Hebrews 13

Robert Milligan Commentary On Hebrews 13 SECTION TWELVEHeb_13:1-25The Apostle has now accomplished his main object in writing this unique epistle. In trains of profound thought and lofty sub¬limity, he has presented to us Jesus in all his varied relations and transcendent excellencies: with the hand of a master he has also traced the leading features of the economy of redemption; shown the infinite superiority of Christianity over Judaism; and most strikingly and impressively illustrated the obligations of all Christians to follow Jesus, if need be, “ through floods and flames” on their way to the everlasting Zion. And now in conclusion, he simply exhorts his brethren to be faithful in the discharge of vari¬ous personal and social duties: and particularly

1. To love one another as brethren in Christ (Hebrews 13:1).
2. To be hospitable (Hebrews 13:2).
3. To sympathize with those in bonds (Hebrews 13:3).
4. To be faithful in their marriage relations (Hebrews 13:4).
5. To be satisfied with their condition and circumstances (Hebrews 13:5-6).
6. To follow the example and imitate the faith of their departed leaders (Hebrews 13:7).
7. To be firm and stable in the faith of Christ, who was offered up without the gate of Jerusalem, in order to lead our minds away from that which is symbolical and earthly to that which is real and heavenly (Hebrews 13:8-15).
8. To be benevolent (Hebrews 13:16).
9. To obey their overseers who had the care of their souls (Hebrews 13:17).
10. To pray for himself and especially that he might soon be restored to them (Hebrews 13:18-19).

After delivering these several exhortations, our author brings the Epistle to a close as follows:

1. He offers up a brief but earnest prayer for their perfection (Hebrews 13:20-21).
2. He beseeches them to receive with favor what he had written for their encouragement and edification (Hebrews 13:22).
3. He announces to them the fact that Timothy had been set at liberty; and that it was his purpose to see them in connection with Timothy very soon (Hebrews 13:23).
4. He sends his own salutation and also that of his Italian brethren to the elders and saints in Jerusalem (Hebrews 13:24).
5. Benediction (Hebrews 13:25).

From this general analysis of the section, we see that it may be naturally and properly divided into the following paragraphs: I. Hebrews 13:1-7. Exhortation to steadfast perseverance and fidelity in the discharge of sundry personal and social duties. II. Hebrews 13:8-16. Exhortation to stability in Christian doctrine and practice; and to avoid being carried away from the faith of Christ by unprofitable discussions and controversies about such matters as clean and unclean meats. III. Hebrews 13:17-19. Our duties to the overseers, and other public servants of the Church. IV. Hebrews 13:20-21. An earnest benedictory prayer in behalf of the Hebrews. V. Hebrews 13:22-25. Closing remarks.

TO AND IN THE OF SUNDRY AND SOCIAL DUTIESHeb_13:1-7 Hebrews 13:1 —Let brotherly love continue.— In the Greek classics, the word Philadelphia means the natural love which brothers and sis­ters have for one another; but in the New Testament it means the love which all Christians should cherish for each other as mem­bers of the one family of God in Christ. See Romans 12:10; 1 Thessalonians 4:9; 1 Peter 1:22; 2 Peter 1:7. This cardinal Christian virtue is one of the first fruits of that “ faith which worketh by love:” and accordingly from the beginning it served to distinguish Christians from all others as the peculiar people of God. For we are told that immediately after the setting up of the Kingdom, “ all that believed were together and had all things common.” See Acts 2:44-47. After this, when tribulations and persecutions began to abound, “ because of the word,” the love of many waxed cold. But it is evident from this Epistle (Hebrews 6:10 Hebrews 10:32), as well as from Acts of Apostles (Acts 12:5 Acts 12:12 Acts 15:22 Acts 15:25), that the Christians of Palestine continued to cherish for one another, a feeling of frater­nal affection. And hence our author simply says to them, “ Let brotherly love continue.”

Hebrews 13:2 —Be not forgetful to entertain strangers:— The duty of kind­ness to strangers was enjoined by the Law of Moses. “ The stran­ger (proselutos) that dwelleth with you,” said God to the He­brews, “ shall be unto you as one born among you, and thou shalt love him as thyself; for ye were strangers in the land of Egypt.’ ’ (Leviticus 19:34.) Our author therefore assumes here, that his breth­ren understood their duty in this respect; and he simply admon­ishes them not to neglect it. The word (philoxenia) occurs only here and in Romans 12:13; in both of which places it is supposed by Delitzsch, Alford, and others, to denote a mere exercise of broth­erly love. But I see no sufficient reason for so limiting it. It seems rather to denote all exercise of that love which we owe to all men. (2 Peter 1:7.) For this virtue, as well as for brotherly love, the primitive Christians were very remarkable. Even Julian the apos­tate, in his forty-ninth Epistle, assigns “ kindness to strangers” as one of the means by which their religion was so rapidly propa­gated.

Hebrews 13:2 —For thereby some have entertained angels unawares.— There is reference here no doubt to Abraham and Lot (Genesis 18:2-10 Genesis 19:1-3) ; and perhaps also to some other cases not recorded in the Holy Scriptures. The idea of the Apostle is this; that the free and liberal exercise of this social virtue may be of very great service to ourselves as well as to others. Our guests may often be messen­gers sent to us from God, for our own special benefit, as were the angels who saved Lot and his family from the ruin of Sodom. At all events, they give us an opportunity of showing to the world our love for Christ, and our respect for his laws and ordinances. I know it may be said, that the establishment of so many hotels and the various other improvements of modern civilization, have some­what lessened our obligations to receive and entertain strangers. This is no doubt true to some extent. But it should not be forgot­ten that our mission is to do good to all men as we have opportu­nity (Galatians 6:10) : and it is written for our encouragement that “ Whosoever shall give to drink to one of these little ones [who believe in Jesus] a cup of cold water only, in the name of a disci­ple, shall in nowise lose his reward.” (Matthew 10:42.)

Hebrews 13:3 —Remember them that are in bonds,— The reference here is no doubt chiefly to those who were in bonds on account of their reli­gion ; but the injunction may, and probably does, include prisoners of all classes. All such need our sympathy and our aid as far as it can be given. And as Christ himself came to preach glad tidings to the meek, to bind up the broken-hearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound (Isaiah 60:1), so also we, as his disciples and co-workers, are re­quired to sympathize with the prisoners, as if we ourselves were bound with them; remembering that so long as we are in the body we too are subject to like calamities.

The reader will observe that in these brief sententious admoni­tions, we have all the force, ardor, and characteristic haste of the great Apostle of the Gentiles. Most of what precedes is written with the care, dignity, and stateliness, which belong properly to a regular treatise on the sublime themes of redemption. But in this chapter we have some of Paul’ s most characteristic lifelike sketches.

Hebrews 13:4 —Marriage is honorable in all,— Or rather, Let marriage be honorable in all; and let the bed be undefiled: for fornicators and adulterers God will judge. This verse, like the one preceding and also the one following, is hortatory, and should be rendered imper­atively. It is so construed by Ebrard, Stuart, T. S. Green, Alford, Moll, and most other modern expositors. Polygamy and concubin­age had long been more or less tolerated among the Jews; and all manner of uncleanness had been practiced among the Gentiles, often with the approval of their legislators and their most distin­guished philosophers.

And hence the necessity of this injunction: Let your marriage be held honorable in all respects, and let your marriage bed be undefiled: for (gar) fornicators and adulterers God will judge. Or as rendered by T. S. Green: “ Let marriage be highly prized in all, and its bed be undefiled; but (de) whoremon­gers and adulterers will God judge.” (1 Corinthians 6:9-10.)

It is still a question with expositors, whether the phrase “ in all” (en pasi) means in all persons or in all things. The former view is supported by Erasmus, Luther, Calvin, Beza, Stuart, and most other Protestant commentators; and the latter, by CEcumenius, Bleek, Delitzsch, Alford, and most of the Roman Catholic com­mentators. This is preferable (1) because it is the more general, and, in fact comprehends the former: for if marriage is honorable in all respects, then most assuredly it is also honorable among all classes of men. (2) The latter is most in harmony with Greek usage. Greek writers generally use the preposition en in reference to things (1 Timothy 3:11; 2 Timothy 4:5; Titus 2:9-10; Hebrews 13:18) and para in reference to persons (Matthew 19:26; Acts 26:8; Romans 2:13; 2 Thessalonians 1:6; James 1:27).

Hebrews 13:5 —Let your conversation be without covetousness;— The word rendered conversation (tropos) means properly a turning; and hence it is often used metaphorically to denote either a turn of mind or a habit of life. Here it seems to include both. Let the disposition of your minds and your habits of life be without cov­etousness. That is, let the whole tenor of your conduct clearly indi­cate that your hearts are not set on acquiring the riches of this world. For “ they that will be rich,” says the same Apostle, “ fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in perdition. For the love of money is the [a] root of all evil; which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows.” (1 Timothy 6:9-10.)

Hebrews 13:5 —and be content with such things as ye have:— This does not forbid all lawful endeavors to improve our own condition and that of others. Such an injunction would be wholly inconsistent with what is plainly taught in many other passages of Scriptures. See, for example, Romans 12:11; Ephesians 4:28; 2 Thessalonians 3:11. But the meaning of the Apostle is simply this, that such should be our trust and confidence in God, that we would be satisfied with our condi­tion, be it what it may; knowing that if we are only faithful God will cause all things to work together for our good. Be diligent in business; do all that you can lawfully and consistently to improve your own condition and to promote the happiness of others; and then with calmness and resignation leave all the consequences to God.

Hebrews 13:5 —for he hath said I will never leave thee, nor forsake thee.—This is given as the reason why Christians should all be satisfied with their lot in life, and why they should be content with such things as they have. God has said to every one of his children, “ I will never leave thee, nor forsake thee.” Words almost identical with these are found in Deuteronomy 31:6; and they are afterward re­peated with some modification in Joshua 1:5; 1 Chronicles 28:20, etc. The original promise given by God to the Israelites through Moses is full of comfort and consolation; and it seems therefore to have become a sort of proverbial expression among the later Hebrews: for in Philo (Conf. Ling. Section 32) we have the identical words of our author as given in the Textus Receptus (me se ano oude ou me se eukataleipo) : “ an oracle,” says Philo, “ of the all-merciful God, full of gentleness, which shadows forth good hopes to those who love instruction.” It is probable, therefore, that our author quotes here a Bible sentiment, proverbial among the Hebrew’s, with­out perhaps having direct reference to any one passage of Scrip­ture. Be this as it may, the sentiment abounds in both the Old and the New Testament: in the sayings of Christ and his Apostles as well as in the writings of the ancient prophets. “ Take no thought for your life,” says Christ, “ what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on.

Is not the life more than meat, and the body than raiment? Behold the fowls of the air; for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they ?” And again he says, “ Why take ye thought for raiment ? Consider the lilies of the field, how they grow: they toil not, neither do they spin; and yet I say unto you that even Solo­mon in all his glory was not arrayed like one of these. Wherefore, if God so clothe the grass of the field which to-day is, and tomorrow is cast into the oven, shall he not much more clothe you, O ye of little faith?” (Matthew 6:25-30.)

What an infinite contrast we have given here between the conso­lations of God’ s word and such as are offered to us by even the wisest of the heathen philosophers. In order to reconcile us to our present condition, some of them tell us “ that our discontent only hurts ourselves, without being able to make any alteration in our circumstances; others, that whatever evil befalls us is derived to us by a fatal necessity, to which the gods themselves are subject; while others very gravely tell the man who is miserable that it is necessary he should be so, to keep up the harmony of the universe, and that the schemes of providence would be troubled and per­verted were he otherwise. These and the like considerations rather silence than satisfy a man. They may show him that his discontent is unreasonable, but they are by no means sufficient to relieve it. They rather give despair than consolation. In a word, a man might reply to one of these comforters, as Augustus did to his friend who advised him not to grieve for the death of a person whom he loved, because his grief could not bring him back again. “ It is for that very reason,” said the emperor, “ that I grieve” (Spectator, No. 574). How utterly empty, then, are all such phil­osophical speculations compared with the precious promise of our text: “ I will never leave thee, nor forsake thee.” The original form of expression is made as emphatic as possible.

Hebrews 13:6 —So that we may boldly say,— Or rather, So that we say with confidence, The Lord is my helper; and I will not fear what man shall do unto me. This is a quotation from Psalms 118:6. It forms a part of the great Hallel or collection of hymns which the Hebrews were wont to sing at the close of the feast of Tabernacles. And hence the manifest propriety of using the indicative form of expression; We say [i.e., we are wont to say] with confidence, The Lord is my helper, etc. The Hebrew may be literally ren­dered according to the Masoretic pointing, as follows: Jehovah is for me; I will not be afraid; what will man do to me ? Some crit­ics, as Griesbach and Alford, following the Hebrew, place a mark of interrogation at the close of the verse.

Thus, “ The Lord is my helper; and I will not be afraid. What shall man do unto me?” But others allege with reason that the use of the conjunction and (chai omitted in some manuscripts), before the second clause, shows an intentional departure from the Hebrew construction; and they therefore prefer the declarative form of our English Version as being more suitable to the proverbial sentiment of our text. In both cases, however, the meaning is substantially the same. For “ if God be for us, who can be against us? He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?” So that we may confidently say with David, “ Though I walk through the valley of the shadow of death, I will fear no evil; for thou art with me: thy rod and thy staff they comfort me.”

Hebrews 13:7 —Remember them which have the rule over you,— Or more literally, Remember your leaders (hegoumenon) who spoke (ela- lesan) to you the word of God; carefully considering the issue (ekbasin) of their manner of life; imitate their faith. The refer­ence is to such men as Stephen, James the brother of John, and other faithful preachers of the Gospel who had formerly pro­claimed to the Hebrews the good word of God, and whose whole course of life, resulting as it did in a happy and triumphant death, was worthy of their admiration and imitation.

“ After the author had thus held up the past as a mirror to the present, and had called to remembrance the gaps which death had made in the church of the Hebrews, what could be more appro­priate,” says Delitzsch, “ than to raise his thoughts to the immuta­ble Lord, exalted high above all change ?” This he does in the fol­lowing paragraph. TO IN AND ; AND TO AVOID BEING CARRIED AWAY FROM THE FAITH OF THE GOSPELHeb_13:8-16 Hebrews 13:8 —Jesus Christ the same yesterday, to-day, and forever.—This expression is not in apposition with the phrase, “ the end of their conversation," as our translators seem to have thought, but a proposition on a wholly distinct and separate subject. The object of the Apostle is to lead and encourage his brethren not to be car­ried away from “ the faith which was once for all delivered to the saints," by various and strange doctrines; but to be firm and reso­lute in their Christian profession. And as the basis of his exhorta­tion and argument, he reminds them that Jesus Christ, the Leader and Perfecter of the faith, is himself the same yesterday, today, and forever, without even the shadow of change. (James 1: 17.) And as is the Leader, so also he insists should be his followers.

Hebrews 13:9 —Be not carried about with divers and strange doctrines.—The corrected reading of the critical note is more in harmony with the context, and is doubtless correct: “ Be not carried away by var­ious and strange doctrines." The admonition is general, and may refer to any doctrines, whether of Jewish or Gentile origin, that are inconsistent with the Doctrine of Christ, though the sequel shows that the former are particularly intended. The metaphor seems to be taken from a ship that is carried out of its course by means of violent winds.

Hebrews 13:9 —For it is a good thing that the heart be established with grace;— That is, by means of the gracious truths and influences of the Gospel. This is good for us; and it is also good and acceptable in the sight of God our Savior; for being thus “ rooted and grounded in love, we are no longer liable to be tossed to and fro, and carried about with every wind of doctrine by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive” (Ephesians 4:14) ; but having a hope strong and steadfast “ reaching even into that within the vail,” we can with it, as an anchor of the soul, calmly smile on all the ills and misfortunes of life, knowing that we have in heaven for ourselves a better and enduring posses­sion. This confirmation of the heart, then, by the grace of God, gives us stability of character, fixedness of purpose, consolation in our misfortunes, and makes us like Christ, kind, gentle, and benev­olent to all.

Hebrews 13:9 —not with meats,—What meats? Those offered in sacrifice, and of which the worshipers were allowed to partake, say Bleek, Lune- mann, Macknight, Scott, Clarke, and some others: those which were distinguished as clean and unclean merely as articles of food, say Calvin, Tholuck, Delitzsch, Alford, and most other commenta­tors. But why make any such distinction as the above? For my own part I see no propriety in doing so. That certain portions of certain sacrifices were allowed to be eaten by certain persons, is plain from such passages as Leviticus 6:26-30 Leviticus 7:11-15, etc. These rules were still rigidly observed and enforced by the Jewish Rab­bis; and there was therefore danger that the judaizing party among the Hebrew Christians would succeed in blending these “ divers and strange doctrines” with the plain and simple rules of the Christian religion.

And it is equally obvious that, on the other hand, the same judaizing party were then busily engaged in sowing the seeds of discord among the churches, with regard to clean and unclean meats. (Romans 14.) It was therefore necessary that the Apostle should, as far as possible, correct all such mistakes about meats and drinks, and other carnal ordinances which had been im­posed on the people till the time of reformation; but which never did and never could make anyone perfect, so far as respects his moral consciousness. And consequently those who walked in them were not profited by them. See notes on Hebrews 9:9-10. Against all such doctrines, therefore, in reference to meats and drinks, Paul here earnestly cautions the Hebrew brethren. For as he says to the Romans, “ The kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Spirit.” (Romans 14:17.)

Hebrews 13:10 —We have an altar, etc.— Two queries naturally arise with regard to this verse. First, what is meant by the word altar? and second, what connection has this verse with what precedes and with what follows ?

In reply to the first, it is alleged (1) that the word altar in this connection represents no definite object whatever; but that the Apostle uses it merely for the sake of the imagery, so as to give consistency to th*e figurative expressions which he here employs (Michaelis, Tholuck) ; (2) that it means Christ himself (Suicer, Wolf); (3) that it means the Lord’ s Table (Bohme, Ebrard); (4) that it denotes the heavenly place on which Christ now offers the virtue of his own blood to the Father for us (Bretschneider) ; (5) that it means the cross on which Christ was crucified (Delitzsch, Alford) ; and (6) that it signifies the Divine nature of Christ on which his human nature is supposed to have been offered, and by means of which it was sanctified and made available. To me it seems evident that the altar is here used by metonymy for Christ himself, who was sacrificed for us; so that to partake of this altar is simply to partake of the sacrifice of Christ. So Paul reasons in reference to the sacrifices of the Old Economy. “ Behold Israel,” he says, “ after the flesh: are not they who eat of the sacrifices partak­ers of the altar?” (1 Corinthians 10:18.) And again he says, “ Do ye not know that they who minister about holy things live of the things of the temple? and they who wait at the altar are partakers with the altar?” (1 Corinthians 9:13.) To eat of the altar is therefore manifestly to eat of the sacrifice which is offered on the altar. And that the sac­rifice in this case was the sacrifice of Christ, is evident from the context, as well as from many parellel passages. See, for example, John 6:53-55. Of this sacrifice, they have no right to eat who serve the Tabernacle. For they who would partake of it must do so in faith (John 6:47 John 20:31; Acts 16:31) ; but those Jews who served the Tabernacle, did not of course believe in Jesus as the Lamb of God that taketh away the sins of the world; and con­sequently they had no right to partake of his sacrifice.

This, then, will enable us to understand readily the proper import of the second query, touching the connection of this verse with what precedes and follows. The Jews boasted of their exclu­sive right to partake of their own consecrated sacrifices. This doubtless made a strong and deep impression on the minds of some of the weaker brethren; and they were in this way in danger of being misled by the false teachings of the judaizing party. But as an offset to all their vain speculations about meats and drinks, and carnal ordinances, Paul here reminds his brethren, that we Christians have also our exclusive rights and privileges; that we too have a sacrifice of which to partake as well as the Jews; a sac­rifice of infinite value, and which is quite sufficient to satisfy the desires of all who lawfully partake of it. From this, however, the unbelieving Jews were all debarred according to their own ritual, as our author now proceeds to show.

Hebrews 13:11 —For the bodies of those beasts, etc.— The point made by the Apostle is simply this; the Jews were not allowed to eat the flesh of any sin-offering whose blood was carried into the Sanctu­ary by the High Priest. The flesh of all such victims had to be car­ried without the camp, and there consumed by fire. “ No sin-offer­ing,” says Moses, “ whereof any of the blood is brought into the Tabernacle of the congregation to reconcile withal in the Holy Place, shall be eaten; it shall be burnt in the fire.” (Leviticus 6:30.) According to this law, then, as the Apostle now goes on to show, the Jews, as Jews, were all prohibited from partaking of the sacri­fice of Christ.

Hebrews 13:12 —Wherefore Jesus also, that he might sanctify the people, etc.— To suffer without the gate was the same as to suffer without the camp; for Jerusalem was then the metropolis and camp of Is­rael. And as the blood of Jesus was taken by himself into the heavenly Sanctuary to make an atonement for the people, so also, according to the law of the sin-offering, it was necessary that he should bear our sins on his own body without the camp. All therefore who would partake of the benefits of his sacrifice, must do so without the gate. They must forsake the camp of Israel, leaving Judaism behind them, and take upon them the reproach of Jesus, if they would be made partakers of the benefits of his death.

Hebrews 13:13 —Let us go forth therefore unto him without the camp,— Since it is true, that Jesus himself voluntarily suffered for our sake, without the gate of Jerusalem, all the pain, shame, and reproach of the cross; and since it is furthermore true that his sacrifice is really the only one that can meet and satisfy the wants and desires of our souls, let us therefore courageously follow him without the pale of Jerusalem, which is but as it were a temporary camp that will soon be broken up; and let us manfully bear the reproach of Christ whatever it may be. This he now proceeds to show will result in much gain and but little loss to us.

Hebrews 13:14 —For here we have no continuing city,—It is vain to seek refuge in Jerusalem which, according to prophecy, will soon be­come a heap of ruins (Matthew 24) ; and in no other city on Earth, can we find a secure and permanent habitation. But if we leave Je­rusalem with all its errors and corruptions, and follow Christ with­out the gate, we will thereby secure for ourselves a place in the heavenly Jerusalem, the city which hath the foundations, whose Architect and Builder is God. See notes on 11: 10, 16. “ If then ye be reproached for the name of Christ, happy are ye.” (1 Peter 4:14.)

Hebrews 13:15 —By him therefore let us offer, etc.—Instead of falling back to Judaism, and offering sacrifices required by the Law, let us rather through (dia) Jesus, as the great High Priest of our confes­sion, offer to God continually the sacrifice of praise and thanksgiv­ing. For as Peter says to the strangers scattered throughout Pon- tus, Galatia, Cappadocia, Asia, and Bithynia, we are all “ living stones, built up a spiritual house, a holy priesthood, to offer upspiritual sacrifices, acceptable to God through Jesus Christ.” (1 Peter 2:5.) The sacrifice of praise in our text has reference partic­ularly to the voluntary peace and thank offerings of the Law. (Leviticus 7:11-25.) To these allusion is also frequently made in the Psalms of David. In Psalms 50:14, for example, Jehovah says to Israel, “ Offer unto God thanksgiving, and pay thy vows unto the Most High.” And in the twenty-third verse of the same beautiful ode, he says, “ Whoso offereth praise glorifieth me; and to him that or- dereth his conversation aright, I will show the salvation of God.” Hebrews 13:16 —But to do good, etc.— It is not enough to praise God with our lips; we should also honor him with our substance, by doing good to all men as he gives us opportunity. We should, as far as in us lies, feed the hungry, clothe the naked, instruct the ignorant, and assist in converting the world to Christ. There seems to be a proneness in our selfish nature to neglect these practical duties, and hence the exhortation not to forget them. Imitate Christ who went about doing good. (Acts 10:38.)

Hebrews 13:16 —for with such sacrifices God is well pleased.—Such sacrifices are pleasing to God (1) because they are in harmony with his own nature and administration. He opens his hand liberally, and sup­plies the wants of every living thing. (Psalms 145:16.) (2) Be­cause they indicate in us a state of mind and heart, that is well pleasing in his sight; provided they proceed from proper motives. And hence on the day of judgment, our characters will be tested by this law of benevolence. (Matthew 25:34-35.) And (3) because they are of benefit to others. A very great change would soon be wrought in society, if all Christians would but act faithfully as good stewards of the manifold grace of God.OUR DUTIES TO THE AND OTHER PUBLIC OF THE CHURCHHeb_13:17-19 Hebrews 13:17 —Obey them that have the rule over you,—(tois hegoumenois hutnon) your leaders. These were the Elders or Overseers of the Church, to whom were committed (1) the duty of instructing the members; and (2) the duty of watching over and governing them. So we learn from many passages in the New Testament. In the twentieth chapter of Acts, for instance, Paul says to the Elders of the Church of Ephesus, “ Take heed to yourselves and to all the flock over which the Holy Spirit hath made you Overseers, to feed the Church of God (tou kuriou, the Lord) which he hath pur­chased with his own blood. For I know that after my departure shall grievous wolves enter in among you, not sparing the flock. Also of your own selves shall men arise speaking perverse things, to draw away disciples after them. Therefore watch, and remember that by the space of three years, I ceased not to warn every one night and day with tears.” (Acts 20:28-31.) So also in his first Epistle to Timothy, the same Apostle says, “ Let the Elders that rule well be counted worthy of double honor, especially they who labor in word and doctrine.” (1 Timothy 5:17.) Compare also 1 Timothy 3:1-7; Titus 1:5-9; James 5:14-15; 1 Peter 5:1-4.

Hebrews 13:17 —and submit yourselves:— That is, submit to them so far as they teach and rule according to the Oracles of God. The obliga­tions of the Church and of her officers, are mutually binding. If it is the duty of the Elders to teach, it is also manifestly the duty of the other members of the Church to receive their lawful instruc­tions ; and if it is the duty of the former to rule, it is equally the duty of the latter to submit to all their acts of discipline which are not in violation of the law of Christ.

Hebrews 13:17 —for they watch for your souls,—This is a charge of fearful re­sponsibility. “ They watch for your souls as they that must give account!” “ When I say to the wicked,” says God in his instructions to Ezekiel, “ thou shalt surely die, and thou givest him not warning, nor speakest to warn the wicked from his wicked way, to save his life; the same man shall die in his iniquity, but his blood will I require at thy hand. Yet if thou warn the wicked, and he turn not from his wickedness, nor from his wicked way, he shall die in his iniquity; but thou hast delivered thy soul. Again when a righteous man doth turn from his righteousness and commit iniq­uity, and I lay a stumbling-block before him [by allowing him to be severely tried, as was Abraham, Genesis 22:1-19], he shall die; because thou hast not given him warning, he shall die in his sins, and his righteousness which he hath done shall not be remembered; but his blood will I require at thine hand. Nevertheless if thou warn the righteous man, that the righteous sin not, he shall surely live; also thou hast delivered thy soul.” (Ezekiel 3:18-21.) Not un­like this is the solemn charge which Christ has given to every shepherd of his flock. (Acts 20:28.) And hence the solemn admo­nition which is here given to all the members: Obey your leaders, and submit yourselves to their instruction and government; for they watch for your souls, as they that must give an account of their stewardship. It is no trifling matter, then, to watch over the flock of Christ, which he has purchased with his own blood. How few Pastors are doing this as they should; and how few of the members of the flock have yet learned what it is to submit practi­cally to their instruction and government.

Hebrews 13:17 —that they may do it with joy, and not with grief:— Those who under God “ turn many to righteousness,” and who succeed in leading them to the end in the way of holiness, will of course ren­der their final account with joy; but those who, though faithful themselves, have the misfortune to see many of their flock perish by the way, will do this with grief. And hence John says, “ I have no greater joy than to hear that my children are walking in the truth” (3 John 1:4) ; and hence alsb Paul earnestly exhorts his Thessalonian brethren to be faithful even to the end. “ For what,” he says, “ is our hope, or joy, or crown of rejoicing? Are not even ye in the presence of our Lord Jesus Christ at his coming? For ye are our glory and our joy.” (1 Thessalonians 2:19-20.) Hebrews 13:17 —for that is unprofitable for you.— That is, that your Pastors and Teachers should have to render their final account concerning you with grief. This would be even a greater misfortune to you than to them. As, therefore, your griefs in that event would be mutual, see to it that on the contrary your joys may be mutual.

Hebrews 13:18 —Pray for us:— It is not enough that you obey your rulers, and submit to those who are directly over you in the Lord; you should also remember us the Apostles and Evangelists who have gone out from you to preach the Gospel to the Gentiles.

Hebrews 13:18 —for we trust we have a good conscience,— Our admonitions to you, and our opposition to Judaism, proceed from no selfish or sin­ister motives: but simply from a desire to discharge conscien­tiously the duties which God has imposed on us with regard to both Jews and Gentiles; wishing in all things to act honestly in the sight of God. Hence we claim an interest in your prayers.

Hebrews 13:19 —But I beseech you, etc.— From this, in connection with the preceding verse, it is evident (1) that the writer of this Epistle was known to the persons addressed; (2) that he had been for­merly with them, not necessarily as one of their Pastors, but in some respects as a co-worker; (3) that he was anxious to see them again, but was then prevented from doing so by some hindrances unknown to us; and (4) that he felt well assured that through the prayers of the Hebrew brethren in his behalf, these hindrances would be removed, and that he would be restored to them the sooner. This, then, is a beautiful commentary on the efficacy of prayer; and it should encourage us to pray always for the success and welfare of all those who are laboring to convert the world to Christ, and to educate the converts for Heaven. For “ this is the confidence that we have in him, that if we ask anything accord­ing to his will he heareth us.” (1 John 5:14.) “ Ask [then] and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you.” (Matthew 7:7.)AN EARNEST AND PRAYER IN BEHALF OF THE HEBREW Hebrews 13:20-21 Hebrews 13:20 —Now the God of peace,— God is here called “ the God of peace,” because all peace comes from him through Jesus Christ, who is himself “ The Prince of peace.” (Isaiah 9:6.) The propriety of so designating “ the Father of mercies” will be manifest when it is remembered that at the time of writing this Epistle, the Churches of Judea were threatened with many dangers, both from within and from without.

Hebrews 13:20 —that brought again from the dead our Lord Jesus,— The res­urrection of Christ is often ascribed to God the Father in the Holy Scriptures. See references. By raising him from the dead, God acknowledged him as his only-begotten Son (Romans 1:4), and thus publicly demonstrated to the world that he was the promised Messiah of whom all the ancient Prophets had spoken (Acts 3:24). “ This is the only passage,” says Delitzsch, “ in which*the au­thor mentions the resurrection. [He means, of course, the res­urrection of Christ: see Hebrews 11:35. Everywhere else he lifts his eyes from the depths of our Lord’ s humiliation, passing over all that is intermediate, to the highest point of his exaltation. The connection here suggests to him once at least to make mention of that which lay between Golgotha and the throne of God, between the altar of the cross and the heavenly Sanctuary, the resurrection of him who died as a sin-offering for us.”

Hebrews 13:20 —that great Shepherd of the sheep,— The Apostle had before spoken of the under shepherds of the flock (Hebrews 13:17) and had en­joined obedience to them in all their lawful endeavors to edify the Church. Most appropriately, therefore, does he here call Christ himself the “ great Shepherd of the sheep.” To him both the under shepherds and the flock are alike responsible, purchased as they have been by his own blood. “ I am the good Shepherd,” says Christ; “ the good Shepherd giveth his life for the sheep.” (John 10:11.) Every word in this benedictory prayer is well chosen, and serves to impress on our hearts more and more deeply the sen­timents that have been inculcated.

Hebrews 13:20 —through the blood of the everlasting covenant,—(en hat- mati) in the blood, or by virtue of the blood of the everlasting cov­enant. The New Covenant is here called “ the everlasting Cove­nant" in contrast with the Old Covenant which was then abrogated (see notes on Hebrews 8:13) ; and the blood of this Covenant is the blood of Christ by means of which the Covenant was itself ratified. (Matthew 26:28; Hebrews 9:23.) But what is the meaning and bear­ing of this clause ? Does it stand connected with what precedes, or with what follows? Did God bring Christ from the dead and con­stitute him the great Shepherd of the sheep, by virtue of this blood? Or is it simply the wish and prayer of the Apostle that God would perfect the Hebrews by virtue of this blood ? The lat­ter view is taken by A.

Clarke and a few others; but Delitzsch, Alford, and most other commentators justly support the former. Many of them, indeed, very unwarrantably limit the meaning of this phrase; some to the word great, implying that Christ’ s great­ness as a Shepherd was owing to the shedding of his blood (Ebrard) ; and some to the words “the great shepherd of the sheep,” meaning that he was made a Shepherd of the sheep by vir­tue of the shedding of his blood (Liinemann, Moll).

But all such restrictions are unnatural and arbitrary. The meaning of the pas­sage fairly construed is manifestly and simply this; that by virtue of the blood of Christ, God raised him from the dead, and consti­tuted him the great Shepherd of the sheep. The resurrection of Christ was the first in that series of triumphs which will result in the overthrow of Satan and the destruction of his works; all of which will be effected “ by virtue of the blood of the everlasting covenant." For what but the efficacy of this blood could remove even from our blessed Savior that load of assumed guilt and re­sponsibility, which ruptured his great heart, and crushed him down even into the dark chambers of death ? See note on Hebrews 5:7. Manifestly it was the flowing of that blood from the heart of our Redeemer, which enabled God, as the righteous Sovereign of the universe, to raise Christ from the dead, and through him to offer salvation to all penitent believers. In this view of the matter only, can we comprehend the meaning of Jesus when he says, “ I have a baptism to be baptized with, and how am I straitened till it be ac­complished.” (Luke 12:50.)

Hebrews 13:21 —Make you perfect in every good work—The word ren­dered make perfect (katartizo) means properly to make quite ready, to put in order, to make complete. Here, it means so to adjust, strengthen, and rectify the powers of the soul, as to thor­oughly fit and prepare it for God’ s service. The Apostle saw among the Hebrew brethren lamentable evidence of mental, moral, social, and religious derangement. And he, therefore, earnestly prays that the God of all peace and order, who brought Jesus back from the dead, and so eminently qualified him for his work, would also through him fit and prepare them for doing his whole will, working in them by his Spirit, and by his truth “ both to will and to do of his own good pleasure.” (Philippians 2:13.)

Hebrews 13:21 —to whom be glory forever and ever.— This relative clause is by many expositors, as Calvin, Bleek, and Tholuck, referred to Jesus Christ; but others, as Bengel, Delitzsch, and Alford, more properly refer it to God the Father. Doctrinally, it may refer ei­ther to God (Romans 16:27), or to Christ (2 Peter 3:18); but grammatically, it refers properly to God, whose agency fills the whole sentence, and whose glory is, therefore, uppermost in the mind of the Apostle. CLOSING REMARKS Hebrews 13:22-25 Hebrews 13:22 —And I beseech you, brethren, suffer, etc.— The word ren­dered suffer (anechesthe) means to bear patiently with, to receive with feelings of kindness and forbearance; and “ the word of ex­hortation” is evidently the whole Epistle. By some, this is re­stricted to the thirteenth chapter (Beza) ; by others, to the last great division of the Epistle, embracing all from 10: 18 to the close (Grotius); and by others, to the many exhortations which are in­terspersed throughout the Epistle (Kuinoel). But most commen­tators, as Delitzsch, Alford, and Moll, more properly apply it to the entire Epistle; the whole of which being eminently hortatory is by the author delicately called a word of exhortation. In this, as in many other instances, we see the very delicate, gentle, and mas­terly touches of Paul’ s pen; who being himself the Apostle of the Gentiles, and somewhat estranged from his Hebrew brethren, deals with these as gently as the nature of the case will permit.

Hebrews 13:22 —for I have written a letter unto you in few words.— That is, in few words considering the importance and magnitude of the subjects discussed. He might have said much more on these mo­mentous themes; but owing, perhaps, to the known prejudices of his brethren, he preferred making his communication as brief as possible: and this he assigns as a reason why they should receive and consider it kindly.

Hebrews 13:23 —Know ye that our brother Timothy is set at liberty;— The Greek word for know (ginoskete) may be rendered either in­dicatively or imperatively: “ You know that our brother Timothy has been set free; in company with whom, should he come speed­ily, I will see you” (T. S. Green) ; or “ Know that our brother Timotheus is dismissed; with whom, if he come soon, I will see you” (Alford). Most commentators, however, justly as I think, pre­fer the latter. The word rendered “ set at liberty” (apolelumenon) may signify either that Timothy was dismissed from prison, or that he had been sent away on some special errand. The latter view is supported by Euthalius, Mill, and Lardner on the following grounds: (1) “ Because it appears from Phil. 2: 19-24, that Paul about this time purposed to send Timothy into Macedonia, with an order to return and bring him an account of the affairs of the brethren in that country; (2) because in none of Paul’ s Epistles written during his confinement in Rome, does he give the least in­timation of Timothy’ s having been imprisoned, although he was with Paul the greater part of the time, as appears from Phil. 1:1; Col. 1:1; and Philemon L.” In sentences so very brief and dis­connected, as are these closing remarks, it is sometimes impossible to avoid ambiguity: but it is a significant fact that the great major­ity of commentators from Chrysostom to Alford have preferred the former rendering of this passage. The historical circumstances of Timothy’ s imprisonment and release are, however, wholly un­known to us.

“ This twenty-third verse,” as Delitzsch observes, “ exactly har­monizes with the idea that Paul was the author of the Epistle: for no one stood in closer relation to Timothy than Paul; and this re­lation became more and more intimate towards the close of the Apostle’ s life.”

Hebrews 13:24 —Salute all them that have the rule over you.— That is, your Pastors and Teachers. See note on verse 17. As if he had said, Present to them my kindest regards and best wishes. Christianity enjoins on us all the proper courtesies and amenities of life. It is, indeed, itself the very soul and marrow of all genu­ine politeness; and no one, therefore, who has been thoroughly converted to God, can any longer be a man of rough and boorish behavior. Hebrews 13:24 —and all the saints.— That is, all within the limits of your ac­quaintance who are consecrated to Christ. See Acts 9:13-14 Acts 26:10; Romans 1:7-8, etc.

Hebrews 13:24 —They of Italy salute you.— From this expression, some have hastily inferred that when our author wrote this Epistle he could not have been in Italy; but that he must have been in some other place surrounded by Italians who had, perhaps been banished from Rome, like Aquila and Priscilla. (Acts 18:2.) But this inference is wholly unwarranted. “ They of Italy” hoi apo tes Italias) were simply Italians, just as “ Jews of Thessalonica” \

Hebrews 13:1

Hebrews 13:1. The main argument of this epistle is completed and the present chapter is given to various subjects pertaining to the church and individual duties. Brotherly love signifies the love extended to others by reason of the common relationship in the family of God.

Hebrews 13:2

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 13:3

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

Hebrews 13:4. Marriage is honorable because it is the Lord’s arrangement for the perpetuation of the race, hence the marriage bed should be regarded as undefiled. As an inducement for man to cooperate with God in this plan, He has made the intimate relation a pleasurable one. All good things may be abused, hence there are people who use this relationship for the one purpose only. Such people should remember the case of Onan in Genesis 38:8-10 and beware. The fact of having contracted legal marriage does not justify Christians in counteracting God’s original purpose for the insti- tution. Whoremongers refers especially to men who are immoral and adulterers to either sex.

Hebrews 13:5

Hebrews 13:5. Conversation means one’s conduct or manner of life, and the sentence means that their lives should not be influenced by an overmuch desire for the wealth of this world. To be content does not deny one the right to “look out for a rainy day,” or to acquire more of the good things of life than he needs for his own personal use; such a theory would contradict Ephesians 4:28. The thought is that while we are making lawful efforts to produce the desirable things of life, we should not be fretting because we are not as successful as others or as much so as we had expected to be ourselves. We may always have the assurance that we will be cared for in some way.

Hebrews 13:6

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 13:7

Hebrews 13:7. Remember means to be mindful of these rulers which means the elders. They have spoken the word of God in their work as shepherds over the flock (Acts 20:28). Whose faith follow. That is we should imitate the example of faithfulness in the discharge of their duties. Verse 17 is more direct in its requirements of the treatment of the rulers in association with the flock, hence the present verse has especial reference to the ones who have gone on out of life, but whose examples of faith were still worthy of imitation. The disciples are told to consider the object and outcome of those noble lives of faith.

Hebrews 13:8

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 13:9

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 13:10

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 13:11

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 13:12

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 13:13

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 13:14

Verse 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 13:15

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 13:16

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 13:17

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 13:18

Hebrews 13:18. Pray for us. Inspired apostles felt the need of fellowship and the benefit of the prayers of their brethren. Paul professes to have a good conscience which was doubtless suggested by the accusations that had been made against him, making him a prisoner in Rome. The original for honestly is really a stronger word than it, for a man could be honest while doing wrong. It truly means to live “so that there shall be no room for blame”–Thayer. In order for a man to have a good conscience in the sight of God, it is necessary that his life be right as measured by the will of God.

Hebrews 13:19

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 13:20

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 13:21

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 13:22

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 13:23

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 13:24

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 13:25

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.