Hebrews Chapter 13/Commentary

Hebrews Chapter 13

13:1 “Let love of the brethren continue”: “The present imperative acknowledges the past love and urges only its continuous remaining. It is never to grow cold.

The pertinency of this admonition is obvious. Any one of the readers who would be inclined to give up Christ and to revert to Judaism would promptly show that decline in faith by coldness and indifference to his Christian brethren. Love of the brethren is one of the outstanding marks of Christian faith” (Lenski p. 468). I have noted that one tendency among those who fall away or apostatize is their coldness towards faithful brethren. God refuses to accept the professed service of those who are without love for the brethren. Compare with John 13:34; Romans 13:8; 1 Corinthians 13:1-13; 1 Thess. 4:9; 1 Peter 1:22; 1 John 2:10; 3:11,23; 4:7,11-12, 21. “It is marvelous how any men can persuade themselves that they are Christians, and yet be not only strangers, but enemies unto this love” (Wilson p. 177).

“There is a tendency in times of persecution to allow one’s brotherly love to cool, to show indifference to those being persecuted, and thus escape any suffering ourselves” (Reese p. 234). Brotherly love can be costly (1 John 3:16ff).

13:1 “Let”: Loving one’s brother is a choice and a choice and emotion over which a Christian does have control (2 Peter 1:5ff). “Continue”: This implies that there was a danger that this love would cease. Loving one’s brother in the past is not enough (1 Thessalonians 4:9-10; Hebrews 10:33-34).

13:2 “Do not neglect to show hospitality to strangers”: This is one specific area in which brotherly love is to continue. Hospitality for local Christians, as well as traveling brethren, is something often stressed in Scripture (Matthew 25:31ff; Romans 12:13; 1 Peter 4:9). In addition, elders must be men given to such hospitality (1 Timothy 3:2; Titus 1:8). “Public accommodations were not always safe, often were morally offensive to Christians, and could be expensive” (Reese p.

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234). Other Christians, because of persecution, were compelled to leave home and wander among strangers; these especially would need the help of their brethren. The first century world was a mobile world that Christians traveled (see Acts 18:2, 18-19; Romans 16:3; 2 Timothy 4:19). Some may ask that in view of our modern system of hotels, has this command become unnecessary? I would argue no. Reese reminds us, “Why should Christians spend their limited resources on expensive accommodations when they can stay with brethren and that money be used for nobler purposes?” In addition, we tend to forget that the sole purpose of hospitality is not simply a meal and a room but the encouragement and blessings that both the giver and receiver actually obtain in such an arrangement.

13:2 “For”: Here is one reason why opportunities to be hospitable should be embraced. “By this some”: Not all, but “some”. “Have entertained angels without knowing it”: Biblical examples are the cases of Abraham (Genesis 18:13), Lot (Genesis 19:1-2), Gideon (Judges 6:11-24), and Manoah (Judges 13:6-20).

“The author does not mean that Christians should entertain strangers chiefly with the hope of being honored with supernatural visitors, but he has mentioned this feature to show how God is pleased when this sort of love is displayed” (Kent p.

278).

13:3 “Remember the prisoners”: Here is another application of brotherly love (13:1). “It means more than merely ‘think about them.’ It means, continue to give whatever assistance you can to your brethren who have been imprisoned. To attempt to meet their needs will take more effort than showing hospitality to strangers, for strangers may come unbidden, but prisoners must be actively sought out” (Reese pp. 234-235). “They must not let threats of personal danger cause them to withhold their love now” (Kent p. 278). These prisoners would be Christians imprisoned for their faith (Hebrews 10:32-34); not because they were evildoers (1 Peter 2:20).

13:3 “As though in prison with them”: (Matthew 7:12; 1 Corinthians 12:26).

“Feeling their imprisonment as if it were your own” (Lenski p. 470). “And those who are ill-treated, since you yourselves also are in the body”: “In the ancient world, prisoners were not cared for by the state. They depended often even for necessities like food and warm clothing on friends and acquaintances” (Reese p.

235). “This refers to our susceptibility to the same sufferings” (Lenski p. 470).

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13:4 “Marriage is to be held in honor among all”: “Among all” can either mean “among all men” or “in all circumstances”. The verse clearly admits that there is nothing unwholesome or tainted about the marriage relationship. The connection in the context could also be that treating one’s marriage partner with honor is another example of loving one’s brother or sister. “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” (Milligan p. 373).

13:4 “And the marriage bed is to be undefiled”: Marriage is honorable even in the sexual relationship. The “marriage bed” is a euphemism for sexual intercourse. Christians are to have the mind-set that the sexual relationship is only honorable in marriage. “This was a novel view to many in the first century.

For them, chastity was an unreasonable demand to make” (Reese p. 235). “For fornicators”: This would include premarital sexual relations. “And adulterers”: Clearly adultery is a sexual sin for it is inherently connected with fornication and is viewed as a defilement of the marriage bed. “God will judge”: While most fornicators and adulterers escape any sort of human tribunal, they will not escape God’s judgment. “They often escape detection on earth, but they do not avoid God’s notice nor His eventual judgment” (Kent p. 279).

13:5 “Make sure that your character is free from the love of money”: The connection between 13:4 and 13:5 is that behind both fornication and greed is a selfishness that purses its selfish aims, without regard to the rights of others. “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 riches of this world” (Milligan p. 373). “Being content with what you have”: “Perhaps the monetary losses of these Christians (10:34) had discouraged their liberality, and had caused them to concentrate unduly on replacing their lost wealth” (Kent p. 280). “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” (Milligan p. 373). “The Christian finds his satisfaction not in some hoped-for-wealth, but in the things at hand and the Lord’s companionship. Wealth alone, without God’s personal presence, will not solve our problems” (Reese p. 236).

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13:5 “For He Himself has said, ‘I will never desert you, nor will I ever forsake you’” Here is one very important reason why greed is so needless and foolish. “What is an abundance of things compared to God’s personal presence and care?” (Reese p. 236). The quotation here does not correspond exactly to any Old Testament passage, yet there are many like it (Deut. 31:6,8; Joshua 1:5, 1 Chron. 28:20. Such a quotation could also reflect what Jesus Himself taught in Matthew 6:25-34; Luke 12:15. “God’s promise is better than any bond or note on any bank, financial institution, or most stable government, for all these may have to repudiate their bond; God never does so” (Wilson p. 178).

13:6 “So that we confidently say, ‘The Lord is my Helper, I will not be afraid.

What will man do to me?’”

This quotation is from Psalm 118:6. Can we confidently say that the Lord is our Helper or do we place our confidence in material wealth and resources? With the Lord’s promise, no believer should ever be afraid. Men may do many things to believers, persecute them and so on, but none of these things has an eternal affect upon the believer. See Luke 12:4. “Fainthearted Jewish converts who were tempted to forsake Christ and return to Judaism through fear of persecution should take note that such an act would be to turn away from the attitude of the Old Testament psalmist also” (Reese p. 237).

13:7 “Remember those who led you”: Such former leaders would include the apostles, and men such as Stephen, James, and other faithful preachers who had led the Hebrews in the years past. In addition, these leaders would include former elders. “”Who spoke the word of God to you”: This is one of the true definitions of a true leader. “And considering the result of their conduct”: The “result” of their conduct may be the manner in which they died, that is, in faithfulness (2 Timothy 4:8). They were men who had indeed run the race with endurance (12:1) and had held fast the beginning of their confidence firm until the end (3:14). “The Hebrews cannot expect to finish their earthly course in the same way except as they abide in the same faith” (Wilson p. 180). “As their leaders and as the patriarchs of old (11:13), they should take courage that they too might ‘die in faith’” (Kent p. 281). “Imitate their faith”: See 1 Corinthians 11:1.

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13:8 “Jesus Christ is the same yesterday and today and forever” “Perhaps some had a tendency to feel that times had changed since their first encounter with the Christian faith, and that their former leader’s faith was no longer relevant to them. Faith reposed in Him needs no basic alterations; it merely needs to grown continually firmer” (Kent p. 282). “Jesus Christ cannot be anything but ‘the same’ in regard to all that this letter has said of him. The only question is whether the faith of the readers will also remain the same” (Lenski p.

477). See also James 1:17.

13:9 “Do not be carried away by varied and strange teachings”: “The present imperative implies that the readers had not yet been carried aside; yet the fact that they needed this warning indicates that they were not in a state of firmness but were rather wavering and hesitating” (Lenski p. 478). Christians are to have a fixed and settled doctrine (Colossians 1:23; 2 Timothy 4:2-4; 2 John 9).

13:9 “For it is good for the heart to be strengthened by grace”: The “grace” in this chapter includes the word of His grace, the gospel message (Acts 20:32).

“The ‘heart’ stands for the whole inner spiritual life of a man” (Reese p. 239).

“The gospel is the sole channel through which the saving grace of God is mediated to mankind” (Wilson p. 181). “Not by foods”: Apparently the “strange” teachings included teaching that various food laws were still mandatory and that such laws would make one spiritually stronger (see Colossians 2:20-23). “Through which those who were so occupied were not benefited”: “The spiritual value of foods was neither negative or positive. Diet is not what helps a man grow spiritually strong (1 Corinthians 8:8)” (Reese p. 239).

13:10 “We have an altar”: “It seems (if we may read underneath the surface of what the writer here says) that some were taunting the Christians—you do not have any dietary laws to help you grow; you do not have any altar; you do not have a ‘temple’ in which to worship; you do not have any sacrifices to offer! What kind of religion is that? One may even infer that these taunts were part of the reason the Christians were thinking of returning to Judaism” (Reese p. 239). The exact identification of the “altar” that Christians have, has been debated. Greek Orthodox and Roman Catholic theologians affirm that the “altar” is to be identified with the communion table, yet nothing in this context mentions 5

communion, rather it is more in keeping with the context that Jesus Himself or His sacrifice is the altar under consideration (13:12).

13:10 “From which those who serve in the tabernacle have no right to eat”: “Christians have exclusive rights and privileges. Adherents of the old Jewish, levitical system are not eligible to participate in the benefits of Christ’s sacrifice, not, that is until they too become Christians” (Reese p. 240). The expression “those who serve the tabernacle”, need not be limited to the priests, this could also include Jewish worshippers in general. This verse then regards the adherents of the Levitical system who are thereby cut off from participation in the benefits of Christ’s sacrifice” (Kent p. 283).

13:11 “For the bodies of those animals whose blood is brought into the holy place by the high priest as an offering for sin, are burned outside the camp” 13:11 “For”: This reveals that verses 13:11-12 are intended to explain verse 10.

The reference here is to the sin offering made on the annual Day of Atonement.

“In contrast to the sin offering made by rulers and by common people at other times of the year which were eaten by the priests (Lev. 4:22-35; 6:25-26), there were certain specific sin offerings which were not to be eaten at all” (Kent p. 283).

“The flesh of any sin-offering whose blood was carried into the Holy of Holies by the High Priest on the Day of Atonement was not to be eaten. Instead it was to be carried outside the camp and there entirely consumed by fire (Leviticus 16:27)” (Reese p. 240).

“It was this ritual which was fulfilled so dramatically by Jesus Christ, the true Sin Offering. The author is building to the point that Christ fulfilled the type of suffering ‘outside the gate’, the believers must be willing also to accompany Him ‘outside the camp’” (Kent p. 284). This reminds us of the situation where Israel lived in the wilderness, living in tents in a “camp”. It was in the wilderness, away from the camp, that the bodies of the sacrificial victims were to be burned. “The writer is building toward the next verse where he suggests that Jesus fulfilled a type of suffering outside the gate. No one partook of the typical sin offerings on the Day of Atonement; but of the true sin offering, all may partake, if they just go outside the camp to where Jesus is” (Reese pp. 240-241).

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13:12 “Therefore Jesus also, that He might sanctify the people through His own blood, suffered outside the gate” 13:12 “Therefore”: The word “therefore” draws together the verses in this section. “It draws the inference from the Old Testament event just referred to, where an ‘altar for sacrifice’ was used. This is the verse that seems to identify ‘Jesus’ suffering with the ‘altar’ referred to in verse 10” (Reese p. 241). “Might sanctify the people”: This infers that all the animal sacrifices had not sanctified the people. In addition, Jesus died for all, but the benefits of His death are not automatic, notice the word “might”. In spite of everything done on the Day of Atonement, the people remained in their sins (Hebrews 10:4). Yes, Judaism had a physical altar and temple, but the people remained unsanctified!

13:12 “Through His own blood”: And not the blood of animals. “Suffered outside the gate”: “The mention of Christ’s death as occurring outside the gate is not stated specifically in any other New Testament passage, although it is certainly a valid inference. Furthermore, the fact was doubtless common knowledge to the author through his contacts with eyewitnesses (2:3). Matthew describes the crucifixion as taking place at Golgotha, a spot reached after ‘coming out’, presumably ‘out ‘ of the city (Matthew 27:32-33)” (Kent p. 285). See also Mark 15:20; John 19:20.

13:13 “So, let us go out to Him outside the camp”: “This is a call to separation.

Christ is outside the camp of Judaism that refused to acknowledge Him as the long awaited Messiah” (Reese p. 241). “Outside the camp”: “The author reverts to the word camp rather than ‘gate’, because he wants to emphasize Judaism rather than just Jerusalem” (Kent p. 285). “No place remains for the Hebrews within the city which had rejected and crucified their Lord. They must abandon the rites and ceremonies from which the glory had departed in order to join Christ outside the camp” (Wilson p. 183).

13:13 “Bearing His reproach”: If Jesus could bear disgrace (in being crucified, Hebrews 12:2 “despising the shame”), is it too much to ask of His followers that they willingly suffer similar disgrace (in being persecuted and branded as outcasts)? Jesus’ death was disgraceful in the eyes of those did not have spiritual discernment. Those who have professed Jesus have obligated themselves to follow Him. For Christians of a Jewish background this posed a serious decision.

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Jesus had been rejected and crucified outside the city walls. Were these Christians willing to join Jesus outside the camp? Were they willing to accept a similar reproach as they faced rejection from family, friends, and their religious neighbors? “To align oneself with Christ could well result in becoming the object of scorn, reproach, contempt, and derision” (Reese p. 242). “It is impossible to evade bearing His reproach without also losing His presence (Luke 9:23; Phil. 3:410; Hebrews 11:26)” (Wilson p. 183).

13:14 “For here we do not have a lasting city”: “Furthermore, any reluctance to renounce the protection of those religious privileges which were centered upon an earthly city would be dispelled by remembering that their real security lay in remaining faithful to their heavenly calling” (Wilson pp. 183-184). See Philippians 3:20; Hebrews 11:10, 13-16. “Doubtless the chief culprit in the struggle faced by the readers was the attractiveness of the earthly system which they had known all their lives. Judaism had its physical worship center, its visible priests, its tangible sacrifices, and its ancestral traditions which were not easily cast aside” (Kent p.

286). Do we today understand the above truth or do we try to place our hope and confidence in some earthly goal or dream? Are we making the mistake of seeking an earthly security? “Even if the reproach of Christ means we are driven from our homes, and become refugees who have had to flee from earthly Jerusalem, remember that our real home is not here on earth, but in Heaven” (Reese p. 242).

Shortly after this letter was written and received, the physical city of Jerusalem, with the temple, was completely destroyed.

13:14 “But we are seeking”: The word translated “seeking” in this verse suggests an earnest endeavor. The seeking of this city must take precedence in our lives (Matthew 6:19-21, 34). “The city which is to come”: Hebrews 11:10,13,16; 12:22.

Our main goal or purpose in this life is to seek that heavenly city. Is this our passion? How much time on a daily and weekly basis do you spend seeking that city in contrast to seeking earthly goals?

13:15 “Through Him then”: It is through Jesus alone (and not through the Levitical priests) that men may offer sacrifices that God finds acceptable. “Let us continually offer up”: Christians do have sacrifices to offer (Romans 12:1ff; Philippians 4:18). Such sacrifices are to be continually offered. “In praising a creature, we may easily exceed the truth; but in praising God, we have only to go on confessing what He really is. Hence it is impossible to exceed the truth: here is 8

genuine praise” (Wilson p. 185). “A sacrifice of praise to God, that is, the fruit of lips that give thanks to His name”: A ‘sacrifice of praise’ is a sacrifice that consists of praise. The Jews may have argued that ‘Christians have no sacrifices to offer’, and this is found to be inaccurate. Rather, Christians have the only sacrifices that God will accept. “It was the fruit of lips confessing His name that form the kind of sacrifice God was ultimately concerned about. The words proceeding from our lips should be the overflow of what is in our hearts” (Matthew 12:34) (Kent p.

287).

13:15 “Give thanks”: Margin, “confess” His name. The “name” often stands for the person himself. Confession to God and gratitude expressed towards Him is what God desires, and such is to be continually part of our lives. “There is no way a person who abandons Christ in favor of Judaism can continue to make such an approved confession” (Reese p. 243). Are we continually giving thanks to God and do we confess Him or our dependence upon Him regularly?

13:16 “And do not neglect doing good and sharing”: Here are other “sacrifices” that we have to offer. Christians are to be compassionate and generous. It is not enough to praise God with our lips (Matthew 7:21). These Christians had been doing this in the past (Hebrews 6:10). See also Matthew 25:35-40; Romans 12:13; Galatians 6:6; Philippians 4:18. Consider the word “neglect”. Often we excuse ourselves from doing good by saying such things as, “I’ve been too busy”. If persecution did not exempt Christians from doing good and sharing what they had with others, then obviously we are without excuse today for not sharing or doing good for any other reason. Even out of deep poverty Christians are able to do good and share (2 Corinthians 8:1-5). In addition, Christians cannot do good or share if they are not meeting with the saints and finding out what the needs are among their brethren.

13:16 “For with such sacrifices God is pleased”: James 1:27. Note, God can be pleased! Also note the contrast, God is no longer pleased with the blood of bulls or goats or the sacrifices under the Levitical system (Hebrews 10). “No believer must feel that the absence of the Levitical ritual (or any other kind) renders spiritual sacrifices inadequate” (Kent p. 288). Compare these passages with John 4:23-24.

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13:17 “Obey your leaders”: The term “obey” means “assenting to another’s direction” (Reese p. 288), and is in the present tense, “continually obey”. “The author previously referred to the fidelity of their former leaders in the faith; now he urges them to obey their present guides (13:7,17). The verse rings strangely in modern ears, for many today do not associate church membership with the exercise of church discipline. However, the apostles were of another mind” (Wilson p. 186). The leaders under consideration here are the elders of the local flock (see 1 Timothy 3:4; 1 Thessalonians 5:12-13; 1 Peter 5:1-3).

13:17 “Submit to them”: Once again, habitual submission is what is commanded.

That is, we are to obey them and submit to them as long as they guide and instruct in harmony with the Word of God (Acts 20:28). Please note that in this context the elders are not at fault for the wavering of these members, rather these elders had been preaching faithfulness to Christ. “For they keep watch over your souls”: Compare with Acts 20:28 and 1 Peter 5:1-3. This watching includes rebuking members when they stray, exhorting members, organizing classes for the members, keeping an eye on everyone’s attendance, exercising discipline on the unfaithful, warning the congregation about false teachers (Titus 1:9), and confronting those who are causing troubles among the flock. Read Ezekiel 3:1821. Here is one more reason that we need to be faithful in our attendance, for how can the elders watch for our souls if we are absent?

13:17 “Keep watch”: “The word means literally to keep oneself awake, or be awake. The word may well reflect the fact that such leaders have spent sleepless nights because of their concern for their people” (Reese p. 244). This term “keep watch” infers that the congregation will always be threatened by wolves from within and without. How foolish for any congregation to not have the desire for elders!

13:17 “As those who will give an account”: That is at the final judgment. “It is no simple matter to have the responsibility of watching over the flock of God” (Reese p. 244). We should never be offended if the elders need to reprove us, for such means that they are taking their task and the love for our souls seriously. If elders must give an account to God for how they watched over the souls of the flock then we should fully expect them to take their task seriously. This means also that the desire on the part of some Christians to be in a congregation where little is

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expected of them and where the elders have a “hands off philosophy” is an ungodly attitude to have.

13:17 “Let them do this with joy and not with grief”: That is, let them give a joyful account of watching over your soul because you were obedient and faithful, and shepherding you was a pleasure. The response of the congregation can make a great difference in the personal joy of elders. The term “grief” means a burden or groaning. The term “do” is in the present tense, which infers that the joy or grief is associated with their daily watching of our souls. “For this would be unprofitable for you”: God does not hold faithful elders accountable for the unfaithfulness of members. If the elders cannot motivate us, then we will bear the entire responsibility for our unfaithfulness. The term “unprofitable” is a deliberate understatement, compare with Hebrews 10:27ff. “You”: Our failure to obey or submit is entirely our fault. We may blame others in this life, but at the judgment we will answer for everything we did or did not do (2 Corinthians 5:10).

God will not allow any sort of blame games at the final day. It is a serious thing to discourage godly elders! “The final portion of the epistle consists of a series of personal requests, admonitions, and information, along with a concluding greeting and benediction” (Kent p. 291).

13:18 “Pray for us”: This indicates that other Christians were with the writer when this letter was written. “In referring to himself for the first time, the author requests the prayers of his readers” (Wilson p. 187). Paul often asked for Christians to pray for Him (Ephesians 6:19; Colossians 4:3). If inspired men needed the prayers of other Christians, then we certainly need people to be praying for us as well! Here is another motivation for faithfulness. Can I allow myself to get into a condition in which God does not hear my prayers? I need to remain faithful because people need the prayers of a righteous man! Such a request for prayer also indicates that the identity of the writer of this letter was well known to these Christians. In addition, the elders in the previous verse (13:17) also need the prayers of the members. See also 1 Thess. 5:25; 2 Thess. 3:1; and Philemon 22. The word “pray” is in the present tense, and is thus calling for frequent prayers.

“The writer has rebuked the readers; he has warned them five times of the danger of abandoning Christianity. Nevertheless, he now shows he depends on them to support him with their prayers” (Reese p. 245).

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13:18 “For we are sure that we have a good conscience”: “One reason why a request for their prayers is proper is the fact that his conscience does not accuse him of false conduct. A man’s conscience will accuse him if he has failed to carry out a known duty or if he does what his mind thinks is wrong” (Reese p. 245).

Notice the word “sure”. A person can know for “sure” that they are right with God (2 Peter 1:5-11). This implies that the Bible is a sufficient guide and that one can be honest enough to see clearly if one is actually living up to the Biblical standard.

Therefore, there is no reason why they should not pray for him and his companions. Of course, the inference is also that people who have departed from God should only expect prayers on their behalf that desire their repentance. We cannot pray that God would bless and take care of the unfaithful and that God should simply overlook their rebellion (1 John 5:16-17).

13:18 “Desiring”: One of the keys to a good conscience is the desire to do what is right. Without this desire, faithfulness will be impossible (Matthew 6:21). “His activities had always been motivated by a firm determination to behave honorably” (Reese p. 245). The term rendered “desire” here expresses more than a wish, rather, “It is a set of the will, a firm determination” (p. 245). Is this our motivation? “To conduct ourselves honorably in all things”: While our society would ridicule this desire, we desperately need it today. Note the phrase, “all things”. Faithful Christians do not depreciate obedience in any area, rather they desire to please God in every realm of their lives. There is too much preaching today that attempts to downplay rebellion in certain areas or preaching that questions if we can even know the will of God in various areas. Are we people who are motivated to behave in an honorable way in everything that we do?

Please note that a desire to please God in all respects is not legalism, and neither should people take it easy when it comes to following the Scriptures.

13:19 “And I urge you all the more to do this”: “All the more” applies to the desire for prayers in the previous verse. This indicates that the readers had been praying for him but that they needed to intensify their efforts. Are we content with merely finding a level of minimum effort and faithfulness or do we have the mind of Christ and the apostles who did “all the more”? In addition, our exhortations to others will be more meaningful if we are doing everything we can on our part.

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13:19 “So that I may be restored to you the sooner”: This implies that the writer had been with these Christians and that he was desiring to be with them again.

We are not told whether his absence was due to imprisonment, illness, or something else. Yet the context seems to hint at imprisonment (13:23). Even though this writer was frustrated by the unfaithfulness of these members (5:1114), he still desires to be with them. Do we genuinely love the people we must rebuke?

13:20 “Now the God of peace”: He now prays for his readers. God is the only true source of lasting and eternal peace. Paul repeatedly referred to God by this title (Romans 15:33; 16:20; 1 Cor. 14:33; 2 Cor. 13:11; Phil. 4:9; 1 Thess. 5:23).

“Who brought up from the dead”: In raising Jesus from the dead God enabled man to be forgiven, thus creating peace (Ephesians 2:13ff). If Jesus had never been raised, we would still be in our sins and enemies in the sight of God (1 Corinthians 15:18). “The great Shepherd of the sheep”: Jesus (1 Peter 5:4; John 10; 1 Peter 2:25; Matthew 25:31). “Through the blood of the eternal covenant”: This is not teaching that there has been only one eternal covenant since the beginning of time, for this very letter has been talking about a first and second covenant, and an old and a new covenant. The eternal covenant in the book of Hebrews is the new covenant that is based on the eternal nature of Jesus’ priesthood (Hebrews 7:21-25). This is the same covenant that was established when Jesus shed His blood on the cross (Hebrews 9:15ff). This covenant will never be replaced as the first covenant was. “It is eternal in the sense that it secures eternal life for its beneficiaries and will never be invalidated nor superseded” (Kent p. 293). “Even Jesus our Lord”: That is, the eternal covenant is the covenant established by the blood of Jesus, which means that it cannot be the covenant inaugurated at Mount Sinai. Please note that some claim that the Ten Commandments are an eternal covenant, but they are not established with the blood of Christ. The only covenant that is eternal is the covenant associated with Jesus’ blood.

13:21 “Equip you in every good thing to do His will”: In this verse, “every good thing” is inherently linked with God’s will. If something is contrary to the will of Jesus then it cannot be called a good thing or a good work, see 2 Timothy 3:16-17.

The term “equip” means to put in order, mend, restore, or prepare. Jesus equips us if we listen to His teachings (2 Timothy 3:16-17). This verse is not teaching that Jesus will equip us against our will or in some mysterious way we will wake up one 13

morning instantly equipped. In this equipping process we must cooperate (Hebrews 5:11-14; 2 Timothy 2:21).

13:21 “To do His will”: This is the overriding purpose of life (Matthew 7:21; Ecclesiastes 12:13-14). 13:21 “Working in us that which is pleasing in His sight”: From the context of the entire letter it is clear that this “working in us” is not against our will and neither is it something miraculous, for these Christians had been successful in resisting God’s working. God works in us the same way that He equips us, that is, through His word. Remember, the Christian who studies the Scriptures diligently and exercises their senses is the person who becomes mature and spiritual (5:14).

13:21 “Through Jesus Christ”: That is, we will not be equipped by adhering to the first covenant. Doing the will of God and pleasing Him demands that we come to Jesus and the new covenant. “To whom be the glory forever and ever. Amen”: This expression of praise can either be in reference to the Father, the Son, or both.

“The emphasis in the epistle upon Christ’s perfect mediation makes the ascription of this praise to Him especially appropriate” (Kent p. 294). This also means that Jesus will never be replaced as our Mediator (that is by such individuals as Joseph Smith, etc). In fact, the entire Hebrew letter has been a presentation of the glory of Jesus Christ. The term “Amen” means that all faithful Christians would endorse and lend their hearty agreement to such a statement. Are we in hearty agreement to what the Bible says? When was the last time you really felt like giving a hearty amen after hearing and reading something the Bible said? It is not enough to simply submit to the teachings of the Bible, one must love and endorse those teachings as well. Do we love the truth? (2 Thess. 2:10-12).

13:22 “But I urge you, brethren, bear with this word of exhortation”: Some heated and pointed things had been said in this letter, but the writer calls the entire letter, even the tough parts, a word of “exhortation”. Even so-called negative sections (6:4-6; 10:26ff), are viewed by the Holy Spirit as being exhortation. Is this how we view them? “Bear with”: Not merely “put up with” but accept, and “receive with feelings of kindness” (Reese p. 248). Compare with 2 Timothy 4:3. “This word of exhortation”: This statement includes the entire letter. The exhortation that runs through the entire letter is that of remaining faithful. “For I have written to you briefly”: God views 13 chapters as being brief.

“Even though an unconvinced reader might think the treatise long, the author had 14

really written briefly in view of the momentous issues under discussion” (Kent p.

294). In like manner, the Bible is an incredibly brief book in light of the ground that it covers (2 Peter 1:3; John 16:13 “all truth”).

13:23 “Take notice that our brother Timothy has been released with whom, if he comes soon, I will see you” 13:23 “Take notice”: This is new information that the readers need to know about Timothy. “Has been released”: This implies a release from some kind of imprisonment. “With whom, if he comes soon, I will see you”: Timothy was not now with the author, it is hoped that the two of them could make a joint visit to these Christians. “Is the author himself a prisoner at the time he writes this letter, yet all the time confidently expecting a release so that he is free to travel with Timothy? Or is the author not a prisoner whose visit hinges only on Timothy’s coming” (Reese pp. 249-250). It would appear that the writer is not imprisoned, because his trip with Timothy to see these readers is solely conditioned on Timothy’s “soon” arrival before the writer leaves.

13:24 “Greet all of your leaders”: Greetings to the elders. “And all the saints”: This includes all the Christians in this area where the letter is sent. “Those from Italy greet you”: Is this simply a greeting from Christians in Italy, or does it infer that the writer was in Italy at the time? It would seem that the best sense would be that the reason that the Christians in Italy send their greetings (as opposed to Christians in other places) is because the writer is in Italy when this letter was written. Others argue that the phrase, “Those from Italy” simply means “Italians”, and where they happened to be at this moment cannot be ascertained. Yet it would seem strange if the only Christians present with the writer were Christians from Italy, if the writer was not actually in Italy.

13:25 “Grace be with you all”: Keep in mind that according to the entire theme of this letter, such grace is not unconditional and neither is it automatic. Grace is only available to those who desire a right relationship with God on His terms.

Grace does not cover the unfaithful (6:4-6) or the lazy (5:11-14). Grace would be with these Christians if they submitted to the teachings in this letter.

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