Verse 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, Heb 13:7, Heb 13:16). 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 (Gen 18:2; Gen 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.

Verse 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 (Co1 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].

Verse 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" (Co1 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.

Verse 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" (Phi 4:11). I will never leave thee, nor forsake thee--A promise tantamount to this was given to Jacob (Gen 28:15), to Israel (Deu 31:6, Deu 31:8), to Joshua (Jos 1:5), to Solomon (Ch1 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].

Verse 6

may--rather as Greek, expressing confidence actually realized, "So that we boldly (confidently) say" (Psa 56:4, Psa 56:11; Psa 118:6). Punctuate as both the Hebrew and the Greek require, "And (so) I will not fear: what (then) shall man do unto me?"

Verse 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 (Act 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 (Luk 9:31; Pe2 1:15). of their conversation--"manner of life": "religious walk" (Gal 1:13; Eph 4:22; Ti1 4:12; Jam 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).

Verse 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," Act 1:11. He who yesterday (proverbial for the past time) suffered and died, is to-day in glory (Rev 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.

Verse 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 Co1 8:8, Co1 8:13; Co1 6:13; Rom 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," Act 21:21; namely, with superstitious scrupulosity, as though the worship of God in itself consisted in such legal observances.

Verse 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 (Gal 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."

Verse 11

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. Lev 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.

Verse 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, Heb 2:17), by cleansing them from sin, and consecrating them to God. 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.

Verse 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 Exo 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.

Verse 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; Heb 11:10, Heb 11:14, Heb 11:16; Heb 12:22; Phi 3:20).

Verse 15

As the "altar" was mentioned in Heb 13:10, so the "sacrifices" here (compare Pe1 2:5, namely, praise and doing good, Heb 13:16). Compare Psa 119:108; Rom 12:1. By him--as the Mediator of our prayers and praises (Joh 14:13-14); not by Jewish observances (Psa 50:14, Psa 50:23; Psa 69:30-31; Psa 107:22; Psa 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; Hos 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.

Verse 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, Gal 6:6) to the needy. with such--and not mere ritualistic sacrifices.

Verse 17

Obey them that have the rule over you--(Compare Heb 13:7, Heb 13:24). 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, Th1 5:12-13. watch--"are vigilant" (Greek). for--Greek, "in behalf of." must give account--The strongest stimulus to watchfulness (Mar 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, Act 20:28; Co1 4:1-5, where also he connects ministers' responsibility with the account to be hereafter given (compare Pe1 5:4). with joy--at your obedience; anticipating, too, that you shall be their "joy" in the day of giving account (Phi 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].

Verse 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), Rom 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, Act 23:1-3; Act 24:16, Act 24:20-21 (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 (Rom 9:1). honestly--"in a good way." The same Greek word as "good conscience." Literally, "rightly," "becomingly."

Verse 19

the rather--Greek, "I the more abundantly beseech you." to do this--to pray for me. that I may be restored to you-- (Plm 1:22). 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.

Verse 20

Concluding prayer. God of peace--So Paul, Rom 15:33; Rom 16:20; Co2 13:11; Phi 4:9; Th1 5:23; Th2 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 Act 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 Pe1 5:1-4. Compare Eze 34:23 and Jesus' own words, Joh 10:2, Joh 10:11, Joh 10:14. 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 (Zac 9:11, seemingly referred to here; Act 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).

Verse 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" (Phi 1:11). to whom--to Christ. He closes as he began (Heb 1:1-14), with giving glory to Christ.

Verse 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 Pe1 5:12). On the seeming inconsistency with Gal 6:11, compare Note, see on Gal 6:11.

Verse 23

our brother Timothy--So Paul, Co1 4:17; Co2 1:1; Col 1:1; Th1 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 (Phi 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 Ti1 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.

Verse 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, Jo1 2:18; "all," Pe1 3:8; Pe1 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.

Verse 25

Paul's characteristic salutation in every one of his other thirteen Epistles, as he says himself, Co1 16:21, Co1 16:23; Col 4:18; Th2 3:17. It is found in no Epistle written by any other apostle in Paul's lifetime. It is used in Rev 22:21, written subsequently, and in CLEMENT OF ROME. Being known to be his badge, it is not used by others in his lifetime. The Greek here is, "The grace (namely, of our Lord Jesus Christ) be with you all." Next: James Introduction

Verse 1

Let brotherly love continue. The Vulgate Latin and Syriac versions add, "in you"; or among you, as a church and society of Christians; for this is not to be understood of love to all mankind, or to those of the same nation, or who are in a strict natural relation brethren, though they are all in a sense brethren, and to be loved; but of love to those who are in the same spiritual relation to God, as their Father, to Christ, as the firstborn among many brethren; and are in the same church state, at least partakers of the same grace: and which love ought to be universal, and reach to all the saints, and be fervent and unfeigned, and as Christ hath loved us; and when it is genuine, it is active and laborious; and shows itself in praying with and for one another; in bearing one another's burdens; in forbearing and forgiving one another; in admonishing one another in love; in building up each other in the most holy faith; and in stirring up one another to the several duties of religion: and without this excellent and useful grace, a profession of religion is in vain; this is an evidence of regeneration; it is the bond of perfectness, and what renders the saints' communion delightful and edifying: many are the arguments moving to the exercise of it; as the love of God, and Christ; the new commandment of Christ; the relation saints stand in to one another; the comfort and joy of Gospel ministers, and our own peace and edification: and this should continue; for the love of God and Christ continues; the relation between the saints continues; and without this, churches cannot continue long: the apostle means, not the grace itself, the internal principle, for that, where it once is, always continues, and can never be lost; but the exercise and increase of it, an abounding in it yet more and more. One of the Jewish prayers is to this purpose (q); "he that dwells in this house, let him plant among you , "brotherhood and love", (or brotherly love,) peace and friendship.'' (q) T. Hieros. Beracot, fol. 3. 3.

Verse 2

Be not forgetful to entertain strangers,.... By whom are meant, not unconverted men, who are strangers to God and Christ, and the covenants of promise; nor saints, who are as pilgrims and strangers in this world; but such as are of another country, and are unknown; and even though wicked men, they are not excluded; though such as are obliged to quit their own country for righteousness sake are chiefly designed; all strangers in distress are meant, and hospitality is to be exercised towards them; which lies negatively in doing nothing to distress them, and positively in providing food, raiment, lodging, &c. for them, and in comforting, counselling, and directing them in all matters in which they may stand in need thereof: and that this is a duty, appears from the light of nature, and practices of the Heathens, Act 28:2, from the express law of God, Deu 10:19 and many others made in favour of strangers, binding on the Jews; from the sundry exhortations to it in the New Testament, Rom 12:13 and from the exhortation here not to forget it; and from the great regard which Christ will show to such as mind it, and his disregard to others at the last day: the persons who are to exercise it are not only the ministers of the Gospel, who should be given to hospitality; but all the saints, even the meaner sort are not exempted, but should use it according to their ability; though it is chiefly binding on those that are rich. And this should not be forgot, but pursued and followed after; it should be frequently performed; men should be given, and used to it; it should be done without grudging, and in a friendly and loving manner: for thereby some have entertained angels unawares; as Abraham, Gen 18:1, he knew them not to be angels at first; they appeared as men, and he treated them as such; but they were angels, yea, one of them was Jehovah himself; and hereby he received many favours, Gen 18:10, and Lot, Gen 19:1 who knew not that they were angels he took into his house; but they were, and he was delivered by them from the burning of Sodom; yea, some have unawares, this way, entertained Christ himself, Luk 24:15 and indeed, entertaining of his members is entertaining him, Mat 25:38. It is an observation of a Jewish writer (r) upon the first of these instances; "from hence we learn (says he) how great is the strength (or virtue) of the reception of travellers (or hospitality), as the Rabbins of blessed memory say, greater is , "hospitality", than the reception of the face of the Shechinah.'' And this is said to be one of the six things which a man enjoys the fruit of in this world, and for which there remains a reward in the world to come (s). (r) R. Abraham Seba in Tzeror Hammor, fol. 18, 4. (s) T. Bab. Sabbat, fol. 127. 1.

Verse 3

Remember them that are in bonds,.... Not for criminal actions, or for debt, though such should be remembered, and pity showed them, especially the latter; but such as are in bonds for the sake of Christ, and the Gospel. This has been often the lot of God's people, who should be remembered, by praying for them, sending comfortable letters to them, personally visiting them, and relieving them under their distresses: as bound with them; as if it were so, as if in the same condition, and circumstances; by sympathizing with them; by considering themselves liable to the same bonds; by dealing with them as it would be desirable to be dealt with in the same case: and them which suffer adversity; outward afflictions of body, distress for want of temporal mercies, food and raiment, and persecution by enemies; or spiritual adversity, as the prevailings of corruptions, and particularly unbelief, the hidings of God's face, and the temptations of Satan. As being yourselves also in the body; as if in their bodies, enduring the same things; or as being afflicted in the body with diseases, necessities, and persecutions; or as being in the body, the church, of which these afflicted ones are a part, and therefore should have a fellow feeling with them; or rather as being in this world, in the flesh, or in a body and state subject to the like adversities, temporal and spiritual.

Verse 4

Marriage is honourable in all,.... Some read these words as an exhortation, "let" it "be so"; others as an assertion, it is so. "Marriage" is the union of one man and one woman in wedlock, whereby they become one flesh; it is a joining together of male and female in this relation, and of two only, and of such as are not within the degrees of blood forbid by the law, Lev 18:6 and of such as are fit for marriage: and this is "honourable", as it was instituted by God, and has been honoured with the presence of Christ, Gen 2:22. And it is so in the ends of it, being to procreate children, multiply the earth, build up families, preserve a legitimate offspring, and prevent fornication and all uncleanness; and it is so, when the duties of the relation are performed on both sides: and it is honourable "in all"; in all things, in all respects, upon all accounts; "every way", as the Arabic version renders it; or as the Ethiopic version, "everywhere"; it has been honourably esteemed of among all nations; it becomes persons of all ranks and degrees, quality, and order; and it is honourable in all that are lawfully married, and do not violate the marriage contract, or defile the marriage bed: hereby are condemned such who despise marriage, that they may give a loose to their wandering and insatiable lusts; and such who, under a pretence of greater sanctity and perfection, reject it as unlawful; and the Papists, who deny it to men employed in sacred work: and the bed undefiled: the Arabic version reads, "his bed"; and the Syriac and Ethiopic versions, "their bed"; the bed of such whose marriage is honourable; which is not polluted by admitting others into it, or by acts of fornication and adultery: "but", or "for", as the Alexandrian copy reads, whoremongers and adulterers God will judge; the former of these may be rendered "fornicators", as it is by the Vulgate Latin version: fornication is a sin committed by single persons, unmarried ones; and though it was reckoned among the Gentiles a thing indifferent, yet is contrary to the law of God, and is a work of the flesh, and makes unfit for the kingdom of God, and brings down the judgments of God both here and hereafter. And this is in opposition to marriage, which is appointed to prevent it. The sin "adulterers" are guilty of, is a sin committed by persons, who are either one or both in a married state, and so is directly a pollution of the marriage bed: this was punishable with death by the law of God, and light of nature; and though men may make light of it, God will judge and punish such as commit it, both in this life, with diseases, poverty, and disgrace, and in the world to come, at the great day of account; for however secretly it may be committed, God, who is omniscient, sees it, and will bring it into judgment; nor shall any be able to escape the righteous judgment of God, for he is omnipotent, as well as omniscient. The Jews say, "whoever lies with another man's wife, shall not escape "the judgment", or damnation of hell (t)'' (t) T. Bab. Sota. fol. 4. 2.

Verse 5

Let your conversation be without covetousness,.... Which is an immoderate desire, of riches, an over anxious care for worldly things, attended with dissatisfaction, and discontent with their present state: it discovers itself many ways; in preferring the world to religion; in laying up treasure for a man's own self, without being any ways useful to others; in withholding from himself the necessaries of life, and in making no use of his substance for the glory of God, and the interest of religion: this is a very great evil; it is called idolatry, and is said to be the root of all evil; and is very pernicious to true religion: a believer's conversation should be without it; in his family, for whom he should provide things convenient and honest; and in the world, where he should deal uprightly, and not defraud and overreach; and in the church, where he should be liberal, and generously communicate, upon all occasions; and such a conversation is becoming the Gospel, which is a declaration of things freely given to us of God. The reason of the apostle's mentioning this sin of covetousness is, because the Jews were prone to it, and these believing Hebrews might be inclined to it, and be dissatisfied with their present condition, in which they suffered the spoiling of their goods; and besides, unless this was avoided, the above mentioned duties could not be performed aright, as brotherly love, hospitality, remembering and relieving persons in bonds, and adversity. And be content with such things as ye have; or with present things; with present riches, or with present poverty; with present losses and crosses; with present reproaches and afflictions; and contentment with these things shows itself by thankfulness for every mercy, and by submission to the will and providence of God in every state of life: and there are many things which may move and engage unto it; as the consideration of the state and condition men are in, when they come into the world, and will be when they go out of it; the will of God, and the disposition of his providence according to it, which is unalterable; a sense of: their own unworthiness; a view of interest in God and Christ; and an eye to the recompense of reward; as well as the many promises of God to support and supply his: and among the rest, what follows, for he hath said, I will never leave thee, nor forsake thee; which is a promise made to Joshua, and belongs to all believers, Jos 1:5 which may regard things temporal, as that God will not leave his people in the hands of their enemies, nor forsake them in distress, nor withhold any good thing from them needful for them, but will supply them with the necessaries of life, with which they should be content: and this passage is very pertinently cited for this purpose, and could be easily understood in this sense by the Hebrews; for the Jews explain such places as speak of God's not forsaking men, of the sustenance of them, as Psa 37:25 and observe that the word "forsaking", is never used but with respect to "sustenance" (u); though the words may also relate to things spiritual, as that God will not leave them to themselves, to their own corruptions, which would overpower them; nor to their own strength, which is but weakness; nor to their own wisdom, which is folly; nor to Satan, and his temptations, who is an over match for them; nor to the world, the frowns and flatteries of it, by which they might be drawn aside; nor will he leave them destitute of his presence; for though he sometimes hides his face, and withdraws himself, yet not wholly, nor finally; nor will he forsake the work of his own hands, in them, but will perform it until the day of Christ; he will not leave or forsake them, so as that they shall perish; he will not forsake them in life, nor at death, nor at judgment. (u) Bereshit Rabba, sect. 69. fol. 61. 4. Vajikra Rabba, sect. 35. fol. 175. 2. Yalkut, par. 2. fol. 103. 2.

Verse 6

So that we may boldly say,.... Or confidently assert; for nothing is more true than this, the Lord is my helper; he is able to help, and does help, when none else can; he has promised to be the helper of his people; he has laid help for them on Christ, who is mighty; and he has helped him as man, that he might help them; he has set up a throne of grace for them to come to, where they may find help; and experience confirms the truth of this assertion; every believer can set up an Ebenezer, and say, hitherto hath the Lord helped me: the people of God are of themselves helpless ones; there is no help for them in man; their help is only in the Lord; who helps them out of the pit of sin and misery; out of the hands of all their enemies; out of all their afflictions, and "out" of all the dangers they are exposed unto by Satan and his temptations, by reason of a body of sin and death, and no account of the world, and the men of it: he helps them "in" the exercise of grace, and in the discharge of duty; in bearing the cross; in fighting the Lord's battles; and in their journeying through the wilderness: he helps them "to" temporal blessings, and spiritual ones; to spiritual food and raiment, and to all needful supplies of grace, and, at last, to eternal glory and happiness: and the help he now affords is quick and present, suitable and seasonable, and is what is sufficient; and is sometimes with, and sometimes without means. And I will not fear what man shall do unto me. There is a becoming fear and reverence which is due to men that are our superiors, whether in civil or religious affairs; but men are not to be feared, when opposed to God; not a single man only is not to be feared, but even all men; and not they only, but all that they can do; the utmost of which is to kill the body; the ground of this fearlessness in believers are the infinite power, grace, and goodness of God. The words seem to be taken out of Psa 54:4.

Verse 7

Remember them which have the rule over you,.... Christ's church is a kingdom, and he is King in it; pastors of churches are subordinate governors; who rule well when they rule not in an arbitrary way, according to their own wills, but according to the laws of Christ, with all faithfulness, prudence, and diligence. The word may be rendered "guides" or "leaders"; for such point out the way of peace, life, and salvation to men, and direct them to Christ; and guide them into the understanding of the Scriptures, and the truths of the Gospel; and lead them in the paths of faith and holiness, and are examples to them. The Greek word, here used, is what the Jews call Christian bishops by; and is, by Maimonides (w), said to be the same as "a bishopric": to "remember" them is to know, own, acknowledge, and respect them as their governors; to obey them, and submit to them; to treasure up in memory their doctrines and exhortations; to be mindful of them at the throne of grace, to pray for them; and to take care of their maintenance and outward supply of life: who have spoken unto you the word of God; of which God is the author, being agreeably to the Scriptures, given by inspiration of God; the subject of which is the love and grace of God in Christ; and which God makes useful for conversion and comfort; and which, when spoken aright, is spoken freely, boldly, and faithfully: whose faith follow; or "imitate"; meaning either their faithfulness, by owning the truths and ordinances of the Gospel before men; by reproving fellow Christians in love; by discharging the several duties of their place in the church; and by performing the private duties of life: or the grace of faith, their strong exercise of it, together with its fruits and effects, love, and good works; also the profession of their faith, which they hold fast unto the end; and the doctrine of faith, by embracing the same, as it appears agreeably to the word; by abiding by it, standing fast in it, striving for it, and persevering in it to the end. Considering the end of their conversation; which may intend the whole of their conduct in the discharge of the several duties of their office; the end of which designs either the manner of it, as De Dieu explains it, agreeably to the sense of the Hebrew word, in Psa 68:20 or the drift and scope of it, which was Christ, his honour and glory, as in connection with the following verse; or the event of it in life, being for the glory of God, and the good of men; or rather the issue of it in death, or what a comfortable end they made; and so the Ethiopic version renders it, "considering" their "last manner of living, in their exit out of the world"; and this is to be considered for imitation and encouragement. (w) In Misn. Gittin, c. 1. sect. 1.

Verse 8

Jesus Christ, the same yesterday, and today, and for ever. Who is the substance of the word spoken by the above mentioned rulers, the author and object of their faith, and the end in which their conversation terminated. These words may be expressive of the duration of Christ: he was "yesterday", which does not design the day immediately foregoing, nor some little time past, but ancient times, formerly, of old; and though it does not extend to eternity, which is true of Christ, yet may be carried further than to the days of his flesh here on earth, even to the whole Old Testament dispensation; yea, to the beginning of the world, when he existed not only as the eternal Word, the everlasting "I am", but as the Saviour and Redeemer of his people; during which dispensation he frequently appeared in an human form, and was the sum of all promises and prophecies, and the substance of all types and shadows, and the spiritual food of his people: and he is "today" under the Gospel dispensation; in his person as God-man, and in his offices as prophet, priest, and King: and will be so "for ever": he will never die more; his kingdom is an everlasting kingdom, and his priesthood an unchangeable one. Moreover, these words may regard the immutability of Christ; who is unchangeable in his person, perfections, and essence, as God; and in his love to his people; and in the fulness of his grace, and in the efficacy of his blood, and in the virtue of his sacrifice and righteousness: it may be observed, that , translated "the same", answers to "he", a name of God, Psa 102:27 and which is used in Jewish writings (x) for a name of God; and so it is among the Turks (y): and it is expressive of his eternity, immutability, and independence; and well agrees with Christ, who is God over all, blessed for ever. (x) Seder Tephillot, fol. 2. 1. & 4. 1. Ed. Basil. fol. 6. 2. & 7. 1. Ed. Amstelod. Zehar in Exod. fol. 35. 4. Maimonides in Misn. Succa, c. 4. sect. 5. (y) Smith de Moribus Turc. p. 40.

Verse 9

Be not carried about with divers and strange doctrines,.... The word "divers" may denote the variety and multitude of other doctrines; referring either to the various rites and ceremonies of the law, or to the traditions of the elders, or to the several doctrines of men, whether Jews or Gentiles; whereas the doctrine of the Scriptures, of Christ, and his apostles, is but one; it is uniform, and all of a piece; and so may likewise denote the disagreement of other doctrines with the perfections of God, the person and offices of Christ, the Scriptures of truth, the analogy of faith, and even with themselves: and "strange" doctrines may design such as were never taught by God, nor are agreeable to the voice of Christ, nor to be found in the word of God; and which are new, and unheard of, by the apostles and churches of Christ; and appear in a foreign dress and habit: wherefore the apostle exhorts the believing Hebrews not to be "carried about with them"; as light clouds and meteors in the air, by every wind: for so to be, is to be like children; and discovers great ignorance, credulity, levity, inconstancy, uncertainty, fluctuation, and inconsistency: for it is a good thing that the heart be established with grace; with the doctrine of grace, which is food for faith, and does not leave men at uncertainties about things; but establishes the heart, with respect to the love and favour of God, and builds souls upon the foundation, Christ; so that they are not at a loss about the expiation of sin, justification, and salvation; but firmly look for, and expect eternal happiness by Christ, and rejoice in hope of the glory of God: not with meats; referring to the distinction of meats among the Jews; or the sacrifices ate both by the priests and by the people; or the whole ceremonial law which stood in divers meats and drinks: which have not profited them that have been occupied therein; they were only profitable to the body; and could be of no other use to the soul, when they were in force, than as they led to Christ, and were regarded by believers; for they were of no advantage to hypocrites and carnal men; they could not sanctify, nor justify, nor cheer the spirits, nor establish the heart; and are of no manner of service at all, since the death of Christ, whereby the whole ceremonial law is abolished.

Verse 10

We have an altar,.... By which is meant, not the cross of Christ, on which he was crucified; nor the Lord's table, where his flesh and blood are presented to faith, as food, though not offered; but Christ himself, who is altar, sacrifice, and priest; he was typified by the altar of the burnt offering, and the sacrifice that was offered upon it; the altar was made of Shittim wood, and covered with brass, denoting the incorruptibleness, duration, and strength of Christ: the horns of it, at the four corners, were for refuge; whoever fled to it, and laid hold on them, were safe; so Christ is a refuge to his people, that come from the four corners of the earth; and who believe in him, and lay hold on him, are preserved and protected by his power and grace: the use of it was for sacrifice to be offered upon it; which being a male, without blemish, and wholly burnt with fire, was a sweet savour to God; and which was typical of Christ's human nature, offered on the altar of his divine nature; which was pure and holy, suffered the fire of divine wrath, and was for a sweet smelling savour to God: this altar was but one, and most holy, and sanctified what was put upon it; all which is true of Christ: now this altar the saints have, and have a right to eat of it; even all Christ's friends and beloved ones; all that are made priests unto God by him; all that know him, believe in him, have a spiritual discerning of him, and hunger and thirst after him: whereof they have no right to eat that serve the tabernacle: there is something of this altar, or that was offered up upon this altar, that is to be eaten, even the flesh and blood of Christ; and to "eat" of it is to believe that Christ is come in the flesh, and is become an offering for sin, and for us that eat; it is to receive, embrace, and possess the blessings procured by it; which is done by faith, with spiritual joy and gladness, and with sincerity and singleness of heart: now those, who served the tabernacle, or adhered to the service of the ceremonial law, they had no right to eat of this altar: the allusion is to the priests' eating of the sacrifices, and to some sacrifices, of which they might not eat, Lev 2:10 and this is not to be understood of believers, before the coming of Christ, who did attend tabernacle service; for they ate the same spiritual meat, and drank the same spiritual drink, as believers do now; but of such, who obstinately persisted in the ceremonies of the law, when they were abolished; and so cut off themselves from all right to the substance of these shadows. See Gal 5:2.

Verse 11

For the bodies of those beasts,.... Not the red heifer, Num 19:1 nor the sin offering in general, Lev 6:30 nor those for the priest and people, Lev 4:11 but the bullock and goat, on the day of atonement, Lev 16:11 which were typical of Christ, in the bringing of their blood into the most holy place, by the high priest, for sin; and in the burning of them, without the camp: these beasts were slain, their blood was shed, and was brought into the most holy place, by the high priest; and was sprinkled on the mercy seat, and the horns of the altar of incense; and, by it, atonement was made for the priest, his house, and all Israel; which was a type of the death of Christ; the shedding of his blood; the carrying of it into heaven; the sprinkling it upon the throne of grace and mercy; by which reconciliation is made for the sins of all God's people: whose blood is brought into the sanctuary: that is, into the holy of holies, as the Ethiopic version renders it: by the high priest for sin; to make atonement for it, for his own, and for the sins of his family, and of all Israel: are burnt without the camp, Lev 16:27 even their skins, flesh, and dung; and the men that burnt them were unclean, though, upon being washed, were received: which was typical of the dolorous sufferings of Christ without Jerusalem, as the next verse shows; and points out the extent of his sufferings, reaching to all parts of his body, and even to his soul; and expresses not only the pains, but the shame and reproach he endured, signified by the burning of the dung; and hints at the pardon of the wicked Jews, who were concerned in his sufferings; which was applied unto them upon their repentance.

Verse 12

Wherefore Jesus also,.... In order to answer the type of him; that he might sanctify the people with his own blood: by "the people" are meant the people who are the objects of divine love and favour; a chosen and covenant people; a distinct and peculiar people; Christ's own special people, by the gift of his Father to him: and the sanctification of them does not design the internal sanctification of them, though this is from Christ, and in consequence of his blood; nor does it so much regard the cleansing of the filth of sin, though Christ's blood sanctifies, in this sense; but rather the expiation of the guilt of sin, which Christ has fully took away; complete pardon being procured, and a perfect righteousness brought in: and this by "his own blood"; the priests sanctified, to the purifying of the flesh, with the blood of others, with the blood of bulls and goats; but Christ with his own blood, which he was, really, a partaker of; and his human nature, being in union with his divine person, as the Son of God, it had a virtue in it, to sanctify and cleanse from all sin, and to make full expiation of it; in shedding of which, and sanctifying with it, he has shown great love to his people: and, that he might do this agreeably to the types of him on the day of atonement, he suffered without the gate; that is, of Jerusalem: the Syriac version reads, "without the city"; meaning Jerusalem; which answered to the camp of Israel, in the wilderness; without which, the bodies of beasts were burnt, on the day of atonement: for so say (z) the Jews; "as was the camp in the wilderness, so was the camp in Jerusalem; from Jerusalem to the mountain of the house, was the camp of Israel; from the mountain of the house to the gate of Nicanor, was the camp of the Levites; and from thence forward, the camp of the Shechinah, or the divine Majesty:'' and so Josephus (a) renders the phrase, without the camp, in Lev 16:27 by ; "in the suburbs"; that is, of Jerusalem, where Christ suffered, (z) T. Bab. Zebachim, fol. 116. 2. Bemidbar Rabba, sect. 7. fol. 188. 3. 4. Maimon. Beth Habbechira, c. 7. sect. 11. (a) Antiqu. l. 3. c. 10. sect. 3.

Verse 13

Let us go forth therefore unto him without the camp,.... Either of legal ceremonies, which are to be quitted; or of this world, which may be compared to a "camp"; for its instability, a camp not being always in one place; and for its hostility, the world being full of enemies to Christ and his people; and for the noise and fatigue of it, it being a troublesome and wearisome place to the saints, abounding with sins and wickedness; as also camps usually do; and for multitude, the men of the world being very numerous: and a man may be said to "go forth" from hence, when he professes not to belong to the world; when his affections are weaned from it; when the allurements of it do not draw him aside; when he forsakes, and suffers the loss of all, for Christ; when he withdraws from the conversation of the men of it, and breathes after another world; and to go forth from hence, "unto him", unto Christ, shows, that Christ is not to be found in the camp, in the world: he is above, in heaven, at the right hand of God; and that going out of the camp externally, or leaving the world only in a way of profession, is or no avail, without going to Christ: yet there must be a quitting of the world, in some sense, or there is no true coming to Christ, and enjoyment of him; and Christ is a full recompence for what of the world may be lost by coming to him; wherefore there is great encouragement to quit the world, and follow Christ: now to go forth to him is to believe in him; to hope in him; to love him; to make a profession of him, and follow him: bearing his reproach; or reproach for his sake: the reproach, which saints meet with, for the sake of Christ, and a profession of him, is called "his", because of the union there is between them, and the sympathy and fellow feeling he has with them in it; he reckons what is said and done to them as said and done to himself; and besides, there is a likeness between the reproach which Christ personally bore, and that which is cast upon his followers; and this is to be bore by them willingly, cheerfully, courageously, and patiently.

Verse 14

For here have we no continuing city,.... Neither for religious worship, the city of Jerusalem being quickly to be destroyed, nor for civil life to dwell in; and so may have a peculiar regard to the Hebrews, whose temple and city would, in a short time, become desolate; though it was the general case of the saints, in those times, to be obliged to flee from one city to another, having no certain dwelling place: and it may respect the common instability of this world, and of the state of the saints in it: this world, and all things in it, are unstable and transitory, the riches, honours, pleasures, and profits of it, and the persons in it, and even the world itself; the fashion of it passes away: the saints have no settlement and abiding here; they are not of it, though in it; and though they are in it, it is but for a time; and, when they have done the will of God, they are taken out of it; another place is prepared for them: they are but sojourners, and strangers, and pilgrims; and this they are sensible of, and own, and acknowledge: and it is their mercy, that they are not to continue here; since, while in it, they are exposed to a great many sorrows and afflictions, both of soul and body; are often disturbed with Satan's temptations; and are liable to the snares, insults, and reproaches of the world; and, seeing they have no continuance here, they will be the sooner at home: and they have that to support them, under the instability of worldly things, which others have not; they are interested in an unchangeable God, and in his love; and in an unchangeable Saviour; and in an unchangeable covenant; and have a right to eternal glory and happiness, a city which has foundations, as follows: but we seek one to come; heaven; which is compared to a city; is future, yet to come; though certain, being built and prepared by God; and is continuing, will abide, being well founded: hence the saints seek for it; See Gill on Heb 11:10.

Verse 15

By him therefore let us offer the sacrifice of praise,.... For temporal and spiritual mercies; particularly for sanctification, or expiation of sin, by the blood of Christ; and for heaven, the continuing city, that is to come: this sacrifice is not a proper, nor a propitiatory one, but spiritual and evangelical; it is enjoined by God, is well pleasing to him, and glorifies him; and is our reasonable service, that believe in Christ; for being made priests by him to God, and having faith in him, such are capable of offering it aright; to do which, they are under the greatest obligations: and it is to be offered up by Christ, who is the same yesterday, today, and for ever; and who has suffered without the gate, that he might sanctify the people by his blood; it is to be done in imitation of him, and by his assistance; and for him, and blessings in him; and on him, as the altar, which sanctifies the gift; and through him, as the high priest and Mediator; for, as there is no coming to God but by Christ, and all our mercies come to us through him, and our thanksgivings are only acceptable to God on his account, it must be right to offer them up by him: and that, to God continually: as the Creator and Preserver of us, in our beings; as the Father of mercies; as the Father of Christ; and as our covenant God and Father in him; since he is always bestowing mercies on us, of one kind or another; and, therefore, should be continually praised, even in times of adversity, affliction, and temptation; in the midst of reproach and persecution; even when unsettled in mind, body, and estate; since there is a continuing city to come; nor can a believer be in any state of life but he has something to be thankful for: that is, the fruit of our lips; the sacrifice of praise is so called, in allusion to the offering of the firstfruits under the law; and to distinguish it from legal sacrifices; and to show in what way and manner we are to praise God, namely, with our lips: in Hos 14:2 which is thought to be referred to here, it is, "the calves of our lips"; sacrifices of praise being instead of calves: and the apostle interprets it in great agreement with the Jewish writers; the Chaldee paraphrase explains it by , "the words of their lips": and so Jarchi, , "the words of our lips"; and Kimchi, , "the confession of our lips": and it may be observed, that there is a great nearness in "calves", and "fruit"; though perhaps rather the phrase is borrowed from Isa 57:19 where it is expressly had; the Septuagint indeed have it in Hos 14:2 & the apostle adds, for further explanation, giving thanks to his name; to the name of God; to the glory of his name; to the honour of his divine perfections; for mercies of every kind: the word signifies "a speaking together"; and may design not only the conjunction of the heart and tongue together in praise, but a social giving thanks to God by the saints, as a body together: the phrase , "the sacrifice of praise", is used by the Septuagint in Ch2 29:31. The apostle having shown that legal sacrifices were all superseded and abolished by the sacrifice of Christ, which is the design of this epistle, points out what sacrifice believers should offer up to God, under the Gospel dispensation; and the Jews themselves say, that "in future time (i.e. in the days of the Messiah) all sacrifices shall cease, but , "the sacrifice of praise" shall not cease (b).'' (b) Vajikra Rabba, sect. 9. fol. 153. 1. & sect 27. fol. 168. 4.

Verse 16

But to do good and to communicate forget not,.... Which is to be understood, not of doing good works in general, but of acts of beneficence, or communicating to "the poor", as the Syriac version renders it: the apostle proceeds to take notice of another sort of sacrifice, which continues under the Gospel dispensation; and that is, alms; which should be attended to: alms should be given, or beneficence be exercised to all men in need, even to our enemies, as well as to our friends and relations; and especially to poor saints, and ministers of the Gospel: and this believers should not "forget"; which shows that it is a duty of importance; and that men are too apt to neglect it, and should be stirred up unto it: for with such sacrifices God is well pleased; not that they are meritorious of the favour of God and of eternal life; for what a man gives in a way of charity is but what God has given him, and cannot be profitable to God, though it is to a fellow creature; nor is there any proportion between what is given, and grace and glory which the saints receive; yet doing good in this way, when it is done in faith, springs from love, and is directed to the glory of God, is well pleasing to him; yea, these sacrifices are preferred by him to legal ones, Hos 6:6 and the Jews also say, that "greater is he who does alms than (if he offered) all sacrifices (c).'' (c) T. Bab. Succa, fol. 49. 2.

Verse 17

Obey them that have the rule over you,.... Not the ecclesiastical rulers among the Jews, for to these they were no longer obliged, they being no longer under such tutors and governors; nor civil magistrates, though it was their duty to obey them, even Heathen ones; for as for Christian magistrates, as yet there were none; but their spiritual guides and governors, the same that are mentioned Heb 13:7 these the apostle exhorts them to "obey": by constantly tending upon the word preached by them, and hearkening to it; by receiving it with faith and love, as it appears agreeable to the Scriptures; for a contrary behaviour is pernicious to souls, and highly resented by God; and by being present at, and joining with them in the ordinances of Christ, as administered by them; and by regarding their admonitions, counsels, and advice: and submit yourselves; to the laws of Christ's house, as put in execution by them; and to their censures and reproofs, as delivered by the authority of the church; for they are spiritual fathers, and children should obey their parents, and submit to them; they are the ambassadors of Christ, stand in his stead, and represent him, wherefore their authority is great; and they are pastors or shepherds of the flock, whom the sheep should follow: for they watch for your souls, as they that must give account: they watch not for themselves, for their worldly gain and advantage, and for the estates of men; but for the souls of men, to do them good, to comfort and edify them, to feed them with knowledge and understanding, and for the salvation of them; as such that must give an account to their own consciences, that they discharge their work aright, or they cannot be satisfied; and to the church, to whom they minister, to whom they are accountable, if they are dilatory and negligent; and especially as such as must stand before the judgment seat of Christ, and give an account to him of their ministry, of their use of talents committed to them, and of souls that are put under their care and charge; how they have discharged their duty to the souls of men, and how these have behaved towards them under the ministry of the word: the Alexandrian copy and the Vulgate Latin version read, "for they watch, as those that must give an account for your souls": the sense is much the same: that they may do it with joy, and not with grief; either do their work with joy, cheerfully; which they do, when they are obeyed and submitted to; when men attend upon the word and ordinances administered by them, and receive advantage, and grow in grace and spiritual knowledge; when they abide by the Gospel, and walk worthy of it; otherwise they do their work heavily, and with sorrow: or else give up their account with joy, and not with grief; either at the throne of grace, where they either rejoice or complain; or at the great day, when they will be witnesses, either for or against those that have been committed to them: for that is unprofitable unto you; for whose souls they watch; that is, the latter would be so, either to do their work sorrowing, or to give up their account by way of complaint; either of them must be to the disadvantage of such persons that occasion grief and sorrow.

Verse 18

Pray for us,.... Who are in the ministry; your guides and governors; since the work is of so much moment, and so arduous and awful, and you have such a concern in it; See Gill on Th2 3:1. for we trust we have a good conscience; there is a conscience in every man, but it is naturally evil: a good conscience is a conscience sanctified by the Spirit of God, and sprinkled by the blood of Jesus; here it chiefly respects the upright discharge of it in the ministerial work: this the apostle often asserts, and appeals to, and which he here expresses with modesty, and yet with confidence; and which he uses as an argument for prayer for them: in all things willing to live honestly; not only as men, but as ministers; faithfully dispensing the word of truth, without any regard to the favour or frowns of men, as good stewards of the mysteries of God; which contains in it another reason for prayer: the phrase, "in all things", is so placed, that it may be read in connection with either clause; and the sense is either that they exercised a good conscience in all things, in which they were concerned with God, or man, and among all persons, Jews and Gentiles; or that they were willing to live honestly in every respect, as men, Christians, and ministers.

Verse 19

But I beseech you the rather to do this,.... To pray earnestly; to strive together in their prayers for them, Rom 15:30 that I may be restored to you the sooner: Christ's ministers are sometimes hindered from being with their people, through Satan, or his emissaries, creating troubles, or casting them into prison; which might be the apostle's case now; but God can make their way through all; and for this he should be prayed unto.

Verse 20

Now the God of peace,.... This is the concluding part of the epistle, which is ended with a prayer, made up of very suitable petitions for the Hebrews; and as the apostle desires them to pray for him and other ministers, he, in turn, and by way of example, prays for them: and he addresses God, as "the God of peace"; who is so called, because of his concern in the peace and reconciliation of his people; because he is the giver of conscience peace to them; because he is the author of all felicity and prosperity, temporal and spiritual; the promoter of peace and concord among saints, and at last brings them to eternal peace; See Gill on Rom 15:33, a consideration of this gives boldness at the throne of grace; furnishes out a reason why blessings asked for may be expected; has a tendency to promote peace among brethren; may bear up saints under a sense of infirmity and imperfection, in prayer and other duties; and be an encouragement to them under Satan's temptations, and all afflictions. The Arabic version makes the God of peace to be Christ himself; whereas Christ is manifestly distinguished from him in the next verse; and even in that version, reading the words thus, "now; the God of peace raised from the dead Jesus the Shepherd of the sheep, magnified by the blood of the everlasting covenant; Jesus, I say, our Lord confirm you, &c. through Jesus Christ"; for which version there is no foundation in the original text. The God of peace is manifestly God the Father, who is distinguished from Christ his Son: that brought again from the dead our Lord Jesus; who died for the sins of his people; was buried, and lay under the power of death for some time; but was raised from the dead by his Father; though not exclusive of himself, and the Spirit of holiness; in the same body in which he suffered and died; as the firstfruits of his people, and as their Lord and Saviour, head and surety, for their justification, and as a pledge of their resurrection. The apostle addresses the God and Father of Christ in prayer, under this consideration, to observe his power and ability to help in the greatest distress, and in the most difficult and desperate case; to encourage faith and hope in him, when things are at the worst, and most discouraging; to comfort the saints under afflictions, in a view of their resurrection; to engage them to regard a risen Christ, and things above, and to expect life and immortality by him: that great Shepherd of the sheep: the people of God, whom the Father has chosen, and given to Christ; for whom he has laid down his life; and whom the Spirit calls by his grace, and sanctifies; to whom Christ has a right, by his Father's gift, his own purchase, and the power of grace: these being partakers of his grace, are called "sheep", because they are harmless and inoffensive in their lives and conversations; and yet are exposed to danger; but meek and patient under sufferings; are weak and timorous of themselves; are clean, being washed in the blood of Christ; are sociable in their communion with one another; are profitable, though not to God, yet to men; are apt to go astray, and are liable to diseases: they are also called sheep, and are Christ's sheep before conversion; see Joh 10:16 and Christ, he is the Shepherd of them, who in all respects discharges the office of a shepherd to them, diligently and faithfully; See Gill on Joh 10:16, here he is called, "that great Shepherd"; being the man, God's fellow, equal to him, the great God and our Saviour; and having a flock which, though comparatively is a little one, is a flock of souls, of immortal souls, and is such a flock as no other shepherd has; hence he is called the Shepherd and Bishop of souls: and his abilities to feed them are exceeding great; he has a perfect knowledge of them; all power to protect and defend them; a fulness of grace to supply them; and he takes a diligent care of them: and this great Person so described was raised from the dead, through the blood of the everlasting covenant: for the sense is not, that God is the God of peace, through that blood, though it is true that peace is made by it; nor that Christ becomes the Shepherd of the sheep by it, though he has with it purchased the flock of God; nor that the chosen people become his sheep through it, though they are redeemed by it, and are delivered out of a pit wherein is no water, by the blood of this covenant; but that Christ was brought again from the dead through it; and it denotes the particular influence that it had upon his resurrection, and the continued virtue of it since. The "covenant" spoken of is not the covenant of works made with Adam, as the federal head of his natural seed; there was no mediator or shepherd of the sheep that had any concern therein; there was no blood in that covenant; nor was it an everlasting one: nor the covenant of circumcision given to Abraham; though possibly there may be some reference to it; or this may be opposed to that, since the blood of circumcision is often called by the Jews , "the blood of the covenant" (d): nor the covenant on Mount Sinai, though there may be an allusion to it; since the blood which was then shed, and sprinkled on the people, is called the blood of the covenant, Exo 24:8 but that was not an everlasting covenant, that has waxed old, and vanished away; but the covenant of grace is meant, before called the new and better covenant, of which Christ is the surety and Mediator; see Heb 7:22. This is an "everlasting one"; it commenced from everlasting, as appears from the everlasting love of God, which is the rise and foundation of it; from the counsels of God of old, which issued in it; from Christ's being set up from everlasting, as the Mediator of it; from the promises of it which were made before the world began; and from the spiritual blessings of grace in it, which were given to God's elect in Christ before the foundation of it: moreover, it will endure for ever; nor will it be succeeded by any other covenant: and the blood of Christ may be called the blood of it, because the shedding of it is a principal article in it; by it the covenant is ratified and confirmed; and all the blessings of it come through it, as redemption, peace, pardon, justification, and even admission into heaven itself; and Christ, through it, was brought again from the dead, because by it he fulfilled his covenant engagements, satisfied divine justice, and abolished sin, yea, death itself. (d) T. Bab. Sabbat, fol. 135. 1. & T. Hieros. Yebamot, fol. 9. 1.

Verse 21

Make you perfect in every good work to do his will,.... The Alexandrian copy reads, "in every good work and word"; as in Th2 2:17 every good work is to be done: a good work is what is done in obedience to the command of God, and in faith, and from a principle of love, in the name and strength of Christ, and with a view to the glory of God; and every such work should be diligently attended to; such as concern God, and are of a moral nature, or of positive institution; and such as concern each other, whether as men or Christians: and the will of God is the rule of every good work, both as to matter and manner; whatever is not agreeably to the revealed will of God, let it have ever such a show of religion and holiness in it, it is not a good work; continuance in the performance of good works, and the perfection of them, are things to be desired of God; it requires grace to perform good works, and more grace to abound in them, and to keep men from being weary of well doing; and though the best of works are imperfect, yet perfection in them is desirable, and it is God alone that can make the saints perfect in any sense; see Pe1 5:10. The Arabic and Ethiopic versions render it, "strengthen you", or "confirm you"; saints need to be strengthened with spiritual strength, to perform good works; for they are weak and feeble, and unable of themselves to do anything spiritually good; without Christ they can do nothing, but through him strengthening them, they can do all things; and they have need to be confirmed in them, that they are the will of God, and that it is their duty to regard them. The Vulgate Latin version renders it, "fit you": men are naturally unfit for good works; in order to do them aright, it is necessary that they should have knowledge of the will of God; that they be regenerated and created in Christ; that they be sanctified and cleansed, and so meet for the master's use; that they have the Spirit of God, and strength from Christ; and that they be believers in him: nor is there always a fitness in saints themselves, or a readiness to good works, only when God gives both will and power to do them; wherefore such a petition as this is very proper and pertinent; another follows, or the same carried on, and more largely expressed; though it rather seems to be a distinct one, and that in order to the former: working in you that which is wellpleasing in his sight, through Jesus Christ; the good work of grace being necessary to the performance of good works; nor can any man do a good work well, unless he has the good work of grace wrought in him: grace is a work not of man, but of God; it is an internal work, something in a man's heart, and not anything without him, or done by him; and it is a gradual and progressive work; it is carried on by degrees, and is not yet perfect, though it will be. God is continually working in his people, carrying on his work, and will at length perform it; See Gill on Phi 1:6, and this is "well pleasing in his sight"; it is in his sight; it is obvious to his view, when it is not to others, nor to themselves, being the hidden man of the heart; and it is very agreeable to him; it makes men like unto him; hereby they become a suitable habitation for him, and are put into a capacity of serving him; to such he gives more grace, and on that grace he entails glory: and all this is through Jesus Christ; all the grace necessary for the beginning and carrying on, and finishing of the good work of grace, and for the performance of every good work, comes through the hands of Christ, in whom all fulness of it dwells; and through the blood and intercession of Christ, by virtue of which it is communicated; and all become acceptable to God through him, as the persons of the Lord's people, so the grace that is wrought in them, and the works that are done by them: to whom be glory for ever and ever, Amen; either to God the Father of Christ, and the Father of mercies, and God of salvation; and as he is the God of peace, and the bringer of Christ from the dead; the appointer, provider, and giver of the great Shepherd; the author and finisher of all good in his people: or to Jesus Christ, the great Shepherd of the sheep, through whom all grace and good things come; to him does this doxology of right belong; he has a glory both as God, and as Mediator; and the glory of both is to be given to him: the glory of his deity, by asserting it; by attributing all divine perfections and works unto him; by worshipping of him, and by ascribing the efficacy of his mediatorial actions to it: and the glory of salvation and redemption is to be given to him, who alone has obtained it; by discarding all other Saviours; by trusting alone in him; by looking to him alone for peace, pardon, justification, sanctification, and eternal life: and this glory should be ascribed continually, for ever and ever, as it will be by angels, and saints to all eternity, The word "Amen" is added, to show that the apostle assented to it, and wished it might be, and that he firmly believed it, and so asserted that it would be; for it is expressive of assent, asseveration, and prayer.

Verse 22

And I beseech you, brethren,.... The apostle closes his epistle to the Hebrews in a very tender and affectionate manner, calling them "brethren", as he often does; and speaking to them, not in an authoritative way, nor by way of advice, but by entreaty: the reason may be, because he was the apostle of the Gentiles, and because the Jews were not so well pleased with him, on account of his preaching down the ceremonies of the law; though such language is used by him in other epistles; he became all things to all, that he might gain some. The subject matter of his entreaty is, that they would suffer the word of exhortation; either from one another, as to prayer, to attendance on the word and ordinances, to a regard to their lives and conversations, and to a close adherence to the Gospel, and the profession of it; or from their ministers, their guides, and governors, whose business it was to exhort them to the several duties of religion; or rather from himself; and it designs either the particular exhortation in Heb 12:5 or the continued exhortation to various duties in this chapter; or any, and everyone throughout the epistle: and this shows that the children of God are sometimes heavy and sluggish, and need stirring up; and that there are some things often in exhortations and reproofs which are not so agreeable to the flesh, and yet ought to be taken kindly, and patiently endured: the word may be rendered "consolation", or "solace", as it is by the Vulgate Latin, Syriac, and Arabic versions; and may refer to the whole of this epistle, which is of a consolatory nature: this may suggest that these Hebrews were under afflictions, and needed comfort; and yet through unbelief might be tempted to refuse the comfort administered to them; which is too often the case with God's people: for I have written a letter unto you in few words; or, "I have sent, or, wrote to you in brief"; meaning either the exhortatory part of the epistle, which lay in few words, and chiefly in this chapter; or the whole of the epistle, which was but short in comparison of the length he might have carried it, and as the subject matter of it might seem to require; it treating on the great doctrines of the Gospel, and mysteries of grace; things of the greatest moment and importance, and which might have been largely insisted on; but he had contracted things, and had wrote much in a little; and this he makes a reason why they should suffer or bear with the exhortation given, since it was not pressed with a multitude of words, wearing out their patience.

Verse 23

Know ye that our brother Timothy is set at liberty,.... This is the same person to whom the Apostle Paul wrote two epistles, and whom he often calls his son, though sometimes his brother, as here, Col 1:1 of him he says, that he was set at liberty, or "dismissed"; either by the apostle, by whom he was sent into some parts, upon some business; or rather was loosed from his bonds, having been a prisoner for the sake of Christ and the Gospel; and, it may be; a fellow prisoner with the apostle, at Rome, as Aristarchus and others were; and this very great and useful person being known, very likely, to the Hebrews, since his mother was a Jewess, and he himself was well reported of by the brethren at Lystra and Iconium, Act 16:1 it was a piece of good news to them to hear of his release: with whom, if he come shortly, I will see you; by which it seems that Timothy was now absent from the apostle, but that he expected him to come in a short time; when, if he should, they would both come together, and visit the Hebrews; which looks as if the apostle was at liberty himself, or at least had some hopes of his deliverance from prison; but whether he ever had his liberty after this, and saw the Hebrews any more, cannot be said; the contrary seems most probable.

Verse 24

Salute all them that have the rule over you,.... The pastors and officers of the church of the Hebrews, the same with those in Heb 13:7 and all the saints; the several members of the church, who were set apart to holiness by God; whose sins were expiated by Christ; to whom Christ was made sanctification; and who were internally sanctified by the Spirit of God, and lived holy lives and conversations; to these the apostle wished all prosperity, inward and outward, spiritual and temporal; and he uses the word "all" in both clauses; and, including every officer and member, expresses his universal love to them, whether high or low, rich or poor, greater or lesser believers: they of Italy salute you; that is, the brethren, as the Vulgate Latin version reads; the Italian brethren; such as were at Puteoli, and other places, in that country; see Act 28:13. Italy is a famous and well known country in Europe; a very fruitful and delightful one; of which Rome, where the apostle very likely now was, is the chief city: it has been called by different names, as Saturnia from Saturn; and Ausonia, Aenotria, and Hesperia Magna; and it had its name Italy, some say, from Italus, the son of Penelope and Telegonus; others, from Italus, a king of the Arcadians, or, as some say, the Sicilians; but, according to Timsaeus and Varro (e), it was so called from the multitude of oxen in it, which in the old Greek language were called "Italoi", to which comes near in sound the Latin word "vituli", used for "calves"; and Italy is frequently, by Jewish writers (f) called , "Italy of Greece"; and formerly it was inhabited by Greeks, and was called Great Greece (g): it is bounded on the east with the Adriatic sea; and on the west by the river Var, with the Alps, which separate France from Italy; and on the south with the Tyrrhene, or Tuscan sea, called the lower, and on the north, partly with the Alps, which are on the borders of Germany, and partly with the Adriatic sea, called the higher. There were Christians in this country before the Apostle Paul came to Rome, both at Rome, and other places, as before observed. It is said (h), that Barnabas was first at Rome, and planted the church there; that he went round Lombardy, and lived at Milain; that in the "first" century, Apollinaris preached at Ravenna, and Hermagoras at Aquileia; and there were Christian churches in the "second" century, not only at Rome, but in many other cities and places; and so likewise in the "third" century, as at Verona, Spoletum, Beneventum, &c. and in the "fourth" century, there were great numbers of churches in this country; as at Verona, and Capua, in Calabria, Campania, and Apulia; and which might be traced in following centuries. (e) Apud Aul. Gell. Noct. Attic. l. 11. c. 1. Vid. Apollodor. de Orig. Deorum, l. 2. p. 101. (f) Bereshit Rabba, sect. 67. fol. 59. 4. T. Bab. Sabbat, fol. 56. 2. R. Sol. Jarchi in Gen. xxvii. 39. (g) lsidor. Hispal. Origin. l. 14. c. 4. (h) Hist. Eccl. Magdeburg. cent. 1. l. 2. c. 2. p. 17. cent. 2. c. 2. p. 4. cent. 3. c. 2. p. 4. cent. 4. c. 2. p. 6.

Verse 25

Grace be with you all, Amen. Which is the apostle's usual salutation in all his epistles, Th2 3:17 in which he wishes renewed discoveries of the love and favour of God; fresh communications of grace from Christ; an abundant supply of the spirit of grace; an increase of internal grace and external gifts; and a continuance of the Gospel of the grace of God. Of "Amen"; see Gill on Heb 13:21. The subscription of this epistle is, written to the Hebrews from Italy by Timothy; in the Alexandrian copy it is, "written to the Hebrews from Rome"; which is very probable, since the Italian brethren send their salutations in it; and the words, "by Timothy", are left out; nor is it likely that it should, since it is clear, from Heb_13:23 that he was absent from the apostle; and if he had sent it by him, what need was there to inform them that he was set at liberty? Next: James Introduction

Verse 1

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 (Heb 13:1), 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, Heb 13:2. 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. Mat 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, Heb 13:3. 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, Co1 12:26. It would be unnatural in Christians not to bear each other's burdens. IV. To purity and chastity, Heb 13:4. 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, Heb 13:5, Heb 13:6. 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, Heb 13:5, Heb 13:6. This was said to Joshua (Jos 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, Heb 13:6. 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, Heb 13:7. 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 (Heb 13:9), 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 (Heb 13:10): We have an altar. This is an argument of the great weight, and therefore the apostle insists the longer upon it. Observe, (a.) The Christian church has its altar. It was objected against the primitive Christians that their assemblies were destitute of an altar; but this was not true. We have an alter, not a material altar, but a personal one, and that is Christ; he is both our altar, and our sacrifice; he sanctifies the gift. The altars under the law were types of Christ; the brazen altar of the sacrifice, the golden altar of his intercession. (b.) This altar furnishes out a feast for true believers, a feast upon the sacrifice, a feast of fat things, spiritual strength and growth, and holy delight and pleasure. The Lord's table is not our altar, but it is furnished with provision from the altar. Christ our passover is sacrificed for us (Co1 5:7), and it follows, therefore let us keep the feast. The Lord's supper is the feast of the gospel passover. (c.) Those who adhere to the tabernacle or the Levitical dispensation, or return to it again, exclude themselves from the privileges of this altar, from the benefits purchased by Christ. If they serve the tabernacle, they are resolved to subject themselves to antiquated rites and ceremonies, to renounce their right to the Christian altar; and this part of the argument he first proves and then improves. [a.] He proves that this servile adherence to the Jewish state is a bar to the privileges of the gospel altar; and he argues thus: - Under the Jewish law, no part of the sin-offering was to be eaten, but all must be burnt without the camp while they dwelt in tabernacles, and without the gates when they dwelt in cities: now, if they will still be subject to that law, they cannot eat at the gospel-altar; for that which is eaten there is furnished from Christ, who is the great sin-offering. Not that it is the very sin-offering itself, as the papists affirm; for then it was not to be eaten, but burnt; but the gospel feast is the fruit and procurement of the sacrifice, which those have no right to who do not acknowledge the sacrifice itself. And that it might appear that Christ was really the antitype of the sin-offering, and, as such, might sanctify or cleanse his people with his own blood, he conformed himself to the type, in suffering without the gate. This was a striking specimen of his humiliation, as if he had not been fit either for sacred or civil society! And this shows how sin, which was the meritorious cause of the sufferings of Christ, is a forfeiture of all sacred and civil rights, and the sinner a common plague and nuisance to all society, if God should be strict to mark iniquity. Having thus shown that adherence to the Levitical law would, even according to its own rules, debar men from the Christian altar, he proceeds, [b.] To improve this argument (Heb 13:13-15) in suitable advices. First, Let us go forth therefore unto him without the camp; go forth from the ceremonial law, from sin, from the world, from ourselves, our very bodies, when he calls us. Secondly, Let us be willing to bear his reproach, be willing to be accounted the offscouring of all things, not worthy to live, not worthy to die a common death. This was his reproach, and we must submit to it; and we have the more reason because, whether we go forth from this world to Christ or no, we must necessarily go forth in a little time by death; for here we have no continuing city. Sin, sinners, death, will not suffer us to continue long here; and therefore we should go forth now by faith, and seek in Christ the rest and settlement which this world cannot afford us, Heb 13:14. Thirdly, Let us make a right use of this altar; not only partake of the privileges of it, but discharge the duties of the altar, as those whom Christ has made priests to attend on this altar. Let us bring our sacrifices to this altar, and to this our high priest, and offer them up by him, Heb 13:15, Heb 13:16. Now what are the sacrifices which we must bring and offer on this altar, even Christ? Not any expiatory sacrifices; there is no need of them. Christ has offered the great sacrifice of atonement, ours are only the sacrifices of acknowledgment; and they are, 1. The sacrifice of praise to God, which we should offer up to God continually. In this are included all adoration and prayer, as well as thanksgiving; this is the fruit of our lips; we must speak forth the praises of God from unfeigned lips; and this must be offered only to God, not to angels, nor saints, nor any creature, but to the name of God alone; and it must be by Christ, in a dependence upon his meritorious satisfaction and intercession. 2. The sacrifice of alms-deeds, and Christian charity: To do good, and to communicate, forget now; for with such sacrifices God is well pleased, Heb 13:16. We must, according to our power, communicate to the necessities of the souls and bodies of men; not contenting ourselves to offer the sacrifice of our lips, mere words, but the sacrifice of good deeds; and these we must lay down upon this altar, not depending upon the merit of our good deeds, but of our great high priest; and with such sacrifices as these, adoration and alms thus offered up, God is well pleased; he will accept the offering with pleasure, and will accept and bless the offers through Christ. 2. Having thus told us the duty Christians owe to their deceased ministers, which principally consists in following their faith and not departing from it, the apostle tells us what is the duty that people owe to their living ministers (Heb 13:17) and the reasons of that duty: (1.) The duty - to obey them, and submit themselves to them. It is not an implicit obedience, or absolute submission, that is here required, but only so far as is agreeable to the mind and will of God revealed in his word; and yet it is truly obedience and submission, and that not only to God, but to the authority of the ministerial office, which is of God as certainly, in all things belonging to that office, as the authority of parents or of civil magistrates in the things within their sphere. Christians must submit to be instructed by their ministers, and not think themselves too wise, too good, or too great, to learn from them; and, when they find that ministerial instructions are agreeable to the written word, they must obey them. (2.) The motives to this duty. [1.] They have the rule over the people; their office, though not magisterial, yet is truly authoritative. They have no authority to lord it over the people, but to lead them in the ways of God, by informing and instructing them, explaining the word of God to them, and applying it to their several cases. They are not to make laws of their own, but to interpret the laws of God; nor is their interpretation to be immediately received without examination, but the people must search the scriptures, and so far as the instructions of their minister are according to that rule they ought to receive them, not as the word of men, but, as they are indeed, the word of God, that works effectually in those that believe. [2.] They watch for the souls of the people, not to ensnare them, but to save them; to gain them, not to themselves, but to Christ; to build them up in knowledge, faith, and holiness. They are to watch against every thing that may be hurtful to the souls of men, and to give them warning of dangerous errors, of the devices of Satan, of approaching judgments; they are to watch for all opportunities of helping the souls of men forward in the way to heaven. [3.] They must give an account how they have discharged their duty, and what has become of the souls committed to their trust, whether any have been lost through their neglect, and whether any of them have been brought in and built up under their ministry. [4.] They would be glad to give a good account of themselves and their hearers. If they can then give in an account of their own fidelity and success, it will be a joyful day to them; those souls that have been converted and confirmed under their ministry will be their joy, and their crown, in the day of the Lord Jesus. [5.] If they give up their account with grief, it will be the people's loss as well as theirs. It is the interest of hearers that the account their ministers give of them may be with joy, and not with grief. If faithful ministers be not successful, the grief will be theirs, but the loss will be the people's. Faithful ministers have delivered their own souls, but a fruitless and faithless people's blood and ruin will be upon their own heads.

Verse 18

Here, I. The apostle recommends himself, and his fellow-sufferers, to the prayers of the Hebrew believers (Heb 13:18): "Pray for us; for me and Timothy" (mentioned Heb 13:23), "and for all those of us who labour in the ministry of the gospel." 1. This is one part of the duty which people owe to their ministers. Ministers need the prayers of the people; and the more earnestly the people pray for their ministers the more benefit they may expect to reap from their ministry. They should pray that God would teach those who are to teach them, that he would make them vigilant, and wise, and zealous, and successful - that he would assist them in all their labours, support them under all their burdens, and strengthen them under all their temptations. 2. There are good reasons why people should pray for their ministers; he mentions two: - (1.) We trust we have a good conscience, etc., Heb 13:18. Many of the Jews had a bad opinion of Paul, because he, being a Hebrew of the Hebrews, had cast off the Levitical law and preached up Christ: now he here modestly asserts his own integrity: We trust we have a good conscience, in all things willing to live honestly. We trust! he might have said, We know; but he chose to speak in a humble style, to teach us all not to be too confident of ourselves, but to maintain a godly jealousy over our own hearts. "We trust we have a good conscience, an enlightened and well-informed conscience, a clean and pure conscience, a tender and faithful conscience, a conscience testifying for us, not against us: a good conscience in all things, in the duties both of the first and second table, towards God and towards men, and especially in all things pertaining to our ministry; we would act honestly and sincerely in all things." Observe, [1.] A good conscience has a respect to all God's commands and all our duty. [2.] Those who have this good conscience, yet need the prayers of others. [3.] Conscientious ministers are public blessings, and deserve the prayers of the people. (2.) Another reason why he desires their prayers is that he hoped thereby to be the sooner restored to them (Heb 13:19), intimating that he had been formerly among them, - that, now he was absent from them, he had a great desire and real intention to come again to them, - and that the best way to facilitate his return to them, and to make it a mercy to him and them, was to make it a matter of their prayer. When ministers come to a people as a return of prayer, they come with greater satisfaction to themselves and success to the people. We should fetch in all our mercies by prayer. II. He offers up his prayers to God for them, being willing to do for them as he desired they should do for him: Now the God of peace, etc., Heb 13:20. In this excellent prayer observe, 1. The title given to God - the God of peace, who was found out a way for peace and reconciliation between himself and sinners, and who loves peace on earth and especially in his churches. 2. The great work ascribed to him: He hath brought again from the dead our Lord Jesus, etc. Jesus raised himself by his own power; and yet the Father was concerned in it, attesting thereby that justice was satisfied and the law fulfilled. He rose again for our justification; and that divine power by which he was raised is able to do every thing for us that we stand in need of. 3. The titles given to Christ - our Lord Jesus, our sovereign, our Saviour, and the great shepherd of the sheep, promised in Isa 40:11, declared by himself to be so, Joh 10:14, Joh 10:15. Ministers are under-shepherds, Christ is the great shepherd. This denotes his interest in his people. They are the flock of his pasture, and his care and concern are for them. He feeds them, and leads them, and watches over them. 4. The way and method in which God is reconciled, and Christ raised from the dead: Through the blood of the everlasting covenant. The blood of Christ satisfied divine justice, and so procured Christ's release from the prison of the grace, as having paid our debt, according to an eternal covenant or agreement between the Father and the Son; and this blood is the sanction and seal of an everlasting covenant between God and his people. 5. The mercy prayed for: Make you perfect in every good work, etc., Heb 13:21. Observe, (1.) The perfection of the saints in every good work is the great thing desired by them and for them, that they may here have a perfection of integrity, a clear mind, a clean heart, lively affections, regular and resolved wills, and suitable strength for every good work to which they are called now, and at length a perfection of degrees to fit them for the employment and felicity of heaven. (2.) The way in which God makes his people perfect; it is by working in them always what is pleasing in his sight, and that through Jesus Christ, to whom be glory for ever. Observe, [1.] There is no good thing wrought in us but it is the work of God; he works in us, before we are fit for any good work. [2.] No good thing is wrought in us by God, but through Jesus Christ, for his sake and by his Spirit. And therefore, [3.] Eternal glory is due to him, who is the cause of all the good principles wrought in us and all the good works done by us. To this every one should say, Amen. III. He gives the Hebrews an account of Timothy's liberty and his hopes of seeing them with him in a little time, Heb 13:23. It seems, Timothy had been a prisoner, doubtless for the gospel, but now he was set at liberty. The imprisonment of faithful ministers is an honour to them, and their enlargement is matter of joy to the people. He was pleased with the hopes of not only seeing Timothy, but seeing the Hebrews with him. Opportunities of writing to the churches of Christ are desired by the faithful ministers of Christ, and pleasant to them. IV. Having given a brief account of this his letter, and begged their attention to it (Heb 13:22), he closes with salutations, and a solemn, though short benediction. 1. The salutation. (1.) From himself to them, directed to all their ministers who had rule over them, and to all the saints; to them all, ministers and people. (2.) From the Christians in Italy to them. It is a good thing to have the law of holy love and kindness written in the hearts of Christians one towards another. Religion teaches men the truest civility and good-breeding. It is not a sour nor morose thing. 2. The solemn, though short benediction (Heb 13:25): Grace be with you all. Amen. Let the favour of God be towards you, and his grace continually working in you, and with you, bringing forth the fruits of holiness, as the first-fruits of glory. When the people of God have been conversing together by word or writing, it is good to part with prayer, desiring for each other the continuance of the gracious presence of God, that they may meet together again in the world of praise.

Verse 1

13:1-6 This series of practical guidelines is similar to other ethics lists in the New Testament. It describes how to love others in the community of faith, a strong ethical foundation for all of life.

13:1 Keep on loving each other as brothers and sisters: Literally Continue in brotherly love. This instruction applies to everyone in the Christian community (see study notes on 2:11; 3:1).

Verse 2

13:2 Hospitality is another foundational principle in Jewish and Christian ethics (1 Pet 4:9; see also Matt 10:11; Acts 16:15; Titus 3:13; Phlm 1:22; 3 Jn 1:5-8). In the first century, most people did not stay at inns when traveling. • Some . . . have entertained angels: See Gen 18:2-15; Judg 13:2-23.

Verse 3

13:3 Remember those in prison: Prisoners often depended on family members and friends for their most basic needs. Christians were challenged to provide comfort, food, prayer, and other necessities for those imprisoned because of their faith (13:18-19; Matt 25:36; Col 4:18; 2 Tim 1:16).

Verse 4

13:4 Give honor to marriage means to protect it and hold it as highly valuable. • Immoral refers to all sexually illicit behavior. • Adultery breaks the marriage vow by engaging in sexual activity outside the marriage relationship.

Verse 5

13:5 Don’t love money: See 1 Tim 6:6-10. Instead, the believer is to be satisfied with what God has provided. Perhaps some in the community were under financial strain (see Heb 10:32-34). The promises of God still stand: “I will never fail you. I will never abandon you” (see Deut 31:6, 8).

Verse 6

13:6 This quotation from Ps 118:6 offers the response of faith: The Lord is my helper, so we can have no fear of what people might do.

Verse 7

13:7-19 This middle section of Ch 13 is bracketed by references to the community’s leaders (13:7, 17-19). Rabbis often used this technique, called inclusio, in which similar words or phrases were used to mark the beginning and ending of a unit, much as we would use a subheading in a book today. This section hints at several difficulties in the church to which Hebrews was originally addressed.

13:7 Remember your leaders: The word leaders was used for military, political, and religious leaders. These leaders, evidently founders of this community, taught . . . the word of God to them—a basic responsibility of those who lead (see 1 Tim 3:2; 2 Tim 2:15; Titus 1:9). Their lives and faith were an example to follow.

Verse 8

13:8 Though the community was facing new challenges, Jesus Christ is the same, and his Good News does not change. • yesterday: Jesus was the Father’s agent in creation (1:2, 10). • today: Jesus currently sits at the Father’s right hand (1:13; 7:26-28; 10:12). He will rule the universe forever (1:8, 10-12).

Verse 9

13:9-10 Since Jesus does not change (13:8), it is unwise for a believer to be attracted by strange, new ideas. The false teachings in view seemed to involve rules about food. In some branches of Judaism, certain ritual meals were understood as providing God’s grace to those participating. Some in the community might have been tempted to abandon the Christian community by participating in Jewish fellowship meals. These Jewish meals at times encouraged participants to focus on the Jerusalem altar. The author reminds his hearers that we have an altar of which those under the old covenant have no part—Christ’s sacrifice (7:27-28; 8:13; 9:11-14; 10:11-14).

Verse 11

13:11-12 The author describes the sacrifice on the Day of Atonement (Lev 16:1-28), in which animals were burned outside the camp (Lev 16:27). By analogy, Jesus suffered and died outside the city gates of Jerusalem. He was the supreme Day of Atonement sacrifice (Heb 9:11-14, 24-28; 10:1-4).

Verse 13

13:13 let us go out to him, outside the camp: We should stand with Jesus, identifying with him and rejecting the apparent safety and comfort of standing with the world against him. In standing with Christ, we bear the disgrace he bore (6:5-6; 12:1-3).

Verse 14

13:14 Like Abraham’s family (11:9-16), we are not ultimately invested in the world, for it is not our permanent home. We are looking for a home yet to come, the heavenly city of Jerusalem (12:22).

Verse 15

13:15-16 In light of Jesus’ decisive, sacrificial work on our behalf, we still have sacrifices to offer: praise and obedience. Because Christ has eradicated the sacrificial system of the old covenant through the sacrifice of himself (7:27-28; 8:13; 9:11-14; 10:11-14), these are the sacrifices that please God.

13:15 sacrifice of praise: This probably refers to a peace offering (Lev 7:11-14). The person bringing the offering had to be made ritually clean before the offering could be made. Our thank offering to God can be continual because Jesus has made us clean for all time. When we give thanks to Jesus continually, we are proclaiming our allegiance to his name.

Verse 16

13:16 to do good and to share with those in need: These are basic Christian sacrifices (6:10; 10:24, 34; 13:1-3); they characterize life in the Christian community.

Verse 17

13:17 The relationship between the spiritual leaders and the members of the church may have been strained, so the author exhorts the members to obey them and do what they say. • The Greek word translated obey can also mean follow, place confidence in, or be persuaded by. • Christian leaders watch over people’s souls (Acts 20:28-31; 1 Pet 5:1-4), a role that carries grave responsibility, making them accountable to God (Jas 3:1). • The word sorrow could be translated groaning; it speaks of emotional burden and stress. Having leaders who are stressed and burdened because of an unruly church does not benefit the church.

Verse 18

13:18-19 Pray for us: The author asks for prayer for himself using the “authorial plural” (see also 5:11; 6:9). • our conscience is clear: Cp. 2 Cor 1:11-12; 4:2.

Verse 20

13:20-21 Benedictions were an important element of letters, speeches, and sermons. The author of Hebrews weaves a number of important themes from the book into his benediction. • The image of our Lord Jesus as the great Shepherd of the sheep (cp. Ps 23) communicates God’s provision for and protection of his people (see also John 10:11-18; 1 Pet 2:25) and is specifically tied here to an eternal covenant.

Verse 22

13:22 this brief exhortation: This probably indicates that Hebrews was a sermon (cp. the same term in Acts 13:14-15, translated “encouragement”).

Verse 23

13:23 This Timothy may have been Paul’s traveling companion (see “Timothy” Profile); if so, his imprisonment is not mentioned elsewhere in the New Testament. He clearly knows the author and the recipients of this letter.

Verse 24

13:24-25 The book closes with a formal greeting and a blessing. • The believers from Italy: The author is probably writing back to Rome from elsewhere in the Mediterranean world; some scholars, however, have thought that the author was writing from Rome.