Bible Commentaries
Hebrews 13

Verses 1-7

Heb 13:1-7

EXHORTATION TO STEADFAST
PERSEVERANCE AND FIDELITY
IN THE DISCHARGE OF SUNDRY
PERSONAL AND SOCIAL DUTIES
Hebrews 13:1-7

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

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

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

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

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

Hebrews 13:4 ---Marriage is honorable in all,—Or rather, Let marriage be honorable in all; and let the bed be undefiled: for fornicators and adulterers God will judge. This verse, like the one preceding and also the one following, is hortatory, and should be rendered imper­atively. It is so construed by Ebrard, Stuart, T. S. Green, Alford, Moll, and most other modern expositors. Polygamy and concubin­age had long been more or less tolerated among the Jews; and all manner of uncleanness had been practiced among the Gentiles, often with the approval of their legislators and their most distin­guished philosophers. And hence the necessity of this injunction: Let your marriage be held honorable in all respects, and let your marriage bed be undefiled: for (gar) fornicators and adulterers God will judge. Or as rendered by T. S. Green: “Let marriage be highly prized in all, and its bed be undefiled; but (de) whoremon­gers and adulterers will God judge.” (1 Corinthians 6:9-10.)

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

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

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

Hebrews 13:5 ---for he hath said I will never leave thee, nor forsake thee.—This is given as the reason why Christians should all be satisfied with their lot in life, and why they should be content with such things as they have. God has said to every one of his children, “I will never leave thee, nor forsake thee.” Words almost identical with these are found in Deuteronomy 31:6; and they are afterward re­peated with some modification in Joshua 1:5; 1 Chronicles 28:20, etc. The original promise given by God to the Israelites through Moses is full of comfort and consolation; and it seems therefore to have become a sort of proverbial expression among the later Hebrews: for in Philo (Conf. Ling. Section 32) we have the identical words of our author as given in the Textus Receptus (me se ano oude ou me se eukataleipo) : “an oracle,” says Philo, “of the all-merciful God, full of gentleness, which shadows forth good hopes to those who love instruction.” It is probable, therefore, that our author quotes here a Bible sentiment, proverbial among the Hebrew’s, with­out perhaps having direct reference to any one passage of Scrip­ture. Be this as it may, the sentiment abounds in both the Old and the New Testament: in the sayings of Christ and his Apostles as well as in the writings of the ancient prophets. “Take no thought for your life,” says Christ, “what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment? Behold the fowls of the air; for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they ?” And again he says, “Why take ye thought for raiment ? Consider the lilies of the field, how they grow: they toil not, neither do they spin; and yet I say unto you that even Solo­mon in all his glory was not arrayed like one of these. Wherefore, if God so clothe the grass of the field which to-day is, and tomorrow is cast into the oven, shall he not much more clothe you, O ye of little faith?” (Matthew 6:25-30.)

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

Hebrews 13:6 ---So that we may boldly say,—Or rather, So that we say with confidence, The Lord is my helper; and I will not fear what man shall do unto me. This is a quotation from Psalms 118:6. It forms a part of the great Hallel or collection of hymns which the Hebrews were wont to sing at the close of the feast of Tabernacles. And hence the manifest propriety of using the indicative form of expression; We say [i.e., we are wont to say] with confidence, The Lord is my helper, etc. The Hebrew may be literally ren­dered according to the Masoretic pointing, as follows: Jehovah is for me; I will not be afraid; what will man do to me ? Some crit­ics, as Griesbach and Alford, following the Hebrew, place a mark of interrogation at the close of the verse. Thus, “The Lord is my helper; and I will not be afraid. What shall man do unto me?” But others allege with reason that the use of the conjunction and (chai omitted in some manuscripts), before the second clause, shows an intentional departure from the Hebrew construction; and they therefore prefer the declarative form of our English Version as being more suitable to the proverbial sentiment of our text. In both cases, however, the meaning is substantially the same. For “if God be for us, who can be against us? He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?” So that we may confidently say with David, “Though I walk through the valley of the shadow of death, I will fear no evil; for thou art with me: thy rod and thy staff they comfort me.”

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

“After the author had thus held up the past as a mirror to the present, and had called to remembrance the gaps which death had made in the church of the Hebrews, what could be more appro­priate,” says Delitzsch, “than to raise his thoughts to the immuta­ble Lord, exalted high above all change ?” This he does in the fol­lowing paragraph.

Commentary on Hebrews 13:1-7 by Donald E. Boatman

Hebrews 13:1 --Let love of the brethren continue

This sounds as though brotherly love characterized them.

a. This is true. See Hebrews 6:10-11.

b. They must have been strong on the “social gospel” and weak in other ways.

1. In Hebrews 5:11 they were dull of hearing, were in need of teaching.

2. The many exhortations to lay hold, press on, etc., are indications of a special need.

This virtue characterized the early Hebrew church. See Acts 2:44-47; Acts 12:5-12; Acts 15:22; Acts 15:25.

Hebrews 13:2 --forget not to show love unto strangers

What does “love” mean if strangers are to receive it?

a. This was a command for Jews in the Old Testament. Leviticus 19:34.

1. The Hebrews would therefore understand what was meant.

2. This just reminds them to not neglect it.

b. It probably meant the exercise of love which all owe to all men. 2 Peter 1:7.

There is no honor to us if we love only those that love us. See Matthew 5:43-46.

a. The church will grow when strangers, visitors, now Christians, are warmed with the friendly helpfulness of Christians.

b. The world needs love, for there is so much of bitterness and strife in the world.

Hebrews 13:2 --for thereby some have entertained angels unawares

Instances of it are found in the visit to Abraham and Lot.

a. Calvin and Milligan agree to this.

b. See Genesis 18:2-10; Genesis 19:1-3.

Our guests may often be messengers sent to us from God for our special benefit.

Hebrews 13:3 --remember them that are in bonds, as bound with them that are ill-treated, as being yourselves also in the body

The people had been in bonds themselves at one time. See Hebrews 10:32-34.

a. These people at that time had remembered one another. Hebrews 10:34.

b. The possibility of them forgetting others in bonds must have been a possibility now that their days were easier.

c. Perhaps these people were the strangers, for to their own countrymen they had been so helpful in the past.

Ill treatment was often displayed in that day.

a. Romans were known for their cruelty to their children and to their slaves.

1. All slaves were slain if the master were slain by a slave.

2. A story is reported of a master who killed a slave so that a guest could see the spectacle of a dying man.

3. Another Roman fed his fish with the mutilated body of a slave.

b. The early church received severe persecutions.

1. The Jews were cruel, as seen by Stephen’s treatment.

2. The Romans were severe, as seen by Nero and others.

“As being yourselves also in the body,” suggests identifying one’s self with them as the Golden Rule suggests. Luke 6:31.

Hebrews 13:4 --Let marriage be had in honor among all, and let the bed be undefiled: for fornicators and adulterers God will judge.

“Let marriage be had in honor among all” suggests that is a state that should be revered.

a. God instituted marriage by providing Eve for Adam.

b. The conduct of married people to each other is suggested often in the New Testament.

1. Ephesians 5:22-28 : Subjection of the wife is in order.

2. 1 Corinthians 7:1-5 : A clean marriage state.

3. 1 Peter 3:1-7 : The wife is to be honored.

c. Celibacy is advocated by some as though marriage is not honorable.

1. If it is to be honored by all, it is honorable for all.

2. Fornication is a disregard for marriage, and adultery is a defilement of marriage.

God will judge those guilty of defiling the honorable marriage relationship with fornication and adultery.

a. It was a sin that brought capital punishment in the Old Testament. See Leviticus 20:10.

b. The New Testament indicates that people guilty of this will be in hell. 1 Corinthians 6:9; Revelation 2:22.

Hebrews 13:5 --Be ye free from the love of money

It is “a root of all kinds of evil” when it is loved, 1 Timothy 6:10.

a. It causes people to lie, steal, cheat, commit murder.

b. It causes people to hope for the death of those leaving money to them as an inheritance.

c. It corrupted the temple in Jerusalem. John 2:14; Matthew 21:12.

d. It kept the rich young ruler from Jesus.

This section has an alternate translation.

a. “Let your conversation be without covetousness.”

b. Let your mind be free.

The passage in all translations teaches us to avoid a covetous life.

a. Men with money are sometimes possessed of it.

b. Money only seems to bring contentment.

Hebrews 13:5 --content with such things as ye have

Paul gave us an example of this in his own life.

a. In Philippians 4:12 he said he knew how to be abased.

b. Paul gave up everything for Christ.

It is not a destruction of ambition or legal endeavor as seen by other passages. See Romans 12:11 : “In diligence not slothful,” Also Ephesians 4:28; 2 Thessalonians 3:11. We are not to be like animals reaching across a fence for grass no greener than we deserve.

Hebrews 13:5 --for Himself hath said, I will in no wise fail thee

Deuteronomy 31:6 is probably the source of this quotation.

a. Similar expressions are found in Joshua 1:5; 1 Chronicles 28:20.

b. This, says Milligan, became a proverbial saying among the Hebrews because of its consolation.

This is a sentiment expressed by Jesus in the Sermon on the Mount. Matthew 6:25-30.

Hebrews 13:5 --neither will I in any wise forsake thee

This was conditional, however, for those who would not forsake God.

a. Israel found God forsaking them in the day of provocation.

b. We have no right to expect God to reward us for unfaithfulness. Jesus promised to be with us even unto the end of the world if we preach the Gospel. Matthew 28:18-20.

Hebrews 13:6 --so that with good courage we say, The Lord is my Helper

We may speak confidently that the Lord is our Helper.

a. The word “we” appears often in this book.

b. We do not need to understand that Paul had an assistant author.

c. Anyone who has faith can make the statement.

“The Lord is my helper” is an expression of faith. Psalms 118:6 is quoted, but observe that in the original Psalm it is translated, “The Lord is on my side.”

a. Milligan says this was one of the collection of hymns that was sung at the close of the feast of tabernacles.

b. Paul expressed the same thought: “If God be for us, who can be against us?” Romans 8:31.

Hebrews 13:6 --I will not fear: what shall man do unto me?

This verse does not suggest that man will never do man bodily harm.

a. David knew differently.

b. Paul knew differently; so did these brethren, for they had been afflicted.

The idea is, “What can man do that God cannot undo?”

a. Man can bring pain, but God will give us a body that knows no pain.

b. Man can kill, but God can make alive.

Hebrews 13:7 --remember them that had the rule over you

This very likely refers to such men as Stephen, James, the brother of John, and other faithful preachers.

a. These men had preached the gospel to the Hebrews.

b. Actually, it means “those leading you.”

Newell suggests that the Greek word means “to go before,” which suggests it was their work, not an office.

a. There were no bosses in the early church, such as Popes, etc.

b. These men were leaders because of work.

Hebrews 13:7 --men that spake unto you the Word of God

Paul once was spoken of as the chief speaker, Acts 14:12, and the same Greek word appears here.

There were others who spoke. Acts 14:12

The elders also were responsible to speak. 1 Timothy 5:17;

Acts 20:28-31.

Hebrews 13:7 --and considering the issue of their life

In Greek, “the manner of their life.”

a. Blessed is a people who have a leader whose good life is worthy of consideration.

b. These leaders had been unmoved in their hours of trial.

c. Their lives were like Abraham of old—lived in faith. Something was to be learned from their leaders.

Hebrews 13:7 --imitate their faith

Faith—can it be imitated?

a. It is all that should be imitated.

b. Imitate faith, not mannerisms.

c. Imitate their method with God.

d. Imitate their reliance, confidence in God.

In all other respects we must imitate God. Ephesians 5:1 : Imitation of God as beloved children.

Study Questions

2765. Characterize the 13th chapter.

2766. What may we assume characterized the Hebrew brethren by Hebrews 13:1?

2767. Does Hebrews 6:10-11 verify this?

2768. Did they major on the “social gospel” and fall short in other respects? Cf. Hebrews 5:11.

2769. What verses in Acts show that the Hebrews loved one another?

2770. What did the Jerusalem church require of Paul at the Jerusalem Conference?

2771. What is meant by “show love unto strangers”? Is it possible?

2772. Were the Hebrews consistent in their love?

2773. Who would “strangers” be?

2774. How would the Jews know who was meant? Cf. Leviticus 19:34.

2775. Compare 2 Peter 1:7, as it includes “all men.”

2776. Is there any honor in loving those who love us? Cf. Matthew 5:43-46.

2777. Explain “have entertained angels unawares.”

2778. Who could be included in the word “some”?

2779. Compare Genesis 18:2-10; Genesis 19:1-3.

2780. Who could be referred to as being “in bonds”?

2781. Had the Hebrews ever been in bonds?

2782. What is meant by, “as bound with them”?

2783. What would such identification do?

2784. Was cruelty, ill treatment, common in that day?

2785. What does the author teach concerning marriage?

2786. How do we know marriage is to be revered?

2787. What is meant by the word “honor”?

2788. Give other verses of scripture that speak of married conduct. Cf. Ephesians 5:22-27; 1 Corinthians 7:1-5.

2789. Does celibacy teach that marriage is honorable for all?

2790. Were the apostles married?

2791. What is meant by, “God will judge”?

2792. How serious a sin was adultery in the Old Testament?

2793. What is the difference between fornication and adultery?

2794. Is it serious today? 1 Corinthians 6:9; Revelation 2:22.

2795. How could Jesus allow remarriage in the case of adultery?

2796. If adulterers are not killed under our law, is it less serious with God now?

2797. Why are we exhorted to be free of the “love of money”?

2798. Show instances of corrupted people in the New Testament.

2799. What does love of money cause today?

2800. If it causes murder, jealousy, envy, thefts, kidnapping, etc., is it not a very dangerous sin?

2801. How is this verse translated by some?

2802. Is the meaning the same?

2803. Does contentment destroy ambition?

2804. What is our attitude to be toward our possessions or lack of them?

2805. Compare Paul in this regard. Philippians 4:12.

2806. Is this verse against ambition? Cf. Romans 12:11; Ephesians 4:28; 2 Thessalonians 3:11.

2807. Where is this verse quoted?

2808. Did Jesus express this sentiment?

2809. What consolation does he give for those in need?

2810. Did God place any condition on it?

2811. Did He ever forsake the Hebrews?

2812. Did Jesus promise to be with us? Cf. Matthew 28:18-20.

2813. Does Hebrews 13:6 suggest a double authorship?

2814. How is the Lord our Helper?

2815. What may be the source of the expression, “The Lord is on my side”?

2816. Does this verse suggest that God will not allow man to suffer ill treatment?

2817. Can God undo everything that man does to the body?

2818. What is implied by “remember”?

2819. Who had the rule over them?

2820. Who are the rulers referred to in Hebrews 13:7?

2821. What seemed to constitute the rule?

2822. Were they leaders, or bosses?

2823. Who might they have seen?

2824. Who spoke the word in the early church?

2825. Besides remembering, what were they to consider?

2826. Define “issue of their life.”

2827. What does he recommend to imitate?

2828. How can you imitate faith?

Verses 8-16

Heb 13:8-16

EXHORTATION TO STABILITY IN
CHRISTIAN DOCTRINE AND PRACTICE;
AND TO AVOID BEING CARRIED AWAY
FROM THE FAITH OF THE GOSPEL

Hebrews 13:8-16

Hebrews 13:8 ---Jesus Christ the same yesterday, to-day, and forever.—This expression is not in apposition with the phrase, “the end of their conversation," as our translators seem to have thought, but a proposition on a wholly distinct and separate subject. The object of the Apostle is to lead and encourage his brethren not to be car­ried away from “the faith which was once for all delivered to the saints," by various and strange doctrines; but to be firm and reso­lute in their Christian profession. And as the basis of his exhorta­tion and argument, he reminds them that Jesus Christ, the Leader and Perfecter of the faith, is himself the same yesterday, today, and forever, without even the shadow of change. (James 1: 17.) And as is the Leader, so also he insists should be his followers.

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

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

Hebrews 13:9 ---not with meats,—What meats? Those offered in sacrifice, and of which the worshipers were allowed to partake, say Bleek, Lune- mann, Macknight, Scott, Clarke, and some others: those which were distinguished as clean and unclean merely as articles of food, say Calvin, Tholuck, Delitzsch, Alford, and most other commenta­tors. But why make any such distinction as the above? For my own part I see no propriety in doing so. That certain portions of certain sacrifices were allowed to be eaten by certain persons, is plain from such passages as Leviticus 6:26-30 Leviticus 7:11-15, etc. These rules were still rigidly observed and enforced by the Jewish Rab­bis; and there was therefore danger that the judaizing party among the Hebrew Christians would succeed in blending these “divers and strange doctrines” with the plain and simple rules of the Christian religion. And it is equally obvious that, on the other hand, the same judaizing party were then busily engaged in sowing the seeds of discord among the churches, with regard to clean and unclean meats. (Romans 14.) It was therefore necessary that the Apostle should, as far as possible, correct all such mistakes about meats and drinks, and other carnal ordinances which had been im­posed on the people till the time of reformation; but which never did and never could make anyone perfect, so far as respects his moral consciousness. And consequently those who walked in them were not profited by them. See notes on Hebrews 9:9-10. Against all such doctrines, therefore, in reference to meats and drinks, Paul here earnestly cautions the Hebrew brethren. For as he says to the Romans, “The kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Spirit.” (Romans 14:17.)

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

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

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

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

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

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

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

Hebrews 13:15 ---By him therefore let us offer, etc.—Instead of falling back to Judaism, and offering sacrifices required by the Law, let us rather through (dia) Jesus, as the great High Priest of our confes­sion, offer to God continually the sacrifice of praise and thanksgiv­ing. For as Peter says to the strangers scattered throughout Pon- tus, Galatia, Cappadocia, Asia, and Bithynia, we are all “living stones, built up a spiritual house, a holy priesthood, to offer upspiritual sacrifices, acceptable to God through Jesus Christ.” (1 Peter 2:5.) The sacrifice of praise in our text has reference partic­ularly to the voluntary peace and thank offerings of the Law. (Leviticus 7:11-25.) To these allusion is also frequently made in the Psalms of David. In Psalms 50:14, for example, Jehovah says to Israel, “Offer unto God thanksgiving, and pay thy vows unto the Most High.” And in the twenty-third verse of the same beautiful ode, he says, “Whoso offereth praise glorifieth me; and to him that or- dereth his conversation aright, I will show the salvation of God.”

Hebrews 13:16 ---But to do good, etc.—It is not enough to praise God with our lips; we should also honor him with our substance, by doing good to all men as he gives us opportunity. We should, as far as in us lies, feed the hungry, clothe the naked, instruct the ignorant, and assist in converting the world to Christ. There seems to be a proneness in our selfish nature to neglect these practical duties, and hence the exhortation not to forget them. Imitate Christ who went about doing good. (Acts 10:38.)

Hebrews 13:16 ---for with such sacrifices God is well pleased.—Such sacrifices are pleasing to God (1) because they are in harmony with his own nature and administration. He opens his hand liberally, and sup­plies the wants of every living thing. (Psalms 145:16.) (2) Be­cause they indicate in us a state of mind and heart, that is well pleasing in his sight; provided they proceed from proper motives. And hence on the day of judgment, our characters will be tested by this law of benevolence. (Matthew 25:34-35.) And (3) because they are of benefit to others. A very great change would soon be wrought in society, if all Christians would but act faithfully as good stewards of the manifold grace of God.

Commentary on Hebrews 13:8-16 by Donald E. Boatman

Hebrews 13:8 --Jesus Christ is the same yesterday and today, yea and forever

Jesus Christ is the same, for there is no need for him to change.

a. He is the same in His love and His saving power.

b. The Christ that sits at God’s right hand is as immutable as the Father Who promised Abraham.

Yesterday He came from the Father to do the will of God and finished it, Today He serves as Priest before God on man’s behalf.

a. He has not changed in His attitude toward sin.

b. He hates evil and loves man as always.

c. Some try to define the time element, when today began, but this is beside the point.

“Yea and forever” refers to the ages.

a. This is for the eternity to come.

b. Change with us is constant, but our Lord is wonderfully perfect.

c. Perfection cannot change for the better.

Hebrews 13:9 --Be not carried away by divers and strange teachings

The Christian has Christ Who is unchanging truth; therefore, He should avoid all other teachings.

a. Those who have latter day revelations always conflict with other latter day teachers as well as with the scripture.

b. God’s revealed Word is able to furnish us completely, so what more can a strange teaching do? See 2 Timothy 3:15-17. If we are anchored in Christ we will not be carried like a ship into a sea of false doctrine, with waves of error. Paul warns about winds of doctrines. Ephesians 4:14.

Hebrews 13:9 --for it is good that the heart be established by grace

The heart of man by the grace of God may be established.

a. This is in contrast to the worldly ones who are drifting, shifting, to one pleasure, doctrine, etc.

b. Strange doctrines, foreign to the truth, will never establish one.

This verse suggests the anchoring of the soul, as seen in Chapter Six.

Hebrews 13:9 --not by meats, wherein they that occupied themselves were not profited.

This refers to the meats used in sacrifices, which no longer

is a method for atonement.

a. Christ was the perfect Sacrifice, made once and for all, so no other sacrifice is needed.

b. The kingdom of God is not meat and drink, says Paul in Romans 14:17. Only one sacrifice profits the sinner, and that is Christ’s.

Hebrews 13:10 --We have an altar

What is our altar? Several opinions are listed here.

a. Some say that this is a general statement, and no particular thing is meant. It is only imagery.

b. Christ is the altar, some say.

c. Others suggest the Lord’s table.

d. Some say the heavenly place where Christ offers the virtue of His own blood.

e. The cross on which Christ was crucified is suggested.

f. It signifies the divine nature of Christ on which the human nature is supposed to have been offered.

g. One suggests it refers to the one in the old tabernacle.

Christ is in no place called an altar, neither is the cross.

a. The altar was the place where the victim was placed, so what could be referred to but the cross?

b. It is the cross where blood was shed for the remission of our sins.

c. Very likely he does not refer to the Christian at all.

The author is referring to an Old Testament altar, for the next expression has no meaning otherwise.

Hebrews 13:10 --whereof they have no right to eat that which serve the tabernacle.

If the altar was the Lord’s table, this would be a good proof for closed communion. This is an allusion to the Old Testament custom.

a. Those who served the tabernacle could eat of the sacrifices.

b. The exception was on the Day of Atonement. The bodies which gave the blood carried into the Holy of holies were burned without the camp. See Leviticus 6:26; Leviticus 6:30; Leviticus 4:7; Leviticus 4:18; Leviticus 4:21; Leviticus 16:15; Leviticus 16:27-28.

These animals were not eaten for meat as were others.

Hebrews 13:11 --For the bodies of those beasts whose blood is brought into the holy place by the high priest as an offering for sin are burned without the camp.

Other animals were consumed for food. See 1 Corinthians 9:13; 1 Corinthians 10:18. The great sacrifice on the Day of Atonement was burned outside the camp. Leviticus 16:27.

Hebrews 13:12 --Wherefore Jesus also, that He might sanctify the people through His own blood, suffered without the gate

Jesus was not offered in the temple at Jerusalem, but outside the city wall.

a. His blood was taken into the heavenly sanctuary, so He fits the type completely except for the burning.

b. The burning had nothing to do with the atonement, for it is the blood that atones.

Those who retain the old sacrifice in preference to this of Christ lose the sanctification in Christ’s blood.

Hebrews 13:13 --Let us therefore go forth unto Him

Going is our responsibility; the sacrifice awaits. We must leave the tabernacle to follow Jesus Christ.

a. If no atonement is in the blood of bulls and goats, why stay in the shadow of the tabernacle?

b. Out on the hill of Calvary is the place for the sinner to go.

Hebrews 13:13 --without the camp.

The types of Hebrews are those of the tabernacle, and this alludes to the sacrifice without the camp.

Newell says “it refers to all those religious developments by whatever name called. It reveals where Christ is and His followers are, as to this world and its religions.”

Christ went out of the city of Jerusalem to be sacrificed. This is nearer the truth than Newell’s idea.

Hebrews 13:13 --bearing His reproach

The Christian is not promised an easy time, but reproach should be expected.

a. It is prophesied, 2 Timothy 3:12, by Paul.

b. Jesus said it would come to His disciples. John 16:2.

The first Christian martyr suffered for the reproach of Christ outside the city.

Hebrews 13:14 --for we have not here an abiding city

If we stay in Jerusalem, it will be dissolved like all the world. 2 Peter 3:8-13; Matthew 24, We must turn our eyes from our cities, for they are only temporary. Something Paul had in mind, the destruction of Jerusalem, which came about nine years afterward.

Hebrews 13:14 --but we seek after the city which is to come

Revelation speaks of that city. Revelation 21.

Peter speaks of it in 2 Peter 3:8-13.

The author has previously spoken of it in Hebrews 11:10; Hebrews 11:16.

Hebrews 13:15 --Through Him then let us offer up a sacrifice of praise to God continually

Instead of frequent sacrifices like the Jew, let us offer our sacrifice through Jesus Christ.

a. We need no order of priests who blasphemously undertake to do that work for men which Christ has done.

b. This sacrifice is praise to God, not a begging for a forgiveness. Peter comments on the Christian’s sacrifice, 1 Peter 2:5. “Continually” is a good word. The kingdom of Christ has no sacred days or season, no special sanctuaries, for God is approached always through Christ.

“Sacrifice of praise” most men feel alludes to the Levitical term for thank-offering. See Leviticus 7:12; Leviticus 7:15.

Hebrews 13:15 --that is, the fruit of lips which make confession to His name

Whose name?

a. We praise God continually, so a confession is surely in order.

b. Many verses suggest confessing Christ, so likely His name is meant here. Matthew 10:32; Romans 10:9-10.

In a world pressing on to judgment, glorying in men, let us rejoice, praise God, for who would want to neglect so great a salvation?

Hebrews 13:16 --But to do good and to communicate forget not

Doing good, helping others, will come naturally with a life of continual praise. See Romans 12:13; Galatians 6:6; Hebrews 6:10; Psalms 50:23. Jesus set the proper example before us, for he went about doing good. Acts 10:38. This is an essential factor in salvation. Matthew 25:34-46.

Hebrews 13:16 --for with such sacrifices God is well pleased.

There are three reasons why it is pleasing:

a. God works in harmony with God’s nature.

b. It indicates a good state of mind.

c. It is beneficial to others.

If we wish to sacrifice to God, we must pray to God and serve our fellow man.

Study Questions

2829. How can Jesus be considered the same always?

2830. Has He changed in character?

2831. Has His work changed?

2832. What are the three time elements named?

2833. Why is the author declaring this great truth?

2834. Were the changing Hebrews being challenged to follow the unchanging Christ?

2835. If perfection were changed, what would be its condition?

2836. If Christ is Truth, what results when people follow other teachers?

2837. What is meant by “carried away”?

2838. What is meant by “divers”?

2839. Why do people go to strange doctrines?

2840. Are such warnings few in the Word of God?

2841. What will keep a person from drifting into strange doctrines?

2842. What is meant by “established”?

2843. In what should we be established?

2844. How can grace do it?

2845. What is it that is to be established?

2846. Could the establishing idea be similar to the anchoring referred to in Chapter Six?

2847. What does the author say that cannot establish us?

2848. What is meant by meats?

2849. If Christ’s sacrifice is sufficient, is there further need for sacrifices?

2850. What is meant by “occupied themselves”?

2851. Who may be referred to by the expression, “occupied themselves”?

2852. State some explanations for the expression, “we have an altar.”

2853. What is our altar? Who is meant by “our”?

2854. Could he be pointing out the weakness of the Jewish altar – rather than suggesting a Christian altar?

2855. Give weaknesses of each.

2856. Who could eat what?

2857. What tabernacle is referred to?

2858. Could the priests eat the sacrifices?

2859. When could they not eat?

2860. Could he be saying, “They who serve earthly tabernacles have no right to the Christian’s altar”?

2861. What was done with animals sacrificed on the Day of Atonement that differed from sacrifices on other days?

2862. What is meant by, “without the camp”?

2863. Do we have any clue for this request?

2864. Is our sacrifice eaten?

2865. Show the similarities between the Old Testament sin offering and our sin offering.

2866. What is meant by, “suffered without the gate”?

2867. Where was Jesus offered?

2868. Where was His blood taken?

2869. Give scriptures that teach that His blood was considered to be taken into heaven.

2870. Does the burning of the Old Testament type serve as a type of Christ?

2871. Did the burning have anything to do with the sacrifice?

2872. Where does he exhort the Christians to go?

2873. Can we have the merit if we do not go?

2874. Do we go to the tabernacle or to the hill of Calvary?

2875. What camp is referred to?

2876. Explain “bearing His reproach.”

2877. Can we ever bear reproaches?

2878. Did Jesus prophesy reproaches for His followers?

2879. What city is referred to?

2880. Do you think he refers specifically to the city of Jerusalem?

2881. Was he prophesying the destruction of Jerusalem?

2882. Is he speaking of Jews here as in Hebrews 13:7 when he says we have an altar?

2883. What will happen to any city of the world according to II Peter?

2884. How soon was Jerusalem destroyed after this text?

2885. Identify the city to come. What do we know about it?

2886. Who is meant by the expression “by Him”?

2887. How can we offer up sacrifices?

2888. Do we need an earthly priest?

2889. What kind of a sacrifice are we to offer?

2890. Is this to be periodic?

2891. Is this room for complaint in this sacrifice?

2892. For what should we praise God?

2893. Could it allude to the Levitical thank offering? Leviticus 7:12; Leviticus 7:15

2894. What is to be the fruit of our lives?

2895. Whose Name is to be confessed?

2896. What part does confession have in the praise?

2897. Should we consider confession of faith as a step of salvation never to be taken again?

2898. Will we have time to glory in men if we are praising God as we should?

2899. Who is our great example in doing good?

2900. Will this be natural for us if we are Christ-like?

2901. Compare other verses, such as Romans 12:13; Galatians 6:6; Hebrews 6:10.

2902. Is it essential to salvation? See Matthew 25:34-46.

2903. What do you understand by “communicate”?

2904. What does he conclude about this kind of service?

2905. Has he stated that service is twofold—one to God and one to others?

Verses 17-19

Heb 13:17-19

OUR DUTIES TO THE OVERSEERS
AND OTHER PUBLIC SERVANTS
OF THE CHURCH
Hebrews 13:17-19

Hebrews 13:17 ---Obey them that have the rule over you,—(tois hegoumenois hutnon) your leaders. These were the Elders or Overseers of the Church, to whom were committed (1) the duty of instructing the members; and (2) the duty of watching over and governing them. So we learn from many passages in the New Testament. In the twentieth chapter of Acts, for instance, Paul says to the Elders of the Church of Ephesus, “Take heed to yourselves and to all the flock over which the Holy Spirit hath made you Overseers, to feed the Church of God (tou kuriou, the Lord) which he hath pur­chased with his own blood. For I know that after my departure shall grievous wolves enter in among you, not sparing the flock. Also of your own selves shall men arise speaking perverse things, to draw away disciples after them. Therefore watch, and remember that by the space of three years, I ceased not to warn every one night and day with tears.” (Acts 20:28-31.) So also in his first Epistle to Timothy, the same Apostle says, “Let the Elders that rule well be counted worthy of double honor, especially they who labor in word and doctrine.” (1 Timothy 5:17.) Compare also 1 Timothy 3:1-7; Titus 1:5-9; James 5:14-15; 1 Peter 5:1-4.

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

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

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

Hebrews 13:17 ---for that is unprofitable for you.—That is, that your Pastors and Teachers should have to render their final account concerning you with grief. This would be even a greater misfortune to you than to them. As, therefore, your griefs in that event would be mutual, see to it that on the contrary your joys may be mutual.

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

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

Hebrews 13:19 ---But I beseech you, etc.—From this, in connection with the preceding verse, it is evident (1) that the writer of this Epistle was known to the persons addressed; (2) that he had been for­merly with them, not necessarily as one of their Pastors, but in some respects as a co-worker; (3) that he was anxious to see them again, but was then prevented from doing so by some hindrances unknown to us; and (4) that he felt well assured that through the prayers of the Hebrew brethren in his behalf, these hindrances would be removed, and that he would be restored to them the sooner. This, then, is a beautiful commentary on the efficacy of prayer; and it should encourage us to pray always for the success and welfare of all those who are laboring to convert the world to Christ, and to educate the converts for Heaven. For “this is the confidence that we have in him, that if we ask anything accord­ing to his will he heareth us.” (1 John 5:14.) “Ask [then] and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you.” (Matthew 7:7.)

Commentary on Hebrews 13:17-19 by Donald E. Boatman

Hebrews 13:17 --Obey them that have the rule over you

Beyond any question, this is spiritual rule, for “watch over

souls” suggests this.

a. Rulers no doubt refers to rulers in the church for it is unlikely that Christian magistrates existed in government.

b. Good elders, no doubt, are meant, for elders are to rule. Acts 20:28-31; 1 Timothy 5:17; 1 Timothy 3:1-7; Titus 1:5-9; James 5:14-15; 1 Peter 5:1-4.

Hebrews 13:7 indicates former rulers had passed on, and now present rulers are to be obeyed. If elders are qualified, the members will be glad to obey.

Hebrews 13:17 --and submit to them

Submission rather than resistance, rebellion, and strife is enjoined.

a. A church can’t go forward with elders going in one direction and the membership trying to go another.

b. Of course not every elder is qualified to rule.

Many problems arise when churches carelessly elect unqualified leaders and then refuse to follow, or follow carelessly.

Hebrews 13:17 --for they watch in behalf of your souls

This pictures the ideal ruler. Paul told the Ephesian elders what to expect of false teachers who would seek to destroy the flock. Acts 20:29. The care of souls is a sacred trust.

Hebrews 13:17 --as they shall give account

This makes it serious.

a. James 3:1 : “Be not many of you teachers” is a serious warning.

b. Ezekiel 3:18-21 suggests the watchman must give account.

Hebrews 13:17 --that they may do this with joy

It is a joy to be a leader of a devoted church.

a. See 3 John 1:4. John expressed it, “There is no greater joy.”

b. Paul urges the Thessalonians to be faithful, for they were his joy. 1 Thessalonians 2:19-20.

There should be no joy in our heart if we stand in the way of joy in the heart of a righteous elder.

Hebrews 13:17 --and not with grief

Grief, sorrow, heartache should not be brought on by Christian people into the lives of men who have the care of souls. If the Jerusalem church had different sentiments about the efficacy of the Levitical sacrifices, no doubt much grief was had or would be experienced.

Hebrews 13:17 --for this were unprofitable for you

This rather suggests that evil would come upon troublemakers.

a. Note that strife, contention, etc., are named among the fruits of the flesh, Galatians 5:17-21.

b. Division is condemned in 1 Corinthians 1:10.

It would no doubt be more unfortunate for the trouble-maker than the troubled one. No reward from God is in store for the troubler.

Hebrews 13:18 --Pray for us: for we

Who is “us”?

a. Many apostles and evangelists were known by the Hebrews, and they should pray for them.

b. With four commentaries before me, no one suggests who might be included, except Milligan who suggests the above. A request for prayer is common with Paul. Ephesians 6:18-19; 1 Thessalonians 5:25; 2 Thessalonians 3:1; Romans 15:30; 2 Corinthians 1:11; Philemon 1:22.

Hebrews 13:18 --are persuaded that we have a good conscience, desiring to live honorably in all good things

The integrity of his own conscience is used to move them to feel an interest in him. “Persuaded,” Calvin feels, suggests modesty. The author’s desire to live righteously in all things called for their help.

Hebrews 13:19 --And I exhort you the more exceedingly to do this

This is an urgent request by one who knew they knew his needs. The faith the man had in prayer here shows that he felt God was able to act providentially on behalf of man.

Hebrews 13:19 --that I may be restored to you the sooner

This suggests that troubles, persecution, or perhaps imprisonment detained him. Timothy’s difficulty, Hebrews 13:23, may be the factor that kept the author from being in their midst. Was Paul ever a part of the Hebrew brethren?

a. This verse suggesting “restoration” challenges Pauline authorship for me.

b. Paul generally is associated with Antioch and Gentiles.

Study Questions

2906. What rulers are referred to in this verse? How do you know?

2907. If elders are of the right kind, should we not expect to obey them?

2908. Whose fault is it if rulers do not watch after souls?

2909. What verses teach us that elders are to rule?

2910. What would be the opposite of “submit”?

2911. Why should we submit to them?

2912. Would unqualified men watch over souls?

2913. Should elders take their work lightly? Cf. Ezekiel 3:18-21.

2914. Is there joy for the faithful shepherd?

2915. How did John feel about it? 3 John 1:4.

2916. Did Paul have joy in his concern?

2917. Is much of the grief in a church brought on by believers who are not wholly consecrated?

2918. Are trouble-makers in the church condemned by scripture?

2919. Are there trouble-makers who do right? Is the Christian to keep silent under all circumstances?

2920. “Pray for us” refers to whom?

2921. How does this knock the authorship anonymous theory?

2922. Is it possible to live honorably in all evil things?

2923. How may we live righteously or honorably?

2924. How does the restoration of the author affect Pauline authorship?

2925. Was Paul ever a part of the fellowship of the Hebrew brethren?

Verses 20-21

Heb 13:20-21

AN EARNEST AND COMPREHENSIVE

PRAYER IN BEHALF OF THE HEBREW

BRETHREN

Hebrews 13:20-21

Hebrews 13:20 ---Now the God of peace,—God is here called “the God of peace,” because all peace comes from him through Jesus Christ, who is himself “The Prince of peace.” (Isaiah 9:6.) The propriety of so designating “the Father of mercies” will be manifest when it is remembered that at the time of writing this Epistle, the Churches of Judea were threatened with many dangers, both from within and from without.

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

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

Hebrews 13:20 ---through the blood of the everlasting covenant,—(en hat- mati) in the blood, or by virtue of the blood of the everlasting cov­enant. The New Covenant is here called “the everlasting Cove­nant" in contrast with the Old Covenant which was then abrogated (see notes on Hebrews 8:13) ; and the blood of this Covenant is the blood of Christ by means of which the Covenant was itself ratified. (Matthew 26:28; Hebrews 9:23.) But what is the meaning and bear­ing of this clause ? Does it stand connected with what precedes, or with what follows? Did God bring Christ from the dead and con­stitute him the great Shepherd of the sheep, by virtue of this blood? Or is it simply the wish and prayer of the Apostle that God would perfect the Hebrews by virtue of this blood ? The lat­ter view is taken by A. Clarke and a few others; but Delitzsch, Alford, and most other commentators justly support the former. Many of them, indeed, very unwarrantably limit the meaning of this phrase; some to the word great, implying that Christ’s great­ness as a Shepherd was owing to the shedding of his blood (Ebrard) ; and some to the words “the great shepherd of the sheep,” meaning that he was made a Shepherd of the sheep by vir­tue of the shedding of his blood (Liinemann, Moll). But all such restrictions are unnatural and arbitrary. The meaning of the pas­sage fairly construed is manifestly and simply this; that by virtue of the blood of Christ, God raised him from the dead, and consti­tuted him the great Shepherd of the sheep. The resurrection of Christ was the first in that series of triumphs which will result in the overthrow of Satan and the destruction of his works; all of which will be effected “by virtue of the blood of the everlasting covenant." For what but the efficacy of this blood could remove even from our blessed Savior that load of assumed guilt and re­sponsibility, which ruptured his great heart, and crushed him down even into the dark chambers of death ? See note on Hebrews 5:7. Manifestly it was the flowing of that blood from the heart of our Redeemer, which enabled God, as the righteous Sovereign of the universe, to raise Christ from the dead, and through him to offer salvation to all penitent believers. In this view of the matter only, can we comprehend the meaning of Jesus when he says, “I have a baptism to be baptized with, and how am I straitened till it be ac­complished.” (Luke 12:50.)

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

Hebrews 13:21 ---to whom be glory forever and ever.—This relative clause is by many expositors, as Calvin, Bleek, and Tholuck, referred to Jesus Christ; but others, as Bengel, Delitzsch, and Alford, more properly refer it to God the Father. Doctrinally, it may refer ei­ther to God (Romans 16:27), or to Christ (2 Peter 3:18); but grammatically, it refers properly to God, whose agency fills the whole sentence, and whose glory is, therefore, uppermost in the mind of the Apostle.

Commentary on Hebrews 13:20-21 by Donald E. Boatman

Hebrews 13:20 --Now the God of peace

Isaiah 9:6 speaks of Christ as “Prince of Peace.” All peace comes from God through Jesus Christ. This expression comes only from Paul. See Philippians 4:9; 1 Corinthians 14:33; Romans 16:20; Romans 15:33; 2 Corinthians 13:11 : 1 Thessalonians 5:23.

Hebrews 13:20 --Who brought again from the dead

This is true of God, even though Jesus said He would raise Himself up. John 10:18. The resurrection of Jesus was a bodily resurrection, for no proof can be given of any other kind. See Romans 6:4; Acts 13:30.

Hebrews 13:20 --the great shepherd of the sheep

We have a great shepherd. Are we great sheep?

This title is given for two reasons.

a. Ezekiel 34:23 prophesies him as such.

b. Jesus claimed this title. John 10:11.

Other shepherds who lay down their life for their sheep cannot be brought back alive to the sheep.

Hebrews 13:20 --with the blood of an eternal covenant, even our Lord Jesus

The word “with” here is a problem.

a. It is translated “by,” “in,” and “through.”

b. Calvin prefers “in,” saying, “Christ so arose from the dead that his death was not yet abolished, but that it retains its efficacy forever, as though he had said, ‘God raised up His Own Son,’ but in such a way that the blood He shed once for all in His death is efficacious after His resurrection . . .”

Commentators question whether this phrase goes with what appears before or after. The Lord is the great Shepherd by shedding His blood and yet being alive now to act.

Hebrews 13:21 --make you perfect in every good thing

This is a benedictive prayer. God seeks to make us perfect in good things, and Christ is a perfect example. If we follow the great Shepherd, we will be led to perfection.

Hebrews 13:21 --to do His will

Perfection cannot be attained in any other will. No work is acceptable unless it is in harmony with the will of God.

Hebrews 13:21 --working in us

“Us is also translated “you.”

Ephesians 3:20 shows God able to work surprises in us.

God has no hands but our hands to do His work today, and

through us He can accomplish His will.

Hebrews 13:21 --that which is well pleasing in His sight

Philippians 2:13 is a good commentary here on God’s part.

Romans 12:2 suggests our part.

Hebrews 13:21 --through Jesus Christ

Two senses are possible here;

a. Working through Jesus Christ.

b. Well-pleasing through Jesus Christ.

Nothing is acceptable unto God except that it be through Christ.

Hebrews 13:21 --to Whom be the glory for ever and ever, Amen.

There is no room for bragging in the church, for all power is of God.

Grammatically, says Milligan, glory goes to God here; but doctrinally, it may refer to both God and Christ, as seen by Romans 16:27 and 2 Peter 3:18.

Study Questions

2926. What is “exhortation”?

2927. Who is the Great Shepherd of Hebrews 13:20?

2928. Name some verses that identify God as a God of peace.

2929. Is the sacrifice of Christ an attempt of God to bring peace to men?

2930. Is Jesus ever spoken of as a “shepherd”?

2931. Whose blood is spoken of in Hebrews 13:20?

2932. What is meant by, “eternal covenant”?

2933. Does Paul expect perfection on the part of the Hebrews?

2934. Do we have an example of perfection?

2935. Through what person is perfection accomplished?

2936. Is perfection possible if we disregard Christ’s commands?

2937. How does God work in us?

2938. What is required to live pleasing in His sight?

2939. Who is to receive glory in this verse?

Verses 22-25

Heb 13:22-25

CLOSING REMARKS

Hebrews 13:22-25

Hebrews 13:22 ---And I beseech you, brethren, suffer, etc.—The word ren­dered suffer (anechesthe) means to bear patiently with, to receive with feelings of kindness and forbearance; and “the word of ex­hortation” is evidently the whole Epistle. By some, this is re­stricted to the thirteenth chapter (Beza) ; by others, to the last great division of the Epistle, embracing all from 10: 18 to the close (Grotius); and by others, to the many exhortations which are in­terspersed throughout the Epistle (Kuinoel). But most commen­tators, as Delitzsch, Alford, and Moll, more properly apply it to the entire Epistle; the whole of which being eminently hortatory is by the author delicately called a word of exhortation. In this, as in many other instances, we see the very delicate, gentle, and mas­terly touches of Paul’s pen; who being himself the Apostle of the Gentiles, and somewhat estranged from his Hebrew brethren, deals with these as gently as the nature of the case will permit.

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

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

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

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

Hebrews 13:24 ---and all the saints.—That is, all within the limits of your ac­quaintance who are consecrated to Christ. See Acts 9:13-14 Acts 26:10; Romans 1:7-8, etc.

Hebrews 13:24 ---They of Italy salute you.—From this expression, some have hastily inferred that when our author wrote this Epistle he could not have been in Italy; but that he must have been in some other place surrounded by Italians who had, perhaps been banished from Rome, like Aquila and Priscilla. (Acts 18:2.) But this inference is wholly unwarranted. “They of Italy” (hoi apo tes Italias) were simply Italians, just as “Jews of Thessalonica” (hoi apo tes Thes- salonikes Joudadoi) were natives or residents of that city. Whether they were then actually in Italy or out of it cannot be determined from the form of the expression. But 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 any more appropriate designa­tion for the Italian Christians properly so-called.”

Hebrews 13:25 ---Grace be with you all. Amen.—This is Paul’s characteris­tic conclusion. See Romans 16:24; 1 Corinthians 16:23; 2 Corinthians 13:14; Galatians 6:18; Ephesians 6:24; Philippians 4:23; Colossians 4:18; 1 Thessalonians 5:28; 2 Thessalonians 3:18; 1 Timothy 6:21; 2 Timothy 4:22; Titus 3:15; Philemon 1:25. The word grace (karis) means favor: but with the article before it, as in this instance (he karis) it commonly means in the New Testament the special and peculiar favor of God to his chil­dren ; that favor which supplies all that is good, and frees from all that is evil. No conclusion could therefore be more appropriate than is this beautiful and comprehensive benediction.

The subscription, “Written to the Hebrews front Italy to Timo­thy,” is postapostolic, and is manifestly incorrect for the following reasons: (1) it is inconsistent with what is said of Timothy in 13: 23. If Timothy was then absent from the place of writing, then how could he either write the letter or bear it to the Hebrews? (2) The forms of the subscription, like those of the title, vary very much both in the ancient versions and in the manuscripts. In D, M, L, M, there is no subscription whatever; in c, 17, it is sim­ply “To the Hebrezvs;” in A, it is “Written to the Hebrews from Rome;” and in the Syriac, Coptic, K, D, followed by the Textus Receptus, it is as above given in our English Version.

REFLECTIONS

1. Christianity is a practical system: a system which looks first to the life of the individual and then to the life of society (Hebrews 13:1-7). True, indeed, it has its theory, as every system of doctrine must have, but the tendency of every element of this Divine scheme of philanthropy is to practically elevate, purify, and ennoble human nature. Having first washed away the sins of the believer, and filled his soul with the sweet influences of the Holy Spirit, it now requires and enables him to love his brethren; to be kind and hospitable to strangers; to sympathize with all who are in afflic¬tion ; to avoid all uncleanness and covetousness; and to place his whole trust and confidence in God, feeling perfectly sure that all things will work together for good to those who do so. In this respect it is without a parallel in all the religious and philosophical systems of earth and time. No other scheme of religion has, like it, been found adequate to expel the evil demons of the human soul, and to make men willing and even anxious to glorify God by doing good to all men as they have opportunity.

2. It must not be forgotten, however, that the power of the Christian Religion consists primarily in the nature and character of its doctrine (Hebrews 13:8-16). It reveals to us Jehovah as a God of infinite justice, who will not allow even the slightest departure from his law to pass with impunity, but who is withal so full of love and compassion that he gave his own dear Son for the re¬demption of our race. It reveals to us this Son as being in the very image of his Father, and yet as laying aside his robes of glory, assuming our nature, voluntarily tasting death for every man, sending his good Spirit to convict sinners, comfort saints, and help their infirmities. These are the gracious media through which God operates on the human soul so as to destroy its selfishness, and elevate its aspirations from the things of earth to the things of heaven. How important it is, then, that we maintain the faith of the Gospel as it was once for all delivered to the saints. Here, there should be no halting and no vacillating. In matters of opinion we may and we should bear and forbear with one another, as God in his infinite mercy bears with us. (Romans 14.) But faith is of a wholly different category. It admits of no compromise. Rob the Gospel, for instance, of the Divinity of Christ, or of the Scriptural doctrine of his atonement, and you at once rob it of its power to purify and govern the human soul. It is well then that “the heart be established with grace and not with meats.”

3. Let us beware of trusting too much in outward forms and ordinances (Hebrews 13:10-12). Men have always been prone to do this. Many of the Jews never looked beyond the type to the glo¬rious realities of the antitype. They lived and died in vainly trying to satisfy their souls with the mere shadows of God’s grace; and consequently they never enjoyed even a foretaste of “the heavenly gift.” And just so it is still with many who profess to be followers of Christ. They glory in the so-called “sacraments” of the Chris¬tian religion, and talk much about “baptismal regeneration,” “the real presence,” and many other hallucinations that are equally vain and chimerical. Hut though intent upon ordinances, they have never even tasted of the bread and water of life. The ordinances of God are of course not to be despised or neglected. They are all divinely appointed means to the attainment of a divinely appointed end. They are the media through which God jxnirs into our hearts the rich treasures of his grace, which alone can satisfy the soul. The Lord’s Supper, for example, is most admirably adapted to bring the soul into communion with Christ; but unless it really does so, and in this way makes us partakers of the bread of life, what does it profit? Baptism has also its advantages. It is well calculated to give us a realizing sense of our changed state and relations. But unless by introducing us "into the name of the Father, and of the Son, and of the Holy Spirit,” it brings us into contact with that blood which cleanses from all sin, it profits us nothing. “For as the body without the spirit is dead,” so the ordi¬nances of the Christian religion without its essence are dead also.

4. Christians have been constituted a kingdom of priests to offer up spiritual sacrifices to God, and to serve as his ministers of mercy in doing good to all men (Hebrews 13:15-16). In this respect, as well as in everything else, we should as far as possible imitate Christ our Exemplar. We cannot, of course, like him, make an atonement for sin; but like him we can offer to God continually a sacrifice of praise and thanksgiving, and like him we can assist in doing good—in feeding the hungry, clothing the naked, instructing the ignorant, and preaching the Gospel to the poor, many of whom are even now perishing in the region and shadow of death. Why, then, are we not all more diligent in the work of our high and holy calling? Why allow selfishness, or the spirit of party, or anything else, to interfere with our mission of love? Christ did not do so. From his baptism to his cross he never wavered. The combined hosts of earth and hell did not and could not, in any instance, turn him aside, even for a moment, from the sublime object of his mis¬sion. And now that he sits on the throne of the universe, he is still the same, "yesterday, today, and forever”; always intent on the re¬demption of those for whom he died. O, that we all had the spirit and temper of Jesus; then, indeed, the world itself would soon be¬come a temple of his praise.

5. How very near, dear, and interesting are the relations which the Pastors and other members of every Christian congregation sustain to each other (Hebrews 13:17). The former are held responsible for the souls of the latter; while the latter are held responsible for their demeanor towards the former. But where, alas, are these mutual obligations now practically acknowledged as they should be by either party? How few Pastors now go, like Paul, from house to house, and night and day with tears warn the people against the snares of the world, the flesh, and the devil? And on the other hand how few members of any congregation now submit, as they should, to the lawful authority of their Pastors and Teachers? The fact is, that the law of Christ is now too much ignored and set aside by all parties; and as a consequence, there is an alarming want of submission to rightful authority, in the church and in the family, as well as in the state. Let all be taught to reverence God’s word and to bow to his authority; let parents so teach their chil¬dren in the nursery; let Preachers, Editors, and Teachers of all grades and classes so instruct the rising generation; and soon the happy consequences of this change will be felt in every department of society. Parents will then be made to rejoice in seeing that their children are walking in the ways of wisdom; and Pastors of churches will be comforted in the assurance that the members of their respective charges are being nourished amid the green pas¬tures and beside the still waters.

6. Why do men pray so little? Do they really believe Christ when he says, “Everyone that asketh receiveth, and he that seeketh findeth and to him that knocketh it shall be opened?” I fear they do not. If they did, there would surely not be so many prayerless individuals, prayerless families, and I may say comparatively prayerless churches. Did we all feel as Paul felt when he asked for the prayers of his brethren, that he might be restored to them the sooner (Hebrews 13:19), it does seem to me that every meeting house in the land would become in a much higher sense than it is “a house of prayer.”

7. How pleasant and full of comfort is the assurance that God is with us to help us in all our lawful endeavors to serve him (Hebrews 13:20-21) ; that we in fact live in him, move in him, and have our being in him; and that while we are called on to work out our own salvation with fear and trembling God himself also at the same time works in us both to will and to do of his own good plea¬sure. “Let us then not grow weary in well doing; for in due season we shall reap if we faint not.” (Galatians 6:9.) And now, dear reader, may “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, make you perfect in every good work to do his will, working in you that which is well pleasing to his sight, through Jesus Christ; to whom be glory forever and ever. Amen.”

Commentary on Hebrews 13:22-25 by Donald E. Boatman

Hebrews 13:22 --but I exhort you

Exhortation is not doctrine. They now have had doctrine; their need is to act. This book is doctrinal, but it is exhortation, for it holds up the greatness of God and His plan of salvation.

Hebrews 13:22 --brethren, bear with the word of exhortation

Men are inclined to be slothful, so they should bear with stimulation. This great book of exhortation should keep them from shrinking back, from depending upon anything but Christ for salvation. “Bear,” translated “suffer,” means to receive with feeling of kindness and forbearance.

Hebrews 13:22 --for 1 have written unto you in few words

This book is quite lengthy, but for the scope of subject matter it is short. The length is about 10,000 words, but how brief in comparison with the “ten thousand things of the law.” Hosea 8:12.

Hebrews 13:23 --Know ye that our brother Timothy hath been set at liberty

“Know ye” or “ye know” is a problem of language here.

a. Calvin prefers the latter, feeling that Paul was informing them of Timothy’s liberty.

b. Evidently he was not where the author was.

“Set at liberty” may suggest freedom from prison or sent away on an errand, says Milligan.

a. In Philippians 2:19-24 we see Paul sending him on an errand.

b. Timothy was never pictured in prison by Paul’s writings.

Hebrews 13:23 --with whom if he come shortly I will see you

This verse definitely encourages the theory of Pauline authorship, although Paul’s freedom discourages it unless he had been set free, Calvin says if this Timothy was the renowned champion of Paul it is very probable that either Luke or Clement was the author of the epistle.

H. Salutation. Hebrews 13:24.

Hebrews 13:24 --Salute all them that have the rule over you and all the saints. They of Italy salute you.

What is “salute”?

a. Just as though he had said, “Give my kindest regards.”

b. Christianity rejoins common and. proper courtesies.

Were they to salute the rulers, or was Paul (the author) saluting them?

a. They were to salute their leaders for Paul.

b. Why didn’t Paul salute them directly if this be the case?

c. Calvin thinks he has singled out the rulers as a mark of honor to conciliate them.

All of Italy suggests that the author was there, and those who hold to Pauline authorship say that this proves it.

a. Observe, the footnote says, “the brethren of Italy.”

b. Some hold that he was elsewhere and meant the brethren from Italy.

Study Questions

2940. How often does the author use the word “exhort” in Hebrews?

2941. Explain Hebrews 13:22 when he says he has written in “few words”?

2942. What does his reference to Timothy do to the theory of authorship by Paul?

2943. Does it imply that Timothy’s release may affect his own release?

2944. What is meant by the word “salute” in Hebrews 13:24?

2945. Why didn’t Paul salute the rulers?

2946. Does Hebrews 13:24 indicate where the author was?

2947. What does Paul mean by, “Grace be with you”?

2948. How can grace be with us?