Hebrews 13
Tap any word to open its Greek or Hebrew word and Strong’s lexicon entry right here, and any name to open its Bible Dictionary entry. Read this chapter with JFB commentary · Search the Bible
THY WORD IS TRUTH
The Law
History
Poetry & Wisdom
The Prophets
The Gospels & Acts
The Letters
Prophecy
“Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me.” — John 5:39
Hebrews 13
Let Brotherly Love Continue
Jamieson-Fausset-Brown
CHAPTER 13
He 13:1-25. Exhortation to Various Graces, Especially Constancy in Faith, Following Jesus amidst Reproaches. Conclusion, with Pieces of Intelligence and Salutations.
1. brotherly love--a distinct special manifestation of "charity" or "love" (2Pe 1:7). The Church of Jerusalem, to which in part this Epistle was addressed, was distinguished by this grace, we know from Acts (compare He 6:10; 10:32-34; 12:12, 13).
continue--Charity will itself continue. See that it continue with you.
CHAPTER 13
He 13:1-25. Exhortation to Various Graces, Especially Constancy in Faith, Following Jesus amidst Reproaches. Conclusion, with Pieces of Intelligence and Salutations.
1. brotherly love--a distinct special manifestation of "charity" or "love" (2Pe 1:7). The Church of Jerusalem, to which in part this Epistle was addressed, was distinguished by this grace, we know from Acts (compare He 6:10; 10:32-34; 12:12, 13).
continue--Charity will itself continue. See that it continue with you.
The Pulpit Commentary
Let brotherly love continue. Φιλαδελφία does not mean general philanthropy, but the peculiar love of Christians to each other as brethren; "a narrower sphere within the wider sphere of ἀγάπη" (Delitzsch); cf. 1. Peter Heb_2:17, "Honor all men, love the brotherhood;" and 2Pe_1:7, where Christians are exhorted to add ἀγάπη to their φιλαδελπία. This grace of φιλαδελφία they had already, and had evinced it by their conduct (cf. Heb_6:10, etc); they are only to take care that it court, me; and let them, among other ways, evince it in hospitality (2Pe_1:2), and in sympathy with the afflicted brethren (2Pe_1:3).
Let brotherly love continue. Φιλαδελφία does not mean general philanthropy, but the peculiar love of Christians to each other as brethren; "a narrower sphere within the wider sphere of ἀγάπη" (Delitzsch); cf. 1. Peter Heb_2:17, "Honor all men, love the brotherhood;" and 2Pe_1:7, where Christians are exhorted to add ἀγάπη to their φιλαδελπία. This grace of φιλαδελφία they had already, and had evinced it by their conduct (cf. Heb_6:10, etc); they are only to take care that it court, me; and let them, among other ways, evince it in hospitality (2Pe_1:2), and in sympathy with the afflicted brethren (2Pe_1:3).
2Be not forgetful to entertain strangers: for thereby some have entertained angels unawares.
The Pulpit Commentary
Be not forgetful to entertain strangers (or, of hospitality): for thereby some have entertained angels unawares. Allusions to this duty are frequent in the Epistles; its exercise would be of especial importance, in those days of persecution, towards scattered and destitute brethren as well as towards missionaries, though it by no means appears that it was meant to be confined to "them that are of the household of faith." Possibly some of the wavering Hebrew Christians might be becoming less ready to open their doors to the persecuted from fear of "reproach" in Jewish circles. The allusion of the latter part of the verse is evidently to Abraham and Lot (Gen_18:1-33. and 19). At any time the visits even of our fellow-men may be to us as visits of angels, as being messengers of God's purposes for good when least expected. And especially to be noted are our Lord's own words, "He that receiveth you receiveth me," etc., and "Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me" (Mat_25:40).
Be not forgetful to entertain strangers (or, of hospitality): for thereby some have entertained angels unawares. Allusions to this duty are frequent in the Epistles; its exercise would be of especial importance, in those days of persecution, towards scattered and destitute brethren as well as towards missionaries, though it by no means appears that it was meant to be confined to "them that are of the household of faith." Possibly some of the wavering Hebrew Christians might be becoming less ready to open their doors to the persecuted from fear of "reproach" in Jewish circles. The allusion of the latter part of the verse is evidently to Abraham and Lot (Gen_18:1-33. and 19). At any time the visits even of our fellow-men may be to us as visits of angels, as being messengers of God's purposes for good when least expected. And especially to be noted are our Lord's own words, "He that receiveth you receiveth me," etc., and "Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me" (Mat_25:40).
3Remember them that are in bonds, as bound with them; and them which suffer adversity, as being yourselves also in the body.
Jamieson-Fausset-Brown
3. Remember--in prayers and acts of kindness.
bound with them--by virtue of the unity of the members in the body under one Head, Christ (1Co 12:26).
suffer adversity--Greek, "are in evil state."
being yourselves also in the body--and so liable to the adversities incident to the natural body, which ought to dispose you the more to sympathize with them, not knowing how soon your own turn of suffering may come. "One experiences adversity almost his whole life, as Jacob; another in youth, as Joseph; another in manhood, as Job; another in old age" [Bengel].
3. Remember--in prayers and acts of kindness.
bound with them--by virtue of the unity of the members in the body under one Head, Christ (1Co 12:26).
suffer adversity--Greek, "are in evil state."
being yourselves also in the body--and so liable to the adversities incident to the natural body, which ought to dispose you the more to sympathize with them, not knowing how soon your own turn of suffering may come. "One experiences adversity almost his whole life, as Jacob; another in youth, as Joseph; another in manhood, as Job; another in old age" [Bengel].
The Pulpit Commentary
Remember them that are in bonds, as bound with them; and them which suffer adversity, as being yourselves also in the body. The Hebrew readers have been also specially commended for their past sympathy with their imprisoned and despoiled brethren (Heb_10:33, etc), having been themselves also at the same time persecuted. Whether or not sufferers themselves now, they must not be forgetful of those that are "As bound with them" seems best taken as expressing the sympathy of one member with another (cf. Heb_10:33, Heb_10:34 and 1Co_12:26, "If one member suffer," etc). "As being yourselves," etc., reminds them that they are still in the flesh, and so not only on this account bound to sympathize, but also liable themselves at any time to the like afflictions. Exhortations to personal purity and to contentedness follow next. Of the need, and prominence in the Epistles, of warnings against impurity see what was said on ἁγιασμόν (Heb_12:14). St. Paul is given to couple covetousness 'rod uncleanness together in his warnings, as cognate sins, and alike incompatible with the kingdom of God (cf. 1Co_5:10, 1Co_5:11; 1Co_6:9, etc; Eph_5:3,Eph_5:5; Col_3:5). Greediness, or inordinate desire (πλεονεξία), may be for sensual indulgence or for wealth—the same word is used in both senses; and such πλεονεξία, whatever its object, is fatal to the spiritual life. So here, after a warning against impurity, comes a like one against covetousness.
Remember them that are in bonds, as bound with them; and them which suffer adversity, as being yourselves also in the body. The Hebrew readers have been also specially commended for their past sympathy with their imprisoned and despoiled brethren (Heb_10:33, etc), having been themselves also at the same time persecuted. Whether or not sufferers themselves now, they must not be forgetful of those that are "As bound with them" seems best taken as expressing the sympathy of one member with another (cf. Heb_10:33, Heb_10:34 and 1Co_12:26, "If one member suffer," etc). "As being yourselves," etc., reminds them that they are still in the flesh, and so not only on this account bound to sympathize, but also liable themselves at any time to the like afflictions. Exhortations to personal purity and to contentedness follow next. Of the need, and prominence in the Epistles, of warnings against impurity see what was said on ἁγιασμόν (Heb_12:14). St. Paul is given to couple covetousness 'rod uncleanness together in his warnings, as cognate sins, and alike incompatible with the kingdom of God (cf. 1Co_5:10, 1Co_5:11; 1Co_6:9, etc; Eph_5:3,Eph_5:5; Col_3:5). Greediness, or inordinate desire (πλεονεξία), may be for sensual indulgence or for wealth—the same word is used in both senses; and such πλεονεξία, whatever its object, is fatal to the spiritual life. So here, after a warning against impurity, comes a like one against covetousness.
4Marriage is honourable in all, and the bed undefiled: but whoremongers and adulterers God will judge.
Jamieson-Fausset-Brown
4. is, &c.--Translate, "Let marriage be treated as honorable": as He 13:5 also is an exhortation.
in all--"in the case of all men": "among all." "To avoid fornication let EVERY MAN have his own wife" (1Co 7:2). Judaism and Gnosticism combined were soon about to throw discredit on marriage. The venerable Paphnutius, in the Council of Nice, quoted this verse for the justification of the married state. If one does not himself marry, he should not prevent others from doing so. Others, especially Romanists, translate, "in all things," as in He 13:18. But the warning being against lasciviousness, the contrast to "whoremongers and adulterers" in the parallel clause, requires the "in all" in this clause to refer to persons.
the bed undefiled--Translate, as Greek requires "undefiled" to be a predicate, not an epithet, "And let the bed be undefiled."
God will judge--Most whoremongers escape the notice of human tribunals; but God takes particular cognizance of those whom man does not punish. Gay immoralities will then be regarded in a very different light from what they are now.
4. is, &c.--Translate, "Let marriage be treated as honorable": as He 13:5 also is an exhortation.
in all--"in the case of all men": "among all." "To avoid fornication let EVERY MAN have his own wife" (1Co 7:2). Judaism and Gnosticism combined were soon about to throw discredit on marriage. The venerable Paphnutius, in the Council of Nice, quoted this verse for the justification of the married state. If one does not himself marry, he should not prevent others from doing so. Others, especially Romanists, translate, "in all things," as in He 13:18. But the warning being against lasciviousness, the contrast to "whoremongers and adulterers" in the parallel clause, requires the "in all" in this clause to refer to persons.
the bed undefiled--Translate, as Greek requires "undefiled" to be a predicate, not an epithet, "And let the bed be undefiled."
God will judge--Most whoremongers escape the notice of human tribunals; but God takes particular cognizance of those whom man does not punish. Gay immoralities will then be regarded in a very different light from what they are now.
The Pulpit Commentary
Marriage is honorable in all, and the bed undefiled: but whoremongers and adulterers God will judge. So in the A.V. the first clause of this verse, which is taken as an assertion, the copula ἔστι, being understood. So it is also taken by Chrysostom and other ancients. If so, it is a declaration, interposed among hortations, of the honorableness of the" estate of matrimony," with the hortatory purpose of suggesting this "remedy against sin "(as in 1Co_7:9), or as a protest against false asceticism, such as is alluded to in 1Ti_4:3, "forbidding to marry." And certainly the expression, τίμιος ὁ γάμος, taken by itself, would most naturally have this meaning. But most modern commentators understand it as an exhortation, supplying ἔστω; and this for the following cogent reasons: it occurs in the midst of a series of exhortations, and is therefore more likely to be one; it is difficult to understand the connected clause, "and the bed undefiled (καὶ ἡ κοίτη ἀμίαντος)," as a statement; and the exactly similar phrase in 1Ti_4:5, ἀφιλάργυρος ὁ τρόπος, seems evidently hortatory. Hence we take it to mean "Let marriage be τίμος ἐν πᾶσον." Two questions remain—that of the import of τίμιος, and whether πᾶσιν is masculine or neuter. Τίμιος elsewhere, when applied to persons, means "held in honor" (as in Act_5:34, of Gamaliel); when applied to things, it means "precious" (as in 1Co_3:12; Revelations 17:4; 18:12, 16; 21:19, of precious stones; in 1Pe_1:19, of the blood of the Lamb; 2Pe_1:4, of promises; Act_20:24, of "my own life;" Jas_5:7, of the fruit of the earth). Bengel explains thus: "Caelibes, quibus periculum scortationis imminet, hortatur ut matrimonium contrahant, tanquam pretiosum quiddam agnoscentes, ejusque bone digne utantur. Conf. 1Th_4:4.' And, taking πᾶσιν as masculine, he explains further: "Omnesque debent matrimonium magni facere, ut, si quis eo ipse non utatur, alios tamen non prohibeat." According to this view the first clause is an injunction to all to appreciate marriage, the second warns those that are married against any violation of the bond: "Τίμιος γάμος antitheton ad scortatotes, κοίτη ἀμίαντος ad adulteros" (Bengel). But the more natural, and the usual, meaning of the common expression ἐν πᾶσιν is "in all things," not "among all persons" (cf. Jaffa, 1Th_4:18; also Col_1:18; Tit_2:9; 1Ti_3:2; 2Ti_4:5). If so here, τίμιος ὁ γάμος must be taken rather as an injunction with respect to the sanctity of marriage when contracted: "Let it be held in honor in all respects; in all ways reverently regarded as a holy bond;" the succeeding clause, ἡ κοίτη ἀμίαντος, being a further explication of the same idea (cf. 1Th_4:4, "That every one of you should know how to possess his own vessel [meaning, probably, as seems to be required by the verb κτᾶσθαι, 'get to himself his own wife'] in sanctification and honor (ἐν ἀγιασμῷ καὶ τιμῇ);" where ἐν τιμῇ may express the same ides as τίμιος in the text). 'In the conclusion of the verse "for" (γὰρ) suits the drift of the sentence as above understood, and is considered to be supported better than "but" (δὲ) of the Textus Receptus. Observe, lastly, that, in "God will judge," "God" is emphatic, being placed last. Though the kind of sin spoken of is lightly regarded among men, and may escape detection or punishment now, yet certainly God will judge it.
Marriage is honorable in all, and the bed undefiled: but whoremongers and adulterers God will judge. So in the A.V. the first clause of this verse, which is taken as an assertion, the copula ἔστι, being understood. So it is also taken by Chrysostom and other ancients. If so, it is a declaration, interposed among hortations, of the honorableness of the" estate of matrimony," with the hortatory purpose of suggesting this "remedy against sin "(as in 1Co_7:9), or as a protest against false asceticism, such as is alluded to in 1Ti_4:3, "forbidding to marry." And certainly the expression, τίμιος ὁ γάμος, taken by itself, would most naturally have this meaning. But most modern commentators understand it as an exhortation, supplying ἔστω; and this for the following cogent reasons: it occurs in the midst of a series of exhortations, and is therefore more likely to be one; it is difficult to understand the connected clause, "and the bed undefiled (καὶ ἡ κοίτη ἀμίαντος)," as a statement; and the exactly similar phrase in 1Ti_4:5, ἀφιλάργυρος ὁ τρόπος, seems evidently hortatory. Hence we take it to mean "Let marriage be τίμος ἐν πᾶσον." Two questions remain—that of the import of τίμιος, and whether πᾶσιν is masculine or neuter. Τίμιος elsewhere, when applied to persons, means "held in honor" (as in Act_5:34, of Gamaliel); when applied to things, it means "precious" (as in 1Co_3:12; Revelations 17:4; 18:12, 16; 21:19, of precious stones; in 1Pe_1:19, of the blood of the Lamb; 2Pe_1:4, of promises; Act_20:24, of "my own life;" Jas_5:7, of the fruit of the earth). Bengel explains thus: "Caelibes, quibus periculum scortationis imminet, hortatur ut matrimonium contrahant, tanquam pretiosum quiddam agnoscentes, ejusque bone digne utantur. Conf. 1Th_4:4.' And, taking πᾶσιν as masculine, he explains further: "Omnesque debent matrimonium magni facere, ut, si quis eo ipse non utatur, alios tamen non prohibeat." According to this view the first clause is an injunction to all to appreciate marriage, the second warns those that are married against any violation of the bond: "Τίμιος γάμος antitheton ad scortatotes, κοίτη ἀμίαντος ad adulteros" (Bengel). But the more natural, and the usual, meaning of the common expression ἐν πᾶσιν is "in all things," not "among all persons" (cf. Jaffa, 1Th_4:18; also Col_1:18; Tit_2:9; 1Ti_3:2; 2Ti_4:5). If so here, τίμιος ὁ γάμος must be taken rather as an injunction with respect to the sanctity of marriage when contracted: "Let it be held in honor in all respects; in all ways reverently regarded as a holy bond;" the succeeding clause, ἡ κοίτη ἀμίαντος, being a further explication of the same idea (cf. 1Th_4:4, "That every one of you should know how to possess his own vessel [meaning, probably, as seems to be required by the verb κτᾶσθαι, 'get to himself his own wife'] in sanctification and honor (ἐν ἀγιασμῷ καὶ τιμῇ);" where ἐν τιμῇ may express the same ides as τίμιος in the text). 'In the conclusion of the verse "for" (γὰρ) suits the drift of the sentence as above understood, and is considered to be supported better than "but" (δὲ) of the Textus Receptus. Observe, lastly, that, in "God will judge," "God" is emphatic, being placed last. Though the kind of sin spoken of is lightly regarded among men, and may escape detection or punishment now, yet certainly God will judge it.
Be Content; the Lord Is My Helper
5Let your conversation be without covetousness; and be content with such things as ye have: for he hath said, I will never leave thee, nor forsake thee.
Jamieson-Fausset-Brown
5. conversation--"manner of life." The love of filthy lust and the love of filthy lucre follow one another as closely akin, both alienating the heart from the Creator to the creature.
such things as ye have--literally, "present things" (Php 4:11).
I will never leave thee, nor forsake thee--A promise tantamount to this was given to Jacob (Ge 28:15), to Israel (De 31:6, 8), to Joshua (Jos 1:5), to Solomon (1Ch 28:20). It is therefore like a divine adage. What was said to them, extends also to us. He will neither withdraw His presence ("never leave thee") nor His help ("nor forsake thee") [Bengel].
5. conversation--"manner of life." The love of filthy lust and the love of filthy lucre follow one another as closely akin, both alienating the heart from the Creator to the creature.
such things as ye have--literally, "present things" (Php 4:11).
I will never leave thee, nor forsake thee--A promise tantamount to this was given to Jacob (Ge 28:15), to Israel (De 31:6, 8), to Joshua (Jos 1:5), to Solomon (1Ch 28:20). It is therefore like a divine adage. What was said to them, extends also to us. He will neither withdraw His presence ("never leave thee") nor His help ("nor forsake thee") [Bengel].
The Pulpit Commentary
Let your conversation (i.e. manner of life, or disposition) be without covetousness; be content with such things as ye have: for he (αὔτος, emphatic) hath said, I will never (i.e. in no wise) leave thee, neither will I ever forsake thee. The reference seems to be to Deu_31:6, Κύριος ὁ Θεός σου .. οὔτε μή σε ἀνῇ οὔτε μή σε ἐγκαταλίπῃ, the same assurance being repeated in Deu_31:8. But similar promises occur elsewhere in the Old Testament (see Gen_28:15; Jos_1:5; 1Ch_28:20; Isa_41:17; "Est igitur instar adagii divini," Bengel).
Let your conversation (i.e. manner of life, or disposition) be without covetousness; be content with such things as ye have: for he (αὔτος, emphatic) hath said, I will never (i.e. in no wise) leave thee, neither will I ever forsake thee. The reference seems to be to Deu_31:6, Κύριος ὁ Θεός σου .. οὔτε μή σε ἀνῇ οὔτε μή σε ἐγκαταλίπῃ, the same assurance being repeated in Deu_31:8. But similar promises occur elsewhere in the Old Testament (see Gen_28:15; Jos_1:5; 1Ch_28:20; Isa_41:17; "Est igitur instar adagii divini," Bengel).
6So that we may boldly say, The Lord is my helper, and I will not fear what man shall do unto me.
Jamieson-Fausset-Brown
6. may--rather as Greek, expressing confidence actually realized, "So that we boldly (confidently) say" (Psa 56:4, 11; 118:6). Punctuate as both the Hebrew and the Greek require, "And (so) I will not fear: what (then) shall man do unto me?" 7. Remember--so as to imitate: not to invoke in prayer, as Rome teaches.
have the rule--rather, "who have had the rule over you": your spiritual leaders.
who--Greek, "the which": such persons as.
have spoken unto you--"spake" (so the Greek aorist means) during their lifetime. This Epistle was among those written later, when many of the heads of the Jerusalem Church had passed away.
whose faith--even unto death: probably death by martyrdom, as in the case of the instances of faith in He 11:35. Stephen, James the brother of our Lord and bishop of Jerusalem, as well as James the brother of John (Ac 12:2), in the Palestinian Church, which Paul addresses, suffered martyrdom.
considering--Greek, "looking up to," "diligently contemplating all over," as an artist would a model.
the end--the termination, at death. The Greek, is used of decease (Lu 9:31; 2Pe 1:15).
of their conversation--"manner of life": "religious walk" (Ga 1:13; Ep 4:22; 1Ti 4:12; Jas 3:13). Considering how they manifested the soundness of their faith by their holy walk, which they maintained even to the end of that walk (their death by martyrdom).
6. may--rather as Greek, expressing confidence actually realized, "So that we boldly (confidently) say" (Psa 56:4, 11; 118:6). Punctuate as both the Hebrew and the Greek require, "And (so) I will not fear: what (then) shall man do unto me?" 7. Remember--so as to imitate: not to invoke in prayer, as Rome teaches.
have the rule--rather, "who have had the rule over you": your spiritual leaders.
who--Greek, "the which": such persons as.
have spoken unto you--"spake" (so the Greek aorist means) during their lifetime. This Epistle was among those written later, when many of the heads of the Jerusalem Church had passed away.
whose faith--even unto death: probably death by martyrdom, as in the case of the instances of faith in He 11:35. Stephen, James the brother of our Lord and bishop of Jerusalem, as well as James the brother of John (Ac 12:2), in the Palestinian Church, which Paul addresses, suffered martyrdom.
considering--Greek, "looking up to," "diligently contemplating all over," as an artist would a model.
the end--the termination, at death. The Greek, is used of decease (Lu 9:31; 2Pe 1:15).
of their conversation--"manner of life": "religious walk" (Ga 1:13; Ep 4:22; 1Ti 4:12; Jas 3:13). Considering how they manifested the soundness of their faith by their holy walk, which they maintained even to the end of that walk (their death by martyrdom).
The Pulpit Commentary
So that we may boldly say, The Lord is my Helper, and I will not fear what man shall do unto me; rather, I will act fear: what shall man do unto me? The quotation is from Psa_118:6. The memory of their former pastors who had finished their course is next urged upon the readers as an encouragement to perseverance in the life of faith.
Heb_13:7, Heb_13:8
Remember your leaders (τῶν ἡγουμένων ὑμῶν, wrongly rendered in the A.V., "them that have the rule over you;" for the reference is to departed chiefs. The word is similarly used by St. Luke (see Luk_22:26; Act_15:22; also below, Act_15:17 and Act_15:24). St. Paul, with a like meaning, calls the rulers of the Church οἱ προιστάμενοι: see Rom_12:8; 1Th_5:12; 1Ti_5:17), who spake to you the Word of God; of whose conversation (i.e. course of life, ἀναστροφῆς), considering the end (or issue, ἔκβασιν), imitate their faith. Jesus Christ is yesterday and today the same, and forever. This allusion to departed leaders shows the comparatively late date of the Epistle. Those who had died as martyrs, and hence, having a peculiar halo round them in the issue of their lives, may be supposed to be especially referred to; such as Stephen the proto-martyr at Jerusalem, James the son of Zebedee, and possibly James the Just, the acknowledged leader of the Jewish Christians. It may be that Peter, the apostle of the circumcision, had also suffered before the writing of the Epistle. This supposition, however, which would involve a date for the Epistle after St. Paul's death also, is by no means necessary. Others, too, may be alluded to of whom we have no record, but whose memory would be fresh in the minds of the readers. But it does not follow that martyrs only are intended. Others also who had died in peace, and whose end had been blessed, might be pointed to as models for the imitation of survivors. Verse 8 must be taken as a distinct appended sentence, the watchword on which the preceding exhortation is based. Its drift is that, though successive generations pass away, Jesus Christ remains the same—the Savior of the living as well as of the departed, and the Savior of all to the end of time. It may be here observed that, though his eternal Deity is not distinctly expressed—for "yesterday" does not of necessity reach back to past eternity—yet the sentence can hardly be taken as not implying it. For his unchangeableness is contrasted with the changing generations of men, as is that of Jehovah in the Old Testament (e.g. in Psa_90:2-4), and surely such language would not have been used of any but a Divine Being.
So that we may boldly say, The Lord is my Helper, and I will not fear what man shall do unto me; rather, I will act fear: what shall man do unto me? The quotation is from Psa_118:6. The memory of their former pastors who had finished their course is next urged upon the readers as an encouragement to perseverance in the life of faith.
Heb_13:7, Heb_13:8
Remember your leaders (τῶν ἡγουμένων ὑμῶν, wrongly rendered in the A.V., "them that have the rule over you;" for the reference is to departed chiefs. The word is similarly used by St. Luke (see Luk_22:26; Act_15:22; also below, Act_15:17 and Act_15:24). St. Paul, with a like meaning, calls the rulers of the Church οἱ προιστάμενοι: see Rom_12:8; 1Th_5:12; 1Ti_5:17), who spake to you the Word of God; of whose conversation (i.e. course of life, ἀναστροφῆς), considering the end (or issue, ἔκβασιν), imitate their faith. Jesus Christ is yesterday and today the same, and forever. This allusion to departed leaders shows the comparatively late date of the Epistle. Those who had died as martyrs, and hence, having a peculiar halo round them in the issue of their lives, may be supposed to be especially referred to; such as Stephen the proto-martyr at Jerusalem, James the son of Zebedee, and possibly James the Just, the acknowledged leader of the Jewish Christians. It may be that Peter, the apostle of the circumcision, had also suffered before the writing of the Epistle. This supposition, however, which would involve a date for the Epistle after St. Paul's death also, is by no means necessary. Others, too, may be alluded to of whom we have no record, but whose memory would be fresh in the minds of the readers. But it does not follow that martyrs only are intended. Others also who had died in peace, and whose end had been blessed, might be pointed to as models for the imitation of survivors. Verse 8 must be taken as a distinct appended sentence, the watchword on which the preceding exhortation is based. Its drift is that, though successive generations pass away, Jesus Christ remains the same—the Savior of the living as well as of the departed, and the Savior of all to the end of time. It may be here observed that, though his eternal Deity is not distinctly expressed—for "yesterday" does not of necessity reach back to past eternity—yet the sentence can hardly be taken as not implying it. For his unchangeableness is contrasted with the changing generations of men, as is that of Jehovah in the Old Testament (e.g. in Psa_90:2-4), and surely such language would not have been used of any but a Divine Being.
Remember Them Which Have the Rule Over You
7Remember them which have the rule over you, who have spoken unto you the word of God: whose faith follow, considering the end of their conversation.
Jamieson-Fausset-Brown
7. Two manifestations of "brotherly love," hospitality and care for those in bonds.
Be not forgetful--implying it was a duty which they all recognized, but which they might forget to act on (He 13:3, 7, 16). The enemies of Christianity themselves have noticed the practice of this virtue among Christians [Julian, Epistles, 49].
entertained angels unawares--Abraham and Lot did so (Ge 18:2; 19:1). To obviate the natural distrust felt of strangers, Paul says, an unknown guest may be better than he looks: he may be unexpectedly found to be as much a messenger of God for good, as the angels (whose name means messenger) are; nay more, if a Christian, he represents Christ Himself. There is a play on the same Greek word, Be not forgetful and unaware; let not the duty of hospitality to strangers escape you; for, by entertaining strangers, it has escaped the entertainers that they were entertaining angels. Not unconscious and forgetful of the duty, they have unconsciously brought on themselves the blessing.
7. Two manifestations of "brotherly love," hospitality and care for those in bonds.
Be not forgetful--implying it was a duty which they all recognized, but which they might forget to act on (He 13:3, 7, 16). The enemies of Christianity themselves have noticed the practice of this virtue among Christians [Julian, Epistles, 49].
entertained angels unawares--Abraham and Lot did so (Ge 18:2; 19:1). To obviate the natural distrust felt of strangers, Paul says, an unknown guest may be better than he looks: he may be unexpectedly found to be as much a messenger of God for good, as the angels (whose name means messenger) are; nay more, if a Christian, he represents Christ Himself. There is a play on the same Greek word, Be not forgetful and unaware; let not the duty of hospitality to strangers escape you; for, by entertaining strangers, it has escaped the entertainers that they were entertaining angels. Not unconscious and forgetful of the duty, they have unconsciously brought on themselves the blessing.
8Jesus Christ the same yesterday, and to day, and for ever.
Jamieson-Fausset-Brown
8. This verse is not, as some read it, in apposition with "the end of their conversation" (He 13:7), but forms the transition. "Jesus Christ, yesterday and to-day (is) the same, and (shall be the same) unto the ages (that is, unto all ages)." The Jesus Christ (the full name being given, to mark with affectionate solemnity both His person and His office) who supported your spiritual rulers through life even unto their end "yesterday" (in times past), being at once "the Author and the Finisher of their faith" (He 12:2), remains still the same Jesus Christ "to-day," ready to help you also, if like them you walk by "faith" in Him. Compare "this same Jesus," Ac 1:11. He who yesterday (proverbial for the past time) suffered and died, is to-day in glory (Re 1:18). "As night comes between yesterday and to-day, and yet night itself is swallowed up by yesterday and to-day, so the "suffering" did not so interrupt the glory of Jesus Christ which was of yesterday, and that which is to-day, as not to continue to be the same. He is the same yesterday, before He came into the world, and to-day, in heaven. Yesterday in the time of our predecessors, and to-day in our age" [Bengel]. So the doctrine is the same, not variable: this verse thus forms the transition between He 13:7 and He 13:9. He is always "the same" (He 1:12). The same in the Old and in the New Testament.
8. This verse is not, as some read it, in apposition with "the end of their conversation" (He 13:7), but forms the transition. "Jesus Christ, yesterday and to-day (is) the same, and (shall be the same) unto the ages (that is, unto all ages)." The Jesus Christ (the full name being given, to mark with affectionate solemnity both His person and His office) who supported your spiritual rulers through life even unto their end "yesterday" (in times past), being at once "the Author and the Finisher of their faith" (He 12:2), remains still the same Jesus Christ "to-day," ready to help you also, if like them you walk by "faith" in Him. Compare "this same Jesus," Ac 1:11. He who yesterday (proverbial for the past time) suffered and died, is to-day in glory (Re 1:18). "As night comes between yesterday and to-day, and yet night itself is swallowed up by yesterday and to-day, so the "suffering" did not so interrupt the glory of Jesus Christ which was of yesterday, and that which is to-day, as not to continue to be the same. He is the same yesterday, before He came into the world, and to-day, in heaven. Yesterday in the time of our predecessors, and to-day in our age" [Bengel]. So the doctrine is the same, not variable: this verse thus forms the transition between He 13:7 and He 13:9. He is always "the same" (He 1:12). The same in the Old and in the New Testament.
9Be not carried about with divers and strange doctrines. For it is a good thing that the heart be established with grace; not with meats, which have not profited them that have been occupied therein.
Jamieson-Fausset-Brown
9. about--rather, as oldest manuscripts read, "carried aside"; namely, compare Ep 4:14.
divers--differing from the one faith in the one and the same Jesus Christ, as taught by them who had the rule over you (He 13:7).
strange--foreign to the truth.
doctrines--"teachings."
established with grace; not with meats--not with observances of Jewish distinctions between clean and unclean meats, to which ascetic Judaizers added in Christian times the rejection of some meats, and the use of others: noticed also by Paul in 1Co 8:8, 13; 6:13; Ro 14:17, an exact parallel to this verse: these are some of the "divers and strange doctrines" of the previous sentence. Christ's body offered once for all for us, is our true spiritual "meat" to "eat" (He 13:10), "the stay and the staff of bread" (Is 3:1), the mean of all "grace."
which have not profited--Greek, "in which they who walked were not profited"; namely, in respect to justification, perfect cleansing of the conscience, and sanctification. Compare on "walked," Ac 21:21; namely, with superstitious scrupulosity, as though the worship of God in itself consisted in such legal observances.
9. about--rather, as oldest manuscripts read, "carried aside"; namely, compare Ep 4:14.
divers--differing from the one faith in the one and the same Jesus Christ, as taught by them who had the rule over you (He 13:7).
strange--foreign to the truth.
doctrines--"teachings."
established with grace; not with meats--not with observances of Jewish distinctions between clean and unclean meats, to which ascetic Judaizers added in Christian times the rejection of some meats, and the use of others: noticed also by Paul in 1Co 8:8, 13; 6:13; Ro 14:17, an exact parallel to this verse: these are some of the "divers and strange doctrines" of the previous sentence. Christ's body offered once for all for us, is our true spiritual "meat" to "eat" (He 13:10), "the stay and the staff of bread" (Is 3:1), the mean of all "grace."
which have not profited--Greek, "in which they who walked were not profited"; namely, in respect to justification, perfect cleansing of the conscience, and sanctification. Compare on "walked," Ac 21:21; namely, with superstitious scrupulosity, as though the worship of God in itself consisted in such legal observances.
The Pulpit Commentary
Be not carried away (so, according to the best authorities, rather than carried about) by divers and strange doctrines. For it is a good thing that the heart be established with grace; not with meats, in which they that were occupied (literally, that walked) were not profited. From the exhortation to imitate the faith of the departed leaders, the transition is natural to warnings against being carried away from it by new teachings. The faith, which was their faith, remains unchanged, as Jesus Christ remains unchanged; why, then, these doctrines, new and strange (of. 1Co_3:11; Gal_1:6-10)? What these doctrines were is not shown, except so far as is intimated by the word βρώμασιν ("meats"), which reminds us at once of similar warnings in St. Paul's Epistles (cf. Rom_14:2, Rom_14:14, Rom_14:21; Col_2:8, Col_2:16 -723; 1Ti_4:3). These passages seem to refer in the first place to purely Jewish distinctions, still held to by Jewish Christians, between dean and unclean or polluted meats; and further to a new kind of asceticism, not found in the Old Testament, but based probably on notions of the impurity of matter, which led to entire abstention from flesh or wine, and also in some (1Ti_4:3) from marriage; also, as appears from the passage in Colossians, a false philosophy about angels and the spiritual world. We may perceive in these allusions the germs at least of later Gnostic heresies, such as found (as that of the Ebionites) their first congenial soil in Jewish circles; Oriental theosophy, or neo-Platonic philosophy, being supposed to have been engrafted on Jewish modes of thought. Some, misled by what is said in verse 10, see in the word βρώμασιν an allusion to those sacrifices of the Law which were eaten by the worshippers, against any fancied obligation to partake in which the readers are supposed to be warned. But the word is never so applied in the Old Testament or the New (see above, Heb_9:10; Le Heb_11:34; 1 Macc. 1:16; Rom_14:15, Rom_14:20, 31; 1Co_6:13, 1Co_8:8, 1Co_8:13); nor would such error be likely to be classed among "strange doctrines." The drift of the warning is that the religion of the gospel does not consist in any of these notions or observances, the supposed importance of meats being specially noted, and that to make them its essence is a misconception of its whole meaning, and a departure from the faith: "For the kingdom of God is not meat and drink, but righteousness and peace and joy in the Holy Ghost" (Rom_14:17).
Be not carried away (so, according to the best authorities, rather than carried about) by divers and strange doctrines. For it is a good thing that the heart be established with grace; not with meats, in which they that were occupied (literally, that walked) were not profited. From the exhortation to imitate the faith of the departed leaders, the transition is natural to warnings against being carried away from it by new teachings. The faith, which was their faith, remains unchanged, as Jesus Christ remains unchanged; why, then, these doctrines, new and strange (of. 1Co_3:11; Gal_1:6-10)? What these doctrines were is not shown, except so far as is intimated by the word βρώμασιν ("meats"), which reminds us at once of similar warnings in St. Paul's Epistles (cf. Rom_14:2, Rom_14:14, Rom_14:21; Col_2:8, Col_2:16 -723; 1Ti_4:3). These passages seem to refer in the first place to purely Jewish distinctions, still held to by Jewish Christians, between dean and unclean or polluted meats; and further to a new kind of asceticism, not found in the Old Testament, but based probably on notions of the impurity of matter, which led to entire abstention from flesh or wine, and also in some (1Ti_4:3) from marriage; also, as appears from the passage in Colossians, a false philosophy about angels and the spiritual world. We may perceive in these allusions the germs at least of later Gnostic heresies, such as found (as that of the Ebionites) their first congenial soil in Jewish circles; Oriental theosophy, or neo-Platonic philosophy, being supposed to have been engrafted on Jewish modes of thought. Some, misled by what is said in verse 10, see in the word βρώμασιν an allusion to those sacrifices of the Law which were eaten by the worshippers, against any fancied obligation to partake in which the readers are supposed to be warned. But the word is never so applied in the Old Testament or the New (see above, Heb_9:10; Le Heb_11:34; 1 Macc. 1:16; Rom_14:15, Rom_14:20, 31; 1Co_6:13, 1Co_8:8, 1Co_8:13); nor would such error be likely to be classed among "strange doctrines." The drift of the warning is that the religion of the gospel does not consist in any of these notions or observances, the supposed importance of meats being specially noted, and that to make them its essence is a misconception of its whole meaning, and a departure from the faith: "For the kingdom of God is not meat and drink, but righteousness and peace and joy in the Holy Ghost" (Rom_14:17).
Jesus Christ the Same Yesterday, and To Day, and For Ever
10We have an altar, whereof they have no right to eat which serve the tabernacle.
Jamieson-Fausset-Brown
10. Christianity and Judaism are so totally distinct, that "they who serve the (Jewish) tabernacle," have no right to eat our spiritual Gospel meat, namely, the Jewish priests, and those who follow their guidance in serving the ceremonial ordinance. He says, "serve the tabernacle," not "serve IN the tabernacle." Contrast with this servile worship ours.
an altar--the cross of Christ, whereon His body was offered. The Lord's table represents this altar, the cross; as the bread and wine represent the sacrifice offered on it. Our meat, which we by faith spiritually eat, is the flesh of Christ, in contrast to the typical ceremonial meats. The two cannot be combined (Ga 5:2). That not a literal eating of the sacrifice of Christ is meant in the Lord's Supper, but a spiritual is meant, appears from comparing He 13:9 with He 13:10, "with GRACE, NOT with MEATS."
10. Christianity and Judaism are so totally distinct, that "they who serve the (Jewish) tabernacle," have no right to eat our spiritual Gospel meat, namely, the Jewish priests, and those who follow their guidance in serving the ceremonial ordinance. He says, "serve the tabernacle," not "serve IN the tabernacle." Contrast with this servile worship ours.
an altar--the cross of Christ, whereon His body was offered. The Lord's table represents this altar, the cross; as the bread and wine represent the sacrifice offered on it. Our meat, which we by faith spiritually eat, is the flesh of Christ, in contrast to the typical ceremonial meats. The two cannot be combined (Ga 5:2). That not a literal eating of the sacrifice of Christ is meant in the Lord's Supper, but a spiritual is meant, appears from comparing He 13:9 with He 13:10, "with GRACE, NOT with MEATS."
The Pulpit Commentary
We have an altar, whereof they have no right to eat which serve the tabernacle. Here there is a plain allusion to the eating of offered sacrifices. If, then, there was no such allusion in the preceding verse, what is the connection of thought? It appears to be this: "Some would teach you that meats are of religious importance. Nay, but what are meats to us who have Christ himself for our spiritual food? This is our peculiar privilege, not shared by the very priests of the old dispensation." Then, in Heb_13:11, "That this is so is shown by the very symbolism of the Day of Atonement." Then, in Heb_13:12, "Let us, then, be well content to leave Judaism entirely, and cleave to Christ alone." By "those that serve (λατρεύοντες) the tabernacle" are meant the priests of the Law, whose service is, as in former passages, referred to as still going on. It is evidently implied that we have the right which they have not.
Heb_13:11, Heb_13:12
For the bodies of those beasts, whose blood is brought into the sanctuary by the High Priest for sin (i.e. as sin offerings; for this sense of περὶ ἁμαρτίας, cf. Heb_10:6), are burned without the camp. Wherefore Jesus also, that he might sanctify the people through his own blood, suffered without the gate. The allusion is to the sin offerings on the Day of Atonement—the bullock for the high priest, and the goat for the people. Of the flesh of some sacrifices of ordinary peace offerings—the people ate, being themselves "partakers of the altar;" that of ordinary sin offerings was partaken of by the priests alone: but the special sin offerings of the great day, which typified complete atonement, and the blood of which alone was taken into the holiest of all, were consumed entirely by fire without the camp, and not even the priests might eat of them (Le 16:27, etc). This part of the ceremonial, not mentioned in Heb_9:1-28., completed the symbolism of the Day of Atonement. It not only typified (together with the other goat that was set free) the entire removal of sin from the congregation; it also signified that the Law itself made none, not even the priests, partakers in such complete atonement. Christ fulfilled the first significance of this type by suffering "without the gate;" the Jews, in casting him out from their midst, were the unconscious instruments of his so fulfilling it; he thus bare and took away the sins of all outside the holy city which represented the Israel of God. But further, in him is supplied what under the Law was wanting; for of him, the true Sin Offering, we may all partake: he declared this himself when he spoke of our caring his flesh and drinking his blood—in which words the mention of the blood as well as of the flesh is peculiarly significant; for of the blood, which was "given upon the altar to make atonement for sins" (Le 17:11), none might in any case under the Law partake; but of him we even drink the blood, in token that atonement is completed, and that we are now full partakers in all its benefits. The only seeming discrepancy between the type and the Antitype, as above set forth, is in the order of the different parts of the old ceremonial. The sin offering was slain in the camp before it was burnt outside, whereas Christ fulfilled both these parts of the type by one act upon the cross outside. Again, the blood of the sin offering was taken into the holy of holies before the body was consumed by fire outside, whereas Christ entered the heavenly sanctuary "with his own blood" after he had suffered "without the gate." But the general significance of the symbolism in its several parts is not thus disturbed; it is viewed as a whole, and all parts of it are found to be fulfilled. In saying, "we have an altar," and implying that we eat of it, the writer has surely the Eucharist in view, though it does not follow that θυσιαστήριον means definitely the table on which it is celebrated. He may, as some explain, have especially in his mind the cross on which the sacrifice was once for all completed; or he may have had no definite local image before him, seeing rather (as elsewhere in the Epistle) in spiritual realities and relations the counterparts of the Levitical symbols. But that the Holy Communion is alluded to, even if it were not apparent here, might be concluded from 1Co_10:14-22, where similar phrases are used with distinct reference to it. There St. Paul is dissuading from participation in heathen sacrificial feasts, as being inconsistent with partaking of the Holy Communion; and he says in this connection, "Behold Israel after the flesh: are not they which eat of the sacrifices (ἐσθίοντες τὰς θυσίας) partakers of the altar (κοινωνοὶ τοῦ θυσιαστηρίου)?" It is evident that "partakers of the Lord's table" (1Co_10:21) are regarded as being thereby partakers of the Christian altar, of which mention is made in the text before us. It may be observed that the use here of the word θυσιαστηρίον may be held to justify—and this without implying any actual repetition of the one accomplished sacrifice—the application of the term "altar" to the table on which the Eucharist is celebrated, as does 1Co_10:21 the term "the Lord's table." Both terms were so applied from very early times. The holy tables in our churches are altars, in that on them is continually commemorated and pleaded the one sacrifice of the cross, and that from them the spiritual food of the body and blood is given to the faithful.
We have an altar, whereof they have no right to eat which serve the tabernacle. Here there is a plain allusion to the eating of offered sacrifices. If, then, there was no such allusion in the preceding verse, what is the connection of thought? It appears to be this: "Some would teach you that meats are of religious importance. Nay, but what are meats to us who have Christ himself for our spiritual food? This is our peculiar privilege, not shared by the very priests of the old dispensation." Then, in Heb_13:11, "That this is so is shown by the very symbolism of the Day of Atonement." Then, in Heb_13:12, "Let us, then, be well content to leave Judaism entirely, and cleave to Christ alone." By "those that serve (λατρεύοντες) the tabernacle" are meant the priests of the Law, whose service is, as in former passages, referred to as still going on. It is evidently implied that we have the right which they have not.
Heb_13:11, Heb_13:12
For the bodies of those beasts, whose blood is brought into the sanctuary by the High Priest for sin (i.e. as sin offerings; for this sense of περὶ ἁμαρτίας, cf. Heb_10:6), are burned without the camp. Wherefore Jesus also, that he might sanctify the people through his own blood, suffered without the gate. The allusion is to the sin offerings on the Day of Atonement—the bullock for the high priest, and the goat for the people. Of the flesh of some sacrifices of ordinary peace offerings—the people ate, being themselves "partakers of the altar;" that of ordinary sin offerings was partaken of by the priests alone: but the special sin offerings of the great day, which typified complete atonement, and the blood of which alone was taken into the holiest of all, were consumed entirely by fire without the camp, and not even the priests might eat of them (Le 16:27, etc). This part of the ceremonial, not mentioned in Heb_9:1-28., completed the symbolism of the Day of Atonement. It not only typified (together with the other goat that was set free) the entire removal of sin from the congregation; it also signified that the Law itself made none, not even the priests, partakers in such complete atonement. Christ fulfilled the first significance of this type by suffering "without the gate;" the Jews, in casting him out from their midst, were the unconscious instruments of his so fulfilling it; he thus bare and took away the sins of all outside the holy city which represented the Israel of God. But further, in him is supplied what under the Law was wanting; for of him, the true Sin Offering, we may all partake: he declared this himself when he spoke of our caring his flesh and drinking his blood—in which words the mention of the blood as well as of the flesh is peculiarly significant; for of the blood, which was "given upon the altar to make atonement for sins" (Le 17:11), none might in any case under the Law partake; but of him we even drink the blood, in token that atonement is completed, and that we are now full partakers in all its benefits. The only seeming discrepancy between the type and the Antitype, as above set forth, is in the order of the different parts of the old ceremonial. The sin offering was slain in the camp before it was burnt outside, whereas Christ fulfilled both these parts of the type by one act upon the cross outside. Again, the blood of the sin offering was taken into the holy of holies before the body was consumed by fire outside, whereas Christ entered the heavenly sanctuary "with his own blood" after he had suffered "without the gate." But the general significance of the symbolism in its several parts is not thus disturbed; it is viewed as a whole, and all parts of it are found to be fulfilled. In saying, "we have an altar," and implying that we eat of it, the writer has surely the Eucharist in view, though it does not follow that θυσιαστήριον means definitely the table on which it is celebrated. He may, as some explain, have especially in his mind the cross on which the sacrifice was once for all completed; or he may have had no definite local image before him, seeing rather (as elsewhere in the Epistle) in spiritual realities and relations the counterparts of the Levitical symbols. But that the Holy Communion is alluded to, even if it were not apparent here, might be concluded from 1Co_10:14-22, where similar phrases are used with distinct reference to it. There St. Paul is dissuading from participation in heathen sacrificial feasts, as being inconsistent with partaking of the Holy Communion; and he says in this connection, "Behold Israel after the flesh: are not they which eat of the sacrifices (ἐσθίοντες τὰς θυσίας) partakers of the altar (κοινωνοὶ τοῦ θυσιαστηρίου)?" It is evident that "partakers of the Lord's table" (1Co_10:21) are regarded as being thereby partakers of the Christian altar, of which mention is made in the text before us. It may be observed that the use here of the word θυσιαστηρίον may be held to justify—and this without implying any actual repetition of the one accomplished sacrifice—the application of the term "altar" to the table on which the Eucharist is celebrated, as does 1Co_10:21 the term "the Lord's table." Both terms were so applied from very early times. The holy tables in our churches are altars, in that on them is continually commemorated and pleaded the one sacrifice of the cross, and that from them the spiritual food of the body and blood is given to the faithful.
11For the bodies of those beasts, whose blood is brought into the sanctuary by the high priest for sin, are burned without the camp.
Jamieson-Fausset-Brown
11-12. For just as "the bodies of those beasts whose blood is brought into the sanctuary by ... are burned without the camp," so "Jesus also that ... suffered without the gate" of ceremonial Judaism, of which His crucifixion outside the gate of Jerusalem is a type.
for--reason why they who serve the tabernacle, are excluded from share in Christ; because His sacrifice is not like one of those sacrifices in which they had a share but answers to one which was "wholly burned" outside (the Greek is "burnt completely," "consumed by burning"), and which consequently they could not eat of. Le 6:30, gives the general rule, "No sin offering whereof any of the blood is brought into the tabernacle of the congregation to reconcile withal in the holy place, shall be eaten; it shall be burnt in the fire." The sin offerings are twofold: the outward, whose blood was sprinkled on the outward altar, and of whose bodies the priests might eat; and the inward, the reverse.
the sanctuary--here the Holy of Holies, into which the blood of the sin offering was brought on the day of atonement.
without the camp--in which were the tabernacle and Levitical priests and legal worshippers, during Israel's journey through the wilderness; replaced afterwards by Jerusalem (containing the temple), outside of whose walls Jesus was crucified.
11-12. For just as "the bodies of those beasts whose blood is brought into the sanctuary by ... are burned without the camp," so "Jesus also that ... suffered without the gate" of ceremonial Judaism, of which His crucifixion outside the gate of Jerusalem is a type.
for--reason why they who serve the tabernacle, are excluded from share in Christ; because His sacrifice is not like one of those sacrifices in which they had a share but answers to one which was "wholly burned" outside (the Greek is "burnt completely," "consumed by burning"), and which consequently they could not eat of. Le 6:30, gives the general rule, "No sin offering whereof any of the blood is brought into the tabernacle of the congregation to reconcile withal in the holy place, shall be eaten; it shall be burnt in the fire." The sin offerings are twofold: the outward, whose blood was sprinkled on the outward altar, and of whose bodies the priests might eat; and the inward, the reverse.
the sanctuary--here the Holy of Holies, into which the blood of the sin offering was brought on the day of atonement.
without the camp--in which were the tabernacle and Levitical priests and legal worshippers, during Israel's journey through the wilderness; replaced afterwards by Jerusalem (containing the temple), outside of whose walls Jesus was crucified.
12Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate.
13Let us go forth therefore unto him without the camp, bearing his reproach.
Jamieson-Fausset-Brown
13. therefore--This "therefore" breathes the deliberate fortitude of believers [Bengel].
without the camp--"outside the legal polity" [Theodoret] of Judaism (compare He 13:11) "Faith considers Jerusalem itself as a camp, not a city" [Bengel]. He contrasts with the Jews, who serve an earthly sanctuary, the Christians to whom the altar in heaven stands open, while it is closed against the Jews. As Jesus suffered without the gate, so spiritually must those who desire to belong to Him, withdraw from the earthly Jerusalem and its sanctuary, as from this world in general. There is a reference to Ex 33:7, when the tabernacle was moved without the camp, which had become polluted by the people's idolatry of the golden calves; so that "every one who sought the Lord went out unto the tabernacle of the congregation (as Moses called the tabernacle outside the camp), which was without the camp"; a lively type of what the Hebrews should do, namely, come out of the carnal worship of the earthly Jerusalem to worship God in Christ in spirit, and of what we all ought to do, namely, come out from all carnalism, worldly formalism, and mere sensuous worship, and know Jesus in His spiritual power apart from worldliness, seeing that "we have no continuing city" (He 13:14).
bearing--as Simon of Cyrene did.
his reproach--the reproach which He bare, and which all His people bear with Him.
13. therefore--This "therefore" breathes the deliberate fortitude of believers [Bengel].
without the camp--"outside the legal polity" [Theodoret] of Judaism (compare He 13:11) "Faith considers Jerusalem itself as a camp, not a city" [Bengel]. He contrasts with the Jews, who serve an earthly sanctuary, the Christians to whom the altar in heaven stands open, while it is closed against the Jews. As Jesus suffered without the gate, so spiritually must those who desire to belong to Him, withdraw from the earthly Jerusalem and its sanctuary, as from this world in general. There is a reference to Ex 33:7, when the tabernacle was moved without the camp, which had become polluted by the people's idolatry of the golden calves; so that "every one who sought the Lord went out unto the tabernacle of the congregation (as Moses called the tabernacle outside the camp), which was without the camp"; a lively type of what the Hebrews should do, namely, come out of the carnal worship of the earthly Jerusalem to worship God in Christ in spirit, and of what we all ought to do, namely, come out from all carnalism, worldly formalism, and mere sensuous worship, and know Jesus in His spiritual power apart from worldliness, seeing that "we have no continuing city" (He 13:14).
bearing--as Simon of Cyrene did.
his reproach--the reproach which He bare, and which all His people bear with Him.
The Pulpit Commentary
Let us go forth therefore unto him without the camp, bearing his reproach. By a happy turn of thought Christ's having suffered without the gate is viewed as representing his exclusion from the Jewish Church and polity, outside which we are now to follow him, though we with him be reproached by the Jews as outcasts. There may be a tacit reference, such as Bengel sees in the word φέροντες, to our bearing our cross after him.
Let us go forth therefore unto him without the camp, bearing his reproach. By a happy turn of thought Christ's having suffered without the gate is viewed as representing his exclusion from the Jewish Church and polity, outside which we are now to follow him, though we with him be reproached by the Jews as outcasts. There may be a tacit reference, such as Bengel sees in the word φέροντες, to our bearing our cross after him.
14For here have we no continuing city, but we seek one to come.
Jamieson-Fausset-Brown
14. here--on earth. Those Hebrews who clung to the earthly sanctuary are representatives of all who cling to this earth. The earthly Jerusalem proved to be no "abiding city," having been destroyed shortly after this Epistle was written, and with it fell the Jewish civil and religious polity; a type of the whole of our present earthly order of things soon to perish.
one to come--(He 2:5; 11:10, 14, 16; 12:22; Php 3:20).
14. here--on earth. Those Hebrews who clung to the earthly sanctuary are representatives of all who cling to this earth. The earthly Jerusalem proved to be no "abiding city," having been destroyed shortly after this Epistle was written, and with it fell the Jewish civil and religious polity; a type of the whole of our present earthly order of things soon to perish.
one to come--(He 2:5; 11:10, 14, 16; 12:22; Php 3:20).
The Pulpit Commentary
For here we have no abiding city, but we seek that which is to come; i.e. not Jerusalem, representing the transitory dispensation of the Law; but the "city of the living God," which is eternal.
For here we have no abiding city, but we seek that which is to come; i.e. not Jerusalem, representing the transitory dispensation of the Law; but the "city of the living God," which is eternal.
The Sacrifice of Praise
15By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to his name.
Jamieson-Fausset-Brown
15. As the "altar" was mentioned in He 13:10, so the "sacrifices" here (compare 1Pe 2:5, namely, praise and doing good, He 13:16). Compare Psa 119:108; Ro 12:1.
By him--as the Mediator of our prayers and praises (Joh 14:13, 14); not by Jewish observances (Psa 50:14, 23; 69:30, 31; 107:22; 116:17). It was an old saying of the rabbis, "At a future time all sacrifices shall cease, but praises shall not cease."
of praise--for salvation.
continually--not merely at fixed seasons, as those on which the legal sacrifices were offered, but throughout all our lives.
fruit of our lips--(Is 57:19; Ho 14:2).
giving thanks--Greek, "confessing." Bengel remarks that the Hebrew, "todah," is beautifully emphatic. It literally means "acknowledgment" or "confession." In praising a creature, we may easily exceed the truth; but in praising God we have only to go on confessing what He really is to us. Hence it is impossible to exceed the truth, and here is genuine praise.
15. As the "altar" was mentioned in He 13:10, so the "sacrifices" here (compare 1Pe 2:5, namely, praise and doing good, He 13:16). Compare Psa 119:108; Ro 12:1.
By him--as the Mediator of our prayers and praises (Joh 14:13, 14); not by Jewish observances (Psa 50:14, 23; 69:30, 31; 107:22; 116:17). It was an old saying of the rabbis, "At a future time all sacrifices shall cease, but praises shall not cease."
of praise--for salvation.
continually--not merely at fixed seasons, as those on which the legal sacrifices were offered, but throughout all our lives.
fruit of our lips--(Is 57:19; Ho 14:2).
giving thanks--Greek, "confessing." Bengel remarks that the Hebrew, "todah," is beautifully emphatic. It literally means "acknowledgment" or "confession." In praising a creature, we may easily exceed the truth; but in praising God we have only to go on confessing what He really is to us. Hence it is impossible to exceed the truth, and here is genuine praise.
The Pulpit Commentary
Through him therefore let us offer the sacrifice (or, a sacrifice) of praise to God continually, that is, the fruit of lips confessing to his Name. Θυσία αἰνέσεως is the designation in the ritual of the Law of the voluntary peace offering, offered by individuals on occasions calling for special thanksgiving (Le Heb_7:12). In the psalms it is used to express generally praise and thanksgiving (see Psa_1:1-6 :14, 23; Psa_116:17. Θῦσον τῷ Θεῷ θυσίαν αἰνέσεως καὶ ἀπόδος τῷ ὑψίστῳ τὰς εὐχάς σου, etc). In virtue of their participation in the true and complete Sin Offering, Christians may fulfill this part of the ancient symbolism, not occasionally, but "continually;" bringing to God, not fruits of the earth, but the "fruit of the lips" (an expression found in Hos_14:2, where the LXX. has καρπὸν χειλέων ἡμῶν), i.e. continual praise, springing from thankful hearts. In the Eucharist especially (hence so called) such sacrifice is continually offered, over the one atoning Sacrifice which is pleaded and partaken of. But not in communions only, but ever in their daily lives, such "sacrifice of praise and thanksgiving" is due. But, as the next verse reminds the readers, the "knit of the lips" is not enough; there is a further sacrifice of our own, whereby we must show that we are true partakers of Christ, and truly thankful.
Through him therefore let us offer the sacrifice (or, a sacrifice) of praise to God continually, that is, the fruit of lips confessing to his Name. Θυσία αἰνέσεως is the designation in the ritual of the Law of the voluntary peace offering, offered by individuals on occasions calling for special thanksgiving (Le Heb_7:12). In the psalms it is used to express generally praise and thanksgiving (see Psa_1:1-6 :14, 23; Psa_116:17. Θῦσον τῷ Θεῷ θυσίαν αἰνέσεως καὶ ἀπόδος τῷ ὑψίστῳ τὰς εὐχάς σου, etc). In virtue of their participation in the true and complete Sin Offering, Christians may fulfill this part of the ancient symbolism, not occasionally, but "continually;" bringing to God, not fruits of the earth, but the "fruit of the lips" (an expression found in Hos_14:2, where the LXX. has καρπὸν χειλέων ἡμῶν), i.e. continual praise, springing from thankful hearts. In the Eucharist especially (hence so called) such sacrifice is continually offered, over the one atoning Sacrifice which is pleaded and partaken of. But not in communions only, but ever in their daily lives, such "sacrifice of praise and thanksgiving" is due. But, as the next verse reminds the readers, the "knit of the lips" is not enough; there is a further sacrifice of our own, whereby we must show that we are true partakers of Christ, and truly thankful.
16But to do good and to communicate forget not: for with such sacrifices God is well pleased.
Jamieson-Fausset-Brown
16. But--But the sacrifice of praise with the lips (He 13:15) is not enough; there must be also doing good (beneficence) and communicating (that is, imparting a share of your means, Ga 6:6) to the needy.
with such--and not mere ritualistic sacrifices.
16. But--But the sacrifice of praise with the lips (He 13:15) is not enough; there must be also doing good (beneficence) and communicating (that is, imparting a share of your means, Ga 6:6) to the needy.
with such--and not mere ritualistic sacrifices.
The Pulpit Commentary
But to do good and to communicate forget not; while κοινωνίας expresses the sense of Christian fellowship evinced by communicating to others a share of what we have; cf. Rom_15:26; 2Co_9:13): for With such sacrifices God is well pleased.
But to do good and to communicate forget not; while κοινωνίας expresses the sense of Christian fellowship evinced by communicating to others a share of what we have; cf. Rom_15:26; 2Co_9:13): for With such sacrifices God is well pleased.
Obey Them That Have the Rule Over You
17Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief: for that is unprofitable for you.
Jamieson-Fausset-Brown
17. Obey them that have the rule over you--(Compare He 13:7, 24). This threefold mention of the rulers is peculiar to this Epistle. In other Epistles Paul includes the rulers in his exhortations. But here the address is limited to the general body of the Church, in contrast to the rulers to whom they are charged to yield reverent submission. Now this is just what might be expected when the apostle of the Gentiles was writing to the Palestine Christians, among whom James and the eleven apostles had exercised a more immediate authority. It was important he should not seem to set himself in opposition to their guides, but rather strengthen their hands; he claims no authority directly or indirectly over these rulers themselves [Birks]. "Remember" your deceased rulers (He 13:7). "Obey" your living rulers; nay, more, not only obey in cases where no sacrifice of self is required, and where you are persuaded they are right (so the Greek, for "obey"), but "submit yourselves" as a matter of dutiful yielding, when your judgment and natural will incline you in an opposite direction.
they--on their part; so the Greek. As they do their part, so do you yours. So Paul exhorts, 1Th 5:12, 13.
watch--"are vigilant" (Greek).
for--Greek, "in behalf of."
must give account--The strongest stimulus to watchfulness (Mr 13:34-37). Chrysostom was deeply struck with these words, as he tells us [On the Priesthood, 6], "The fear of this threat continually agitates my soul."
do it--"watch for your soul's eternal salvation." It is a perilous responsibility for a man to have to give account for others' deeds, who is not sufficient for his own [Estius, from Aquinas]. I wonder whether it be possible that any of the rulers should be saved [Chrysostom]. Compare Paul's address to the elders, Ac 20:28; 1Co 4:1-5, where also he connects ministers' responsibility with the account to be hereafter given (compare 1Pe 5:4).
with joy--at your obedience; anticipating, too, that you shall be their "joy" in the day of giving account (Php 4:1).
not with grief--at your disobedience; apprehending also that in the day of account you may be among the lost, instead of being their crown of rejoicing. In giving account, the stewards are liable to blame if aught be lost to the Master. "Mitigate their toil by every office of attention and respect, that with alacrity, rather than with grief, they may fulfil their duty, arduous enough in itself, even though no unpleasantness be added on your part" [Grotius].
that--Grief in your pastors is unprofitable for you, for it weakens their spiritual power; nay, more, "the groans (so the Greek for 'grief') of other creatures are heard; how much more of pastors!" [Bengel]. So God will be provoked to avenge on you their "groaning" (Greek). If they must render God an account of their negligence, so must you for your ingratitude to them [Grotius].
17. Obey them that have the rule over you--(Compare He 13:7, 24). This threefold mention of the rulers is peculiar to this Epistle. In other Epistles Paul includes the rulers in his exhortations. But here the address is limited to the general body of the Church, in contrast to the rulers to whom they are charged to yield reverent submission. Now this is just what might be expected when the apostle of the Gentiles was writing to the Palestine Christians, among whom James and the eleven apostles had exercised a more immediate authority. It was important he should not seem to set himself in opposition to their guides, but rather strengthen their hands; he claims no authority directly or indirectly over these rulers themselves [Birks]. "Remember" your deceased rulers (He 13:7). "Obey" your living rulers; nay, more, not only obey in cases where no sacrifice of self is required, and where you are persuaded they are right (so the Greek, for "obey"), but "submit yourselves" as a matter of dutiful yielding, when your judgment and natural will incline you in an opposite direction.
they--on their part; so the Greek. As they do their part, so do you yours. So Paul exhorts, 1Th 5:12, 13.
watch--"are vigilant" (Greek).
for--Greek, "in behalf of."
must give account--The strongest stimulus to watchfulness (Mr 13:34-37). Chrysostom was deeply struck with these words, as he tells us [On the Priesthood, 6], "The fear of this threat continually agitates my soul."
do it--"watch for your soul's eternal salvation." It is a perilous responsibility for a man to have to give account for others' deeds, who is not sufficient for his own [Estius, from Aquinas]. I wonder whether it be possible that any of the rulers should be saved [Chrysostom]. Compare Paul's address to the elders, Ac 20:28; 1Co 4:1-5, where also he connects ministers' responsibility with the account to be hereafter given (compare 1Pe 5:4).
with joy--at your obedience; anticipating, too, that you shall be their "joy" in the day of giving account (Php 4:1).
not with grief--at your disobedience; apprehending also that in the day of account you may be among the lost, instead of being their crown of rejoicing. In giving account, the stewards are liable to blame if aught be lost to the Master. "Mitigate their toil by every office of attention and respect, that with alacrity, rather than with grief, they may fulfil their duty, arduous enough in itself, even though no unpleasantness be added on your part" [Grotius].
that--Grief in your pastors is unprofitable for you, for it weakens their spiritual power; nay, more, "the groans (so the Greek for 'grief') of other creatures are heard; how much more of pastors!" [Bengel]. So God will be provoked to avenge on you their "groaning" (Greek). If they must render God an account of their negligence, so must you for your ingratitude to them [Grotius].
The Pulpit Commentary
Obey them that have the rule over you (τοῖς ἡγουμένοις ὑμῶν, as in Heb_13:7), and submit yourselves (to them): for they watch for your souls, as they that must give account, that they may do it With joy, and not With grief (literally, groaning); for that is (rather, were) unprofitable for you (i.e. their ministry is for your profit; if its result be their giving in their account with groans, its whole purpose will be frustrated). In this allusion to the ἡγουμένοι as in Heb_13:7 and Heb_13:24, there is evidence of the existence of a regular order of ministry in the Hebrew Churches, such as many allusions in St. Paul's Epistles show to have formed part of the constitution of the Churches to whom those Epistles were addressed (cf. also Act_14:23 and Act_20:17, Act_20:28, etc). The word itself (ἡγουμένοι) which is here used might, indeed, denote any persons who took the lead in the congregations; but the urging of the duty of submission to them, in virtue of their office of watching for souls for which they would have to give account, shows plainly that a special order is here, as elsewhere, referred to. Observe also below, Heb_13:24, where "all the saints," i.e. what we should call the laity, are mentioned in distinction from the ἡγουμένοι. (For similar injunctions, cf. 1Th_5:12 and 1Ti_5:17, τοὺς προεσταμένους ὑμῶν and οἱ προεστῶτες πρεσβύτεροι being the words there used) The special injunction here to obey and submit may have been called for by some deficiency in this respect among the Hebrew Christians. Possibly it was among the people rather than the pastors that there were any signs of wavering between the Church and the synagogue, and that one purpose of the admonition is to strengthen the hands of the former, in whom confidence is placed.
Obey them that have the rule over you (τοῖς ἡγουμένοις ὑμῶν, as in Heb_13:7), and submit yourselves (to them): for they watch for your souls, as they that must give account, that they may do it With joy, and not With grief (literally, groaning); for that is (rather, were) unprofitable for you (i.e. their ministry is for your profit; if its result be their giving in their account with groans, its whole purpose will be frustrated). In this allusion to the ἡγουμένοι as in Heb_13:7 and Heb_13:24, there is evidence of the existence of a regular order of ministry in the Hebrew Churches, such as many allusions in St. Paul's Epistles show to have formed part of the constitution of the Churches to whom those Epistles were addressed (cf. also Act_14:23 and Act_20:17, Act_20:28, etc). The word itself (ἡγουμένοι) which is here used might, indeed, denote any persons who took the lead in the congregations; but the urging of the duty of submission to them, in virtue of their office of watching for souls for which they would have to give account, shows plainly that a special order is here, as elsewhere, referred to. Observe also below, Heb_13:24, where "all the saints," i.e. what we should call the laity, are mentioned in distinction from the ἡγουμένοι. (For similar injunctions, cf. 1Th_5:12 and 1Ti_5:17, τοὺς προεσταμένους ὑμῶν and οἱ προεστῶτες πρεσβύτεροι being the words there used) The special injunction here to obey and submit may have been called for by some deficiency in this respect among the Hebrew Christians. Possibly it was among the people rather than the pastors that there were any signs of wavering between the Church and the synagogue, and that one purpose of the admonition is to strengthen the hands of the former, in whom confidence is placed.
18Pray for us: for we trust we have a good conscience, in all things willing to live honestly.
Jamieson-Fausset-Brown
18. Pray for us--Paul usually requests the Church's intercessions for him in closing his Epistles, just as he begins with assuring them of his having them at heart in his prayers (but in this Epistle not till He 13:20, 21), Ro 15:30. "Us," includes both himself and his companions; he passes to himself alone, He 13:19.
we trust we have a good conscience--in spite of your former jealousies, and the charges of my Jewish enemies at Jerusalem, which have been the occasion of my imprisonment at Rome. In refutation of the Jews' aspersions, he asserts in the same language as here his own conscientiousness before God and man, Ac 23:1-3; 24:16, 20, 21 (wherein he virtually implies that his reply to Ananias was not sinful impatience; for, indeed, it was a prophecy which he was inspired at the moment to utter, and which was fulfilled soon after).
we trust--Greek, "we are persuaded," in the oldest manuscripts. Good conscience produces confidence, where the Holy Spirit rules the conscience (Ro 9:1).
honestly--"in a good way." The same Greek word as "good conscience." Literally, "rightly," "becomingly."
18. Pray for us--Paul usually requests the Church's intercessions for him in closing his Epistles, just as he begins with assuring them of his having them at heart in his prayers (but in this Epistle not till He 13:20, 21), Ro 15:30. "Us," includes both himself and his companions; he passes to himself alone, He 13:19.
we trust we have a good conscience--in spite of your former jealousies, and the charges of my Jewish enemies at Jerusalem, which have been the occasion of my imprisonment at Rome. In refutation of the Jews' aspersions, he asserts in the same language as here his own conscientiousness before God and man, Ac 23:1-3; 24:16, 20, 21 (wherein he virtually implies that his reply to Ananias was not sinful impatience; for, indeed, it was a prophecy which he was inspired at the moment to utter, and which was fulfilled soon after).
we trust--Greek, "we are persuaded," in the oldest manuscripts. Good conscience produces confidence, where the Holy Spirit rules the conscience (Ro 9:1).
honestly--"in a good way." The same Greek word as "good conscience." Literally, "rightly," "becomingly."
The Pulpit Commentary
Pray for us: for we trust (rather, we are persuaded, πειθόμεθα) that we have a good conscience, in all things willing (i.e. desiring) to live honestly. When St. Paul uses the plural ἡμεῖς he usually at least, if not always, includes his colleagues (cf. 1Th_5:25; 2Th_3:1; Col_4:3). So probably the writer here, especially as there is a transition to the singular in the following verse. Whoever he was, he associates himself in sending the Epistle with his fellow-laborers, i.e. with others of what we may call the Pauline circle, who were engaged with him elsewhere. Both this and the request for prayer, and also the assertion of integrity, which seems to imply suspicion of possible mistrust, are quite in St. Paul's way, and confirm the view that, though the author may not have been St. Paul himself, it was at any rate some one who was, or had been, closely connected with him.
Pray for us: for we trust (rather, we are persuaded, πειθόμεθα) that we have a good conscience, in all things willing (i.e. desiring) to live honestly. When St. Paul uses the plural ἡμεῖς he usually at least, if not always, includes his colleagues (cf. 1Th_5:25; 2Th_3:1; Col_4:3). So probably the writer here, especially as there is a transition to the singular in the following verse. Whoever he was, he associates himself in sending the Epistle with his fellow-laborers, i.e. with others of what we may call the Pauline circle, who were engaged with him elsewhere. Both this and the request for prayer, and also the assertion of integrity, which seems to imply suspicion of possible mistrust, are quite in St. Paul's way, and confirm the view that, though the author may not have been St. Paul himself, it was at any rate some one who was, or had been, closely connected with him.
19But I beseech you the rather to do this, that I may be restored to you the sooner.
Jamieson-Fausset-Brown
19. the rather--Greek, "I the more abundantly beseech you."
to do this--to pray for me.
that I may be restored to you--(Phm 22). It is here first in the letter he mentions himself, in a way so unobtrusive, as not to prejudice his Hebrew readers against him, which would have been the result had he commenced this as his other Epistles, with authoritatively announcing his name and apostolic commission.
19. the rather--Greek, "I the more abundantly beseech you."
to do this--to pray for me.
that I may be restored to you--(Phm 22). It is here first in the letter he mentions himself, in a way so unobtrusive, as not to prejudice his Hebrew readers against him, which would have been the result had he commenced this as his other Epistles, with authoritatively announcing his name and apostolic commission.
The Pulpit Commentary
And I beseech you the more abundantly (the Pauline word, περισσοτέρως) to do this, that I may be restored to you the sooner. The author of the Epistle proceeds here for the first time to speak of himself individually; and what he thus says shows that the Epistle was addressed to some definite circle of Hebrew Christians, and one which he had been among before. What circumstances, whether of imprisonment or other hindrances, were in the way of his revisiting them does not appear. We remark that this verse again reminds us strongly of St. Paul (cf. Phm_1:22). The possibility may be here noted that, if the Epistle was composed by one of St. Paul's friends, and sent under his authority, he may have himself dictated this concluding portion (beginning possibly at Heb_13:17) which is in a more epistolary style than the rest, and contains personal allusions.
Heb_13:20, Heb_13:21
Now the God of peace, that brought again from the dead the great Shepherd of the sheep through (literally, in) the blood of the eternal covenant, our Lord Jesus, make you perfect in every good work, to do his will, working in you that which is well-pleasing in his sight, through Jesus Christ; to whom (i.e. to God, the subject of the sentence) be glory forever and ever. Amen. It is St. Paul's way also to introduce, in the end of his Epistles, a solemn prayer or benediction, couched in terms suitable to the subjects that have been dwelt on (see e.g. Rom_16:25, etc). The term, "God of peace," is also usual with him; and it is appropriate here after so many warnings against disturbing the Church's peace; as is, with reference also to what has gone before, "make you perfect" (καταρτίσαι), and what follows. On "the great Shepherd," etc., Bengel says, "Habemus, inquit, antistites multos, Heb_13:17, sed hic omniam est Antistes. Ego sum absens, Heb_13:19, sed DEUS non abest, neque deerit." The expression is taken from Isa_63:11, "Where is he that brought them out of the sea with the shepherd of his flock? (Ποῦ ὁ ἀναβιβάσας ἐκ τῆς θαλάσσης τὸν ποιμένα τῶν προβάτων; LXX)." The reference in Isaiah is to Moses and the Red Sea, the well-known types of Christ and his resurrection, and of ours to a new life, leading to eternal life, through him. He is called "the great Shepherd," as in Heb_4:14 the "great High Priest," as being the true fulfillment of the ancient types. "In [i.e. 'in virtue of'] the blood of the covenant" seems to be suggested by Zec_9:11, Καὶ σὺ ἐν αἵματι διαθήκης σου ἐξαπέστειλας δεσμίους σου ἐκ λάκκου οὐκ ἔχοντος ὕδωρ: αἰωνίου being added (as αέγαν before) to distinguish the new covenant from the old. The suitableness of the words to the contents of the Epistle is obvious. It is observed that the above is the only distinct allusion in the Epistle to Christ's resurrection, the writer's treatment of his subject having led him to pass at once from the sacrifice to the heavenly intercession. But "non concludit apostolus, autequam menti-onem fecerit resurrectionis Christi" (Bengel).
And I beseech you the more abundantly (the Pauline word, περισσοτέρως) to do this, that I may be restored to you the sooner. The author of the Epistle proceeds here for the first time to speak of himself individually; and what he thus says shows that the Epistle was addressed to some definite circle of Hebrew Christians, and one which he had been among before. What circumstances, whether of imprisonment or other hindrances, were in the way of his revisiting them does not appear. We remark that this verse again reminds us strongly of St. Paul (cf. Phm_1:22). The possibility may be here noted that, if the Epistle was composed by one of St. Paul's friends, and sent under his authority, he may have himself dictated this concluding portion (beginning possibly at Heb_13:17) which is in a more epistolary style than the rest, and contains personal allusions.
Heb_13:20, Heb_13:21
Now the God of peace, that brought again from the dead the great Shepherd of the sheep through (literally, in) the blood of the eternal covenant, our Lord Jesus, make you perfect in every good work, to do his will, working in you that which is well-pleasing in his sight, through Jesus Christ; to whom (i.e. to God, the subject of the sentence) be glory forever and ever. Amen. It is St. Paul's way also to introduce, in the end of his Epistles, a solemn prayer or benediction, couched in terms suitable to the subjects that have been dwelt on (see e.g. Rom_16:25, etc). The term, "God of peace," is also usual with him; and it is appropriate here after so many warnings against disturbing the Church's peace; as is, with reference also to what has gone before, "make you perfect" (καταρτίσαι), and what follows. On "the great Shepherd," etc., Bengel says, "Habemus, inquit, antistites multos, Heb_13:17, sed hic omniam est Antistes. Ego sum absens, Heb_13:19, sed DEUS non abest, neque deerit." The expression is taken from Isa_63:11, "Where is he that brought them out of the sea with the shepherd of his flock? (Ποῦ ὁ ἀναβιβάσας ἐκ τῆς θαλάσσης τὸν ποιμένα τῶν προβάτων; LXX)." The reference in Isaiah is to Moses and the Red Sea, the well-known types of Christ and his resurrection, and of ours to a new life, leading to eternal life, through him. He is called "the great Shepherd," as in Heb_4:14 the "great High Priest," as being the true fulfillment of the ancient types. "In [i.e. 'in virtue of'] the blood of the covenant" seems to be suggested by Zec_9:11, Καὶ σὺ ἐν αἵματι διαθήκης σου ἐξαπέστειλας δεσμίους σου ἐκ λάκκου οὐκ ἔχοντος ὕδωρ: αἰωνίου being added (as αέγαν before) to distinguish the new covenant from the old. The suitableness of the words to the contents of the Epistle is obvious. It is observed that the above is the only distinct allusion in the Epistle to Christ's resurrection, the writer's treatment of his subject having led him to pass at once from the sacrifice to the heavenly intercession. But "non concludit apostolus, autequam menti-onem fecerit resurrectionis Christi" (Bengel).
Closing Prayer and Benediction
20Now the God of peace, that brought again from the dead our Lord Jesus, that great shepherd of the sheep, through the blood of the everlasting covenant,
Jamieson-Fausset-Brown
20. Concluding prayer.
God of peace--So Paul, Ro 15:33; 16:20; 2Co 13:11; Php 4:9; 1Th 5:23; 2Th 3:16. The Judaizing of the Hebrews was calculated to sow seeds of discord among them, of disobedience to their pastors (He 13:17), and of alienation towards Paul. The God of peace by giving unity of true doctrine, will unite them in mutual love.
brought again from the dead--Greek, "brought up," &c.: God brought the Shepherd; the Shepherd shall bring the flock. Here only in the Epistle he mentions the resurrection. He would not conclude without mentioning 'the connecting link between the two truths mainly discussed; the one perfect sacrifice and the continual priestly intercession--the depth of His humiliation and the height of His glory--the "altar" of the cross and the ascension to the heavenly Holy of Holies.
Lord Jesus--the title marking His person and His Lordship over us. But He 13:21, "through Jesus Christ." His office, as the Anointed of the Spirit, making Him the medium of communicating the Spirit to us, the holy unction flowing down from the Head on the members (compare Ac 2:36).
great--(He 4:14).
shepherd of the sheep--A title familiar to his Hebrew readers, from their Old Testament (Is 63:11; Septuagint): primarily Moses, antitypically Christ: already compared together, He 3:2-7. The transition is natural from their earthly pastors (He 13:17), to the Chief Pastor, as in 1Pe 5:1-4. Compare Eze 34:23 and Jesus' own words, Joh 10:2, 11, 14.
through the blood--Greek, "in," in virtue of the blood (He 2:9); it was because of His bloody death for us, that the Father raised and crowned Him with glory. The "blood" was the seal of the everlasting covenant entered into between the Father and Son; in virtue of the Son's blood, first Christ was raised, then Christ's people shall be so (Zec 9:11, seemingly referred to here; Ac 20:28).
everlasting--The everlastingness of the covenant necessitated the resurrection. This clause, "the blood of the everlasting covenant," is a summary retrospect of the Epistle (compare He 9:12).
20. Concluding prayer.
God of peace--So Paul, Ro 15:33; 16:20; 2Co 13:11; Php 4:9; 1Th 5:23; 2Th 3:16. The Judaizing of the Hebrews was calculated to sow seeds of discord among them, of disobedience to their pastors (He 13:17), and of alienation towards Paul. The God of peace by giving unity of true doctrine, will unite them in mutual love.
brought again from the dead--Greek, "brought up," &c.: God brought the Shepherd; the Shepherd shall bring the flock. Here only in the Epistle he mentions the resurrection. He would not conclude without mentioning 'the connecting link between the two truths mainly discussed; the one perfect sacrifice and the continual priestly intercession--the depth of His humiliation and the height of His glory--the "altar" of the cross and the ascension to the heavenly Holy of Holies.
Lord Jesus--the title marking His person and His Lordship over us. But He 13:21, "through Jesus Christ." His office, as the Anointed of the Spirit, making Him the medium of communicating the Spirit to us, the holy unction flowing down from the Head on the members (compare Ac 2:36).
great--(He 4:14).
shepherd of the sheep--A title familiar to his Hebrew readers, from their Old Testament (Is 63:11; Septuagint): primarily Moses, antitypically Christ: already compared together, He 3:2-7. The transition is natural from their earthly pastors (He 13:17), to the Chief Pastor, as in 1Pe 5:1-4. Compare Eze 34:23 and Jesus' own words, Joh 10:2, 11, 14.
through the blood--Greek, "in," in virtue of the blood (He 2:9); it was because of His bloody death for us, that the Father raised and crowned Him with glory. The "blood" was the seal of the everlasting covenant entered into between the Father and Son; in virtue of the Son's blood, first Christ was raised, then Christ's people shall be so (Zec 9:11, seemingly referred to here; Ac 20:28).
everlasting--The everlastingness of the covenant necessitated the resurrection. This clause, "the blood of the everlasting covenant," is a summary retrospect of the Epistle (compare He 9:12).
21Make you perfect in every good work to do his will, working in you that which is wellpleasing in his sight, through Jesus Christ; to whom be glory for ever and ever. Amen.
Jamieson-Fausset-Brown
21. Make you perfect--properly said of healing a rent; join you together in perfect harmony [Bengel].
to do his will, working in you--(He 10:36); rather as Greek, "doing in you." Whatever good we do, God does in us.
well-pleasing in his sight--(Is 53:10; Ep 5:10).
through Jesus Christ--"God doing (working) in you that ... through Jesus Christ" (Php 1:11).
to whom--to Christ. He closes as he began (He 1:1-14), with giving glory to Christ.
21. Make you perfect--properly said of healing a rent; join you together in perfect harmony [Bengel].
to do his will, working in you--(He 10:36); rather as Greek, "doing in you." Whatever good we do, God does in us.
well-pleasing in his sight--(Is 53:10; Ep 5:10).
through Jesus Christ--"God doing (working) in you that ... through Jesus Christ" (Php 1:11).
to whom--to Christ. He closes as he began (He 1:1-14), with giving glory to Christ.
22And I beseech you, brethren, suffer the word of exhortation: for I have written a letter unto you in few words.
Jamieson-Fausset-Brown
22. suffer the word--The Hebrews not being the section of the Church assigned to Paul (but the Gentiles), he uses gentle entreaty, rather than authoritative command.
few words--compared with what might be said on so important a subject. Few, in an Epistle which is more of a treatise than an Epistle (compare 1Pe 5:12). On the seeming inconsistency with Ga 6:11, compare Note, see on Ga 6:11.
22. suffer the word--The Hebrews not being the section of the Church assigned to Paul (but the Gentiles), he uses gentle entreaty, rather than authoritative command.
few words--compared with what might be said on so important a subject. Few, in an Epistle which is more of a treatise than an Epistle (compare 1Pe 5:12). On the seeming inconsistency with Ga 6:11, compare Note, see on Ga 6:11.
The Pulpit Commentary
But I beseech you, brethren, suffer the word of exhortation: for I have written a letter unto you in few words. This and the following verse are in the manner of a postscript, such as is usual with St. Paul. Some little apprehension is implied (of. Heb_13:18) of the admonitions not being taken well by all. Though the Epistle is not short as compared with others, yet it has been compressed with as "few words" as the subject would allow (cf. Heb_13:11). If, however, this concluding portion of the Epistle was written or dictated by St. Paul himself, as suggested under Heb_13:19, the "few words" may possibly refer to it only.
But I beseech you, brethren, suffer the word of exhortation: for I have written a letter unto you in few words. This and the following verse are in the manner of a postscript, such as is usual with St. Paul. Some little apprehension is implied (of. Heb_13:18) of the admonitions not being taken well by all. Though the Epistle is not short as compared with others, yet it has been compressed with as "few words" as the subject would allow (cf. Heb_13:11). If, however, this concluding portion of the Epistle was written or dictated by St. Paul himself, as suggested under Heb_13:19, the "few words" may possibly refer to it only.
23Know ye that our brother Timothy is set at liberty; with whom, if he come shortly, I will see you.
Jamieson-Fausset-Brown
23. our brother Timothy--So Paul, 1Co 4:17; 2Co 1:1; Col 1:1; 1Th 3:2.
is set at liberty--from prison. So Aristarchus was imprisoned with Paul. Birks translates, "dismissed," "sent away," namely, on a mission to Greece, as Paul promised (Php 2:19). However, some kind of previous detention is implied before his being let go to Philippi. Paul, though now at large, was still in Italy, whence he sends the salutations of Italian Christians (He 13:24), waiting for Timothy to join him, so as to start for Jerusalem: we know from 1Ti 1:3, he and Timothy were together at Ephesus after his departing from Italy eastward. He probably left Timothy there and went to Philippi as he had promised. Paul implies that if Timothy shall not come shortly, he will start on his journey to the Hebrews at once.
23. our brother Timothy--So Paul, 1Co 4:17; 2Co 1:1; Col 1:1; 1Th 3:2.
is set at liberty--from prison. So Aristarchus was imprisoned with Paul. Birks translates, "dismissed," "sent away," namely, on a mission to Greece, as Paul promised (Php 2:19). However, some kind of previous detention is implied before his being let go to Philippi. Paul, though now at large, was still in Italy, whence he sends the salutations of Italian Christians (He 13:24), waiting for Timothy to join him, so as to start for Jerusalem: we know from 1Ti 1:3, he and Timothy were together at Ephesus after his departing from Italy eastward. He probably left Timothy there and went to Philippi as he had promised. Paul implies that if Timothy shall not come shortly, he will start on his journey to the Hebrews at once.
The Pulpit Commentary
Know ye that our brother Timothy is set at liberty; with whom, if he come shortly, I will see you. This allusion to Timothy shows that the Epistle, whatever its exact date, was at any rate written in the apostolic age, before his death. Further, though not proving St. Paul's authorship, it supports the conclusion that the writer, if not himself, was one of his associates, Timothy having been peculiarly his disciple and companion. It seems that Timothy had been, as the readers were aware, in prison; and the joyful news is communicated of his release, and of the prospect of his visiting them. This again shows that the Epistle was addressed to a definite circle of readers. It is observable that the word ἀπολύεσθαι, which does not occur in St. Paul's writings, is, like so many expressions throughout the Epistle, one usual with St. Luke (Luk_22:68; Luk_23:1-56. 16, etc; Act_3:13; Act_4:21; where it expresses release from prison or captivity). He uses it also for dismissal of persons on a mission (Act_13:3; Act_15:30); and hence one view is that Timothy's having already set out to visit the Church addressed is all that is here meant. But the other meaning of the word is more likely.
Know ye that our brother Timothy is set at liberty; with whom, if he come shortly, I will see you. This allusion to Timothy shows that the Epistle, whatever its exact date, was at any rate written in the apostolic age, before his death. Further, though not proving St. Paul's authorship, it supports the conclusion that the writer, if not himself, was one of his associates, Timothy having been peculiarly his disciple and companion. It seems that Timothy had been, as the readers were aware, in prison; and the joyful news is communicated of his release, and of the prospect of his visiting them. This again shows that the Epistle was addressed to a definite circle of readers. It is observable that the word ἀπολύεσθαι, which does not occur in St. Paul's writings, is, like so many expressions throughout the Epistle, one usual with St. Luke (Luk_22:68; Luk_23:1-56. 16, etc; Act_3:13; Act_4:21; where it expresses release from prison or captivity). He uses it also for dismissal of persons on a mission (Act_13:3; Act_15:30); and hence one view is that Timothy's having already set out to visit the Church addressed is all that is here meant. But the other meaning of the word is more likely.
24Salute all them that have the rule over you, and all the saints. They of Italy salute you.
Jamieson-Fausset-Brown
24. all--The Scriptures are intended for all, young and old, not merely for ministers. Compare the different classes addressed, "wives," Ep 5:22; little children, 1Jo 2:18; "all," 1Pe 3:8; 5:5. He says here "all," for the Hebrews whom he addresses were not all in one place, though the Jerusalem Hebrews are chiefly addressed.
They of Italy--not merely the brethren at Rome, but of other places in Italy.
24. all--The Scriptures are intended for all, young and old, not merely for ministers. Compare the different classes addressed, "wives," Ep 5:22; little children, 1Jo 2:18; "all," 1Pe 3:8; 5:5. He says here "all," for the Hebrews whom he addresses were not all in one place, though the Jerusalem Hebrews are chiefly addressed.
They of Italy--not merely the brethren at Rome, but of other places in Italy.
The Pulpit Commentary
Salute all them that have the rule over you (τοὺς ἡγουμένους, as before), and all the saints. They of Italy salute you. The fact that no names are here mentioned, as is usual with St. Paul in sending salutations to Churches he was personally well acquainted with, leads us to infer that there had been no such close association, at any rate recently, between the writer and the readers in this case; or else that a circle of Churches in some locality is addressed. Nothing certain can be concluded as to the writer's whereabouts at the time of writing from the expression, "they of Italy (οἱ ἀπὸ τῆς Ἰταλίας)," though it seems to favor the idea, rather than otherwise, that he was in Italy at the time, possibly at Rome. For the phrase means simply "natives of Italy" (cf. Act_10:23; Act_10:38; Act_12:1; Act_17:13; Act_21:27; Act_18:13; all these being, we observe, expressions of St. Luke's); it by no means implies that they had left Italy. In fact, as Delitzsch observes, "if the author was then in Italy, and at the same time was not a native of Italy, he could not have selected a more appropriate designation for the Italian Christians." The Epistle is concluded by St. Paul's accustomed words, which, with some variations, seem to have been appended to all his letters as his authenticating autograph (see 2Th_3:1-18., etc)—
Grace be with you all. Amen.
Salute all them that have the rule over you (τοὺς ἡγουμένους, as before), and all the saints. They of Italy salute you. The fact that no names are here mentioned, as is usual with St. Paul in sending salutations to Churches he was personally well acquainted with, leads us to infer that there had been no such close association, at any rate recently, between the writer and the readers in this case; or else that a circle of Churches in some locality is addressed. Nothing certain can be concluded as to the writer's whereabouts at the time of writing from the expression, "they of Italy (οἱ ἀπὸ τῆς Ἰταλίας)," though it seems to favor the idea, rather than otherwise, that he was in Italy at the time, possibly at Rome. For the phrase means simply "natives of Italy" (cf. Act_10:23; Act_10:38; Act_12:1; Act_17:13; Act_21:27; Act_18:13; all these being, we observe, expressions of St. Luke's); it by no means implies that they had left Italy. In fact, as Delitzsch observes, "if the author was then in Italy, and at the same time was not a native of Italy, he could not have selected a more appropriate designation for the Italian Christians." The Epistle is concluded by St. Paul's accustomed words, which, with some variations, seem to have been appended to all his letters as his authenticating autograph (see 2Th_3:1-18., etc)—
Grace be with you all. Amen.
25Grace be with you all. Amen.
Jamieson-Fausset-Brown
25. Paul's characteristic salutation in every one of his other thirteen Epistles, as he says himself, 1Co 16:21, 23; Col 4:18; 2Th 3:17. It is found in no Epistle written by any other apostle in Paul's lifetime. It is used in Re 22:21, written subsequently, and in Clement of Rome. Being known to be his badge, it is not used by others in his lifetime. The Greek here is, "The grace (namely, of our Lord Jesus Christ) be with you all."
25. Paul's characteristic salutation in every one of his other thirteen Epistles, as he says himself, 1Co 16:21, 23; Col 4:18; 2Th 3:17. It is found in no Epistle written by any other apostle in Paul's lifetime. It is used in Re 22:21, written subsequently, and in Clement of Rome. Being known to be his badge, it is not used by others in his lifetime. The Greek here is, "The grace (namely, of our Lord Jesus Christ) be with you all."
THE HOLY BIBLE
Hebrews
Chapter 13
Translated out of the original tongues, and with the former translations diligently compared and revised.
KING JAMES VERSION
HOLY
BIBLE
BIBLE
KING JAMES VERSION
TAP THE BIBLE TO OPEN IT
“Thy word is a lamp unto my feet, and a light unto my path.” — PSALM 119:105