Hebrews 13

Hendriksen

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-8 1 3 2 -9 1 0 0 0 0 13 96 -9 2 0 0 2 0 1 RVStyle2 7 StyleNameNormal textFontNameArialUnicode Size Standard StyleNameDefaultFontNameTahomaUnicode Size Standard StyleNameJumpFontNameTahomaStylefsUnderlineColorclBlue HoverColorclMaroonHoverEffects rvheUnderlineUnicode Jump Size Standard StyleNameHeading - Module name SizeDoubleFontNameTahomaColorclMaroonUnicode SizeStandard StyleName"Heading small - Module descriptionFontNameTahomaColorclMaroonUnicode Size Standard StyleNameHeading - LinkFontNameTahomaColorclNavy HoverColorclPurpleUnicode Jump Size Standard StyleNameDefaultFontNameTahomaStylefsUnderlineColorclBlueUnicode Jump Size Standard StyleNameDefaultFontNameTahomaColorclBlue HoverColorclMaroonNextStyleNoUnicode Jump Size -9 2 0 0 2 0 2 RVStyle2 jBiDiModervbdLeftToRightTabs StyleNameCentered Alignment rvaCenterTabsStandardTabs-9 2 0 0 2 0 4 RVStyle2 -9 0 0 0 0 0 7 1 27 2 8 0 0 13. Admonitions and Exhortations, part 2) 13:1 25) Outline) 13:1 6 C. Communal Obligations ) D. Ecclesiastical Duties ) 13:7 8 1. Remember Your Leaders ) 13:9 11 2. Avoid Strange Teaching ) 13:12 16 3.

Strive for Holiness ) 13:17 4. Obey Your Leaders ) 13:18 21 E. Prayers and Benedictions ) 13:22 25 F. Final Greetings ) ) ) ) C. Communal Obligations) 13:1 6) 13 1 Keep on loving each other as brothers. 2 Do not forget to entertain strangers, for by so doing some people have entertained angels without knowing it. 3 Remember those in prison as if you were their fellow prisoners, and those who are mistreated as if you yourselves were suffering.) 4 Marriage should be honored by all, and the marriage bed kept pure, for God will judge the adulterer and all the sexually immoral. 5 Keep your lives free from the love of money and be content with what you have, because God has said,) Never will I leave you;) never will I forsake you. ) 6 So we say with confidence,) The Lord is my helper; I will not be afraid.) What can man do to me? ) ) The sequence of exhortations which the author began in the preceding chapter continues. Some commentators are of the opinion that the exhortations in this section are unrelated.��1�� Others see the hand of a literary artist at work in the construction of this passage.��2�� The writer mentions the topic love in its expression in society: among the brothers, for strangers, for prisoners, and for the underprivileged.

The second topic concerns the home, in which marriage and morality are upheld; and the third subject is contentment based on confidence in God.) 1. Keep on loving each other as brothers. 2. Do not forget to entertain strangers, for by so doing some people have entertained angels without knowing it. 3. Remember those in prison as if you were their fellow prisoners, and those who are mistreated as if you yourselves were suffering.) The practical application of Christian love in the context of the society in which the readers lived is fourfold.) 1 1 2 8 0 “tw://bible.?id=45.12.10|AUTODETECT|” a. In the Christian community brothers and sisters care for one another, and a spirit of brotherly love and affection prevails. In a world rife with hostility against the Christian church, love for each other within the community needs constant encouragement. B. F. Westcott makes this telling observation: The love of the Jew for his fellow Jew, his brother, was national: the Christian s love for his fellow-Christian is catholic. The tie of the common faith is universal. ��3�� Christians recognize each other as brothers and sisters in the Lord, for together they form the worldwide community of believers. The writers of the New Testament repeatedly admonish the Christians to cultivate brotherly love 7 1 -1 9 0 “tw://bible.?id=45.12.10|AUTODETECT|” Rom. 12:10) 1 1 -1 9 0 “tw://bible.?id=52.4.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.4.9|AUTODETECT|” I Thess. 4:9) 1 1 -1 9 0 “tw://bible.?id=58.13.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.13.1|AUTODETECT|” Heb. 13:1) 1 1 -1 9 0 “tw://bible.?id=60.1.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.1.22|AUTODETECT|” I Peter 1:22) 1 1 -1 9 0 “tw://bible.?id=61.1.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=61.1.7|AUTODETECT|” II Peter 1:7) 1 1 -1 9 0 “tw://bible.?id=66.3.7-66.3.13|AUTODETECT|” ). To express the concept brotherly love, they use the word philadelphia. The members of the church in Philadelphia in effect demonstrated this love 7 1 -1 9 0 “tw://bible.?id=66.3.7-66.3.13|AUTODETECT|” Rev. 3:7 13) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 b. The writer of Hebrews counsels the readers to extend their love from their own circle to all men. They are to entertain strangers; that is, by opening their homes to travelers, they show the love of Christ. In ancient times, hotels as we know them today were nonexistent, and the inns had the reputation of being unsafe.��4�� Travelers were dependent on local residents to provide lodging and offer hospitality.) 1 1 2 8 0 “tw://bible.?id=1.18.1-1.18.15|AUTODETECT|” The readers of Hebrews have apparently become indifferent to the needs of the traveler; however, the writer exhorts them to be mindful of their fellow man who needs a roof over his head. He reminds them of Abraham, Lot, Gideon, and the parents of Samson, who entertained angels 7 1 -1 9 0 “tw://bible.?id=1.18.1-1.18.15|AUTODETECT|” Gen. 18:1 15) 1 1 -1 9 0 “tw://bible.?id=1.19.1-1.19.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=1.19.1-1.19.22|AUTODETECT|” 19:1 22) 1 1 -1 9 0 “tw://bible.?id=7.6.11-7.6.23|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=7.6.11-7.6.23|AUTODETECT|” Judges 6:11 23) 1 1 -1 9 0 “tw://bible.?id=7.13.3-7.13.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=7.13.3-7.13.21|AUTODETECT|” 13:3 21) 1 1 -1 9 0 0 ). Providing food and accommodation for a stranger is an act of kindness. Furthermore, Christians who entertain a stranger in their own home have an opportunity to introduce him to the gospel of Christ. If the traveler accepts Christ in faith, he will spread the good news along the way.) 1 1 2 8 0 “tw://bible.?id=54.3.2|AUTODETECT|” Providing hospitality was considered a virtue in the first-century Christian church. In his letter to the Romans, Paul writes, Practice hospitality (12:13). And in his pastoral Epistles Paul stipulates that an overseer in the church must be hospitable 7 1 -1 9 0 “tw://bible.?id=54.3.2|AUTODETECT|” I Tim. 3:2) 1 1 -1 9 0 “tw://bible.?id=56.1.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=56.1.8|AUTODETECT|” Titus 1:8) 1 1 -1 9 0 “tw://bible.?id=60.4.9|AUTODETECT|” ; also see ) 7 1 -1 9 0 “tw://bible.?id=60.4.9|AUTODETECT|” I Peter 4:9) 1 1 -1 9 0 “tw://bible.?id=54.5.10|AUTODETECT|” ) and that among their good deeds widows must be able to list hospitality 7 1 -1 9 0 “tw://bible.?id=54.5.10|AUTODETECT|” I Tim. 5:10) 1 1 -1 9 0 0 ).��5��) 1 1 2 8 0 “tw://bible.?id=40.25.39|AUTODETECT|” c. Remember those in prison as if you were their fellow prisoners. Earlier in his epistle, the writer commends the readers for their loving care of prisoners (10:34). Visiting prisoners was a common practice in ancient times. Jesus refers to it in his discourse on the sheep and the goats: I was in prison and you came to visit me 7 1 -1 9 0 “tw://bible.?id=40.25.39|AUTODETECT|” Matt. 25:39) 1 1 -1 9 0 “tw://bible.?id=40.25.43|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.25.43|AUTODETECT|” 43) 1 1 -1 9 0 “tw://bible.?id=44.24.23|AUTODETECT|” ). And Luke writes about Paul s imprisonment in Caesarea and in Rome 7 1 -1 9 0 “tw://bible.?id=44.24.23|AUTODETECT|” Acts 24:23) 1 1 -1 9 0 “tw://bible.?id=44.28.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.28.16|AUTODETECT|” 28:16) 1 1 -1 9 0 “tw://bible.?id=44.28.30|AUTODETECT|” ). Paul was given much freedom, was allowed to have his own rented house in Rome, and welcomed all who came to see him 7 1 -1 9 0 “tw://bible.?id=44.28.30|AUTODETECT|” Acts 28:30) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=44.24.23|AUTODETECT|” Prisoners depended on relatives and friends to provide food, clothing, and other necessities. The numerous references to Paul s experiences as a prisoner reveal that his friends came to take care of his needs 7 1 -1 9 0 “tw://bible.?id=44.24.23|AUTODETECT|” Acts 24:23) 1 1 -1 9 0 “tw://bible.?id=44.27.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.27.3|AUTODETECT|” 27:3) 1 1 -1 9 0 “tw://bible.?id=44.28.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.28.10|AUTODETECT|” 28:10) 1 1 -1 9 0 “tw://bible.?id=44.28.16|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.28.16|AUTODETECT|” 16) 1 1 -1 9 0 “tw://bible.?id=44.28.30|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.28.30|AUTODETECT|” 30) 1 1 -1 9 0 “tw://bible.?id=50.4.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.4.12|AUTODETECT|” Phil. 4:12) 1 1 -1 9 0 “tw://bible.?id=55.1.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=55.1.16|AUTODETECT|” II Tim. 1:16) 1 1 -1 9 0 “tw://bible.?id=55.4.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=55.4.13|AUTODETECT|” 4:13) 1 1 -1 9 0 “tw://bible.?id=55.4.21|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=55.4.21|AUTODETECT|” 21) 1 1 -1 9 0 0 ). Prisoners, then, had to be remembered; otherwise they suffered hunger, thirst, cold, and loneliness.) 1 1 2 8 0 0 Travelers came to the homes of the recipients of Hebrews and received hospitality. By contrast, the author now admonishes his readers to leave their homes, go to the prisoners, and empathize with them. The writer tells them to take care of these prisoners as if you were their fellow prisoners. Show them the love of Christ by ministering to their needs!) 1 1 2 8 0 “tw://bible.*?id=46.12.26|AUTODETECT|” d. The last exhortation is to remember the people who are mistreated. The words remind us of another passage: Sometimes you were publicly exposed to insult and persecution; at other times you stood side by side with those who were so treated (10:33). The admonition need not refer only to what the readers of Hebrews had done in the past. The suffering of the underprivileged is universal. Does the author leave the impression that the unity of the Christians is all-important?

A more literal translation of the text remember those who are ill-treated, since you yourselves also are in the body (NASB) perhaps supports this interpretation. And a cross-reference to Paul s discourse on the unity of the body of Christ points in that direction 7 1 -1 9 0 “tw://bible.?id=46.12.26|AUTODETECT|” I Cor. 12:26) 1 1 -1 9 0 0 ). However, it is better to think especially of the physical body, because mistreatment pertains to physical suffering. Therefore, the translation as if you yourselves were suffering is appropriate.) 1 1 2 8 0 “tw://bible.?id=3.19.18|AUTODETECT|” The admonitions to extend a helping hand to the stranger, the traveler, the prisoner, and the sufferer actually are exhortations to fulfill the command to love your neighbor as yourself 7 1 -1 9 0 “tw://bible.?id=3.19.18|AUTODETECT|” Lev. 19:18) 1 1 -1 9 0 “tw://bible.?id=40.22.39|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.22.39|AUTODETECT|” Matt. 22:39) 1 1 -1 9 0 “tw://bible.?id=41.12.33|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.12.33|AUTODETECT|” Mark 12:33) 1 1 -1 9 0 “tw://bible.?id=42.10.27|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.10.27|AUTODETECT|” Luke 10:27) 1 1 -1 9 0 “tw://bible.?id=45.13.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.13.9|AUTODETECT|” Rom. 13:9) 1 1 -1 9 0 “tw://bible.?id=48.5.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.5.14|AUTODETECT|” Gal. 5:14) 1 1 -1 9 0 “tw://bible.?id=59.2.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=59.2.8|AUTODETECT|” James 2:8) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 4. Marriage should be honored by all, and the marriage bed kept pure, for God will judge the adulterer and all the sexually immoral.) 1 1 2 8 0 “tw://bible.?id=2.20.14|AUTODETECT|” From the second part of the summary of the law , the writer proceeds to the commandment You shall not commit adultery 7 1 -1 9 0 “tw://bible.?id=2.20.14|AUTODETECT|” Exod. 20:14) 1 1 -1 9 0 “tw://bible.?id=5.5.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.*?id=5.5.18|AUTODETECT|” Deut. 5:18) 1 1 -1 9 0 0 ). Moreover, he moves from the social sphere to the private circle of husband and wife. Love for the neighbor, whoever he may be, most effectively flows forth from a home in which husband and wife work together in mutual love. When marriage is honored in the home, love emanates to society in numerous ways. For this reason the author stresses the necessity of maintaining the sanctity of married life.) 1 2 2 8 0 0 In the New Testament nearly every writer discusses marriage, because a stable marriage is a building block in the structure of society. Also, in this chapter of exhortations, the author of Hebrews instructs the readers concerning holy living within the bonds of marriage.��6�� He is actually saying, Let marriage be precious to all of you. Marriage is a treasure we receive from God who has instituted it. Therefore, marriage must be honored by all.) The clause and the marriage bed kept pure is a euphemism. The author warns the people not to break the marriage vow by committing adultery. Marriage is sacred, and defilement of it is sin.

Why is having sexual relations outside the bonds of matrimony sin? Here is the answer: God will judge the adulterer and all the sexually immoral. ) 1 1 2 8 0 “tw://bible.?id=46.6.9-46.6.10|AUTODETECT|” The world in which we live considers loose living inconsequential: sex is fun, not sin. But in God s eyes illicit sex is sin that deserves punishment.��7�� The writer of Hebrews clearly speaks to offenders and warns them of God s judgment (10:30 31). What kind of punishment does God administer? Scripture says that neither the sexually immoral nor idolaters nor adulterers nor male prostitutes nor homosexual offenders & will inherit the kingdom of God 7 1 -1 9 0 “tw://bible.?id=46.6.9-46.6.10|AUTODETECT|” I Cor. 6:9 10) 1 1 -1 9 0 “tw://bible.?id=49.5.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.5.5|AUTODETECT|” Eph. 5:5) 1 1 -1 9 0 “tw://bible.?id=66.21.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.21.8|AUTODETECT|” Rev. 21:8) 1 1 -1 9 0 “tw://bible.?id=66.22.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.22.15|AUTODETECT|” 22:15) 1 1 -1 9 0 “tw://bible.?id=52.4.7|AUTODETECT|” ). They perish in their sin. Christians, then, must set the example of living sexually pure lives 7 1 -1 9 0 “tw://bible.?id=52.4.7|AUTODETECT|” I Thess. 4:7) 1 1 -1 9 0 0 ) and keep the commandment You shall not commit adultery. ) 1 1 2 8 0 0 5a. Keep your lives free from the love of money and be content with what you have.) 1 1 2 8 0 “tw://bible.?id=2.20.15|AUTODETECT|” The next commandments in the Decalogue are You shall not steal and You shall not covet 7 1 -1 9 0 “tw://bible.?id=2.20.15|AUTODETECT|” Exod. 20:15) 1 1 -1 9 0 “tw://bible.?id=2.20.17|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=2.20.17|AUTODETECT|” 17) 1 1 -1 9 0 “tw://bible.?id=5.5.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.5.19|AUTODETECT|” Deut. 5:19) 1 1 -1 9 0 “tw://bible.?id=5.5.21|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=5.5.21|AUTODETECT|” 21) 1 1 -1 9 0 “tw://bible.?id=54.6.10|AUTODETECT|” ). In a sense the commandments to which the author alludes are closely related; they uncover man s desire for someone s wife, possessions, and property.��8�� The Christian must uproot the love of money, because it leads to all kinds of evil 7 1 -1 9 0 “tw://bible.?id=54.6.10|AUTODETECT|” I Tim. 6:10) 1 1 -1 9 0 “tw://bible.?id=54.6.6|AUTODETECT|” ). Paul counsels Timothy in these pithy words, But godliness with contentment is great gain 7 1 -1 9 0 “tw://bible.?id=54.6.6|AUTODETECT|” I Tim. 6:6) 1 1 -1 9 0 “tw://bible.?id=50.4.11-50.4.12|AUTODETECT|” ). And he himself confesses: I have learned to be content whatever the circumstances. I know what it is to be in need, and I know what it is to have plenty. I have learned the secret of being content 7 1 -1 9 0 “tw://bible.?id=50.4.11-50.4.12|AUTODETECT|” Phil. 4:11 12) 1 1 -1 9 0 “tw://bible.?id=1.1.28|AUTODETECT|” ). Certainly Scripture does not teach that the Christian ought to seek a life of poverty. God told Adam to fill the earth and subdue it 7 1 -1 9 0 “tw://bible.?id=1.1.28|AUTODETECT|” Gen. 1:28) 1 1 -1 9 0 “tw://bible.?id=51.3.5|AUTODETECT|” ), but he warns man against the love of money, for that attitude leads to greed, and greed is idolatry 7 1 -1 9 0 “tw://bible.?id=51.3.5|AUTODETECT|” Col. 3:5) 1 1 -1 9 0 0 ).) 1 3 2 8 0 0 5b. Because God has said,) Never will I leave you;) never will I forsake you. ) 1 1 2 8 0 “tw://bible.?id=40.6.24|AUTODETECT|” The choice is simple: either love the Lord your God or love money. You cannot serve both God and Money 7 1 -1 9 0 “tw://bible.?id=40.6.24|AUTODETECT|” Matt. 6:24) 1 1 -1 9 0 “tw://bible.?id=42.16.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.16.13|AUTODETECT|” Luke 16:13) 1 1 -1 9 0 0 ). Instead of worshiping that which is created (money), Christians are exhorted to worship the Creator and to put their trust in him.) 1 1 2 8 0 “tw://bible.?id=1.28.15|AUTODETECT|” Introducing an Old Testament quotation with the words God has said, the author is true to form. For him God is the author of Scripture, and the voice that speaks is the voice of God. To find the exact wording of the quotation in the Old Testament, however, is not easy. Rather, the text itself appears in varying form in many places, and always signals God s faithfulness and assurance. Jacob fled from his brother Esau and in a dream heard God say to him, I am with you & I will not leave you 7 1 -1 9 0 “tw://bible.?id=1.28.15|AUTODETECT|” Gen. 28:15) 1 1 -1 9 0 “tw://bible.?id=5.31.6|AUTODETECT|” ). Near the end of his life, Moses encouraged the Israelites and said, For the Lord your God goes with you; he will never leave you nor forsake you 7 1 -1 9 0 “tw://bible.?id=5.31.6|AUTODETECT|” Deut. 31:6) 1 1 -1 9 0 “tw://bible.?id=5.31.8|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=5.31.8|AUTODETECT|” 8) 1 1 -1 9 0 “tw://bible.?id=6.1.5|AUTODETECT|” ). When Joshua began his work as leader of the Israelites, God said, I will never leave you nor forsake you 7 1 -1 9 0 “tw://bible.?id=6.1.5|AUTODETECT|” Josh. 1:5) 1 1 -1 9 0 “tw://bible.?id=13.28.20|AUTODETECT|” ). And last, when David instructed Solomon to build the temple, he encouraged him with these words, Do not be afraid or discouraged, for the Lord God, my God, is with you. He will not fail you or forsake you 7 1 -1 9 0 “tw://bible.?id=13.28.20|AUTODETECT|” I Chron. 28:20) 1 1 -1 9 0 0 ).��9��) 1 4 2 8 0 0 I conclude that because of its frequent usage the quotation had become proverbial. In all probability, the words were part of the liturgy in the ancient synagogue and early church. The people, then, were quite familiar with this text.��10��) 6. So we say with confidence,) The Lord is my helper; I will not be afraid.) What can man do to me? ) 1 1 2 8 0 “tw://bible.?id=19.118.6|AUTODETECT|” Once again the author places himself on the same level with his readers, for together they confess their confidence and trust in God. They recite the words from ) 7 1 -1 9 0 “tw://bible.?id=19.118.6|AUTODETECT|” Psalms 118:6) 1 1 -1 9 0 “tw://bible.?id=19.118.6|AUTODETECT|” and do so courageously. For them the quotation is a confession of faith. If we look at the passages liturgically, we notice that in the Old Testament text in the preceding verse, God is the speaker. The testimony of faith in the lines from ) 7 1 -1 9 0 “tw://bible.?id=19.118.6|AUTODETECT|” Psalms 118:6) 1 1 -1 9 0 0 is the response of the people. Apparently this psalm citation belonged to the liturgy of synagogue and church.��11�� The New Testament writers frequently quote from this psalm, interpret it christologically, and indicate that it served as a source of joy and happiness for God s people.) 1 3 2 8 0 0 What can man do to me? Nothing, because the Lord is my helper. The forces of unbelief cannot do anything unless the Lord gives them permission. The believer, however, need not be afraid when God is on his side. The Scottish reformer John Knox fearlessly stood his ground against formidable opposition and said, A man with God is always in the majority. ) ) Practical Considerations in 13:1 6) 1 1 2 8 0 “tw://bible.?id=44.6.2|AUTODETECT|” Pastors living next door to the church building often receive visits from idle wanderers who look for a quick handout of money, food, or clothing. Should the pastor supply the necessities of life and show hospitality to the outcasts of society? Scripture teaches that the apostles did not think that it was right to neglect the ministry of the Word of God to take care of the needy 7 1 -1 9 0 “tw://bible.?id=44.6.2|AUTODETECT|” Acts 6:2) 1 1 -1 9 0 0 ). They appointed seven men and turned the responsibility of caring for the poor over to them.) 1 33 2 8 0 0 Society today differs remarkably from that of the first century when prisoners could freely receive visitors. These prisoners depended on visitors to supply them with their daily needs. Today this is no longer the case. Certainly we should still visit prisoners. However, we ought to extend and expand the concept prisoner to include the shut-ins and the elderly who are confined to a bed, a hospital room, or a private home. These people welcome visits, treasure moments of fellowship, and are thankful for the attention they receive.) And last, in a world saturated with sex, the Christian who lives by the commandment You shall not commit adultery appears to be out of touch with reality.

Not so. When God created man and woman, he set the rules for marital relations. And these rules have not been invalidated. God wants his people to make his commandment known in the society in which he has placed them. The apostles faced a sexually perverted world when they began to preach the gospel of salvation. They faithfully preached and taught the rules for wholesome living.

That is one of the reasons that we read so much about marriage in the New Testament, for God s Word transformed society in the first century. It will do so again in our age. Keep the commandment, and live a pure and wholesome life!) ) Greek Words, Phrases, and Constructions in 13:1 6) Verse 2) �� this noun and the preceding �� are related, for both have the same base as ��. Hospitality is the practical result of brotherly love. The genitive case depends on the main verb.) �t �� the present middle imperative preceded by the negative particle �� discloses that the readers of the epistle had become lax in showing hospitality. They no longer provided shelter for the traveler.) �� a Greek idiom that reveals a transposition of words in which the main idea is conveyed in the participle and the secondary thought in the verb.

The phrase stands for �� .��12��) Verse 3) �� the present middle imperative governs the genitive case of �� (the prisoners). Verbs of forgetting and remembering take a genitive case as direct object.) � �� because of the absence of the definite article, the author does not intimate that he refers to the members of the body of Christ. Rather he is thinking of the physical bodies of believers.) Verse 4) � �� this adjective can be either masculine or neuter in the dative plural. Even though the neuter fits the context ,��13�� translators prefer the masculine .) A �� these words appear last in the sentence to receive emphasis.) Verse 5) �� a compound verbal adjective derived from (not), �� (friendly), and �� (silver).) �P �� in this particular line five negatives appear. The Greek cannot express the idea any more forcefully. In English the lines from the well-known hymn How Firm a Foundation come close: That soul, though all hell should endeavor to shake, I ll never, no never, no never forsake! ) Verse 6) e�� with the accusative !�� as subject of the present infinitive ��, this is a result clause.) �P �� in the future passive indicative from �� (I fear), this form means I shall not be afraid in the durative sense.) ) D.

Ecclesiastical Duties) 13:7 17) 7 Remember your leaders, who spoke the word of God to you. Consider the outcome of their way of life and imitate their faith. 8 Jesus Christ is the same yesterday and today and forever.) 9 Do not be carried away by all kinds of strange teachings. It is good for our hearts to be strengthened by grace, not by ceremonial foods, which are of no value to those who eat them. 10 We have an altar from which those who minister at the tabernacle have no right to eat.) 11 The high priest carries the blood of animals into the Most Holy Place as a sin offering, but the bodies are burned outside the camp. 12 And so Jesus also suffered outside the city gate to make the people holy through his own blood. 13 Let us, then, go to him outside the camp, bearing the disgrace he bore. 14 For here we do not have an enduring city, but we are looking for the city that is to come.) 15 Through Jesus, therefore, let us continually offer to God a sacrifice of praise the fruit of lips that confess his name. 16 And do not forget to do good and to share with others, for with such sacrifices God is pleased.) 17 Obey your leaders and submit to their authority. They keep watch over you as men who must give an account. Obey them so that their work will be a joy, not a burden, for that would be of no advantage to you.) ) 1. Remember Your Leaders) 13:7 8) Three times in this chapter the author stresses the word leaders: remember your leaders (v. 7), obey your leaders (v. 17), and greet all your leaders (v. 24).

In the first instance, the concept leadership is related to Jesus Christ himself.) 7. Remember your leaders, who spoke the word of God to you. Consider the outcome of their way of life and imitate their faith. 8. Jesus Christ is the same yesterday and today and forever.) 1 1 2 8 0 “tw://bible.?id=55.2.8|AUTODETECT|” The author of Hebrews employs the verb Paul uses when he writes, Remember Jesus Christ, raised from the dead, descended from David 7 1 -1 9 0 “tw://bible.?id=55.2.8|AUTODETECT|” II Tim. 2:8) 1 1 -1 9 0 0 ). The verb means call back to mind that which you know about a person. The writer exhorts his people to think of those leaders whom death has taken away. The expression leader is rather broad and somewhat vague, so that it fails to contribute anything to our understanding of the historical background of the Epistle to the Hebrews.��14�� The word itself gives no assurance that the author had apostles in mind. That probability, however, is not excluded. Whether the author referred to Paul and Peter is speculation.

What we do know is that the leaders spoke the word of God to the people. They were, then, preachers of the gospel of Jesus Christ and had been instrumental in building the church, that is, the body of Christ. These founding fathers had passed away, but the readers still remembered their labors.) 1 4 2 8 0 0 The next command is to consider the outcome of their way of life. The verb consider actually means to look at again and again, to observe carefully. ��15�� The author urges the people to look attentively at the lives these leaders lived and at the totality, that is, the result, of their lives. Observe how they closed a well-spent life (MLB). Look at their lives from beginning to end!) And the third command follows: Imitate their faith. The writer wishes to leave the impression that these leaders were to be considered heroes of faith, similar to those listed in chapter 11. Follow in their footsteps; perform deeds of faith, and speak words of faith.

We are not told whether these leaders suffered martyrdom. That is not the point. The readers of the epistle must imitate their faith. Faith is all-important. We more easily contemplate and admire the happy death of godly men than imitate the faith by which they have attained to it. ��16��) In this fast-changing world, nothing seems dependable and permanent. Leaders come, and leaders go.

One leader, however, is unchangeable: Jesus Christ. Says the author, Jesus Christ is the same yesterday and today and forever. More sermons have been preached on this text than on any other verse from Hebrews, so that this verse almost has attained confessional status in the church.) First, note that the writer uses both names, Jesus and Christ. The name Jesus embraces the work and word of God s Son on earth. He has come to save his people from their sin. The name Christ is the official title that expresses the divinity of the Son.

The double name occurs only three times in Hebrews (10:10; 13:8, 21).) 1 1 2 8 0 “tw://bible.?id=19.102.27|AUTODETECT|” Next, not only Christ s divinity but also his changelessness the author explains in the first chapter of his epistle. For instance, quoting ) 7 1 -1 9 0 “tw://bible.?id=19.102.27|AUTODETECT|” Psalms 102:27) 1 1 -1 9 0 0 , he says, But you remain the same, and your years will never end (1:12; and see 7:24).) 1 1 2 8 0 “tw://bible.?id=45.8.34|AUTODETECT|” Furthermore, note the sequence of time: past, present, and future. The term yesterday relates to the mediatorial work of Jesus on earth, proclaimed and confirmed to the readers by those who heard him (2:3). The expression today refers to the intercessory work Jesus performs in heaven, where he represents the believer in God s presence 7 1 -1 9 0 “tw://bible.?id=45.8.34|AUTODETECT|” Rom. 8:34) 1 1 -1 9 0 “tw://bible.?id=58.7.25|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.7.25|AUTODETECT|” Heb. 7:25) 1 1 -1 9 0 “tw://bible.?id=58.9.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.9.24|AUTODETECT|” 9:24) 1 1 -1 9 0 0 ). And the word forever pertains to the priesthood of Christ. He is priest forever (5:6; 6:20; 7:17, 21, 24, 28).) 1 1 2 8 0 “tw://bible.?id=66.1.8|AUTODETECT|” For the readers of the epistle, Jesus is the same. That implies faith on the part of the believers, for they can depend on him because he remains true to himself. He is the first and the last, the one who is, and who was, and who is to come, the Almighty 7 1 -1 9 0 “tw://bible.?id=66.1.8|AUTODETECT|” Rev. 1:8) 1 1 -1 9 0 0 ).) 1 3 2 8 0 0 ) Greek Words, Phrases, and Constructions in 13:7 8) Verse 7) 1 1 2 8 0 “tw://bible.?id=44.7.10|AUTODETECT|” �� !�� the definite article designates the group of leaders. The present tense of the middle participle (from !��, I lead) expresses the function of the leader. The noun !�� refers to a ruler (Sir. 17:17), prince (Sir. 41:17), governor 7 1 -1 9 0 “tw://bible.?id=44.7.10|AUTODETECT|” Acts 7:10) 1 1 -1 9 0 “tw://bible.?id=44.15.22|AUTODETECT|” ), military leader (I Macc. 9:30), and spiritual leader 7 1 -1 9 0 “tw://bible.?id=44.15.22|AUTODETECT|” Acts 15:22) 1 1 -1 9 0 0 ).) 1 9 2 8 0 0 �5�� as an indefinite relative pronoun, the word connotes cause and description.) �� the aorist tense indicates action accomplished in the past. The verb �� (I speak) depicts the mode of speech; the verb �� (I speak), its content.) �� dependent on the main verb �� (present middle imperative), this present active participle assumes the imperative mood. The compound can be either directive (to look up) or intensive (to look at again). The intensive is preferred.) Verse 8) A �P�� with the definite article the intensive personal pronoun in the attributive position means the same. The verb to be is understood in this short sentence.) 2. Avoid Strange Teaching) 13:9 11) At first glance, the exhortations and admonitions in this segment seem rather unrelated.

However, the author reveals a definite sequence. Leaders proclaimed the word of God; they taught the gospel. And that word is as abiding as Jesus Christ is changeless. Therefore, do not depart from the doctrine of Christ.) 9. Do not be carried away by all kinds of strange teachings. It is good for our hearts to be strengthened by grace, not by ceremonial foods, which are of no value to those who eat them.) 1 1 2 8 0 “tw://bible.*?id=44.20.30|AUTODETECT|” Some of the readers were susceptible to teaching that was different from and contrary to the Word of God. Influenced by that teaching, they were carried away, as the author says. We assume that this development had not yet become a great concern, for this is the only reference to it in the entire epistle. But because of the danger of drifting away from the moorings of the Christian faith, the writer warns the people against all kinds of strange teachings. He does not say what these teachings are. However, from other parts of the New Testament, we learn that in the second half of the first century, traveling philosophers were influencing the people with teachings opposed to the apostolic doctrine.

Paul warns the Ephesian elders to be on guard against savage wolves. Says he, Even from your own number men will arise and distort the truth in order to draw away disciples after them 7 1 -1 9 0 “tw://bible.?id=44.20.30|AUTODETECT|” Acts 20:30) 1 1 -1 9 0 “tw://bible.?id=49.4.14|AUTODETECT|” ). And he rebukes the Galatians for turning to a different gospel which is really no gospel at all (1:6 7). Then, he admonishes the Colossians to avoid being taken captive through hollow and deceptive philosophy, which depends on human tradition and the basic principles of this world rather than on Christ 7 1 -1 9 0 “tw://bible.?id=49.4.14|AUTODETECT|” Eph. 4:14) 1 1 -1 9 0 0 ). Moreover, these Colossians were told by some philosophers to observe self-imposed rules on food, drink, festivals, celebrations, worship, and discipline. Paul concludes, These [rules] are all destined to perish with use, because they are based on human commands and teachings (2:22).��17�� These teachings, therefore, were varied and of foreign origin. To interpret the verse as a reference only to Jewish law is unwarranted and contrary to the remainder of the verse that mentions ceremonial foods. ��18��) 1 1 2 8 0 0 The contrast in the last half of the verse is between the spiritual and the material. It is good for our hearts to be strengthened by grace, not by ceremonial foods, which are of no value to those who eat them. Grace is placed over against foods. Even though the term grace is not defined, we are not amiss in understanding it as the grace of God. Throughout his epistle the writer has spoken of this divine grace (2:9; 4:16; 10:29). He has even explained the term in the context of living peaceful and holy lives (12:14 15). The grace of God provides inner strength for the believer and benefits him spiritually.) 1 1 2 8 0 “tw://bible.?id=46.8.8|AUTODETECT|” But teachers of a strange philosophy think that by adhering to strict dietary regulations they are able to advance spiritually. The New International Version has rendered the last part of the verse somewhat freely, by ceremonial foods, which are of no value to those who eat them. The original has only the noun foods.��19�� Nevertheless, the general context allows for the explanatory adjective ceremonial. Also, the original has the reading which are of no value to those who walk. That is, those who adhere to food regulations receive no benefit from them. And no wonder.

Paul tells the Romans who are passing judgment on one another regarding eating habits, Do not allow what you consider good to be spoken of as evil. For the kingdom of God is not a matter of eating and drinking, but of righteousness, peace and joy in the Holy Spirit (14:16 17). To the Corinthians he writes, But food does not bring us near to God; we are no worse if we do not eat, and no better if we do 7 1 -1 9 0 “tw://bible.*?id=46.8.8|AUTODETECT|” I Cor. 8:8) 1 1 -1 9 0 0 ). Philip Edgcumbe Hughes summarizes the matter cogently: Food goes into the stomach for the strengthening of the body; but only grace strengthens the heart, that is, the vital center of man s being and personality and the source of his conduct and character. ��20��) 1 3 2 8 0 0 10. We have an altar from which those who minister at the tabernacle have no right to eat.) If in verse 9 the emphasis is on that which is spiritual, so much more is this the case in verse 10. The author of Hebrews speaks figuratively when he uses the word altar. It has a connotation that is different from the ordinary meaning of a structure made out of stones. In a sense, we do exactly the same thing when we say that at a meeting held in a stadium the evangelist extended the altar call. Now the term altar call in that setting has nothing to do with the altar.

Rather it describes people who at the invitation of the evangelist come forward and make a decision to commit their lives to Christ.) For the writer, the altar is the cross on which Jesus offered himself as a sacrifice to God.��21�� And to the Christian the cross is a symbol that represents the completed work of redemption. As the author of Hebrews repeatedly confirms, Christ offered his sacrifice once for all (9:25, 26, 28; 10:9, 12, 14). The clause we have an altar, then, stands for the cross, which symbolizes the redemption Christ offers his people.) 1 1 2 8 0 “tw://bible.?id=3.16.27|AUTODETECT|” The second part of the verse from which those who minister at the tabernacles have no right to eat is open to interpretation. First, the reference is to the Levitical priests who were told to take the hides, flesh and offal of a bull and a goat and burn them outside the camp 7 1 -1 9 0 “tw://bible.?id=3.16.27|AUTODETECT|” Lev. 16:27) 1 1 -1 9 0 0 ). But this reference is too restrictive, for the phrase those who minister at the tabernacle seems to include all Jewish worshipers who came to the tabernacle. Note that the writer says at, not in, the tabernacle. Next, Christians could be accused of having no altar and hence no real religion.��22�� But after the destruction, the Jews no longer had an altar either. Nevertheless, the writer of Hebrews can say, We have an altar, that is, spiritually speaking, the cross of Jesus Christ. Then, does the author intimate that only Christians can partake of the holy elements at the celebration of Communion, from which Jews are excluded?

If this is true, we in effect make the Christian communion table the equivalent of the altar. Certainly the believer partakes spiritually of the Lord s body and blood when he eats and drinks the holy elements. And the identification of the celebration of the Lord s Supper with the altar is most attractive. By doing so, however, we affirm that we have a visible and tangible altar. This is not what the author of Hebrews means. He places the sacrificial work of Christ over against the animal sacrifices of Old Testament times.

In 13:10, when we consider it in the light of the entire epistle, the writer s intent is to show the superiority of Christ s work to that of the Aaronic priesthood.��23��) 1 2 2 8 0 0 11. The high priest carries the blood of animals into the Most Holy Place as a sin offering, but the bodies are burned outside the camp.) Repetition is one of the trademarks of Hebrews. In earlier chapters the author writes about the Day of Atonement when the high priest sacrifices a bull and a goat and takes their blood into the inner sanctuary of the tabernacle (5:3; 7:27; 9:7). In his description of the duties performed on the Day of Atonement, the writer explains the purpose of these sacrifices. These animals were slaughtered as a sin offering for the people. The removal of sin is the dominant feature of the religious duties the high priest and his helpers carried out on that special day.) 1 1 2 8 0 “tw://bible.?id=3.16.6|AUTODETECT|” The high priest offered a bull for his own sin offering to make atonement for himself and his household 7 1 -1 9 0 “tw://bible.?id=3.16.6|AUTODETECT|” Lev. 16:6) 1 1 -1 9 0 0 ). Then he sacrificed one goat as a sin offering for the people, and the other goat he sent away into the desert as a scapegoat (vv. 10, 22). He sprinkled the blood of the bull on the ark inside the Most Holy Place for his own sin and the blood of the goat for the sin of the people.) 1 6 2 8 0 0 Sent into the desert, the live goat carried all the sins of the people (v. 22). The man who released the goat had to wash his clothes and take a bath before entering the camp (v. 26). The bodies of the bull and the goat had to be taken outside the camp and burned (v. 27). The person who burned the hides, flesh, and offal of these animals had to wash his clothes and take a bath before he could return to camp (v. 28). All this was done to point out that sin pollutes. The sacrifices themselves were considered polluted, even though the blood of these animals was sprinkled on the ark in the Most Holy Place.

Hence, the priests were not allowed to eat the flesh of these sacrifices because these animals represented sin.) The implied contrast is that the sacrifice of Christ on the cross has removed sin once for all for all his people. By his death he ended the ceremonial rituals of the Day of Atonement, because he entered the heavenly sanctuary to represent the believer in the presence of God.) ) Practical Considerations in 13:9 11) Any gardener knows that after he has prepared his garden and has sown vegetable or flower seeds, the weed seeds germinate, grow, and develop much faster. Weeds flourish while the garden plants cope with setbacks of weather and disease.) This simple illustration aptly portrays the religious scene today. Evangelical churches are growing, but their growth seems insignificant compared with that of sects and cults. Sects have often been called the unpaid bills of the Christian church. They prosper and develop; nothing seems to hinder them: they have their origin in Christianity, but they refuse to have anything to do with the church.

Their message is no longer the direct teaching of the Old and New Testaments. Additional teaching or revelation is not only central; it also serves to reinterpret the Bible and is even called Scripture in some instances. Cults, of course, have their roots in movements other than the Christian faith. Adherents teach philosophies and modes of life that are unrelated and foreign to the Christian. Therefore, the admonition of the author of Hebrews is as relevant today as when he wrote it: Do not be carried away by all kinds of strange teachings. ) 1 1 2 8 0 “tw://bible.?id=60.1.23|AUTODETECT|” What then is basic? God s revealed Word stands forever. As Peter says, it is the living and enduring word of God 7 1 -1 9 0 “tw://bible.?id=60.1.23|AUTODETECT|” I Peter 1:23) 1 1 -1 9 0 0 ) that is preached. Furthermore, throughout the centuries the Holy Spirit has led the church in understanding God s truth revealed in Scripture. Differences do exist and doctrinal emphases vary, but those believers who hold to the historic Christian faith confess that their faith is rooted in God s abiding and changeless Word. Christians form the body of the Lord Jesus Christ and find their common unity in him. Anticipating differences of opinion in the church, Paul writes to the Philippians and to us, All of us who are mature should take such a view of things. And if on some point you think differently, that too God will make clear to you (3:15).) 1 3 2 8 0 0 ) Greek Words, Phrases, and Constructions in 13:9 11) Verse 9) 1 1 2 8 0 “tw://bible.?id=44.17.18|AUTODETECT|” �� as an adjective in the dative plural modifying the noun �� (teachings), it relates to something that is new, in the sense of foreign 7 1 -1 9 0 “tw://bible.?id=44.17.18|AUTODETECT|” Acts 17:18) 1 1 -1 9 0 0 ). The dative case is the dative of means.) 1 12 2 8 0 0 �t �� the present passive imperative preceded by the negative particle �� shows that some people were indeed being carried away by strange teachings. The present tense is iterative; that is, the phenomenon occurred more often.) �1 �� from the verb �� (I walk), the present active participle with the definite article represents a group of people other than the readers of the epistle. In context the term is idiomatic and can best be paraphrased in translation.) Verse 11) �� this noun in the genitive plural (from ��, animal) is preceded by the relative pronoun g�. The word itself is unique in referring to the animals (bull and goat) that were sacrificed on the Day of Atonement.) �� the sequence of the prepositions is noteworthy in this verse: �� , �0� (into), and �� (by, through [agency]).) �� the use of the compound verb is to stress the intensive idea (to consume, burn up). The present tense in this verb with the preceding �0�� is a literary device of the author (compare 9:6 7).) 3. Strive for Holiness) 13:12 16) Paragraph divisions are somewhat difficult to determine, as a cursory comparison of translations reveals.

Whatever the division, the flow of thought from verses 9 16 is continuous. I have separated verses 9 11 from 12 16 to emphasize the theme of holiness.) 12. And so Jesus also suffered outside the city gate to make the people holy through his own blood.) On the basis of the preceding verse the author of Hebrews makes a comparison. He compares the implied purpose of the sacrifices made on the Day of Atonement to the suffering Jesus experienced on the cross. As he explains in earlier parts of his epistle, Jesus sacrifice is once for all and incomparably superior. To speak, then, of a parallel in these verses is only partly accurate; only the phrase outside the city gate is equivalent to outside the camp.

The comparison in general points to Jesus work to make his people holy.) The writer assumes that the readers are fully acquainted with the gospel. In his epistle he seldom alludes to Jesus life on earth (5:7 8; 10:12; 12:2). Here he describes the place where Jesus suffered outside the city of Jerusalem. He writes that Jesus suffered; he implies the agony Jesus endured on Calvary s cross.) 1 1 2 8 0 “tw://bible.?id=47.5.21|AUTODETECT|” The high priest annually entered the Most Holy Place, sprinkled animal blood, and atoned for the sin of the people. Jesus became sin for us 7 1 -1 9 0 “tw://bible.?id=47.5.21|AUTODETECT|” II Cor. 5:21) 1 1 -1 9 0 “tw://bible.?id=48.3.13|AUTODETECT|” ), bore the curse that rested upon us 7 1 -1 9 0 “tw://bible.?id=48.3.13|AUTODETECT|” Gal. 3:13) 1 1 -1 9 0 “tw://bible.?id=43.19.17-43.19.18|AUTODETECT|” ), and according to the law was condemned to die outside the city gate 7 1 -1 9 0 “tw://bible.?id=43.19.17-43.19.18|AUTODETECT|” John 19:17 18) 1 1 -1 9 0 “tw://bible.?id=3.24.11-3.24.16|AUTODETECT|” ).��24�� For instance, the son of the Israelite woman who blasphemed the name of the Lord had to be taken outside the camp, and the people were to stone him to death 7 1 -1 9 0 “tw://bible.?id=3.24.11-3.24.16|AUTODETECT|” Lev. 24:11 16) 1 1 -1 9 0 “tw://bible.?id=3.24.23|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=3.24.23|AUTODETECT|” 23) 1 1 -1 9 0 “tw://bible.?id=4.15.35|AUTODETECT|” ; also see ) 7 1 -1 9 0 “tw://bible.?id=4.15.35|AUTODETECT|” Num. 15:35) 1 1 -1 9 0 “tw://bible.?id=6.7.24-6.7.26|AUTODETECT|” ). Achan was taken outside the camp to the valley of Achor where the Israelites stoned him 7 1 -1 9 0 “tw://bible.?id=6.7.24-6.7.26|AUTODETECT|” Josh. 7:24 26) 1 1 -1 9 0 “tw://bible.?id=44.7.58|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=44.7.58|AUTODETECT|” Acts 7:58) 1 1 -1 9 0 0 ).��25�� Because of man s sin, Jesus had to suffer outside the city gate where he endured God s wrath.) 1 1 2 8 0 “tw://bible.?id=40.27.46|AUTODETECT|” Outside the city gate of Jerusalem, Jesus paid for our sins by suffering the agony of hell on the cross when he cried, My God, my God, why have you forsaken me? 7 1 -1 9 0 “tw://bible.?id=40.27.46|AUTODETECT|” Matt. 27:46) 1 1 -1 9 0 “tw://bible.?id=41.15.34|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.15.34|AUTODETECT|” Mark 15:34) 1 1 -1 9 0 “tw://bible.?id=3.16.26-3.16.28|AUTODETECT|” ). Through the shedding of his blood, Jesus removed the sin of his people and made them holy. That is, by fulfilling the stipulations concerning the removal of sin on the Day of Atonement 7 1 -1 9 0 “tw://bible.?id=3.16.26-3.16.28|AUTODETECT|” Lev. 16:26 28) 1 1 -1 9 0 0 ), Jesus cleansed his people and sanctified them. The author of Hebrews briefly summarizes the purpose of Jesus suffering: to make the people holy through his own blood. In many places he has explained this point and therefore has no need to elaborate on it now (see 2:11; 10:10, 14; 12:14).) 1 2 2 8 0 0 13. Let us, then, go to him outside the camp, bearing the disgrace he bore. 14. For here we do not have an enduring city, but we are looking for the city that is to come.) Statement after statement in this particular section is conclusive ( and so, v. 12; then, v. 13; for, v. 14; therefore, v. 15). On the basis of this teaching in general and the message of the preceding verses in particular, the author exhorts the readers to go to Jesus outside the camp. ) 1 1 2 8 0 “tw://bible.?id=5.21.23|AUTODETECT|” First, we look at the exhortation from a Jewish point of view. The Jewish Christian must leave the family structure in which he learned the precepts and commandments, the ceremonies and traditions, the prejudice and pride of the Jew. He is asked to go to Jesus upon whom the Jewish people invoked God s curse by hanging him on a cross 7 1 -1 9 0 “tw://bible.?id=5.21.23|AUTODETECT|” Deut. 21:23) 1 1 -1 9 0 0 ). To go to one who bears the curse of God is to share the disgrace he bore. ��26�� By choosing for Christ, the Jew rejects Judaism and thus faces expulsion, alienation, and at times persecution. The author of Hebrews reminds the readers of the suffering, public insult, and persecution they had endured in earlier days when they became Christians (10:33).) 1 1 2 8 0 “tw://bible.?id=23.52.0|AUTODETECT|” Next, every reader is exhorted to go to Jesus who was cursed by God, because through Jesus we have access to God.��27�� We identify with him, for through him we are made holy 7 1 -1 9 0 “tw://bible.?id=23.52.0|AUTODETECT|” Isa. 52) 1 1 -1 9 0 “tw://bible.?id=26.20.41|AUTODETECT|” :1l; ) 7 1 -1 9 0 “tw://bible.?id=26.20.41|AUTODETECT|” Ezek. 20:41) 1 1 -1 9 0 “tw://bible.?id=47.6.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.6.17|AUTODETECT|” II Cor. 6:17) 1 1 -1 9 0 “tw://bible.?id=43.17.14|AUTODETECT|” ). He bore disgrace to set us free from the guilt of sin and to remove the curse from us. That means that the world of sin vents its hatred against us for going to Jesus 7 1 -1 9 0 “tw://bible.?id=43.17.14|AUTODETECT|” John 17:14) 1 1 -1 9 0 “tw://bible.?id=40.10.38|AUTODETECT|” ). Christians are not taken out of the context of a sinful world but are placed in it to be witnesses for Christ. In his list of the heroes of faith, the writer notes that Moses regarded disgrace for the sake of Christ as of greater value than the treasures of Egypt, because he was looking ahead to his reward (11:26). Christians bear the name of Christ and are commanded by him to deny themselves, take up their cross, and follow him 7 1 -1 9 0 “tw://bible.?id=40.10.38|AUTODETECT|” Matt. 10:38) 1 1 -1 9 0 “tw://bible.?id=40.16.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.16.24|AUTODETECT|” 16:24) 1 1 -1 9 0 0 ). The Christian keeps his eye of faith fixed on Jesus (12:2). He knows that this present world will not remain unchanged, but will pass away.) 1 1 2 8 0 “tw://bible.?id=40.5.13|AUTODETECT|” For here we do not have an enduring city. The words echo an earlier statement of the author when he discussed those people who lived by faith but who did not see the promises fulfilled in their lifetime. And they admitted that they were aliens and strangers on earth (11:13). They longed for a better country, a heavenly country, much the same as Abraham looked forward to a heavenly city (11:10; and see 12:22). Thus, the writer repeats his former remarks, by saying conclusively, We are looking for the city that is to come. Do Christians live in an ethereal world detached from the pressing realities of everyday life? Certainly not! Christians are to be the salt of the earth and the light of the world 7 1 -1 9 0 “tw://bible.?id=40.5.13|AUTODETECT|” Matt. 5:13) 1 1 -1 9 0 “tw://bible.?id=40.5.14|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.5.14|AUTODETECT|” 14) 1 1 -1 9 0 “tw://bible.?id=47.5.20|AUTODETECT|” ). Wherever God in his providence has placed them, they are to be Christ s ambassadors 7 1 -1 9 0 “tw://bible.?id=47.5.20|AUTODETECT|” II Cor. 5:20) 1 1 -1 9 0 0 ). They are to represent Christ by boldly speaking the Word he has given them. Yet they know the brevity of life and the fleeting nature of this world. Therefore, they look and long for their eternal dwelling: a city that is to come. ) 1 2 2 8 0 0 15. Through Jesus, therefore, let us continually offer to God a sacrifice of praise the fruit of lips that confess his name.) First in the sentence stands the phrase through Jesus. That is significant. Because of the once-for-all sacrifice of Jesus, the need for offering sacrifices to God had ended. Are Christians, then, without sacrifices and without a priest to present these offerings to God? No.) 1 1 2 8 0 “tw://bible.?id=43.14.6|AUTODETECT|” We are exhorted to go to Jesus outside the camp. He is our eternal, faithful, and merciful high priest. He represents us in the presence of God, and he prays for us. To come to God the Father we must go through the Son 7 1 -1 9 0 “tw://bible.?id=43.14.6|AUTODETECT|” John 14:6) 1 1 -1 9 0 0 ). Set free from the burden of guilt and sin, we want to express our thanks to God. This we do through Jesus. We offer to God not the material sacrifices that Christ made superfluous but the continual confession of praise and thanks. Whereas Jesus offered himself once, we present our praises continually. Our entire life ought to be a song of adulation expressed in words and deeds.) 1 1 2 8 0 “tw://bible.?id=3.7.12|AUTODETECT|” The Israelites expressed their thankfulness by offering cakes of bread to the Lord as a sacrifice of thanksgiving 7 1 -1 9 0 “tw://bible.?id=3.7.12|AUTODETECT|” Lev. 7:12) 1 1 -1 9 0 0 ). But Christians show by a dedicated life of obedience their thankfulness to God. The Ten Commandments are not a set of dos and don ts; rather, for the Christian, they are rules for thankful living.) 1 2 2 8 0 0 How then do we live before God? Paul and Peter have something to say on this subject:) ) 1 1 2 8 0 “tw://bible.?id=45.12.1|AUTODETECT|” Therefore, I urge you, brothers, in view of God s mercy, to offer your bodies as living sacrifices, holy and pleasing to God. [) 7 1 -1 9 0 “tw://bible.?id=45.12.1|AUTODETECT|” Rom. 12:1) 1 1 -1 9 0 0 ]) 1 1 2 8 0 “tw://bible.?id=52.5.18|AUTODETECT|” Give thanks in all circumstances, for this is God s will for you in Christ Jesus. [) 7 1 -1 9 0 “tw://bible.?id=52.5.18|AUTODETECT|” I Thess. 5:18) 1 1 -1 9 0 0 ]) 1 1 2 8 0 “tw://bible.?id=60.2.5|AUTODETECT|” You also, like living stones, are built into a spiritual house to be a holy priesthood, offering spiritual sacrifices acceptable to God through Jesus Christ. [) 7 1 -1 9 0 “tw://bible.?id=60.2.5|AUTODETECT|” I Peter 2:5) 1 1 -1 9 0 0 ]) 1 1 2 8 0 “tw://bible.?id=28.14.2|AUTODETECT|” The author of Hebrews specifies what the sacrifice of praise should be: the fruit of lips that confess his name. The expression fruit of lips comes from ) 7 1 -1 9 0 “tw://bible.?id=28.14.2|AUTODETECT|” Hosea 14:2) 1 1 -1 9 0 “tw://bible.?id=19.54.6|AUTODETECT|” , where the prophet urges the people of Israel to return to the Lord and pray, Forgive all our sins and receive us graciously, that we may offer the fruit of our lips. And the phrase confess his name may be taken from the Septuagint translation of ) 7 1 -1 9 0 “tw://bible.?id=19.54.6|AUTODETECT|” Psalms 54:6) 1 1 -1 9 0 0 , I will praise [confess] your name, O Lord. God reveals himself in his name, and therefore his name is revelation. The psalmist makes God s revelation known to the people. Similarly the author of Hebrews intimates that a life of praise should be a continual confession of God s name.) 1 1 2 8 0 0 16. And do not forget to do good and to share with others, for with such sacrifices God is pleased.) 1 1 2 8 0 “tw://bible.?id=44.2.42|AUTODETECT|” Living a holy life consists of loving the Lord with heart, soul, and mind, and of loving one s neighbor as oneself. The early Christians illustrated their love for the Lord by devoting themselves to the teaching of the gospel, the worship services, communion, and prayer 7 1 -1 9 0 “tw://bible.?id=44.2.42|AUTODETECT|” Acts 2:42) 1 1 -1 9 0 “tw://bible.?id=44.4.32|AUTODETECT|” ). But they also showed their love for their fellow man by sharing everything they had 7 1 -1 9 0 “tw://bible.?id=44.4.32|AUTODETECT|” Acts 4:32) 1 1 -1 9 0 “tw://bible.?id=47.8.3-47.8.4|AUTODETECT|” ). In fact, they took care of the poor so that there were no needy persons among them (v. 34). Love for the Lord has its counterpart in love for the neighbor. These two go hand in hand. When we say that we love the Lord, we must be ready to help our neighbors in need. This is what the Macedonian believers did. Says Paul, Entirely on their own, they urgently pleaded with us for the privilege of sharing in this service [showing generosity] to the saints 7 1 -1 9 0 “tw://bible.?id=47.8.3-47.8.4|AUTODETECT|” II Cor. 8:3 4) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 The readers of the Epistle to the Hebrews had neglected their ministry to the needy (see also 13:2). Praising God in the local worship service they observed, even though some people stayed away (10:25). But praise and love were not always put to practice in relieving the needs of the poor (6:10; 10:33 34). The writer tells the readers to do good and to share with others. He sees these deeds of love and mercy as sacrifices of praise. And with these sacrifices God is pleased.) 1 1 2 8 0 “tw://bible.?id=59.2.8|AUTODETECT|” When the author says that God is pleased with good deeds, he reminds us of his description of Enoch s life. Enoch was commended for his intimate fellowship with God (11:5). Also we are reminded of our duties to care for the needy, for if we keep the royal law Love your neighbor as yourself 7 1 -1 9 0 “tw://bible.?id=59.2.8|AUTODETECT|” James 2:8) 1 1 -1 9 0 0 ) we do well and please God.) 1 4 2 8 0 0 ) Practical Considerations in 13:12 16) Do good, says the writer of Hebrews. Do we have to be reminded to do good? Doing good ought to be the Christian s way of life. But, sad to say, at times we forget, and our worship becomes lip service and not life commitment. If our Christian religion is nothing more than talk, it is dead. Words and deeds are two sides of the same coin. God wants us to praise him with both lips and life.) In a word game, arranging the letters g o o d is relatively simple. The same set of letters, however, can also be divided into two words that read, Go do! That means translating the word into deed. I must go and do to be good in the sight of God.) 1 1 2 8 0 “tw://bible.?id=40.25.21|AUTODETECT|” When I attended elementary school, the teacher used to mark my papers with the comment good. Of course, that meant I had learned my lesson well but not well enough to receive the comment excellent. Scripture does not use that remark.��28�� When the servants appeared before the master with ten and four talents respectively, they heard him say, Well done, you good and faithful servant! 7 1 -1 9 0 “tw://bible.?id=40.25.21|AUTODETECT|” Matt. 25:21) 1 1 -1 9 0 “tw://bible.?id=40.25.23|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.25.23|AUTODETECT|” 23) 1 1 -1 9 0 0 , italics added). Being good Christians means that we look for opportunities to do the things that please God and that bring joy to our fellow man.) 1 20 2 8 0 0 ) Greek Words, Phrases, and Constructions in 13:12 16) Verse 12) �� the aorist active subjunctive from the verb �� (I make holy) has been occasioned by �p �� (the Most Holy Place) in the preceding verse. The subjunctive stands in a purpose clause. The aorist is constative.) �x� �� this is the last time in the epistle that the author uses the expression the people. In the thirteen times it occurs, it refers to God s people.) Verse 15) �V� this inferential conjunction is absent from several early and important witnesses. It is difficult to decide whether copyists added the word, which seems to be needed at this point, or whether it was accidentally omitted in transcription. ��29��) �0�� the noun derived from the verb �0�� (I praise) shows by its nominative singular ending �4�� that this is an action noun that denotes progress. This feature is amplified by the prepositional phrase ��p �� (continually).) A�� as a present active participle, the word stands in apposition to �� (lips), from which it takes the genitive case.

It is followed by the dative case �� @�� (his name), which is the direct object of the participle. The difference between the simple verb A�� and the compound verb �� is insignificant.) Verse 16) �� r �P�� v �� although a few manuscripts have a definite article before ��, the preferred reading omits it. Because the article is not repeated, the second noun is descriptive of the first.��30��) �� an adjective in the dative plural feminine, describing quality. The dative expresses cause.��31��) A �� note the position of the noun. It stands last for emphasis.) 4. Obey Your Leaders) 13:17) This verse has no connection with the preceding verses.

We need to go back to verse 7 where the same expression your leaders occurs. And in verse 24 the writer once more employs that expression.) 17. Obey your leaders and submit to their authority. They keep watch over you as men who must give an account. Obey them so that their work will be a joy, not a burden, for that would be of no advantage to you.) In this particular verse, the author emphasizes three points.) a. Obedience demanded) Those leaders who had spoken the Word of God in earlier days were no longer present.

They must be remembered for their conduct and faith, says the author of Hebrews (13:7). Successive leaders have taken their place. The writer is not interested in the status of these leaders he gives no hint whether they were elders, overseers, preachers, or teachers. Rather, he asks the reader to obey them.) 1 1 2 8 0 “tw://bible.?id=44.20.28|AUTODETECT|” A lack of obedience prevailed among some of the readers. Note, for example, the author s admonition not to be carried away by all kinds of strange teachings (13:9). The leaders needed help and encouragement. Thus the appeal to obey them and to submit to their authority is timely. Of course, the readers could question whether this authority was self-imposed by the leaders or delegated to them by Christ. If a leader is a dedicated minister of the Word of God, he proves thereby that Christ has given him authority. And if Christ has entrusted him with the task of assuming leadership, the people need not question his authority 7 1 -1 9 0 “tw://bible.?id=44.20.28|AUTODETECT|” Acts 20:28) 1 1 -1 9 0 “tw://bible.?id=49.4.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.4.11|AUTODETECT|” Eph. 4:11) 1 1 -1 9 0 “tw://bible.?id=60.5.1-60.5.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.5.1-60.5.3|AUTODETECT|” I Peter 5:1 3) 1 1 -1 9 0 0 ).) 1 5 2 8 0 0 b. Care provided) The leaders have taken their God-given task seriously. They keep watch over you. They literally lost sleep over the spiritual welfare of the believers. They know the word God spoke to the prophet Ezekiel: Son of man, I have made you a watchman for the house of Israel; so hear the word I speak and give them warning from me. When I say to a wicked man, You will surely die, and you do not warn him or speak out to dissuade him from his evil ways in order to save his life, that wicked man will die for his sin, and I will hold you accountable for his blood (3:17 18).) The leaders stay with the congregation, are vigilant in caring for the members, nurture them spiritually, ward off deceitful attacks, and administer discipline when necessary.

Writes John Calvin, The heavier the burden they bear, the more honour they deserve; for the more labour any one undertakes for our sake, and the more difficulty and danger he incurs for us, the greater are our obligations to him. ��32�� These leaders are accountable to God, for he is their overseer. That is not to say that the members are not held accountable. Certainly they are. They, too, are told to work together harmoniously so that the task of the leaders is a joy and not a burden.) c. Joy experienced) Throughout his epistle the author has stressed the corporate responsibility of the believers. To mention one example, he exhorts the readers to encourage one another, so that none of you may be hardened by sin s deceitfulness (3:13).

In a similar fashion, as a body they are to respond to their leaders, for then there is joy in the interpersonal relationships in the church. They receive the Lord s blessings by obeying the leaders God has given them. If they all respond favorably the work of their leaders becomes increasingly joyful.) 1 1 2 8 0 “tw://bible.?id=26.3.19|AUTODETECT|” When the members refuse to obey and fail to respect their leaders, the work in the church becomes burdensome. The members ought to realize that neither they nor the leaders own the church. The church belongs to Jesus Christ, to whom the readers are responsible. Should they make the work and life of the leaders difficult, they would be the losers. The leaders can testify before the Lord that they warned the wayward person who chose not to turn from his sin. That person will die in his sin, but the leaders are free from blame 7 1 -1 9 0 “tw://bible.?id=26.3.19|AUTODETECT|” Ezek. 3:19) 1 1 -1 9 0 “tw://bible.?id=58.10.30|AUTODETECT|” ). Ultimately, then, the Lord avenges and judges his people 7 1 -1 9 0 “tw://bible.?id=58.10.30|AUTODETECT|” Heb. 10:30) 1 1 -1 9 0 “tw://bible.?id=5.32.35-5.32.36|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.32.35-5.32.36|AUTODETECT|” Deut. 32:35 36) 1 1 -1 9 0 “tw://bible.?id=19.135.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.135.14|AUTODETECT|” Ps. 135:14) 1 1 -1 9 0 0 ). Pastorally and prudently the writer of Hebrews observes that a sad instead of a glad report on the spiritual conduct of the readers will not be advantageous to them.) 1 4 2 8 0 0 ) Greek Words, Phrases, and Constructions in 13:17) Verse 17) Q�� with �� this form is a present imperative. It derives from the verb Q�� (I submit to authority) that appears only here in the entire New Testament. The verb is classical Greek.) 1 1 2 8 0 “tw://bible.?id=41.13.33|AUTODETECT|” �� this verb from �� (I keep awake, keep watch) occurs in the Gospels 7 1 -1 9 0 “tw://bible.?id=41.13.33|AUTODETECT|” Mark 13:33) 1 1 -1 9 0 “tw://bible.?id=42.21.36|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.21.36|AUTODETECT|” Luke 21:36) 1 1 -1 9 0 “tw://bible.?id=49.6.18|AUTODETECT|” ) and Paul s epistles 7 1 -1 9 0 “tw://bible.?id=49.6.18|AUTODETECT|” Eph. 6:18) 1 1 -1 9 0 “tw://bible.?id=47.6.5|AUTODETECT|” ; as a noun in ) 7 1 -1 9 0 “tw://bible.?id=47.6.5|AUTODETECT|” II Cor. 6:5) 1 1 -1 9 0 “tw://bible.?id=47.11.27|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.11.27|AUTODETECT|” 11:27) 1 1 -1 9 0 0 ). The verb describes an absence of sleep due to an alert mind.) 1 12 2 8 0 0 �� preceded by the participle a� and the noun �� (account), this future active participle of �� (I render) denotes purpose.��33��) 5�� here is an instance of result instead of purpose.) ) E. Prayers and Benedictions) 13:18 21) 18 Pray for us. We are sure that we have a clear conscience and desire to live honorably in every way. 19 I particularly urge you to pray so that I may be restored to you soon.) 20 May the God of peace, who through the blood of the eternal covenant brought back from the dead our Lord Jesus, that great Shepherd of the sheep, 21 equip you with everything good for doing his will, and may he work in us what is pleasing to him, through Jesus Christ, to whom be glory for ever and ever. Amen.) ) The conclusion to the epistle is rather personal. Earlier, in two succeeding sentences, the author refers to himself in the first person singular And what more shall I say? I do not have time (11:32).

Now he uses the first person plural, as well as the singular, and requests prayer.) 18. Pray for us. We are sure that we have a clear conscience and desire to live honorably in every way. 19. I particularly urge you to pray so that I may be restored to you soon.) Apparently the writer was one of the leaders in the church that receives his epistle. Tension between him and the readers developed, perhaps because of his teachings about the priesthood of Christ. These doctrines were hard for Jewish believers to accept, for they were accustomed to thinking of the priesthood in terms of the duties of the Levitical priests only.

Probably the author s direct warnings against apostasy were not readily heeded by some members of the church. The author has put his teachings and admonitions in an epistle addressed to the readers. He realizes that the letter itself will not remove tension. However, he reduces it by putting himself in debt to them.) a. Prayer) 1 1 2 8 0 “tw://bible.?id=45.15.30|AUTODETECT|” The request for prayer is similar to those in Paul s epistles and fits into the spiritual climate of the first century 7 1 -1 9 0 “tw://bible.?id=45.15.30|AUTODETECT|” Rom. 15:30) 1 1 -1 9 0 “tw://bible.?id=47.1.11-47.1.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.1.11-47.1.12|AUTODETECT|” II Cor. 1:11 12) 1 1 -1 9 0 “tw://bible.?id=49.6.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.6.19|AUTODETECT|” Eph. 6:19) 1 1 -1 9 0 “tw://bible.?id=51.4.3-51.4.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.4.3-51.4.4|AUTODETECT|” Col. 4:3 4) 1 1 -1 9 0 “tw://bible.?id=52.5.25|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.5.25|AUTODETECT|” I Thess. 5:25) 1 1 -1 9 0 “tw://bible.?id=53.3.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=53.3.1|AUTODETECT|” II Thess. 3:1) 1 1 -1 9 0 0 ). The writer places himself in the position of one who asks a favor. He knows that if the readers pray for him, the bond of unity between himself and the recipients of his letter is strengthened. And if they pray, they indicate that the message he conveys has been well received.) 1 10 2 8 0 0 The first person plural in this verse can be understood literally. However, its close connection with the next verse, where the first person singular is used, seems to favor the interpretation that we and us should be understood editorially. That is, the author speaks about himself. Also, in the broader context, he does not mention other leaders (but see 13:23).) b. Clear conscience) The original text has the word for, which links the request for prayer to the reason that prompted the request. The sentence, then, is as follows: Pray for us, for we are sure that we have a clear conscience.

The writer is trying to say to the readers that he is aware of their uneasiness about his instruction and exhortations, but he himself bears no ill will. He can understand that some of the readers are not pleased with abolishing Levitical precepts because of the tradition of the fathers. But in his own heart the writer is persuaded that his conscience is clear. He has dedicated himself to the service of the Lord and therefore he desires to live honorably in every respect. He wants to help the readers and be of service to them as a faithful pastor. In short he is saying, Trust me.

The readers can be assured that their pastor is not leading them in the wrong direction with his teachings about priesthood and covenant.) Nowhere in the New Testament is the break with the traditions of the Old Testament era spelled out so clearly as in the Epistle to the Hebrews. Whether the writer is too progressive in his teachings may have been a relevant point of discussion among the readers whose religious and cultural roots are in Jewish tradition. Certainly the letter writer is no traditionalist who upholds the practices of the past. His task is to explain God s progressive revelation to the readers. He knows that his pastoral work has been and is performed honorably. He expresses the desire that he may be permitted in the near future to continue his pastoral duties among the readers.

As he sees his relationship to the readers, his conduct has been above reproach.) c. Special request) Once more the author asks the readers to pray for him. But now he makes a specific request: Pray that I may be restored to you soon. The New International Version gives the reading I particularly urge you to pray. But this translation is open to misunderstanding. For it could be interpreted to mean that all people, particularly the writer, urge the readers to pray.

The original, however, expresses a repetitive idea in the sense of more: I urge you all the more (NASB) to pray in my behalf. The writer intimates that he wishes more and more to urge communal prayer for their eventual reunion. His desire is to be with the members of the church as soon as possible.) Where is the writer? What keeps him from visiting the readers? To these and similar questions we have no answer; and we do well not to speculate. To put it differently, at one time the readers knew exactly what the writer meant.

With the passing of time the explanatory comments that were needed to understand these personal remarks were lost. What is important, however, is that we realize the significance of the author s special request: he desires that the church ask God for a speedy reunion of pastor and people. When this happens, the writer knows that the bond of peace and harmony is strong. He prays for unity in the Lord. Hence he utters the pastoral benediction that is unique, for it is a summary of many elements in his epistle (see 7:14, 16, 22; 9:12, 15; 11:5 6; 12:28; 13:16).) 20. May the God of peace, who through the blood of the eternal covenant brought back from the dead our Lord Jesus, that great Shepherd of the sheep, 21. equip you with everything good for doing his will, and may he work in us what is pleasing to him, through Jesus Christ, to whom be glory for ever and ever.

Amen.) In the immediately preceding verses (vv. 18 19), the author requests prayer for himself. Now he offers a prayer for the people he addresses. What a moving prayer! The wealth of theology and language in this benediction that virtually concludes his epistle compares favorably with the beauty and fullness of the first few verses of the introduction with which the author begins his epistle. The author is a literary artist and a masterful theologian.) In the first part (v. 20) of the benediction, note the following points:) 1 1 2 8 0 “tw://bible.?id=45.15.33|AUTODETECT|” a. God of peace. The writer puts the subject God first. He describes God as the God of peace. That is meaningful, for he is the one who creates peace in the hearts and lives of people. Peace comes from God. Note the author does not pray, May the peace of God, but May the God of peace. God, then, is the peacemaker who is able to dispel distrust and dissent. And God grants the gift of peace to his people, so that they in turn are able to effect peace among their fellow men. Paul prays these words the God of peace rather frequently in benedictions at the conclusion of his epistles 7 1 -1 9 0 “tw://bible.?id=45.15.33|AUTODETECT|” Rom. 15:33) 1 1 -1 9 0 “tw://bible.?id=45.16.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.16.20|AUTODETECT|” 16:20) 1 1 -1 9 0 “tw://bible.?id=47.13.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.13.11|AUTODETECT|” II Cor. 13:11) 1 1 -1 9 0 “tw://bible.?id=50.4.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.4.9|AUTODETECT|” Phil. 4:9) 1 1 -1 9 0 “tw://bible.?id=52.5.23|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.5.23|AUTODETECT|” I Thess. 5:23) 1 1 -1 9 0 “tw://bible.?id=53.3.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=53.3.16|AUTODETECT|” II Thess. 3:16) 1 1 -1 9 0 0 ). The formula, therefore, seems to have been quite common in the early church.) 1 1 2 8 0 “tw://bible.?id=44.1.22|AUTODETECT|” b. Brought back from the dead. God brought Jesus back from the dead, says the author of Hebrews. The doctrine of Jesus resurrection is fundamental to the Christian faith, for one of the requirements for holding the office of apostle was to be a witness of the resurrection 7 1 -1 9 0 “tw://bible.?id=44.1.22|AUTODETECT|” Acts 1:22) 1 1 -1 9 0 “tw://bible.?id=48.1.1|AUTODETECT|” ). In their preaching, testifying, and writing, the apostles proclaimed the resurrection of Jesus. Even though Paul was not a disciple of Jesus, as were the other apostles, he encountered the resurrected Jesus on the Damascus road. Therefore, in his writings Paul teaches the resurrection and at the same time affirms his apostleship 7 1 -1 9 0 “tw://bible.?id=48.1.1|AUTODETECT|” Gal. 1:1) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 The writer of the Epistle to the Hebrews mentions the resurrection of Jesus once, in the benediction. Indirectly he includes this doctrine when he introduces the topic of Christ s exaltation at the right hand of the Majesty in heaven (1:3). He writes about the great high priest who has gone through the heavens (4:14) and he supposes that the readers will understand that Jesus rose from the dead and ascended to heaven. And in his summation of fundamental Christian doctrines, he lists the resurrection of the dead (6:2). Last, he alludes to the possibility of God s raising Isaac from the dead (11:19) and the actuality of women receiving the dead who were raised to life (11:35). He cannot claim to be a witness of Jesus resurrection.

As a second-generation believer, he heard the gospel from the immediate followers of Jesus (2:3). The author, then, briefly states that God raised Jesus from the dead and links this reference to Jesus office.) 1 1 2 8 0 “tw://bible.?id=43.10.11|AUTODETECT|” c. Shepherd of the sheep. The words the great Shepherd of the sheep remind us of Jesus teaching that he is the good shepherd who lays down his life for the sheep 7 1 -1 9 0 “tw://bible.?id=43.10.11|AUTODETECT|” John 10:11) 1 1 -1 9 0 “tw://bible.?id=23.63.11|AUTODETECT|” ; also see ) 7 1 -1 9 0 “tw://bible.?id=23.63.11|AUTODETECT|” Isa. 63:11) 1 1 -1 9 0 “tw://bible.?id=60.5.4|AUTODETECT|” ). In effect, the metaphor of the shepherd who dies for his sheep is equivalent to that of the high priest who offers himself as a sacrifice for his people. Especially the adjective great is telling, for the writer of Hebrews calls Jesus the great high priest (4:14). The two concepts, then, complement each other, although as Guthrie observes, There is a tender aspect to the shepherd figure which is not as vivid in the high priest. ��34�� Peter depicts Jesus as the Chief Shepherd 7 1 -1 9 0 “tw://bible.?id=60.5.4|AUTODETECT|” I Peter 5:4) 1 1 -1 9 0 0 ). This great shepherd shed his blood and laid down his life for his sheep in other words, his people to obtain for them eternal redemption and to establish with them the eternal covenant that God had promised.) 1 1 2 8 0 “tw://bible.?id=23.55.3|AUTODETECT|” d. Blood of the eternal covenant. Through the prophets Isaiah, Jeremiah, and Ezekiel, God announces his intention to establish an everlasting covenant with his people 7 1 -1 9 0 “tw://bible.?id=23.55.3|AUTODETECT|” Isa. 55:3) 1 1 -1 9 0 “tw://bible.?id=23.61.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.61.8|AUTODETECT|” 61:8) 1 1 -1 9 0 “tw://bible.?id=24.32.40|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=24.32.40|AUTODETECT|” Jer. 32:40) 1 1 -1 9 0 “tw://bible.?id=24.50.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=24.50.5|AUTODETECT|” 50:5) 1 1 -1 9 0 “tw://bible.?id=26.16.60|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=26.16.60|AUTODETECT|” Ezek. 16:60) 1 1 -1 9 0 “tw://bible.?id=26.37.26|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=26.37.26|AUTODETECT|” 37:26) 1 1 -1 9 0 “tw://bible.?id=38.9.9|AUTODETECT|” ). This covenant is everlasting because it is sealed in blood to be precise, the blood of the Messiah. In the messianic prophecy of Zion s king who enters Jerusalem on a donkey 7 1 -1 9 0 “tw://bible.?id=38.9.9|AUTODETECT|” Zech. 9:9) 1 1 -1 9 0 “tw://bible.?id=40.21.5|AUTODETECT|” ; also see ) 7 1 -1 9 0 “tw://bible.?id=40.21.5|AUTODETECT|” Matt. 21:5) 1 1 -1 9 0 “tw://bible.?id=38.9.11|AUTODETECT|” and parallels), God promises his people deliverance because of the blood of my covenant 7 1 -1 9 0 “tw://bible.?id=38.9.11|AUTODETECT|” Zech. 9:11) 1 1 -1 9 0 0 ).) 1 2 2 8 0 0 Two major themes dominate the epistle: the high-priestly work of Christ, summarized in the expression blood, and the covenant that is eternal. In this verse, once again and for the last time these themes are highlighted. God s covenant with his people will remain forever. That covenant has been sealed with Christ s blood which was shed once for all (9:26; 10:10).) e. Our Lord Jesus. These three words four words in the original appear last to receive all the emphasis in the verse. A literal translation of the verse is, Now the God of peace, who brought up from the dead the great Shepherd of the sheep through the blood of the eternal covenant, even Jesus our Lord (NASB).) 1 1 2 8 0 “tw://bible.?id=46.12.3|AUTODETECT|” In addition to using the given name Jesus, which calls to mind the earthly ministry and humanity of Christ, the author of Hebrews designates him Lord (2:3; 7:14). Although the title Lord occurs infrequently in Hebrews, its use in the Christian world was common, for it served as a brief confession of faith 7 1 -1 9 0 “tw://bible.?id=46.12.3|AUTODETECT|” I Cor. 12:3) 1 1 -1 9 0 0 ). In the benediction at the end of his epistle, the author wants to emphasize the sovereignty of Jesus. As in the introduction where he briefly points to the priestly and kingly offices of Christ (1:3), so in his benediction he combines in one sentence a reference to the priesthood and kingship of Jesus.) 1 7 2 8 0 0 In the second part of the benediction (v. 21), we note these considerations:) a. May God & equip you. The first part of the benediction consists of a summary of what God has done in Christ; the second reveals what God is doing in Christ s people. In this section the author utters a prayer in behalf of the readers and asks God to equip them to do his will. The verb to equip actually means to make someone complete. It connotes the act of restoring that is, perfecting something.

Some translations have the reading may the God of peace & make you perfect (NEB; also consult KJV; RV; ASV). God strengthens man so that shortcomings may be overcome.��35�� He supplies us with every good thing so that we may be able to do his will.) A plaque with simple wording adorns a wall in our family room. Every member of the family can testify to the truthfulness of the wording. Here is the text:) The will of God) can never lead you) where the grace of God) cannot keep you.) 1 1 2 8 0 “tw://bible.?id=47.5.9-47.5.10|AUTODETECT|” b. May [God] work in us. In preceding verses the writer encourages the reader to live a life that is pleasing to God (11:5 6; 12:28; 13:16). A person who lives such a life is commended by God himself and is rewarded 7 1 -1 9 0 “tw://bible.?id=47.5.9-47.5.10|AUTODETECT|” II Cor. 5:9 10) 1 1 -1 9 0 “tw://bible.?id=50.2.12-50.2.13|AUTODETECT|” ). But man looks to God for help, direction, and wisdom. And because of the eternal covenant he has made with us through Jesus Christ, he grants us assistance. The writer of Hebrews prays that God may work in us to do that which pleases him. And Paul, writing to the church in Philippi, formulates the human and the divine in salvation. Says he, Work out your salvation with fear and trembling, for it is God who works in you to will and to act according to his good purpose 7 1 -1 9 0 “tw://bible.?id=50.2.12-50.2.13|AUTODETECT|” Phil. 2:12 13) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=43.17.21|AUTODETECT|” Why is God willing to work in us? The author is almost repetitious in the wording of this benediction. He spells out that through Jesus Christ note the combination of the two names (also see 10:10; 13:8) God himself works in us and equips us to do his will. Through Jesus Christ, therefore, we are in God, and God works in us 7 1 -1 9 0 “tw://bible.?id=43.17.21|AUTODETECT|” John 17:21) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=45.11.36|AUTODETECT|” c. To whom be glory. Translations vary, because in the original Greek it is not clear whether glory ought to be attributed to God or to Jesus Christ. Some commentators think that because God is the subject in the benediction, the author means to say that God should receive the glory. Moreover, in greetings and benedictions glory is given to God 7 1 -1 9 0 “tw://bible.?id=45.11.36|AUTODETECT|” Rom. 11:36) 1 1 -1 9 0 “tw://bible.?id=45.16.27|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.16.27|AUTODETECT|” 16:27) 1 1 -1 9 0 “tw://bible.?id=48.1.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.1.5|AUTODETECT|” Gal. 1:5) 1 1 -1 9 0 “tw://bible.?id=49.3.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.3.21|AUTODETECT|” Eph. 3:21) 1 1 -1 9 0 “tw://bible.?id=50.4.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.4.20|AUTODETECT|” Phil. 4:20) 1 1 -1 9 0 “tw://bible.?id=54.1.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.1.17|AUTODETECT|” I Tim. 1:17) 1 1 -1 9 0 “tw://bible.?id=65.1.25|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=65.1.25|AUTODETECT|” Jude 25) 1 1 -1 9 0 “tw://bible.?id=55.4.18|AUTODETECT|” ). But some of them ascribe glory to Jesus Christ 7 1 -1 9 0 “tw://bible.?id=55.4.18|AUTODETECT|” II Tim. 4:18) 1 1 -1 9 0 “tw://bible.?id=61.3.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=61.3.18|AUTODETECT|” II Peter 3:18) 1 1 -1 9 0 “tw://bible.?id=66.1.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.1.6|AUTODETECT|” Rev. 1:6) 1 1 -1 9 0 “tw://bible.?id=66.4.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.4.11|AUTODETECT|” 4:11) 1 1 -1 9 0 0 ). In the benediction in Hebrews, the flow of the sentence seems to indicate that Jesus Christ should receive the glory. Obviously the formula itself is the stock phrase glory for ever and ever. Amen. And, therefore, the writer may not have intended a clear choice. For him they are the familiar words at the conclusion of a benediction. Amen, so let it be!) 1 19 2 8 0 0 ) Practical Considerations in 13:18 21) The psalmists teach us that prayer is praise. God is to be praised for his work in creation and redemption. But prayer also concerns the practical matters of life, as Jesus teaches us in the Lord s Prayer. After three petitions about the name, the kingdom, and the will of God, he teaches us to pray for daily bread, forgiveness of sin, victory in temptation, and deliverance from evil. God is interested in everything we do. We have the privilege of praying not only for ourselves, but also for our fellow man.

We may bring all our needs to God in prayer.) What a friend we have in Jesus,) All our sins and griefs to bear!) What a privilege to carry) Everything to God in prayer!) O what peace we often forfeit,) O what needless pain we bear,) All because we do not carry) Everything to God in prayer!) Joseph Scriven) When someone is making a decision, we often advise him, Let your conscience be your guide. But if a conscience is seared by sin, it is of little help in making the right choices. Jonathan Edwards compared man s conscience with a sundial: As the sundial cannot make the hour known when the sun does not shine upon it, so conscience is not a plain or safe guide to duty unless it is enlightened by God s Word. Man s conscience should be directed to the Scriptures, much the same as the needle of a compass invariably points north.) ) Greek Words, Phrases, and Constructions in 13:18 21) Verse 18) �� first in the sentence, this verb is an imperative in the present tense, middle as a deponent. The present tense expresses continued action: keep on praying.) �� the same verb, although in the second person plural, appeared in 13:17. There the meaning is obey; here it is persuaded.

Some translators (including those of the NIV) omit the postpositive conjunction �� in their versions. The word should be maintained, for the conjunction makes the author s intent clear.) �� the repeated use of the first person plural in pronoun and verb appears to be the editorial we. ��36��) 1 1 2 8 0 “tw://bible.?id=58.10.33|AUTODETECT|” �� as a present passive infinitive from �� (I turn back), the verb means to conduct oneself in life 7 1 -1 9 0 “tw://bible.?id=58.10.33|AUTODETECT|” Heb. 10:33) 1 1 -1 9 0 0 ).) 1 25 2 8 0 0 Verse 19) �� this comparative adverb, like �� (all the more), appears to have a true comparative sense in this verse, more quickly, or sooner. ��37��) �� from the compound �� (I restore), this verb is the aorist passive subjunctive. The subjunctive is used because of the indirect command structure of �� and 5��.) Verse 20) A �� the articular aorist active participle, derived from �� (I bring up), may connote either bringing someone up from the dead or bringing him back from the dead.) �x� �� the position of the adjective together with the definite article is rather emphatic.) � �5�� the instrumental use of the preposition reflects Semitic form in this instance current in the Septuagint. The noon �7�� lacks the definite article.) Verse 21) �� this is one of the few occurrences of the optative mood one of the sixty-seven instances in the New Testament. The form is the first aorist active optative of �� (I restore). The subject of the verb is A ��. The sentence conveys a wish.) �0� �x �� the preposition �0� with the articular infinitive expresses purpose.

The aorist tense of the infinitive is constative.) �� in a few major manuscripts this participle is preceded by �P��. However, the pronoun is unintelligible and may be a homiletic expansion. ��38�� Therefore, we do well to delete it.) !�� because of the preceding form Q��, a number of Greek manuscripts have the reading Q��. By applying the rule that the more difficult reading is the more original, we are able to explain the presence of the second person plural pronoun better than that of the first person plural pronoun. Thus we favor the reading Q��.) � the relative pronoun in the dative singular, as indirect object, has its nearest antecedent in the immediately preceding 8�� . For this reason, we apply the words to Jesus and not to A ��, the subject of the sentence.) ) F. Final Greetings) 13:22 25) 22 Brothers, I urge you to bear with my word of exhortation, for I have written you only a short letter.) 23 I want you to know that our brother Timothy has been released.

If he arrives soon, I will come with him to see you.) 24 Greet all your leaders and all God s people. Those from Italy send you their greetings.) 25 Grace be with you all.) ) The last few verses of this epistle are too brief to tell us something about the time and circumstances in which the letter was written. The names of Timothy and of Italy, although interesting, are of very little help in this respect. The author is not giving us newsworthy items. Rather, he is writing a word of exhortation. That is the purpose of his short letter. ) 22.

Brothers, I urge you to bear with my word of exhortation, for I have written you only a short letter.) In this somewhat personal section of the epistle, the author addresses the readers as brothers (3:1, 12; 10:19). He follows the custom of his day and therefore ought not be faulted for failing to mention the feminine gender.) A second time he says I urge (see 13:19), but now almost apologetically as he explains what he wants the readers to do. Says he, Bear with my word of exhortation. Actually, he tells the readers to put up with his word of exhortation; or, in less colloquial terms, he is asking them to listen carefully to what he has to say.) 1 1 2 8 0 “tw://bible.?id=44.13.15|AUTODETECT|” What does the expression word of exhortation mean? Throughout his epistle the writer has been a faithful pastor to his people by exhorting them to listen attentively and obediently to the Word of God. Although at first glance his letter may seem to be a doctrinal treatise, the epistle consists of pastoral admonitions that are supported by teachings derived from a sound knowledge of the Old Testament. The conclusion that we draw therefore is that the Epistle to the Hebrews indeed is a word of exhortation written by a dedicated pastor who watches over the spiritual well-being of his people. Besides admonishing them, the pastor also teaches them new truths concerning Jesus Christ. They may have objected to these teachings and perhaps to his exhortations. Therefore he urges them to listen to him as he addresses them in this word of exhortation 7 1 -1 9 0 “tw://bible.?id=44.13.15|AUTODETECT|” Acts 13:15) 1 1 -1 9 0 0 ).) 1 4 2 8 0 0 For I have written you only a short letter. The tone is apologetic. A few times in the body of his letter the author shortened his remarks (5:11; 9:5; 11:32) and stated that he lacked time even though he had much to say. The letter itself can easily be read in one sitting; let us say, during a worship service. Moreover, the adjective short need not be taken literally.) Last, the word letter is significant. The writer speaks of a letter, not a theological treatise.

He wants to communicate the truth and chooses the form of a letter. The exhortations, the personal remarks (especially those in the last part of chapter 13), and the greetings make this writing a letter.) 23. I want you to know that our brother Timothy has been released. If he arrives soon, I will come with him to see you.) Actually this verse has the appearance of a postscript at the end of the letter. As the New English Bible has it, I have news for you. ) 1 1 2 8 0 “tw://bible.?id=47.1.1|AUTODETECT|” Our brother Timothy has been released. Is this person Paul s faithful fellow worker? Perhaps. Certainly we do not have proof. But because the writer calls Timothy our brother, indications are that he is Paul s companion. In early Christian literature, only the coworker of Paul bears the name Timothy. A few times Paul calls Timothy our brother 7 1 -1 9 0 “tw://bible.?id=47.1.1|AUTODETECT|” II Cor. 1:1) 1 1 -1 9 0 “tw://bible.?id=51.1.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.1.1|AUTODETECT|” Col. 1:1) 1 1 -1 9 0 “tw://bible.?id=52.3.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.3.2|AUTODETECT|” I Thess. 3:2) 1 1 -1 9 0 “tw://bible.?id=57.1.0|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=57.1.0|AUTODETECT|” Philem. 1) 1 1 -1 9 0 “tw://bible.?id=44.16.1-44.16.3|AUTODETECT|” ). He invites Timothy, a native of Lystra, to accompany him on his second missionary journey 7 1 -1 9 0 “tw://bible.?id=44.16.1-44.16.3|AUTODETECT|” Acts 16:1 3) 1 1 -1 9 0 0 ). Timothy traveled widely, helped Paul in writing letters (for example, II Corinthians), served as Paul s good will ambassador to Corinth, and was the pastor of the church at Ephesus. In short, Timothy was well known.) 1 1 2 8 0 “tw://bible.?id=50.1.1|AUTODETECT|” Timothy had been in Rome during Paul s first imprisonment 7 1 -1 9 0 “tw://bible.?id=50.1.1|AUTODETECT|” Phil. 1:1) 1 1 -1 9 0 “tw://bible.?id=51.1.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.1.1|AUTODETECT|” Col. 1:1) 1 1 -1 9 0 “tw://bible.?id=57.1.0|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=57.1.0|AUTODETECT|” Philem. 1) 1 1 -1 9 0 “tw://bible.?id=55.4.9|AUTODETECT|” ). From Rome Paul wrote the so-called prison Epistles (Ephesians, Philemon, Colossians, and Philippians). During Paul s second imprisonment at Rome, he urged Timothy to come to him quickly 7 1 -1 9 0 “tw://bible.?id=55.4.9|AUTODETECT|” II Tim. 4:9) 1 1 -1 9 0 0 ).) 1 8 2 8 0 0 We have no information about Timothy s imprisonment. The writer of Hebrews only states, Our brother Timothy has been released. Presumably he had been imprisoned for his Christian testimony and was released. The author is not sure what plans Timothy may have, but one thing is certain: If he arrives soon, I will come with him to see you. Where Timothy will arrive and at what place the writer resides is not known. Whether the author needed Timothy s moral support in respect to the Jewish Christians who received his letter remains an open question.) 24.

Greet all your leaders and all God s people. Those from Italy send you their greetings.) Three times the leaders attract attention. First, they are to be remembered and imitated (v. 7). Then they are to be obeyed because they have authority (v. 17). And now they receive greetings. At the conclusions of letters, writers generally add salutations.

Paul, Peter, and John in their respective epistles convey greetings.) The author of Hebrews, however, makes a distinction between leaders and God s people by repeating the adjective all. If he had said, Greet all your leaders and people, he would have given the impression that the letter was addressed to one particular church. Apparently the writer sends greetings to all the church leaders, and he greets all God s people who formed a segment of the church. This segment, then, consists of a group of Jewish Christians called Hebrews.��39��) Where did the readers live? A hasty answer would be Rome. The writer says, Those from Italy send you their greetings.

If the expression those from Italy had only one meaning, we would be able to decide whether the readers lived in Rome or not. The expression can mean, first, that the author writes from Rome to a group of Christians living outside of Italy. He includes his Italian friends in Rome in the greetings he sends to the group. This view was commonly held by the church fathers. And numerous Greek manuscripts had a subscription at the end of the epistle that said, Written to the Hebrews from Italy [Rome] by Timothy (KJV).��40�� Needless to say, subscriptions were added by scribes at a later date.) The second interpretation is that the author addressed his epistle to Christians at Rome from a place outside Italy. His friends who hail from Italy send greetings to their relatives and acquaintances in Rome.

This seems to be an acceptable interpretation, and scholars generally advance this theory.) Whether we accept the first or the second interpretation, the fact remains that we have to work with hypotheses because the text itself is not clear.) 25. Grace be with you all.) 1 1 2 8 0 “tw://bible.?id=45.16.24|AUTODETECT|” The final greeting is customary. Paul writes either the grace of the Lord Jesus [Christ] be with you [all] 7 1 -1 9 0 “tw://bible.?id=45.16.24|AUTODETECT|” Rom. 16:24) 1 1 -1 9 0 “tw://bible.?id=46.16.23|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.16.23|AUTODETECT|” I Cor. 16:23) 1 1 -1 9 0 “tw://bible.?id=47.13.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.13.14|AUTODETECT|” II Cor. 13:14) 1 1 -1 9 0 “tw://bible.?id=52.5.28|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.5.28|AUTODETECT|” I Thess. 5:28) 1 1 -1 9 0 “tw://bible.?id=53.3.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=53.3.18|AUTODETECT|” II Thess. 3:18) 1 1 -1 9 0 “tw://bible.?id=48.6.18|AUTODETECT|” ) or the grace of our Lord Jesus Christ be with your spirit 7 1 -1 9 0 “tw://bible.?id=48.6.18|AUTODETECT|” Gal. 6:18) 1 1 -1 9 0 “tw://bible.?id=50.4.23|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.4.23|AUTODETECT|” Phil. 4:23) 1 1 -1 9 0 “tw://bible.?id=57.1.25|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=57.1.25|AUTODETECT|” Philem. 25) 1 1 -1 9 0 “tw://bible.?id=51.4.18|AUTODETECT|” ), or grace be with you [all] 7 1 -1 9 0 “tw://bible.?id=51.4.18|AUTODETECT|” Col. 4:18) 1 1 -1 9 0 “tw://bible.?id=54.6.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.6.21|AUTODETECT|” I Tim. 6:21) 1 1 -1 9 0 “tw://bible.?id=55.4.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=55.4.22|AUTODETECT|” II Tim. 4:22) 1 1 -1 9 0 “tw://bible.?id=56.3.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=56.3.15|AUTODETECT|” Titus 3:15) 1 1 -1 9 0 0 ). Some manuscripts add the word Amen; others delete it. The addition of the word is easier to explain than its deletion. Therefore, the New International Version ends the Epistle to the Hebrews with Grace be with you all. ) 1 29 2 8 0 0 ) Greek Words, Phrases, and Constructions in 13:22 25) Verse 22) �� instead of the infinitive �� featured in a few manuscripts, the better reading is the present middle imperative (compare 13:19, where the infinitive occurs with ��). The compound verb �� (up) and �� (I have, hold) corresponds to the idiom to put up with. The verb governs the genitive case in �� .) ��v �� this emphatic combination appears only five times in the entire epistle (4:2; 5:12; 10:34; 12:29; 13:22). It means for indeed. ) ��p �� the preposition �� is followed by the plural adjective in the genitive case. The adjective actually modifies the understood noun �� (words). The literal translation of the idiomatic expression in few words is better understood adverbially that is, briefly. ) �� from �� (I write a letter), this aorist active indicative is the so-called epistolary aorist.

The writer places himself in the time of the recipient of the letter and thus views the act of writing as having taken place in the past.) Verse 23) �� because the word stands first in the sentence, this verb is the present active imperative, not the present active indicative. It can best be translated as I want you to know (NIV).) p� �� the particle �� introduces a conditional sentence with a subjunctive verb �� in the protasis and a future middle indicative D�� in the apodosis. The first part of the sentence expresses uncertainty. For the comparative adverb ��, see verse 19.) Verse 24) �� the aorist middle imperative from the verb �� (I greet) derives from �� that is preceded by the intensive and means I draw to myself, in the middle voice. Generally a greeting was expressed by embracing and kissing. Here the greeting is conveyed by a letter.) Summary of Chapter 13) The last chapter of the Epistle to the Hebrews gives the letter a personal touch.

The writer reveals his pastoral concerns for the believers and makes his desire known to be in their midst again.) The content of this chapter does not consist of some loosely connected exhortations. The writer encourages the readers to express their Christian love in the social context of their day: love for the brothers and sisters in the Lord, love toward the traveler in need of a roof over his head at night, and loving compassion and empathy for prisoners and people who are mistreated. From the love for the neighbor in the narrow and broad senses, the writer moves to the love in the home; that is, the bond of marriage, the husband s relationship to his wife and vice versa. He includes the admonition not to love money, but to be content and trust God. The first section of this last chapter, then, delineates the requirements of the summary of the law, in reverse order: love your neighbor as yourself, and love the Lord your God.) In the second part of the chapter the author enumerates some ecclesiastical duties and concerns. He begins with an exhortation to remember those leaders whose service on earth has ended.

Imitate their faith, he says, and look at the lives they lived. From the topic of church leaders the author goes to that of doctrine. Stay away from doctrines that deviate from the truth. Rather, consider the work of Jesus, who suffered and died in disgrace outside the city gate. Thankfulness for salvation comes to expression by confessing God s name, doing good deeds, and sharing with others. Church leaders and church members ought to work together harmoniously so that the obedience of the members is a source of joy to the leaders.) The last section of the chapter includes a personal request for prayer, a beautifully worded benediction, an announcement of the writer s intended visit accompanied by Timothy, greetings to leaders and people of the church, and greetings from Italian friends.

The letter ends with the final greeting, Grace be with you all. ) ) ) ) ) 1 James Moffatt refers to them as a handful of moral counsels. See his Epistle to the Hebrews, International Critical Commentary series (Edinburgh: Clark, 1963), p. 224. Looking at the entire chapter, Donald Guthrie labels its content a series of apparently disconnected exhortations and other incidental teaching. See his commentary on The Letter to the Hebrews, Tyndale New Testament Commentary series (Grand Rapids: Eerdmans, 1983), p. 266.) 2 Otto Michel, Der Brief an die Hebr�er, 10th ed. (G�ttingen: Vandenhoeck and Ruprecht, 1957), pp. 328 29. Michel detects four sets of admonitions: showing brotherly love and hospitality (vv. 1 2), visiting prisoners and those who are mistreated (v. 3), honoring marriage and wedding vows (v. 4), avoiding greed and fostering contentment (vv. 5 6). Albert Vanhoye, in La question litt�raire de H�breux 13:1 6 (NTS 23 [1977]: 121 39), sees a much more elaborate threefold structure in the first six verses (vv. 1 3, 4, 5 6).) 3 B.

F. Westcott, Commentary on the Epistle to the Hebrews (Grand Rapids: Eerdmans, 1950), p. 429.) 4 It is common knowledge that inns existed in Greek times and throughout the period of the Roman empire. Generally they were considered bad, the traveler being subject not only to discomfort, but also robbery and even death. Robert C. Stone, Inn, ZPEB, vol. 3, p. 280.) 5 Hans Bietenhard, NIDNTT, vol. 1, p. 690.) NASB New American Standard Bible) 6 In the original Greek the verb to be is to be supplied in the first part of verse 4. Some translations supply the indicative verb is ( Marriage is honorable, KJV, NKJV, NEB); others have the translation Let marriage be held in honor or a variant (R.S.V., ASV, NASB, NAB, JB, MLB, GNB, NIV).

The latter is preferred because the general context has many verbs in the imperative mood.) 7 John Albert Bengel, Gnomon of the New Testament, ed. Andrew R. Fausset, 7th ed., 5 vols. (Edinburgh: Clark, 1877), vol. 4, p. 494. Says Bengel, He most of all punishes them, whom man does not punish. ) 1 1 2 8 0 “tw://bible.?id=45.1.26-45.1.29|AUTODETECT|” 8 Paul discloses that immoral people commit sexual sins, as well as sins of theft and greed 7 1 -1 9 0 “tw://bible.?id=45.1.26-45.1.29|AUTODETECT|” Rom. 1:26 29) 1 1 -1 9 0 “tw://bible.?id=46.5.10-46.5.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.5.10-46.5.11|AUTODETECT|” I Cor. 5:10 11) 1 1 -1 9 0 “tw://bible.?id=46.6.9-46.6.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.6.9-46.6.10|AUTODETECT|” 6:9 10) 1 1 -1 9 0 “tw://bible.?id=49.5.3-49.5.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.5.3-49.5.5|AUTODETECT|” Eph. 5:3 5) 1 1 -1 9 0 “tw://bible.?id=51.3.5-51.3.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.3.5-51.3.6|AUTODETECT|” Col. 3:5 6) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=5.31.6|AUTODETECT|” 9 The quotation coincides to a degree with the Septuagint 7 1 -1 9 0 “tw://bible.?id=5.31.6|AUTODETECT|” Deut. 31:6) 1 1 -1 9 0 “tw://bible.?id=58.13.5|AUTODETECT|” ). The text of ) 7 1 -1 9 0 “tw://bible.?id=58.13.5|AUTODETECT|” Heb. 13:5) 1 1 -1 9 0 0 b, however, appears verbatim in Philo, Confusion of Tongues 166 (LCL). To say that the author of Hebrews borrowed the wording from Philo does not explain why Philo s version differs from the Septuagint. Interestingly, both Philo and the author of the epistle introduce the quotation with the information that God is the speaker.) 1 1 2 8 0 “tw://bible.?id=5.31.6|AUTODETECT|” 10 In his Commentary on the Epistle to the Hebrews, 2 vols. (Edinburgh: Clark, 1877), vol. 2, p. 374, Franz Delitzsch writes, We may rather conclude that, in the liturgical or homiletical usage of the Hellenistic synagogues, the passage ) 7 1 -1 9 0 “tw://bible.?id=5.31.6|AUTODETECT|” Deut. 31:6) 1 1 -1 9 0 0 assumed this shape. Also see Simon J. Kistemaker, The Psalm Citations in the Epistle to the Hebrews (Amsterdam: Van Soest, 1961), p. 56; and Gerhard Kittel, TDNT, vol. 1, p. 465.) 1 7 2 8 0 0 11 Ernst Werner, The Sacred Bridge (London: D. Dobson, 1959), p. 57. Compare Michel, Hebr�er, p. 333.) 12 Bengel, Gnomon, vol. 5, p. 412. Also consult A. T. Robertson, A Grammar of the Greek New Testament in the Light of Historical Research (Nashville: Broadman, 1934), p. 551.) 13 R.

C. H. Lenski, The Interpretation of the Epistle to the Hebrews and of the Epistle of James (Columbus: Wartburg, 1946), p. 471.) 14 Clement of Rome and the writer of Hermas feature the expression (with a slight variation) in their writings. Consult I Clem. 1:3; 21:6; 44:5, Apostolic Fathers, vol. 1 (LCL); and Hermas, Visions, 2.2.6; 3.5.1; 3.9.7, Apostolic Fathers, vol. 2 (LCL).) 15 Bauer, p. 54.) MLB The Modern Language Bible) 16 Bengel, Gnomon, vol. 4, p. 495.) 1 1 2 8 0 “tw://bible.?id=49.5.6|AUTODETECT|” 17 For additional references to false teachings, consult ) 7 1 -1 9 0 “tw://bible.?id=49.5.6|AUTODETECT|” Eph. 5:6) 1 1 -1 9 0 “tw://bible.?id=54.1.3-54.1.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.1.3-54.1.7|AUTODETECT|” I Tim. 1:3 7) 1 1 -1 9 0 “tw://bible.?id=54.4.1-54.4.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.4.1-54.4.3|AUTODETECT|” 4:1 3) 1 1 -1 9 0 “tw://bible.?id=54.6.3-54.6.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.6.3-54.6.5|AUTODETECT|” 6:3 5) 1 1 -1 9 0 “tw://bible.?id=55.2.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=55.2.18|AUTODETECT|” II Tim. 2:18) 1 1 -1 9 0 “tw://bible.?id=55.4.3-55.4.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=55.4.3-55.4.4|AUTODETECT|” 4:3 4) 1 1 -1 9 0 “tw://bible.?id=56.3.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=56.3.9|AUTODETECT|” Titus 3:9) 1 1 -1 9 0 “tw://bible.?id=61.2.1-61.2.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=61.2.1-61.2.3|AUTODETECT|” II Peter 2:1 3) 1 1 -1 9 0 “tw://bible.?id=61.2.9-61.2.22|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=61.2.9-61.2.22|AUTODETECT|” 9 22) 1 1 -1 9 0 “tw://bible.?id=63.1.7-63.1.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=63.1.7-63.1.10|AUTODETECT|” II John 7 10) 1 1 -1 9 0 “tw://bible.?id=65.1.5-65.1.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=65.1.5-65.1.16|AUTODETECT|” Jude 5 16) 1 1 -1 9 0 “tw://bible.?id=66.2.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.2.2|AUTODETECT|” Rev. 2:2) 1 1 -1 9 0 “tw://bible.?id=66.2.6|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=66.2.6|AUTODETECT|” 6) 1 1 -1 9 0 “tw://bible.?id=66.2.14-66.2.16|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=66.2.14-66.2.16|AUTODETECT|” 14 16) 1 1 -1 9 0 “tw://bible.?id=66.2.20-66.2.24|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=66.2.20-66.2.24|AUTODETECT|” 20 24) 1 1 -1 9 0 0 .) 1 7 2 8 0 0 18 F. F. Bruce writes, The strange teaching which laid such insistence on food was probably some form of syncretistic gnosis, perhaps with Essene or quasi-Essene affinities. See his Epistle to the Hebrews, New International Commentary on the New Testament series (Grand Rapids: Eerdmans, 1964), p. 398.) 19 Johannes Behm, TDNT, vol. 1, p. 643; Hans Kropatschek, NIDNTT, vol. 2, p. 268.) 20 Philip Edgcumbe Hughes, Commentary on the Epistle to the Hebrews (Grand Rapids: Eerdmans, 1977), p. 574. His italics.) 21 A. Snell, We Have an Altar, Reformed Theological Review 23 (1964): 16 23.

John Owen asserts, The altar which we now have is Christ alone, and his sacrifice. For he was both priest, altar, and sacrifice, all in himself (his italics). See his Exposition of Hebrews, 7 vols. in 4 (Evansville, Ind.: Sovereign Grace, 1960), vol. 7, p. 438.) 22 Irenaeus, Heresies 4.17 18. Also consult Bruce, Hebrews, p. 400.) 23 Donald Guthrie, New Testament Theology (Downers Grove, Ill.: Inter-Varsity, 1981), p. 781. Roman Catholic scholars identify the altar with the celebration of the Eucharist. Also, Michel advocates that the words eat, body, and altar can best be understood within the context of the Eucharistic liturgy.

See his Hebr�er, p. 343.) 24 If Golgotha is located at the present-day cemetery where, according to tradition, Jesus was crucified, we can see an interesting confirmation of the parallel outside the city gate and outside the camp. Michel, Hebr�er, p. 345. However, we cannot be absolutely certain about the location of Golgotha.) 1 1 2 8 0 “tw://bible.?id=2.33.7-2.33.11|AUTODETECT|” 25 Bruce, in his commentary on Hebrews (p. 403), makes the interesting observation that because the people worshiped the golden calf, sin had defiled the camp of the Israelites. Moses, therefore, would pitch a tent outside the camp where God would meet him and speak to him face to face 7 1 -1 9 0 “tw://bible.?id=2.33.7-2.33.11|AUTODETECT|” Exod. 33:7 11) 1 1 -1 9 0 “tw://bible.?id=58.13.9-58.13.14|AUTODETECT|” ). Hughes also mentions this incident. See his Hebrews, p. 581. And consult Helmut Koester, Outside the Camp: ) 7 1 -1 9 0 “tw://bible.?id=58.13.9-58.13.14|AUTODETECT|” Hebrews 13:9 14) 1 1 -1 9 0 0 , HTR 55 (1962): 299 315.) 1 20 2 8 0 0 26 Colin Brown says that the author sees a heightened symbolism in the crucifixion of Jesus outside Jerusalem. See NIDNTT, vol. 3, p. 965. Also consult David Hill, NIDNTT, vol. 2, p. 29; and Joachim Jeremias, TDNT, vol. 6, p. 922.) 27 F. W. Grosheide, De Brief aan de Hebree�n en de Brief van Jakobus (Kampen: Kok, 1955), p. 314.) 28 Herman Veldkamp, Zondagskinderen, 2 vols. (Franeker: Wever, n.d.), vol. 1, p. 32.) 29 Bruce M. Metzger, A Textual Commentary on the Greek New Testament (London and New York: United Bible Societies, 1975), p. 676.) 30 Henry E.

Dana and Julius R. Mantey, A Manual Grammar of the Greek New Testament (New York: Macmillan, 1957), p. 147.) 31 Robertson, Grammar, p. 532.) 32 John Calvin, Epistle to the Hebrews (Grand Rapids: Eerdmans, 1949), p. 353.) 33 Robertson feels that the participle is as much cause as purpose. See his Grammar, p. 1128. And Robert Hanna asserts that the participle expresses a subjective motive, meaning with the thought that they must. See his Grammatical Aid to the Greek New Testament (Grand Rapids: Baker, 1983), p. 414.) 34 Guthrie, New Testament Theology, p. 388.) NEB New English Bible) KJV King James Version) RV Revised Version) ASV American Standard Version) 35 Reinier Schippers in NIDNTT, vol. 3, p. 350, states that in the New Testament the meaning of the verb in question is to prepare, establish, form, and equip. ) NIV New International Version) 36 Robertson, Grammar, pp. 677 78.) 37 Hanna, Grammatical Aid, p. 415. Also see Friedrich W.

Blass and Albert Debrunner, A Greek Grammar of the New Testament and Other Early Christian Literature, rev. and trans. Robert W. Funk (Chicago: University of Chicago Press, 1961), sec. 244 (1).) 38 Metzger, Textual Commentary, p. 676.) 39 Grosheide, Hebree�n, pp. 27 28. Westcott notes that the letter was not addressed officially to the Church, but to some section of it. See his Hebrews, p. 451.) 40 In his Textual Commentary, p. 678, Metzger lists the variant readings of the subscriptions. Some are rather lengthy.

For example, here is the reading of Manuscript 431: This Epistle to the Hebrews was written from Italy by the apostle Timothy who was sent to them by the blessed Paul in order that he might set them on a straight path. )

New Testament Commentary (Baker)

William Hendriksen (1900–1982) was a Dutch-American Reformed theologian and professor at Calvin Theological Seminary. His New Testament Commentary series, later completed by Simon J. Kistemaker, covers the entire New Testament and is one of the most highly regarded Reformed commentary sets of the …

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MAT MRK LUK JHN ACT ROM 1CO 2CO GAL EPH PHP COL 1TH 2TH 1TI 2TI TIT PHM HEB JAS 1PE 2PE 1JN 2JN 3JN JUD REV

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