Hebrews 13

ITWSB

‹ Chapter 12 Hebrews — All Chapters Chapter 14 ›

Hebrews 13:1-3

“THE EPISTLE TO THE HEBREWS”

Exhortations To Manifest Love (Hebrews 13:1-3)

When we began our study, we noted that “The Epistle To The Hebrews”… a Began like an “essay” - cf. Hebrews 1:1-2b. Progressed like a “sermon” - cf. Hebrews 2:1-4c. Ended like a “letter” – With the final chapter, we see the tone of the epistle taking on the characteristics of a personal correspondence
As with many epistles in the New Testament, this letter ends with various exhortations… a. The first regarding the objects of their love - Hebrews 13:1-3b. Here we find the author practicing what he preaches; seeking to stimulate love and good works - cf. Hebrews 10:24 [As Christians, toward whom should we manifest our love? Certainly toward all men, even our enemies (Luke 6:32; Luke 6:35); but in the text our attention is focused upon manifesting love first…]

I. TOWARD (Hebrews 13:1) A. THE OF LOVE…1. It is a mark of true discipleship - John 13:352. It is an indication of true spiritual life - 1 John 3:14 B. THE HEBREWS HAD LOVE…1. Note the text says their love was to “continue” 2. They had demonstrated brotherly love in the past… a. In their ministry to God and His saints - Hebrews 6:10b. Even in their service to the author - Hebrews 10:32-34 C. THE NEED FOR LOVE NEVER …1. Just as Paul wrote… a. For the Thessalonians to excel in their love - 1 Thessalonians 4:9-10b. For the Philippians to abound in their love - Philippians 1:92. Just as Peter wrote that our love should abound - 2 Peter 1:7– Even now, the author of Hebrews says “Let brotherly love continue”!

[No matter how much we may have manifested love towards one another as brethren in the past, it is imperative that such love continues!

Equally imperative is the manifestation of love…]

II. TOWARD (Hebrews 13:2) A. THIS IS A CALL FOR “”…1. The Greek word is philoxenia
a. Lit., a love of strangers b. It involved receiving a stranger (sojourner) into one’s home as an honored guest and to provide the guest with food, shelter, and protection (Holman BD) 2. In many ancient cultures, hospitality was a solemn duty a. It was regarded as a sacred obligation by the ancient Greeks and Romans, one that was approved by Zeus, the god and protector of strangers b. The Egyptians claimed it as a meritorious deed in life c. For the Bedouins, it was an expression of righteousness (Holman BD) d. “Hospitality is one form of worship” (Jewish Proverb) 3. In the early church, it was an important ministry… a. Christians were often displaced by persecution; public inns were scarce, costly, and sometimes dangerous b. Traveling evangelists were to be supported through hospitality - 3 John 1:5-84. Thus hospitality was to be manifested by… a. Those men who would serve as elders (bishops) - 1 Timothy 3:2; Titus 1:8b. Those widows who would be “taken into the number” - 1 Timothy 5:9-10c. All Christians - Romans 12:13; 1 Peter 4:9 B. A REASON TO …1. “for by so doing some have unwittingly entertained angels.” a. The example of Abraham - Genesis 18:1-8b. The example of Lot - Genesis 19:1-32. The point is not that we should expect angels to literally come our way a. Though some we entertain may serve as His “messengers” (“angel” means “messenger”) in a providential sense b. The key idea is that “You never know what hospitality might bring” (Lightfoot)

One often receives unexpected benefits from his or her guests
There is always the “blessedness” of giving - Acts 20:35 [The physical need for hospitality today may not be as great as it was in ancient times, but the spiritual need (e.g., the strengthening of spiritual ties) is just as important. Therefore we need to “be hospitable to one another without grumbling” (1 Peter 4:9).

The manifestation of our love should also extend…]

III. TOWARD AND THE (Hebrews 13:3) A. A CALL TO THEM…1. Christians were often persecuted and imprisoned for their faith a. Prior to his conversion, Paul often led the assault – Acts 8:3; Acts 26:9-11b. Later, he himself was a prisoner - Philippians 1:12-18; Colossians 4:182. The Hebrews had already shown their love toward such prisoners

Hebrews 10:32-343. To remember and visit Christians in prison was an act of devotion to Christ Himself - Matthew 25:35-404. Their provisions for the prisoners would be a “sweet-smelling sacrifice”, well-pleasing to God - cf. Philippians 4:185. They could also remember them in their prayers - Acts 12:5; Ephesians 6:18-20 B. THEIR LOVING WAS TO BE …1. By their sense of fellowship in their brethren’s suffering a. “as if chained with them;” b. The Lord intended such connection between the members of His Body (“if one member suffers, all the members suffer with it”) - 1 Corinthians 12:262. By their awareness of their own vulnerability a. “since you yourselves are in the body also” b. They would not be immune to persecution themselves, therefore they should be sensitive to the sufferings of others

In providing a “new and living way”, it is true that Jesus made possible a close relationship between man and God - cf. Hebrews 10:19-22
But the purity we experience through obeying the truth… a. Is not just that we may have fellowship with God b. But also that we may have fellowship with each other in sincerity and love! - cf. 1 Peter 1:22-23
Thus it naturally follows that as we draw near to God, we should also draw near to one another; this we do when we manifest love… a. Toward brethren (Hebrews 13:1) b. Toward strangers (Hebrews 13:2) c. Toward prisoners and the persecuted (Hebrews 13:3)

May we all be diligent to heed the exhortation to…

“Let brotherly love continue”!

Hebrews 13:2

Hebrews 13:2 Hebrews 13:2 ————————— τηςG3588 φιλοξενιαςG5381 OF μηG3361 NOT επιλανθανεσθεG1950 [G5737] BE διαG1223 ταυτηςG3778 γαρG1063 FOR BY THIS ελαθονG2990 [G5627] τινεςG5100 SOME ξενισαντεςG3579 [G5660] αγγελουςG32 ANGELS. not: Leviticus 19:34, Deuteronomy 10:18, Deuteronomy 10:19, 1 Kings 17:10-16, 2 Kings 4:8, Job 31:19, Job 31:32, Isaiah 58:7, Matthew 25:35, Matthew 25:43, Acts 16:15, Romans 12:13, Romans 16:23, 1 Timothy 3:2, 1 Timothy 5:10, Titus 1:8, 1 Peter 4:9 some: Genesis 18:2-10, Genesis 19:1-3, Judges 13:15-25, Matthew 25:40 Genesis 18:6 - three Genesis 19:2 - turn Genesis 19:3 - a feast Genesis 24:44 - Both Exodus 2:20 - call him Leviticus 25:35 - a stranger Deuteronomy 14:29 - the stranger Judges 19:15 - no man Judges 19:20 - let all thy wants 1 Kings 17:11 - as she was going 2 Kings 4:10 - Let us Isaiah 16:3 - hide Luke 14:13 - call Luke 19:5 - for Acts 10:23 - and lodged Acts 21:17 - the brethren Acts 28:2 - showed Galatians 4:14 - an angel Hebrews 13:16 - to do Hebrews 13:2. ———————– Entertain strangers is from a Greek word that is defined in the lexicon as hospitality, especially toward those outside one’s immediate personal acquaintances. Entertained angels unawares was done by Abraham in Genesis 18. However, Jesus taught the principle of discretion in the bestowal of favors (Matthew 7:6), hence a Christian is not required to keep “open house” for all stragglers regardless of circumstances. Hebrews 13:2 ——————————————————————————– Be not forgetful to entertain strangers (τῆςφιλοξενίαςμὴἐπιλανθάνεσθε) Lit. be not forgetful of hospitality. Φιλοξενία only here and Romans 12:13. olxx. Φιλόξενος hospitable, 1 Timothy 3:2; Titus 1:8; 1 Peter 4:9. The rendering of Rev. to show love unto strangers, is affected. On the injunction comp. Romans 12:13; 1 Timothy 3:2; Titus 1:8; 1 Peter 4:9, and see Clem. Rom. Ad Corinth. x., xi., xii. The virtue of hospitality is not distinctively Christian. It appears with the very beginnings of history, largely as the result of nomadic conditions.

It was peculiarly an Oriental virtue. In the Egyptian Book of the Dead, commendatory judgment is awarded to him who has fed the hungry and clothed the naked. The O.T. abounds in illustrations, and the practice of hospitality among the Arabs and Bedoueen is familiar through the writings of travelers in the East. Great stress was laid on the duty by the Greeks, as appears constantly in Homer and elsewhere. Hospitality was regarded as a religious duty. The stranger was held to be under the special protection of Zeus, who was called ξένιος, the God of the stranger.

The Romans regarded any violation of the rites of hospitality as impiety. Cicero says: “It seems to me eminently becoming that the homes of distinguished men should be open to distinguished guests, and that it is an honor to the Republic that foreigners should not lack this kind of liberality in our city” (De Off. ii. 18). ——————————————————————————– Have entertained angels unawares (ἔλαθόντινεςξεςίσαντεςἀγγέλους) The Greek idiom is, “were not apparent as entertaining angels.” The verb ἔλαθον were concealed represents the adverb unawares.

For similar instances see Mark 14:8; Acts 12:16; Aristoph. Wasps, 517; Hdt. i. 44; Hom. Il. xiii. 273. Ξενίζειν to receive as a guest, mostly in Acts. In lxx only in the apocryphal books. In later Greek, to surprise with a novelty; passive, to be surprised or shocked. So 1 Peter 4:4; 1 Peter 4:12; comp. 2 Ep. of Clem. of Rome (so called), xvii.: To be a stranger or to be strange, once in N.T., Acts 17:20. Ξενισμός amazement, perplexity, not in N.T. lxx, Proverbs 15:17. Comp. Ignatius, Eph. xix.

The allusion to the unconscious entertainment of angels is probably to Genesis 18, 19, but the idea was familiar in Greek literature. The Greeks thought that any stranger might be a God in disguise. See Hom. Od. i. 96 ff.; iii. 329-370; xvii. 485. Comp. also the beautiful story of Baucis and Philemon as related by Ovid (Metam. viii. 626-724). The thought appears in our Lord’s words, Matthew 25:34-46. Hebrews 13:2 ——————————————————————————– As bound with them (hτs sundedemenoi). Perfect passive participle of sundeτ, old verb, here only in N.T.

For sympathy with prisoners see Hebrews 10:34. ——————————————————————————– As being yourselves also in the body (hτs kai autoi ontes en sτmati). And so subject to evil treatment. See Hebrews 11:37 for kakoucheτ and Hebrews 11:25 for sunkakoucheτ.

Hebrews 13:3

Hebrews 13:3 Hebrews 13:3 ————————— μιμνησκεσθεG3403 [G5737] τωνG3588 BE MINDFUL δεσμιωνG1198 OF , ωςG5613 AS συνδεδεμενοιG4887 [G5772] BOUND WITH “THEM”; τωνG3588 THOSE κακουχουμενωνG2558 [G5746] BEING EVIL TREATED, ωςG5613 AS καιG2532 ALSO αυτοιG846 οντεςG5607 [G5752] BEING ενG1722 IN “THE” σωματιG4983 BODY. them that: Hebrews 10:34, Genesis 40:14, Genesis 40:15, Genesis 40:23, Jeremiah 38:7-13, Matthew 25:36, Matthew 25:43, Acts 16:29-34, Acts 24:23, Acts 27:3, Ephesians 4:1, Philippians 4:14-19, Colossians 4:18, 2 Timothy 1:16-18 which suffer: Nehemiah 1:3, Nehemiah 1:4, Romans 12:15, 1 Corinthians 12:26, Galatians 6:1, Galatians 6:2, 1 Peter 3:8 1 Samuel 11:4 - lifted up 2 Samuel 19:24 - dressed his feet Job 2:11 - to come Job 6:14 - To him Job 19:21 - have pity Job 42:11 - they bemoaned Ecclesiastes 11:2 - for Isaiah 58:7 - bring Matthew 18:31 - they Matthew 27:2 - bound Acts 12:5 - prayer was made without ceasing Acts 20:35 - how that Acts 28:15 - when Philippians 2:7 - made 1 Thessalonians 3:6 - and that 1 Thessalonians 5:14 - be Hebrews 10:24 - consider 2 Peter 1:13 - as long Hebrews 13:3. ———————– The bonds were the chains fastened upon disciples because of their devotion to Christ. Those who are fortunate enough not to be in chains as yet, should consider themselves as partakers of the same persecutions. Also in the body refers to the body of Christ ( the church); being in the same body with the persecuted ones should create a feeling of brotherly sympathy.

Hebrews 13:4

“THE EPISTLE TO THE HEBREWS”

Fornicators And Adulterers God Will Judge (Hebrews 13:4)

In today’s society, the honor and sanctity of marriage is under constant attack… a. Divorce is acceptable, made easy through “no-fault” laws b. Adultery is considered normal, faithfulness to one’s spouse as unrealistic c. Among religious and political leaders, many say that standards against sexual immorality are antiquated
Even in the church, sexual immorality is a major problem evidenced by… a. The high number of divorces among Christians b. The frequent reports of sexual failings among preachers, elders, and other Christians
This is not to say there are not those who still hold marriage in high esteem… a. Many people still believe sex is for marriage, and marriage is for life b. I’ve been blessed to have:

The example of my wife’s grandparents, married 77 years
The example of my grandmother, widowed with six children when only 30 years old, remaining single for over fifty years
Parents and in-laws who both were married over 50 years each
Three brothers, who along with myself are still married to our first wives

In truth, our culture today is not that much different from the society of the first century… a. Where divorce and remarriage was rampant (women were known to date events by their husbands; e.g., “Yes, that happened during husband #5.”) b. Fornication was acceptable, adultery barely frowned upon
But Christianity offers a true contrast of standards regarding morality… a. Through clear and unequivocal teaching - 1 Corinthians 6:9-10; Galatians 5:19-21; Ephesians 5:3-5b. The same sort of teaching is needed today, which is why we need to carefully heed the text of today’s lesson:

“Marriage is honorable among all, and the bed undefiled; but fornicators and adulterers God will judge.” (Hebrews 13:4) 6. The verb “is” is not in the Greek, leading some to translate the first phrase as: a. “Let marriage be held in honor among all, and let the marriage bed be undefiled;” (NASV) b. “Marriage should be honored by all, and the marriage bed kept pure” (NIV),

[Why should we honor marriage, and keep the “marriage bed” (a euphemism for marital relations) pure? Because God will judge those who violate it!

To see how, let’s first define the terms used in the last half of this verse…]

I. OF TERMS A. “”…1. The Greek word is pornos , from which we get “pornography” 2. It is a general word for unlawful and immoral sexual relationships (Barclay) 3. It includes any kind sex outside of marriage: pre-marital, extra-marital (adultery), homosexual, etc.

B. “”…1. The Greek word is moichos
2. It means to have unlawful intercourse with another’s wife or husband (Thayer) a. This may be while they are still married… b. Or even AFTER they are divorced if not for the right reason

cf. Matthew 5:32; Matthew 19:93 So a person can be guilty of adultery either: a. By having relations with another’s spouse b. By marrying someone who either:

Did not put their first spouse away for fornication
Or was put away by their spouse for ANY reason

C. “GOD”…1. The Supreme Being, eternal and holy - Revelation 4:82. Omniscient and Omnipresent - Psalms 139:1-123. Loving, yet just - cf. John 3:16; Hebrews 10:30-31; Hebrews 12:29 D. “WILL JUDGE”…1. The Greek word is krino
2. “the act of condemning and decreeing (or inflicting) penalty on one” (Thayer)

[Marriage should be held in honor, because the Bible makes it clear that God will condemn and somehow inflict penalty on those who are fornicators and adulterers who do not repent!

But why will God judge fornicators and adulterers?]

II. WHY GOD WILL JUDGE AND A. BECAUSE THEY DESTROY THE LIVES OF OTHERS…1. They destroy marriages a. Either their own, by their infidelity (trust is often destroyed) b. Or others, by committing adultery with another’s spouse c. Sexual immorality is a major cause of divorce, which God hates - Malachi 2:162. They destroy families a. Where divorce occurs, families are shattered b. The children usually suffer the most, often with severe emotional problems throughout their lives c. Jesus warned about despising the needs of children

Matthew 18:5-7; Matthew 18:10-11; Matthew 18:143. They destroy friendships a. Read carefully Proverbs 6:30-35b. It is difficult, if not impossible, to restore good friendships after one has violated another’s spouse

B. BECAUSE THEY DESTROY THEIR OWN LIVES…1. Read carefully Proverbs 5:1-14a. You lose your honor (your reputation is destroyed) b. You lose your wealth (ever hear of alimony?) c. You lose your health (via STDs, perhaps even AIDS) 2. Adultery and fornication is indeed a sin against your own body

cf. 1 Corinthians 6:18a. There is emotional damage (wracking guilt) b. There is social damage (ostracized by others) c. There is physical damage (venereal disease)

C. BECAUSE THOSE WHO ARE ARE GUILTY…1. They have taken members of the body of Christ and made them members of a harlot - 1 Corinthians 6:15-162. They have taken their body, a temple of the Holy Spirit, and given it to a child of the devil - 1 Corinthians 6:19-203. As Christians, who have been… a. Made in the image of God b. Redeemed by the blood of Jesus c. Made a temple of the Holy Spirit …they have allowed their lusts to bring them as low as animals!

[When God’s HIGHEST , because of purely selfish reasons, destroys marriages, families, friendship, even their own selves, we can understand why God WILL JUDGE such, and why Paul wrote what he did to the Corinthians:

“Do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived. Neither fornicators, nor idolaters, nor adulterers, nor homosexuals, nor sodomites, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners will inherit the kingdom of God.” (1 Corinthians 6:9-10) But HOW will God judge fornicators and adulterers?]

III. HOW GOD WILL JUDGE AND A. HE WILL JUDGE IN THE FUTURE…1. They will not inherit the kingdom of God - 1 Corinthians 6:9-10; Ephesians 5:5-72. They will suffer eternal torment - Revelation 21:8 B. BUT HE ALSO JUDGES IN THE PRESENT…1. They become God’s enemies - cf. James 4:4a. While this passage likely speaks of spiritual adultery, it would apply to literal adultery as well b. Adulterers are estranged of God’s fellowship, care and love c. True peace and joy cannot be theirs 2. They receive in their own bodies what they rightfully deserve

cf. Romans 1:24-27a. Those who engage in such immorality do indeed “receive in themselves the penalty of their error” (e.g., syphilis, gonorrhea, herpes, AIDS) b. But such is only a of the torment fornicators and adulterers will receive, if they do not repent!

There are many good reasons to honor marriage and keep the “marriage bed” undefiled… a. The bond between a man and a woman whose relationship is built upon trust and love b. The joy, peace, and love that children in a strong family enjoy, and deserve c. The value of strong families in shaping our communities in which we live
But we have focused on God’s judgment on those who destroy this important fabric of our society, and how it gives new meaning to the phrase “be sure your sin will find you out” (Numbers 32:23) a. It is almost impossible to keep immorality secret

Physical infirmities will more than likely bring it to the surface eventually
Or loose lips will! b. Even if one succeeds in hiding their immorality in this life, not so in the life to come!

To close on a more positive note, let’s offer some hope for those who have been guilty of adultery and fornication… a. You may not be able to escape the physical consequences of your actions b. But you can be forgiven, and escape the eternal consequences!

As we consider once again what Paul wrote to the church at Corinth, a city known for it loose morals…

“And such were some of you. But you were washed, but you were sanctified, but you were justified in the name of the Lord Jesus and by the Spirit of our God.” (1 Corinthians 6:11) The gospel of Christ promises wonderful blessings to all sinners who will come to Jesus in faith and obedience!

Have you been “washed”, “sanctified”, and “justified” in the name of the Lord Jesus and by the Spirit of our God? (Acts 2:38; Acts 22:16; Ti 3:5)

Hebrews 13:5-6

“THE EPISTLE TO THE HEBREWS”

A Call To Be Content (Hebrews 13:5-6)

In this final chapter of “The Epistle To The Hebrews”, we have noticed exhortations… a. To let brotherly love continue - Hebrews 13:1b. To show love toward strangers - Hebrews 13:2c. To remember those in prison and others who are mistreated

Hebrews 13:3d. To hold marriage in honor, abstaining from fornication and adultery - Hebrews 13:4

We now find a warning against covetousness - Hebrews 13:5 aa. The previous verse was a warning against “the lust of the flesh” (immorality) b. Here we have a warning against “the lust of the eyes” (materialism) – Both of which are contrary to the love of the Father - 1 John 2:15-17
Covetousness, a strong desire for material things, is strongly condemned in the Bible… a. Jesus said it defiles a man, and that we should beware of it

Mark 7:21-23; Luke 12:15b. Paul taught that covetousness…

Will keep one out of the kingdom of God - 1 Corinthians 6:9-102) Like fornication, should not even be named among us - Ephesians 5:33) Is nothing less than idolatry - Ephesians 5:5; Colossians 3:5

The antidote to covetousness is contentment - Hebrews 13:5-6a. If we are content, then we won’t be covetous b. Contentment is therefore an important virtue for Christians to develop…

But what is “contentment”?
What is the key to being content?

[In this lesson, “A Call To Be Content”, we shall seek to answer these questions, using the text of our lesson (Hebrews 13:5-6) and other scriptures that deal with the subject of contentment…]

I. THE VIRTUE OF "" A. DEFINED…1. The English word “content” means “desiring no more than what one has” 2. The Greek word is arkeo , which means “to be satisfied” – When one is content, they are satisfied with what they have; with no desire for more, covetousness no longer becomes a problem!

B. THE VALUE OF “”…1. From the pen of uninspired men… a. “He is richest who is content with the least.” (Socrates) b. “He is well paid that is well satisfied.” (William Shakespeare) c. “He who is content can never be ruined.” (Chinese Proverb) d. “He who wants little always have enough.” (Johann Georg Zimmerman) e. “If you are not satisfied with a little, you will not be satisfied with much.” (Unknown) f. “The contented man is never poor, the discontented never rich.” (George Eliot) 2. Paul wrote that “…godliness with contentment is great gain.”

1 Timothy 6:6a. Godliness, which is godly living expressed in devotion to God, is of great value only when accompanied with contentment b. For as we have seen, covetousness (a lack of contentment) would render any service to God of no value

C. …1. In Fanny Crosby (1820-1925), a blind songwriter who wrote: O What a happy soul am I! Although I cannot see, I am resolved that in this world Contented I will be; How many blessings I enjoy That other people don’t! To weep and sigh because I’m blind, I cannot, and I won’t. 2. In Helen Keller (1880-1968); blind, deaf, and mute, yet she wrote: They took away what should have been my eyes, (But I remembered Milton’s Paradise) They took away what should have been my ears, (Beethoven came and wiped away my tears) They took away what should have been my tongue, (But I talked with God when I was young) He would not let them take away my soul, Possessing that, I still possess the whole. 3. In the aged prisoner, Paul the apostle… a. Who saw how his imprisonment accomplished much good

Philippians 1:12-14b. Who had learned contentment - Philippians 4:10-12 [The virtue of contentment richly blessed the lives of these and countless others. But as Paul indicated, contentment is something “learned”. How then does one develop contentment?]

II. THE KEY TO A. IN GOD’S CARE…1. This is the reason given in our text for us to be content

Hebrews 13:5-6a. God has promised never to leave nor forsake us b. With the Lord as our helper, what can man do? - 1 John 4:42. This is the reason Jesus gave for us not to worry - Matthew 6:25-32a. We are of greater value to God than the birds or flowers b. He providentially cares for them, will He not do the same for us? – The key to receiving this care is to put God’s will first in our lives - Matthew 6:333. Contentment comes, then, when we trust God will provide what we need!

B. KNOWING WHAT YOU CAN’T TAKE WITH YOU…1. As Paul discussed contentment, he pointed out certain truths

1 Timothy 6:7a. We brought nothing into this world b. It is certain we can carry nothing out! (have you ever seen a hearse pulling a U-Haul trailer?)

Why then become anxious or worked up over things… a. That at best are only temporary b. That will wear out, be stolen, or left behind (or burned up at the coming of the Lord - 2 Peter 3:10)
Contentment comes, then, from knowing that material things are only temporary

C. WHAT IS TRULY "" FOR LIFE…1. Paul also revealed what are the only true “essentials” to sustain life - 1 Timothy 6:8a. They are “food and clothing” b. Anything beyond this is a “luxury”, for which we ought to be thankful

That includes “shelter”, which many believe is a necessity
But millions live without shelter, and such is possible with the proper clothing

Since God has promised to provide food and clothing (Matthew 6:25 - 33), we can rest knowing that our “essentials” will be provided
Contentment comes, then, by realizing what is truly “essential” for life, for then we will realize how richly blessed we really are!

D. THAT THINGS DO NOT SATISFY…1. Solomon observed this inadequacy of material things - Ecclesiastes 5:10a. Those who love silver (money) will never be satisfied b. The same is true with those who love abundance (what money can buy) 2. Material things do not meet the true needs of the soul – Ecclesiastes 6:7; cf. Isaiah 55:1-3a. C. S. Lewis suggested that God placed a longing in man, that man might seek for God - cf. Acts 17:26-27b. Sadly, many people try to fulfill that longing with material things c. They never succeed, for only one thing can fulfill it: God Himself! 3. Contentment comes, then, from understanding that material things will never provide lasting satisfaction

E. FINALLY, TRUE IS A GIFT FROM GOD…1. Here is another observation Solomon made in his search for life’s meaning: a. The ability to enjoy the fruits of one’s labor is a gift from God - Ecclesiastes 2:24-26; Ecclesiastes 3:12-13; Ecclesiastes 5:18-20b. On the other hand, many are allowed to “gather” and “collect”, but will not enjoy the fruits of their labor

cf. Ecclesiastes 2:26 b; 6:1-22. God has the ability to provide lasting satisfaction – Psalms 107:8-9a. He promises to give that which truly satisfies (makes one content) - Isaiah 55:1-3b. And in Christ, He enables one to be content - Philippians 4:11-13– Contentment comes, then, when God sees fit to bless us with that which truly satisfies: “the sure mercies of David” (i.e., the blessings promised through the coming Messiah)

The virtue of contentment is a wonderful blessing, one that comes from God Himself… a. Whose Word reveals to us:

The temporary nature of material things
The inadequacy of material things to satisfy man
The things that are truly essential in life b. Who has promised to us:
To never leave us nor forsake us
To provide the true essentials in life
To fill our soul with that which truly satisfies
To enable us to enjoy the material blessings we do acquire in life

But what God has promised is contingent upon what Jesus said…

“But seek first the kingdom of God and His righteousness, and all these things will be added to you” - Matthew 6:33 If you desire to be truly content, you must set as your priority the Will of God. Have you made His Will the primary focus of your life?

Hebrews 13:6

Hebrews 13:6 Hebrews 13:6 ————————— ωστεG5620 SO THAT θαρρουνταςG2292 [G5723] ημαςG2248 λεγεινG3004 [G5721] WE MAY BOLDLY SAY, κυριοςG2962 “THE” LORD “IS” εμοιG1698 TO ME βοηθοςG998 A HELPER, καιG2532 AND ουG3756 φοβηθησομαιG5399 [G5700] I WILL NOT BE AFRAID : τιG5101 ποιησειG4160 [G5692] WHAT SHALL DO μοιG3427 TO ME ανθρωποςG444 MAN? boldly: Hebrews 4:16, Hebrews 10:19, Ephesians 3:12 The Lord: Genesis 15:1, Exodus 18:4, Deuteronomy 33:26, Deuteronomy 33:29, Psalms 18:1, Psalms 18:2, Psalms 27:1-3, Psalms 27:9, Psalms 33:20, Psalms 40:17, Psalms 54:4, Psalms 63:7, Psalms 94:17, Psalms 115:9-11, Psalms 118:7-9, Psalms 124:8, Psalms 146:3, Isaiah 41:10, Isaiah 41:14, Romans 8:31 I will: Psalms 56:4, Psalms 56:11, Psalms 56:12, Psalms 118:6, Daniel 3:16-18, Matthew 10:28, Luke 12:4, Luke 12:5 Genesis 26:24 - fear Genesis 28:15 - for I Exodus 40:29 - the altar Leviticus 25:20 - General Numbers 13:20 - good courage Deuteronomy 1:21 - fear not Deuteronomy 8:3 - doth Deuteronomy 20:3 - be ye terrified Joshua 17:18 - for thou shalt 1 Samuel 23:17 - Fear not 1 Samuel 30:6 - David 2 Samuel 10:12 - Be of good 1 Kings 17:6 - the ravens 1 Kings 17:8 - the word 1 Kings 18:2 - went to show Nehemiah 4:14 - General Psalms 23:1 - I shall Psalms 46:2 - will Psalms 91:5 - Thou Psalms 121:2 - My help Psalms 124:1 - The Lord Proverbs 10:3 - will Proverbs 19:23 - shall abide Isaiah 41:17 - I the God Isaiah 50:7 - the Lord Jeremiah 1:8 - for I am Jeremiah 40:5 - gave him Matthew 6:25 - Take Matthew 6:34 - for Luke 1:30 - General Luke 3:14 - and be Luke 10:19 - and nothing Luke 18:30 - manifold more Acts 11:29 - to send Acts 12:6 - the same Ephesians 6:17 - which Philippians 1:28 - in Philippians 4:5 - your Philippians 4:11 - I have 1 Timothy 6:8 - General Hebrews 11:23 - and they 1 Peter 5:7 - Casting Hebrews 13:6. We may boldly or confidently say that the Lord is our helper. Men may persecute us even to the extent of depriving us of the comforts of life, yet we should not fear about the outcome if we are faithful to Him. Hebrews 13:6 ——————————————————————————– So that we may boldly say (ὥστεθαρροῦνταςἡμᾶςλέγειν) Lit. so that, being of good courage, we say. Θαρρεῖν to be confident or bold, only here in Hebrews. Elsewhere only in Paul. The kindred form θαρσεῖν is used in N.T. only in the imperative θάρσει or θαρσεῖτε take courage. See Matthew 9:2; Mark 6:50; John 16:33; Acts 23:11. ——————————————————————————– The Lord is my helper, etc. From lxx, Psalms 107:6 with slight alteration. Here, what shall man do unto me is an independent clause. lxx inserts and: “my helper and I will not fear,” and connects the last clause with “fear”: “I will not fear what man will do.” Hebrews 13:6 ——————————————————————————– So that we say (hτste hηmas legein).

The usual construction (the infinitive) with hτste in the Koinι even when the idea is result instead of purpose. The accusative hηmas is that of general reference. ——————————————————————————– With good courage (tharrountas). Present active participle of tharreτ (Ionic and early Attic tharseτ, Matthew 9:2) as in 2 Corinthians 5:6; 2 Corinthians 5:8. The accusative agreeing with hηmas, “being of good courage.” The quotation is from Psalms 118:6. ——————————————————————————– My helper (emoi boηthos). “Helper to me” (ethical dative emoi). Boηthos is old adjective (cf. boηtheτ, to help, Hebrews 2:18), often in LXX as substantive, here only in N.T. ——————————————————————————– I will not fear (ou phobηthηsomai). Volitive first future passive of phobeomai.

Hebrews 13:7-17

“THE EPISTLE TO THE HEBREWS”

Stability In Our Service To God (Hebrews 13:7-17)

Throughout his epistle, the author has exhorted his readers to “steadfastness”… a. With a warning not to drift away - Hebrews 2:1b. With a promise of becoming partakers of Christ - Hebrews 3:14c. With exhortations to be diligent - Hebrews 4:11; Hebrews 6:11-12d. With a reminder of God’s faithfulness - Hebrews 10:23e. With a promise of great reward - Hebrews 10:35-36
As the epistle nears its end, we find some final exhortations that appear to encourage such steadfastness… a. They are sprinkled throughout Hebrews 13:7-17b. They are given in view of the danger of “various and strange doctrines” - Hebrews 13:9
The need for such exhortations is no less today as it was then… a. There are many various and strange doctrines today b. It is easy for us to forget the simplicity that is in Christ

[If we are not to be carried about with various and strange doctrines, then “Stability In Our Service To God” is what we need. What can we glean from our text that will aid us in our steadfastness? First, there are…]

I. THINGS TO (Hebrews 13:7-14) A. THOSE WHO FAITH IS WORTHY OF (Hebrews 13:7)1. In the original context of the epistle… a. The author here may have in reference those leaders who originally spoke the word of God to them b. That may have included the apostles themselves - cf. Hebrews 2:3c. “…considering the outcome of their conduct” may imply that they were dead, and that their faith served them well 2. But it would also be appropriate to remember the faithfulness of our “leaders” today a. Those elders who have spoken God’s word to us b. Those elders whose faith enabled them to magnify Christ in both life and death 3. Not only remember them, but “whose faith follow” a. We should seek to emulate all those whose faith have set a good example - Philippians 3:17b. Especially those whose faith sustained them to the end!

B. “JESUS CHRIST, THE SAME , TODAY, AND FOREVER” (Hebrews 13:8)1. In what way is “Jesus Christ, the same yesterday, today, and forever”? a. Certainly not in every respect, for He was once “in the flesh”, but not today b. The context must determine, and the context pertains to:

The word of God which has been spoken - Hebrews 13:72) Various and strange doctrines - Hebrews 13:9c. It is therefore the doctrine of Jesus, which is unchangeable

One may therefore rightly ask whenever they hear of some strange or new doctrine: “Did Jesus or His apostles teach this?” - cf. Galatians 1:8-9 C. WHAT WE HAVE IN CHRIST (Hebrews 13:9-14)1. It is apparent the author has in mind the temptation to return to the Law a. To the dietary restrictions found in the Law b. To the altar and tabernacle of the Old Covenant
But what we have in Christ include: a. Hearts that are strengthened by grace, not food - Hebrews 13:91) An allusion to the dietary restrictions of Judaism

While they served their purpose, they did not provide what one really needs - cf. Colossians 3:20-23b. An altar from which those who serve in the physical tabernacle have no right to eat - Hebrews 13:10-131) The “altar” is likely a metonymy for the sacrifice offered on it
If so, then our “altar” is the sacrifice of Christ, which is of no benefit to those who hold to the Old Law

cf. Galatians 5:43) As our sacrifice (Christ), had to suffer “outside the gate” to provide our sanctification, so we should be willing to serve Him “outside the camp” (i.e., outside the physical religious community of Israel) c. A “city” which is yet to come - Hebrews 13:141) Like our father Abraham, we wait for the city “whose builder and maker is God” - Hebrews 11:9-102) We are but strangers and pilgrims on the earth, desiring that city which God has prepared - Hebrews 11:13-163) Therefore, it is not physical Jerusalem we long for, but “the holy city, New Jerusalem” - cf. Hebrews 12:22; Revelation 3:12; Revelation 21:1-2; Revelation 21:10-11 [Dare we jeopardize these wonderful blessings in Christ? Then remember the word and faith of those who are worthy of emulation, and that the doctrine of Jesus Christ will not change!

As we seek “Stability In Our Service To God”, there are also…]

II. THINGS TO DO (Hebrews 13:15-17) A. OFFER TRUE TO GOD (Hebrews 13:15-16)1. We may not “serve the tabernacle” of the Old Covenant (Hebrews 13:10), but we do have “sacrifices” to offer - cf. 1 Peter 2:52. One is the sacrifice of praise - Hebrews 13:15a. That includes singing and prayer, which are the fruit of our lips b. In which we praise God as we give thanks to His name – This we are to do “continually” (i.e., with stability in our service to God) 2. Another is the sacrifice of doing good and sharing - Hebrews 13:16a. With such sacrifices God is pleased b. They are like the “sweet-smelling aroma” of incense - Philippians 4:18 B. OBEY THOSE WHO RULE OVER US (Hebrews 13:17)1. Earlier he wrote of their previous leadership (Hebrews 13:7); now he writes of their present leadership 2. These are most likely their “elders” (also known as “bishops”, “pastors”) a. They were given the oversight of the local congregation

Acts 20:17; Acts 20:28; 1 Peter 5:1-2b. The souls of the congregation were “entrusted” to them
1 Peter 5:33. They watch over us, as those who must one day give an account
Hebrews 13:174. Therefore we should “obey” and “submit” a. That their work will be one of joy, not grief b. If we grieve them in their work, it will not be profitable for us! – Of course, this assumes they are leading the flock in the right direction (some elders do not, and may need rebuke
cf. Acts 20:28-30; 1 Timothy 5:19-20)

Do you wish to remain steadfast in your faith, with stability in your service to God?
Then remember such things as: a. Those worthy of emulation, and consider the outcome of their conduct b. Jesus Christ, whose doctrine is the same yesterday, today, and forever c. The blessings we have in Christ:

Hearts established by grace
An altar (the sacrifice of Jesus) to which some have no right
A heavenly city whose builder and maker is God

And be careful to do such things as: a. Offer the spiritual sacrifices of praise and doing good to others b. Obey those who have been entrusted to watch for our souls

With such “Stability In Our Service To God”, then by God’s grace we too will be “the same yesterday, today, and forever”!

Hebrews 13:8

Hebrews 13:8 Hebrews 13:8 ————————— ιησουςG2424 JESUS χριστοςG5547 CHRIST χθεςG5504 καιG2532 AND σημερονG4594 TODAY οG3588 “IS” THE αυτοςG846 SAME, καιG2532 AND ειςG1519 TO τουςG3588 THE αιωναςG165 AGES. Hebrews 1:12, Psalms 90:2, Psalms 90:4, Psalms 102:27, Psalms 102:28, Psalms 103:17, Isaiah 41:4, Isaiah 44:6, Malachi 3:6, John 8:56-58, James 1:17, Revelation 1:4, Revelation 1:8, Revelation 1:11, Revelation 1:17, Revelation 1:18 Genesis 43:12 - double Exodus 3:14 - I AM hath Exodus 3:15 - my memorial Exodus 38:1 - General Psalms 9:7 - But Psalms 93:2 - thou Psalms 102:12 - thou Isaiah 30:33 - of old Isaiah 43:13 - before Isaiah 46:4 - even to your Lamentations 5:19 - remainest Micah 5:2 - whose Habakkuk 1:12 - thou not Habakkuk 3:6 - his John 1:1 - the beginning John 1:15 - he was John 8:58 - Before Romans 16:26 - everlasting 2 Corinthians 1:19 - was not 2 Corinthians 1:20 - all Philippians 2:6 - in Colossians 1:17 - he 1 Timothy 6:16 - only 2 Timothy 1:3 - with Hebrews 7:24 - he continueth Revelation 4:8 - which Hebrews 13:8. ———————– This verse continues the thought begun in the preceding one, telling us what was the end or object or motive of the faithful lives of the rulers, namely, the Lord Jesus Christ. Since He is the same yesterday, and today, and forever, to have Him as the motive of one’s life would insure a life of faithfulness till death. Hebrews 13:8 ——————————————————————————– Jesus Christ the same (ἹησοῦςΧριστὸςὁαὐτός) The A.V. is slipshod, leaving the sentence without connection, or in apparent apposition with the end of their conversation. In translation this is commonly corrected by inserting is: “Jesus Christ is the same,” etc. But even thus the real point of the statement is missed. No doubt the old teachers believed in the unchangeableness of Jesus Christ; but that fact is not represented as the subject of their faith, which would be irrelevant and somewhat flat. The emphatic point of the statement is Christ. They lived and died in the faith that Jesus is The Christ— the Messiah.

The readers were tempted to surrender this faith and to return to Judaism which denied Jesus’s messiahship (comp. Hebrews 10:29).

Hence the writer says, “hold fast and imitate their faith in Jesus as the Christ. He is ever the same. He must be to you, today, what he was to them, yesterday, and will be forever to the heavenly hosts— Christ. Rend. therefore “Jesus is Christ.” Observe that our writer rarely uses the formula Jesus Christ. In Hebrews 10:10 it occurs in a passage in which the messianic mission of Jesus is emphasized (see Hebrews 13:5; Hebrews 13:9), and in Hebrews 13:21, in a liturgical formula. The temptation to forsake Jesus as Messiah is treated in the next verse. Hebrews 13:8 ——————————————————————————– Jesus Christ is the same yesterday and today, yea and forever (Iηsous Christos echthes kai sηmeron ho autos kai eis tous aiτnas). There is no copula in the Greek.

Vincent insists that estin be supplied between Iηsous and Christos, “Jesus is Christ,” but it more naturally comes after Christos as the Revised Version has it. The old adverb echthes is rare in the N.T. (John 4:52; Acts 7:28; Hebrews 13:8). Here it refers to the days of Christ’s flesh (Hebrews 2:3; Hebrews 5:7) and to the recent work of the leaders (Hebrews 13:7). “Today” (sηmeron, Hebrews 3:15) is the crisis which confronts them. “Forever” (eis tous aiτnas) is eternity as well as the Greek can say it. Jesus Christ is eternally “the same” (Hebrews 1:12) and the revelation of God in him (Hebrews 1:1-2) is final and never to be superseded or supplemented (Moffatt). Hence the peril of apostasy from the only hope of man.

Hebrews 13:9

Hebrews 13:9 Hebrews 13:9 ————————— διδαχαιςG1322 WITH ποικιλαιςG4164 VARIOUS καιG2532 AND ξεναιςG3581 STRANGE μηG3361 περιφερεσθεG4064 [G5744] BE NOT CARRIED ABOUT; καλονG2570 γαρG1063 FOR “IT IS” GOOD “FOR” χαριτιG5485 WITH GRACE βεβαιουσθαιG950 [G5745] TO BE τηνG3588 THE καρδιανG2588 HEART. ουG3756 NOT βρωμασινG1033 MEATS; ενG1722 IN οιςG3739 WHICH ουκG3756 NOT ωφεληθησανG5623 [G5681] WERE οιG3588 THOSE WHO περιπατησαντεςG4043 [G5660] WALKED " THEREIN “. carried: Matthew 24:4, Matthew 24:24, Acts 20:30, Romans 16:17, Romans 16:18, 2 Corinthians 11:11-15, Galatians 1:6-9, Ephesians 4:14, Ephesians 5:6, Colossians 2:4, Colossians 2:8, 2 Thessalonians 2:2, 1 Timothy 4:1-3, 1 Timothy 6:3-5, 1 Timothy 6:20, 1 John 4:1, Jude 1:3 it is: Acts 20:32, 2 Corinthians 1:21, Galatians 6:1, 2 Thessalonians 2:17, 2 Timothy 2:1, 2 Timothy 2:2 not with: Hebrews 9:9, Hebrews 9:10, Leviticus 11:1-47, Deuteronomy 14:3-21, Acts 10:14-16, Romans 14:2, Romans 14:6, Romans 14:17, 1 Corinthians 6:13, 1 Corinthians 8:8, Colossians 2:16-20, 1 Timothy 4:3-5, Titus 1:14, Titus 1:15 Leviticus 11:2 - General Psalms 112:8 - heart Isaiah 55:2 - do ye Matthew 15:9 - teaching Matthew 15:11 - that which goeth Mark 7:15 - nothing Luke 5:38 - General John 6:63 - the flesh Acts 13:43 - the grace Acts 16:5 - so Romans 1:11 - to the Romans 3:1 - advantage 1 Corinthians 3:12 - wood 1 Corinthians 13:3 - profiteth 1 Corinthians 14:6 - what shall I 2 Corinthians 11:3 - so Galatians 2:13 - carried Colossians 2:20 - subject 1 Timothy 1:4 - godly 1 Timothy 4:8 - bodily 1 Timothy 4:16 - unto the 2 Timothy 2:14 - to no 2 Timothy 3:10 - my Hebrews 7:18 - the weakness James 1:6 - he James 2:14 - What 2 Peter 1:12 - and be Hebrews 13:9. ———————– The divers (different) and strange (from the outside) doctrines (or teachings) refers especially to the disturbances of the Judaizers. To be carried about indicates something that can be moved with the wind and hence having very little weight. Paul wishes them to be established or firmly set with the grace or favor of Christ, instead of relying on the regulations of the old law regarding meats. A few more verses are devoted to some contrasts and likenesses between the two dispensations. Hebrews 13:9 ——————————————————————————– Be not carried about (μὴπαραφέρεσθε) A.V. follows T.R. περιφέρεσθε. Rend. “carried away.” The present tense indicates a present and active danger. ——————————————————————————– With divers and strange doctrines (διδαχαῖςποικίλαιςκαὶξέναις) For “doctrines” rend. “teachings.” These teachings represent various phases of one radical error— the denial of Jesus’s messiahship and of his messianic economy as superseding Judaism and all other means of salvation. Among them the writer’s mind would naturally turn to the prescriptions concerning clean and unclean meats and sacrificial festivals. See next clause. These teachings were various as contrasted with the one teaching of the gospel; they were strange as they differed from that teaching. Comp.

Galatians 1:6-9. For ποικίλαις see on 2 Timothy 3:16. ——————————————————————————– That the heart be established (βεβαιοῦσθαιτὴνκαρδίαν) There is an emphasis on heart as well as on grace.

These strange teachings all emphasized externalism, in contrast with Christianity, which insisted upon the purification of the heart and conscience. The contrast is strongly stated in Hebrews 9:9; Hebrews 9:14, and the Epistle constantly directs the readers to the heart as the true point of contact with God, and the source of all departures from him. See Hebrews 3:8; Hebrews 3:10; Hebrews 3:12; Hebrews 3:15; Hebrews 4:7; Hebrews 4:12; Hebrews 8:10; especially Hebrews 10:22. Hence, the writer says, “it is good that the solid basis of your assurance before God be in the heart, purged from an evil conscience, so that you can draw near to God with a firmly-established confidence, with a true heart, in full assurance of faith”: Hebrews 10:22; comp. 1 Thessalonians 3:13; 2 Timothy 2:22. ——————————————————————————– With grace, not with meats (χάριτιοὐβρώμασιν) The heart is the proper seat of the work of grace. Free grace is the motive-power of Christ’s sacrifice (2 Corinthians 8:9; Galatians 1:15); it is behind the blood of the new covenant, and is the energetic principle of its saving operation. See Romans 5:2; Romans 5:15; 1 Corinthians 15:10; Ephesians 2:5; Ephesians 2:7-8; 2 Thessalonians 2:16; Hebrews 2:9; Hebrews 4:16; Hebrews 10:29.

With meats stands for the whole system of ceremonial observances, in contrast with grace, working on the heart. See Hebrews 9:10.

This ceremonial system yielded no permanent benefit to those who lived under it. See Hebrews 7:25; Hebrews 9:9; Hebrews 9:13-14; Hebrews 10:1-2; Hebrews 10:4. ——————————————————————————– Which have not profited them that have been occupied therein (ἐνοἶςοὐκὠφελήθησανοἱπεριπατοῦντες) Lit. in the which they who walked were not profited. Περιπατεῖν to walk about is often used to express habitual practice or general conduct of life. See Romans 6:4; 2 Corinthians 10:3; Ephesians 2:10; Colossians 3:7; Colossians 4:5. Hebrews 13:9 ——————————————————————————– Be not carried away (mη parapheresthe). Prohibition with mη and present passive imperative of parapherτ, old verb to lead along (Jude 1:12), to carry past (Mark 14:36), to lead astray as here. ——————————————————————————– By divers and strange teachings (didachais poikilais kai xenais). For poikilos (many coloured) see Hebrews 2:4.

Xenos for guest we have had in Hebrews 11:13, but here as adjective meaning unheard of (1 Peter 4:12) as in older Greek also. The new is not always wrong any more than the old is always right (Matthew 13:52).

But the air was already full of new and strange teachings that fascinated many by their very novelty. The warning here is always needed. Cf. Galatians 1:6-9; 2 Timothy 3:16. ——————————————————————————– That the heart be established by grace (chariti bebaiousthai tηn kardian). Present passive infinitive of bebaioτ (from bainτ) to make stable with the instrumental case chariti (by grace) and the accusative of general reference (tηn kardian). How true it is that in the atmosphere of so many windy theories only the heart is stable that has an experience of God’s grace in Christ. ——————————————————————————– That occupied themselves (hoi peripatountes). “That walked” in the ritualistic Jewish rules about meats. ——————————————————————————– Were not profited (ouk τphelηthηsan).

First aorist passive indicative of τpheleτ, to help. Mere Jewish ceremonialism and ritualism failed to build up the spiritual life.

It was sheer folly to give up Christ for Pharisaism or for Moses.

Hebrews 13:10

Hebrews 13:10 Hebrews 13:10 ————————— εχομενG2192 [G5719] WE HAVE θυσιαστηριονG2379 AN ALTAR εξG1537 OF ουG3739 WHICH φαγεινG5315 [G5629] TO EAT ουκG3756 εχουσινG2192 [G5719] THEY HAVE NOT εξουσιανG1849 οιG3588 WHO τηG3588 THE σκηνηG4633 λατρευοντεςG3000 [G5723] SERVE; an altar: 1 Corinthians 5:7, 1 Corinthians 5:8, 1 Corinthians 9:13, 1 Corinthians 10:17, 1 Corinthians 10:20 serve: Numbers 3:7, Numbers 3:8, Numbers 7:5 Genesis 8:20 - builded Exodus 27:1 - altar of shittim wood Exodus 37:25 - General Exodus 38:1 - the altar Exodus 40:6 - General Exodus 40:29 - the altar Numbers 7:84 - the dedication Deuteronomy 26:4 - before the Judges 21:4 - built there 2 Chronicles 7:7 - hallowed Isaiah 6:6 - which Isaiah 19:19 - General Isaiah 53:10 - when thou shalt make his soul Isaiah 60:7 - they shall Ezekiel 44:29 - eat Ezekiel 45:17 - he shall prepare Luke 5:38 - General Hebrews 13:10. ———————– The Mosaic system had a literal altar service on which animals were burned in sacrifice. Some parts of the beasts were reserved for food to be eaten by the priests who performed the service. We Christians also have an altar that is not a literal or temporal one; it is the sacrificial service of Christ. Those who accept the teaching of the Judaizers in going back to the old tabernacle, forfeit their right to the benefits of Christ’s sacrifice; they have fallen from grace (Galatians 5:4). Hebrews 13:10 ——————————————————————————– Those who persist in adhering to the Jewish economy can have no part in the blessing of the new covenant. The two are mutually exclusive. The statement is cast in the mould of the Jewish sacrificial ritual, and in the figure of eating a sacrificial meal. ——————————————————————————– We have an altar (ἔχομενθυσιαστήριον) It is a mistake to try to find in the Christian economy some specific object answering to altar—either the cross, or the eucharistic table, or Christ himself. Rather the ideas of approach to God,— sacrifice, atonement, pardon and acceptance, salvation,— are gathered up and generally represented in the figure of an altar, even as the Jewish altar was the point at which all these ideas converged. The application in this broader and more general sense is illustrated by Ignatius: “If one be not within the altar (ἐντὸςτοῦθυσιαστηρίου the sacred precinct), he lacketh the bread of God…. Whosoever, therefore, cometh not to the congregation (ἐπὶτὸαὐτὸ), he doth thereby show his pride, and hath separated himself,” Eph. v.

Ignatius here uses the word, not of a literal altar, but of the church. Comp.

Trall. vii. Again: “Hasten to come together as to one temple, even God; to one altar, even to one Jesus Christ,” Magn. vii. ——————————————————————————– Of which— to eat (εξοὗ—φαγεῖν) The foundation of the figure is the sacrifice of the peace or thank-offering, in which the worshippers partook of the sacrifice. See Leviticus 7:29-35; Deuteronomy 12:6; Deuteronomy 27:7. The peace-offerings were either public or private. The two lambs offered every year at Pentecost (Leviticus 23:19) were a public offering, and their flesh was eaten only by the officiating priests, and within the holy place. The other public peace-offerings, after the priests had received their share, were eaten by the offerers themselves.

Jehovah thus condescended to be the guest of his worshippers. The large scale on which such festivals were sometimes celebrated is illustrated in 1 Kings 8:63.

In private peace-offerings, the breast of the victim belonged to the Lord, who gave it to the priests (Leviticus 7:30), and the right shoulder was given directly to the priests by Israel (Leviticus 7:32). After the ritual of waving, the entrails were consumed, and the rest was eaten by the priest or the worshippers and their invited guests, among whom were specially included the poor and the Levites. ——————————————————————————– Right (ἐξουσίαν) See on John 1:12. ——————————————————————————– Which serve the tabernacle (οἱτῃσκηνῃλατρεύοντες) This does not mean the priests only, but the worshippers also. Σκηνή tabernacle is used figuratively for the whole ceremonial economy. A reference to the priests alone is entirely foreign to the context, and to the whole drift of the discussion which contrasts the privileges of Christians at large (we) with those of Israel at large. The writer is speaking in the present tense, of institutions in operation in his own time, to which tabernacle, in any other than a figurative sense, would be inappropriate. Moreover, λατρεύειν to serve is used throughout the N.T., with the single exception of Heb 8:5, of the service of the worshipper and not of the priest. Hebrews 13:10 ——————————————————————————– We have an altar (echomen thusiastηrion).

We Christians have a spiritual altar (thusiastηrion), not a literal one (Hebrews 7:13). This metaphor is carried out. ——————————————————————————– Whereof (ex hou).

Our spiritual altar. ——————————————————————————– The tabernacle (tηi skηnηi). Dative case with latreuontes (serve), skηnη being used for “the whole ceremonial economy” (Vincent) of Judaism.

Hebrews 13:11

Hebrews 13:11 Hebrews 13:11 ————————— ωνG3739 γαρG1063 FOR OF THOSE WHOSE εισφερεταιG1533 [G5743] IS BROUGHT ζωωνG2226 τοG3588 ANIMALS αιμαG129 BLOOD " AS " περιG4012 FOR αμαρτιαςG266 SIN ειςG1519 INTO ταG3588 THE αγιαG39 HOLIES διαG1223 BY τουG3588 THE αρχιερεωςG749 HIGH PRIEST, τουτωνG5130 OF THESE ταG3588 THE σωματαG4983 BODIES κατακαιεταιG2618 [G5743] ARE BURNED εξωG1854 OUTSIDE τηςG3588 THE παρεμβοληςG3925 CAMP. the bodies: Exodus 29:14, Leviticus 4:5-7, Leviticus 4:11, Leviticus 4:12, Leviticus 4:16-21, Leviticus 6:30, Leviticus 9:9, Leviticus 9:11, Leviticus 16:14-19, Leviticus 16:27, Numbers 19:3 Exodus 33:7 - went out Leviticus 1:16 - by the place Leviticus 6:11 - without Leviticus 8:17 - General Numbers 15:35 - stone him Ezekiel 43:21 - burn Matthew 21:39 - cast Matthew 27:32 - as Mark 12:8 - cast John 19:17 - went Revelation 14:20 - without Hebrews 13:11. ———————– The bodies of those beasts, etc. (See Exodus 29:14.) The blood of those beasts was used in the most holy place while the bodies were taken to the outside of the camp and burned as a sacrifice for sin. Hebrews 13:11 ——————————————————————————– The statement that the adherents of the old economy are excluded from the privileges of the new is justified by an illustrative argument drawn from the ceremonies of the Great Day of Atonement. See Leviticus 16, and comp. Hebrews 9:7. Of the victims offered on that occasion neither people nor priest were allowed to eat. The blood of the bullock and of one of the goats was carried into the sanctuary and sprinkled upon the mercy-seat, and afterward on the horns of the great altar outside; and the bodies of the slain animals were burned in a clean place outside of the camp or city. ——————————————————————————– Beasts (ζώων) Lit. living creatures. The victims for the Day of Atonement were a bullock and two young goats for sin-offerings, and two rams for burnt-offerings.

Only one goat, chosen by lot, was slain; the other served as the scape-goat. Ζῶον animal is not used elsewhere of a sacrificial victim, either in N.T. or lxx. The word in N.T. mostly in Revelation.

See on Revelation 1:16; see on Hebrews 4:6. ——————————————————————————– Without the camp (ἔξωτῆςπαρεμβολῆς) Burning without the camp was also required in the case of victims offered at the consecration of the priests, Exodus 29:14; at the sin-offering for the priest, Leviticus 4:11-12; and at the sin-offering for the congregation, Leviticus 4:21. For παρεμβολή camp, see on Acts 21:34. Hebrews 13:11 ——————————————————————————– Of those beasts whose blood (hτn zττn to haima toutτn). The antecedent (zττn) of hτn is here incorporated and attracted into the case of the relative, “the blood of which beasts” and then toutτn (genitive demonstrative) is added, “of these.” Cf. Leviticus 4:12-13; Leviticus 4:21; Leviticus 16:27 for the Old Testament ritual in such cases. This is the only example in the LXX or N.T. where zττn (animal) is used of a sacrificial victim. See also Exodus 29:14; Exodus 32:26-27 for burning without the camp.

Hebrews 13:12

Hebrews 13:12 Hebrews 13:12 ————————— διοG1352 καιG2532 ALSO ιησουςG2424 JESUS, ιναG2443 THAT αγιασηG37 [G5661] HE MIGHT διαG1223 BY τουG3588 ιδιουG2398 HIS OWN αιματοςG129 BLOOD τονG3588 THE λαονG2992 PEOPLE, εξωG1854 OUTSIDE τηςG3588 THE πυληςG4439 GATE επαθενG3958 [G5627] : sanctify: Hebrews 2:11, Hebrews 9:13, Hebrews 9:14, Hebrews 9:18, Hebrews 9:19, Hebrews 10:29, John 17:19, John 19:34, 1 Corinthians 6:11, Ephesians 5:26, 1 John 5:6-8 suffered: Leviticus 24:23, Numbers 15:36, Joshua 7:24, Mark 15:20-24, John 19:17, John 19:18, Acts 7:58 Leviticus 9:11 - General Leviticus 17:11 - I have Numbers 15:35 - stone him Psalms 22:6 - a reproach Ezekiel 43:21 - burn Matthew 27:31 - and led Matthew 27:32 - as Luke 20:15 - they Luke 23:33 - when Acts 14:19 - drew 1 Corinthians 1:2 - sanctified Hebrews 10:10 - we Hebrews 10:14 - them Hebrews 13:22 - suffer 1 John 5:8 - the blood Revelation 7:14 - the blood Revelation 11:8 - our Lord Revelation 14:20 - without Hebrews 13:12. ———————– There is a beautiful parallel drawn here between the bodies referred to and that of Christ. He was taken outside the city of Jerusalem to be put to shame by death on the cross as the worst of criminals. Hebrews 13:12 ——————————————————————————– That he might sanctify the people (ἵναἁγιάσῃτὸνλαόν) Ἁγιάζειν to sanctify had a peculiar significance to Jews. It meant to set them apart as holy. Hence, the Israelites were called ἅγιοι, as separated from other nations and consecrated to God. Our writer extends the application of the word to Christians. For Christ’s work he claims the same efficacy which the Jew claimed for the special call of God to Israel, and for the operation of the Jewish sacrificial system. The office of his atoning work is to sanctify; to make for himself a holy nation (ἔθνοςἅγιον), a people “prepared for the Lord” (Luke 1:17); a true Israel of God. Ὁλαός the people, or λαός my people, occurs constantly in O.T. as a designation of Israel, and also in N.T.

See, in this epistle, Hebrews 5:3; Hebrews 7:5; Hebrews 7:11; Hebrews 7:27; Hebrews 9:7; Hebrews 9:19. The N.T. extends the title to all who, under the new dispensation, occupy the position of Israel.

See 1 Peter 2:10; Matthew 1:21; Luke 2:10; Hebrews 4:9; Hebrews 8:10; Hebrews 10:30; Hebrews 11:25. ——————————————————————————– With his own blood (διὰτοῦἰδίουαἵματος) In contrast with the blood of animal-sacrifices. Comp. Hebrews 9:12; Hebrews 9:28. ——————————————————————————– Suffered (ἔπαθεν) Used of Christ in Hebrews, 1st Peter, and Acts, but not in Paul, who, however, has παθήματατοῦΧριστοῦ sufferings of Christ, 2 Corinthians 1:5; Philippians 3:10 (αὐτοῦ). ——————————————————————————– Without the gate (ἔξωτῆςπύλης) Gate is substituted for camp (Hebrews 13:11), as more appropriate to a city. Hebrews 13:12 ——————————————————————————– Wherefore Jesus also (dio kai Iηsous). The parallel is drawn between the O.T. ritual and the better sacrifice of Jesus already discussed (Hebrews 9:13 to Hebrews 10:18). The purpose of Jesus is shown (hina hagiasηi, hina and the first aorist active subjunctive of hagiazτ, to sanctify), the means employed (dia tou idiou haimatos, by his own blood), the place of his suffering (epathen, as in Hebrews 5:8) is also given (exτ tηs pulηs, outside the gate, implied in John 19:17) which phrase corresponds to “outside the camp” of Hebrews 13:11.

Hebrews 13:13

Hebrews 13:13 Hebrews 13:13 ————————— τοινυνG5106 εξερχωμεθαG1831 [G5741] WE SHOULD GO FORTH προςG4314 TO αυτονG846 HIM εξωG1854 OUTSIDE τηςG3588 THE παρεμβοληςG3925 CAMP, τονG3588 ονειδισμονG3680 αυτουG846 HIS φεροντεςG5342 [G5723] BEARING; Hebrews 11:26, Hebrews 12:3, Matthew 5:11, Matthew 10:24, Matthew 10:25, Matthew 16:24, Matthew 27:32, Matthew 27:39-44, Luke 6:22, Acts 5:41, 1 Corinthians 4:10-13, 2 Corinthians 12:10, 1 Peter 4:4, 1 Peter 4:14-16 Psalms 31:11 - I was Psalms 96:8 - bring Psalms 109:25 - a reproach Psalms 119:22 - Remove Son 3:11 - Go Jeremiah 20:8 - the word Jeremiah 20:18 - with Mark 8:34 - follow Mark 8:38 - ashamed Mark 15:19 - they smote Luke 9:26 - whosoever Luke 23:33 - when John 8:22 - Will John 8:48 - thou Acts 7:58 - cast Acts 14:19 - drew Acts 17:32 - some 1 Corinthians 7:29 - the time 1 Corinthians 13:7 - Beareth 2 Corinthians 6:8 - evil 1 Timothy 4:10 - therefore Hebrews 10:33 - by reproaches Revelation 2:3 - hast borne Revelation 20:9 - the camp Hebrews 13:13. ———————- But this humiliating treatment of Jesus was imposed upon him by his enemies, although it was a part of God’s great plan of salvation to be accomplished through His only begotten Son. True followers of Him therefore will not be ashamed to “stand by” Him in his humiliation and will take joy in sharing in the reproach. Hebrews 13:13 ——————————————————————————– Bearing his reproach (τὸνὀνειδισμὸναὐτοῦφέροντες) The reproach of exclusion from the Jewish commonwealth. Hebrews 13:13 ——————————————————————————– Let us therefore go forth to him (toinun exerchτmetha pros auton). Inferential particle (toi, nun), usually post-positive (Luke 20:25; 1 Corinthians 9:26) only N.T. examples. Present middle volitive subjunctive of exerchomai. “Let us keep on going out there to him.” If a separation has to come between Judaism and Christianity, let us give up Judaism, and go out to Christ “outside the camp” and take our stand with him there on Golgotha, “bearing his reproach” (ton oneidismon autou pherontes) as Jesus himself endured the Cross despising the shame (Hebrews 12:2) and as Moses accepted “the reproach of the Messiah” (Hebrews 11:26) in his day. The only decent place for the follower of Christ is beside the Cross of Christ with the reproach and the power (Romans 8:1-2) in it. This is the great passionate plea of the whole Epistle.

Hebrews 13:14

Hebrews 13:14 Hebrews 13:14 ————————— ουG3756 NOT γαρG1063 FOR εχομενG2192 [G5719] WE HAVE ωδεG5602 HERE μενουσανG3306 [G5723] AN ABIDING πολινG4172 CITY, αλλαG235 BUT τηνG3588 THE μελλουσανG3195 [G5723] COMING ONE επιζητουμενG1934 [G5719] WE ARE SEEKING FOR. Hebrews 11:26, Hebrews 12:3, Matthew 5:11, Matthew 10:24, Matthew 10:25, Matthew 16:24, Matthew 27:32, Matthew 27:39-44, Luke 6:22, Acts 5:41, 1 Corinthians 4:10-13, 2 Corinthians 12:10, 1 Peter 4:4, 1 Peter 4:14-16 Psalms 31:11 - I was Psalms 96:8 - bring Psalms 109:25 - a reproach Psalms 119:22 - Remove Son 3:11 - Go Jeremiah 20:8 - the word Jeremiah 20:18 - with Mark 8:34 - follow Mark 8:38 - ashamed Mark 15:19 - they smote Luke 9:26 - whosoever Luke 23:33 - when John 8:22 - Will John 8:48 - thou Acts 7:58 - cast Acts 14:19 - drew Acts 17:32 - some 1 Corinthians 7:29 - the time 1 Corinthians 13:7 - Beareth 2 Corinthians 6:8 - evil 1 Timothy 4:10 - therefore Hebrews 10:33 - by reproaches Revelation 2:3 - hast borne Revelation 20:9 - the camp Hebrews 13:14. ———————– The material things of this world are all finally to pass away. Even the cherished city of Jerusalem in which was located the temple and center of the Mosaic worship, was then about to be destroyed by the Romans. Then why not give attention to the service under Christ which will prepare one for the city which is to come and which will never pass away. Hebrews 13:14 ——————————————————————————– For here have we no continuing city (οὐγὰρἔχομενὧδεμένουσανπόλιν) Here, on earth. Continuing city. Let us go forth without the gate to Jesus; for the system which has its center in Jerusalem, the Holy City, is no more ours. We are excluded from its religious fellowship by embracing the faith of him who suffered without the gate. The city itself is not abiding. As a holy city, it is the center and representative of a system of shadows and figures (Hebrews 8:5; Hebrews 9:9; Hebrews 9:23-24; Hebrews 10:1), which is to be shaken and removed, even as is the city itself (Hebrews 12:27); Hebrews 8:13; Hebrews 9:10; Hebrews 10:9; Hebrews 10:18.

If the epistle had been written after the destruction of Jerusalem a reference to that event could hardly have been avoided here. ——————————————————————————– One to come (τὴνμέλλουσαν) Rend. “that which is to come.” The heavenly Jerusalem. Comp.

Hebrews 11:10; Hebrews 11:13-16. ——————————————————————————– The course of thought in Hebrews 13:9-14 is as follows: Be not carried away with divers and strange teachings, for example, those concerning meats and drinks and sacrificial feasts. It is good that the heart be established, rather than that the body should be ceremonially pure; and that the heart be established by the grace of God in Christ, which alone can give inward peace, a pure conscience, an established rest and security— rather than by the consciousness of having partaken of meats ceremonially clean: for those whose religious life was under the regimen of this ceremonial system derived no permanent profit from it. Not only so, the two systems exclude each other. You cannot hold by the Levitical system and enjoy the blessings of Christian salvation. It is the sacrifice of Christ through which you become partakers of grace. It is impossible to obtain grace through meats; for meats represent the economy which denies Christ; and, by seeking establishment through meats, you exclude yourselves from the economy which is the only vehicle of grace. ——————————————————————————– Accordingly, we have an altar and a sacrifice from which the votary of Leviticalism is excluded.

By the Levitical law it was forbidden to eat the flesh of the victim offered on the Great Day of Atonement; so that, if the Levitical law still holds for you, you cannot partake of the Christian’s atoning victim. The law under which you are prohibits you.

According to that law, there is nothing to eat of in an atoning sacrifice, since the body of the victim is burned. Neither priest nor people have anything more to do with it, and, therefore, it is carried outside of the camp or city, outside of the region of O.T. covenant-fellowship. Similarly, so long as you hold by Judaism, participation in Christ’s atoning sacrifice is impossible for you. It is outside your religious sphere, like the body of the victim outside the gate. You cannot eat of our altar. ——————————————————————————– The blood of the Levitical victim was carried into the holy of holies and remained there. If you seek the benefit of that blood, it must be within the camp, at the Levitical tabernacle or temple.

And you cannot have the benefit of Christ’s blood, for that compels you to go outside the gate, where he suffered. According to the O.T. law, you could partake of the benefit of the blood, but you could not eat of the body.

Christ’s sacrifice gives you both body and blood as spiritual food; but these you must seek outside of Judaism. Thus, by means of the O.T. ritual itself, it is shown that the Jewish and the Christian systems exclude each other. Christ must be sought outside of the Jewish pale. Hebrews 13:14 ——————————————————————————– An abiding city (menousan polin). Jerusalem has lost its charm for followers of Christ. Vincent rightly argues that the Epistle must have been written before the destruction of Jerusalem else a reference to that event could hardly have been avoided here. We are now where Abraham was once (Hebrews 11:10).

Hebrews 13:15

Hebrews 13:15 Hebrews 13:15 ————————— διG1223 BY αυτουG846 HIM ουνG3767 αναφερωμενG399 [G5725] WE SHOULD OFFER θυσιανG2378 “THE” αινεσεωςG133 OF PRAISE διαπαντοςG1275 τωG3588 θεωG2316 TO GOD, τουτεστινG5123G5123 [G5748] THAT IS, καρπονG2590 FRUIT χειλεωνG5491 OF “THE” LIPS ομολογουντωνG3670 [G5723] τωG3588 ονοματιG3686 αυτουG846 TO HIS NAME. him: Hebrews 7:25, John 10:9, John 14:6, Ephesians 2:18, Colossians 3:17, 1 Peter 2:5 the sacrifice: Leviticus 7:12, 2 Chronicles 7:6, 2 Chronicles 29:31, 2 Chronicles 33:16, Ezra 3:11, Nehemiah 12:40, Nehemiah 12:43, Psalms 50:14, Psalms 50:23, Psalms 69:30, Psalms 69:31, Psalms 107:21, Psalms 107:22, Psalms 116:17-19, Psalms 118:19, Psalms 136:1-26, Psalms 145:1-21, Isaiah 12:1, Isaiah 12:2, Ephesians 5:19, Ephesians 5:20, Colossians 1:12, Colossians 3:16, 1 Peter 4:11, Revelation 4:8-11, Revelation 5:9-14, Revelation 7:9-12, Revelation 19:1-6 the fruit: Genesis 4:3, Genesis 4:4, Hosea 14:2, Romans 6:19, Romans 12:1 giving thanks to: Gr. confessing to, Psalms 18:49, *marg. Matthew 11:25, Luke 10:21, *Gr. Genesis 8:20 - builded Leviticus 1:17 - it is Leviticus 22:29 - General Numbers 7:62 - General Numbers 29:25 - General Deuteronomy 12:14 - General Deuteronomy 26:3 - the priest Deuteronomy 33:19 - they shall Psalms 4:5 - Offer Psalms 9:1 - praise Psalms 19:14 - Let Psalms 27:6 - therefore Psalms 51:15 - mouth Psalms 63:3 - lips Psalms 66:13 - go into Psalms 92:1 - good Psalms 96:8 - bring Psalms 100:4 - be thankful Psalms 107:31 - Oh that men Psalms 118:2 - General Psalms 118:27 - bind Psalms 119:108 - Accept Psalms 145:10 - and thy saints Proverbs 22:18 - fitted Son 4:11 - lips Son 7:9 - the roof Isaiah 26:13 - by thee Isaiah 43:21 - General Isaiah 56:7 - their burnt Isaiah 57:19 - the fruit Isaiah 60:7 - they shall Jeremiah 17:26 - sacrifices of Jer 33:11 - sacrifice Jeremiah 33:18 - General Ezekiel 20:40 - there shall Ezekiel 43:27 - make Ezekiel 45:17 - peace offerings Daniel 6:10 - gave Jonah 2:9 - I will sacrifice Malachi 1:11 - incense Malachi 3:3 - an Matthew 13:23 - beareth John 14:13 - in my Romans 1:8 - through Romans 16:27 - God 1 Corinthians 15:58 - in the 2 Corinthians 4:15 - the abundant Ephesians 3:21 - by Ephesians 5:4 - but Philippians 1:11 - are Philippians 2:17 - the sacrifice Colossians 2:7 - with Colossians 3:15 - and be 1 Thessalonians 5:18 - every Hebrews 13:15. ———————– Instead of the material incense that was used with the sacrifices of the Mosaic system, let us offer the kind that is spiritual. Instead of the fruit of the field or sheepfold, let it be the fruit of our lips in the form of praise to God for all the wonderful blessings which we have received. Hebrews 13:15 By him therefore (δἰαὐτοῦ) Rend. “through him.” Omit therefore. A.V. follows T.R. οὖν. Through Jesus, and not through the Jewish ritual. ——————————————————————————– Let us offer (ἀναφέρωμεν) Lit. bring up the offering to the altar. See James 2:21, where the full phrase occurs. For the phrase offer up through Jesus Christ, comp. 1 Peter 2:5. ——————————————————————————– The sacrifice of praise (θυσίαναἰνέσεως) The Levitical term for a thank-offering. See lxx, Leviticus 7:2-3; Leviticus 7:5; 2 Chronicles 29:31; 2 Chronicles 33:16; Psalms 50:14; Psalms 50:23; Psalms 106:22; Psalms 115:8. Ἄινεσις praise, N.T.o.

Often in lxx, oClass. For “the sacrifice” rend. “a sacrifice.” The sacrifice of thanksgiving is to take the place of the animal sacrifice.

For the emphasis on thanksgiving in N.T. see Ephesians 5:20; Colossians 1:12; 1 Thessalonians 5:18. The Rabbins had a saying, “in the future time all sacrifices shall cease; but praises shall not cease.” Philo says: “They offer the best sacrifice who glorify with hymns the savior and benefactor, God.” ——————————————————————————– That is the fruit of our lips (τουτέστινκαρπὸνχειλέων) Omit our. From lxx of Hos 14:3, where the Hebrew reads, “we will account our lips as calves” (offered in sacrifice). Comp. Isaiah 57:19. ——————————————————————————– Giving thanks to his name (ὁμολογούντωντῳὀνόματιαὐτοῦ) The phrase N.T.o , olxx. Rend. “of lips which make confession to his name.” Hebrews 13:15 ——————————————————————————– Through him (di’ autou).

That is Jesus. He is our Priest and Sacrifice, the only efficient and sufficient one. ——————————————————————————– Let us offer up (anapherτmen).

Present active volitive subjunctive of anapherτ, “let us keep on offering up.” Jesus is living and let us go to him. ——————————————————————————– A sacrifice of praise (thusian aineseτs). This phrase occurs in Leviticus 7:12. The word ainesis (from aineτ, to praise), common in LXX, is only here in N.T. ——————————————————————————– The fruit of lips (karpon cheileτn). In apposition (tout ’ estin) and explanation of thusian aineseτs. Cf. Hosea 14:3; Isaiah 57:19. ——————————————————————————– Which made confession to his name (homologountτn tτi onomati autou). This use of homologeτ with the dative in the sense of praise like exomologeτ is unique, though the papyri furnish examples in the sense of gratitude (Moulton and Milligan, Vocabulary).

Hebrews 13:16

Hebrews 13:16 Hebrews 13:16 ————————— τηςG3588 δεG1161 ευποιιαςG2140 BUT OF DOING GOOD καιG2532 AND κοινωνιαςG2842 OF μηG3361 επιλανθανεσθεG1950 [G5737] BE NOT , τοιαυταιςG5108 γαρG1063 FOR WITH SUCH θυσιαιςG2378 ευαρεστειταιG2100 [G5743] οG3588 IS WELL PLEASED θεοςG2316 GOD. to do: Hebrews 13:1, Hebrews 13:2, Psalms 37:3, Matthew 25:35-40, Luke 6:35, Luke 6:36, Acts 9:36, Acts 10:38, Galatians 6:10, 1 Thessalonians 5:15, 2 Thessalonians 3:13, 3 John 1:11 communicate: Luke 18:22, Romans 12:13, 2 Corinthians 9:12, 2 Corinthians 9:13, Galatians 6:6, Ephesians 4:28, Philippians 4:14, 1 Timothy 6:18, Philemon 1:6 with such: Hebrews 6:10, Psalms 51:19, Micah 6:7, Micah 6:8, Philippians 4:18 Genesis 8:20 - builded Leviticus 1:17 - it is Numbers 6:21 - beside that Numbers 15:4 - a meat Deuteronomy 15:10 - because Deuteronomy 33:19 - they shall Psalms 4:5 - Offer Psalms 34:14 - do Psalms 37:21 - righteous Psalms 37:23 - delighteth Psalms 37:27 - do good Psalms 51:17 - sacrifices Psalms 96:8 - bring Psalms 112:9 - dispersed Proverbs 22:9 - He that hath a bountiful eye Proverbs 28:27 - that giveth Proverbs 31:20 - she reacheth Isaiah 60:7 - they shall Jeremiah 33:18 - General Malachi 1:11 - incense Malachi 3:3 - an Matthew 5:42 - General Matthew 6:2 - when Matthew 13:23 - beareth Luke 11:41 - rather Luke 21:23 - woe John 5:29 - done good Acts 10:4 - thine Acts 20:35 - It is Romans 8:8 - please Romans 15:16 - offering up 1 Corinthians 15:58 - in the 2 Corinthians 4:15 - the abundant 2 Corinthians 8:10 - expedient Galatians 2:10 - that Ephesians 3:21 - by Philippians 1:11 - are Philippians 2:17 - the sacrifice Colossians 1:10 - all 1 Thessalonians 4:1 - to please 1 Timothy 2:3 - this Hebrews 13:21 - working 1 Peter 2:5 - spiritual 1 Peter 3:11 - do 1 Peter 4:9 - hospitality 1 John 3:17 - whoso Hebrews 13:16. ———————– Not that all physical or temporal services are to be dropped from our activities. We may still do good to others by communicating or sharing with them the good things necessary to their personal wellbeing. God is still pleased with that kind of sacrifices. Hebrews 13:16 ——————————————————————————– But to do good and to communicate forget (τῆςδὲεὐποιῒαςκαὶκοινωνίαςμὴἐπιλανθάνεσθε) Lit. but be not forgetful of doing good and communicating. Ἑυποιῒα beneficence, N.T.o, olxx, oClass. For κοινωνία communication, of alms, etc., see on Luke 5:10; see on Acts 2:42. See also Romans 15:26; 2 Corinthians 8:4; 2 Corinthians 9:13. Comp. the verb κοινωνεῖν to impart, Romans 12:13; Romans 15:27; Philippians 4:15. Hebrews 13:16 ——————————————————————————– To do good (tηs eupoiias). Genitive case.

Late compound from eupoios (eupoieτ), common in Epictetus, but here only in N.T., a doing good. ——————————————————————————– To communicate (koinτnias). Genitive case. See 2 Corinthians 9:13 for use for contribution, beneficence. Moffatt notes that the three great definitions of worship and religious service in the N.T. (here, Romans 12:1-2; James 1:27) are all inward and ethical. ——————————————————————————– Forget not (mη epilanthanesthe). Prohibition with mη and the present middle imperative of epilanthanτ (Hebrews 6:10; Hebrews 13:2). Here with the genitive case. ——————————————————————————– Is well pleased (euaresteitai).

Present passive indicative of euaresteτ (Hebrews 11:5). With the associative instrumental case thusiais (sacrifices).

Hebrews 13:17

Hebrews 13:17 Hebrews 13:17 ————————— πειθεσθεG3982 [G5732] OBEY τοιςG3588 ηγουμενοιςG2233 [G5740] υμωνG5216 YOUR LEADERS, καιG2532 AND υπεικετεG5226 [G5720] BE : αυτοιG846 γαρG1063 FOR THEY αγρυπνουσινG69 [G5719] WATCH υπερG5228 FOR τωνG3588 ψυχωνG5590 υμωνG5216 YOUR SOULS, ωςG5613 AS λογονG3056 ACCOUNT αποδωσοντεςG591 [G5694] ABOUT TO RENDER; ιναG2443 THAT μεταG3326 WITH χαραςG5479 JOY τουτοG5124 THIS ποιωσινG4160 [G5725] THEY MAY DO, καιG2532 AND μηG3361 NOT στεναζοντεςG4727 [G5723] αλυσιτελεςG255 γαρG1063 FOR υμινG5213 FOR YOU " WOULD BE " τουτοG5124 THIS. to do: Hebrews 13:1, Hebrews 13:2, Psalms 37:3, Matthew 25:35-40, Luke 6:35, Luke 6:36, Acts 9:36, Acts 10:38, Galatians 6:10, 1 Thessalonians 5:15, 2 Thessalonians 3:13, 3 John 1:11 communicate: Luke 18:22, Romans 12:13, 2 Corinthians 9:12, 2 Corinthians 9:13, Galatians 6:6, Ephesians 4:28, Philippians 4:14, 1 Timothy 6:18, Philemon 1:6 with such: Hebrews 6:10, Psalms 51:19, Micah 6:7, Micah 6:8, Philippians 4:18 Genesis 8:20 - builded Leviticus 1:17 - it is Numbers 6:21 - beside that Numbers 15:4 - a meat Deuteronomy 15:10 - because Deuteronomy 33:19 - they shall Psalms 4:5 - Offer Psalms 34:14 - do Psalms 37:21 - righteous Psalms 37:23 - delighteth Psalms 37:27 - do good Psalms 51:17 - sacrifices Psalms 96:8 - bring Psalms 112:9 - dispersed Proverbs 22:9 - He that hath a bountiful eye Proverbs 28:27 - that giveth Proverbs 31:20 - she reacheth Isaiah 60:7 - they shall Jeremiah 33:18 - General Malachi 1:11 - incense Malachi 3:3 - an Matthew 5:42 - General Matthew 6:2 - when Matthew 13:23 - beareth Luke 11:41 - rather Luke 21:23 - woe John 5:29 - done good Acts 10:4 - thine Acts 20:35 - It is Romans 8:8 - please Romans 15:16 - offering up 1 Corinthians 15:58 - in the 2 Corinthians 4:15 - the abundant 2 Corinthians 8:10 - expedient Galatians 2:10 - that Ephesians 3:21 - by Philippians 1:11 - are Philippians 2:17 - the sacrifice Colossians 1:10 - all 1 Thessalonians 4:1 - to please 1 Timothy 2:3 - this Hebrews 13:21 - working 1 Peter 2:5 - spiritual 1 Peter 3:11 - do 1 Peter 4:9 - hospitality 1 John 3:17 - whoso Hebrews 13:17. ———————– Obey is from PEITHO and Thayer defines it at this place as follows: “To listen to, obey, yield to, comply with.” The definition agrees with the connection in which it is used here. The persons are said to have the rule which could not be accomplished unless they were obeyed. This thought is repeated by the word submit which is from HUPEIKO, which Thayer defines in the same passage as follows: “To give way, yield, to yield to authority and admonition, to submit.” No institution can succeed without government, and that calls for governors or rulers. But such officers cannot govern unless they are obeyed, hence the members of the church are commanded to be obedient to the rulers which means the elders. They watch for your souls. Since the souls of men cannot be seen it follows that the elders must watch the actions of their bodies.

The members sometimes resent their elders and seem to think they have a strong complaint when they say “we are being watched.” But the elders are not doing their duty unless they watch the actions of the members. The elders will have to give account for the conduct of the flock, and if the members do not live in obedience to their rulers the account will not be a joyous one. lf the facts require an unfavorable report to the Chief Shepherd, such an account will be unprofitable for the sheep for it will cause their souls to be rejected at the day of judgment. Hebrews 13:17 ——————————————————————————– They watch (ἀγρυπνοῦσιν) See on Mark 13:33, and comp. Luke 21:36; Ephesians 6:18. ——————————————————————————– With grief (στενάζοντες) Lit. groaning. See Romans 8:23, 2 Corinthians 5:2; 2 Corinthians 5:4; James 5:9. ——————————————————————————– Unprofitable (ἀλυσιτελὲς) N.T.o, olxx. From ἀ not, and λυσιτελής paying for expenses. Hence, what does not pay; unprofitable. ——————————————————————————– I may be restored to you (ἀποκατασταθῶὑμῖν) Not implying imprisonment, but enforced absence through sickness or other cause. Hebrews 13:17 ——————————————————————————– Obey (peithesthe).

Present middle imperative of peithτ with dative case. ——————————————————————————– Submit (hupeikete). Present active imperative of hupeikτ, old compound to yield under, to give up.

Here only in N.T. ——————————————————————————– They watch (agrupnousin). Present active indicative of agrupneτ old verb (from agreτ, to search, hupnos, sleep), to seek after sleep, to be sleepless, be watchful (Mark 13:33). ——————————————————————————– As they that shall give account (hτs logon apodτsontes). Regular Greek idiom with hτs and the future participle. For logon apodidτmi, to render account, see Matthew 12:36. These leaders as good shepherds recognize keenly their responsibility for the welfare of the flock. ——————————————————————————– And not with grief (kai mη stenazontes). “And not groaning” (cf. Romans 8:23). ——————————————————————————– Unprofitable (alusiteles).

Old double compound adjective (alpha privative and lusitelηs and this from luτ, to pay, and telos, tax, useful or profitable as Luke 17:2), not profitable, not advantageous, by litotes, hurtful, pernicious. Common rhetorical litotes, here only in N.T.

Hebrews 13:18-25

“THE EPISTLE TO THE HEBREWS”

Closing Words Befitting A Grand Epistle (Hebrews 13:18-25)

We now come to the closing words of what is truly “a grand epistle”… a. One that has been described as:

Beginning like an essay
Progressing like a sermon
Ending like a letter b. In which we noted systematic arguments upholding:
The superiority of Jesus Christ
The superiority of the New Covenant dedicated by His blood c. Where we have been exhorted to:
Draw near to God with a true heart in full assurance of faith
Hold fast the confession of our hope without wavering
Consider one another in order to stir up love and good works
Run with endurance the race set before us, looking to Jesus as we do so
Purse peace with all men and holiness
Heed the voice of Him who speaks from heaven
Serve God with reverence and godly fear
Love the brethren, display hospitality to strangers, and remember the prisoners
Uphold the sanctity of marriage and avoid covetousness
Avoid various and strange doctrines, obeying those who rule over us in the Lord

With the last eight verses, we find: a. A request for prayer in behalf of the author - Hebrews 13:18-19b. A benediction offered in behalf of the readers - Hebrews 13:20-21c. A final exhortation, comment and farewell - Hebrews 13:22-25
I am suggesting that these verses serve as “Closing Words Befitting A Grand Epistle”… a. For they touch upon themes developed earlier in the epistle b. Therefore serving as a close worthy of such an epistle as we have studied

[As we take this opportunity to reflect upon these closing words, we first observe the author’s…]

I. REQUEST FOR PRAYER (Hebrews 13:18-19) A. ONE REASON FOR HIS REQUEST…1. He is confident of “a good conscience”, desiring to live honorably a. The mention of a good conscience brings to mind several verses - Hebrews 9:9; Hebrews 9:14; Hebrews 10:22b. Through the blood of Christ, his conscience has made clean to serve God 2. Certainly their prayers in his behalf would be for a good purpose… a. To bless a man whose has been cleansed by the blood of Christ! b. To bless a man who desires to live honorably!

B. ANOTHER REASON FOR HIS REQUEST…1. To be restored to them sooner 2. Thus he expresses his intention to come them

[Having requested their prayers, the author reciprocates with a prayer of his own…]

II. OFFERED IN THEIR BEHALF (Hebrews 13:20-21) A. MAY GOD…1. Described as “the God of peace"a. A description found often in Paul’s letters - Romans 15:33; 16:20; 1 Thessalonians 5:23; Philippians 4:9b. He is the source of peace (note the salutations in most epistles) 2. “who brought up our Lord Jesus from the dead"a. This is the only explicit reference to Jesus’ resurrection in the epistle b. Though it is assumed in passages which speak of Christ at the right hand of God - cf. Hebrews 1:3; Hebrews 4:14; Hebrews 9:24; Hebrews 10:12; Hebrews 12:23. Jesus is described as “that great Shepherd of the sheep”- cf. John 10:11; John 10:14 B. MAKE YOU …1. “in every good work to do His will"a. The author wants them to be complete in doing God’s will b. Yet he recognizes that they cannot do it on their own, they will need God’s help! 2. How will God make them complete in every good work to do His will? a. “through the blood of the everlasting covenant"1) This refers, of course, to the blood of Jesus a) Which is able to purge our conscience from dead works

Hebrews 9:14b) By which Jesus has become the Mediator of the New Covenant - Hebrews 9:152) By this blood Jesus has “perfected forever those who are being sanctified” - Hebrews 10:10; Hebrews 10:14– Through the blood of Jesus, then, God is able to make us complete in every good work to do His will b. “working in you what is pleasing in His sight, through Jesus Christ"1) Not only are we cleansed by the blood of Jesus, but God works in us to do what pleases Him! a) This is reminiscent of Paul’s comments in Philippians 2:12-13b) That as we “work out” our salvation, God “works in” us!

Instrumental in God working in us is the role of His Spirit… a) We are strengthened by God’s Spirit in the inner man

Ephesians 3:16b) It is by the Spirit we can put to death the deeds of the body - Romans 8:13– It is by both the blood of Jesus and the work of the Spirit that we are truly “washed”, “justified” and “sanctified” - 1 Corinthians 6:11; Titus 3:5-7 [While we are admonished throughout this epistle to be steadfast, this closing prayer reminds that we are not alone. In His grace and mercy, God aids in our desires and efforts to do His will!

And now at last, we notice…]

III. A FINAL , COMMENT, AND (Hebrews 13:22-25) A. HIS FINAL (Hebrews 13:22)1. To “bear with the word of exhortation” a. This epistle has truly been one of exhorting them; we have exhortations against…

Drifting from what they have heard - Hebrews 2:1-42) Departing from the living God - Hebrews 3:12-153) Disobedience to His Word - Hebrews 4:11-134) Dullness of hearing - Hebrews 5:11 to Hebrews 6:65) Despising God’s grace - Hebrews 10:26-396) Defying Him who now speaks from heaven - Hebrews 12:14-29b. While at times he has written rather strongly, he encourages them to bear with it

While one of the longer epistles in the New Testament, it was still “written to you in few words” (compare it with some of the writings of the “church fathers”!)

B. A COMMENT TIMOTHY (Hebrews 13:23)1. “Our brother Timothy” - most likely he who was Paul’s constant companion 2. Evidently just released from prison, and likely to join the author in coming to them

C. AND (Hebrews 13:24-25)1. Greetings from the author… a. To “all those who rule over you”, i.e., their elders (cf. Hebrews 13:7; Hebrews 13:17) b. To “all the saints”, i.e., the rest of the Christian 2. Greetings from “those from Italy”; this suggests two possibilities… a. The author was writing from Italy, passing along greetings from those present b. The author was writing to Italy, sending greetings from those with him who were from there 3. A simple farewell: “Grace be with you all. Amen”

So ends “the word of exhortation”, that grand epistle known simply as “The Epistle To The Hebrews” (or “To The Hebrews”)
Though written to Jewish Christians, with their particular need in mind… a. It is of great value to all Christians b. It tells us more about the intercessory work of our Lord as High Priest than any other book of the New Testament c. Its warnings and exhortations are needed just as much today by Christians who are being tempted to leave Christ and go back into the world

Especially these words found in Hebrews 10:19-25…

“Therefore, brethren, having boldness to enter the Holiest by the blood of Jesus, by a new and living way which He consecrated for us, through the veil, that is, His flesh, and having a High Priest over the house of God,”

“let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience and our bodies washed with pure water. Let us hold fast the confession of our hope without wavering, for He who promised is faithful. And let us consider one another in order to stir up love and good works, not forsaking the assembling of ourselves together, as is the manner of some, but exhorting one another, and so much the more as you see the Day approaching.” I pray that our study has served the same purpose, to encourage us all to “draw near” to God, to “hold fast” the hope we confess, and to stir up “love and good works”.

Hebrews 13:19

Hebrews 13:19 Hebrews 13:19 ————————— περισσοτερωςG4056 δεG1161 BUT MORE παρακαλωG3870 [G5719] I EXHORT “YOU” τουτοG5124 THIS ποιησαιG4160 [G5658] TO DO, ιναG2443 THAT ταχιονG5032 MORE QUICKLY αποκατασταθωG600 [G5686] I MAY BE υμινG5213 TO YOU. that I: Romans 1:10-12, Romans 15:31, Romans 15:32, Philemon 1:22 Colossians 4:3 - praying 1 Thessalonians 5:25 - General 2 Thessalonians 3:1 - pray Philemon 1:9 - love’s sake 2 John 1:12 - I trust Hebrews 13:19. ———————– Evidently the Hebrew brethren to whom this epistle was written were principally those living in Judea. Paul was in Rome and detained as a prisoner on account of his testimony for Christ. He besought the brethren to pray for his deliverance so that he might again come among them and labor in the work of the Lord. Hebrews 13:19 ——————————————————————————– That I may be restored to you the sooner (hina tacheion apokatastathτ humin). Purpose clause with hina and the first aorist passive subjunctive of apokathistηmi, an old double compound as in Matthew 12:13. What is meant by tacheion (John 13:27; John 20:4) we do not know, possibly sickness. See Hebrews 13:23 also for tacheion.

Hebrews 13:20

Hebrews 13:20 Hebrews 13:20 ————————— οG3588 δεG1161 θεοςG2316 τηςG3588 AND THE GOD ειρηνηςG1515 OF PEACE, οG3588 WHO αναγαγωνG321 [G5631] BROUGHT AGAIN εκG1537 FROM AMONG “THE” νεκρωνG3498 DEAD τονG3588 THE ποιμεναG4166 τωνG3588 OF THE προβατωνG4263 SHEEP τονG3588 THE μεγανG3173 GREAT “ONE” ενG1722 IN " THE POWER OF THE " αιματιG129 BLOOD διαθηκηςG1242 OF “THE” αιωνιουG166 ETERNAL, τονG3588 κυριονG2962 ημωνG2257 OUR LORD ιησουνG2424 JESUS the God: Romans 15:33, Romans 16:20, 1 Corinthians 14:33, 2 Corinthians 13:11, Philippians 4:9, 1 Thessalonians 5:23, 2 Thessalonians 3:16 brought: Acts 2:24, Acts 2:32, Acts 3:15, Acts 4:10, Acts 5:30, Acts 10:40, Acts 10:41, Acts 13:30, Acts 17:31, Romans 1:4, Romans 4:24, Romans 4:25, Romans 8:11, 1 Corinthians 6:14, 1 Corinthians 15:15, 2 Corinthians 4:14, Galatians 1:1, Ephesians 1:20, Colossians 2:12, 1 Thessalonians 1:10, 1 Peter 1:21 that great: Psalms 23:1, Psalms 80:1, Isaiah 40:11, Isaiah 63:11, Ezekiel 34:23, Ezekiel 37:24, John 10:11, John 10:14, 1 Peter 2:25, 1 Peter 5:4 the blood: Hebrews 9:20, Hebrews 10:22, Exodus 24:8, Zechariah 9:11, Matthew 26:28, Mark 14:24, Luke 22:20 everlasting: 2 Samuel 23:5, 1 Chronicles 16:17, Isaiah 55:3, Isaiah 61:8, Jeremiah 32:40, Ezekiel 37:26 covenant: or, testament, Hebrews 9:16, Hebrews 9:17 Genesis 9:16 - everlasting Genesis 15:18 - made Numbers 10:33 - the ark Deuteronomy 27:7 - peace offerings Deuteronomy 29:9 - General 2 Kings 23:3 - made a covenant Psalms 50:5 - made Psalms 105:10 - an everlasting Psalms 111:9 - he hath Ecclesiastes 12:11 - given Son 4:16 - the spices Isaiah 9:6 - The Prince of Peace Isaiah 24:5 - broken Isaiah 26:12 - for Isaiah 42:6 - and give Isaiah 54:10 - the covenant Jeremiah 31:31 - I Ezekiel 16:60 - I will establish Ezekiel 34:25 - I will make Daniel 9:27 - confirm Zechariah 13:7 - my shepherd Luke 2:14 - and John 10:2 - the shepherd John 10:16 - one shepherd John 14:27 - Peace I leave John 16:33 - in me John 21:15 - Feed John 21:16 - my sheep Acts 10:36 - preaching Acts 10:43 - through Acts 16:5 - so Romans 5:1 - we have Romans 10:7 - to bring up 1 Corinthians 11:25 - the new 1 Corinthians 15:4 - he rose 1 Corinthians 15:13 - General 2 Corinthians 3:6 - the new 2 Corinthians 5:15 - live unto Galatians 4:24 - the two Ephesians 2:14 - our Ephesians 3:20 - able Philippians 1:6 - begun Philippians 4:7 - the peace Colossians 1:20 - having made peace Hebrews 5:7 - and Hebrews 7:22 - of a Hebrews 9:15 - means Hebrews 10:29 - the blood Hebrews 12:24 - new 1 Peter 5:10 - the God 1 John 5:6 - blood Revelation 14:6 - everlasting Hebrews 13:20. ———————– God of peace is said of Him because he is the source of all genuine peace that is in harmony with divine wisdom (James 3:17). He brought his Son from the dead in order to give the assurance of genuine peace to all true servants of righteousness. Great shepherd of the sheep is Christ who is called the “chief Shepherd” in 1 Peter 5:4. This emphasized title is given to Christ because elders are referred to as shepherds in that tney are told to “feed the church of God” which is termed the flock (Acts 20:28). The things Paul wishes God to do for them in the next verse are to be accomplished through the blood of the everlasting covenant. It is called everlasting because it was not to be replaced by any other as was the Mosaic covenant Hebrews 13:20 ——————————————————————————– The God of peace Not an O.T. phrase, and found only in Paul and Hebrews. See Romans 15:33; Romans 16:20; 1 Corinthians 14:33; Philippians 4:9, 1 Thessalonians 5:23; 2 Thessalonians 3:16. The phrase signifies God who is the author and giver of peace. ——————————————————————————– Who brought again from the dead (ὁἀναγαγὼνἐκνεκρῶν) The only direct reference in the epistle to the resurrection of Christ. Hebrews 6:2 refers to the resurrection of the dead generally. Ἁνάγειν of raising the dead, only Romans 10:7. Rend. “brought up,” and comp. Wisd. 16:13. Ἁνά in this compound, never in N.T. in the sense of again.

See on Luke 8:22; see on Acts 12:4; see on Acts 16:34; see on Acts 27:3. The verb often as a nautical term, to bring a vessel up from the land to the deep water; to put to sea. ——————————————————————————– That great shepherd of the sheep (τὸνποιμένατῶνπροβάτωντὸνμέγαν) The Greek order is, “the shepherd of the sheep the great (shepherd).” Comp.

John 10:2; John 10:11; John 10:14; 1 Peter 2:25, and see Isaiah 63:11. Of God, Ezekiel 34. ——————————————————————————– Through the blood of the everlasting covenant (ἐναἵματιδιαθήκηςαἰωνίου) Rend. “in the blood of an eternal covenant.” See Zechariah 9:11. The phrase eternal covenant N.T.o. Common in lxx; see Genesis 9:16; Genesis 17:19; Leviticus 24:8; 2 Samuel 23:5; Jeremiah 32:40; Ezekiel 16:60. Const. with the great shepherd of the sheep. It may be granted that the raising of Christ from the dead, viewed as the consummation of the plan of salvation, was in the sphere of the blood of the covenant; nevertheless, the covenant is nowhere in the N.T. associated with the resurrection, but frequently with death, especially in this epistle.

See Matthew 26:28; Luke 22:20; Hebrews 9:15-17; Hebrews 9:20. The connection of the blood of the covenant with Christ’s pastoral office gives a thoroughly scriptural sense, and one which exactly fits into the context.

Christ becomes the great shepherd solely through the blood of the covenant. Comp. Acts 20:28. Through this is brought about the new relation of the church with God described in Hebrews 8:10 ff. This tallies perfectly with the conception of “the God of peace”; and the great Shepherd will assert the power of the eternal covenant of reconciliation and peace by perfecting his flock in every good work to do his will, working in them that which is well pleasing in his sight. With this agree Jeremiah 50:5; Jeremiah 50:19; Ezekiel 34:25, and the entire chapter, see especially vv. 12-15, 23, 31. In these verses the Shepherd of the Covenant appears as guiding, tending his flock, and leading them into fair and safe pastures. Comp.

Isaiah 63:11-14, and Revelation 7:17, see note on ποιμανεῖ shall shepherd. Ἑναἵματι “in the blood,” is in virtue of, or in the power of the blood. Hebrews 13:20 ——————————————————————————– The God of peace (ho theos tηs eirηnηs). God is the author and giver of peace, a Pauline phrase (6 times) as in 1 Thessalonians 5:23. ——————————————————————————– Who brought again from the dead (ho anagagτn ek nekrτn). Second aorist active articular participle of anagτ (cf. Romans 10:7), the only direct mention of the resurrection of Jesus in the Epistle, though implied often (Hebrews 1:3, etc.). ——————————————————————————– That great shepherd of the sheep (ton poimena tτn probatτn ton megan). This phrase occurs in Isaiah 63:11 except ton megan which the author adds as in Hebrews 4:14; Hebrews 10:21.

So here, “the shepherd of the sheep the great one.” ——————————————————————————– With the blood of the eternal covenant (en haimati diathηkηs aiτniou). This language is from Zechariah 9:11.

The language reminds us of Christ’s own words in Mark 14:24 (Matthew 26:28; Luke 22:20; 1 Corinthians 11:25) about “my blood of the covenant.”

Hebrews 13:21

Hebrews 13:21 Hebrews 13:21 ————————— καταρτισαιG2675 [G5659] PERFECT υμαςG5209 YOU ενG1722 IN παντιG3956 EVERY εργωG2041 WORK αγαθωG18 GOOD, ειςG1519 τοG3588 FOR ποιησαιG4160 [G5658] TO DO τοG3588 θελημαG2307 αυτουG846 HIS WILL ποιωνG4160 [G5723] DOING ενG1722 IN υμινG5213 YOU τοG3588 THAT WHICH “IS” ευαρεστονG2101 WELL ενωπιονG1799 BEFORE αυτουG846 HIM, διαG1223 THROUGH ιησουG2424 JESUS χριστουG5547 CHRIST; ωG3739 ηG3588 TO WHOM “BE” δοξαG1391 GLORY ειςG1519 TO τουςG3588 THE αιωναςG165 AGES τωνG3588 OF THE αιωνωνG165 AGES. αμηνG281 AMEN. Make: Hebrews 12:23, Deuteronomy 32:4, Psalms 138:8, John 17:23, Ephesians 3:16-19, Colossians 1:9-12, Colossians 4:12, 1 Thessalonians 3:13, 1 Thessalonians 5:23, 2 Thessalonians 2:17, 1 Peter 5:10 every: 2 Corinthians 9:8, Ephesians 2:10, Philippians 1:11, 2 Thessalonians 2:17, 1 Timothy 5:10 to do: Hebrews 10:36, Matthew 7:21, Matthew 12:50, Matthew 21:31, John 7:17, Romans 12:2, 1 Thessalonians 4:3, 1 Peter 4:2, 1 John 2:17 working: or, doing, Philippians 2:13, well pleasing, Hebrews 13:16, Romans 12:1, Romans 14:17, Romans 14:18, Philippians 4:18, Colossians 3:20, 1 John 3:22 through: John 16:23, John 16:24, Ephesians 2:18, Philippians 1:11, Philippians 4:13, Colossians 3:17, 1 Peter 2:5 to whom: Psalms 72:18, Psalms 72:19, Romans 16:27, Galatians 1:5, Philippians 2:11, 1 Timothy 1:17, 1 Timothy 6:16, 2 Timothy 4:18, 1 Peter 5:11, 2 Peter 3:18, Jude 1:25, Revelation 4:6, Revelation 5:9, Revelation 5:13 Amen: Matthew 6:13, Matthew 28:20 Deuteronomy 27:7 - peace offerings Deuteronomy 29:9 - General 2 Samuel 22:33 - my way 1 Kings 8:58 - incline 1 Chronicles 29:18 - keep Ezra 10:11 - do his Nehemiah 4:6 - had a mind Job 33:29 - all Psalms 37:27 - do good Psalms 57:2 - that Psalms 104:31 - The glory Psalms 110:3 - Thy Psalms 119:5 - General Psalms 119:35 - Make me Psalms 143:10 - Teach Proverbs 16:7 - please Son 4:16 - the spices Isaiah 54:10 - the covenant Isaiah 61:8 - I will make Ezekiel 36:27 - cause Ezekiel 37:26 - I will make Daniel 9:27 - confirm Haggai 1:14 - stirred Matthew 6:10 - Thy will Matthew 20:1 - labourers Matthew 26:10 - a good Mark 14:6 - a good Mark 14:24 - This Luke 2:14 - and John 3:21 - that his John 16:33 - in me Acts 9:36 - full Acts 16:5 - so Romans 4:24 - if we Romans 8:8 - please Romans 11:36 - to whom 1 Corinthians 12:6 - worketh 1 Corinthians 15:58 - the work 2 Corinthians 5:15 - live unto 2 Corinthians 13:9 - even Ephesians 3:7 - by Ephesians 3:20 - able Ephesians 3:21 - be Ephesians 4:1 - walk Ephesians 6:6 - doing Philippians 1:6 - begun Philippians 3:12 - already perfect Philippians 4:9 - the God Colossians 1:10 - fruitful Colossians 1:20 - having made peace Colossians 1:22 - in his Colossians 1:28 - perfect Colossians 1:29 - his Colossians 2:12 - who 1 Thessalonians 1:3 - in the Titus 3:1 - to be ready James 1:4 - perfect and James 3:2 - a perfect Revelation 1:6 - to him Hebrews 13:21. ———————– Make you perfect means to equip them completely for every good work in doing His will. It is to be done through Jesus Christ which will make it well-pleasing in his (God’s) sight. Hebrews 13:21 ——————————————————————————– Make you perfect (καταρτίσαιὑμᾶς) The verb is aptly chosen, since the readers are addressed as a body— the flock of Christ. The prayer is for the complete mutual adjustment of all the members of the flock into a perfected whole, fitted to do the perfect will of God. See on 1 Peter 5:10, and comp. 2 Timothy 3:17, note; 1 Corinthians 1:10, note; 2 Corinthians 13:11, note. Ignatius uses the word of the church’s being joined (κατηρτισμένοι) in common subjection to the Bishops and the Presbytery (Eph. ii), and of himself as one composed or settled into union (εἰςἕνωσιν), that is, avoiding division in the church (Philad. viii); and again to the (Smyr. i) “I have perceived that ye are settled or compacted in faith immovable, being, as it were, nailed on the cross of the Lord Jesus Christ in flesh and in spirit.” ——————————————————————————– In every good work (ἐνπαντὶἀγαθῳ) A.V. follows T.R. ἔργῳ work. Rend. “in every good thing.” ——————————————————————————– To do his will (εἰςτὸποιῆσαιτὸθέλημααὐτοῦ) To the end that you do, etc. ——————————————————————————– Working in you (ποῶνιἐνἡμῖν) Rend. “in us.” A.V. follows T.R. ὑμῖν you. For “working” rend. “doing.” The word plays on ποιῆσαι to do. “Make you perfect to do his will, he doing in us what is well-pleasing in his sight.” ——————————————————————————– That which is well-pleasing in his sight (τὸαὐάρεστονἐνώπιοναὐτοῦ) Comp.

Ephesians 5:10. The phrase N.T.o. Ἑυάρεστον usually with the simple dative, as Romans 12:1; Romans 14:8; Ephesians 5:10; Philippians 4:18.

Comp. 1 John 3:22. Hebrews 13:21 ——————————————————————————– Make you perfect (katartisai). First aorist active optative of katartizτ, to equip, as in Hebrews 10:5. A wish for the future. See 1 Corinthians 1:10; 2 Corinthians 13:11; 2 Timothy 3:17. ——————————————————————————– Working in us (poiτn en hemin). “Doing in us.” Some MSS. read “in you.” ——————————————————————————– Well-pleasing (euareston). Compound adjective (eu, arestos). Usually with the dative (Romans 12:2), here with enτpion autou more like the Hebrew. This is one of the noblest doxologies in the N.T.

Hebrews 13:22

Hebrews 13:22 Hebrews 13:22 ————————— παρακαλωG3870 [G5719] δεG1161 BUT I EXHORT υμαςG5209 YOU, αδελφοιG80 , ανεχεσθεG430 [G5737] BEAR τουG3588 THE λογουG3056 τηςG3588 WORD παρακλησεωςG3874 OF , καιG2532 γαρG1063 FOR ALSO διαG1223 IN βραχεωνG1024 FEW WORDS επεστειλαG1989 [G5656] I WROTE υμινG5213 TO YOU suffer: Hebrews 13:1-3, Hebrews 13:12-16, Hebrews 2:1, Hebrews 3:1, Hebrews 3:12, Hebrews 3:13, Hebrews 4:1, Hebrews 4:11, Hebrews 6:11, Hebrews 6:12, Hebrews 10:19-39, Hebrews 12:1, Hebrews 12:2, Hebrews 12:12-16, Hebrews 12:25-28, 2 Corinthians 5:20, 2 Corinthians 6:1, 2 Corinthians 10:1, Philemon 1:8, Philemon 1:9 for: Galatians 6:11, 1 Peter 5:12 Job 36:2 - Suffer Jeremiah 29:1 - of the letter Acts 13:15 - if Romans 12:1 - beseech Romans 12:8 - exhorteth Romans 15:15 - I have 1 Corinthians 14:3 - exhortation 2 Corinthians 8:17 - accepted 1 Thessalonians 2:11 - General 1 Thessalonians 4:1 - we 2 Timothy 4:2 - reprove Hebrews 13:22. ———————– Exhortation means to insist on doing one’s known duty, and Paul has clearly made known to them their duty to serve under Christ and not Moses. Few words is a comparative term. The epistle to the Hebrews though consisting of several chapters, yet it embraces arguments covering the books of Exodus and Leviticus and parts of others in the Old Testament. That makes the book of Hebrews comparatively “few words.” Hebrews 13:22 ——————————————————————————– Suffer the word of exhortation (ἀνέχεσθετοῦλόγουτῆςπαρακλήσεως) For “suffer,” rend. “bear with.” See Acts 18:14; 2 Corinthians 11:1; 2 Timothy 4:3. Do not become impatient at my counsels in this letter. The word of exhortation refers to the entire epistle which he regards as hortatory rather than didactic or consolatory. The phrase only in Acts 13:15. ——————————————————————————– I have written a letter unto you (ἐπέστειλαὑμῖν) A.V. supplies a letter. Rend. “I have written unto you.” The verb only here, Acts 15:20; Acts 21:25. Lit. to send, not letters only.

Sometimes with ἐπιστολαὶ or ἐπιστολὰς letters added, as Nehemiah 6:19; 1Ma 12:7. In N.T. always of sending a letter. ——————————————————————————– In a few words (διὰβραχέων) There is a suggestion of apology. Do not grow impatient. The letter is short. The phrase N.T.o , but comp. δἰὀλίγων, 1 Peter 5:12, and ἐνὀλίγῳ briefly, Ephesians 3:3. Hebrews 13:22 ——————————————————————————– Bear with (anechesthe).

Present middle imperative (some MSS. have anechesthai, infinitive) of anechτ with the ablative, “hold yourselves back from” as in Colossians 3:13. ——————————————————————————– The word of exhortation (tou logou tηs paraklηseτs). His description of the entire Epistle. It certainly is that, a powerful appeal in fact. ——————————————————————————– I have written (epesteila). First aorist active indicative (epistolary aorist) of epistellτ, old word to send a letter (epistolη) as in Acts 15:20. ——————————————————————————– In few words (dia bracheτn). Common Greek idiom, here only in N.T. (from brachus, brief, short). Cf. di’ oligτn egrapsa in 1 Peter 5:12.

Hebrews 13:23

Hebrews 13:23 Hebrews 13:23 ————————— γινωσκετεG1097 [G5719] [G5720] KNOW YE τονG3588 THE αδελφονG80 BROTHER τιμοθεονG5095 TIMOTHY απολελυμενονG630 [G5772] HAS BEEN ; μεθG3326 WITH ουG3739 WHOM, εανG1437 IF ταχιονG5032 SOONER ερχηταιG2064 [G5741] HE SHOULD COME, οψομαιG3700 [G5695] I WILL SEE υμαςG5209 YOU. brother: Acts 16:1-3, 1 Thessalonians 3:2, Philemon 1:1 is set: 1 Timothy 6:12, 2 Timothy 1:8, Revelation 7:14 I will: Romans 15:25, Romans 15:28, Philemon 1:22 Romans 16:21 - Timotheus 2 Corinthians 1:1 - Timothy 2 Corinthians 6:5 - imprisonments Galatians 3:7 - Know Philippians 1:1 - Timotheus 1 Thessalonians 1:1 - Timotheus 1 Timothy 3:14 - hoping 2 John 1:12 - I trust Hebrews 13:23. ———————– This is the only place I have found that mentions the imprisonment of Timothy. Paul’s confidence in the prospect of his own release (verse 19) was so strong that he planned on joining Timothy soon in going to meet with these brethren. Hebrews 13:23 ——————————————————————————– Our brother Timothy (τὸνἀδελφὸνἡμῶνΤιμόθεον) Paul’s habit, when using ὁἀδελφός brother with a proper name, is to put the proper name first. See Romans 16:23; 1 Corinthians 1:1; 1 Corinthians 16:12; 2 Corinthians 1:1; 2 Corinthians 2:13; Philippians 2:25. ——————————————————————————– Set at liberty (ἀπολελυμένον) Nothing is known of the fact referred to. Ἁπολύειν of releasing from confinement, Matthew 27:15; John 19:10; Acts 3:13; Acts 4:21; Acts 4:23; Acts 5:40. Hebrews 13:23 ——————————————————————————– Hath been set at liberty (apolelumenon). Perfect passive participle of apoluτ, to set free, in indirect discourse after ginτskete. Possibly from prison if he came to Rome at Paul’s request (2 Timothy 4:11; 2 Timothy 4:21). ——————————————————————————– Shortly (tacheion). Same comparative as in Hebrews 13:19, “sooner” than I expect (?).

Hebrews 13:24

Hebrews 13:24 Hebrews 13:24 ————————— ασπασασθεG782 [G5663] SALUTE πανταςG3956 ALL τουςG3588 ηγουμενουςG2233 [G5740] υμωνG5216 YOUR LEADERS, καιG2532 AND πανταςG3956 ALL τουςG3588 THE αγιουςG40 SAINTS. ασπαζονταιG782 [G5736] SALUTE υμαςG5209 YOU οιG3588 THEY αποG575 τηςG3588 FROM ιταλιαςG2482 ITALY. Salute: Romans 16:1-16 the rule: Hebrews 13:7, Hebrews 13:17 and all: 2 Corinthians 1:1, 2 Corinthians 13:13, Philippians 1:1, Philippians 4:22, Colossians 1:2, Philemon 1:5 They: Romans 16:21-23 Italy: Acts 18:2, Acts 27:1 Acts 21:7 - and saluted Romans 12:8 - ruleth 1 Corinthians 12:28 - God 1 Corinthians 16:20 - the brethren 1 Timothy 5:17 - rule Hebrews 13:24. ———————– Salute means to give a friendly greeting which implies a wish for the wellbeing of the one saluted. This was to include the rulers (elders) as well as other saints (Christians). Others in Italy (of which Rome was the capital) joined Paul in his salutation for the brethren in Judea. Hebrews 13:24 ——————————————————————————– They of Italy (οἱἀπὸτῆςἹταλίας) This may mean, “those who are in Italy send greeting from Italy”; or, “those of Italy (Italian Christians with the writer at the time) send greeting’ from the place at which the letter is being written. See Introduction. The phrase affords no reliable indication as to the residence of the persons addressed. Hebrews 13:24 ——————————————————————————– They of Italy (hoi apo tηs Italias). Either those with the author in Italy or those who have come from Italy to the author outside of Italy.

Hebrews 13:25

Hebrews 13:25 Hebrews 13:25 ————————— חG3588 קבסיעG5485 GRACE “BE” לופבG3326 WITH נבםפשםG3956 ALL ץלשםG5216 YOU. בלחםG281 AMEN. " נסןע “G4314 TO “THE” " וגסביןץע “G1445 HEBREWS " ודסבצח “G1125 [G5648] WRITTEN " בנן “G575 " פחע “G3588 FROM " יפבכיבע “G2482 ITALY, " היב “G1223 BY " פילןטוןץ “G5095 TIMOTHY. Romans 1:7, Romans 16:20, Romans 16:24, Ephesians 6:24, 2 Timothy 4:22, Titus 3:15, Revelation 22:21 Colossians 4:18 - Grace 1 Timothy 6:21 - Grace 2 Timothy 4:4 - turn Hebrews 13:25. ———————– Grace means the unmerited favor of the Lord and it was the sincere wish of Paul that his brethren everywhere should so live as to receive that favor. Amen is from a Greek word that is spelled the same as English. In the King James Version it is rendered “amen” 50 times and “verily” 100 times. Hebrews 13:25 ——————————————————————————– Ἡ ק�סיע לופὰ נ�םפשם ὑלῶם. This is one of the shorter forms of final conclusion found in Colossians 4:18; 1 Timothy 6:21; 2 Timothy 4:22; Titus 3:15. ——————————————————————————– The superscription “ Written to the Hebrews from Italy by Timothy” is wholly without authority, though found in K and some versions. It contradicts the obvious inference suggested by Hebrews 13:23-24. We have no clue to the bearer of the Epistle, or the local community for which it was primarily intended, or the effect which it produced. But it would scarcely be possible to suppose that such a composition did not have a powerful influence in checking all tendency to retrograde into Judaism from the deeper and far more inestimable blessings of the New Covenant. The Manuscripts א and C have only “ To the Hebrews.” A has “ It was written to the Hebrews from Rome.”

In the Word Study Bible

The In the Word Study Bible provides practical study notes and commentary on the biblical text, designed to help readers engage with Scripture through careful observation, interpretation, and application. It serves as a devotional and educational resource for personal and group Bible study.

View all chapters →

Old Testament

New Testament

PHP COL 1TH 2TH 1TI 2TI TIT PHM HEB JAS 1PE 2PE 1JN 2JN 3JN JUD

‹ Chapter 12 Hebrews — All Chapters Chapter 14 ›