so the "sacrifices" here (compare

1Pe 2:5,

namely, praise and doing good,

Heb 13:16).

Compare

Ps 119:108;

Ro 12:1.

(Joh 14:13, 14);

not by Jewish observances

(Ps 50:14, 23;

69:30, 31; 107:22; 116:17).

It was an old saying of the rabbis, "At a future time all sacrifices

shall cease, but praises shall not cease."

of praise--for salvation.

continually--not merely at fixed seasons, as those on which the

legal sacrifices were offered, but throughout all our lives.

fruit of our lips--

(Isa 57:19;

Ho 14:2).

giving thanks--Greek, "confessing." BENGEL remarks that the Hebrew, "todah," is

beautifully emphatic. It literally means "acknowledgment" or

"confession." In praising a creature, we may easily exceed the truth;

but in praising God we have only to go on confessing what He

really is to us. Hence it is impossible to exceed the truth, and here

is genuine praise.

16. But--But the sacrifice of praise with the lips

(Heb 13:15)

is not enough; there must be also doing good (beneficence) and

communicating (that is, imparting a share of your means,

Ga 6:6)

to the needy.

with such--and not mere ritualistic sacrifices.

17. Obey them that have the rule over you--(Compare

Heb 13:7, 24).

This threefold mention of the rulers is peculiar to this

Epistle. In other Epistles Paul includes the rulers in his

exhortations. But here the address is limited to the general body of

the Church, in contrast to the rulers to whom they are

charged to yield reverent submission. Now this is just what might be

expected when the apostle of the Gentiles was writing to the Palestine

Christians, among whom James and the eleven apostles had exercised a

more immediate authority. It was important he should not seem to set

himself in opposition to their guides, but rather strengthen their

hands; he claims no authority directly or indirectly over these rulers

themselves [BIRKS]. "Remember" your deceased

rulers

(Heb 13:7).

"Obey" your living rulers; nay, more, not only obey in cases

where no sacrifice of self is required, and where you are

persuaded they are right (so the Greek, for "obey"), but

"submit yourselves" as a matter of dutiful yielding, when

your judgment and natural will incline you in an opposite direction.

they--on their part; so the Greek. As they do their part,

so do you yours. So Paul exhorts,

1Th 5:12, 13.

watch--"are vigilant" (Greek).

for--Greek, "in behalf of."

must give account--The strongest stimulus to watchfulness

(Mr 13:34-37).

CHRYSOSTOM was deeply struck with these words, as

he tells us [On the Priesthood, 6], "The fear of this threat

continually agitates my soul."

do it--"watch for your soul's eternal salvation." It is a

perilous responsibility for a man to have to give account for others'

deeds, who is not sufficient for his own [ESTIUS,

from AQUINAS]. I wonder whether it be possible

that any of the rulers should be saved [CHRYSOSTOM]. Compare Paul's address to the elders,

Ac 20:28;

1Co 4:1-5,

where also he connects ministers' responsibility with the account to be

hereafter given (compare

1Pe 5:4).

with joy--at your obedience; anticipating, too, that you shall

be their "joy" in the day of giving account

(Php 4:1).

not with grief--at your disobedience; apprehending also that in

the day of account you may be among the lost, instead of being their

crown of rejoicing. In giving account, the stewards are liable to blame

if aught be lost to the Master. "Mitigate their toil by every office of

attention and respect, that with alacrity, rather than with grief, they

may fulfil their duty, arduous enough in itself, even though no

unpleasantness be added on your part" [GROTIUS].

that--Grief in your pastors is unprofitable for

you, for it weakens their spiritual power; nay, more, "the

groans (so the Greek for 'grief') of other creatures are

heard; how much more of pastors!" [BENGEL]. So God

will be provoked to avenge on you their "groaning" (Greek). If

they must render God an account of their negligence, so must you for

your ingratitude to them [GROTIUS].

18. Pray for us--Paul usually requests the Church's

intercessions for him in closing his Epistles, just as he begins with

assuring them of his having them at heart in his prayers (but in this

Epistle not till

Heb 13:20, 21),

Ro 15:30.

"Us," includes both himself and his companions; he passes to himself

alone,

Heb 13:19.

we trust we have a good conscience--in spite of your former

jealousies, and the charges of my Jewish enemies at Jerusalem, which

have been the occasion of my imprisonment at Rome. In refutation of the

Jews' aspersions, he asserts in the same language as here his own

conscientiousness before God and man,

Ac 23:1-3; 24:16, 20, 21

(wherein he virtually implies that his reply to Ananias was not sinful

impatience; for, indeed, it was a prophecy which he was inspired at the

moment to utter, and which was fulfilled soon after).

we trust--Greek, "we are persuaded," in the oldest

manuscripts. Good conscience produces confidence, where the Holy

Spirit rules the conscience

(Ro 9:1).

honestly--"in a good way." The same Greek word as

"good conscience." Literally, "rightly," "becomingly."

19. the rather--Greek, "I the more abundantly

beseech you."

to do this--to pray for me.

that I may be restored to you--

(Phm 22).

It is here first in the letter he mentions himself, in a way so

unobtrusive, as not to prejudice his Hebrew readers against him, which

would have been the result had he commenced this as his other Epistles,

with authoritatively announcing his name and apostolic commission.

20. Concluding prayer.

God of peace--So Paul,

Ro 15:33; 16:20;

2Co 13:11;

Php 4:9;

1Th 5:23;

2Th 3:16.

The Judaizing of the Hebrews was calculated to sow seeds of discord

among them, of disobedience to their pastors

(Heb 13:17),

and of alienation towards Paul. The God of peace by giving unity

of true doctrine, will unite them in mutual love.

brought again from the dead--Greek, "brought up," &c.:

God brought the Shepherd; the Shepherd shall bring the flock. Here only

in the Epistle he mentions the resurrection. He would not conclude

without mentioning 'the connecting link between the two truths mainly

discussed; the one perfect sacrifice and the continual

priestly intercession--the depth of His humiliation and the height

of His glory--the "altar" of the cross and the ascension to the

heavenly Holy of Holies.

Lord Jesus--the title marking His person and His

Lordship over us. But

Heb 13:21,

"through Jesus Christ." His office, as the

Anointed of the Spirit, making Him the medium of communicating

the Spirit to us, the holy unction flowing down from the Head on the

members (compare

Ac 2:36).

great--

(Heb 4:14).

shepherd of the sheep--A title familiar to his Hebrew readers,

from their Old Testament

(Isa 63:11;

Septuagint): primarily Moses, antitypically

Christ: already compared together,

Heb 3:2-7.

The transition is natural from their earthly pastors

(Heb 13:17),

to the Chief Pastor, as in

1Pe 5:1-4.

Compare

Eze 34:23

and Jesus' own words,

Joh 10:2, 11, 14.

through the blood--Greek, "in," in virtue of the

blood

(Heb 2:9);

it was because of His bloody death for us, that the Father raised and

crowned Him with glory. The "blood" was the seal of the everlasting

covenant entered into between the Father and Son; in virtue of the

Son's blood, first Christ was raised, then Christ's people shall be

so

(Zec 9:11,

seemingly referred to here;

Ac 20:28).

everlasting--The everlastingness of the covenant

necessitated the resurrection. This clause, "the blood of the

everlasting covenant," is a summary retrospect of the Epistle (compare

Heb 9:12).

21. Make you perfect--properly said of healing a rent; join

you together in perfect harmony [BENGEL].

to do his will, working in you--

(Heb 10:36);

rather as Greek, "doing in you." Whatever good we

do, God does in us.

well-pleasing in his sight--

(Isa 53:10;

Eph 5:10).

through Jesus Christ--"God doing (working) in you that

. . . through Jesus Christ"

(Php 1:11).

to whom--to Christ. He closes as he began

(Heb 1:1-14),

with giving glory to Christ.

22. suffer the word--The Hebrews not being the section of the

Church assigned to Paul (but the Gentiles), he uses gentle entreaty,

rather than authoritative command.

few words--compared with what might be said on so important a

subject. Few, in an Epistle which is more of a treatise

than an Epistle (compare

1Pe 5:12).

On the seeming inconsistency with

Ga 6:11,

compare Note, see on

Ga 6:11.

23. our brother Timothy--So Paul,

1Co 4:17;

2Co 1:1;

Col 1:1;

1Th 3:2.

is set at liberty--from prison. So Aristarchus was imprisoned

with Paul. BIRKS translates, "dismissed," "sent

away," namely, on a mission to Greece, as Paul promised

(Php 2:19).

However, some kind of previous detention is implied before his

being let go to Philippi. Paul, though now at large, was still

in Italy, whence he sends the salutations of Italian Christians

(Heb 13:24),

waiting for Timothy to join him, so as to start for Jerusalem: we know

from

1Ti 1:3,

he and Timothy were together at Ephesus after his departing from Italy

eastward. He probably left Timothy there and went to Philippi as he had

promised. Paul implies that if Timothy shall not come shortly,

he will start on his journey to the Hebrews at once.

24. all--The Scriptures are intended for all, young and

old, not merely for ministers. Compare the different classes addressed,

"wives,"

Eph 5:22;

little children,

1Jo 2:18;

"all,"

1Pe 3:8; 5:5.

He says here "all," for the Hebrews whom he addresses were not all in

one place, though the Jerusalem Hebrews are chiefly addressed.

They of Italy--not merely the brethren at Rome, but of other

places in Italy.

25. Paul's characteristic salutation in every one of his

other thirteen Epistles, as he says himself,

1Co 16:21, 23;

Col 4:18;

2Th 3:17.

It is found in no Epistle written by any other apostle in Paul's

lifetime. It is used in

Re 22:21,

written subsequently, and in CLEMENT OF

ROME. Being known to be his badge, it is not used

(namely, of our Lord Jesus Christ) be with you all."

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