Bible Commentaries
Hebrews 13

Introduction

Paul changes both the tone and the content of the book as he writes this last chapter; in fact, he takes a more personal approach. He begins with a plea for his readers to "Let brotherly love continue," and he makes the messages more personal than in other parts of the epistle. His show of concern for his readers is obvious as he revisits some of the spiritually vital messages he has delivered to them. He eases up on his rebukes and warnings about their potential apostasy, but he does exhort them about what Christians are to do and not to do. His instruction actually names duties expected of Christians everywhere and not just those on the verge of apostasy.

Verse 1

How to Please God 13:1-6

Let brotherly love continue.

The expression "brotherly love" (philadelphia) means "the love which Christians cherish for each other as ’brethren’ " (Thayer 653). Paul is referring to loving the brethren who worship with them in the same congregation because, in the next verse, he broadens the idea to include all Christians. The Apostle Peter gives similar teaching in his instructions about how to treat other Christians:

Finally, be ye all of one mind, having compassion one of another, love as brethren, be pitiful, be courteous: Not rendering evil for evil, or railing for railing: but contrariwise blessing; knowing that ye are thereunto called, that ye should inherit a blessing (1 Peter 3:8-9).

Peter also uses this same word when he lists the seven attributes that are to be a part of every Christian’s life (the Christian graces). The sixth of these attributes in the King James Version is translated "brotherly kindness," which is the same as "brotherly love." At the end of this list, Peter warns his readers about the dangers of failing to show love to each other when he says, "But he that lacketh these things is blind, and cannot see afar off, and hath forgotten that he was purged from his old sins" (2 Peter 1:9). Contrariwise, he tells them that if they do show brother love, they will receive spiritual blessings:

Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall: For so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ. Wherefore I will not be negligent to put you always in remembrance of these things, though ye know them, and be established in the present truth (2 Peter 1:10-12).

"Brotherly love" is not a one-time action. In Paul’s teaching, the words "Let…continue" (meno) imply they already have love for one another, and he encourages them to continue in their love. Earlier in this epistle, Paul has complimented his readers for their "labour of love" when he says, "For God is not unrighteous to forget your work and labour of love, which ye have shewed toward his name, in that ye have ministered to the saints, and do minister" (6:10). If they abandon Jesus and return to Judaism, their brotherly love for each other will not continue and neither will their "labour of love." He appeals to them to let love "endure" (Thayer 399). Already Paul has spoken of the importance of showing love and encouraging other Christians to continue to assemble for worship:

And let us consider one another to provoke unto love and to good works: Not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another: and so much the more, as ye see the day approaching (10:24-25).

Christians everywhere, and especially Christians within a congregation, should look upon one another as a family and should love one another as family members. Even though they are not a family physically, they are related through Jesus Christ; and all are a part of a brotherhood. The Apostle Peter says, "Love the brotherhood" (1 Peter 2:17).

Verse 2

Be not forgetful to entertain strangers: for thereby some have entertained angels unawares.

Be not forgetful to entertain strangers: Paul’s second petition is about their treatment of Christians with whom they are not acquainted. Treating strangers with kindness is not a new law to Paul’s readers because God has always commanded hospitality. Moses records:

And if a stranger sojourn with thee in your land, ye shall not vex him. But the stranger that dwelleth with you shall be unto you as one born among you, and thou shalt love him as thyself; for ye were strangers in the land of Egypt: I am the LORD your God (Leviticus 19:33-34).

The word "forgetful" (epilanthanomai) implies "neglecting" (Thayer 240). The words "entertain strangers" (philoxenia) are a single word in the Greek language, and it means to show love to strangers by showing "hospitality" (Thayer 654). These words may also be translated "Be sure to welcome strangers in(to) your home" (Ellingworth and Nida 320).

Hospitality is regarded as a religious duty of all Christians. The "strangers" in this context appear to be restricted to Christians and not to people of the world who are not known by Paul’s readers; therefore, these Christians are called "strangers." In verse 1, therefore, he emphasizes the importance of showing love to Christians who are familiar because they are of the same congregation, and in verse 2 he emphasizes the importance of showing love to Christians whom they have not previously met.

Paul teaches the Romans this message when he says, "Distributing to the necessity of saints; given to hospitality" (Romans 12:13).

for thereby some have entertained angels unawares: The term "entertained" (xenizo) means "to receive as a guest, to entertain hospitably" (Thayer 431). By entertaining strangers "unawares" (lanthano), that is, "without knowing" (Thayer 371), some have actually entertained angels. We do not know the occasions when angels have been guests in homes of Christians; however, we know they have been or Paul would not have given this teaching. In the Old Testament, we know that Abraham and Sarah entertained angels and discussed the upcoming destruction of Sodom (Genesis 18). Also, Lot entertained two angels at the gate of Sodom. Moses records, "And there came two angels to Sodom at even; and Lot sat in the gate of Sodom: and Lot seeing them rose up to meet them; and he bowed himself with his face toward the ground" (Genesis 19:1). By the word "some," Paul indicates angels have been entertained on several occasions.

Verse 3

Remember them that are in bonds, as bound with them; and them which suffer adversity, as being yourselves also in the body.

Remember them that are in bonds, as bound with them: Paul changes from a discussion of showing hospitality to caring for Christians in difficult situations. The word "Remember" means more than just to keep in mind. "Remember" (mimnesko), in this context, means "to remember one in order to care for" (Thayer 415).

The one who is in "bonds" (desmios) is one who is "a prisoner" (Thayer 129). Paul likely remembers times when he was in prison and received assistance from Christians. Even some of his readers have assisted him because he points out, "For ye had compassion of me in my bonds, and took joyfully the spoiling of your goods, knowing in yourselves that ye have in heaven a better and an enduring substance" (10:34). When Paul writes to Christians in Corinth, he spends quite some time explaining the need for Christians to help other Christians. In that epistle he pictures members of the church as a physical body and shows how the different parts of the body help one another. His message there is similar to this one:

For the body is not one member, but many. If the foot shall say, Because I am not the hand, I am not of the body; is it therefore not of the body? And if the ear shall say, Because I am not the eye, I am not of the body; is it therefore not of the body? If the whole body were an eye, where were the hearing? If the whole were hearing, where were the smelling? But now hath God set the members every one of them in the body, as it hath pleased him. And if they were all one member, where were the body? But now are they many members, yet but one body. And the eye cannot say unto the hand, I have no need of thee: nor again the head to the feet, I have no need of you. Nay, much more those members of the body, which seem to be more feeble, are necessary: And those members of the body, which we think to be less honourable, upon these we bestow more abundant honour; and our uncomely parts have more abundant comeliness. For our comely parts have no need: but God hath tempered the body together, having given more abundant honour to that part which lacked: That there should be no schism in the body; but that the members should have the same care one for another. And whether one member suffer, all the members suffer with it; or one member be honoured, all the members rejoice with it (1 Corinthians 12:14-26).

The immediate question is: What type of help must I remember to give to those in prison? Paul says treat them as they would want to be treated if they were the prisoner. This is the same principle Jesus teaches in the "golden rule": "As ye would that men should do to you, do ye also to them likewise" (Luke 6:31).

and them which suffer adversity, as being yourselves also in the body: To "suffer adversity" (kakoucheo) means "to treat ill, oppress, (or) plague" (Thayer 320). Paul suggests that some Christians are to be assisted by more fortunate Christians because they are oppressed, demoralized, and treated cruelly. As was the case in the previous clause, Christians are to help those who are mistreated, as if the same oppression were done to them, again applying the "golden rule." Every Christian should also remember that the way they treat or fail to treat other Christians is the same as if they were doing it to Jesus (Matthew 25:31-46).

Verse 4

Marriage is honourable in all, and the bed undefiled: but whoremongers and adulterers God will judge.

Marriage is honourable in all: The word "marriage" (gamos) does not refer to the wedding ceremony, but to "matrimony" (Thayer 109). The word "honourable" (timios) is used metaphorically, meaning to be "held in honor, esteemed" (Thayer 624). Paul is telling Christians they are to realize that "Marriage is to be held in honor among all" (NASV).

and the bed undefiled: The word "bed" (koite) refers to "the marriage-bed" (Thayer 852). The marriage-bed is to be "undefiled" (amiantos), meaning it is "free from that by which the nature of a thing is deformed and debased, or its force and vigor impaired" (Thayer 32). A defiled bed "is a common expression for adultery" (Robertson 444). The instruction, then, is that the marriage-bed is to be "free from adultery" (Thayer 32). Other translations are clearer on this phrase. For example, instead of "the bed undefiled," the New International Version renders, "the marriage bed kept pure." The Today’s English Version translates, "husbands and wives must be faithful to each other." New Century Version translates, "Husband and wife should keep their marriage pure." Paul is giving a statement of fact that Christian husbands and wives must be faithful to each other.

but whoremongers and adulterers God will judge: This phrase gives the reason for the previous statement that husband and wives must be faithful to each other. He warns they must be faithful because God will judge "whoremongers" and "adulterers." The word "whoremongers" (pornos) refers to "a (unmarried) man who indulges in unlawful sexual intercourse, a fornicator" (Thayer 532). The word "adulterers" (moichos) generally refers to married people who indulge in sexual intercourse outside of their marriage. Paul gives a strong warning that God will judge every Christian who participates in sexual immorality. God’s judgment of those who violate the marriage bond will be harsh, regardless of the world’s acceptance of sex outside of marriage. The word "judge" (krino) "contextually, (is) used specifically of the act of condemning and decreeing penalty on one" (Thayer 361). The punishment for "fornicators" and "adulterers" will be severe. In Paul’s letter to the Ephesians, he says, "For this ye know, that no whoremonger, nor unclean person, nor covetous man, who is an idolater, hath any inheritance in the kingdom of Christ and of God" (5:5). Not only do the sins of adultery and fornication affect a Christian’s final judgment but also they have a negative effect on their relationships with other Christians here on this earth. Paul teaches this point when he writes to the Christians in Corinth:

I wrote unto you in an epistle not to company with fornicators: Yet not altogether with the fornicators of this world, or with the covetous, or extortioners, or with idolaters; for then must ye needs go out of the world. But now I have written unto you not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner; with such an one no not to eat. For what have I to do to judge them also that are without? do not ye judge them that are within? But them that are without God judgeth. Therefore put away from among yourselves that wicked person (1 Corinthians 5:9-13).

Verse 5

Let 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.

Let your conversation be without covetousness: The word "conversation" (tropos) is singular and means the "manner of life (or) character" (Thayer 631). The word "covetousness" (aphilarguros) means "loving money, not avaricious" (Thayer 89). Paul is teaching that a Christian should not be obsessed with greed or with the obsessive desire to accumulate money. In Paul’s letter to Timothy, he emphasizes that those who have the oversight of the church must not be guilty of covetousness, "Not given to wine, no striker, not greedy of filthy lucre; but patient, not a brawler, not covetous" (1 Timothy 3:3).

and be content with such things as ye have: for he hath said, I will never leave thee, nor forsake thee: Instead of having a love for money, Paul says be "content" (arkeo), that is, "be satisfied" (Thayer 78) or be happy with what you have. He gives this advice because of God’s promise: "I will never leave thee, nor forsake thee." Moses records the words of the Lord when He says:

Be strong and of a good courage, fear not, nor be afraid of them: for the LORD thy God, he it is that doth go with thee; he will not fail thee, nor forsake thee…And the LORD, he it is that doth go before thee; he will be with thee, he will not fail thee, neither forsake thee: fear not, neither be dismayed (Deuteronomy 31:6; Deuteronomy 31:8).

The word "leave" (aniemi) means "not to uphold" (Thayer 47), and the word "forsake" (egkataleipo) means "to abandon, desert, leave in straits, leave helpless" (Thayer 166). Paul is saying not to love money but be content with what you have because God will never desert you. God often promises He will not leave His people. For example, when He is speaking to Jacob, He says, "And, behold, I am with thee, and will keep thee in all places whither thou goest, and will bring thee again into this land; for I will not leave thee, until I have done that which I have spoken to thee of" (Genesis 28:15). After the death of Moses, Joshua became the leader to guide the Israelites across the Jordan River into the land of Canaan. God promised him that He would never forsake him: "There shall not any man be able to stand before thee all the days of thy life: as I was with Moses, so I will be with thee: I will not fail thee, nor forsake thee" (Joshua 1:5).

Verse 6

So that we may boldly say, The Lord is my helper, and I will not fear what man shall do unto me.

In the first three verses of this chapter, Paul emphasizes the necessity for Christians to help other Christians. Now, to encourage his readers he informs them that God will also be their helper if they do not abandon Christ. The message here is a quote from David as he said, "The LORD is on my side; I will not fear: what can man do unto me?" (Psalms 118:6).

The conclusion drawn from these two verses is that God will not abandon Christians, and they need not be afraid. The word "boldly" (tharrheo) means to be "confident" (Thayer 283) because the Lord is my "helper" (boethos). When Christians truly believe God will help them through difficult situations in life, they can say with confidence, "I will not fear what man shall do unto me." The word "fear" (phobeo) means to "be struck with fear (or) to be seized with alarm" (Thayer 655).

Verse 7

Remember 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.

Remember them which have the rule over you, who have spoken unto you the word of God: The word "Remember" (mnemoneuo) does not mean to care for as in verse 3, but here it means "to be mindful of (or) to call to mind" (Thayer 416) "them which have the rule over you." It further means " ’preserve in mind,’ namely, so as to feel grateful for their instruction, and to follow their example" (Bloomfield 549). Paul encourages his readers to imitate these rulers who taught God’s word to them. The word "rule" (hegeomai) means "to be a leader; to command; to have authority over" (Thayer 276). These having rule over them are not limited to overseers in the sense of elders but to any leading and influential men, perhaps some of their teachers who had some authority over them. These apparently refer to the same rulers as those in verses 17 and 24. More than to anyone else, he may be referring to other apostles whom they have heard preach the gospel. We do not know which apostles they may have known or heard, but they obviously heard some of them teach God’s word, for Paul says:

How shall we escape, if we neglect so great salvation; which at the first began to be spoken by the Lord, and was confirmed unto us by them (apostles) that heard him; God also bearing them witness, both with signs and wonders, and with divers miracles, and gifts of the Holy Ghost, according to his own will? (2:3-4).

whose faith follow, considering the end of their conversation: The word "follow" (mimeomai) means "to imitate" (Thayer 414). The word "considering" (anathaoreo) means "observing accurately" (Thayer 38) or "observ(ing) attentively" (Vincent 564). The expression "the end of their conversation" refers to the end of their physical life; however, it is not death that Paul draws attention to but to the conduct of their life. Contextually, the word "end" (ekbasis) refers to "the manner in which they closed a well-spent life as exhibited by their spirit in dying" (Thayer 193). He wants his readers to remember the "conversation" (anastrophe) or their "life in so far as it is comprised in conduct" (Thayer 42).

Paul wants his readers to remember certain men and imitate their faith. Most likely he means men who were well acquainted with them—men such as gospel preachers who taught them God’s word—perhaps even men such as Stephen, who persevered in faithfulness and who stood up for the Lord, even though he became a martyr for Jesus:

And the saying pleased the whole multitude: and they chose Stephen, a man full of faith and of the Holy Ghost, and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicolas a proselyte of Antioch...And Stephen, full of faith and power, did great wonders and miracles among the people…But he, being full of the Holy Ghost, looked up stedfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God, And said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God. Then they cried out with a loud voice, and stopped their ears, and ran upon him with one accord, And cast him out of the city, and stoned him: and the witnesses laid down their clothes at a young man’s feet, whose name was Saul. And they stoned Stephen, calling upon God, and saying, Lord Jesus, receive my spirit (Acts 6:5; Acts 6:8; Acts 7:55-59).

Such men as these can encourage the Hebrews and strengthen them in their faith so that they will not revert to Judaism.

A Final Plea for Stability in Christian Doctrine and Practice 13:8-17

Verse 8

Jesus Christ the same yesterday, and to day, and for ever.

In the middle of Paul’s teaching about specific points of living the Christian life, he presents this profound thought about Jesus. The most important point of this statement is the steadfastness of Jesus Christ. Paul’s readers know that Jesus is the Christ, the Messiah, and the Son of God; however, some of them are now apparently ready to relinquish this faith and return to Judaism, thus denying the Messiahship of Jesus. This action is what Paul speaks of concerning those who have disrespected Jesus and His covenant:

Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace? (10:29).

The statement about Jesus’ being unchangeable is Paul’s final plea to his readers to persevere in their faithfulness to Jesus Christ and His doctrine. It also presents the best possible argument that can be made to encourage one to remain steadfast to Jesus. This sentence emphasizes the importance of holding to their faith in Jesus’ doctrine because He is the same now as He was the first time they were taught about Him. He is forever unchangeable. Paul points this fact out at the beginning of this epistle and now again near the end. Earlier Paul says of Jesus, "And as a vesture shalt thou fold them up, and they shall be changed: but thou art the same, and thy years shall not fail" (1:12). The simple message is that since Jesus is the same, a Christian is essentially abandoning Him if he does not remain steadfast to the doctrine of Christ. The James, the brother of the Lord, also emphasizes that God never changes but remains constant when he says, "with whom is no variableness, neither shadow of turning" (1:17). Paul teaches the same message regarding Jesus in different letters. When he writes to the churches of Galatia, he strongly emphasizes the need to be steadfast in the gospel and not to relinquish it, not to change doctrines regardless of who may teach the new message:

I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel: Which is not another; but there be some that trouble you, and would pervert the gospel of Christ. But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed. As we said before, so say I now again, If any man preach any other gospel unto you than that ye have received, let him be accursed (Galatians 1:6-9).

Paul’s thoughts are clear: they are to persevere in faithfulness to Jesus, their leader. They should imitate Jesus in being steadfast. "With our Divine Saviour there is no changeableness. His perfections are always the same—infinite in their glory; therefore let your submission to his authority, and your adherence to his truth, be firm and unwavering" (Bloomfield 550).

Verse 9

Be 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.

Be not carried about with divers and strange doctrines: Since Jesus is the same today as He was in the past and since He will be the same in the future as He is today, Paul says they are not to be "carried about" with other doctrines. This expression is better translated: Do not allow yourself to be "carried away." This proclamation is in the present tense, indicating a current and active danger.

The word "divers" (poikilos) refers to "divers sorts" (Thayer 527), and the word "strange" (xenos) refers to "new (or) unheard of" (Thayer 432) "doctrines" (didache) or "teachings" (Thayer 144). These new and unheard of teachings signify a mixture of phases about the denial of Jesus’ Messiahship. They also question His Messianic capabilities to supersede Judaism or any other method of salvation in which the doctrines change. In other words, Paul is teaching his readers to stay in the same path and do not allow themselves to be deceived and mislead into believing new doctrines. Paul’s message is the same as Solomon: "Ponder the path of thy feet, and let all thy ways be established. Turn not to the right hand nor to the left: remove thy foot from evil" (Proverbs 4:26-27) (see comments on Hebrews 12:12-13). Every doctrine that is different from the doctrines of Christ must be classified as "divers and strange." "These teachings were various as contrasted with the one teaching of the gospel; they were strange as they differed from that teaching" (Vincent 566).

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: The words "good thing" (kalos) mean it is "profitable" (Thayer 322) for the heart to be established with grace and not with meats. By the word "heart (kardia)," Paul is not referring to the organ that pumps blood throughout our body; instead he refers to "the will and character" (Thayer 325) of a Christian. In other words, it is profitable for a Christian to allow his religious disposition to "be established" (bebaioo), or to be steadfastly "confirmed" (Thayer 99), with "grace" (charis). The word "grace" means to bestow "upon one what he has not deserved" (Thayer 666). Essentially, grace is the anchor of the soul; and by grace when a Christian is truthfully grounded in the doctrine of Jesus Christ, he is no longer apt to be deceived into following new doctrines. In his letter to the Ephesians, Paul teaches the same message:

And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ: That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive; But speaking the truth in love, may grow up into him in all things, which is the head, even Christ (Ephesians 4:11-15).

The options that one has are to be established with "grace" or with "meats." "Meats" stands for the whole system of ceremonial observances that "have not profited them" who "have been occupied therein." In other words, the ceremonial system, to which the Hebrew Christians were on the verge of returning, produced no enduring benefit to those who lived under the law:

The present wavering unsatisfactory condition of the Hebrews is to be exchanged for one of confidence and steadfastness not by listening to teachings about meats which after all cannot nourish the heart, but by approaching the throne where grace reigns and from which it is dispensed (Dods 377).

The word "occupied" (peripateo) refers to "those who have fellowship in the sacrificial feasts" (Thayer 504). The "strange doctrines" accentuate excessive attention to physical things in contrast with Christianity, which insists upon the purification of the heart, or the conscience. The works and rituals of the Old Covenant brought forth no lasting benefit. Paul teaches the same idea to the Christians in Rome, saying, "For the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost" (Romans 14:17). Earlier in this epistle, Paul has emphasized the importance of spiritual things over the physical by showing that the physical things (sacrifices, feasts, meats, drinks, washings) could not provide forgiveness of sins; therefore, they could not make them perfect. Since there was no profit gained from the physical things under the Old Covenant, God’s children were given Jesus where they could profit. The spiritual things, such as the blood of Christ, lead to perfection and provided eternal salvation:

The Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing: Which was a figure for the time then present, in which were offered both gifts and sacrifices, that could not make him that did the service perfect, as pertaining to the conscience; Which stood only in meats and drinks, and divers washings, and carnal ordinances, imposed on them until the time of reformation. But Christ being come an high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building; Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us. For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh: How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God? (9:8-14).

The emphasis of Paul’s message is for a person’s heart to be stabilized with the full assurance of faith in Jesus. In Paul’s letter to the church of the Thessalonians, he presents the same message:

Now God himself and our Father, and our Lord Jesus Christ, direct our way unto you. And the Lord make you to increase and abound in love one toward another, and toward all men, even as we do toward you: To the end he may stablish your hearts unblameable in holiness before God, even our Father, at the coming of our Lord Jesus Christ with all his saints (1 Thessalonians 3:11-13).

It is "grace" provided by Jesus’ blood, and not the actions performed with the sacrificial meat, that is the power of salvation. Paul emphasizes the importance of grace to the Roman church:

Therefore being justified by faith, we have peace with God through our Lord Jesus Christ: By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God…But not as the offence, so also is the free gift. For if through the offence of one many be dead, much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many. And not as it was by one that sinned, so is the gift: for the judgment was by one to condemnation, but the free gift is of many offences unto justification (Romans 5:1-2; Romans 5:15-16).

Verse 10

We have an altar, whereof they have no right to eat which serve the tabernacle.

The word "altar" (thusiasterion) is used metaphorically for "the cross on which Christ suffered an expiatory death" (Thayer 294). "Altar" by metonymy, then, is used to represent the crucified Jesus, the sacrifice on the altar. Jesus is the sacred meat that is far more precious than the sacrificial animals offered by the Jews. Those who were still attempting to follow Moses’ law and the Hebrew Christians who were on the verge of returning to Judaism are being taught that, if they return to Moses’ law, they will have no "right" (exousia) or "liberty" (Thayer 225) or power to eat of this sacred meat, Jesus. The word "right" (exousia) is the same word translated "power" in John’s account of the gospel when he says, "But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name" (John 1:12). Those who choose to leave Jesus do not have the liberty to eat at the Lord’s altar. The act of eating indicates an agreement, a joint participation, and an acceptance with others. Paul teaches the same message in his letter to the Corinthians in which he compares the Lord’s feast with Israel’s:

The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? For we being many are one bread, and one body: for we are all partakers of that one bread. Behold Israel after the flesh: are not they which eat of the sacrifices partakers of the altar? (1 Corinthians 10:16-18).

The idea of eating the Lord’s Supper suggests fellowship with Jesus while eating the sacrifices of the altar suggests fellowship with those partaking at the altar; therefore, Paul says to the Judaizers, those "which serve the tabernacle," that they are not authorized to eat with any hope of benefit because they place their hope of salvation on a victim (animal sacrifice) other than Jesus.

Verses 11-12

For the bodies of those beasts, whose blood is brought into the sanctuary by the high priest for sin, are burned without the camp. Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate.

Under the law of Moses, the "bodies of those beasts," the animal sacrifices, were killed outside the camp and then the blood was be brought into the sanctuary. Likewise, when Jesus was sacrificed on the cross to "sanctify the people with his own blood," the crucifixion took place outside the walls of the city of Jerusalem.

After the animals were killed on the Day of Atonement, the blood of the animals was brought into the Most Holy Place, which is the dwelling place of God. In the same way, when Jesus died on the cross, His blood entered the eternal sanctuary in heaven. The contrast in these two verses is between what happens outside the camp or the gate and what happens inside, referring to the city of Jerusalem, a place revered by the Jews. Anything that happened outside the city was at least suspect by faithful Jews. Jesus was crucified outside the gates of the city of Jerusalem just as the bodies of "those beasts" were burned there. Paul’s major purpose here is to present Jesus as an example of suffering so that the Hebrews will be impressed with the necessity of perseverance in their Christian lives. Paul compares the Jewish sacrifices and the expiatory sacrifice of Jesus Christ, pointing out things his readers already know:

But Christ being come an high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building; Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us...It was therefore necessary that the patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these. For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us (9:11-12, 23-24)

The word "sanctify" means to "set apart as holy" (Vincent 569). Jesus shed "his own blood," in contrast to the blood of animals, to make it possible for Christians to be separated from the world. This sanctification takes place outside the gates of Jerusalem, suggesting Jesus’ followers are leaving Judaism behind. As well, they must take upon themselves the reproach of Jesus to be partakers of the benefits of His death.

Verse 13

Let us go forth therefore unto him without the camp, bearing his reproach.

This statement is somewhat blunt, but very clear. All Christians must follow Jesus wherever they have to go, even leaving "the camp" to follow Him. The apostle refers to the fact that Jesus is still the promised Messiah, even though He was crucified outside the gates of the city of Jerusalem. Regardless, they must not leave Him—they must follow Him even "bearing his reproach." The term "bearing" (phero) means to "endure" (Thayer 650) and the word "reproach" (oneidismos) refers to Christ’s suffering "for the cause of God, from its enemies" (Thayer 447).

In this verse, Paul does not itemize the specific reproaches; thus, the idea is to bear the reproaches of Jesus whatever they are. Contextually, Paul, no doubt, is speaking of the reproaches that have caused hardships for the Hebrew Christians, prompting some to consider leaving Him. Every Christian must understand that being a follower of Jesus Christ is not always easy, but during difficult times we must hold our ground and not give up on Him or on His doctrine. We hold on to Jesus, remembering that the best is yet to come—eternal life in heaven.

For here have we no continuing city, but we seek one to come.

Leaving Jesus and returning to the practice of Judaism is of no value, Paul says, because here on earth there is "no continuing city." The word "continuing" (meno) refers to "things not to perish, to last (or) stand" forever (Thayer 399). Paul reminds his readers that in returning to Judaism one is looking for a physical, earthly home in Jerusalem but that city is only temporary. He may have in mind the prophecy about the destruction of Jerusalem that was soon to come to pass (Matthew 24). He emphasizes that there is a continuing city that will last forever, and it is that city of which Paul says, "we seek one to come." To find that eternal city, they must forever leave the gates of earthly Jerusalem, suggesting Judaism, and follow Jesus to the eternal city. He obviously is speaking of the "heavenly Jerusalem…the abode of the blessed in heaven" (Thayer 528). This is the same city Paul mentions earlier:

For he looked for a city which hath foundations, whose builder and maker is God...But now they desire a better country, that is, an heavenly: wherefore God is not ashamed to be called their God: for he hath prepared for them a city (11:10, 16).

Verse 14

By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to his name.

Paul continues to encourage his readers to remain steadfast to Jesus and His commandments instead of returning to Judaism, its rituals, and the Mosaic law. He speaks of Christians’ offering the "sacrifice of praise to God continually." The word "sacrifice" (thusia) does not refer to a literal sacrifice like the Old Covenant sacrifices, but instead it is an "expression involving a comparison…a free gift, which is likened to an offered sacrifice" (Thayer 294). It is a sacrifice of praise to which Paul refers. The word "praise" (ainesis) indicates "a thank-offering…presented to God for some benefit received" (Thayer 16), and the word "fruit" (karpos) is used metaphorically referring to "that which originates or comes from something; and effect, result…praises, which are presented to God as a thank-offering" (Thayer 326). Paul’s words are to encourage his readers to follow Jesus; and instead of complaining of difficult times, they should be praising God with their lips expressing thankfulness to Him for grace bestowed upon them. The same message is presented by Peter when he writes an epistle to Christians "throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia" (1 Peter 1:1), saying, "Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ" (1 Peter 2:5).

Verse 15

But to do good and to communicate forget not: for with such sacrifices God is well pleased.

While praising God with the lips is essential for every Christian, by itself it is not enough to please God. To please God, a Christian must also do good. This action is of such importance that Paul admonishes not to forget "to communicate." The word "communicate" (koinonia) is almost synonymous with the word "good" and refers to the actions "exhibiting an embodiment and proof of fellowship" (Thayer 352). Such actions are proof of discipleship. The word "forget" (epilanthanomai) warns against "neglecting, (or) no longer caring for" (Thayer 240) others. Paul says to imitate Jesus in doing good. Peter speaks of Jesus’ acts of kindness: "How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him" (Acts 10:38). Not only did Jesus go about doing good as an example for His follows to imitate; but during His personal ministry on earth, He taught that when Christians do good to other Christians, they are also doing good to Him:

Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world: For I was an hungred, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in: Naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me. Then shall the righteous answer him, saying, Lord, when saw we thee an hungred, and fed thee? or thirsty, and gave thee drink? When saw we thee a stranger, and took thee in? or naked, and clothed thee? Or when saw we thee sick, or in prison, and came unto thee? And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me (Matthew 25:34-40).

Jesus is pleased when Christians offer proof of their sacrifices by doing good to other Christians. He is pleased because such works are in agreement with His own actions.

Verse 16

Obey 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.

Obey them that have the rule over you, and submit yourselves: The word "Obey" (peitho) is the same word that is translated "trust" in verse 18; it means "to listen to (or) comply with" (Thayer 497). By the reference to them that have the "rule" (hegeomai) over you, Paul is encouraging his readers to comply with those whom they have recognized as having "authority over" them (Thayer 276). These who "rule over" may include, but are not limited to, elders of the church. The term may also include apostles (see comments on verse 7). Paul emphasizes the need to "obey" the ones in authority and to "submit" to them. To "submit" (hupeiko) means "to yield to authority" (Thayer 638) of their church rulers who have remained steadfast in the doctrine of Jesus Christ:

If it is the duty of the Elders to teach, it is also manifestly the duty of the other members of the Church to receive their lawful instructions; and if it is the duty of the former to rule, it is equally the duty of the latter to submit to all their acts of discipline which are not in violation of the law of Christ (Milligan 493)

for they watch for your souls, as they that must give account: Rulers of the church—elders, apostles, possibly inspired teachers—are represented by the shepherd; and members of the congregation are the sheep. Rulers, Paul says, "watch" (agrupneo) for their souls, meaning they are to be "attentive" to their souls (Thayer 9). The warning is that every ruler must maintain a constant alertness and observation over every member of the congregation. Instructions to "watch" for the souls of the members must not be looked upon lightly because "they must give account" for the members’ actions when the members follow their instructions. To "give account" (apodidomi logos) means to give an "answer or explanation in reference to judgment" (Thayer 381). This warning is not restricted only to the rulers. All of God’s children are admonished to watch for the souls of others and to warn them when they violate God’s instructions. The prophet Ezekiel, recording the words of the Lord as He was talking to His people, says:

When I say unto the wicked, Thou shalt surely die; and thou givest him not warning, nor speakest to warn the wicked from his wicked way, to save his life; the same wicked man shall die in his iniquity; but his blood will I require at thine hand. Yet if thou warn the wicked, and he turn not from his wickedness, nor from his wicked way, he shall die in his iniquity; but thou hast delivered thy soul. Again, When a righteous man doth turn from his righteousness, and commit iniquity, and I lay a stumblingblock before him, he shall die: because thou hast not given him warning, he shall die in his sin, and his righteousness which he hath done shall not be remembered; but his blood will I require at thine hand. Nevertheless if thou warn the righteous man, that the righteous sin not, and he doth not sin, he shall surely live, because he is warned; also thou hast delivered thy soul (Ezekiel 3:18-21).

that they may do it with joy, and not with grief: for that is unprofitable for you: Paul speaks of the rulers’ joy, but the emphasis is on the membership who may or may not remain faithful. The rulers’ "joy" (chara) refers to their "gladness" (Thayer 664), which is the opposite of the word "grief." Paul is not saying the membership of a congregation must obey the rulers all the time so that the rulers can have joy in ruling. Instead he is teaching that the rulers, if they rule the Christians well, will have joy for every Christian who perseveres in faithfulness to Jesus. On the other hand, the rulers may rule well but suffer grief because a child of God abandons Jesus. The Apostle John writes the same message to Gaius when he says, "I have no greater joy than to hear that my children walk in truth" (3 John 1:4). Rulers receive joy, not because Christians obey them, but because Christians obey God and, therefore, are walking in truth. Paul writes the same message in his letter to the church of the Thessalonians: "For what is our hope, or joy, or crown of rejoicing? Are not even ye in the presence of our Lord Jesus Christ at his coming? For ye are our glory and joy" (1 Thessalonians 2:19-20).

If the rulers suffer grief over a Christian’s not remaining faithful to Jesus, Paul says, "that is "unprofitable" (alusiteles) for you," that is, it is "hurtful" (Thayer 29) and destructive for his Christian life. Therefore, the encouragement is for every child of God to live his life in a way that will be spiritually profitable for him.

Verse 17

Final Appeal and Good Wishes 13:18-25

Pray for us: for we trust we have a good conscience, in all things willing to live honestly.

Pray for us: Paul concludes this letter by asking Christians to pray for him as he does in most of his other epistles. For example, near the end of his first letter to the Thessalonians, he says, "Brethren, pray for us" (1 Thessalonians 5:25). In the last chapter of his second letter to the Thessalonians, he pleads: "Finally, brethren, pray for us, that the word of the Lord may have free course, and be glorified, even as it is with you" (2 Thessalonians 3:1). When he concludes his epistle to the church at Rome, he says, "Now I beseech you, brethren, for the Lord Jesus Christ’s sake, and for the love of the Spirit, that ye strive together with me in your prayers to God for me" (Romans 15:30). Writing to the church in Ephesus, he concludes by saying, "Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints" (Ephesians 6:18). And in his letter to the Christians in Colosse, he writes, "Withal praying also for us, that God would open unto us a door of utterance, to speak the mystery of Christ, for which I am also in bonds" (Colossians 4:3). In this epistle to the Hebrews, he says, "pray for us." The words "us" and "we" are plural pronouns; however, the teaching in verse 1 and in the following verse indicates he is referring to himself exclusively.

for we trust we have a good conscience, in all things willing to live honestly: It appears that Paul, at the end of this letter, feels the need to attempt to convince his readers that his opposition to Judaism is not based on his own selfishness but on his concern for their souls. Paul says, "we trust we have a good conscience." By the word "trust" (peitho), Paul is not suggesting he is not sure about his conscience but that he is "persuaded" (Thayer 497) that he has a good conscience. The word "honestly" (kalos) means he is fully persuaded that he has lived "uprightly" in God’s sight (Thayer 323). The emphasis on his conscience and honesty suggests some of his readers may have accused him of not being trustworthy.

But I beseech you the rather to do this, that I may be restored to you the sooner.

By the singular "I," Paul indicates that in the past he has stood in some special relationship to his readers, but at the present time he is separated from them for a reason not stated in the scriptures; however, he is eager to see them again and feels an urgency to return quickly. He emphasizes again for them to pray that he may be restored to them sooner rather than later. He says, I "beseech" you (parakaleo), meaning I "admonish" or "exhort" you (Thayer 482). His request is that they pray that he may be restored to them "sooner" (tachion), that is "swiftly (or) more quickly" than was previously expected (Thayer 616). The words "may be restored" (apokathistemi) denote "a man at a distance from his friends and to be restored to them" (Thayer 62). Paul feels assured that his prayer and the prayers of his Hebrew readers will remove all obstacles keeping him from returning to them.

Verse 18

Now 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,

Now the God of peace: After asking the Hebrew Christians to pray for him, Paul immediately prays for them. His prayer is to the "God of peace" which is the God who makes peace. This phrase is found in several of Paul’s epistles. In Romans, he repeatedly emphasizes that God is a God of peace: "Now the God of peace be with you all. Amen…And the God of peace shall bruise Satan under your feet shortly. The grace of our Lord Jesus Christ be with you. Amen" (15:33; 16:20). A similar expression is found in the conclusion of Paul’s epistle to the Corinthians as he says, "Finally, brethren, farewell. Be perfect, be of good comfort, be of one mind, live in peace; and the God of love and peace shall be with you" (2 Corinthians 13:11). Again, this expression is found in Paul’s letter to Philippi: "Those things, which ye have both learned, and received, and heard, and seen in me, do: and the God of peace shall be with you" (Philippians 4:9). Paul’s mention of the God of peace is really his plea for peace and indicates his recognition of the fact that God can accomplish this desire.

that brought again from the dead our Lord Jesus: Paul emphasizes God’s ability to bring about peace by reminding his readers that God raised Jesus from the dead, proving He was His only begotten Son and the promised Messiah. Paul mentions this same fact in his introduction in his epistle to the church at Rome:

Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh; And declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead (Romans 1:3-4).

That great shepherd of the sheep: In verse 17, Paul alludes to the rulers as shepherds "who watch for your souls." Here he speaks of Jesus, not only as a shepherd but as a "great shepherd." The word "shepherd" (poimen) refers "metaphorically to the presiding officer, manager, director, of any assembly (and is used) of Christ as the Head of the church" (Thayer 527). The "sheep" (probation) are the followers of Jesus "who as needing salvation obey the injunctions of him who provides it and leads them to it" (Thayer 537). In His personal ministry, Jesus confirms Himself as One watching over His followers, by saying, "I am the good shepherd: the good shepherd giveth his life for the sheep" (John 10:11).

through the blood of the everlasting covenant: This New Covenant, which is "the everlasting covenant," was sealed when Jesus laid down His life for His sheep. Once again, Paul writes to encourage his readers not to abandon Christ, for it was Jesus Christ who ratified the New Covenant, providing forgiveness of sins, not with the blood of animals, but with His own blood. During the institution of the Lord’s Supper, Jesus says, "For this is my blood of the new testament, which is shed for many for the remission of sins" (Matthew 26:28).

Make 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.

Paul continues his encouraging prayer by mentioning that Jesus, the Great Shepherd, can make one "perfect" (katartizo) in every good work. To make his readers "perfect" means to make them complete, that is, "to strengthen (or) to make one what he ought to be" (Thayer 336). Paul, speaking to Christians in Philippi, explains the need to work to do God’s will and to do it without complaining:

Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do of his good pleasure. Do all things without murmurings and disputings: That ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world; Holding forth the word of life; that I may rejoice in the day of Christ, that I have not run in vain, neither laboured in vain (Philippians 2:12-16).

Paul’s readers and all Christians need to remember that Jesus is the Christ and He bestows all grace upon His followers.

Verse 19

And I beseech you, brethren, suffer the word of exhortation: for I have written a letter unto you in few words.

And I beseech you, brethren, suffer the word of exhortation: "The word of exhortation" refers to this letter, making it appear that Paul’s readers may have been short-tempered with him. Their instability has perhaps made them defensive as Paul has rebuked them. The word "exhortation" (paraklesis) refers to the "admonition (and) encouragement" (Thayer 483) found throughout this epistle. Paul’s plea is that his readers will "suffer" (anechomai), that is, that they will "listen" (Thayer 45) to the message of encouragement presented in this epistle and, therefore, will not abandon Jesus Christ.

for I have written a letter unto you in few words: It appears by the words "I have written a letter unto you in few words" that Paul feels the subject matter is of such importance that the epistle should have been much longer; however, it appears that he intentionally kept it short with the hope that they would read more carefully and receive it in love as it is presented.

Verse 20

Know ye that our brother Timothy is set at liberty; with whom, if he come shortly, I will see you.

Even though it is not recorded in the scriptures, it seems evident that Timothy has been in prison and has recently been "set at liberty" (apoluo) or "released" (Thayer 66). Paul probably mentions Timothy’s situation for the benefit of his readers who know him and consider him as their friend. Paul tells his readers that if Timothy comes to visit them, he, too, will come.

Verse 21

Salute all them that have the rule over you, and all the saints. They of Italy salute you.

Paul’s salutation is similar to those in other letters and shows he intends for this epistle to be read to the whole community of Hebrew Christians, that is "all the saints" and not only to the overseers of the congregation. Not only does Paul send his final greetings but also greetings from Christians living in Italy.

Verse 22

Grace be with you all. Amen.

Paul ends this important letter with his usual closing remarks about grace: "Grace be with you all. Amen." These same closing remarks are found in his letter to the Christians in Rome (Romans 16:24); in both recorded epistles to the Corinthians (1 Corinthians 16:23; 2 Corinthians 13:14); to those in Galatia (Galatians 6:18); to the church at Ephesus (Ephesians 6:24); to the saints in Philippi (Philippians 4:23); to the church in Colosse (Colossians 4:18); in both letters to the Thessalonians (1 Thessalonians 5:28; 2 Thessalonians 3:18); in his letters to Timothy (1 Timothy 6:21; 2 Timothy 4:22); to Titus (Titus 3:15); and to Philemon (Philemon 1:25).

The word "Grace" refers to a desire for God to bestow special blessing upon the readers. No conclusion could be more appropriate than to end a letter with the words, "Grace be with you all."