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This Chapter Verse Commentaries:
Heb_13:1
Let brotherly love continue. Φιλαδελφία does not mean general philanthropy, but the peculiar love of Christians to each other as brethren; "a narrower sphere within the wider sphere of ἀγάπη " (Delitzsch); cf. 1. Peter Heb_2:17, "Honor all men, love the brotherhood;" and 2Pe_1:7, where Christians are exhorted to add ἀγάπη to their φιλαδελπία . This grace of φιλαδελφία they had already, and had evinced it by their conduct (cf. Heb_6:10, etc); they are only to take care that it court, me; and let them, among other ways, evince it in hospitality (2Pe_1:2), and in sympathy with the afflicted brethren (2Pe_1:3).
Heb_13:2
Be not forgetful to entertain strangers (or, of hospitality): for thereby some have entertained angels unawares. Allusions to this duty are frequent in the Epistles; its exercise would be of especial importance, in those days of persecution, towards scattered and destitute brethren as well as towards missionaries, though it by no means appears that it was meant to be confined to "them that are of the household of faith." Possibly some of the wavering Hebrew Christians might be becoming less ready to open their doors to the persecuted from fear of "reproach" in Jewish circles. The allusion of the latter part of the verse is evidently to Abraham and Lot (Gen_18:1-33. and 19). At any time the visits even of our fellow-men may be to us as visits of angels, as being messengers of God's purposes for good when least expected. And especially to be noted are our Lord's own words, "He that receiveth you receiveth me," etc., and "Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me" (Mat_25:40).
Heb_13:3
Remember them that are in bonds, as bound with them; and them which suffer adversity, as being yourselves also in the body. The Hebrew readers have been also specially commended for their past sympathy with their imprisoned and despoiled brethren (Heb_10:33, etc), having been themselves also at the same time persecuted. Whether or not sufferers themselves now, they must not be forgetful of those that are "As bound with them" seems best taken as expressing the sympathy of one member with another (cf. Heb_10:33, Heb_10:34 and 1Co_12:26, "If one member suffer," etc). "As being yourselves," etc., reminds them that they are still in the flesh, and so not only on this account bound to sympathize, but also liable themselves at any time to the like afflictions. Exhortations to personal purity and to contentedness follow next. Of the need, and prominence in the Epistles, of warnings against impurity see what was said on ἁγιασμόν (Heb_12:14). St. Paul is given to couple covetousness 'rod uncleanness together in his warnings, as cognate sins, and alike incompatible with the kingdom of God (cf. 1Co_5:10, 1Co_5:11; 1Co_6:9, etc; Eph_5:3,Eph_5:5; Col_3:5). Greediness, or inordinate desire ( πλεονεξία ), may be for sensual indulgence or for wealth—the same word is used in both senses; and such πλεονεξία , whatever its object, is fatal to the spiritual life. So here, after a warning against impurity, comes a like one against covetousness.
Heb_13:4
Marriage is honorable in all, and the bed undefiled: but whoremongers and adulterers God will judge. So in the A.V. the first clause of this verse, which is taken as an assertion, the copula ἔστι , being understood. So it is also taken by Chrysostom and other ancients. If so, it is a declaration, interposed among hortations, of the honorableness of the" estate of matrimony," with the hortatory purpose of suggesting this "remedy against sin "(as in 1Co_7:9), or as a protest against false asceticism, such as is alluded to in 1Ti_4:3, "forbidding to marry." And certainly the expression, τίμιος ὁ γάμος , taken by itself, would most naturally have this meaning. But most modern commentators understand it as an exhortation, supplying ἔστω ; and this for the following cogent reasons: it occurs in the midst of a series of exhortations, and is therefore more likely to be one; it is difficult to understand the connected clause, "and the bed undefiled ( καὶ ἡ κοίτη ἀμίαντος )," as a statement; and the exactly similar phrase in 1Ti_4:5, ἀφιλάργυρος ὁ τρόπος , seems evidently hortatory. Hence we take it to mean "Let marriage be τίμος ἐν πᾶσον ." Two questions remain—that of the import of τίμιος , and whether πᾶσιν is masculine or neuter. Τίμιος elsewhere, when applied to persons, means "held in honor" (as in Act_5:34, of Gamaliel); when applied to things, it means "precious" (as in 1Co_3:12; Revelations 17:4; 18:12, 16; 21:19, of precious stones; in 1Pe_1:19, of the blood of the Lamb; 2Pe_1:4, of promises; Act_20:24, of "my own life;" Jas_5:7, of the fruit of the earth). Bengel explains thus: "Caelibes, quibus periculum scortationis imminet, hortatur ut matrimonium contrahant, tanquam pretiosum quiddam agnoscentes, ejusque bone digne utantur. Conf. 1Th_4:4.' And, taking πᾶσιν as masculine, he explains further: "Omnesque debent matrimonium magni facere, ut, si quis eo ipse non utatur, alios tamen non prohibeat." According to this view the first clause is an injunction to all to appreciate marriage, the second warns those that are married against any violation of the bond: " Τίμιος γάμος antitheton ad scortatotes, κοίτη ἀμίαντος ad adulteros" (Bengel). But the more natural, and the usual, meaning of the common expression ἐν πᾶσιν is "in all things," not "among all persons" (cf. Jaffa, 1Th_4:18; also Col_1:18; Tit_2:9; 1Ti_3:2; 2Ti_4:5). If so here, τίμιος ὁ γάμος must be taken rather as an injunction with respect to the sanctity of marriage when contracted: "Let it be held in honor in all respects; in all ways reverently regarded as a holy bond;" the succeeding clause, ἡ κοίτη ἀμίαντος , being a further explication of the same idea (cf. 1Th_4:4, "That every one of you should know how to possess his own vessel [meaning, probably, as seems to be required by the verb κτᾶσθαι , 'get to himself his own wife'] in sanctification and honor ( ἐν ἀγιασμῷ καὶ τιμῇ );" where ἐν τιμῇ may express the same ides as τίμιος in the text). 'In the conclusion of the verse "for" ( γὰρ ) suits the drift of the sentence as above understood, and is considered to be supported better than "but" ( δὲ ) of the Textus Receptus. Observe, lastly, that, in "God will judge," "God" is emphatic, being placed last. Though the kind of sin spoken of is lightly regarded among men, and may escape detection or punishment now, yet certainly God will judge it.
Heb_13:5
Let your conversation (i.e. manner of life, or disposition) be without covetousness; be content with such things as ye have: for he ( αὔτος , emphatic) hath said, I will never (i.e. in no wise) leave thee, neither will I ever forsake thee. The reference seems to be to Deu_31:6, Κύριος ὁ Θεός σου .. οὔτε μή σε ἀνῇ οὔτε μή σε ἐγκαταλίπῃ , the same assurance being repeated in Deu_31:8. But similar promises occur elsewhere in the Old Testament (see Gen_28:15; Jos_1:5; 1Ch_28:20; Isa_41:17; "Est igitur instar adagii divini," Bengel).
Heb_13:6
So that we may boldly say, The Lord is my Helper, and I will not fear what man shall do unto me; rather, I will act fear: what shall man do unto me? The quotation is from Psa_118:6. The memory of their former pastors who had finished their course is next urged upon the readers as an encouragement to perseverance in the life of faith.
Heb_13:7, Heb_13:8
Remember your leaders ( τῶν ἡγουμένων ὑμῶν , wrongly rendered in the A.V., "them that have the rule over you;" for the reference is to departed chiefs. The word is similarly used by St. Luke (see Luk_22:26; Act_15:22; also below, Act_15:17 and Act_15:24). St. Paul, with a like meaning, calls the rulers of the Church οἱ προιστάμενοι : see Rom_12:8; 1Th_5:12; 1Ti_5:17), who spake to you the Word of God; of whose conversation (i.e. course of life, ἀναστροφῆς ), considering the end (or issue, ἔκβασιν ), imitate their faith. Jesus Christ is yesterday and today the same, and forever. This allusion to departed leaders shows the comparatively late date of the Epistle. Those who had died as martyrs, and hence, having a peculiar halo round them in the issue of their lives, may be supposed to be especially referred to; such as Stephen the proto-martyr at Jerusalem, James the son of Zebedee, and possibly James the Just, the acknowledged leader of the Jewish Christians. It may be that Peter, the apostle of the circumcision, had also suffered before the writing of the Epistle. This supposition, however, which would involve a date for the Epistle after St. Paul's death also, is by no means necessary. Others, too, may be alluded to of whom we have no record, but whose memory would be fresh in the minds of the readers. But it does not follow that martyrs only are intended. Others also who had died in peace, and whose end had been blessed, might be pointed to as models for the imitation of survivors. Verse 8 must be taken as a distinct appended sentence, the watchword on which the preceding exhortation is based. Its drift is that, though successive generations pass away, Jesus Christ remains the same—the Savior of the living as well as of the departed, and the Savior of all to the end of time. It may be here observed that, though his eternal Deity is not distinctly expressed—for "yesterday" does not of necessity reach back to past eternity—yet the sentence can hardly be taken as not implying it. For his unchangeableness is contrasted with the changing generations of men, as is that of Jehovah in the Old Testament (e.g. in Psa_90:2-4), and surely such language would not have been used of any but a Divine Being.
Heb_13:9
Be not carried away (so, according to the best authorities, rather than carried about) by divers and strange doctrines. For it is a good thing that the heart be established with grace; not with meats, in which they that were occupied (literally, that walked) were not profited. From the exhortation to imitate the faith of the departed leaders, the transition is natural to warnings against being carried away from it by new teachings. The faith, which was their faith, remains unchanged, as Jesus Christ remains unchanged; why, then, these doctrines, new and strange (of. 1Co_3:11; Gal_1:6-10)? What these doctrines were is not shown, except so far as is intimated by the word βρώμασιν ("meats"), which reminds us at once of similar warnings in St. Paul's Epistles (cf. Rom_14:2, Rom_14:14, Rom_14:21; Col_2:8, Col_2:16 -723; 1Ti_4:3). These passages seem to refer in the first place to purely Jewish distinctions, still held to by Jewish Christians, between dean and unclean or polluted meats; and further to a new kind of asceticism, not found in the Old Testament, but based probably on notions of the impurity of matter, which led to entire abstention from flesh or wine, and also in some (1Ti_4:3) from marriage; also, as appears from the passage in Colossians, a false philosophy about angels and the spiritual world. We may perceive in these allusions the germs at least of later Gnostic heresies, such as found (as that of the Ebionites) their first congenial soil in Jewish circles; Oriental theosophy, or neo-Platonic philosophy, being supposed to have been engrafted on Jewish modes of thought. Some, misled by what is said in verse 10, see in the word βρώμασιν an allusion to those sacrifices of the Law which were eaten by the worshippers, against any fancied obligation to partake in which the readers are supposed to be warned. But the word is never so applied in the Old Testament or the New (see above, Heb_9:10; Le Heb_11:34; 1 Macc. 1:16; Rom_14:15, Rom_14:20, 31; 1Co_6:13, 1Co_8:8, 1Co_8:13); nor would such error be likely to be classed among "strange doctrines." The drift of the warning is that the religion of the gospel does not consist in any of these notions or observances, the supposed importance of meats being specially noted, and that to make them its essence is a misconception of its whole meaning, and a departure from the faith: "For the kingdom of God is not meat and drink, but righteousness and peace and joy in the Holy Ghost" (Rom_14:17).
Heb_13:10
We have an altar, whereof they have no right to eat which serve the tabernacle. Here there is a plain allusion to the eating of offered sacrifices. If, then, there was no such allusion in the preceding verse, what is the connection of thought? It appears to be this: "Some would teach you that meats are of religious importance. Nay, but what are meats to us who have Christ himself for our spiritual food? This is our peculiar privilege, not shared by the very priests of the old dispensation." Then, in Heb_13:11, "That this is so is shown by the very symbolism of the Day of Atonement." Then, in Heb_13:12, "Let us, then, be well content to leave Judaism entirely, and cleave to Christ alone." By "those that serve ( λατρεύοντες ) the tabernacle" are meant the priests of the Law, whose service is, as in former passages, referred to as still going on. It is evidently implied that we have the right which they have not.
Heb_13:11, Heb_13:12
For the bodies of those beasts, whose blood is brought into the sanctuary by the High Priest for sin (i.e. as sin offerings; for this sense of περὶ ἁμαρτίας , cf. Heb_10:6), are burned without the camp. Wherefore Jesus also, that he might sanctify the people through his own blood, suffered without the gate. The allusion is to the sin offerings on the Day of Atonement—the bullock for the high priest, and the goat for the people. Of the flesh of some sacrifices of ordinary peace offerings—the people ate, being themselves "partakers of the altar;" that of ordinary sin offerings was partaken of by the priests alone: but the special sin offerings of the great day, which typified complete atonement, and the blood of which alone was taken into the holiest of all, were consumed entirely by fire without the camp, and not even the priests might eat of them (Le 16:27, etc). This part of the ceremonial, not mentioned in Heb_9:1-28., completed the symbolism of the Day of Atonement. It not only typified (together with the other goat that was set free) the entire removal of sin from the congregation; it also signified that the Law itself made none, not even the priests, partakers in such complete atonement. Christ fulfilled the first significance of this type by suffering "without the gate;" the Jews, in casting him out from their midst, were the unconscious instruments of his so fulfilling it; he thus bare and took away the sins of all outside the holy city which represented the Israel of God. But further, in him is supplied what under the Law was wanting; for of him, the true Sin Offering, we may all partake: he declared this himself when he spoke of our caring his flesh and drinking his blood—in which words the mention of the blood as well as of the flesh is peculiarly significant; for of the blood, which was "given upon the altar to make atonement for sins" (Le 17:11), none might in any case under the Law partake; but of him we even drink the blood, in token that atonement is completed, and that we are now full partakers in all its benefits. The only seeming discrepancy between the type and the Antitype, as above set forth, is in the order of the different parts of the old ceremonial. The sin offering was slain in the camp before it was burnt outside, whereas Christ fulfilled both these parts of the type by one act upon the cross outside. Again, the blood of the sin offering was taken into the holy of holies before the body was consumed by fire outside, whereas Christ entered the heavenly sanctuary "with his own blood" after he had suffered "without the gate." But the general significance of the symbolism in its several parts is not thus disturbed; it is viewed as a whole, and all parts of it are found to be fulfilled. In saying, "we have an altar," and implying that we eat of it, the writer has surely the Eucharist in view, though it does not follow that θυσιαστήριον means definitely the table on which it is celebrated. He may, as some explain, have especially in his mind the cross on which the sacrifice was once for all completed; or he may have had no definite local image before him, seeing rather (as elsewhere in the Epistle) in spiritual realities and relations the counterparts of the Levitical symbols. But that the Holy Communion is alluded to, even if it were not apparent here, might be concluded from 1Co_10:14-22, where similar phrases are used with distinct reference to it. There St. Paul is dissuading from participation in heathen sacrificial feasts, as being inconsistent with partaking of the Holy Communion; and he says in this connection, "Behold Israel after the flesh: are not they which eat of the sacrifices ( ἐσθίοντες τὰς θυσίας ) partakers of the altar ( κοινωνοὶ τοῦ θυσιαστηρίου )?" It is evident that "partakers of the Lord's table" (1Co_10:21) are regarded as being thereby partakers of the Christian altar, of which mention is made in the text before us. It may be observed that the use here of the word θυσιαστηρίον may be held to justify—and this without implying any actual repetition of the one accomplished sacrifice—the application of the term "altar" to the table on which the Eucharist is celebrated, as does 1Co_10:21 the term "the Lord's table." Both terms were so applied from very early times. The holy tables in our churches are altars, in that on them is continually commemorated and pleaded the one sacrifice of the cross, and that from them the spiritual food of the body and blood is given to the faithful.
Heb_13:13
Let us go forth therefore unto him without the camp, bearing his reproach. By a happy turn of thought Christ's having suffered without the gate is viewed as representing his exclusion from the Jewish Church and polity, outside which we are now to follow him, though we with him be reproached by the Jews as outcasts. There may be a tacit reference, such as Bengel sees in the word φέροντες , to our bearing our cross after him.
Heb_13:14
For here we have no abiding city, but we seek that which is to come; i.e. not Jerusalem, representing the transitory dispensation of the Law; but the "city of the living God," which is eternal.
Heb_13:15
Through him therefore let us offer the sacrifice (or, a sacrifice) of praise to God continually, that is, the fruit of lips confessing to his Name. Θυσία αἰνέσεως is the designation in the ritual of the Law of the voluntary peace offering, offered by individuals on occasions calling for special thanksgiving (Le Heb_7:12). In the psalms it is used to express generally praise and thanksgiving (see Psa_1:1-6 :14, 23; Psa_116:17. Θῦσον τῷ Θεῷ θυσίαν αἰνέσεως καὶ ἀπόδος τῷ ὑψίστῳ τὰς εὐχάς σου , etc). In virtue of their participation in the true and complete Sin Offering, Christians may fulfill this part of the ancient symbolism, not occasionally, but "continually;" bringing to God, not fruits of the earth, but the "fruit of the lips" (an expression found in Hos_14:2, where the LXX. has καρπὸν χειλέων ἡμῶν ), i.e. continual praise, springing from thankful hearts. In the Eucharist especially (hence so called) such sacrifice is continually offered, over the one atoning Sacrifice which is pleaded and partaken of. But not in communions only, but ever in their daily lives, such "sacrifice of praise and thanksgiving" is due. But, as the next verse reminds the readers, the "knit of the lips" is not enough; there is a further sacrifice of our own, whereby we must show that we are true partakers of Christ, and truly thankful.
Heb_13:16
But to do good and to communicate forget not; while κοινωνίας expresses the sense of Christian fellowship evinced by communicating to others a share of what we have; cf. Rom_15:26; 2Co_9:13): for With such sacrifices God is well pleased.
Heb_13:17
Obey them that have the rule over you ( τοῖς ἡγουμένοις ὑμῶν , as in Heb_13:7), and submit yourselves (to them): for they watch for your souls, as they that must give account, that they may do it With joy, and not With grief (literally, groaning); for that is (rather, were) unprofitable for you (i.e. their ministry is for your profit; if its result be their giving in their account with groans, its whole purpose will be frustrated). In this allusion to the ἡγουμένοι as in Heb_13:7 and Heb_13:24, there is evidence of the existence of a regular order of ministry in the Hebrew Churches, such as many allusions in St. Paul's Epistles show to have formed part of the constitution of the Churches to whom those Epistles were addressed (cf. also Act_14:23 and Act_20:17, Act_20:28, etc). The word itself ( ἡγουμένοι ) which is here used might, indeed, denote any persons who took the lead in the congregations; but the urging of the duty of submission to them, in virtue of their office of watching for souls for which they would have to give account, shows plainly that a special order is here, as elsewhere, referred to. Observe also below, Heb_13:24, where "all the saints," i.e. what we should call the laity, are mentioned in distinction from the ἡγουμένοι . (For similar injunctions, cf. 1Th_5:12 and 1Ti_5:17, τοὺς προεσταμένους ὑμῶν and οἱ προεστῶτες πρεσβύτεροι being the words there used) The special injunction here to obey and submit may have been called for by some deficiency in this respect among the Hebrew Christians. Possibly it was among the people rather than the pastors that there were any signs of wavering between the Church and the synagogue, and that one purpose of the admonition is to strengthen the hands of the former, in whom confidence is placed.
Heb_13:18
Pray for us: for we trust (rather, we are persuaded, πειθόμεθα ) that we have a good conscience, in all things willing (i.e. desiring) to live honestly. When St. Paul uses the plural ἡμεῖς he usually at least, if not always, includes his colleagues (cf. 1Th_5:25; 2Th_3:1; Col_4:3). So probably the writer here, especially as there is a transition to the singular in the following verse. Whoever he was, he associates himself in sending the Epistle with his fellow-laborers, i.e. with others of what we may call the Pauline circle, who were engaged with him elsewhere. Both this and the request for prayer, and also the assertion of integrity, which seems to imply suspicion of possible mistrust, are quite in St. Paul's way, and confirm the view that, though the author may not have been St. Paul himself, it was at any rate some one who was, or had been, closely connected with him.
Heb_13:19
And I beseech you the more abundantly (the Pauline word, περισσοτέρως ) to do this, that I may be restored to you the sooner. The author of the Epistle proceeds here for the first time to speak of himself individually; and what he thus says shows that the Epistle was addressed to some definite circle of Hebrew Christians, and one which he had been among before. What circumstances, whether of imprisonment or other hindrances, were in the way of his revisiting them does not appear. We remark that this verse again reminds us strongly of St. Paul (cf. Phm_1:22). The possibility may be here noted that, if the Epistle was composed by one of St. Paul's friends, and sent under his authority, he may have himself dictated this concluding portion (beginning possibly at Heb_13:17) which is in a more epistolary style than the rest, and contains personal allusions.
Heb_13:20, Heb_13:21
Now the God of peace, that brought again from the dead the great Shepherd of the sheep through (literally, in) the blood of the eternal covenant, our Lord Jesus, make you perfect in every good work, to do his will, working in you that which is well-pleasing in his sight, through Jesus Christ; to whom (i.e. to God, the subject of the sentence) be glory forever and ever. Amen. It is St. Paul's way also to introduce, in the end of his Epistles, a solemn prayer or benediction, couched in terms suitable to the subjects that have been dwelt on (see e.g. Rom_16:25, etc). The term, "God of peace," is also usual with him; and it is appropriate here after so many warnings against disturbing the Church's peace; as is, with reference also to what has gone before, "make you perfect" ( καταρτίσαι ), and what follows. On "the great Shepherd," etc., Bengel says, "Habemus, inquit, antistites multos, Heb_13:17, sed hic omniam est Antistes. Ego sum absens, Heb_13:19, sed DEUS non abest, neque deerit." The expression is taken from Isa_63:11, "Where is he that brought them out of the sea with the shepherd of his flock? ( Ποῦ ὁ ἀναβιβάσας ἐκ τῆς θαλάσσης τὸν ποιμένα τῶν προβάτων ; LXX)." The reference in Isaiah is to Moses and the Red Sea, the well-known types of Christ and his resurrection, and of ours to a new life, leading to eternal life, through him. He is called "the great Shepherd," as in Heb_4:14 the "great High Priest," as being the true fulfillment of the ancient types. "In [i.e. 'in virtue of'] the blood of the covenant" seems to be suggested by Zec_9:11, Καὶ σὺ ἐν αἵματι διαθήκης σου ἐξαπέστειλας δεσμίους σου ἐκ λάκκου οὐκ ἔχοντος ὕδωρ : αἰωνίου being added (as αέγαν before) to distinguish the new covenant from the old. The suitableness of the words to the contents of the Epistle is obvious. It is observed that the above is the only distinct allusion in the Epistle to Christ's resurrection, the writer's treatment of his subject having led him to pass at once from the sacrifice to the heavenly intercession. But "non concludit apostolus, autequam menti-onem fecerit resurrectionis Christi" (Bengel).
Heb_13:22
But I beseech you, brethren, suffer the word of exhortation: for I have written a letter unto you in few words. This and the following verse are in the manner of a postscript, such as is usual with St. Paul. Some little apprehension is implied (of. Heb_13:18) of the admonitions not being taken well by all. Though the Epistle is not short as compared with others, yet it has been compressed with as "few words" as the subject would allow (cf. Heb_13:11). If, however, this concluding portion of the Epistle was written or dictated by St. Paul himself, as suggested under Heb_13:19, the "few words" may possibly refer to it only.
Heb_13:23
Know ye that our brother Timothy is set at liberty; with whom, if he come shortly, I will see you. This allusion to Timothy shows that the Epistle, whatever its exact date, was at any rate written in the apostolic age, before his death. Further, though not proving St. Paul's authorship, it supports the conclusion that the writer, if not himself, was one of his associates, Timothy having been peculiarly his disciple and companion. It seems that Timothy had been, as the readers were aware, in prison; and the joyful news is communicated of his release, and of the prospect of his visiting them. This again shows that the Epistle was addressed to a definite circle of readers. It is observable that the word ἀπολύεσθαι , which does not occur in St. Paul's writings, is, like so many expressions throughout the Epistle, one usual with St. Luke (Luk_22:68; Luk_23:1-56. 16, etc; Act_3:13; Act_4:21; where it expresses release from prison or captivity). He uses it also for dismissal of persons on a mission (Act_13:3; Act_15:30); and hence one view is that Timothy's having already set out to visit the Church addressed is all that is here meant. But the other meaning of the word is more likely.
Heb_13:24
Salute all them that have the rule over you ( τοὺς ἡγουμένους , as before), and all the saints. They of Italy salute you. The fact that no names are here mentioned, as is usual with St. Paul in sending salutations to Churches he was personally well acquainted with, leads us to infer that there had been no such close association, at any rate recently, between the writer and the readers in this case; or else that a circle of Churches in some locality is addressed. Nothing certain can be concluded as to the writer's whereabouts at the time of writing from the expression, "they of Italy ( οἱ ἀπὸ τῆς Ἰταλίας )," though it seems to favor the idea, rather than otherwise, that he was in Italy at the time, possibly at Rome. For the phrase means simply "natives of Italy" (cf. Act_10:23; Act_10:38; Act_12:1; Act_17:13; Act_21:27; Act_18:13; all these being, we observe, expressions of St. Luke's); it by no means implies that they had left Italy. In fact, as Delitzsch observes, "if the author was then in Italy, and at the same time was not a native of Italy, he could not have selected a more appropriate designation for the Italian Christians." The Epistle is concluded by St. Paul's accustomed words, which, with some variations, seem to have been appended to all his letters as his authenticating autograph (see 2Th_3:1-18., etc)—
Heb_13:25
Grace be with you all. Amen.
I. AN EXHORTATION TO BROTHERLY LOVE. (Heb_13:1-3) In the New Testament, love of the brethren means love of the spiritual brotherhood of believers. The natural affection which subsists between brothers and sisters, although very sacred and beautiful, is not in itself Christian brotherly love. No more is patriotism, or love of country, a distinctively Christian sentiment. The brotherly love which the gospel inspires forgets all differences merely of kindred and nation. It is a spiritual bond, and unites the saint to all his fellow-believers everywhere. This love is not one of the things "that can be shaken" (Heb_12:27); it "never faileth" (1Co_13:8, 1Co_13:13). So, the apostle exhorts the Hebrews to make sure that it shall "remain" among themselves, and be as actively exercised in the future as in the past (Heb_6:10). For, the spirit which rejoices to recognize fellow-believers—taking pleasure in their society, laboring to promote their welfare, and throwing the veil of charity over their failings—is one of the richest and ripest fruits of the Christian life. Love of the brethren is the cement of a congregation. And only the man who cherishes it is, in the proper meaning of the word, a gentleman. In Heb_13:2, Heb_13:3, the apostle specifies two modes by which it is essential that brotherly love should be manifested; those, viz. of hospitality and sympathy. It is to be shown towards:
1. Brethren who are strangers. (Heb_13:2) The Christian Hebrews were to account it a sacred duty hospitably to entertain fellow-believers from other lands or districts, who might be traveling either on business, or in the service of the Church, or because driven from home by persecution. And not only a sacred duty, but a blessed privilege. For as Abraham and Lot (Gen_18:1-33., 19) "entertained angels unawares," so the stranger whom the Christian receives may turn out to be a messenger from God to his soul—one whose presence may fill his house with the atmosphere of heaven. Should the stranger be a man whose mind is stored with the treasures of spiritual truth, and whose affections are devout and pure, his visit may prove a means of direct quickening to the religious life of the household. Samuel Rutherford experienced this privilege, when one Saturday evening he received a stranger into his pleasant manse at Anworth; for after being impressed at the family catechizing with the guest's answer that the number of the commandments was eleven, the "new commandment" (Joh_13:34) being cited as proof, he discovered by-and-by that his visitor was Archbishop Usher, the learned and devout primate of the Church of Ireland. But another and a still sweeter thought is not remote from the motive to hospitality contained in this verse, viz. that in entertaining Christ's servants we are receiving the Master himself: "I was a Stranger, and ye took me in" (Mat_25:35).
2. Brethren who are sufferers. (Verse 3) The Hebrews were to "remember" the saints who might be in prison. They were to do so "as bound with them;"—a beautiful expression, breathing the aroma of true Christian sympathy. They were to pray earnestly for them, if possible visit them, minister to their wants, and strive to secure their liberation. Brotherly kindness would lead them to conceive of themselves as occupying the position of the sufferers. It would cause them to realize the "bonds" of their brethren as an affliction personal to themselves, just as the elder Brother's love does (Act_9:4). But, since imprisonment is not the only calamity to which believers are exposed, the apostle proceeds to bespeak sympathy for all who in any way "are evil entreated" for Jesus' sake. We ourselves are liable to the same adversities which our brethren endure. Let us, therefore, identify ourselves with them. It is not enough that we contribute to public charities. Neither do we discharge all our duty when we employ some person as our proxy to care for the sufferers. True Christian sympathy requires that we bring ourselves into personal contact with them. Strength is often received from the glance of a sympathizing eye, or the grasp of a loving hand, or the utterance of a tender word of holy comfort.
II. A WARNING AGAINST IMPURITY. (Verse 4) The first part of this verse should certainly be translated as an exhortation. Marriage is to be" had in honor;" not so much here, however, as against celibacy, but in opposition to unchastity. The apostle in this precept elevates marriage to its rightful place as a Divine ordinance. The ethics of the New Testament magnify family life. The Christian religion, in honoring the family, guarding its rights, and proclaiming its duties, has invested home with a halo of loveliness. Wherever the sacred character of marriage is recognized and felt, the result will be purity. And, adds the apostle, there is judgment in reserve for those who dishonor God's ordinance in this matter. For the adulterer is guilty of the greatest of all social crimes, murder alone excepted. Whether, therefore, the breaker of the seventh commandment be a single or a married person, he shall not escape. The doom of impenitent sensualists will be none the less dreadful that the apostle does not here enlarge upon it. He feels it enough to say solemnly regarding such persons, "God will judge."
III. A DISSUASIVE AGAINST THE LOVE OF MONEY. (Verses 5, 6) Constantly in the New Testament sensuality and avarice are mentioned together as being sins of the same class. If sensuality hardens the human heart, sordidness does so also. The love of filthy lucre will drag a man down to perdition quite as readily and insidiously as the love of filthy lust. Avarice is often regarded as the national sin of the Hebrew race. The natural man Jacob is very prone to develop—unless Divine grace prevent—into the sordid, grasping Shylock. But the Anglo-Saxon nations are all powerfully predisposed to this sin too. In our own time how largely are riches over-estimated, both as a means of happiness and as an evidence of success in life! Even the Church of Christ is tempted to pay court to wealth. Yet it cannot be denied that the Savior forbids his people to make it one of their chief aims to accumulate gold. We are to be diligent in business, and neither despise money nor set our hearts upon it. To be "content with present things" (verse 5) is a high Christian attainment. And a man's habits of thought and life in connection with money are a touchstone of his character. "A right measure and manner in getting, saving, spending, giving, taking, lending, borrowing, and bequeathing, would almost argue a perfect man" (Henry Taylor). The apostle sustains his precept by an appeal to Scripture (verse 5). The words quoted, "I will in no wise fail thee," etc., contain in the original no fewer than five negatives, and are thus, as it were, a fivefold assurance of the Divine support. God gave this same promise to so many of the ancient saints—to Jacob, Joshua, Solomon, etc.—that it possesses the force of a spiritual adage, and thus may be personally appropriated by every believer. In all ages thousands of the people of God have rested on it, and have accordingly exemplified the rare and difficult grace of contentment. This is matter of history and of observation.
"O earth, so full of dreary noises!
O men, with wailing in your voices
O delved gold, the wailers heap!
O strife, O curse, that o'er it fall!
God strikes a silence through you all,
And giveth his beloved sleep."
(Mrs. Browning)
Seeing, then, that we who believe are assured of the Divine presence and help, why should we not have the "good courage" (verse 6) to say with the psalmist, "I will not fear: what shall man do unto me" (Psa_118:6)? Avarice has its root in want of faith in God; but no one who is persuaded that the Lord is with him need dread any kind of poverty. Having Jehovah for his Champion, he will not "make gold his hope, or say to the fine gold, Thou art nay confidence." Divine grace will root up out of his heart the noxious weed of covetousness, and plant in its room the fair arid fragrant flower of contentment.
Heb_13:7, Heb_13:8
I. THE WORK OF THE PASTORATE. The duties of the gospel ministry, when these are faithfully discharged, may be said to be threefold.
1. To bear rule over the Church. Christ has given to his Church the "power of the keys," vesting it in her pastors and presbyters. This power, however, is simply ministerial. The rulers of the Church merely administer the laws given by the Lord Jesus Christ, her King and Head. While at liberty to frame by laws which may promote the edifying celebration of the ordinances which be has founded, they dare not prescribe new laws or appoint new ordinances. They are to admit to Church communion and exclude from it; but only upon the lines laid down in the New Testament.
2. To speak the Word of God. The main function of the ministry is to preach the gospel, and to teach Christian truth. The gospel is a definite "word;" and it is enshrined in a Book which is called "The Word." The preacher's text-book is not the newspaper, or the current literature of the day, but "the oracles of God." The great design of the Christian pulpit is to promote the intellectual and experimental knowledge of the Bible. And no minister "shall have lived in vain if it can be written over his grave, 'He made the people understand the Scriptures'" (Dr. John Hall).
3. To live a consistent Christian life. When a pastor is, like Barnabas, "a good man, and full of the Holy Ghost and of faith," it is to be expected that "much people will be added unto the Lord" (Act_11:24). A holy example lends incalculable momentum to Christian teaching. "The life of a pious minister is visible rhetoric" (Hooker).
"To draw mankind to heaven by gentleness
And good example, was his business …
And Jesus' love, which owns no pride or pelf,
He taught; but first he followed it himself."
(Chaucer)
II. THE DUTY OF BELIEVERS TOWARDS THEIR DECEASED PASTORS. Although these are removed from us, we still have duties towards them. Indeed, the relationship of pastor and people, being spiritual in its nature, may be said to be prolonged into eternity. We must:
1. Remember their official work. We should recall the strain of their Christian teaching, and think with gratitude of their spiritual supervision. If we continue to "esteem them exceeding highly in love for their work's sake," they "being dead, shall yet speak" to us. Many a believer tools that he has had one spiritual guide in particular whose influence over his heart and life must continue unaffected by change or time; viz. the pastor under whose ministry he was converted, or whose teaching helped most powerfully to mould his Christian thought and give direction to his spiritual energies.
2. Consider their consistent Christian life. When a man's career is finished, it can be surveyed as a whole, and its moral worth appraised. So the character of a godly minister comes to be appreciated at its full value only when we are in a position to "consider the issue of his life." The early spiritual guides of the Hebrews had all died in faith; and some of them, it may be (e.g. Stephen, James the son of Zebedee, and James the Little), had obtained the crown of martyrdom. And what an evidence still of the truth of Christianity is the blameless, unselfish, beneficent career, continued through perhaps two generations, of a faithful Christian minister! What a magnificent sunset the close of the life of the pastor who can say upon his death-bed, "I have fought the good fight, I have finished the course, I have kept the faith" (2Ti_4:7).
3. Imitate their holy fidelity. These primitive pastors had been sorely tried; yet they had never swerved from their loyalty to Christ and to his truth. Like the heroes of the old dispensation, whose exploits are recounted in Heb_11:1-40., they had "lived by faith." Why, then, should any of the members of the Church, whom they had taught, be guilty of apostasy? Those doctrines of grace which the teachers had held fast were surely worthy of the adherence of the disciples. Let us also continue steadfastly in the pure gospel truth which our departed spiritual guides adorned in their lives, and let us copy their holy and persevering fidelity to the Redeemer.
III. A BLESSED ENCOURAGEMENT TO DISCHARGE THIS DUTY. Heb_11:8 is to be read as an affirmation: "Jesus Christ is the same yesterday," etc. It expresses the glorious thought of the changelessness of the Redeemer. He is ever the same in his Divine nature, in his true humanity, in his mediatorial power, in his love and tenderness, in his gospel and its promises. More particularly here he is immutable:
1. As the theme of the pulpit. The preacher of the gospel dies, but "the Word of God" which he spoke is immortal. That Word has its focus in the person and work of the Savior. Its central fact is the death of Christ. The backbone of evangelical preaching is the scheme of redemption by him. And the singular vitality of the pulpit, as compared with other institutions—as, e.g. schools of philosophy, scientific societies, commercial guilds—is due to this undying theme; undying, because coeval with the deepest needs of men in all time. We should, then, remember those who "spake the Word of God," because the Word which they spoke is indestructible.
2. As the confidence of the sailors. The apostolic missionaries who had first preached to the Hebrews had made Jesus Christ their own Stay during life, and their "Guide even unto death." It was he who had succored them under all their afflictions and persecutions as ministers of the Word. And, although they were now dead, the same Savior still lived. It was fitted to be a powerful stimulus to the Hebrews to imitate the faithfulness of their ministers, that the immutable Redeemer remains forever with his people; and that they, too, could link their souls with him, and share in his immutability.
3. As the perpetual Pastor of the Church. The under-shepherds are taken away, but the chief Shepherd abides. Each of them was one of his "gifts for men," lent only for a season. But the ministry of the Lord Jesus Christ himself is perennial and inexhaustible. During the "yesterday" of the Jewish dispensation he made his sheep "to lie down in green pastures" (Psa_23:2). During the today of the Christian dispensation he presides over his flock by his Spirit, "that they may have life, and may have it abundantly" (Joh_10:10). And, during the blessed "forever" which shall begin with the second coming, when all his sheep shall have been gathered from their various folds into the infinite meadows of heaven," the Lamb which is in the midst of the throne shall be their Shepherd, and shall guide them unto fountains of waters of life" (Rev_7:17).
Heb_13:9-16
I. AS REGARDS DOCTRINE. (Heb_13:9) The reference here seems to be to the Levitical distinctions between clean and unclean "meats," and perhaps also to the traditional customs on the same subject which had been elevated to equal authority with those. The apostle reminds his readers that all such precepts are only "carnal ordinances," which the coming of Jesus Christ has rendered no longer necessary, and the observance of which can now have no influence upon a man's spiritual life. Christ has "made all meats clean" (Mar_7:19). The principle and power of his religion consists in "grace," and not in fanciful distinctions connected with food. "The kingdom of God is not eating and drinking" (Rom_14:17). No consciousness of external observances can ever "profit" a man spiritually. Only the "grace" of God, given by his Spirit, can regenerate and ennoble the human soul. We must therefore forsake the materialistic "teachings" of Judaism for the spiritual doctrines of Christianity.
II. AS REGARDS OUR SIN OFFERING. (Heb_13:10-13) Our "Altar" is Christ (Heb_13:10), and he is also our Sacrifice "for sin" (Heb_13:12). He is at once High Priest, Altar, and Victim. Under the Levitical law, while the priests were allowed to partake of many of the sacrifices, there were certain sin offerings of which they were expressly forbidden to eat (Lev_6:30). Those, e.g. which were presented on the great annual Day of Atonement were wholly consumed by fire "without the camp." This ordinance typified the fact that Christ, the true Sin Offering, was to suffer for us "without the gate" of Jerusalem; and that, if we would participate in the atonement which he has made, we must voluntarily renounce the Jewish Church from which he was expelled. The law of the tabernacle forbade those who remained in connection with the camp of Judaism to eat of the flesh of any sin offering the blood of which had been presented within the tabernacle; but every one who worships before the true altar which has been set up on Calvary is encouraged freely to partake of the flesh of Christ, which he has "given for the life of the world." To cleave to the Law, therefore, is to reject the gospel. If we would eat of the real sin offering which has been provided under the new covenant—i.e., obtain the blessings of pardon and peace, of access and sanctification, which the atonement of Jesus has purchased—we must "go forth unto him without the camp."
III. AS REGARDS OUR THANK OFFERINGS. (Heb_13:15, Heb_13:16) These are not to be presented any longer through the medium of the Aaronical priesthood and of the Levitical oblations. Christ's people are to offer them "through him" as Mediator, and depending for their acceptance upon his atonement and intercession. So soon as we partake of the New Testament sin offering, we are ourselves constituted "a holy priesthood, to offer up spiritual sacrifices, acceptable to God through Jesus Christ" (1Pe_2:5). The great substantive thank offering which the believer presents is himself (Rom_12:1; 2Co_8:5). But the man who has given himself to the Lord will also offer:
1. Words of praise. (Heb_13:15) The most direct means by which we can honor God is publicly to "make confession to his Name" in words of faith and songs of adoration. When the spirit of praise takes root within the soil of the heart, it will spread its buds and blossoms over all the soul, and adorn the "lips" with its "fruit."
2. Works of piety. (Heb_13:16) These are spiritual sacrifices also. Christianity is eminently a practical religion, and regards every deed of charity done for Jesus' sake as a sweet and holy psalm. The truly grateful heart is always generous, and "willing to communicate" for the relief of brethren who are in need. And "God is well pleased" with every act of beneficence done out of gratitude for his grace. He accepts such as a "sacrifice" offered to himself.
IV. AS REGARDS OUR SPIRITUAL CITIZENSHIP. (Heb_13:14) Very soon, now, Jerusalem and its temple were to be razed to their foundations; and the entire Jewish polity, both civil and ecclesiastical, thus to be brought to a perpetual end. But that event would entail but small loss upon the Christian Hebrews, if only they remained steadfast in the faith. For, in embracing the gospel, they had transferred their affections from the earthly Jerusalem to the heavenly. Not only so, but all believers—Jew and Gentile alike—must "go forth unto Jesus without the camp," in the sense of living a life of separation from the prevailing spirit of the world. The believer is to cultivate habits of reserve in reference to earthly pursuits and interests. His "c