1 Let brotherly love (love of the brotherhood and sisterhood) continue (abide; endure). 2 Be not forgetful (neglect; overlook) to entertain (show love for; show kindness to) strangers; for thereby some have entertained (lodged; shown hospitality to) angels unawares (unknown; in ignorance). 3 Remember (Always remember; Be mindful of) them that are in bonds, as bound with them (to suffer as a fellow-prisoner); and them who suffer adversity (ill-treatment; oppression), as being yourselves also in the body. 4 Marriage is honorable (precious; highly valued) in all, and the bed undefiled (unpolluted; uncontaminated), but fornicators (immoral persons; whoremongers) and adulterers (those unfaithful to the marriage vow) God will judge (pass judgment). 5 Let your manner of life (conversation) be without covetousness (avaricious; greedy), and be content (satisfied; sufficient) with such things as ye have; for he hath said, I will never leave (release; relax my hold on) thee, nor forsake (leave; distress) thee. 6 So that we may boldly (confidently; with courage) say, The Lord is my helper (the one who comes to help when I cry out), and I will not fear (be afraid) what man shall do unto me. 7 Remember them who have the rule (leaders; teachers) over you, who have spoken unto you the word of God, whose faith follow, considering (examining; scrutinizing) the end of their manner of life (life style): 8 Jesus Christ, the same yesterday, today, and forever. 9 Be not carried (removed) about with various (manifold; different kinds) and strange (foreign) doctrines. For it is a good thing that the heart be established (made sure; confirmed) with grace, not with foods, which have not profited (advantaged; bettered) them that have been occupied (walk around; stay in) with them.
10 We have an altar, of which they have no right to eat who serve the tabernacle. 11 For the bodies of those beasts, whose blood is brought into the sanctuary by the high priest for sin, are burned outside (without) the camp (encampment). 12 Wherefore Jesus also, that he might sanctify (hallow; set apart) the people with his own blood, suffered (experienced; endured pain) outside the gate. 13 Let us go forth (coming out), therefore, unto him outside the camp, bearing (carrying) his reproach (abuse; taunts; insults). 14 For here have we no continuing (abiding; enduring; permanent) city, but we seek (desire) one to come.
15 By him, therefore, let us offer the sacrifice of praise (thank-offerings; thanks) to God continually, that is, the fruit of our lips giving thanks to his name (authority). 16 But to do good and to share (communicate; take part) forget (overlook; neglect) not; for with such sacrifices God is well pleased. 17 Obey them that have the rule over you, and submit yourselves; for they watch (stay alert) for your souls, as they that must give account (give reckoning), that they may do it with joy, and not with grief (sigh; with displeasure); for that is unprofitable (no advantage) for you. 18 Pray for us; for we trust we have a good conscience, in all things willing to live honestly. 19 But I beseech you the rather do this, that I may be restored to you the sooner.
20 Now the God of peace, that brought again from the dead our Lord Jesus, that great Shepherd (Herdsman) of the sheep, through the blood of the everlasting covenant, 21 Make you perfect (make ready; prepared) in every good work to do his will (desire; pleasure), working in you that which is well-pleasing in his sight, through Jesus Christ, to whom be glory forever and ever. Amen. 22 And I beseech you, brethren, bear (endure) with the word of exhortation; for I have written a letter unto you in few words (a little; small amount of words). 23 Know ye that our brother, Timothy, is set at liberty; with whom, if he come shortly, I will see you. 24 Greet all them that have the rule over you, and all the saints. They of Italy greet you. 25 Grace be with you all. Amen.
1 The writer has reached the practical division of his letter, abounding in admonitions to the Hebrew readers; he has completed his argument, and now he relaxes himself, and gives to his readers some practical exhortations. It seems unusual that the writer would need to admonish Christians to love each other brotherly, but we are still in the flesh. In fact, some Christians are still carnal. He writes, "Let brotherly love (philadelphia from phileo + adelphos meaning love for our brethren and sisters) continue (meneto from meno to endure)." This love (phileo) is a stepping stone to love (agape). Both words are translated love; sometimes they can mean love to a degree. Phileo means to love as a friend while agape means to love with a self-sacrificing love like God loves. Phileo love is like the love a parent has for a child; it is a lesser degree of intensity demanding love, a fondness or a likeness for someone. Agape love is a kind of love with a higher degree of intensity, possibly that one is willing to sacrifice himself for someone else. In John 3:16 we read, "For God so loved (a self-sacrificing love) the world..." enough to sacrifice His Son for individuals. Titus 3:5 reads,"All that are with me greet thee. Greet them that love us (like a friend) in the faith..."
The classic example of the two words for love is found in Peter's dialogue with Jesus after His resurrection (John 21:15 - 17). Jesus said (John 21:15) to Simon Peter, "Do you love (agapas) me (with a self-sacrificing love)." Peter answered, Lord, you know I love you (philo like friends love each other)." The second time Jesus (John 21:16) said to Simon Peter, "Do you love me (agapas with a self-sacrificing love)." Peter answered Him, "Yea, Lord, you know that I love you (philo like a friend). The third time (John 21:17) Jesus asked Peter, "Do you love me (phileis like a friend)? Peter answered Jesus, "Lord, you know all things; you know that I love you (philo like a friend). Twice Peter had to be honest about it; however, he was not certain that he loved Jesus with an (agapao) love. He was not sure he loved the Lord enough to lay down his life for Him. Do we? Did Peter love the Lord enough to devote his life in sacrificial service in keeping with His commission (Matthew 28:19, 20; John 20:21). The agapa love is with a higher degree of intensity than the philo love which can mean to be fond of someone. One must remember that this encounter was after Peter had denied the Lord three times (John 18:15 - 27). Peter was not quite sure of himself.
To dwell above, with saints in love
That will indeed by glory;
To dwell below, with saints we know--
Well, that's another story!
Anon.
2 "Be not forgetful (epilanthanesthe from epi + lanthano meaning to overlook; to neglect through absent mindedness) to entertain (philoxenian from philo + xeno meaning to show hospitality; kindness to) strangers, for thereby some have entertained (xenisantes from xenizo meaning to receive; entertain a guest) angels unawares (elathon from lanthano meaning unknown; ignorant of). There may be a two-fold application here; first, we should entertain strangers well in our churches; second, we should entertain strangers well in our homes.
Bruce insists that the writer was "not necessarily encouraging his readers to expect that those whom they entertain will turn out to be supernatural beings traveling incognito; he is assuring them that some of their visitors will prove to be true messengers of God to them, bringing a greater blessing than they receive" (p. 391). It was a custom in Oriental countries when a stranger appeared in a man's tent, he was duty-bound to protect him at all costs. One remembers that Jehovah God (in the form of a man, along with two other men) appeared to Abraham and Sarah (Genesis 18:1 - 22). Their message was that Abraham and Sarah would become parents; they announced the birth of a son to them. Abraham may not have known at the time that they were Jehovah and two angels. Later two angels appeared to Lot (Genesis 19:1ff); he took them in and protected them from the homosexual men of Sodom.
3 "Remember (mimneskesthe from mimnesko meaning to be mindful of) them that are in bonds, as bound with them (sundedemenoi from sun + deo meaning to suffer as a fellow-prisoner); and them which suffer adversity (kakouchoumenon from kakos + excho meaning to be ill-treated; oppressed), as being yourselves also in the body." The author draws a parallel between the human body and its members with the church body and its members. When one member of the church body suffers, each member should sympathize with the oppressed. Those in prison seem to be there for Christ's sake.
4 "Marriage is honorable (timios meaning precious; highly valued) in all and the bed undefiled (amiantos from a privative + miaino meaning unstained; uncontaminated); but whoremongers (pornous from pornos meaning immoral persons) and adulterers (moichous meaning the unfaithful to the marriage vow) God will judge (pass judgment)." "Fornication and adultery are not synonymous in the New Testament: 'adultery' implies unfaithfulness by either party to the marriage vow, while the word translated 'fornication' covers a wide range of sexual irregularities, including union with bounds prohibited by law" (Bruce, p. 392). Yeager writes of this verse, "Marriage and the attendant sex relation go together as institution and function ordained of God. The former is strengthened and glorified by the proper conduct of the latter, which excludes all illicit liaison with others. Because illicit sex is so completely deleterious to the institution of marriage, and because marriage and the home are so essential to a well ordered society, God is certain to protect marriage by severely judging that which otherwise is certain to destroy it...When one marriage partner demurs in the sex relation, in disobedience to I Corinthians 7:4, 5 the result may be infidelity on the part of the other, particularly if there is not sufficient spiritual maturity to crucify a normal drive" (Volume XVI, p. 468). Proverbs 5:18, 19 has some admonition to young lovers, "Let thy fountain of water be truly thine own; and rejoice with the wife of thy youth...and let her be considered thine own, and be with thee at all times; for ravished with her love thou shalt be greatly increased."
5 "Let your conversation (tropos meaning manner of life; disposition) be without covetousness (aphilarguros from a privative + philarguros meaning not avaricious; greedy of love for money), and be content (arkououmenoi from arkeo meaning satisfied; sufficient); with such things as you have: for he has said, I will never leave (ano from an + iemi meaning release; relax my hold on) you, nor forsake (egkatalipo from ek + kata + leipo meaning to leave; distress) you."
A stanza from an old hymn comes to mind;
"The soul that on Jesus hath leaned for repose,
I will not, I will not desert to his foes;
That soul, thou all hell should endeavor to shake,
I 'll never, no, never, no, never forsake."
Kirkham--
Possibly the writer was recalling Genesis 28:15 or God's promise to Joshua in Joshua 1:5. In these first five verses of Hebrews 13 the writer has been very practical in his teachings - he has written about love of the brethren, hospitality to strangers, regard for the imprisoned and the persecuted, marital purity and living without covetousness. Have you heard of anyone confess to the sin of covetousness?
6 "So that we may boldly (tharrountas from tharreo meaning confidently; with courage) say, The Lord is my helper (bouthos from boetheo meaning bringer of aid; succorer), and I will not fear (phobethesomai from phobeomai meaning to be afraid of) what man shall do unto me." Moses' last counsel to Israel was, "Be courageous and strong, fear not, neither be cowardly, neither be afraid before (the enemy); for it is the Lord your God that advances with you in the midst of you, neither will he by any means forsake thee, nor desert thee" (Deuteronomy 31:6 (LXX). Psalm 118:6 (LXX) reads, "The Lord is my helper; and I will not fear what man shall do to me. The Lord is my helper; and I shall see my desire upon mine enemies." Again the Psalmist wrote (Psalm 27:1), "The Lord is my light and my salvation; whom shall I fear? The Lord is the strength of my life; of whom shall I be afraid." In the New Testament our Lord Jesus stated in Matthew 10:28, "And fear not them who kill the body, but are not able to kill the soul; but rather fear him who is able to destroy both soul and body in hell." Furthermore, I John 4:18 reads, "There is no fear in love, but perfect love casteth out fear, because fear hath punishment. He that feareth is not made perfect in love"
7 "Remember them which have the rule (egoumenon from egeomai meaning leaders; teachers) over you, who have spoken unto you the word of God: whose faith follow (mimeisthe from mimeomai meaning to imitate), considering (anatheorountes from and + theoreo meaning to examine; scrutinize) the end of their conversation (anastrophes meaning life style)." The writer insists that his readers give respect and follow ship to their spiritual leaders, those who have labored in the Lord to bring them the gospel message. These saints of God probably had given their lives for the cause of Christ; some may have been martyrs.
8 "Jesus Christ (is) the same yesterday, and today, and forever." Although we are to respect the apostles, evangelists and preachers, we are not to worship them. In fact, their faithfulness may on occasion be questioned, but Jesus is sovereign over them and us, and He is always the same. Bruce states, "Yesterday Jesus 'offered up prayers and supplications with strong crying and tears unto him that was able to save him from death' ( 5:7); today He represents His people in the presence of God, a high priest who is able to sympathize with them in their weakness, because He was 'in all points tempted like as we are, yet without sin' (4:15); for ever He lives, this same Jesus, ' to make intercession for them' (7:25)" (pp. 395, 396). What more can be said about our Savior?
9 "Be not carried about (parapheresthe from pera + phero meaning removed; taken away) with divers (poikilais meaning different kinds; manifold) and strange (xenis meaning foreign) doctrines. For it is a good thing that the heart be established (bebaiousthai from bebaioo meaning made sure; confirmed) with grace; not with meats, which have not profited (ophelethesan from oopheleo meaning advantaged; bettered) them that have been occupied (peripatountes from peri + pateo meaning to walk around, stay in) therein." New doctrine is always false; the writer wants his readers to adhere to the doctrines they heard from the original apostles and ministers. They are not to be led astray from the old paths, from the straight and narrow way. Since the subject of meats has come up, the writer must further instruct his readers which he does in verse 10.
10 "We have an altar, whereof they have no right to eat which serve the tabernacle." Those Levitical priests who were still offering sacrifices had no right to partake of the Lord's Supper, for by offering sacrifices after Christ had died for lost mankind was to show disrespect and repudiating what the Lord Jesus Christ had done for them and for a lost world.
11 "For the bodies of those beasts (zoon meaning animals; living creatures) whose blood is brought into the sanctuary by the high priest for sin, are burned without (exo meaning outside of) the camp (patemboles meaning encampment; temple complex)." After the sacrifices had been killed, the blood was taken into the tabernacle, but the carcasses of the slain animals were burned outside the sacred enclosure on the altar for burnt offerings. The parallel here is that Golgotha (the altar of burnt offering) was cleansed from the defilement of sin and death at Joseph's new tomb (the laver), both of which were beyond the gates of the city (Yeager, p. 476).
12 "Wherefore Jesus also, that he might sanctify (hagiase from hagiazo meaning to set apart; hallow) the people with his own blood, suffered (epathen from pascho meaning experienced or endured pain) without the (city) gate." Our Lord, as far as possible, carried out His redemptive work within the institutional framework of Judaism; however, He disassociated Himself totally from the Jerusalem Establishment. Our Lord offered His precious blood outside the gates of Jerusalem and outside of Judaism.
13 "Let us go forth (exerchometha from exerchomai meaning depart; come out) therefore unto him without the camp, bearing (pherontes from phero meaning carrying) his reproach (oneidismon meaning insult; verbal affront)." Our Lord's death as a common criminal was what we deserved for our sins against a holy God, but Jesus took our place. He suffered reproach, insults, verbal affronts, slurs that He might accomplish our redemption.
14 "For here have we no continuing (menouisan from meno meaning abiding; permanent) city, but we seek (epizetoumen from epizeteo meaning desire) one to come." Everything in this life is changing; nothing is permanent. The writer of Hebrews had already mentioned the anticipation and expectation of a city, (11:10, 16) "For (Abraham) looked for a city which hath foundations, whose builder and maker is God...But now they desire a better country, that is, an heavenly; wherefore, God is not ashamed to be called their God; for he hath prepared for them a city."
15, 16 "By him therefore let us offer the sacrifice of praise (aineseos meaning thank-offerings; thanks) to God continually, that is, the fruit of our lips, giving thanks to his name (onomati from onoma meaning by His authority)." Spurgeon wrote, "Hard by the table of shewbread commemorating His bounty should stand the altar of incense denoting our praise" (B. I., Volume LII, p. 660). Yeager writes, "The sacrifice of thanksgiving is the 'fruit of our lips.' It is sometimes said that if we are truly Christians, we need not talk about it. But one can only praise God by speaking with his lips...The spoken thanks to God is also a confession that we believe upon His name" (p. 479). "But to do good and to communicate (koinonias from koionia meaning to share; to take part) forget not (epilanthanesthe from epi + lanthano meaning to neglect; overlook); for with such sacrifices God is well-pleased." The Christian is never to forget to do good to others, especially believers) and to participate with other believers. In good deeds, generosity and acts of kindness God gets honor and glory from the Christian. He is not thirsty, hungry or homeless, but people are. On this earth we are God's hands, God's feet and God's tongue.
17 "Obey them that have the rule over you, and submit yourselves (hupeikete from hupo + eiko meaning yield to authority; give place); for they watch (agrupnousin from agrupneo meaning to stay alert); for your souls as they that must give account that they may do it with joy, and not with grief (stenazontes from stenazo meaning to grudge; show displeasure): for that is unprofitable (alusiteles from a privative + lusiteles meaning to no advantage) for you." The ones whom we should obey are the pastors (under shepherds) and overseers ( bishops) who watch out for our souls. These men are to be held in high regard and respect. Yeager says of this verse, "This little obeyed and almost universally disregarded scriptural order is at the bottom of a great deal of trouble in local churches...In earlier days, when ministers were generally better educated and hence more socially and politically prestigious than the people in their congregation, they may have had more deference paid to them by the less sophisticated laity. Now that ministers do not enjoy this academic superiority over their spiritual charges, the later tend to criticize and/or ignore with impunity" (p. 482). Whenever the watchmen are mentioned, one is reminded of Ezekiel 3:17 (LXX) concerning the watchman on the wall, "I have made thee a watchman to the house of Israel; And thou shalt hear the word of my mouth and shalt hearken them from me." All undershepherds are directly responsible to and must give an account (give reckoning) to the Great Shepherd of the sheep (I Peter 5:1 - 4).
18, 19 "Pray for us; for we trust we have a good conscience (suneidesin meaning intellectual awareness), in all things willing to live honestly. But I beseech you the rather to do this, that I may be restored to you the sooner." The writer asks for the prayers of the readers that he might have the opportunity to come to them soon.
20, 21 "Now the God of peace, that brought again from the dead our Lord Jesus, that great shepherd (poimeno meaning herdsman; the one charged with the care and feeding) of the sheep, through the blood of the everlasting covenant, make you perfect (katartisai from katartizo meaning to make ready; prepared) in every good work, to do his will (thelema pleasure; desire), working in you that which is well pleasing in his sight, through Jesus Christ; to whom be glory for ever and ever. Amen. Our Lord Jesus Christ is referred to as the Good Shepherd (John 10:11), the Great Shepherd (Hebrews 13:20) and the Chief Shepherd (I Peter 5:4) of the sheep. The writer and the Great Shepherd want each of the sheep to be in complete compliance with the blueprint that God has for our service to Him.
22 "And I beseech you, brethren, bear with (anechesthe from anecho meaning to endure; forbear) the word of exhortation; for I have written a letter unto you in few words (bracheon from brachus meaning a little; a small amount)." The author had much more to say to his hearers, but that information must wait until he visits them.
23 - 25 "Know ye that our brother Timothy is set at liberty (apolelumenon from apoluo meaning set free; released); with whom, if he come shortly, I will see you. Greet (aspasasthe from aspazomai meaning to salute; embrace) all them that have the rule over you, and all the saints. They of Italy salute you. Grace be with you all. Amen" The statement is that Timothy has been set free and when he comes, the writer will come with him. Until he comes, speak to the supervisors, ministers and the saints. In the meantime the writer wants the readers to greet, salute and embrace all the saints. When the writer mentions "Italy" it is not known if they are friends recently come from Italy or those with him who are native Italians.
| Heb. Intro. | Heb 1 | Heb 2 | Heb 3 | Heb 4 | Heb 5 |
| Heb 6 | Heb 7 | Heb 8 | Heb 9 | Heb 10 | Heb 11 |
| Heb 12 | Heb 13 | Heb Bib |