Text -- Hebrews 13:21 (NET)

13:21 equip you with every good thing to do his will, working in us what is pleasing before him through Jesus Christ, to whom be glory forever. Amen.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Heb 13:21

Make you perfect ( katartisai ).

First aorist active optative of katartizō , to equip, as in Heb 10:5. A wish for the future. See 1Co 1:10; 2Co 13:11; 2Ti 3:17.

Robertson: Heb 13:21

Working in us ( poiōn en hemin ).

"Doing in us."Some MSS. read "in you."

Robertson: Heb 13:21

Well-pleasing ( euareston ).

Compound adjective (eu ,arestos ). Usually with the dative (Rom 12:2), here with enōpion autou more like the Hebrew. This is one of the noblest doxologies in the N.T.

JFB: Heb 13:21

Properly said of healing a rent; join you together in perfect harmony [BENGEL].

JFB: Heb 13:21

(Heb 10:36); rather as Greek, "doing in you." Whatever good we do, God does in us.

JFB: Heb 13:21

(Isa 53:10; Eph 5:10).

JFB: Heb 13:21

"God doing (working) in you that . . . through Jesus Christ" (Phi 1:11).

JFB: Heb 13:21

To Christ. He closes as he began (Heb 1:1-14), with giving glory to Christ.

Clarke: Heb 13:21

Make you perfect - Καταρτισια ὑμας· Put you completely in joint. See the note on 2Co 13:9, where the meaning of the original word is largely considered. From the following terms we see what the apostle meant by the perfection for which he prays. They were to do the will of God in every good work, from God working in them that which is well pleasing in his sight

1.    This necessarily implies a complete change in the whole soul, that God may be well pleased with whatsoever he sees in it; and this supposes its being cleansed from all sin, for God’ s sight cannot be pleased with any thing that is unholy

2.    This complete inward purity is to produce an outward conformity to God’ s will, so they were to be made perfect in every good work

3.    The perfection within and the perfection without were to be produced by the blood of the everlasting covenant; for although God is love, yet it is not consistent with his justice or holiness to communicate any good to mankind but through his Son, and through him as having died for the offenses of the human race

Clarke: Heb 13:21

To whom be glory for ever - As God does all in, by, and through Christ Jesus, to him be the honor of his own work ascribed through time and eternity. Amen.

Calvin: Heb 13:21

21.=== To do his will, === etc. He now gives a definition of good works by laying down God’s will as the rule; for he thus intimates, that no works are to be deemed good, but such as are agreeable to the will of God, as Paul also teaches us in Rom 12:2, and in many other places. Let us then remember, that it is the perfection of a good and holy life, when we live in obedience to his will. The clause which next follows is explanatory, working (or doing) in you what is well pleasing in his sight. He had spoken of that will which is made known in the Law; he now shows, that in vain is obtruded on God what he has not commanded; for he values the decrees of his own will far more than all the inventions of the world.

===Through Jesus Christ, === etc. This may be explained in two ways, — “Working through Jesus Christ”, or, “Well­pleasing through Jesus Christ.” Both senses are suitable. For we know that the spirit of regeneration and also all graces are bestowed on us through Christ; and then it is certain, that as nothing can proceed from us absolutely perfect, nothing can be acceptable to God without that pardon which we obtain through Christ. Thus it comes, that our works, performed by the odor of Christ’s grace, emit a sweet fragrance in God’s presence, while otherwise they would have a fetid smell. I am disposed to include both meanings.

===To whom be glory, === etc. This I refer to Christ. And as he here ascribes to Christ what peculiarly belongs to God alone, he thus bears a clear testimony to his divinity; but still if anyone prefers to explain this of the Father, I do not object; though I embrace the other sense, as being the most obvious.

Defender: Heb 13:21

Note Eph 2:10; Phi 2:13.

Defender: Heb 13:21

Compare Heb 13:16."

TSK: Heb 13:21

Make : Heb 12:23; Deu 32:4; Psa 138:8; Joh 17:23; Eph 3:16-19; Col 1:9-12, Col 4:12; 1Th 3:13, 1Th 5:23; 2Th 2:17; 1Pe 5:10

every : 2Co 9:8; Eph 2:10; Phi 1:11; 2Th 2:17; 1Ti 5:10

to do : Heb 10:36; Mat 7:21, Mat 12:50, Mat 21:31; Joh 7:17; Rom 12:2; 1Th 4:3; 1Pe 4:2; 1Jo 2:17

working : or, doing, Phi 2:13, well pleasing, Heb 13:16; Rom 12:1, Rom 14:17, Rom 14:18; Phi 4:18; Col 3:20; 1Jo 3:22

through : Joh 16:23, Joh 16:24; Eph 2:18; Phi 1:11, Phi 4:13; Col 3:17; 1Pe 2:5

to whom : Psa 72:18, Psa 72:19; Rom 16:27; Gal 1:5; Phi 2:11; 1Ti 1:17, 1Ti 6:16; 2Ti 4:18; 1Pe 5:11; 2Pe 3:18; Jud 1:25; Rev 4:6, Rev 5:9, Rev 5:13

Amen : Mat 6:13, Mat 28:20

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Heb 13:21

Make you perfect - The apostle here does not affirm that they were then perfect, or that they would be in this life. The word used here - καταρτιζω katartizō - means to make fully ready; to put in full order; to make complete. The meaning here is, that Paul prayed that God would fully endow them with whatever grace was necessary to do his will and to keep his commandments; see the word explained in the notes on Heb 11:3. It is an appropriate prayer to be offered at all times, and by all who love the church, that God would make all his people perfectly qualified to do all his will.

Working in you - Margin, "Doing."The idea here is, that the only hope that they would do the will of God was, that he would, by his own agency, cause them to do what was well-pleasing in his sight; compare notes on Phi 2:12. It is not from any expectation that man would do it himself.

Through Jesus Christ - The idea is, that God does not directly, and by his own immediate agency, convert and sanctify the heart, but it is through the gospel of Christ, and all good influences on the soul must be expected through the Saviour.

To whom be glory forever and ever - That is, to Christ; for so the connection evidently demands. It is not uncommon for the apostle Paul to introduce doxologies in this way in the midst of a letter; see the notes, Rom 9:5. It was common among the Jews, as it is now in the writings and conversation of the Muslims, when the name of God was mentioned to accompany it with an expression of praise.

Poole: Heb 13:21

Make you perfect in every good work to do his will: may this God dispose, incline, and fit you for, may he finish and perfect in you, grace to perform all the forementioned duties, and every other good work, which he enjoineth on you towards God, one another, and all men, 2Co 13:9 Eph 4:12 Tit 3:14 1Pe 4:2 5:10 , according to his written will and law, Eph 2:10 .

Working in you that which is well-pleasing in his sight, through Jesus Christ: working in you by his Spirit continually, that all these good works may satisfy his expectation, be a sweet savour in his nostrils, and so pleasing in his sight, that his soul may delight in them, Phi 2:13 Col 1:9,10 ; that God’ s good-will may return unto them, and he may reward them according to their works, Heb 11:5,6 ; while all is rendered by Jesus Christ, sprinkled with his blood, and perfumed with his incense, Heb 10:19-22 . As they are to have all done through Christ, so through his merit and intercession the apostle begs all this from the Father for them.

To whom be glory for ever and ever to this God the Father, in the Son, and by the Spirit, working all this good in them and for them, be really, truly, heartily, and perpetually, throughout all ages, ascribed the honour and glory due to him for the glorious manifestation of his perfections in them, Eph 3:21 Phi 4:20 2Pe 3:18 Rev 4:11 5:13 . The firm seal of this, from his believing heart, is his Amen, longing for the addition of God’ s Amen, so be it in heaven, to his on earth.

PBC: Heb 13:21

" perfect"

This word " perfect" does not mean sinless. It doesn’t even mean mature as the word is sometimes used in the bible- what the word does mean is repair. The same word in Mt 4:21 means " mending" -now what is wrong with their nets? Holes had come in their nets and when they cast them out into the sea over a school of fish and began to draw it to the boat, all the fish would escape. So, they were mending their nets. But the same word is used in Ga 6:1 " restore" -the word restore is the same word as perfect in Heb 13:21. What is wrong with the brother? Sin’s got him. He’s been overtaken in a fault, he’s laying under sin and he’s lost his usefulness to the church of God. He needs to be restored. He needs to be repaired and God enjoins us to help that brother be recovered. Now, I realize that when you go to help a brother that’s caught under sin that only God can deliver him, but God is pleased to use such feeble instruments as us and even gives us a job to do in that but I want you to understand what the word means -it means to repair.

430

Haydock: Heb 13:20-21

Who brought, or raised from the dead, the great pastor of the sheep, of all the faithful, Jesus Christ, in the blood of the everlasting testament: in the testament that is to last for ever, not for a time, like the former testament made to the people of Israel. These words, in the blood, may either be joined with brought from the dead his son, as man, by the merits of his blood, which he had shed on the cross, as it is said Philippians ii. 8. Or they may be joined with the great pastor, and then the sense will be, that God raised Jesus Christ, who, by his blood shed on the cross, became the great shepherd of all the faithful. Working in you by his grace every good work, &c. (Witham)

Gill: Heb 13:21

Make you perfect in every good work to do his will,.... The Alexandrian copy reads, "in every good work and word"; as in 2Th 2:17 every good work is to be done: a good work is what is done in obedience to the command of God, and in faith, and from a principle of love, in the name and strength of Christ, and with a view to the glory of God; and every such work should be diligently attended to; such as concern God, and are of a moral nature, or of positive institution; and such as concern each other, whether as men or Christians: and the will of God is the rule of every good work, both as to matter and manner; whatever is not agreeably to the revealed will of God, let it have ever such a show of religion and holiness in it, it is not a good work; continuance in the performance of good works, and the perfection of them, are things to be desired of God; it requires grace to perform good works, and more grace to abound in them, and to keep men from being weary of well doing; and though the best of works are imperfect, yet perfection in them is desirable, and it is God alone that can make the saints perfect in any sense; see 1Pe 5:10. The Arabic and Ethiopic versions render it, "strengthen you", or "confirm you"; saints need to be strengthened with spiritual strength, to perform good works; for they are weak and feeble, and unable of themselves to do anything spiritually good; without Christ they can do nothing, but through him strengthening them, they can do all things; and they have need to be confirmed in them, that they are the will of God, and that it is their duty to regard them. The Vulgate Latin version renders it, "fit you": men are naturally unfit for good works; in order to do them aright, it is necessary that they should have knowledge of the will of God; that they be regenerated and created in Christ; that they be sanctified and cleansed, and so meet for the master's use; that they have the Spirit of God, and strength from Christ; and that they be believers in him: nor is there always a fitness in saints themselves, or a readiness to good works, only when God gives both will and power to do them; wherefore such a petition as this is very proper and pertinent; another follows, or the same carried on, and more largely expressed; though it rather seems to be a distinct one, and that in order to the former:

working in you that which is wellpleasing in his sight, through Jesus Christ; the good work of grace being necessary to the performance of good works; nor can any man do a good work well, unless he has the good work of grace wrought in him: grace is a work not of man, but of God; it is an internal work, something in a man's heart, and not anything without him, or done by him; and it is a gradual and progressive work; it is carried on by degrees, and is not yet perfect, though it will be. God is continually working in his people, carrying on his work, and will at length perform it; See Gill on Phi 1:6, and this is "well pleasing in his sight"; it is in his sight; it is obvious to his view, when it is not to others, nor to themselves, being the hidden man of the heart; and it is very agreeable to him; it makes men like unto him; hereby they become a suitable habitation for him, and are put into a capacity of serving him; to such he gives more grace, and on that grace he entails glory: and all this is

through Jesus Christ; all the grace necessary for the beginning and carrying on, and finishing of the good work of grace, and for the performance of every good work, comes through the hands of Christ, in whom all fulness of it dwells; and through the blood and intercession of Christ, by virtue of which it is communicated; and all become acceptable to God through him, as the persons of the Lord's people, so the grace that is wrought in them, and the works that are done by them:

to whom be glory for ever and ever, Amen; either to God the Father of Christ, and the Father of mercies, and God of salvation; and as he is the God of peace, and the bringer of Christ from the dead; the appointer, provider, and giver of the great Shepherd; the author and finisher of all good in his people: or to Jesus Christ, the great Shepherd of the sheep, through whom all grace and good things come; to him does this doxology of right belong; he has a glory both as God, and as Mediator; and the glory of both is to be given to him: the glory of his deity, by asserting it; by attributing all divine perfections and works unto him; by worshipping of him, and by ascribing the efficacy of his mediatorial actions to it: and the glory of salvation and redemption is to be given to him, who alone has obtained it; by discarding all other Saviours; by trusting alone in him; by looking to him alone for peace, pardon, justification, sanctification, and eternal life: and this glory should be ascribed continually, for ever and ever, as it will be by angels, and saints to all eternity, The word "Amen" is added, to show that the apostle assented to it, and wished it might be, and that he firmly believed it, and so asserted that it would be; for it is expressive of assent, asseveration, and prayer.

Commentary -- Verse Notes / Footnotes

NET Notes: Heb 13:21

¹ tc Some mss (C P Ψ 6 629* 630 1505 pm latt sy^h) read ὑμῖν (Jumin, “in you”) here, but ἡμῖν (Jhmin) has stronger external support (Ì⁴⁶ א A D^vid K 0243 0285 33 81 104 326 365 629^c 1175 1739 1881 pm sy^p co). It is also more likely that ἡμῖν would have been changed to ὑμῖν in light of the “you” which occurs at the beginning of the verse than vice versa.

² tc ‡ Most mss (א A [C*] 0243 0285 33 1739 1881 Ï latt) include the words “and ever” here, but the shorter reading (supported by Ì⁴⁶ C³ D Ψ 6 104 365 1505 al) is preferred on internal grounds. It seemed more likely that scribes would assimilate the wording to the common NT doxological expression “for ever and ever,” found especially in the Apocalypse (cf., e.g., 1 Tim 1:17; 2 Tim 4:18; Rev 4:9; 22:5) than to the “forever” of Heb 13:8. Nevertheless, a decision is difficult here. NA²⁷ places the phrase in brackets, indicating doubts as to its authenticity.

Geneva Bible: Heb 13:21

Make you ^{( h )} perfect in every good work to do his will, ^{( i )} working in you that which is wellpleasing in his sight, through Jesus Christ; to whom [be] glory for ever and ever. Amen.

^{( h )} Make you fit or suitable.

^{( i )} From this comes that saying of the fathers, that God crowns his work in us.

Commentary -- Verse Range Notes

TSK Synopsis: Heb 13:1-25

1 Divers admonitions as to charity;

4 to honest life;

5 to avoid covetousness;

7 to regard God's preachers;

9 to take heed of strange doctrines;

10 to confess Christ;

16 to give alms;

17 to obey governors;

18 to pray for the apostles.

20 The conclusion.

Combined Bible: Heb 13:21

Apostle’ s Prayer   

(Hebrews 13:20, 21)   

"Now the God of peace, that brought again from the dead our Lord Jesus, that great Shepherd of the sheep, through the blood of the everlasting covenant; 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." Though this be in the form of a prayer yet it presents a succinct summary of the entire doctrine of the epistle. The "blood of the everlasting covenant" stands over against "the blood of bulls and of goats," that "great Shepherd of the sheep," risen from the dead, is in contrast from Moses, Joshua, David, etc., who had long ago died; while "the God of peace" presents a striking antithesis to Jehovah’ s descent upon Sinai "in fire." Let us briefly consider these three things again, but this time in their inverse order.  

"Through the blood of the everlasting covenant." We consider that this clause has a threefold force, that it is connected— both grammatically and doctrinally— with each of the preceding clauses. First, it is through the blood which He shed for sinners that Christ became the great Shepherd of the sheep— He was so previously by ordination, but He became so actually by impetration— the sheep were now His purchased property. Second, it was through or because of the atoning blood that God delivered Christ from the grave, for having fully satisfied Divine justice He was fully entitled to deliverance from prison. Third, it was through or by virtue of the pacifying blood of Christ that God henceforth became "the God of peace" unto His people, the whole controversy which their sins raised having been satisfactorily settled. And Christ shed His precious blood in fulfillment of the stipulations of the Everlasting Covenant, or that agreement which He entered into with the Father before the foundation of the world.  

"That brought again from the dead our Lord Jesus, that great Shepherd of the sheep." "The Father is frequently said to raise Christ from the dead because of His sovereign authority in the disposal of the whole work of redemption, which is every where ascribed unto Him. Christ is said to raise Himself or take His life again when He was dead, because of the immediate efficiency of His Divine person therein. But more is intended here than an act of Divine power, whereby the human nature of Christ was quickened. The word used is peculiar, signifying a recovery out of a certain state: a moral act of authority is intended. Christ as the great Shepherd of the sheep was brought into the state of death by the sentence of the Law, and was therefrom restored by the God of peace, to evidence that peace was now perfectly made. The bare resurrection of Christ would not have saved us, for so any other man may be raised by the power of God; but the bringing of Christ from the dead through the blood of the everlasting covenant is that which gives assurance of the complete redemption of the Church (condensed from Owen).  

"The God of peace." He is such first, because He takes this title from the Covenant itself (Isa. 54:10). He is so second, because as the supreme Judge He is pacified, and that because His law has received perfect satisfaction from our Surety. He is so third, because He is, in consequence, reconciled to us. Having accepted the person, obedience, and soul-travail of Christ, God is at peace with all His people in Him. Because He is at peace with them, He freely pardons all their iniquities and bestows every needed blessing upon them. When God removes from us all penalties and evils, and gives unto us all the privileges and good of the justified (such as the Holy Spirit to break the power and reign of sin in us) it is as the "God of peace" He does so; yea, as the supreme Judge, acting according to the principles of His government constituted in the everlasting covenant, by virtue of the merits of Christ and of our interest in Him.  

God is also called "the God of peace" because He is the Author of that tranquility which is felt at times in the hearts and consciences of His people, as He is also the Lover of that concord which obtains in measure among them upon earth. Owen suggests a further reason why the apostle uses this Divine title here. "He might have also herein an especial respect to the present state of the Hebrews, for it is evident that they had been tossed, perplexed, and disquieted with various doctrines and pleas about the law, and the observance of its institutions. Wherefore, having performed his part and duty in the communication of the truth to them for the information of their judgments, he now in the close of the whole applies himself by prayer to the God of peace: that He, who alone is the Author of it, who creates it where He pleaseth, would, through his instruction, give rest and peace to their minds" (John Owen).  

So completely is God appeased that there is a new covenant procured and constituted, namely, the Christian Covenant, called here "the everlasting covenant." First, because it shall never be repealed and continueth unalterable, the called obtaining by it the title and possession of an eternal inheritance (Heb. 9:15). Second, because Christ’ s atoning blood is the foundation of this covenant, and as the virtue of it never ceaseth, therefore is it made effectual to secure its end, namely, the eternal salvation of sinful men who are converted and reconciled to God. This new covenant is also designated "the Covenant of Peace:" "I will make a covenant of peace with them" (Ezek. 37:26). First, because in the same this peace and reconciliation is published, and offered to us: "The word which God sent unto the children of Israel, preaching peace by Jesus Christ" (Acts 10:36 and cf. Ephesians 2:17), because in this covenant the terms of this peace between us and God are stated: God binding Himself to give to sinful men forgiveness of sins and eternal life upon the conditions of repentance, faith, and new obedience.  

A most important practical question is, How do we come to be interested in this Divine peace and reconciliation? A threefold answer may be returned: by ordination, impetration, and application. First, by the Father’ s eternal decree or foreordination, for as to who should enter into the same has not been left to chance; hence, God’ s elect are termed "the sons of peace" (Luke 10:6). Second, by the Son’ s impetration or paying the purchase price: "having made peace through the blood of His cross, by Him to reconcile all things unto Himself" (Col. 1:20). Third, by the Spirit’ s application, who subdues our enmity, bends our stubborn wills, softens our hard hearts, overcomes our self-righteousness, and brings us into the dust before God as self-condemned criminals suing for mercy. It is at our conversions this Divine peace is actually conveyed to us, for it is only then that God’ s wrath is removed from us (John 3:36) and that we are restored to His favor. Further grace is given us day by day as those already reconciled to God.  

A final reason may now be advanced why God is here addressed as "the God of peace," and that is, to afford us valuable instruction in connection with prayer. It is very striking to note that in more than half of the passages where this particular Divine title occurs, it is where He is being supplicated— the reader may verify this for himself by consulting Romans 15:33 and 16:20, 2 Corinthians 13:11, Philippians 4:9, 1 Thessalonians 5:23, 2 Thessalonians 3:16, and here. Thus, it is employed for the purpose of encouraging us in our addresses at the Throne of Grace. Nothing will impart more confidence and enlarge our hearts more than the realization God has laid aside His wrath, and has only thoughts of grace toward us. Nothing will inspire more liberty of spirit than to look upon God as reconciled to us by Jesus Christ: "Therefore being justified by faith, we have peace with God through our Lord Jesus Christ: by whom also we have access by faith into this grace wherein we stand" (Rom. 5:1, 2).  

"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." Before taking up the coherency of this sentence let us point out the great practical lesson it contains. No matter how diligent the minister has been in his pulpit preparations, nor how faithfully he has delivered his message, his duty is by no means then fully discharged: he needs to retire to the closet and beg God to apply the sermon to those who heard it, to write it on their hearts, to make it effectual unto their lasting good. This is what the great apostle did. In the body of this epistle he had exhorted the Hebrews unto many good works, and now he prays that God will enable them thereto. The same thing holds good for those in the pew. It is not enough to listen reverently and carefully, we must also entreat God to bless unto us what we have heard. It is failure at this point which makes so much hearing unprofitable.  

Though the apostle’ s prayer be brief, it is a most comprehensive one. It makes known the method by which Divine grace is administered to us. The grand fountain of it is God Himself, as He is the God of peace: that is, as in the eternal counsel of His will, He designed grace and peace unto poor sinners, agreeably to His goodness, wisdom, justice and holiness. The channel through which Divine grace is communicated, and that in a way suitable in His death and resurrection. God would have us know that while He is Himself the Giver, yet it is our Surety who merited for us every spiritual blessing we enjoy. The nature of this Divine grace relates particularly to our sanctification or perfecting, and this is expressed under the two heads of this prayer, namely, the grand end to be ever kept in view, and the means whereby that end is attained.  

Having dwelt at some length upon the solemn manner in which the apostle addressed the Throne of Grace, we now turn to contemplate the import of his prayer, observing the two things here asked for the Hebrews. The first was that God would "make them perfect in every good work to do His will." This will require us to enquire into the meaning of this petition, to ponder its extensiveness, and then to mark its implications. Different writers have given various definitions to the "make you perfect," though they all amount to much the same thing. Thos. Scott gives "rectifying every disorder of their souls and completely fitting them for every part of His holy service." Matthew Henry enters into more detail: "A perfection of integrity, a clear mind, a clean heart, lively affections, regular and renewed wills, and suitable strength for every good work to which they are called."  

Owen rendered it "make you meet, fit and able." And adds "It is not an absolute perfection that is intended, nor do the words signify any such thing, but it is to bring the faculties of the mind into that order so as to dispose, prepare, and enable them, so that they may work accordingly." The Greek word for "make you perfect" is rendered "fitted" in Romans 9:22, "framed" in Hebrews 11:3, and "prepared" in Hebrews 10:5, where the product of Divine workmanship is seen in each instance. In the case before us it is the gracious operations of the Holy Spirit in connection with the progressive sanctification of the believer. Personally, we regard the definition of Scott (given above) as the best: the most accurate and elucidating.  

The work of Divine grace in the elect begins when they are born again by the quickening operations of the Holy Spirit, and this work of grace is continued throughout the whole of their remaining days upon earth. Perfection of grace is not attained in this life (Phil. 3:12, 13), yet additions to our present attainments in grace are to be diligently sought (2 Pet. 1:5-7). No matter what spiritual progress has, by grace, been made, we are never to rest satisfied with it: we still need to be further strengthened for duties and fortified for trials. A child grows until it becomes fit for all manly actions, yet further progress is attainable after the state of manhood is reached. So it is spiritually. God requires from us the mortification of every lust, and an universal and impartial obedience from us, and therefore we may perceive how perfectly suited is this prayer to our needs.  

Next, we turn to consider the extensiveness of this petition: "Make you perfect in every good work." This comprehensive expression includes, as Gouge pointed out, all the fruits of holiness Godwards and of righteousness manwards. There is to be no reservation. God requires us to love Him with "all our hearts," that we be sanctified in our "whole spirit, and soul, and body," and that we "grow up into Christ in all things." Many will do some good, but are defective in other things— usually in those which are most necessary. They single out those duties which make the least demand upon them, which require the least denying of self. But we shall never enjoy sound peace of heart till we are conformed unto all the revealed will of God: "Then shall I not be ashamed, when I have respect unto all Thy commandments" (Ps. 119:6). Then pray daily to be Divinely fitted unto every good work, especially those which you will find the hardest and most exacting.  

"To do His will." Here we have a Scriptural definition of what is a "good work:" it is the performing of God’ s preceptive will. There are many things done by professing Christians which, though admired by themselves and applauded by their fellows, are not regarded as "good works" by the One with whom we have to do; yea, "that which is highly esteemed among men is abomination in the sight of God" (Luke 16:15). Of old the Jews added their own traditions to the Divine commandments, instituting fasts and feasts, so that the Lord asked "who hath required this at your hand?" (Isa. 1:12). We see the same principle at work today among the deluded Romanists, with their bodily austerities, idolatrous devotions, arduous pilgrimages, and impoverishing payments. Nor are many Protestants free from self-appointed deprivations and superstitious exercises. It is not the heeding of religious impulses, nor conforming to ecclesiastical customs, but doing the will of God which is required of us.  

The rule of our duty is the revealed will of God. The "works" of man are his operations as a rational creature, and if his actions are conformed to God’ s Law, they are good; if they are not, they are evil. Therefore a man cannot be a good Christian without doing God’ s will. If it be God’ s will that he should refrain from such an act or practice, he dare not proceed to do it: see Jerermiah 35:6, Acts 4:19. On the other hand, if it be the revealed mind of God that he should do such a thing, he dare not omit it, no matter how it cross his inclination or fleshly interests: "To him that knoweth to do good, and doeth it not, to him it is sin" (James 4:17). his not enough that we thoroughly understand the will of God: we must do it; and the more we do it, the better shall we understand: John 7:17.  

"Make you perfect in every good work to do His will." Various things are clearly implied by these words. First, that we are imperfect or not qualified unto every good work. Yes, even after we have been regenerated, we are still unprepared to obey the Divine will. Notwithstanding the life, light and liberty we have received from God, yet we have not ability to do that which is well pleasing in His sight. This is indeed an humbling truth, yet truth it is: Christians themselves are unable to perform their duty. Though the love of God has been shed abroad in their hearts, a principle of holiness or new "nature" communicated to them, this of itself is not sufficient. Not only are they still very ignorant of God’ s will, but there is that in them which is ever opposed to it, inclining them in a contrary direction. Nor do the Scriptures hesitate to press this solemn fact upon us: rather is it frequently iterated for the humbling of ourselves before God.  

Second, yet our spiritual impotency is not to be excused, nor are we to pity ourselves because of it; rather is it to be confessed to God with self condemnation. Third, none but God can fit us for the performing of His will, and it is both our duty and privilege to ask Him so to do. We need to diligently beg Him to strengthen us with might by His Spirit in the inner man, to incline our hearts unto His testimonies and not to covetousness, to so bedew our souls that we will grow in grace; for the new nature in the believer is entirely dependent upon God. "Not that we are sufficient of ourselves to think any thing as of ourselves; but our sufficiency is of God" (2 Cor. 3:5). If we need Divine grace to think a good thought or conceive a good purpose, much more do we need His strength to resolve and perform that which is good. Therefore did the apostle pray for supplies of sanctifying grace to be given unto the Hebrews, to enable them to respond to the will of God in the duties of obedience required of them.  

"Working in you that which is well-pleasing in His sight." This is both in elucidation and amplification of that which has just preceded, intimating how God makes us perfect or fits us unto every good work. The previous petition expressed the grand end for which the apostle prayed, namely, the progressive sanctification of his readers; here, he expresses the means by which this was to be accomplished in them. This is effected not by moral persuasion and instruction only, but by an actual and effectual inworking of Divine power. So perverse are we by nature, and so weak even as Christians, that it is not sufficient for our minds to be informed by means of an external revelation of God’ s will; in addition, He has to stimulate our affections and propel our wills if we are to perform those works which are acceptable to Him. "Without Me ye can no nothing."  

"Working in you that which is well-pleasing in His sight." This respects the gracious operations of the Holy Spirit in the hearts of the regenerate. It presents a striking and blessed contrast between the unsaved and the saved. Of the former we read, "The prince of the power of the air, the spirit that now worketh in the children of disobedience" (Eph. 2:2); whereas of the latter it is said "It is God which worketh in you both to will and to do of His good pleasure" (Phil. 2:13). First, God puts within us the will or desire unto that which is good, and then He bestows His strength to actually perform. These are quite distinct, and the latter is never commensurate with the former in this life. The distinction was clearly drawn by the apostle when he said, "For to will is present with me, but how to perform that which is good I find not" (Rom. 7:18): yet even that "will" or desire had been wrought in him by Divine grace.  

Only as these two truths are clearly recognized and honestly acknowledged by us— the Christian’ s spiritual powerlessness, and the efficiency of inwrought grace— will we rightly ascribe unto God the glory which is His due. To Him alone is due the honor for anything good which proceeds from us or is done by us: "By the grace of God I am what I am: and His grace which was bestowed upon me was not in vain; but I labored more abundantly than they all: yet not I, but the grace of God which was with me" (1 Cor. 15:10). Not only do we owe to God the new nature which He has placed within us, but we are entirely dependent upon Him for the renewing of that new nature "day by day" (2 Cor. 4:16). It is God who worketh in His people spiritual aspirations, holy desires, pious endeavors: "from Me is thy fruit found" (Hos. 14:8). The more this be realized, the more will our proud hearts be truly humbled.  

"Make you perfect in every good work to do His will, working in you that which is well-pleasing in His sight." By linking the two sentences together we are taught the most important lesson that there cannot be conformity to the will of God in the life, till there be conformity to Him in the heart. Herein we see the radical difference between human efforts at reformation and the Divine method. Man concentrates on that which is visible to the eyes of his fellows, namely, the external: "Woe unto you scribes and pharisees, hypocrites! for ye make clean the outside of the cup and the platter, but within they are full of extortion and excess" (Matthew 23:25 and cf. 27). Not so with Him who looketh on the heart: He worketh from within outward, fitting us for an obedient walk by effectually exciting the affections and empowering the will. It is thus that He continues and carries on to completion His work of grace in the elect.  

Ere passing on to the next clause, let it be duly pointed out that while it is due alone to the gracious operations of the Spirit that we understand, love, believe, and do the things which God requires from us, it by no means follows that we are warranted to lie upon a bed of ease. No, far from it: we are responsible to use every means which God has appointed for our growth in grace and practical sanctification. Those who are fondest of quoting "for it is God which worketh in you both to will and to do of His good pleasure," are usually the slowest to emphasize the preceding exhortation: "work out your own salvation with fear and trembling" (Phil. 2:12). We are commanded to give all diligence to add to our faith the other graces of the Spirit: 2 Peter 1:5-7. Then let us shake off our carnal security and lethargy: use the means and God will bless our endeavors (2 Tim. 3:16, 17).  

"That which is well-pleasing in His sight." First, let us endeavor to live day by day in the consciousness that all we do is done in the sight of God. Nothing can escape His view. He observes those who break His law, and those who keep it: "The eyes of the Lord are in every place, beholding the evil and the good" (Prov. 15:3). How it should curb and awe us to realize that God is an observer of every action: "in holiness and righteousness before Him" (Luke 1:75). Second, let this be our great aim and end: to please God. That is sound piety, and nothing else is. Pleasing man is the religion of the hypocrites, but pleasing God is genuine spirituality. More than once does the apostle inculcate this as the right end: "Not as pleasing men, but God"; "that ye might walk worthy of the Lord unto all pleasing" (Col. 1:10).  

Third, let us see to it that all our works are so ordered as to be pleasing to God. In order to this our actions must square with the rule of His Word: only that which is agreeable to His will is acceptable in His sight. But more: it is not sufficient that the substance of what we do be right, but it must issue from a right principle, namely, love to God and faith in Christ; "For without faith it is impossible to please Him" (Heb. 11:6), yet it must be a faith that "worketh by love" (Gal. 5:6)— not as forced, but as the expression of gratitude. Finally, as to the manner of this: our good works must be done with soberness and all seriousness: "serve God acceptably with reverence and godly fear" (Heb. 12:28)— as becometh a menial in the presence of His Majesty. Remember that God actually takes delight in such works and those who do them: Hebrews 11:4— what an incentive unto such!  

  

  

Maclaren: Heb 13:21

The Great Prayer Based On Great Pleas

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.'--Heb. 13:21.

MASSIVE foundations prognosticate a great building. We do not dig deep, and lay large blocks, in order to rear some flimsy structure. We have seen, in a previous sermon, how the words preceding my text bring out certain great aspects of the divine character and work, and now we have to turn to the great prayer which is based upon these. It is a prophecy as well as a prayer; for such a contemplation of what God is and does makes certain the fulfilment of the desires which the contemplation excites. Small petitions to a great God are insults. He is the God of peace,' therefore we may ask Him to make us perfect,' and be sure that He will. He is the God' that brought again from the dead the great Shepherd of the sheep,' therefore we may ask Him and be sure. He is the God who has sealed an everlasting covenant' with us by the blood of the Shepherd, therefore we may ask Him and be sure.

This prayer is the parting highest wish of the writer for his friends. Do our desires for ourselves, and for those whom we would seek to bless, run in the same mould? How strange it is that Christian people, who believe in the God whom the previous verse sets before us, so imperfectly and languidly cherish the confidence which inspires desires, for themselves and their brethren, such as those of our text this morning! Let us look at these great petitions, then, in the light of the great name on which they are based.

I. And, First, I Ask You To Consider The Prayer Which The Name Excites.

Make you perfect in every good work.' Now, I need only observe here, in regard to the language of the petition, that the word translated make perfect' is not the ordinary one employed for that idea, but a somewhat remarkable one, with a very rich and pregnant variety of significance. For instance, it is employed to describe the action of the fisherman apostles in mending their nets. It is employed to describe the divine action which by faith we understand' when He made the worlds.' It is employed to describe the action which the Apostle commends to one of his churches when he bids them restore such an one in the spirit of meekness.' It is the condition which he described when he desired another of his churches to be perfectly joined together, in one mind and in one judgment.' It is still again the expression employed when he speaks of filling up; or perfecting that which is lacking in their faith.' The general idea of the word, then, is to make sound, or fit, or complete, by restoring, by mending, by filling up what is lacking, and by adapting all together in harmonious cooperation. And so this is what Christians ought to look for, and to desire as being the will of God concerning them. The writer goes on to still further deepen the idea when he says, make you perfect in every good work':where the word work is a supplement, and unnecessarily limits the idea of the text. For that applies much rather to character than to work, and the make you perfect in every good' refers rather to an inward process than to any outward manifestation. And this character, thus harmonised, corrected, restored, filled up where it is lacking, and that in regard of all manner of good--whatsoever things are fair, and lovely, and of good report'--that character is well-pleasing to God.'

So, brethren, you see the width of the hopes--ay! of the confidence--that you and I ought to cherish. We should expect that all the discord of our nature shall be changed into a harmonious co-operation of all its parts towards one great end. We bear about within us a warning anarchy and tumultuous chaos, where solid and fluid, warm and cold, light and dark, calm and storm, contend. Is there any power that can harmonise this divided nature of ours, where lusts and passions, and inclinations of all sorts, drag one away, and duty draws another, so as that a man is torn apart as it were by wild horses? There is one. The worlds' were harmonised, adapted, and framed together, and chaos turned into order and beauty, and the God of Peace will come and do that for us, if we will let Him, so that the long schism which affects our natures, and makes us say sometimes, I find a law in my members warring against the law of my mind.' Oh! wretched man that I am; who shall deliver me from the body of this death?' may be changed into perfect harmony, and the bear shall eat straw like the ox, and the lion shall lie down with the lamb; and a little child shall lead them'--the meekness of a patient love bridling all their ravening passions. It is possible that our hearts may be united to fear His name; and that one unbroken temper of whole-spirited submission may be ours.

Again, we should expect, and desire, and strive towards the correction of all that is wrong, the mending of the nets, the restoring of the havoc wrought in legitimate occupations and by any other cause. Again, we may strive with hope and confidence towards the supply of all that is lacking. In every good'--an all-round completeness of excellence ought to be the hope, and the aim, as well as the prayer, of every Christian. Of course our various perfectings will be various. Star differeth from star in glory,' and the new man in many respects follows the lines of the old man, and temperament is permanent. But still, whilst all that is true, and while each shall ray back the divine light and radiance at a different angle, and so with a different hue from that which his neighbour, standing beside him, may catch and reflect, on the other hand the gospel is given to us to correct temperament, and to make the most uncongenial types of grace and excellence ours. It is meant to make it possible that men should gather grapes of thorns and figs of thistles'; and to correct and fill up what is wrong and what is defective in our natural dispositions, so as that the passionate man may be made meek, and the hesitating man may be made prompt, and the animal man may be sublimed into spirit, and all that is proper to my peculiar constitution and character may be curbed and limited, and much that is not congenial to it may be appropriated and made mine. We are all apt to grow one-sided Christians, and it is our business to try to make ours the things that are lacking in our faith, and to supplement, by the grace of God working in our hearts, the defects of our qualities and the failures of our disposition and temperament. Do not grow like a tree stuck in the middle of a shrubbery. which has only space to put forth branches on one side, and is all lop-sided and awry; but like some symmet rical growth out in the open, equal all round the strong bole, and rising in perfect completeness of harmonious beauty to the topmost twig that looks up to the sky. God means to make us perfect in every good'; to harmonise, to correct, to restore, to perfect us, that we, having all grace, may abound in all good to His glory.

Such is His purpose. Ah, brethren! has not the recognition of that as His purpose alarmingly died out of our minds; and do we live up to the height of this prayer? I would that we should all remember more, as defining our aims, and animating our courage, and directing our hopes, that this is the will of God, even our sanctification'; and that, when faith is dim, and effort burns low, and we are ready to put all such hopes away as a fair dream, we might be stirred to more lofty expectations, and to open our mouths wider by the thought of the' God of peace that brought again from the dead the Lord Jesus, that great Shepherd of the sheep, by the blood of the everlasting covenant'; and ask ourselves what result on us will correspond to that mighty name of the Lord.

II. And So, Secondly, Note The Divine Work Which Fulfils The Prayer.

Working in you that which is well-pleasing in His sight, through Jesus Christ.' Creation, Providence and all God's works in the world are also through Jesus Christ. But the work which is spoken of here is yet greater and more wonderful than the general operations of the creating and preserving God, which also are produced and ministered through that eternal Word by whom the heavens were of old, and by whom the heavens are still, sustained and administered. There is, says my text, an actual divine operation in the inmost spirit of every believing man.

I suppose that everybody must believe that, who believes in a God having any real connection with His creatures. Surely He is not so imprisoned in His own majesty, or shut out from His own creation, by His own creation, as that He cannot touch the spirits which He has made. And surely we are not so walled up by -our own separate individuality as that we cannot, if we will, open the door for Him to come in and dwell with us, and work on us. Surely if there be any reality in the gospel teaching at all there is this in it, that Christ in us, or God in Christ working in us by His divine spirit, is the crown of that hope and blessing of which Christ for us is the beginning and foundation.

I do not want men to think less of the Cross. God forbid! But I do feel, and feel growingly, that the Christianity of this generation has not a firm hold of this other aspect of Christ's work. Do not think less of what He has done, but, oh! think more of what He is doing. The perspective of our Christian faith is wrong: not that we draw the Cross too large, but that we paint the dove too small. And I would for myself and for you, dear brethren, lay this thought upon our hearts, as a far more important one than the ordinary type of Christian thinking makes it out to be--the present dwelling of God in Christ, through the divine spirit, in the hearts of all who believe, and working there that which is well-pleasing in His sight.

If that has truth, surely these things follow as our plain duty. Expect that operation! Do you? You Christian men and women, do you believe that God will work in your hearts? Some of you do not live as if you did. Desire it! Do you desire it? Do you want Him to come and clear out that stable of filth that you carry about with you? Do you wish Him to come and sift and search, and bring the candle of the Lord into the dusty corners? Do you want to get rid of what is not pleasing in His sight? Would you like Him to come and search you,' to try you and see if'--ah, it is not an if!--there be any wicked way in you, and lead you'--where alas! our feet are often not round--in the way everlasting'? Expect it! desire it! pray for it! And when you have got it, see that you profit by it!

God does not work by magic. The Spirit of God which cleanses men's hearts cleanses them on condition, first, of their faith; second, of their submission; and, third, of their use of His gift. If you fling yourselves into the roar of worldly life, the noise of the streets, and the whirring of the looms, and the racket of the children in the nursery, and the buzzing of temptations round about you, and the yelpings for food of your own passions, will deafen your ears so as that you will never hear the still, small voice that speaks a present God. If God dwells in us and works in us, let us yield ourselves to the workings and open our hearts to the Guest, and say, Into every corner, O Lord, I would that Thou wouldst go, to restore and complete.'

III. Lastly, Notice The Visible Manifestation Of This Inward Work.

Now the writer of our text employs the same word in the two clauses, in order to bring out the idea of a correspondence between the human and the Divine Worker. To work His will, working in you that which is well-pleasing in His sight.'

God works in order that you and I may work. Our action is to follow His. Practical obedience is the issue, and it is the test, of having this divine operation in our hearts. There are plenty of people who will talk largely about spiritual gifts, and almost vaunt their possession of such a divine operation. Let us bring them and ourselves to this test: Are you doing God's will in daily life in the little things? In the monotonous grind of the dusty, level road with never a turn in it, and the same thing to be done to-morrow that was done to-day, and so on for indefinite weeks and months, are you, with the spirit that freshens the monotony, doing God's will? If so, then you may believe that God is working in you. If not, it is no use talking about spiritual gifts. The test of being filled with the divine operation is that our actions shall be conformed to His will. As many as are led by the Spirit of God, they are the Sons of God.' That is a pin prick that will empty many a swollen bladder, and bring it down to its real tenuity of substance.

Action is the end of all. We get the truth, we get our souls saved, we have all the abundance and exuberance of divine revelation, we have the Cross of Jesus Christ, we have the gift of the Divine Spirit--miracles and marvels of all sorts have been done for the one purpose, to make us able to do what is right in God's sight, and to do it because it is His will.

This practical obedience to God's will is the perfection of human conduct. And, on the other hand, a man who does good things without reference to the highest--viz., the will of God--in the doing of them, lacks the fine gold that gilds his deed; and the violet of his virtue is scentless. A good thing may be done without reference to God--good from the point of view of morality and the self-sacrifice and generosity that are embodied in it. But no good thing reaches its supremest goodness unless it be an act of conscious obedience to God's will.

And this doing of the will of God is perfect blessedness. All things are right for us if we submit to the will of our Father. No storms can blow us out of our course then. Thou shalt make a league with the beasts of the field, and the stones of the field shall be at peace with thee,' for all creatures being God's servants, are in covenant with him who does the will of the Lord.

And how are we to do it, brother? The world says, cultivate your own nature; correct your faults; strive to fill up your deficiencies.' Christ says, Cast away yourselves; and trust to Me; and I will give you new life, and a new spirit. Cultivate that!' If we are to do God's will we must have the spirit of Him who said, I come to do Thy will, O Lord; and Thy law is within My heart.' Let us open our hearts to Him; let us seek for Him to enter in. And then,' the God of peace, that brought again from the dead the Lord Jesus, that great Shepherd of the sheep, through the blood of the everlasting covenant, shall make us perfect in every good; to do His will, working in us that which is well-pleasing in His sight, through Jesus Christ.'

THE END

James

MHCC: Heb 13:16-21

We must, according to our power, give to the necessities of the souls and bodies of men: God will accept these offerings with pleasure, and will accept and bless the offerers through Christ. The apostle then states what is their duty to living ministers; to obey and submit to them, so far as is agreeable to the mind and will of God, made known in his word. Christians must not think themselves too wise, too good, or too great, to learn. The people must search the Scriptures, and so far as the ministers teach according to that rule, they ought to receive their instructions as the word of God, which works in those that believe. It is the interest of hearers, that the account their ministers give of them may be with joy, and not with grief. Faithful ministers deliver their own souls, but the ruin of a fruitless and faithless people will be upon their own heads. The more earnestly the people pray for their ministers, the more benefit they may expect from their ministry. A good conscience has respect to all God's commands, and all our duty. Those who have this good conscience, yet need the prayers of others. When ministers come to a people who pray for them, they come with greater satisfaction to themselves, and success to the people. We should seek all our mercies by prayer. God is the God of peace, fully reconciled to believers; who has made a way for peace and reconciliation between himself and sinners, and who loves peace on earth, especially in his churches. He is the Author of spiritual peace in the hearts and consciences of his people. How firm a covenant is that which has its foundation in the blood of the Son of God! The perfecting of the saints in every good work, is the great thing desired by them, and for them; and that they may at length be fitted for the employment and happiness of heaven. There is no good thing wrought in us, but it is the work of God. And no good thing is wrought in us by God, but through Christ, for his sake and by his Spirit.

Matthew Henry: Heb 13:18-25

Here, I. The apostle recommends himself, and his fellow-sufferers, to the prayers of the Hebrew believers (Heb 13:18): " Pray for us; for me and Timothy"(mentioned Heb 13:23), "and for all those of us who labour in the ministry of the gospel."

1. This is one part of the duty which people owe to their ministers. Ministers need the prayers of the people; and the more earnestly the people pray for their ministers the more benefit they may expect to reap from their ministry. They should pray that God would teach those who are to teach them, that he would make them vigilant, and wise, and zealous, and successful - that he would assist them in all their labours, support them under all their burdens, and strengthen them under all their temptations.

2. There are good reasons why people should pray for their ministers; he mentions two: -

(1.) We trust we have a good conscience, etc., Heb 13:18. Many of the Jews had a bad opinion of Paul, because he, being a Hebrew of the Hebrews, had cast off the Levitical law and preached up Christ: now he here modestly asserts his own integrity: We trust we have a good conscience, in all things willing to live honestly. We trust! he might have said, We know; but he chose to speak in a humble style, to teach us all not to be too confident of ourselves, but to maintain a godly jealousy over our own hearts. "We trust we have a good conscience, an enlightened and well-informed conscience, a clean and pure conscience, a tender and faithful conscience, a conscience testifying for us, not against us: a good conscience in all things, in the duties both of the first and second table, towards God and towards men, and especially in all things pertaining to our ministry; we would act honestly and sincerely in all things."Observe, [1.] A good conscience has a respect to all God's commands and all our duty. [2.] Those who have this good conscience, yet need the prayers of others. [3.] Conscientious ministers are public blessings, and deserve the prayers of the people.

(2.) Another reason why he desires their prayers is that he hoped thereby to be the sooner restored to them (Heb 13:19), intimating that he had been formerly among them, - that, now he was absent from them, he had a great desire and real intention to come again to them, - and that the best way to facilitate his return to them, and to make it a mercy to him and them, was to make it a matter of their prayer. When ministers come to a people as a return of prayer, they come with greater satisfaction to themselves and success to the people. We should fetch in all our mercies by prayer.

II. He offers up his prayers to God for them, being willing to do for them as he desired they should do for him: Now the God of peace, etc., Heb 13:20. In this excellent prayer observe, 1. The title given to God - the God of peace, who was found out a way for peace and reconciliation between himself and sinners, and who loves peace on earth and especially in his churches. 2. The great work ascribed to him: He hath brought again from the dead our Lord Jesus, etc. Jesus raised himself by his own power; and yet the Father was concerned in it, attesting thereby that justice was satisfied and the law fulfilled. He rose again for our justification; and that divine power by which he was raised is able to do every thing for us that we stand in need of. 3. The titles given to Christ - our Lord Jesus, our sovereign, our Saviour, and the great shepherd of the sheep, promised in Isa 40:11, declared by himself to be so, Joh 10:14, Joh 10:15. Ministers are under-shepherds, Christ is the great shepherd. This denotes his interest in his people. They are the flock of his pasture, and his care and concern are for them. He feeds them, and leads them, and watches over them. 4. The way and method in which God is reconciled, and Christ raised from the dead: Through the blood of the everlasting covenant. The blood of Christ satisfied divine justice, and so procured Christ's release from the prison of the grace, as having paid our debt, according to an eternal covenant or agreement between the Father and the Son; and this blood is the sanction and seal of an everlasting covenant between God and his people. 5. The mercy prayed for: Make you perfect in every good work, etc., Heb 13:21. Observe, (1.) The perfection of the saints in every good work is the great thing desired by them and for them, that they may here have a perfection of integrity, a clear mind, a clean heart, lively affections, regular and resolved wills, and suitable strength for every good work to which they are called now, and at length a perfection of degrees to fit them for the employment and felicity of heaven. (2.) The way in which God makes his people perfect; it is by working in them always what is pleasing in his sight, and that through Jesus Christ, to whom be glory for ever. Observe, [1.] There is no good thing wrought in us but it is the work of God; he works in us, before we are fit for any good work. [2.] No good thing is wrought in us by God, but through Jesus Christ, for his sake and by his Spirit. And therefore, [3.] Eternal glory is due to him, who is the cause of all the good principles wrought in us and all the good works done by us. To this every one should say, Amen.

III. He gives the Hebrews an account of Timothy's liberty and his hopes of seeing them with him in a little time, Heb 13:23. It seems, Timothy had been a prisoner, doubtless for the gospel, but now he was set at liberty. The imprisonment of faithful ministers is an honour to them, and their enlargement is matter of joy to the people. He was pleased with the hopes of not only seeing Timothy, but seeing the Hebrews with him. Opportunities of writing to the churches of Christ are desired by the faithful ministers of Christ, and pleasant to them.

IV. Having given a brief account of this his letter, and begged their attention to it (Heb 13:22), he closes with salutations, and a solemn, though short benediction.

1. The salutation. (1.) From himself to them, directed to all their ministers who had rule over them, and to all the saints; to them all, ministers and people. (2.) From the Christians in Italy to them. It is a good thing to have the law of holy love and kindness written in the hearts of Christians one towards another. Religion teaches men the truest civility and good-breeding. It is not a sour nor morose thing.

2. The solemn, though short benediction (Heb 13:25): Grace be with you all. Amen. Let the favour of God be towards you, and his grace continually working in you, and with you, bringing forth the fruits of holiness, as the first-fruits of glory. When the people of God have been conversing together by word or writing, it is good to part with prayer, desiring for each other the continuance of the gracious presence of God, that they may meet together again in the world of praise.

Barclay: Heb 13:20-24

The great prayer of Heb 13:20-21draws a perfect picture of God and of Jesus.

(i) God is the God of peace. Even in the most troublous and distressing situation, he can bring peace to men's souls. In any fellowship where there is division, it is because men have forgotten God and only the remembrance of his presence can bring back the lost peace. When a man's mind and heart are distracted and he is torn in two between the two sides of his own nature, it is only by giving his life into the control of God that he can know peace. It is only the God of peace who can make us at peace with ourselves, at peace with each other and at peace with himself.

(ii) God is the God of life. It was God who brought Jesus again from the dead. His love and power are the only things which can bring a man peace in life and triumph in death. It was to obey the will of God that Jesus died and that same will brought him again from the dead. For the man who obeys the will of God there is no such thing as final disaster; even death itself is conquered.

(iii) God is the God who both shows us his will and equips us to do it. He never gives us a task without also giving us the power to accomplish it. When God sends us out, he sends us equipped with everything we need.

The picture of Jesus is also threefold.

(i) Jesus is the great shepherd of his sheep. The picture of Jesus as the good shepherd is very precious to us but, strangely enough, it is one that Paul never uses and that the writer to the Hebrews uses only here. There is a lovely legend of Moses which tells of a thing he did when he had fled from Egypt and was keeping the flocks of Jethro in the desert. A sheep of the flock wandered far away. Moses patiently followed it and found it drinking at a mountain stream. He came up to it and put it upon his shoulder. "So it was because you were thirsty that you wandered away," said Moses gently and, without any anger at the toil the sheep had caused him, he carried it home. When God saw it, he said: "If Moses is so compassionate to a straying sheep, he is the very man I want to be the leader of my people." A shepherd is one who is ready to give his life for his sheep; he bears with their foolishness and never stops loving them. That is what Jesus does for us.

(ii) Jesus is the one who established the new covenant and made possible the new relationship between God and man. It was he who took away the terror and showed us the love of God.

(iii) Jesus is the one who died. To show men what God was like and to open the way to him, cost the life of Jesus. Our new relationship to God cost his blood.

The letter finishes with some personal greetings. The writer to the Hebrews half apologises for its length. If he had dealt with these vast topics the letter would never have ended at all. It is short--Moffatt points out that you can read it aloud in less than an hour--in comparison with the greatness of the eternal truths with which it deals.

What the reference to Timothy means no one knows, but it sounds as if he, too, had been in prison for the sake of Jesus Christ.

And so the letter closes with a blessing. All through it has been telling of the grace of Christ which opens the way to God and it comes to an end with a prayer that that wondrous grace may rest upon its readers.

Constable: Heb 12:14--Jam 1:1

V. Life in a Hostile World 12:14--13:25

This final major section of the book apparently grew out of the writer's reflection on the Greek text of Proverbs 4:26-27 (cf. 12:13). He specified how his readers could "make straight paths for your feet."

"In the final division of the homily the writer provides the members of the house church with a fresh orientation for life as Christians in a hostile society. The new people of God are engaged in pilgrimage to the city of God. This world is not their home; their goal is a kingdom that cannot be shaken' (12:28) or the city that is to come' (13:14). The metaphor of the journey to the city of God characterizes men and women of committed faith as pilgrims and implies an understanding of Christian life as commitment to pilgrimage. It also implies fidelity to the covenant."⁴⁰⁶

The sections of this final division all contain these themes of pilgrimage and covenant privilege and obligation. As in the first division (1:1-2:18), there is much emphasis on God speaking and the importance of listening to His voice.

"The writer offers his readers advice on how to live as a community of faith, between well-founded hope and the dangers which surround them."⁴⁰⁷

Constable: Heb 13:1-25

B. Life within the Church ch. 13

The writer concluded his written sermon with specific exhortations, requests, and greetings to enable his readers to continue to worship God acceptably under the New Covenant (cf. 12:28).

"The emphasis in this last section of the book is on living by faith. The writer presented the great examples of faith in Hebrews 11, and the encouragements to faith in Hebrews 12. In Hebrews 13, he presented the evidences of faith that should appear in our lives if we are really walking by faith and not by sight."⁴³²

The last chapter has two parts. Verses 1-21 develop the idea of thankfulness expressed in service motivated by the fear of God, which the writer introduced in 12:28. Verses 22-25 constitute a personal note to the readers that lies quite outside the argument of the homily proper.

Constable: Heb 13:1-21

1. Pastoral reminders 13:1-21

This section consists of parenesis, reminders of what the readers already knew or were doing or of what they knew they should avoid.⁴³³

Constable: Heb 13:20-21

Doxology 13:20-21

These verses express the writer's prayerful wish for his readers.

13:20 Elsewhere John and Peter called Jesus Christ the Good Shepherd (John 10:14) and the Chief Shepherd (1 Pet. 5:4). Here He is the Great Shepherd, greater than any in Judaism. This is another expression of Jesus' superiority over the Mosaic system.

"As the Good Shepherd, Jesus Christ died for the sheep (John 10:11). As the Great Shepherd, He lives for the sheep in heaven today, working on their behalf. As the Chief Shepherd, He will come for the sheep at His return (1 Peter 5:4). Our Shepherd cares for His own in the past, present, and future. He is the same yesterday, today, and forever!"⁴⁵¹

Likewise the "eternal covenant" is the New Covenant in contrast to the temporary Old Covenant. Jesus' blood was superior to animal blood offered under the Old Covenant. This pastoral prayer brings the sermon to its conclusion. Many of the emphases expounded in the epistle come together in this benediction: peace, resurrection and ascension, shepherding, blood, covenant, Jesus, and glory.

13:21 "Equip" means to prepare for use (cf. 2 Tim. 3:16-17). The same Greek word, katartidzo, describes elsewhere a doctor setting a broken bone, a general preparing his army for battle, and a fisherman mending his net (cf. Matt. 4:21). It was the writer's concern that his readers be ready to reign with Jesus Christ. This is the purpose for remaining faithful to God throughout the epistle. Part of our full inheritance (full rest, full salvation) is the privilege of reigning with Him (2 Tim. 2:12). To attain this privilege we must continue to mature by following Jesus Christ faithfully rather than turning from Him.

College: Heb 13:1-25

HEBREWS 13

IX. CONCLUDING EXHORTATIONS (13:1-25)

As chapter thirteen begins, the main body of argument has passed and the benediction and closing greetings approach. At the outset, the practical exhortations of chapter twelve continue. Gradually the turn is made to what F.F. Bruce calls "the usual assortment of ethical and practical admonition and personal information with which New Testament epistles tend to close." The rhetorical engagement which began in a manner quite different than a letter clearly ends like one.

A. KEEP LOVING EACH OTHER (13:1-3)

¹ Keep on loving each other as brothers. ² Do not forget to entertain strangers, for by so doing some people have entertained angels without knowing it. ³ Remember those in prison as if you were their fellow prisoners, and those who are mistreated as if you yourselves were suffering.

13:1 Keep on loving each other as brothers.

Literally, verse 1 reads "let brotherly love remain." The verb, which is in the imperative mood and carries the force of command, is mevnw (menô ) which also appeared in 12:27. Brotherly love, then, belongs to that which "cannot be shaken" and thus "may remain." It is the same verb Paul employs in 1 Corinthians 13:13 when he notes that "these three remain: faith, hope and love. But the greatest of these is love."

13:2 Do not forget to entertain strangers, for by so doing some people have entertained angels without knowing it.

These verses indicate two ways to practice this "brotherly love." One way is to "not forget to entertain strangers." The compound word filoxeniva ( philoxenia ) can also be translated "hospitality" and its close relationship with the compound word translated "brotherly love" (filadelfiva , philadelphia ) is seen in the word which they share (filiva , philia , "friendship, love"). Our writer's observation about possibly entertaining angels reminds us of the words of Jesus recorded in Matthew 25:35 ("I was a stranger and you invited me in"). In 6:10 our writer observed that helping God's people is a demonstration of our love for God himself. Again, this is as Jesus had said ("whatever you did for one of the least of these brothers of mine, you did for me," Matt 25:40).

13:3 Remember those in prison as if you were their fellow prisoners, and those who are mistreated as if you yourselves were suffering.

Another way to practice brotherly love is to remember the prisoners and the mistreated. Again, we here echoes of the words of Jesus ("I was in prison and you came to visit me," Matt 25:36) but there is an interesting parallel in Paul's letter to the Philippians when he writes "whether I am in chains or defending and confirming the gospel, all of you share in God's grace with me" (1:7). Their concern for him, expressed in tangible ways (Phil 4:14ff.), is one of the reasons Paul was able to write the "joy letter" while in prison. Remembering the mistreated may well encompass the remainder of Jesus' words in Matthew 25:31ff (caring for the hungry, the thirsty, the naked and the sick), but again we see the breadth of the significance attached to such acts of kindness when Paul reminds the Corinthians of an important truth about practicing what it means to be the body of Christ: "If one part suffers, every part suffers with it" (1 Cor 12:26). Taken together, these expressions of brotherly love amount to nothing less than the golden rule (Matt 7:12).

B. STAY PURE (13:4-6)

⁴ Marriage should be honored by all, and the marriage bed kept pure, for God will judge the adulterer and all the sexually immoral. ⁵ Keep your lives free from the love of money and be content with what you have, because God has said,

"Never will I leave you; never will I forsake you." ^a

⁶ So we say with confidence,

"The Lord is my helper; I will not be afraid.

What can man do to me?" ^b

^a 5 Deut. 31:6 ^b 6 Psalm 118:6,7

Whereas verses 1-3 specified virtuous practices which we should pursue, verses 4-6 identify behaviors which mar our holiness and should be guarded against. The first is sexual immorality and the description here takes in the scope of illicit relationships.

13:4 Marriage should be honored by all, and the marriage bed kept pure, for God will judge the adulterer and all the sexually immoral.

The institution of marriage itself, as the God-provided context for sexual joy and fulfillment, should be "honored" (tivmio" , timios , "valuable" or "precious"). It appears only here in Hebrews but elsewhere in the NT it is used of precious metals and stones (1 Cor 3:12; 1 Pet 1:7; Rev 17:4; 18:12, 12, 16; 21:11, 19). Peter uses it to describe the "precious blood of Christ" (1 Pet 1:19). We are exhorted to place the highest possible value on the sanctity of the marriage relationship. Marriage itself is honored by keeping "the marriage bed . . . pure" (v. 4). Koivth (koitç , "bed," especially "marriage bed") is a euphemism for sexual intercourse. God himself - "a consuming fire" (12:29) - will judge the adulterer.

God will also judge those otherwise "sexually immoral." The word here is povrno" ( pornos , "fornicator"), the more general word for sexual sins of all kinds. Morris observes that "this was a novel view to many in the first century" because "for them chastity was an unreasonable demand to make." This description is all too contemporary. Blessed are those who are raised in homes and communities where their parents, educators and elected officials believe that they can and will remain sexually pure if provided with the necessary guidance and held accountable for their choices.

13:5 Keep your lives free from the love of money and be content with what you have, because God has said, "Never will I leave you; never will I forsake you."

Another lust which can mar our holiness is greed. This truth is first stated negatively and then positively. First, we must keep our lives "free from the love of money." =Afilavrguro" ( aphilargyros ) is a rare word. It does not appear outside of the NT and there only in the present verse and in 1 Timothy 3:3. Cognates appear seldom as well. Luke describes the Pharisees as philargyros ("lovers of money," 16:14). Paul says that filarguriva ( philargyria , "the love of money") is "a root of all kinds of evil" (1 Tim 6:10, cf. also 2 Tim 3:2). Jesus pointed out the power of greed to corrupt our commitment to him when he told his disciples, "it is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God" and there could have been no better example for them than the rich young ruler who had just asked Jesus how to get eternal life but, when he had been told to sell his possessions, "went away sad because he had great wealth" (Matt 19:16-24).

The alternative for the believer is to "be content with what you have." Paul said that he had "learned the secret of being content in any and every situation, whether well fed or hungry, whether living in plenty or in want" (Phil 4:12). What our writer offers his readers are two promises to trust in.

First he cites Deuteronomy 31:6. The context of that passage is a promise by the Lord to Joshua and the Israelites as they prepared to cross the Jordan and enter the promised land that he would never leave them. Our writer applies it to his readers. It is a promise of God's presence . Jesus has made the same promise for us to claim as well (Matt 28:20; John 14:18).

13:6 So we say with confidence, "The Lord is my helper; I will not be afraid. What can man do to me?"

Next our writer cites Psalm 118:6, 7. This is a promise of God's provision . God is with us. God will help us. What more would we desire? Jesus reminded his disciples that our heavenly Father knows what we need before we even ask him (Matt 6:8) and promised that, if we seek first his kingdom and his righteousness, all that we need will be given to us (Matt 6:33). Trusting in God's promise is the key to contentment.

B. REMEMBER YOUR LEADERS (13:7-8)

⁷ Remember your leaders, who spoke the word of God to you. Consider the outcome of their way of life and imitate their faith. ⁸ Jesus Christ is the same yesterday and today and forever.

13:7 Remember your leaders, who spoke the word of God to you. Consider the outcome of their way of life and imitate their faith.

ΤHgevomai (hçgeomai , "lead, guide") was used of men in any leading position and does not indicate specifically what kind of leaders are in mind here. What we do know about those referred to as "leaders" is that they "spoke the word of God," which probably means that they labored in the ministries of preaching and teaching. Since this verb form ("spoke") is aorist, it may be describing a particular event in the past - i.e., the initial presentation of the gospel to the readers - and so the ministry of evangelism, not to be separated from the above, may have been a part of their leading as well. The NT is clear that the ministry of God's word is at the heart of both the evangelistic and equipping ministry of the church (2 Tim 3:16-17).

These verses also indicate how leaders are to be "remembered": their faith is to be imitated. The best compliment to be paid to a leader is to strive to become like them. Some suggest that the word "outcome" indicates that the author is referring to leaders who have died but Morris is probably correct to point out that this stretches the meaning of the word too far. The same word (hçgeomai ) is also used to describe their leaders in v. 17 and v. 24 where it is clear that they are living.

13:8 Jesus Christ is the same yesterday and today and forever.

The reference to Jesus should remind us that he is our ultimate model. What all Christians strive for is to "become mature, attaining to the whole measure of the fullness of Christ" (Eph 4:13). This is why, even though Paul wanted the Corinthians to follow his example, he wrote them, "Follow my example as I follow the example of Christ" (1 Cor 11:1). The author will resume his discussion of leaders in v. 17.

D. COUNTERPARTS TO OLD COVENANT PRACTICES (13:9-16)

⁹ Do not be carried away by all kinds of strange teachings. It is good for our hearts to be strengthened by grace, not by ceremonial foods, which are of no value to those who eat them. ¹⁰ We have an altar from which those who minister at the tabernacle have no right to eat.

¹¹ The high priest carries the blood of animals into the Most Holy Place as a sin offering, but the bodies are burned outside the camp. ¹² And so Jesus also suffered outside the city gate to make the people holy through his own blood. ¹³ Let us, then, go to him outside the camp, bearing the disgrace he bore. ¹⁴ For here we do not have an enduring city, but we are looking for the city that is to come.

¹⁵ Through Jesus, therefore, let us continually offer to God a sacrifice of praise - the fruit of lips that confess his name. ¹⁶ And do not forget to do good and to share with others, for with such sacrifices God is pleased.

Once more our writer returns to his typological reading of old covenant practices. Only now does he identify his concern for his readers with "all kinds of strange teachings" which, as his extended argument suggests, may have been part of the temptation for them to return to their old ways. Hence, a few more last minute observations are made. In these verses we can identify at least three different old covenant practices which have counterparts in the new covenant.

13:9 Do not be carried away by all kinds of strange teachings. It is good for our hearts to be strengthened by grace, not by ceremonial foods, which are of no value to those who eat them.

(1) We draw strength from God's grace, not ceremonial foods. The KJV, RSV and NASB all read simply "foods." The NIV reads "ceremonial foods" but there is no adjective in the Greek text. As a result, this should probably not be taken as a reference to the priests' portions of the sacrifice or the communal meals which accompanied some of the sacrifices. A more straightforward reading of the text would see here a general reference to the food regulations (i.e., the distinguishing between clean and unclean foods) specified under the covenant (Lev 11). Earlier our writer observed that such regulations were merely "external" (9:10). As to their ability to atone for sin, they have "no value to those who eat them." Only grace is able to save us from our sins.

13:10 We have an altar from which those who minister at the tabernacle have no right to eat.

The priests were allotted a portion of some of the offerings (Lev 6-7). There is no such right within the new covenant for we have a different type of sacrifice (the sacrifices of the old covenant were burnt on an altar; Exod 38:1ff.). There is no material altar at all in the new covenant, for the sacrifice was that of Christ's body on the cross. Food portions are entirely irrelevant within the scheme of the "new order" (9:10) of the new covenant which "has made the first one obsolete" (8:13).

13:11 The high priest carries the blood of animals into the Most Holy Place as a sin offering, but the bodies are burned outside the camp. 13:12 And so Jesus also suffered outside the city gate to make the people holy through his own blood.

(2) We bear the disgrace of Jesus, not the ashes of burnt offerings. Under the old covenant it was necessary to bear the remains of the animal offerings outside the camp to be burnt in a wood fire on the ash heap (Lev 4:11-12). Similarly Jesus was crucified outside the city gate. We know from the Gospels that he was crucified at Golgotha (Mark 15:22) which must have been outside the gate for we read that Simon of Cyrene, who was forced to bear the cross of Jesus, "was passing by on his way in from the country" (Mark 15:21) while "they were going out" (Matt 27:32).

13:13 Let us, then, go to him outside the camp, bearing the disgrace he bore. 13:14 For here we do not have an enduring city, but we are looking for the city that is to come.

Going to him there means bearing his disgrace, for crucifixion was not only a horrible death but one reserved for slaves, thieves, assassins and other criminals. Jews considered one crucified to be cursed (Deut 21:23; Gal 3:13; 1 Cor 1:23). Jesus was crucified as a traitor and a criminal. Through their sufferings, which included insult and persecution (see comments on 10:33), the readers were bearing his disgrace. Their reward was that they were made holy through his blood. It is an eternal perspective which places present suffering and disgrace in its true context (10:34), and the reminder here (v. 14) is reminiscent of the example of Abraham (11:10).

13:15 Through Jesus, therefore, let us continually offer to God a sacrifice of praise - the fruit of lips that confess his name.

(3) We offer sacrifices of praise and good deeds, not the sacrifices of animals. In 10:28 we read of "worship" as an appropriate response to what God has promised us. Here we read that "praise" is the appropriate response to what God has accomplished for us (through the blood of Jesus, v. 12). The phrase "fruit of lips" can be found in Hosea 14:2 where it describes Israel's response to the grace of God and the forgiveness of their sins.

13:16 And do not forget to do good and to share with others, for with such sacrifices God is pleased.

The Psalms are replete with examples of Jewish worship which praised God by reciting his saving acts. The mention of "doing good" and "sharing with others" echoes 6:10; 10:24; and 13:1-3. These are the "sacrifices" that please God within the new covenant.

E. OBEY YOUR LEADERS AND PRAY FOR US (13:17-19)

¹⁷ Obey your leaders and submit to their authority. They keep watch over you as men who must give an account. Obey them so that their work will be a joy, not a burden, for that would be of no advantage to you.

¹⁸ Pray for us. We are sure that we have a clear conscience and desire to live honorably in every way. ¹⁹ I particularly urge you to pray so that I may be restored to you soon.

13:17 Obey your leaders and submit to their authority. They keep watch over you as men who must give an account. Obey them so that their work will be a joy, not a burden, for that would be of no advantage to you.

In v. 7 the readers were exhorted to "remember" their leaders by following their example. Now they are exhorted to "obey" them. This is same word for "leader" which appeared in v. 7 so it is clear that the writer has returned to the subject of leaders within the church and that this is not an exhortation pertaining to civic leaders.

Participating in leadership ministry within the church is not easy. It is time consuming and emotionally demanding. Those who are to be led can make the job either a "joy" or a "burden." To lead God's church is to be entrusted with the care of the spiritual well-being of God's flock. And God holds leaders responsible, not only for their own lives but for their watchful care over the church. James suggested to his readers that "Not many of you should presume to be teachers, my brothers, because you know that we who teach will be judged more strictly" (3:1). Leading the church is an awesome responsibility and a demanding task. But it is also the greatest privilege in the universe.

For the church to be effectively led, however, efforts to provide leadership must be reciprocated by members who accept their responsibilities. They have responsibilities to God, to their leaders and to themselves. First, obedience and submission to God-chosen leadership has been commanded by God. To disregard this responsibility is to disregard the authority of God. Also, members also have the responsibility to make the job of leadership easier, not more difficult. No one can lead without followers. Finally, it is to their own advantage for members to work with leadership. They are seeking our spiritual well-being. The word translated "keep watch" (ajgrupnevw , agrypneô ) literally means to "keep oneself awake." God will hold them accountable if they fall asleep on the job and many a leader has lost sleep serving the best interests of his charge. It is God's plan for our spiritual growth to provide leaders who can help us. If we frustrate their efforts, we are the ones who lose.

13:18 Pray for us. We are sure that we have a clear conscience and desire to live honorably in every way.

Prayer is also an important means of supporting leadership in the church as well as our brothers and sisters in Christ, and so the writer asks his readers to pray for him. The present tense imperative could just as easily be translated "keep on praying for us," suggesting that (1) his readers had already made it their custom to pray for him and (2) the writer was convinced of his ongoing need for prayers on his behalf. Yet he does not ask only for prayers for himself. Timothy apparently had been and would soon again be joining his party (v. 23) which also included some from Italy (v. 24). The matter for prayers on their behalf was to be two-fold. First, prayer was needed for their lifestyle. They were confident about their past ("we have a clear conscience") but not so much that they were overconfident about the future.

13:19 I particularly urge you to pray so that I may be restored to you soon.

Second, prayer was needed for their restoration. This should not be taken to mean that the writer was in prison as Timothy had recently been since he was planning to come soon (v. 23). The restoration he desired was to be reunited with his readers.

F. BENEDICTION AND CLOSING EXHORTATIONS (13:20-22)

²⁰ May the God of peace, who through the blood of the eternal covenant brought back from the dead our Lord Jesus, that great Shepherd of the sheep, ²¹ equip you with everything good for doing his will, and may he work in us what is pleasing to him, through Jesus Christ, to whom be glory for ever and ever. Amen.

²² Brothers, I urge you to bear with my word of exhortation, for I have written you only a short letter.

13:20 May the God of peace, who through the blood of the eternal covenant brought back from the dead our Lord Jesus, that great Shepherd of the sheep,

The reference to "the God of peace" in this benediction resembles a common feature in Paul's letters (a tendency to refer to "the God of peace" as the end of the letter approaches, Rom 15:33; 2 Cor 13:11; Phil 4:9; 1 Thess 5:23; 2 Thess 3:10 [Lord of peace]). The reference to Jesus as "great Shepherd" is also similar to Peter's reference to him as the "Chief Shepherd" (1 Pet 5:4).

The benediction itself rehearses, one final time, the two key Christological events of the new covenant: the cross ("the blood of the eternal covenant") and the resurrection ("brought back from the dead").

13:21 equip you with everything good for doing his will, and may he work in us what is pleasing to him, through Jesus Christ, to whom be glory for ever and ever. Amen.

The prayer which the benediction expresses includes two elements as well, both of which refer to our appropriate response to what God has done for us in Christ. In regard to his readers, he prays that God may "equip" them "with everything good for doing his will." Similarly, for his own party, he prays that God may "work in" them "what is pleasing to him." The syntax suggests that both are accomplished "through Jesus Christ." Seeking to please him is the only appropriate response to what he has done for us. And even this we can only do through him.

13:22 Brothers, I urge you to bear with my word of exhortation, for I have written you only a short letter.

In verse 22 we read the writer's own description of his document. It is intended as a "word of exhortation" (paraklhvsi" , paraklçsis ) and this is clear from the prominent hortatory sections in the letter. This phrase may be used to describe messages which are either oral or written. It was used of oral messages presented in the synagogue (e.g., in Acts 13:15 where Paul was invited to speak in the synagogue at Pisidian Antioch). Here it is used of Hebrews; our writer also used paraklçsis to describe Proverbs 3:11-12 when he cited it in chapter 12 (12:5). The role of such a message (preaching or the reading of a letter) may not be altogether absent from the exhortation in 10:25 to meet together and "encourage" one another since this translates the verb form (parakalevw , parakaleô ). Our writer also describes this as a "short letter" - literally, "I have written to you briefly" (NASB; ejpistevllw , epistellô , "inform or instruct by letter"; cf. ejpistolhv , epistolç , "letter, epistle"). This reflects the lack of firm distinction between written and spoken rhetoric in the age (see the discussion on Form and Structure in the Introduction).

G. PERSONAL GREETINGS (13:23-25)

²³ I want you to know that our brother Timothy has been released. If he arrives soon, I will come with him to see you.

²⁴ Greet all your leaders and all God's people. Those from Italy send you their greetings.

²⁵ Grace be with you all.

13:23 I want you to know that our brother Timothy has been released. If he arrives soon, I will come with him to see you.

The reference to Timothy's "release" may mean that he had been imprisoned but not necessarily. In Acts, this word (ajpoluvw , apolyô ) is used both of releasing Paul from jail (Acts 16:35) and of simply releasing someone from a charge made against them (Jesus in Acts 3:13; Paul, Acts 26:32). It can simply mean to be "dismissed" or "sent away" from an assembly or some place. However, it would be no surprise if he had been imprisoned. It would then be yet another indication of the persecution facing Christians at the time when this letter was written. The author described the suffering of his readers in chapter 10 ( vv. 32-34).

13:24 Greet all your leaders and all God's people. Those from Italy send you their greetings.

All that we know about the rest of the author's party is that it was comprised of or included some who were from Italy. This supports the hypothesis that the letter was written to Jewish Christians who were suffering in Rome.

13:25 Grace be with you all.

Whether Paul was the author or not is difficult to say (see discussion of Authorship in the Introduction). "Grace be with you all," however, is a typical closing for Paul which is present in each of his epistles in the NT (Rom 15:20; 1 Cor 16:23; 2 Cor 13:14; Gal 6:18; Eph 6:24; Phil 4:23; Col 4:18; 1 Thess 5:28; 2 Thess 3:18; 1 Tim 6:21; 2 Tim 4:22; Titus 2:15; Phlm 25).

-College Press New Testament Commentary: with the NIV

Introduction / Outline

Robertson: Hebrews (Book Introduction)

The Epistle to the Hebrews

By Way of Introduction

Unsettled Problems

Probably no book in the New Testament presents more unsettled problems than does the Epistle to the Hebrews. On that score it ranks with the Fourth Gospel, the Apocalypse of John, and Second Peter. But, in spite of these unsolved matters, the book takes high rank for its intellectual grasp, spiritual power, and its masterful portrayal of Christ as High Priest. It is much briefer than the Fourth Gospel, but in a sense it carries on further the exalted picture of the Risen Christ as the King-Priest who reigns and pleads for us now.

The Picture of Christ

At once we are challenged by the bold stand taken by the author concerning the Person of Christ as superior to the prophets of the Old Testament because he is the Son of God through whom God has spoken in the new dispensation (Heb_1:1-3), this Son who is God’s Agent in the work of creation and of grace as we see it stated in Phi_2:5-11; Col_1:13-20; John 1:1-18. This high doctrine of Jesus as God’s Son with the glory and stamp of God’s nature is never lowered, for as God’s Son he is superior to angels (Heb 1:4-2:4), though the humanity of Jesus is recognized as one proof of the glory of Jesus (Heb_2:5-18). Jesus is shown to be superior to Moses as God’s Son over God’s house (Heb 3:1-4:13), But the chief portion of the Epistle is devoted to the superiority of Jesus Christ as priest to the work of Aaron and the whole Levitical line (Heb 4:14-12:3). Here the author with consummate skill, though with rabbinical refinements at times, shows that Jesus is like Melchizedek and so superior to Aaron (Heb 4:14-7:28), works under a better covenant of grace (Heb_8:1-13), works in a better sanctuary which is in heaven (Heb_9:1-12), offers a better sacrifice which is his own blood (Heb 9:13-10:18), and gives us better promises for the fulfilment of his task (Heb 10:19-12:3). Hence this Epistle deserves to be called the Epistle of the Priesthood of Christ. So W. P. Du Bose calls his exposition of the book, High Priesthood and Sacrifice (1908). This conception of Christ as our Priest who offered himself on the Cross and as our Advocate with the Father runs all through the New Testament (Mar_10:46; Mat_20:28; Joh_10:17; Mat_26:28; Rom_8:32; 1Pe_1:18.; 1Jo_2:1.; Rev_5:9, etc.). But it is in Hebrews that we have the full-length portrait of Jesus Christ as our Priest and Redeemer. The Glory of Jesus runs through the whole book.

The Style

It is called an epistle and so it is, but of a peculiar kind. In fact, as has been said, it begins like a treatise, proceeds like a sermon, and concludes like a letter. It is, in fact, more like a literary composition than any other New Testament book as Deissmann shows: " It points to the fact that the Epistle to the Hebrews, with its more definitely artistic, more literary language (corresponding to its more theological subject matter), constituted an epoch in the history of the new religion. Christianity is beginning to lay hands on the instruments of culture; the literary and theological period has begun" ( Light from the Ancient East , pp. 70f.). But Blass ( Die Rhythmen der asianischen und romischen Kunstprosa , 1905) argues that the author of Hebrews certainly and Paul probably were students of Greek oratory and rhetoric. He is clearly wrong about Paul and probably so about the author of Hebrews. There is in Hebrews more of " a studied rhetorical periodicity" (Thayer), but with many " parenthetical involutions" (Westcott) and with less of " the impetuous eloquence of Paul." The eleventh chapter reveals a studied style and as a whole the Epistle belongs to the literary Koiné rather than to the vernacular. Moulton ( Cambridge Biblical Essays , p. 483) thinks that the author did not know Hebrew but follows the Septuagint throughout in his abundant use of the Old Testament.

The Author

Origen bluntly wrote: " Who wrote the Epistle God only knows certainly" as quoted by Eusebius. Origen held that the thoughts were Paul’s while Clement of Rome or Luke may have written the book. Clement of Alexandria (Eusebius says) thought that Paul wrote it in Hebrew and that Luke translated it into Greek. No early writer apparently attributed the Greek text to Paul. Eusebius thought it was originally written in Hebrew whether by Paul or not and translated by Clement of Rome. But there is no certainty anywhere in the early centuries. It was accepted first in the east and later in the west which first rejected it. But Jerome and Augustine accepted it. When the Renaissance came Erasmus had doubts, Luther attributed it to Apollos, Calvin denied the Pauline authorship. In North Africa it was attributed to Barnabas. In modern times Harnack has suggested Priscilla, but the masculine participle in Heb_11:32 ( me diēgoumenon ) disposes of that theory. The oldest Greek MSS. (Aleph A B) have simply Pros Hebraious as the title, but they place it before the Pastoral Epistles, while the Textus Receptus puts it after the Pastoral Epistles and Philemon. In the light of all the facts one can only make a guess without a sense of certainty. For myself I should with Luther guess Apollos as the most likely author of this book which is full of the Spirit of God.

The Recipients

If the title is allowed to be genuine or a fair interpretation of the Epistle, then it is addressed to Jewish (Hebrew) Christians in a local church somewhere. Dr. James Moffatt in his Commentary (pp. xv to xvii) challenges the title and insists that the book is written for Gentile Christians as truly as First Peter. He argues this largely from the author’s use of the lxx. For myself Dr. Moffatt’s reasons are not convincing. The traditional view that the author is addressing Jewish Christians in a definite locality, whether a large church or a small household church, is true, I believe. The author seems clearly to refer to a definite church in the experiences alluded to in Heb_10:32-34. The church in Jerusalem had undergone sufferings like these, but we really do not know where the church was. Apparently the author is in Italy when he writes (Heb_13:24), though " they of Italy" ( hoi apo tēs Italias ) can mean those who have come from Italy. These Jewish Christians may even have lived in Rome itself.

The Date

Here again modern scholars differ widely. Westcott places it between a.d. 64 and 67. Harnack and Holtzmann prefer a date between a.d. 81 and 96. Marcus Dods argues strongly that the Epistle was written while the temple was still standing. If it was already destroyed, it is hard to understand how the author could have written Heb_10:1.: " Else would they not have ceased to be offered?" And in Heb_8:13 " nigh to vanishing away" ( eggus aphanismou ) is only intelligible with the temple service still going on. The author makes use of the tabernacle instead of the temple because the temple was patterned after the tabernacle. On the other hand, the mention of Timothy in Heb_13:23 as being " set free" ( apolelumenon ) raises an inquiry concerning Paul’s last plea to Timothy to come to him in Rome (2Ti_4:11-13). Apparently Timothy came and was put in prison. If so, since Paul was put to death before Nero’s own death (June 8, a.d. 68), there is left only the years 67 to 69 a.d. as probable or even possible. It is thus the last of the New Testament books before the Johannine Writings all of which come towards the close of the century and after the destruction of Jerusalem.

The Purpose

The author states it repeatedly. He urges the Jewish Christians to hold fast the confession which they have made in Jesus as Messiah and Saviour. Their Jewish neighbours have urged them to give up Christ and Christianity and to come back to Judaism. The Judaizers tried to make Jews out of Gentile Christians and to fasten Judaism upon Christianity with a purely sacramental type of religion as the result. Paul won freedom for evangelical and spiritual Christianity against the Judaizers as shown in the Corinthian Epistles, Galatians, and Romans. The Gnostics in subtle fashion tried to dilute Christianity with their philosophy and esoteric mysteries and here again Paul won his fight for the supremacy of Christ over all these imaginary aeons (Colossians and Ephesians). But in Hebrews the author is battling to stop a stampede from Christ back to Judaism, a revolt (apostasy) in truth from the living God. These Jews argued that the prophets were superior to Jesus, the law came by the ministry of angels, Moses was greater than Jesus, and Aaron than Jesus. The author turns the argument on the Jews and boldly champions the Glory of Jesus as superior at every point to all that Judaism had, as God’s Son and man’s Saviour, the crown and glory of the Old Testament prophecy, the hope of mankind. It is the first great apologetic for Christianity and has never been surpassed. Moffatt terms it " a profound homily."

JFB: Hebrews (Book Introduction)

CANONICITY AND AUTHORSHIP.--CLEMENT OF ROME, at the end of the first century (A.D), copiously uses it, adopting its words just as he does those of the other books of the New Testament; not indeed giving to either the term "Scripture," which he reserves for the Old Testament (the canon of the New Testament not yet having been formally established), but certainly not ranking it below the other New Testament acknowledged Epistles. As our Epistle claims authority on the part of the writer, CLEMENT'S adoption of extracts from it is virtually sanctioning its authority, and this in the apostolic age. JUSTIN MARTYR quotes it as divinely authoritative, to establish the titles "apostle," as well as "angel," as applied to the Son of God. CLEMENT OF ALEXANDRIA refers it expressly to Paul, on the authority of Pantænus, chief of the Catechetical school in Alexandria, in the middle of the second century, saying, that as Jesus is termed in it the "apostle" sent to the Hebrews, Paul, through humility, does not in it call himself apostle of the Hebrews, being apostle to the Gentiles. CLEMENT also says that Paul, as the Hebrews were prejudiced against him, prudently omitted to put forward his name in the beginning; also, that it was originally written in Hebrew for the Hebrews, and that Luke translated it into Greek for the Greeks, whence the style is similar to that of Acts. He, however, quotes frequently the words of the existing Greek Epistle as Paul's words. ORIGEN similarly quotes it as Paul's Epistle. However, in his Homilies, he regards the style as distinct from that of Paul, and as "more Grecian," but the thoughts as the apostle's; adding that the "ancients who have handed down the tradition of its Pauline authorship, must have had good reason for doing so, though God alone knows the certainty who was the actual writer" (that is, probably "transcriber" of the apostle's thoughts). In the African Church, in the beginning of the third century, TERTULLIAN ascribes it to Barnabas. IRENÆUS, bishop of Lyons, is mentioned in EUSEBIUS, as quoting from this Epistle, though without expressly referring it to Paul. About the same period, Caius, the presbyter, in the Church of Rome, mentions only thirteen Epistles of Paul, whereas, if the Epistle to the Hebrews were included, there would be fourteen. So the canon fragment of the end of the second century, or beginning of the third, published by MURATORI, apparently omits mentioning it. And so the Latin Church did not recognize it as Paul's till a considerable time after the beginning of the third century. Thus, also, NOVATIAN OF ROME, CYPRIAN OF CARTHAGE, and VICTORINUS, also of the Latin Church. But in the fourth century, HILARY OF POITIERS (A.D. 368), LUCIFER OF CAGLIARI (A.D. 371), AMBROSE OF MILAN (A.D. 397) and other Latins, quote it as Paul's; and the fifth Council of Carthage (A.D. 419) formally reckons it among his fourteen Epistles.

As to the similarity of its style to that of Luke's writings, this is due to his having been so long the companion of Paul. CHRYSOSTOM, comparing Luke and Mark, says, "Each imitated his teacher: Luke imitated Paul flowing along with more than river fulness; but Mark imitated Peter, who studied brevity of style." Besides, there is a greater predominance of Jewish feeling and familiarity with the peculiarities of the Jewish schools apparent in this Epistle than in Luke's writings. There is no clear evidence for attributing the authorship to him, or to Apollos, whom ALFORD upholds as the author. The grounds alleged for the latter view are its supposed Alexandrian phraseology and modes of thought. But these are such as any Palestinian Jew might have used; and Paul, from his Hebræo-Hellenistic education at Jerusalem and Tarsus, would be familiar with PHILO'S modes of thought, which are not, as some think, necessarily all derived from his Alexandrian, but also from his Jewish, education. It would be unlikely that the Alexandrian Church should have so undoubtingly asserted the Pauline authorship, if Apollos, their own countryman, had really been the author. The eloquence of its style and rhetoric, a characteristic of Apollos' at Corinth, whereas Paul there spoke in words unadorned by man's wisdom, are doubtless designedly adapted to the minds of those whom Paul in this Epistle addresses. To the Greek Corinthians, who were in danger of idolizing human eloquence and wisdom, he writes in an unadorned style, in order to fix their attention more wholly on the Gospel itself. But the Hebrews were in no such danger. And his Hebræo-Grecian education would enable him to write in a style attractive to the Hebrews at Alexandria, where Greek philosophy had been blended with Judaism. The Septuagint translation framed at Alexandria had formed a connecting link between the latter and the former; and it is remarkable that all the quotations from the Old Testament, excepting two (Heb 10:30; Heb 13:5), are taken from the Septuagint. The fact that the peculiarities of the Septuagint are interwoven into the argument proves that the Greek Epistle is an original, not a translation; had the original been Hebrew, the quotations would have been from the Hebrew Old Testament. The same conclusion follows from the plays on similarly sounding words in the Greek, and alliterations, and rhythmically constructed periods. CALVIN observes, If the Epistle had been written in Hebrew, Heb 9:15-17 would lose all its point, which consists in the play upon the double meaning of the Greek "diathece," a "covenant," or a "testament," whereas the Hebrew "berith" means only "covenant."

Internal evidence favors the Pauline authorship. Thus the topic so fully handled in this Epistle, that Christianity is superior to Judaism, inasmuch as the reality exceeds the type which gives place to it, is a favorite one with Paul (compare 2Co 3:6-18; Gal 3:23-25; Gal 4:1-9, Gal 4:21-31, wherein the allegorical mode of interpretation appears in its divinely sanctioned application--a mode pushed to an unwarrantable excess in the Alexandrian school). So the Divine Son appears in Heb 1:3, &c., as in other Epistles of Paul (Phi 2:6; Col 1:15-20), as the Image, or manifestation of the Deity. His lowering of Himself for man's sake similarly, compare Heb 2:9, with 2Co 8:9; Phi 2:7-8. Also His final exaltation, compare Heb 2:8; Heb 10:13; Heb 12:2, with 1Co 15:25, 1Co 15:27. The word "Mediator" is peculiar to Paul alone, compare Heb 8:6, with Gal 3:19-20. Christ's death is represented as the sacrifice for sin prefigured by the Jewish sacrifices, compare Rom 3:22-26; 1Co 5:7, with Heb. 7:1-10:39. The phrase, "God of Peace," is peculiar to Paul, compare Heb 13:20; Rom 15:33; 1Th 5:23. Also, compare Heb 2:4, Margin, 1Co 12:4. Justification, or "righteousness by faith." appears in Heb 11:7; Heb 10:38, as in Rom 1:17; Rom 4:22; Rom 5:1; Gal 3:11; Phi 3:9. The word of God is the "sword of the Spirit," compare Heb 4:12, with Eph 6:17. Inexperienced Christians are children needing milk, that is, instruction in the elements, whereas riper Christians, as full-grown men, require strong meat, compare Heb 5:12-13; Heb 6:1, with 1Co 3:1-2; 1Co 14:20 Gal 4:9; Col 3:14. Salvation is represented as a boldness of access to God by Christ, compare Heb 10:19, with Rom 5:2; Eph 2:18; Eph 3:12. Afflictions are a fight, Heb 10:32; compare Phi 1:30; Col 2:1. The Christian life is a race, Heb 12:1; compare 1Co 9:24; Phi 3:12-14. The Jewish ritual is a service, Rom 9:4; compare Heb 9:1, Heb 9:6. Compare "subject to bondage," Heb 2:15, with Gal 5:1. Other characteristics of Paul's style appear in this Epistle; namely, a propensity "to go off at a word" and enter on a long parenthesis suggested by that word, a fondness for play upon words of similar sound, and a disposition to repeat some favorite word. Frequent appeals to the Old Testament, and quotations linked by "and again," compare Heb 1:5; Heb 2:12-13, with Rom 15:9-12. Also quotations in a peculiar application, compare Heb 2:8, with 1Co 15:27; Eph 1:22. Also the same passage quoted in a form not agreeing with the Septuagint, and with the addition "saith the Lord," not found in the Hebrew, in Heb 10:30; Rom 12:19.

The supposed Alexandrian (which are rather Philon-like) characteristics of the Epistle are probably due to the fact that the Hebrews were generally then imbued with the Alexandrian modes of thought of Philo, &c., and Paul, without coloring or altering Gospel truth "to the Jews, became (in style) as a Jew, that he might win the Jews" (1Co 9:20). This will account for its being recognized as Paul's Epistle in the Alexandrian and Jerusalem churches unanimously, to the Hebrews of whom probably it was addressed. Not one Greek father ascribes the Epistle to any but Paul, whereas in the Western and Latin churches, which it did not reach for some time, it was for long doubted, owing to its anonymous form, and generally less distinctively Pauline style. Their reason for not accepting it as Paul's, or indeed as canonical, for the first three centuries, was negative, insufficient evidence for it, not positive evidence against it. The positive evidence is generally for its Pauline origin. In the Latin churches, owing to their distance from the churches to whom belonged the Hebrews addressed, there was no generally received tradition on the subject. The Epistle was in fact but little known at all, whence we find it is not mentioned at all in the Canon of Muratori. When at last, in the fourth century, the Latins found that it was received as Pauline and canonical on good grounds in the Greek churches, they universally acknowledged it as such.

The personal notices all favor its Pauline authorship, namely, his intention to visit those addressed, shortly, along with Timothy, styled "our brother," Heb 13:23; his being then in prison, Heb 13:19; his formerly having been imprisoned in Palestine, according to English Version reading, Heb 10:34; the salutations transmitted to them from believers of Italy, Heb 13:24. A reason for not prefixing the name may be the rhetorical character of the Epistle which led the author to waive the usual form of epistolary address.

DESIGN.--His aim is to show the superiority of Christianity over Judaism, in that it was introduced by one far higher than the angels or Moses, through whom the Jews received the law, and in that its priesthood and sacrifices are far less perfecting as to salvation than those of Christ; that He is the substance of which the former are but the shadow, and that the type necessarily gives place to the antitype; and that now we no longer are kept at a comparative distance as under the law, but have freedom of access through the opened veil, that is, Christ's flesh; hence he warns them of the danger of apostasy, to which Jewish converts were tempted, when they saw Christians persecuted, while Judaism was tolerated by the Roman authorities. He infers the obligations to a life of faith, of which, even in the less perfect Old Testament dispensation, the Jewish history contained bright examples. He concludes in the usual Pauline mode, with practical exhortations and pious prayers for them.

HIS MODE OF ADDRESS is in it hortatory rather than commanding, just as we might have expected from Paul addressing the Jews. He does not write to the rulers of the Jewish Christians, for in fact there was no exclusively Jewish Church; and his Epistle, though primarily addressed to the Palestinian Jews, was intended to include the Hebrews of all adjoining churches. He inculcates obedience and respect in relation to their rulers (Heb 13:7, Heb 13:17, Heb 13:24); a tacit obviating of the objection that he was by writing this Epistle interfering with the prerogative of Peter the apostle of the circumcision, and James the bishop of Jerusalem. Hence arises his gentle and delicate mode of dealing with them (Heb 13:22). So far from being surprised at discrepancy of style between an Epistle to Hebrews and Epistles to Gentile Christians, it is just what we should expect. The Holy Spirit guided him to choose means best suited to the nature of the ends aimed at. WORDSWORTH notices a peculiar Pauline Greek construction, Rom 12:9, literally, "Let your love be without dissimulation, ye abhorring . . . evil, cleaving to . . . good," which is found nowhere else save Heb 13:5, literally, "Let your conversation be without covetousness, ye being content with," &c. (a noun singular feminine nominative absolute, suddenly passing into a participle masculine nominative plural absolute). So in quoting Old Testament Scripture, the writer of the Epistle to the Hebrews quotes it as a Jew writing to Jews would, "God spoke to our fathers," not, "it is written." So Heb 13:18, "We trust we have a good conscience" is an altogether Pauline sentiment (Act 23:1; Act 24:16; 2Co 1:12; 2Co 4:2; 2Ti 1:3). Though he has not prefixed his name, he has given at the close his universal token to identify him, namely, his apostolic salutation, "Grace be with you all"; this "salutation with his own hand" he declared (2Th 3:17-18) to be "his token in every Epistle": so 1Co 16:21, 1Co 16:23; Col 4:18. The same prayer of greeting closes every one of his Epistles, and is not found in any one of the Epistles of the other apostles written in Paul's lifetime; but it is found in the last book of the New Testament Revelation, and subsequently in the Epistle of CLEMENT OF ROME. This proves that, by whomsoever the body of the Epistle was committed to writing (whether a mere amanuensis writing by dictation, or a companion of Paul by the Spirit's gift of interpreting tongues, 1Co 12:10, transfusing Paul's Spirit-taught sentiments into his own Spirit-guided diction), Paul at the close sets his seal to the whole as really his, and sanctioned by him as such. The churches of the East, and Jerusalem, their center, to which quarter it was first sent, received it as Paul's from the earliest times according to Cyril, Bishop of Jerusalem (A.D. 349). JEROME, though bringing with him from Rome the prejudices of the Latins against the Epistle to the Hebrews, aggravated, doubtless, by its seeming sanction of the Novatian heresy (Heb 6:4-6), was constrained by the force of facts to receive it as Paul's, on the almost unanimous testimony of all Greek Christians from the earliest times; and was probably the main instrument in correcting the past error of Rome in rejecting it. The testimony of the Alexandrian Church is peculiarly valuable, for it was founded by Mark, who was with Paul at Rome in his first confinement, when this Epistle seems to have been written (Col 4:10), and who possibly was the bearer of this Epistle, at the same time visiting Colosse on the way to Jerusalem (where Mark's mother lived), and thence to Alexandria. Moreover, 2Pe 3:15-16, written shortly before Peter's death, and like his first Epistle written by him, "the apostle of the circumcision," to the "Hebrew" Christians dispersed in the East, says, "As our beloved brother Paul hath written unto you" (2Pe 3:15), that is, to the Hebrews; also the words added, "As also in all his Epistles" (2Pe 3:16), distinguish the Epistle to the Hebrews from the rest; then he further speaks of it as on a level with "other Scriptures," thus asserting at once its Pauline authorship and divine inspiration. An interesting illustration of the power of Christian faith and love; Peter, who had been openly rebuked by Paul (Gal 2:7-14), fully adopted what Paul wrote; there was no difference in the Gospel of the apostle of the circumcision and that of the apostle of the uncircumcision. It strikingly shows God's sovereignty that He chose as the instrument to confirm the Hebrews, Paul, the apostle of the Gentiles (Rom 11:13); and on the other hand, Peter to open the Gospel door to the Gentiles (Act 10:1, &c.), though being the apostle of the Jews; thus perfect unity reigns amidst the diversity of agencies.

Rome, in the person of CLEMENT OF ROME, originally received this Epistle. Then followed a period in which it ceased to be received by the Roman churches. Then, in the fourth century, Rome retracted her error. A plain proof she is not unchangeable or infallible. As far as Rome is concerned, the Epistle to the Hebrews was not only lost for three centuries, but never would have been recovered at all but for the Eastern churches; it is therefore a happy thing for Christendom that Rome is not the Catholic Church.

It plainly was written before the destruction of Jerusalem, which would have been mentioned in the Epistle had that event gone before, compare Heb 13:10; and probably to churches in which the Jewish members were the more numerous, as those in Judea, and perhaps Alexandria. In the latter city were the greatest number of resident Jews next to Jerusalem. In Leontopolis, in Egypt, was another temple, with the arrangements of which, WIESELER thinks the notices in this Epistle more nearly corresponded than with those in Jerusalem. It was from Alexandria that the Epistle appears first to have come to the knowledge of Christendom. Moreover, "the Epistle to the Alexandrians," mentioned in the Canon of Muratori, may possibly be this Epistle to the Hebrews. He addresses the Jews as peculiarly "the people of God" (Heb 2:17; Heb 4:9; Heb 13:12), "the seed of Abraham," that is, as the primary stock on which Gentile believers are grafted, to which Rom 11:16-24 corresponds; but he urges them to come out of the carnal earthly Jerusalem and to realize their spiritual union to "the heavenly Jerusalem" (Heb 12:18-23; Heb 13:13).

The use of Greek rather than Hebrew is doubtless due to the Epistle being intended, not merely for the Hebrew, but for the Hellenistic Jew converts, not only in Palestine, but elsewhere; a view confirmed by the use of the Septuagint. BENGEL thinks, probably (compare 2Pe 3:15-16, explained above), the Jews primarily, though not exclusively, addressed, were those who had left Jerusalem on account of the war and were settled in Asia Minor.

The notion of its having been originally in Hebrew arose probably from its Hebrew tone, method, and topics. It is reckoned among the Epistles, not at first generally acknowledged, along with James, Second Peter, Second and Third John, Jude, and Revelation. A beautiful link exists between these Epistles and the universally acknowledged Epistles. Hebrews unites the ordinances of Leviticus with their antitypical Gospel fulfilment. James is the link between the highest doctrines of Christianity and the universal law of moral duty--a commentary on the Sermon on the Mount--harmonizing the decalogue law of Moses, and the revelation to Job and Elias, with the Christian law of liberty. Second Peter links the teaching of Peter with that of Paul. Jude links the earliest unwritten to the latest written Revelation. The two shorter Epistles to John, like Philemon, apply Christianity to the minute details of the Christian life, showing that Christianity can sanctify all earthly relations.

JFB: Hebrews (Outline)

• THE HIGHEST OF ALL REVELATIONS IS GIVEN US NOW IN THE SON OF GOD, WHO IS GREATER THAN THE ANGELS, AND WHO, HAVING COMPLETED REDEMPTION, SITS ENTHRONED AT GOD'S RIGHT HAND. (Heb 1:1-14)
• DANGER OF NEGLECTING SO GREAT SALVATION, FIRST SPOKEN BY CHRIST; TO WHOM, NOT TO ANGELS, THE NEW DISPENSATION WAS SUBJECTED; THOUGH HE WAS FOR A TIME HUMBLED BELOW THE ANGELS: THIS HUMILIATION TOOK PLACE BY DIVINE NECESSITY FOR OUR SALVATION. (Heb. 2:1-18)
• THE SON OF GOD GREATER THAN MOSES, WHEREFORE UNBELIEF TOWARDS HIM WILL INCUR A HEAVIER PUNISHMENT THAN BEFELL UNBELIEVING ISRAEL IN THE WILDERNESS. (Heb. 3:1-19)
• THE PROMISE OF GOD'S REST IS FULLY REALIZED THROUGH CHRIST: LET US STRIVE TO OBTAIN IT BY HIM, OUR SYMPATHIZING HIGH PRIEST. (Heb. 4:1-16)
• CHRIST'S HIGH PRIESTHOOD; NEEDED QUALIFICATIONS; MUST BE A MAN; MUST NOT HAVE ASSUMED THE DIGNITY HIMSELF, BUT HAVE BEEN APPOINTED BY GOD; THEIR LOW SPIRITUAL PERCEPTIONS A BAR TO PAUL'S SAYING ALL HE MIGHT ON CHRIST'S MELCHISEDEC-LIKE PRIESTHOOD. (Heb 5:1-14)
• WARNING AGAINST RETROGRADING, WHICH SOON LEADS TO APOSTASY; ENCOURAGEMENT TO STEADFASTNESS FROM GOD'S FAITHFULNESS TO HIS WORD AND OATH. (Heb 6:1-14)
• CHRIST'S HIGH PRIESTHOOD AFTER THE ORDER OF MELCHISEDEC SUPERIOR TO AARON'S. (Heb. 7:1-28)
• CHRIST, THE HIGH PRIEST IN THE TRUE SANCTUARY, SUPERSEDING THE LEVITICAL PRIESTHOOD; THE NEW RENDERS OBSOLETE THE OLD COVENANT. (Heb 8:1-13)
• INFERIORITY OF THE OLD TO THE NEW COVENANT IN THE MEANS OF ACCESS TO GOD: THE BLOOD OF BULLS AND GOATS OF NO REAL AVAIL: THE BLOOD OF CHRIST ALL-SUFFICIENT TO PURGE AWAY SIN, WHENCE FLOWS OUR HOPE OF HIS APPEARING AGAIN FOR OUR PERFECT SALVATION. (Heb. 9:1-28)
• PROOF OF AND ENLARGEMENT ON, THE "ETERNAL REDEMPTION" MENTIONED IN. Heb 9:12 (Heb. 9:13-28)
• CONCLUSION OF THE FOREGOING ARGUMENT. THE YEARLY RECURRING LAW SACRIFICES CANNOT PERFECT THE WORSHIPPER, BUT CHRIST'S ONCE-FOR-ALL OFFERING CAN. (Heb. 10:1-39) Previously the oneness of Christ's offering was shown; now is shown its perfection as contrasted with the law sacrifices.
• DEFINITION OF THE FAITH JUST SPOKEN OF (Heb 10:39): EXAMPLES FROM THE OLD COVENANT FOR OUR PERSEVERANCE IN FAITH. (Heb. 11:1-40) Description of the great things which faith (in its widest sense: not here restricted to faith in the Gospel sense) does for us. Not a full definition of faith in its whole nature, but a description of its great characteristics in relation to the subject of Paul's exhortation here, namely, to perseverance.
• EXHORTATION TO FOLLOW THE WITNESSES OF FAITH JUST MENTIONED: NOT TO FAINT IN TRIALS: TO REMOVE ALL BITTER ROOTS OF SIN: FOR WE ARE UNDER, NOT A LAW OF TERROR, BUT THE GOSPEL OF GRACE, TO DESPISE WHICH WILL BRING THE HEAVIER PENALTIES, IN PROPORTION TO OUR GREATER PRIVILEGES. (Heb. 12:1-29)
• EXHORTATION TO VARIOUS GRACES, ESPECIALLY CONSTANCY IN FAITH, FOLLOWING JESUS AMIDST REPROACHES. CONCLUSION, WITH PIECES OF INTELLIGENCE AND SALUTATIONS. (Heb. 13:1-25)

TSK: Hebrews 13 (Chapter Introduction)

Overview

Heb 13:1, Divers admonitions as to charity; Heb 13:4, to honest life; Heb 13:5, to avoid covetousness; Heb 13:7, to regard God’s preachers; Heb 13:9, to take heed of strange doctrines; Heb 13:10, to confess Christ; Heb 13:16, to give alms; Heb 13:17, to obey governors; Heb 13:18, to pray for the apostles; Heb 13:20, The conclusion.

Poole: Hebrews 13 (Chapter Introduction)

CHAPTER 13

MHCC: Hebrews (Book Introduction)

This epistle shows Christ as the end, foundation, body, and truth of the figures of the law, which of themselves were no virtue for the soul. The great truth set forth in this epistle is that Jesus of Nazareth is the true God. The unconverted Jews used many arguments to draw their converted brethren from the Christian faith. They represented the law of Moses as superior to the Christian dispensation, and spoke against every thing connected with the Saviour. The apostle, therefore, shows the superiority of Jesus of Nazareth, as the Son of God, and the benefits from his sufferings and death as the sacrifice for sin, so that the Christian religion is much more excellent and perfect than that of Moses. And the principal design seems to be, to bring the converted Hebrews forward in the knowledge of the gospel, and thus to establish them in the Christian faith, and to prevent their turning from it, against which they are earnestly warned. But while it contains many things suitable to the Hebrews of early times, it also contains many which can never cease to interest the church of God; for the knowledge of Jesus Christ is the very marrow and kernel of all the Scriptures. The ceremonial law is full of Christ, and all the gospel is full of Christ; the blessed lines of both Testaments meet in Him; and how they both agree and sweetly unite in Jesus Christ, is the chief object of the epistle to the Hebrews to discover.

MHCC: Hebrews 13 (Chapter Introduction)

(Heb 13:1-6) Exhortations to various duties, and to be content with what Providence allots.

(Heb 13:7-15) To respect the instructions of faithful pastors, with cautions against being carried away by strange doctrines.

(Heb 13:16-21) Further exhortations to duties, that relate to God, to our neighbour, and to those set over us in the Lord.

(Heb 13:22-25) This epistle to be seriously considered.

Matthew Henry: Hebrews (Book Introduction)

An Exposition, with Practical Observations, of The Epistle to the Hebrews

Concerning this epistle we must enquire, I. Into the divine authority of it; for this has been questioned by some, whose distempered eyes could not bear the light of it, or whose errors have been confuted by it; such as the Arians, who deny the Godhead and self-existence of Christ; and the Socinians, who deny his satisfaction; but, after all the attempts of such men to disparage this epistle, the divine original of it shines forth with such strong and unclouded rays that he who runs may read it is an eminent part of the canon of scripture. The divinity of the matter, the sublimity of the style, the excellency of the design, the harmony of this with other parts of scripture, and its general reception in the church of God in all ages - these are the evidences of its divine authority. II. As to the divine amanuensis or penman of this epistle, we are not so certain; it does not bear the name of any in the front of it, as the rest of the epistles do, and there has been some dispute among the learned to whom they should ascribe it. Some have assigned it to Clemens of Rome; other to Luke; and many to Barnabas, thinking that the style and manner of expression is very agreeable to the zealous, authoritative, affectionate temper that Barnabas appears to be of, in the account we have of him in the acts of the Apostles; and one ancient father quotes an expression out of this epistle as the words of Barnabas. But it is generally assigned to the apostle Paul; and some later copies and translations have put Paul's name in the title. In the primitive times it was generally ascribed to him, and the style and scope of it very well agree with his spirit, who was a person of a clear head and a warm heart, whose main end and endeavour it was to exalt Christ. Some think that the apostle Peter refers to this epistle, and proves Paul to be the penman of it, by telling the Hebrews, to whom he wrote, of Paul's having written to them, 2Pe 3:15. We read of no other epistle that he ever wrote to them but this. And though it has been objected that, since Paul put his name to all his other epistles, he would not have omitted it here; yet others have well answered that he, being the apostle of the Gentiles, who were odious to the Jews, might think fit to conceal his name, lest their prejudices against him might hinder them from reading and weighing it as they ought to do. III. As to the scope and design of this epistle, it is very evident that it was clearly to inform the minds, and strongly to confirm the judgment, of the Hebrews in the transcendent excellency of the gospel above the law, and so to take them off from the ceremonies of the law, to which they were so wedded, of which they were so fond, that they even doted on them, and those of them who were Christians retained too much of the old leaven, and needed to be purged from it. The design of this epistle was to persuade and press the believing Hebrews to a constant adherence to the Christian faith, and perseverance in it, notwithstanding all the sufferings they might meet with in so doing. In order to this, the apostle speaks much of the excellency of the author of the gospel, the glorious Jesus, whose honour he advances, and whom he justly prefers before all others, showing him to be all in all, and this in lofty strains of holy rhetoric. It must be acknowledged that there are many things in this epistle hard to be understood, but the sweetness we shall find therein will make us abundant amends for all the pains we take to understand it. And indeed, if we compare all the epistles of the New Testament, we shall not find any of them more replenished with divine, heavenly matter than this to the Hebrews.

Matthew Henry: Hebrews 13 (Chapter Introduction)

The apostle, having treated largely of Christ, and faith, and free grace, and gospel privileges, and warned the Hebrews against apostasy, now, in the close of all, recommends several excellent duties to them, as the proper fruits of faith (v. 1-17); he then bespeaks their prayers for him, and offers up his prayers to God for them, gives them some hope of seeing himself and Timothy, and ends with the general salutation and benediction (Heb 13:18 to the end).

Barclay: Hebrews (Book Introduction)

INTRODUCTION TO THE LETTER TO THE HEBREWS

God Fulfils Himself In Many Ways

Religion has never been the same thing to all men. "God," as Tennyson said, "fulfils himself in many ways." George Russell said: "There are as many ways of climbing to the stars as there are people to climb." There is a well-known saying which tells us very truly and very beautifully that "God has his own secret stairway into every heart." Broadly speaking, there have been four great conceptions of religion.

(i) To some men it is inward fellowship with God. It is a union with Christ so close and so intimate that the Christian can be said to live in Christ and Christ to live in him. That was Paulconception of religion. To him it was something which mystically united him with God.

(ii) To some religion is what gives a man a standard for life and a power to reach that standard. On the whole that is what religion was to James and to Peter. It was something which showed them what life ought to be and which enabled them to attain it.

(iii) To some men religion is the highest satisfaction of their minds. Their minds seek and seek until they find that they can rest in God. It was Plato who said that "the unexamined life is the life not worth living." There are some men who must understand or perish. On the whole that is what religion was to John. The first chapter of his gospel is one of the greatest attempts in the world to state religion in a way that really satisfies the mind.

(iv) To some men religion is access to God. It is that which removes the barriers and opens the door to his living presence. That is what religion was to the writer of the Letter to the Hebrews. With that idea his mind was dominated. He found in Christ the one person who could take him into the very presence of God. His whole idea of religion is summed up in the great passage in Heb_10:19-23 .

"Therefore, since we have confidence to enter the sanctuary by the blood of Jesus, by the new and living way which he opened for us through the curtain, that is, through his flesh, let us draw near with a true heart in full assurance of faith."

If the writer to the Hebrews had one text it was: "Let us draw near."

The Double Background

The writer to the Hebrews had a double background into both of which this idea came. He had a Greek background. Ever since the time of Plato, five hundred years before, the Greeks had been haunted by the contrast between the real and the unreal, the seen and the unseen, the temporal and the eternal. It was the Greek idea that somewhere there was a real world of which this was only a shadowy and imperfect copy. Plato had the idea that somewhere there was a world of perfect forms or ideas or patterns, of which everything in this world was an imperfect copy. To take a simple instance, somewhere there was laid up the pattern of a perfect chair of which all the chairs in this world were inadequate copies. Plato said: "The Creator of the world had designed and carried out his work according to an unchangeable and eternal pattern of which the world is but a copy." Philo, who took his ideas from Plato, said: "God knew from the beginning that a fair copy could never come into being apart from a fair pattern; and that none of the objects perceivable by sense could be flawless which was not modelled after an archetype and spiritual idea, and thus, when he prepared to create this visible world, he shaped beforehand the ideal world in order to constitute the corporeal after the incorporeal and godlike pattern." When Cicero was talking of the laws men know and use on earth, he said: "We have no real and life-like likeness of real law and genuine justice; all we enjoy is a shadow and a sketch."

The thinkers of the ancient world all had this idea that somewhere there is a real world of which this one is only a kind of imperfect copy. Here we can only guess and grope; here we can work only with copies and imperfect things. But in the unseen world there are the real and perfect things. When Newman died they erected a statue to him, and on the pedestal of it are the Latin words: Ab umbris et imaginibus ad veritatem, "Away from the shadows and the semblances to the truth." If that be so, clearly the great task of this life is to get away from the shadows and the imperfections and to reach reality. This is exactly what the writer to the Hebrews claims that Jesus Christ can enable us to do. To the Greek the writer to the Hebrews said: "All your lives you have been trying to get from the shadows to the truth. That is just what Jesus Christ can enable you to do."

The Hebrew Background

But the writer to the Hebrews also had a Jewish background. To the Jew it was always dangerous to come too near to God. "Man," said God to Moses, "shall not see me and live" (Exo_33:20 ). It was Jacobastonished exclamation at Peniel: "I have seen god face to face and yet my life is preserved" (Gen_32:30 ). When Manoah realised who his visitor had been, he said in terror to his wife: "We shall surely die, for we have seen God." The great day of Jewish worship was the Day of Atonement. That was the one day of all the year when the High Priest entered the Holy of Holies where the very presence of God was held to dwell. No man ever entered in except the High Priest, and he only on that day. When he did, the law laid it down that he must not linger in the Holy Place for long "lest he put Israel in terror." It was dangerous to enter the presence of God and if a man waited too long he might be struck dead.

In view of this there entered into Jewish thought the idea of a covenant. God, in his grace and in a way that was quite unmerited, approached the nation of Israel and offered them a special relationship with himself. But this unique access to God was conditional on the observance by the people of the law that he gave to them. We can see this relationship being entered into and this law being accepted in the dramatic scene in Exo_24:3-8 .

So then Israel had access to God, but only if she kept the law. To break the law was sin, and sin put up a barrier which stopped the way to God. It was to take away that barrier that the system of the Levitical priesthood and sacrifices was constructed. The law was given; man sinned; the barrier was up; the sacrifice was made; and the sacrifice was designed to open the closed way to God. But the experience of life was that this was precisely what sacrifice could not do. It was proof of the ineffectiveness of the whole system that sacrifice had to go on and on and on. It was a losing and ineffective battle to remove the barrier that sin had erected between man and God.

The Perfect Priest And The Perfect Sacrifice

What men needed was a perfect priest and a perfect sacrifice, someone who was such that he could bring to God a sacrifice which once and for all opened the way of access to him. That, said the writer to the Hebrews, is exactly what Christ did. He is the perfect priest because he is at once perfectly man and perfectly God. In his manhood he can take man to God and in his Godhead he can take God to man. He has no sin. The perfect sacrifice he brings is the sacrifice of himself, a sacrifice so perfect that it never needs to be made again. To the Jew the writer to the Hebrews said: "All your lives you have been looking for the perfect priest who can bring the perfect sacrifice and give you access to God. You have him in Jesus Christ and in him alone."

To the Greek the writer to the Hebrews said: "You are looking for the way from the shadows to reality; you will find it in Jesus Christ." To the Jew the writer to the Hebrews said: "You are looking for that perfect sacrifice which will open the way to God which your sins have closed; you will find it in Jesus Christ." Jesus was the one person who gave access to reality and access to God. That is the key-thought of this letter.

The Riddle Of The New Testament

So much is clear but when we turn to the other questions of introduction Hebrews is wrapped in mystery. E. F. Scott wrote: "The Epistle to the Hebrews is in many respects the riddle of the New Testament." When it was written, to whom it was written, and who wrote it are questions at which we can only guess. The very history of the letter shows how its mystery is to be treated with a certain reserve and suspicion. It was a long time before it became an unquestioned New Testament book. The first list of New Testament books, The Muratorian Canon, compiled about A.D. 170, does not mention it at all. The great Alexandrian scholars. Clement and Origen, knew it and loved it but agreed that its place as scripture was disputed. Of the great African fathers, Cyprian never mentions it and Tertullian knows that its place was disputed. Eusebius, the great Church historian, says that it ranked among the disputed books. It was not until the time of Athanasius, in the middle of the fourth century, that Hebrews was definitely accepted as a New Testament book, and even Luther was not too sure about it. It is strange to think how long this great book had to wait for full recognition.

When Was It Written?

The only information we have comes from the letter itself. Clearly it is written for what we might call second generation Christians (Heb_2:3 ). The story was transmitted to its recipients by those who had heard the Lord. The community to whom it was written were not new to the Christian faith; they ought to have been mature (Heb_5:12 ). They must have had a long history for they are summoned to look back on the former days (Heb_10:32 ). They had a great history behind them and heroic martyr figures on which they ought to look back for inspiration (Heb_13:7 ).

The thing that will help us most in dating the letter is its references to persecution. It is clear that at one time their leaders had died for their faith (Heb_13:7 ). It is clear that they themselves had not yet suffered persecution, for they had not yet resisted to the point of shedding their blood (Heb_12:4 ). It is also clear that they have had ill-treatment to suffer for they have had to undergo the pillaging of their goods (Heb_10:32-34 ). And it is clear from the outlook of the letter that there is a risk of persecution about to come. From all that it is safe to say that this letter must have been written between two persecutions, in days when Christians were not actually persecuted, but were none the less unpopular with their fellow-men. Now the first persecution was in the time of Nero in the year A.D. 64; and the next was in the time of Domitian about A.D. 85. Somewhere between these dates this letter was written, more likely nearer to Domitian. If we take the date as A.D. 80 we shall not be far wrong.

To Whom Was It Written?

Once again we have to be dependent on such hints as we get from the letter itself. One thing is certain--it cannot have been written to any of the great Churches or the name of the place could not have so completely vanished. Let us set down what we know. The letter was written to a long-established Church (Heb_5:12 ). It was written to a Church which had at some time in the past suffered persecution (Heb_10:32-34 ). It was written to a Church which had had great days and great teachers and leaders (Heb_13:7 ). It was written to a Church which had not been directly founded by the apostles (Heb_2:3 ). It was written to a Church which had been marked by generosity and liberality (Heb_6:10 ).

We do have one direct hint. Amongst the closing greetings we find the sentence, as the Revised Standard Version translates it: "Those who come from Italy send you greetings" (Heb_13:24 ). Taken by itself that phrase could mean either that the letter was written from Italy or that it was written to Italy, the greater likelihood is that it was written to Italy. Suppose I am in Glasgow and am writing to some place abroad. I would not be likely to say, "All the people from Glasgow greet you." I would be much more likely to say, "All the people in Glasgow greet you." But suppose I am somewhere abroad where there is a little colony of Glaswegians, I might well say, "All the people from Glasgow send you their greetings." So then we may say that the letter was written to Italy; and if it was written to Italy it was almost certainly written to Rome.

But quite certainly it was not written to the Church at Rome as a whole. If it had been it would never have lost its title. Furthermore, it gives the unmistakable impression that it was written to a small body of like-minded persons. Moreover, it was obviously written to a scholarly group. From Heb_5:12 we can see that they had long been under instruction and were preparing themselves to become teachers of the Christian faith. Still further, Hebrews demands such a knowledge of the Old Testament that it must always have been a book written by a scholar for scholars.

When we sum it all up, we can say that Hebrews is a letter written by a great teacher to a little group or college of Christians in Rome. He was their teacher; at the moment he was separated from them and was afraid that they were drifting away from the faith; and so he wrote this letter to them. It is not so much a letter as a talk. It does not begin like Paulletters do, although it ends with greetings as a letter does. The writer himself calls it "a word of exhortation."

By Whom Was It Written?

Perhaps the most insoluble problem of all is the problem of its authorship. It was precisely that uncertainty which kept it so long on the fringes of the New Testament. The title in the earliest days was simply, "To the Hebrews." No authorname was given, no one connected it directly with the name of Paul. Clement of Alexandria used to think that Paul might have written it in Hebrew and that Luke translated it, for the style is quite different from that of Paul. Origen made a famous remark, "who wrote the Letter to the Hebrews only God knows for certain." Tertullian thought that Barnabas wrote it. Jerome said the Latin Church did not receive it as Pauland speaking of the author said, "the writer to the Hebrews whoever he was." Augustine felt the same way about it. Luther declared that Paul could never have written it because the thought was not his. Calvin said that he could not bring himself to think that this letter was a letter of Paul.

At no time in the history of the Church did men ever really think that Paul wrote Hebrews. How then did it get attached to his name? It happened very simply. When the New Testament came into its final form there was of course argument about which books were to be included and which were not. To settle it one test was used. Was a book the work of an apostle or at least the work of one who had been in direct contact with the apostles? By this time Hebrews was known and loved throughout the Church. Most people felt like Origen that God alone knew who wrote it, but they wanted it. They felt it must go into the New Testament and the only way to ensure that was to include it with the thirteen letters of Paul. Hebrews won its way into the New Testament on the grounds of its own greatness, but to get in it had to be included with the letters of Paul and come under his name. People knew quite well that it was not Paulbut they included it among his letters because no man knew who wrote it and yet it must go in.

The Author Of Hebrews

Can we guess who the author was? Many candidates have been put forward. We can only glance at three of the many suggestions.

(i) Tertullian thought that Barnabas wrote it. Barnabas was a native of Cyprus; the people of Cyprus were famous for the excellence of the Greek they spoke; and Hebrews is written in the best Greek in the New Testament. He was a Levite (Act_4:36 ) and of all men in the New Testament he would have had the closest knowledge of the priestly and sacrificial system on which the whole thought of the letter is based. He is called a son of encouragement; the Greek word is paraklesis (G3874); and Hebrews calls itself a word of paraklesis (G3874) (Heb_13:22 ). He was one of the few men acceptable to both Jews and Greeks and at home in both worlds of thought. It might be that Barnabas wrote this letter, but if so it is strange that his name should vanish in connection with it.

(ii) Luther was sure that Apollos was the author. Apollos, according to the New Testament mention of him, was a Jew, born at Alexandria, an eloquent man and mighty in the scriptures (Act_18:24 ; 1Co_1:12 ; 1Co_3:4 ). The man who wrote this letter knew the scriptures; he was eloquent; and he thought and argued in the way that a cultured Alexandrian would. The man who wrote Hebrews was certainly a man like Apollos in thought and in background.

(iii) The most romantic of all conjectures is that of Harnack, the great German scholar. He thought that maybe Aquila and Priscilla wrote it between them. Aquila was a teacher (Act_18:26 ). Their house in Rome was a Church in itself (Rom_16:5 ). Harnack thought that that is why the letter begins with no greetings and why the writername has vanished--because the main author of Hebrews was a woman and a woman was not allowed to teach.

But when we come to the end of conjecture, we are compelled to say as Origen said seventeen hundred years ago, that only God knows who wrote Hebrews. To us the author must remain a voice and nothing more; but we can be thankful to God for the work of this great nameless one who wrote with incomparable skill and beauty about the Jesus who is the way to reality and the way to God.

FURTHER READING

Hebrews

J. Moffatt, Hebrews (ICC; G)

W. Neil, Hebrews (Tch: E)

J. H. Robinson, Hebrews (MC; E)

Abbreviations

ICC: International Critical Commentary

MC: Moffatt Commentary

Tch: Torch Commentary

E: English Text

G: Greek Text

Barclay: Hebrews 13 (Chapter Introduction)

The Marks Of The Christian Life (Heb_13:1-6)

The Leaders And The Leader (Heb_13:7-8)

The Wrong And The Right Sacrifice (Heb_13:9-16)

Obedience And Prayer (Heb_13:17-20)

A Prayer, A Greeting And A Blessing (Heb_13:20-24)

Constable: Hebrews (Book Introduction)

Introduction

Historical background

The writer said that he and those to whom he wrote had come to faith in Jesus Christ through the preaching of others who had heard Jesus (2:3-4). Apparently those preachers had since died (13:7). The original readers had been Christians for an extended period of time (5:12). So probably the earliest possible date of composition was about A.D. 60.

Some scholars believe that the book must have been written before A.D. 70 since the writer spoke of the sacrifices as being offered when he wrote (7:27-28; 8:3-5; 9:7-8, 25; 10:1-3, 8; 13:10-11). However, the writer showed no interest in the temple but spoke of the sacrifices as the Israelites offered them when the tabernacle stood. He evidently used the present tense to give these reference a timeless quality rather than indicating that temple worship was still in practice. Nevertheless a date of composition before A.D. 70 seems probable.¹

"The best argument for the supersession of the old covenant would have been the destruction of the Temple."²

The reference to Timothy's release from imprisonment (13:23) appears to date the book later in the life of that outstanding man.³ No other New Testament writer mentioned his imprisonment. The imprisonment of Christians seems to have been a well-known fact of life (10:34; 13:3). This was true after Nero launched an empire-wide persecution in A.D. 64. All of these factors when taken together seem to point to a writing date near A.D. 68-69.

As to authorship, most students of this subject are not dogmatic or even certain for good reason.⁴ As early as Origen, the Alexandrian church father who died about A.D. 255, no one knew who the writer was for sure. After careful study of the authorship of Hebrews, Origen wrote, "But who it was that really wrote the epistle, God only knows."⁵

"The language of the Epistle is both in vocabulary and style purer and more vigorous than that of any other book of the New Testament.

". . . The vocabulary is singularly copious. It includes a large number of words which are not found elsewhere in the apostolic writings, very many of which occur in this book only among the Greek Scriptures . . ."⁶

"All that can be said with certainty is that Hebrews was composed by a creative theologian who was well trained in the exposition of the Greek Scriptures. . . . He was surely a hellenistic Jewish-Christian."⁷

Commentators have made cases for the writer being Paul, Apollos, Barnabas, Luke, Peter, Jude, Stephen, Silvanus (Silas), Epaphras (Epaphroditus), Philip the Evangelist, Priscilla, Mary the mother of Jesus, Clement of Rome, Aristion, and others.⁸ None of these suggestions has found enthusiastic general reception for various reasons. Probably we should be content to share Origen's agnosticism on this question and look forward to getting the answer in heaven.⁹

The early Christians originally accepted all the New Testament books as inspired by God because they contained apostolic teaching. For this reason the writer was probably either an apostle or a close associate of at least one of the apostles (cf. 13:23).

The original recipients of the epistle are also unknown. The title "The Epistle to the Hebrews" implies that they were Jewish Christians. This title is ancient and is probably a safe guide to the identity of the first readers. References in the epistle also suggest that the original readers were mainly Jewish. The writer assumed that they were very familiar with the institutions of Judaism. The warnings against turning away from Jesus Christ back to the Old Covenant also imply this identity. Other indications are the emphasis on the superior priesthood of Jesus and the many appeals to the authority of the Hebrew Scriptures. However the brand of Judaism in view seems to have been Hellenistic rather than Palestinian.

The reference to the generosity of the readers and their helping other believers (6:10) suggests that the original audience did not live in Palestine. The Palestinian churches had a reputation for needing material assistance rather than for giving it to other Christians (cf. Rom. 15:25-31; 1 Cor. 16:3). Probably they were Jews of the Diaspora therefore. This conclusion has support in the writer's consistent use of the Septuagint Old Testament version. Hellenistic Jews used this translation widely, but Palestinian Jews did not use it as much.¹⁰

In most of the New Testament churches there was a mixture of Jewish and Gentile believers. The appeal of this epistle would certainly have been great to Gentiles tempted to return to paganism as it would have been to Jews facing temptation to return to Judaism. However the writer's primary concern appears to have been that his Jewish readers were failing to appreciate that Christianity is the divinely revealed successor to Judaism. He did not want them to abandon Christianity and return to Judaism.

Probably the letter originally went to a house-church outside Palestine that had a strong Hellenistic Jewish population. This church may have been in or near Galatia in view of conditions that existed there that the Epistle to the Galatians reflects. However they may very well have lived in another area. Many scholars believe that the letter went first to a church in or near Rome.¹¹

In view of 13:24b it has seemed to some scholars that the writer was in Italy when he sent this epistle, perhaps in Rome. However the expression "from Italy" in that verse probably refers to those living outside Italy, such as Priscilla and Aquilla who were Jews forced to leave Rome by Emperor Claudius' edict in A.D. 49 (Acts 18:2).¹² This expression suggests that the writer was not in Italy when he wrote.

Purpose

Many students of the book have observed that Hebrews is more of a sermon in written form than an epistle in the traditional New Testament sense.¹³ The writer even described it as a "word of exhortation" (13:22). He urged the original readers to persevere in their faith rather than turning from Christianity and returning to Judaism. A note of urgency and pastoral concern permeates the whole letter. This tone comes through especially strongly in the five warning passages and in the encouragements that follow these warnings.

". . . the purpose of the writer to the Hebrews is not to give us an interpretation of Old Testament prophecy. . . . Using material not from the prophets but primarily from the Psalms, with other materials added to elaborate the argument, the writer's goal was to establish the superiority of the gospel in contrast to all that went before, particularly the levitical system. The primary evidence of the supremacy of Christianity is presented in its finality. Coming to Christ means final access to God without any barrier."¹⁴

". . . Hebrews is a sermon rooted in actual life. It is addressed to a local gathering of men and women who discovered that they could be penetrated by adverse circumstances over which they exercised no control. It throbs with an awareness of the privilege and the cost of discipleship. It is a sensitive pastoral response to the sagging faith of older and tired individuals who were in danger of relinquishing their Christian commitment. It seeks to strengthen them in the face of a new crisis so that they may stand firm in their faith. It warns them of the judgment of God they would incur if they were to waver in their commitment. Exhortations to covenant fidelity and perseverance are grounded in a fresh understanding of the significance of Jesus and his sacrifice."¹⁵

Message¹⁶

We could summarize the message of this epistle in the following words. We will only realize our full eternal reward as believers if we appreciate the greatness of Jesus Christ and continue to trust God rather than turning away from Him in this life.

The ultimate goal that the writer had in view was our full eternal reward as believers. I do not believe it was the conversion of the unsaved members of his audience. He addressed his readers consistently as believers. He wrote to encourage Christians to persevere faithfully so we will receive all that God wants to give us at the judgment seat of Christ. Our rewards are at issue in this letter. He did not want us to suffer loss but to enter into our full inheritance, our full rest, our full salvation.

To do this he wrote that we must know one thing and do two things, one positive and one negative.

We must know the greatness of Jesus Christ. In this epistle the writer presented Him as the greatest revelation that God has given mankind. God's revelation in His Son is superior to all other revelations He has given in three respects.

1. It supersedes all other revelations: God's revelation through angels (the Mosaic Law), His revelation through humans (the prophets), and His revelation through rituals (the Old Covenant). When Jesus Christ came to reveal God, He brought revelation that superseded what had preceded Him.

2. God's revelation in His Son is sufficient to meet every basic human need. God spoke through His Son, so the need for a prophet (a revealer of God) no longer exists. He established a new Covenant, so the need for a priest (a mediator for man) no longer exists. Moreover He exalted His Son to His right hand, so the need for a king (a righteous ruler) no longer exists.

3. God's revelation in His Son insures final victory in every basic sphere. The individual (the human order) attains perfection through the Son. Society (the social order) will experience perfection through the Son. The universe (the cosmic order) will reach perfection through the Son.

This is what we need to know objectively to do subjectively what is necessary to gain our full reward as believers.

What we must do is continue to trust God. Hebrews places great emphasis on the importance of living by faith. It teaches us three things about faith.

1. Hebrews defines faith. Faith is volitional surrender and obedience to God regardless of appearances. It is not just intellectual conviction. It is the action of the will that expresses intellectual conviction. This epistle regards unbelief as disobedience as does all of Scripture. People in the past who lived by faith made decisions and acted because they believed God in spite of appearances (ch. 11).

2. Hebrews also illustrates faith. It describes faith as doing, as suffering, and as waiting. These are the primary activities of faith that the writer of Hebrews emphasized. They are progressively more difficult. It is harder to suffer persecution for our faith than it is to obey God when obedience does not involve suffering. It is most difficult to keep on trusting God when suffering does not end. Waiting for God to fulfill His promises is hardest of all when our hopes do not materialize (e.g., Christ's return).

3. In addition, Hebrews vindicates faith. It assures us of the ultimate triumph of faith. People in the past who acted in faith achieved. People who suffered for their faith triumphed. People who waited in faith received their reward.

On the positive side we need to continue to trust God to realize our full reward as believers.

What we must not do is turn away from God. This is the negative responsibility that the letter also stresses. If we apostatize, we will lose our full reward. Hebrews teaches us three things about apostasy (as it does about faith).

1. This epistle defines apostasy descriptively. It is the opposite of faith. It consists of disobedience because of appearances (e.g., the 10 spies; cf. Jude). Apostasy for a Christian is turning away from faith having previously embraced faith. An apostate, however, can be a believer or an unbeliever.

2. Hebrews also illustrates apostasy in the same three ways it illustrates faith. Apostasy acts. It involves a deliberate turning away. It also suffers, not now but in the future because of what the apostate loses. It also waits, even though it lives for the present rather than for the future.

3. Likewise Hebrews condemns apostasy. It assures us of the ultimate tragedy of apostasy. Apostates may achieve what they want in the present, namely success, but they lose what is far more valuable in the future. They may avoid suffering now, but later they will be sorry. They may not want to wait for their reward now, but they will wait forever for it later and never get it.

This is the central message of the epistle. We will only realize our full eternal reward as believers if we appreciate the greatness of Jesus Christ and continue to trust God rather than turning away from Him.

The writer urged his readers to persevere in faith by using two appeals, one negative and one positive.

The first appeal is negative: the warnings. There are five warning passages in Hebrews. Each one warns of the danger of apostasy from a different angle.

1. The first passage (2:1-4) warns of the danger of drifting away from the truth (2:1). It pictures a ship dragging its anchor. The tides of our age can draw us away from our moorings. We need to keep on standing firm in faith (cf. Col. 1:23).

2. The second passage (3:7-19) warns of the danger of disbelief (3:12). Disbelief results in heart hardening (3:13). We need to keep on believing rather than ceasing to believe (cf. Luke 17:3).

3. The third passage (5:11-6:12) warns of the danger of immaturity (5:12). When we do not put truth into practice, we do not just remain in the same spiritual state. We regress. Therefore we need to keep on growing (cf. 2 Pet. 3:18).

4. The fourth passage (10:19-39) warns of the danger of willful sinning (10:26-27). If we abandon confidence in the efficacy of Jesus Christ's sacrifice, there is no other sacrifice that can protect us from God's judgment as believers. We need to keep on submitting to God (cf. Rom. 6:16).

5. The fifth passage (12:14-29) warns of the danger of unresponsiveness (12:25). The message of this letter demands positive response. If we do not respond positively, we will lose part of our reward (12:17). We need to keep on obeying God (cf. Titus 3:8).

The second appeal is positive: the encouragements. Accompanying each of the warning passages is at least one word of encouragement. The writer balanced his negative warnings with positive words of encouragement.

1. The first passage (2:1-4) encourages with a reminder of God's confirming His promises with miracles in the apostolic age (2:3b-4).

2. The second passage (3:7-19) encourages by reminding us of Jesus' example of faithfulness (3:1-6) and our resources as believers (4:12-16).

3. The third passage (5:11-6:12) encourages with a reminder of the readers' past faithfulness (6:9-12) and God's firm promises (6:13-20).

4. The fourth passage (10:19-39) also encourages with a reminder of the readers' past perseverance (10:32-39).

5. The fifth passage (12:14-29) encourages by reminding us of Jesus' example of perseverance (12:1-2) and the divine reason for discipline (12:3-11).

By way of application let me make three observations based on the three major revelations in the epistle.

1. An appreciation for Jesus Christ is foundational to faithful perseverance. The reason many Christians turn away from the Lord is that they do not appreciate His greatness. Preach Christ in your ministry.

2. We need to emphasize the Christian's hope more in our ministries. We live in a present oriented culture that values immediate self-gratification. Many Christians are apostatizing because they do not appreciate the reward they will receive if they remain faithful to the Lord. This life is preparation for the next.

3. We need to realize that God will judge Christians who apostatize. We will not lose our salvation, but we will lose much that we will wish we never gave up if we stop walking by faith.

Outline¹⁷

I. The culminating revelation of God 1:1-2:18

A. The agent of God's final revelation 1:1-4

B. The superiority of the Son 1:5-14

C. The danger of negligence (the first warning) 2:1-4

D. The humiliation and glory of God's Son 2:5-9

E. The Son's solidarity with humanity 2:10-18

II. The high priestly character of the Son 3:1-5:10

A. The faithfulness of the Son 3:1-6

B. The danger of disbelief (the second warning) 3:7-19

C. The possibility of rest for God's people 4:1-14

D. The compassion of the Son 4:15-5:10

III. The high priestly office of the Son 5:11-10:39

A. The danger of immaturity (the third warning) 5:11-6:12

1. The readers' condition 5:11-14

2. The needed remedy 6:1-3

3. The dreadful alternative 6:4-8

4. The encouraging prospect 6:9-12

B. The basis for confidence and steadfastness 6:13-20

C. The Son's high priestly ministry 7:1-10:18

1. The person of our high priest ch. 7

2. The work of our high priest chs. 8-9

3. The accomplishment of our high priest 10:1-18

D. The danger of willful sinning (the fourth warning) 10:19-39

1. The three-fold admonition 10:19-25

2. The warning of judgment 10:26-31

3. The encouragement to persevere 10:32-39

IV. The proper response 11:1-12:13

A. Perseverance in faith ch. 11

1. Faith in the antediluvian era 11:1-7

2. Faith in the patriarchal era 11:8-22

3. Faith in the Mosaic era 11:23-31

4. Faith in subsequent eras 11:32-40

B. Demonstrating necessary endurance 12:1-13

1. The example of Jesus 12:1-3

2. The proper view of trials 12:4-11

3. The need for greater strength 12:12-13

V. Life in a hostile world 12:14-13:25

A. The danger of unresponsiveness (the fifth warning) 12:14-29

1. The goal of peace 12:14-17

2. The superiority of the New Covenant 12:18-24

3. The consequences of apostasy 12:25-29

B. Life within the church ch. 13

1. Pastoral reminders 13:1-21

2. Personal explanations 13:22-25

Constable: Hebrews

Hebrews

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Copyright 2003 by Thomas L. Constable

Haydock: Hebrews (Book Introduction)

THE

EPISTLE OF ST. PAUL, THE APOSTLE,

TO THE HEBREWS.

INTRODUCTION.

The Catholic Church hath received and declared this Epistle to be part of the Canonical Scriptures of the New Testament, though some doubted of it in the first ages [centuries], especially in the Latin Church, witness St. Jerome on the 8th chap. of Isaias; Luther and most of his followers reject it, but the Calvinists and the Church of England have received it. Others, who received this Epistle in the first ages [centuries], doubted whether it was written by St. Paul, but thought it was written by St. Barnabas, or by St. Clement, or St. Luke, or at least that St. Paul only furnished the matter and the order of it, and that St. Luke wrote it, and St. Paul afterwards read it and approved it. It was doubted again, whether this Epistle was first written in Hebrew (that is, in Syro-Chaldaic, then spoken by the Jews) or in Greek, as Estius pretends. The ancient writers say it was written in Hebrew, but that it was very soon after translated into Greek either by St. Luke or St. Clement, pope and martyr. Cornelius a Lapide thinks the Syriac which we have in the Polyglot to have been the original; but this is commonly rejected. See Tillemont on St. Paul, Art. 46, and note 72; P. Alleman on the first to the Hebrews, &c. St. Paul wrote this letter about the year 63, and either at Rome or in Italy. See Chap. xii. 24. He wrote it to the Christians in Palestine, who had most of them been Jews before. This seems the reason why he puts not his name to it, nor calls himself their apostle, his name being rather odious to the Jews, and because he was chosen to be the apostle of the Gentiles. The main design is to shew that every one's justification and salvation is to be hoped for by the grace and merits of Christ, and not from the law of Moses, as he had shewn in his Epistles to the Galatians and the Romans, where we many observe this kind of difference: To the Galatians he shews, that true justice cannot be had from circumcision and the ceremonies of the law: to the Romans, that even the moral precepts and works of the law were insufficient without the grace of Christ: and in this to the Hebrews, he shews that our justice could not be had from the sacrifices of the old law. As to the chief contents: He exhorts them to the faith of Christ, by shewing his dignity and pre-eminence above the Angels, and above Moses, Chap. i, ii, iii.; that Christ's priesthood was above that of Aaron, from the 4th to the 8th chap. ver. 6; that the new law and testament is preferable to the old, form thence to the middle of chap. x.; he commends faith by the example of the ancient Fathers, Chap. xi. and in the beginning of the twelfth; then he exhorts them to patience, constancy, brotherly love, &c. The like exhortations are mixed in other parts of this Epistle. (Witham) --- We must here remark, that our separated brethren, relying solely upon tradition, admit in general this Epistle into their canon of Scriptures, though they are necessitated to allow that for some centuries great doubts were entertained on the subject. According to Mr. Rogers, in his Defence of the Thirty-nine Articles, whilst several among the Protestants have rejected as apocryphal the Epistle to the Hebrews, that of James, the 2nd and 3rd of John, and Jude, others have as strenuously maintained that they ought to be admitted into the sacred canon. The Catholic Church admits them as deutero-canonical books, and of equal authority with the proto-canonical books....After the arguments had been justly weighed on both sides, they seem to have been admitted by the general consent of the Latin Church, as they had all along been admitted by the Greek Church. The canon, as it now stands, both of the Old and New Testament, we find enumerated in Pope Innocent's letter to Exuperius, bishop of Toulouse, an. 405 [the year A.D. 405], in St. Augustine, (lib. ii. de doct. christ. chap. viii.) and in the decrees of an African Council, an. 419 [the year A.D. 419], consisting of 217 bishops, who declare that in giving a catalogue of the Holy Scriptures, they only confirm and ratify what they have received from their Fathers. This canon is attributed to the third Council of Carthage, an. 397 [the year A.D. 397]. Dr. Cosin, an eminent Protestant divine, tells us in his canon of Scripture, p. 4, "that to know the books of Scripture, there is no safer course to be taken than to follow the public voice and the universal testimony of the Church." The sixth of the thirty-nine articles gives a similar rule, which excludes private judgment. And "what is this," asks Hooker, "but to acknowledge ecclesiastical tradition?" The mind of man, naturally fickle and unsettled, stands in need of a guide in the road to eternal life. I shall never hesitate, says a spirited author, to take for my guide the Catholic Church, which contains in herself the authority of past and future ages. The Syriac version of the Old and New Testament, which is deservedly allowed to be of greatest antiquity and authority, comprises the same deutero-canonical books as the canon of the Council of Trent; a convincing proof that the Church of Syria, immediately after the times of the apostles, considered them as part of the sacred canon, no less than the Catholics of the present day. For a very satisfactory account respecting the authenticity and inspiration of this Epistle, as also for an excellent commentary with notes moral, doctrinal, and critical, see a late work entitled, An Explanation of St. Paul's Epistle to the Hebrews, by the Rev. Henry Rutter. --- What can be the reason why Protestants admit the deutero-canonical books of the New and reject those of the Old Testament? --- This Epistle merits the particular attention of Christians of every denomination, since it points out to them their various duties in respect to the necessity of faith and the practice of a holy life. In opposition to the Socinians, it tends to shew not only the divinity of Jesus Christ, but also that his death was a true and real sacrifice of atonement for the sins of mankind. See Chap. i, ver. 5, &c. In opposition to other sectarists, it proves that the bloody sacrifice of Christ, once offered on the cross, though a full, perfect, and sufficient sacrifice of redemption, does not exclude the unbloody sacrifice of the Mass, by which he is a priest for ever, according to the order of Melchisedech. See Chap. v, &c. It is no less applicable to Catholics, in order to confirm them in the faith once delivered to the saints, and to point out the dreadful consequences of abandoning that religion which Jesus Christ came to establish in the world. The just man lives by faith; but if he draw back, my soul shall have no pleasure in him. Let us, therefore, hold fast the confession of our hope, without wavering, or forsaking our assembly, the Catholic Church, as many have done to follow Luther, Calvin, Wesley, and other separatists. But we, says the apostle, are not of them who draw back unto perdition, but of them who have faith unto the saving of the soul. (Hebrews x. 39.)

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Gill: Hebrews (Book Introduction)

INTRODUCTION TO HEBREWS

That this epistle was written very early appears from hence, that it was imitated by Clement of Rome, in his epistle to the Corinthians, who took whole sentences out of it; and therefore it could not be a new work, as Eusebius ^a observes: it has been denied to be authentic by some heretics, as the Marcionites and Arians, but has been generally received as such by the orthodox: some indeed doubted of it, because it was not received by the Roman church, as an epistle of the Apostle Paul ^b; though others, who have thought it was not his, as Origen, yet looked upon it as genuine ^c. It has been ascribed to different persons, as to Barnabas, to Apollos, to Luke the Evangelist, and to Clement of Rome, but without any just reason. Clement of Alexandria, a very ancient writer, asserts it to be the Apostle Paul's ^d; and his name stands in the title of it, in all R. Stephens's exemplars, and in all Beza's copies, excepting one, and so it does in the Vulgate Latin and Arabic versions; and that it is his, is highly probable from the agreement there is between this, and other epistles of his; compare Heb 1:2 with Col 1:15 and Heb 5:12 with 1Co 3:1 and Heb 12:1 with 1Co 9:24 and Heb 13:7 with 1Th 5:11, and Heb 13:9 with Eph 4:14 and Heb 13:18 with 2Co 1:12 and Heb 13:20 with Rom 15:13 and many other places; and also from the order and method of it, first treating of doctrines, and then proceeding to practical exhortations, which is the common form of Paul's epistles: to which may be added various circumstances; as that it was written from Italy, where Paul was a prisoner; and the mention the author of it makes of his bonds, and of Timothy, as well known unto him, who was Paul's companion; besides, the token of his epistles appears in this, namely, his usual salutation to the churches; see Heb 13:23. But above all, the testimony of the Apostle Peter is greatly in favour of its being his, 2Pe 3:15 from whence it clearly appears, that the Apostle Paul did write an epistle to the Hebrews; for to them Peter wrote; see 1Pe 1:1 and what epistle could it be but this? and what Peter refers to is to be found in it; see Heb 10:25 and which is written with great wisdom; in none of Paul's epistles is there a greater discovery of his knowledge of divine mysteries than in this; and in it also are things hard to be understood, Heb 5:11. The common objections to its being his are, its not bearing his name, the diversity of its style, and the author of it seeming to be not an apostle, but a disciple of the apostle's: as to his not setting his name to it, the reasons might be, because he was the apostle of the Gentiles, and not so much of the Jews; and because of the prejudice of the Jews against him, both believers, and unbelievers; wherefore had his name been to it, it might have prevented the usefulness of it to the one, and have stirred up the rage of the other: as to the difference of style, different subjects require a different style; and yet in many things there is a likeness, as before observed: and as to the author's not being an apostle, which is concluded from Heb 2:3 the word "us" there is to be understood of the believing Hebrews, the disciples of the apostle, and not inclusive of the author, by a figurative way of speaking often used by Paul; and besides, the apostle received a confirmation of the Gospel from Ananias, who might have been an hearer of Christ, though he was at first taught it by Christ himself; add to this, that whoever was the writer of it, it was written before the destruction of Jerusalem, and when several of the apostles were living, and therefore he could never design by those words to put himself in a succeeding generation. The persons to whom this epistle was written were Hebrews, or Jews; so called, as some think, from the name of Abraham, the father of them; or, as others, from his passing over the river Euphrates, when he came out of Chaldea into Palestine. So Abram the Hebrew, in Gen 14:13 is by the Septuagint rendered, perathv, "one that passes over", taking it to come from the word rbe, which signifies to "pass over"; with this compare Jos 24:3 and this is the opinion of some of the Jewish Rabbins ^e; though it seems rather that they were called so from Heber, who lived at the time of the confusion of languages; see Gen 10:21. And this is the sense of many Jewish writers, ancient and modern, of Josephus ^f, of Jonathan ben Uzziel ^g, of R. Nehemiah ^h, of Aben Ezra ⁱ, and Kimchi ^k, and others; 2Co 11:22. And these were the Hebrews that dwelt in the land of Judea, and particularly at Jerusalem; nor were they the unbelieving inhabitants of those parts, but believers in Christ, who were embodied in a Gospel church state, It was a tradition of the ancients ^l, that this epistle was written originally in Hebrew, and was translated into Greek, either by Luke the Evangelist, or by Clement of Rome. But for this there is no foundation; no Hebrew copy can be produced; Munster's edition of it in Hebrew is a translation from the Greek, in which it was, no doubt, originally written, that being the common language, and well known to the Jews; and which appears from the citations in it out of the Old Testament, which are made, not from the Hebrew text, but from the Greek version; and besides, had it been written in Hebrew, the writer would not have interpreted the Hebrew words, Melchizedek and Salem, as he does, in Heb 7:1. The time of its writing was before the destruction of Jerusalem, which in this book is signified by the coming of the Lord, and the day approaching; and after Timothy was released from prison, and some time within the two years of his own imprisonment at Rome; when he hoped for a release, as his epistles to the Philippians and to Philemon show. Dr. Lightfoot places it in the year 62, and in the eighth of Nero. And the occasion and design of it is, to set forth the superior excellency of Christ to angels and men, to Moses, to Joshua, to Aaron, and his sons, and the preferableness of his priesthood and sacrifice to the Levitical priesthood and its sacrifices; to teach the Hebrews the true knowledge of the mysteries of their law; to point out to them the design, use, and abrogation of its ceremonies; and to prepare them for what afflictions and persecutions they would be called to endure for Christ; and to exhort them to perseverance, and to strengthen them against apostasy, as well as to instruct them in the various duties of religion.

Gill: Hebrews 13 (Chapter Introduction)

INTRODUCTION TO HEBREWS 13

The apostle having finished the doctrinal part of this epistle, closes it with practical exhortations to these Hebrews, puts up prayers for them, and sends salutations to them. The exhortations are to brotherly love, and the continuance of it, Heb 13:1 to hospitality, by which some have entertained angels unawares, Heb 13:2, to sympathy with those that are in bonds, and in, afflictions, Heb 12:3 to purity and chastity in the honourable state of marriage, urged by the judgment of God on unclean persons, Heb 13:4 to avoid covetousness, and to be content with present things, enforced by the promises of God, which give boldness and strength to faith, Heb 13:5, to remember their spiritual guides and governors, the preachers of the Gospel to them; to follow their faith, and consider the end of their conversation, which is Christ Jesus, the same yesterday, today, and for ever, Heb 13:7. And then he cautions them from being carried about with the doctrines of men, which are divers and strange; which he urges from the profitable effect of the Gospel to establish the heart, and from the unprofitableness of meats to legal worshippers, and from the Christians having an altar, which is Christ, which those who are seeking life by the service of the law have nothing to do with, Heb 13:9. And this he illustrates in the type of burnt offerings, which were burnt without the camp, and there was nothing left for the priests to eat of, Heb 13:11. In like manner Christ, the antitype, suffered without the gates of Jerusalem, for the sanctification of his people, by his blood; and who only, and not those who seek for righteousness by the law, have an interest in, Heb 13:12. However, it becomes the saints to quit everything, and all dependence on themselves, and fellowship with others, and go forth to Jesus, believing in him, whatsoever reproach they suffer on his account; for here is nothing permanent and durable in this world; but there is a state of happiness to come, which will last for ever, Heb 13:13. And since Christ has offered himself for his people, they ought to offer up the sacrifices of praise to God by him, and to do acts of beneficence and goodness, which are sacrifices well pleasing to God through him, Heb 13:15. And to these exhortations apostle adds others; as to obey their spiritual rulers and governors, and submit unto them; since they watch for their souls, and must give an account, which to do with joy, and not with grief, is best and profitable, Heb 13:17 and to pray for the apostle, and other ministers, since they had a good conscience, and were willing to live honestly; and the rather, that he might be restored to them the sooner, Heb 13:18 and to engage them to this their duty, he sets them an example, by putting up prayers for them, Heb 13:20 and desires them to take in good part the letter he had wrote unto them, Heb 13:22 and acquaints them that Timothy was set at liberty, with whom he hoped to see them in a short time, Heb 13:23 and then closes the epistle with his own, and the salutations of others, and with his usual benediction, Heb 13:24.

College: Hebrews (Book Introduction)

INTRODUCTION

It is difficult to overestimate the significance of Hebrews for understanding the nature of the new covenant. No other document in the New Testament canon comments as directly and extensively upon this covenant as does Hebrews. Its description of Jesus as the great high priest of the believer is a unique contribution to New Testament Christology.

Yet Hebrews is perhaps as well known for the difficulties it presents as it is for its distinctive contributions to our understanding of the ministry of Jesus and the nature of our salvation. It is difficult to be certain about who wrote it, when and to whom. It is a letter and not quite a letter. Many find its line of argument intricate and complex, its theology abstract and obscure, and its use of the Old Testament puzzling if not problematic. This commentary will begin by addressing some of these considerations.

AUTHORSHIP

Over the years, most of the debate about the authorship of Hebrews has focused on whether or not Paul wrote this letter. Arguments have been made for other possible authors as well. What we can know for certain about the author is best gleaned from the letter itself, but many will want to know how this debate affects our confidence in the authority and inspiration of the letter.

Did Paul write the Letter to the Hebrews?

Though few defend Pauline authorship of Hebrews today, in the past this view has enjoyed the support of significant church leaders and traditions. The earliest extant copy of Hebrews (early third century) has been received as part of a collection of Paul's letters, in which it was placed after Romans. Pauline authorship was defended by notable church fathers in the East, e.g., Clement of Alexandria (c.150-c.215) and Origen (185-253) who, despite reservations, defended it as essentially Pauline, at least in part on the weight of what was then received tradition. Later, Jerome and Augustine helped to shift opinion in the West and the Sixth Synod of Carthage (419) established a tradition of support for Pauline authorship which lasted until the Reformation.

However, the weight of the evidence - both historical and texual - is far from clear. Early church opinion was far from universal. In the West, prior to Jerome and Augustine, such leaders as Irenaeus and Hippolytus of Rome did not accept Hebrews as Pauline. The Muratorian Canon (a list of documents accepted as New Testament Scripture, c. 170) included thirteen letters identified as Pauline but excluded Hebrews. When reformers such as Calvin and Luther reexamined the question centuries later, neither concluded that Paul was its author. Contemporary critics consider Pauline authorship implausible in light of clear differences between the vocabulary and style of Hebrews and epistles known to be Pauline. Further, it has been argued as improbable for Paul to refer to himself as the author does in 2:3 ("This salvation, which was first announced by the Lord, was confirmed to us by those who heard him") in light of what he says of himself in Galatians 1:11-12 ("I did not receive it from any man, nor was I taught it; rather, I received it by revelation from Jesus Christ").

Who else could have written the letter to the Hebrews?

As early as the second century, Tertullian identified Barnabas as the author of the letter. Barnabas was a Levite (Acts 4:26), and there is much about levitical ritual in the epistle. He was also a Hellenistic Jew, a member of the Jerusalem church and a missionary partner of Paul (Acts 9:27; 11:30; 12:1-14:28). All of this evidence is circumstantial, however, and nothing but Tertullian's opinion connects him to the letter directly.

Clement of Alexandria first suggested that Luke translated a Hebrew text written by Paul. Calvin affirmed this possiblity centuries later. There are some similarities in the Greek style of Luke-Acts and Hebrews. But there is little other evidence and there are also some differences in style. Calvin also suggested Clement of Rome as a possibility. However, Clement of Rome widely quoted from the letter himself. It is unlikely that he would quote himself and his use of the Old Testament is often at variance with that in Hebrews.

Luther was the first to suggest Apollos as the possible author of Hebrews, a view which continues to enjoy some popularity. He was a "learned man, with a thorough knowledge of the Scriptures" who "vigorously refuted the Jews in public debate, proving from the Scriptures that Jesus was the Christ" (Acts 18:24-28). Presumably, he would have been capable of the careful handling of the LXX found in Hebrews. Also, he probably had some connection to the Pauline mission (1 Corinthians 1-4). But concluding that he was therefore the author of Hebrews is, at best, conjecture.

Among others, arguments have been made for Peter, Jude, Stephen, Aristion, Priscilla, Silas, Timothy, Epaphras, Philip and Mary the mother of Jesus as possible authors of Hebrews. Two other possibilities remain. An associate of Paul could have written the letter for him (a view first suggested by Origen in 220). It is also possible that Hebrews was written by some other anonymous Christian unknown to us. The letter itself does not clearly identify its author. Perhaps the fairest conclusion is that advanced by Origen, in spite of his inclination to defend Pauline authorship: "who wrote the Epistle, God only knows the truth."

How does the debate about authorship affect our view of the letter?

It is important to note that, although the debate over authorship has extended over the centuries, the question of the letter's canonicity (i.e., its inspiration and authority) has not. Even though church fathers in the East may have had doubts about its authorship, there is no evidence that they ever questioned its canonicity. Though the Muratorian Canon excluded Hebrews (as well as James and 1-2 Peter), all four books were included in the New Testament canon by the Synod of Hippo (393) and the Third (397) and Sixth (419) Synods of Carthage. Subsequent questions about its authorship during the Reformation had no effect at all upon the reformers' view of its authority or inspiration.

It is clear that apostolicity, as well as other issues such as universality and the "rule of faith," were important in the early decisions about the New Testament canon. We must keep in mind, however, that a document's "canonical" status is the result of a human process which does not bestow divine authority or inspiration upon a document but recognizes the authority and inspiration which it inherently possesses because it has been "God-breathed" (2 Tim 3:16). In other words, if it is true that Hebrews is a divinely inspired and authoritative document, its inspiration and authority remain factual in an objective sense apart from our own inability to clearly discern the identity of its author. In his providence, God bore witness to the inspiration and authority of this letter in a manner that left little room for doubt, as Hebrews persistently silenced the questions of men who soon found that it "is useful for teaching, rebuking, correcting and training in righteousness, so that the man of God may be thoroughly equipped for every good work" (2 Tim 3:16-17).

What do we know about the author?

Though the question of authorship is not determinative of either the letter's inspiration or authority, it is significant for our interpretation of Hebrews. Knowing as much as we can about the author can be helpful for discerning the meaning of a text. We may not be able to know the identify of our author with any degree of certainty, but there is much that we can know about him.

He was probably a Hellenistic Jew for he was both steeped in the LXX and possessed of an excellent vocabulary and a polished style for writing in the Greek language. Presumably, then, he was well educated. He was probably a second generation Christian (2:3) but one with direct connection to apostolic influence since he was a companion of Timothy (13:23) and thus possibly an associate of Paul. It is possible that he wrote from Italy, although 13:24 could also be taken to mean that the recipients were in Italy and some in his own party were from there as well. The rhetoric of the letter and his description of it as "my word of exhortation" (13:22) suggest that he was probably a preacher. His "short letter" reveals a compassionate pastor, a keen theologian and a superior logician who applies all the resources of revelation and rhetoric at his command so that his dear friends will "not drift away" (2:1).

DATE, DESTINATION AND PURPOSE

Three important facts suggest at least a general date for the letter. First, Clement of Rome cited Hebrews frequently. 1 Clement was written in A.D. 95 or 96 and thus Hebrews would not only have been completed but well circulated by this date. Second, there is thus little reason to doubt that the Timothy of 13:23 was the associate of Paul referred to elsewhere in the New Testament. Though we do not know how old Timothy was when he joined Paul in his work, it is unlikely that this reference would place the letter very late in the first century. Finally, much is made of the destruction of the Jerusalem temple in A.D. 70. Although it is possible that the author would not have referred to this event if it had happened by the time of writing, it seems improbable that he would omit reference to an event that not only had a significant effect on the lives of first-century Jews (including Christians) but would have added great force to his own argument. Further, he refers to old covenant worship rituals in the present tense (8:4-5; 10:1-3).

Other considerations as to the probable date of the letter pertain to the identity and location of its recipients. The title "To the Hebrews" may have been added later and reflect later opinions about its contents but it accompanies the letter in all of the oldest Greek manuscripts and there is no evidence that the letter ever bore any other title. Some suggest that the phrase could be translated "against the Hebrews" but it is the same formula used in Paul's letters which were hardly "against" the Romans, Galatians, etc. The title of the letter thus suggests that its recipients were Jewish, and the content that they were both Jewish and Christian.

The letter itself indicates that its recipients were enduring persecution (10:33-34; 12:4; 13:3, 23). The more natural reading of 13:24 suggests that the author wrote to Italy rather than from Italy (for which the expression "those in Italy send you their greetings" would have been more appropriate). The Edict of Claudius had expelled Jews from Rome in 49 but many had returned by the time of the persecution begun by Nero in 64. Since our earliest quotes of Hebrews come to us from Clement of Rome, its circulation there was likely at an early date. The cumulative evidence thus suggests that the letter was addressed to Jewish Christians in Rome who suffered under the persecutions of Nero.

The combination of these circumstances and statements in the letter suggest its purpose. Though some have suggested that Hebrews was written foremost to combat an early Jewish perversion of Christian doctrine or as a generic tract to demonstrate the superiority of Christianity, key verses in the letter suggest that it was addressed to a particular community with a view to responding to an urgent need. The following verses are all suggestive:

Passage Exhortation End in View

2:1 We must pay more careful attention so that we do not . . . to what we have heard drift away

3:1 fix your thoughts on Jesus (cp. 12:2)

3:6 hold on to our courage and the

3:6 hope of which we boast

3:12 See to it . . . that none of you has a

. . . heart that turns away from the

living God

3:13 encourage one another daily so that none of you

may be hardened by

sin's deceitfulness

3:14 . . . if we hold firmly till the end the We have come to

confidence we had at first share in Christ . . .

4:1 let us be careful that none of you be

found to have fallen

short of it [rest]

4:11 Let us . . . make every effort to enter so that no one will

that rest fall

4:14 let us hold firmly to the faith we

profess

6:11 show this same diligence to the very in order to make your

end hope sure

10:23 Let us hold unswervingly to the

hope we profess

10:35 So do not throw away your it will be richly

confidence rewarded

10:36 You need to persevere so that when you

have done the will of

God, you will receive

what he has promised.

12:1 Let us run with perseverance the

12:1 race marked out for us

12:2 Let us fix our eyes on Jesus (cp. 3:1)

12:3 Consider him who endured such so that you will not

opposition from sinful men grow weary and lose

heart

Hebrews is, without doubt, a theologically valuable document which presents a well arranged argument in defense of the superiority of the new covenant. Yet these verses suggest that the author had an immediate purpose in mind for his theology and his rhetoric - the encouragement of Christian brothers and sisters who, suffering under persecutions which threatened even martyrdom, were tempted to abandon their strength. In the midst of their suffering, our author sends his "short letter" and "word of exhortation" (13:22) that they might fix their eyes on Jesus (3:1; 12:2), whose greatness he demonstrates from their own beloved Scriptures and cherished heritage.

FORM AND STRUCTURE

Since Hebrews includes some of the formal features of an epistle (e.g., personal greetings and closing formula) but not others (e.g., typical introductory greeting or address), there has been much debate as to whether it is more of a letter or a sermon. However, this particular formulation of the genre question probably reads a sharper distinction between written and oral communication back into an era when rhetoric rarely made such a rigid separation. Other epistles in the New Testament were clearly written in the knowledge that they would be read in the presence of congregations. It is thus possible to argue that, though written, they should be viewed primarily as oral documents. Writing lengthy treatises with significant oral features was a typical "rhetorical" practice for the ancients (e.g., the "template" or model speeches of Isocrates and others). Hence, Hebrews could well have been constructed as a "written homily," i.e., a letter with sermonic features.

This is to propose a variation of Deissmann's suggestion that Hebrews could have been an example of Christian literary art (i.e., a kind of treatise). Guthrie's criticism - that the writer's purpose was too serious to be regarded in this light - assumes that literary art cannot be addressed to particular communities and urgent occasions, when in fact, rhetoric is chiefly defined by (1) its "addressed" nature and (2) its "contingent" character. The fact that it is addressed to specific communities, their circumstances and the demands of those circumstances is precisely what, according to Aristotle, distinguishes "rhetoric" from its counterpart "dialect." It is quite in keeping with at least one significant ancient rhetorical tradition to regard Hebrews as a written homily - an extended written treatise with significant oral features, addressed to a particular community with a view to responding to an urgent need.

Of what import is this conclusion? There is little value in examining Hebrews for exact correspondence to any particular classical scheme of rhetoric as some have done for (1) a strong case has been made that there is no single classical tradition of rhetoric and (2) our uncertainty about the identity of the author makes it impossible for us to do anything more than speculate about the possible significance of any such similarities.

There are several values, however, in recognizing the "rhetorical" nature of the document. First, this encourages us to keep in mind that, above all, Hebrews is an attempt to persuade its recipients (to take action, i.e., a case of deliberative rhetoric). Close attention should thus be paid to its argumentative dimensions. Also, as we attempt to follow the writer's development of thought, we should be alert for the use of rhetorical devices which signal transitions from argumentative sections to hortatory sections that address the contingiences of the community's situation. Further, apart from the complexities which separated competing rhetorical traditions in the ancient world, it is not inappropriate to look for evidence of the kinds of topoi (argumentative commonplaces) more widely employed and with which a well educated author was likely to be familiar. This should aid our understanding of the nature of the proofs employed by our author. Finally, it reminds us to seek the relevance of the subject matter of Hebrews in relationship to particular sets of life circumstances (persecution, suffering, temptation, and discouragement among them).

Hebrews is organized around a series of quotations from the Old Testament which are not only presented as argument but also developed with a variety of exegetical procedures (see below). If we use these quotations as a guideline for discerning its structure, the following picture of Hebrews emerges.

Chapter One is an introduction. This chapter is full of Old Testament quotations demonstrating Jesus' superiority over angels.

Chapter Two appeals to Psalm 8. Jesus rescues man by coming down beneath angels, joining man in flesh and blood, dying, and then returning to his place of exaltation above the angels. All who cling to him in faith return with him to the throne.

Chapters Three and Four deal with Psalm 95. God offers rest to all who trust him. The land of Canaan was not that rest, for this Psalm spoke of a rest long after the Israelites who wandered in the desert hardened their hearts and lost the rest which God offered to them. God's rest is still available for all who believe him.

Chapters Five, Six and Seven are organized around Psalm 110. Jesus is a priest like Melchizedek, who was also superior to the priesthood of the old covenant. Jesus, in fact, is a priest forever by God's oath.

Chapter Eight introduces Jeremiah 31. The new covenant, created by Jesus our great high priest, is superior to the old covenant. It is founded on better promises than the old covenant, which was a mere copy and shadow of this new covenant.

Chapters Nine and Ten treat Psalm 40. Jesus' living sacrifice of himself through obedience is far superior to the Old Testament sacrifices of dead bulls and goats repeatedly offered in the old tabernacle. Jesus took this sacrifice into the very presence of God, thus fully taking away sins and cleansing our consciences.

Chapter Eleven develops a theme from Habakkuk 2, that the righteous will live by faith. This principle by which we live is illustrated by numerous examples of people living by faith.

Chapter Twelve treats Proverbs 3. We must accept the discipline God brings upon us, for God disciplines those he loves.

Chapter Thirteen is the conclusion. It is full of exhortations on how to give ourselves to God in the life of faith.

Remove the introductory and concluding chapters for a moment and an interesting picture of the structure of the main body of thought emerges. The new covenant (chapter 8) is central, tying together his priesthood (chapters 5-7) and his sacrifice (chapters 9-10). This is prepared for by the offer of rescue (chapter 2) and rest (chapters 3-4) and followed by the re

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____________ . Hebrews . Tyndale New Testament Commentary. Grand Rapids: Eerdmans, 1983.

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-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

ABD Anchor Bible Dictionary

BAGD Bauer-Arndt-Gingrich-Danker Greek Lexicon (2nd. ed.)

BDB New Brown-Driver-Briggs-Gesenius Hebrew and English

Lexicon

BDF Blass-Debrunner-Funk Greek Grammar

ISBE International Standard Bible Encyclopedia (Bromiley)

KJV King James Version

LN Louw & Nida's Lexicon Based on Semantic Domains

LSJ Liddell-Scott-Jones Greek Lexicon

LXX Septuagint

MHT Moulton-Howard-Turner Greek Grammar

MM Moulton & Milligan's Vocabulary of Greek Testament

NASB New American Standard Bible

NIDNTT New International Dictionary of New Testament

Theology

NJB New Jerusalem Bible

RSV Revised Standard Version

TDNT Theological Dictionary of the New Testament, ed. by

Gerhard Kittel and Gerhard Friedrich

ZPED Zondervan Pictorial Encyclopedia of the Bible

-College Press New Testament Commentary: with the NIV

College: Hebrews (Outline)

OUTLINE

I. JESUS IS SUPERIOR TO THE ANGELS - 1:1-14

A. The Preeminence of the Son - 1:1-4

B. The Son Superior to the Angels - 1:5-14

II. JESUS RESCUES MAN - 2:1-18

A. Warning Not to Ignore Such a Great Salvation - 2:1-4

B. Jesus Became a Man to Bring Men to Glory - 2:5-18

III. GOD OFFERS REST TO ALL WHO TRUST HIM - 3:1-4:16

A. Jesus Is Superior to Moses - 3:1-6

B. Psalm 95:7-11 - 3:7-11

C. Hold Firm to the End - 3:12-15

D. Unbelieving Israelites Fell in the Desert - 3:16-19

E. A Sabbath-Rest for the People of God - 4:1-5

F. A Sabbath-Rest Remains - 4:6-11

G. The Message from God Does Its Part to Save Us - 4:12-13

H. Jesus, the Great High Priest - 4:14-16

IV. JESUS IS SUPERIOR TO THE PRIESTHOOD OF THE OLD COVENANT AND A PRIEST FOREVER BY GOD'S OATH - 5:1-7:28

A. Requirements of the High Priest - 5:1-4

B. Jesus Fulfills the Requirements and Offers Eternal Salvation - 5:5-10

C. [Excursus: Responding to God] - 5:11-6:12

1. Still Infants - 5:11-14

2. On to Maturity - 6:1-3

3. Those Who Fall Away - 6:4-8

4. Confident of Better Things - 6:9-12

D. God's Oath Makes His Purpose Sure - 6:13-20

E. Melchizedek Like the Son of God - 7:1-3

F. Melchizedek Greater than Abraham - 7:4-10

G. Jesus Is High Priest Based on His Resurrection which Introduces a Better Hope - 7:11-19

H. Jesus Is High Priest Based on God's Oath which Produces a Better Covenant - 7:20-22

I. Jesus' Resurrection Creates a Permanent Priesthood - 7:23-25

J. Jesus' Death Provides the Perfect Sacrifice - 7:26-28

V. THE NEW COVENANT BROUGHT BY JESUS OUR HIGH PRIEST IS SUPERIOR TO THE OLD COVENANT - 8:1-13

A. Our High Priest Reigns and Serves in the True Tabernacle, Prefigured by Old Testament Shadows - 8:1-5

B. Our High Priest Is Mediator of the New Covenant, Promised through the Prophet Jeremiah - 8:6-13

VI. JESUS' SACRIFICE OF HIMSELF IS SUPERIOR TO THE SACRIFICES OF THE OLD COVENANT AND SETS US FREE FROM SIN - 9:1-10:39

A. The Tabernacle and Its Tools - 9:1-5

B. The Day of Atonement - 9:6-10

C. Jesus' Sacrifice Cleanses Our Conscience - 9:11-14

D. Jesus' Death Inaugurates the New Covenant - 9:15-22

E. Jesus' Sacrifice Was Once for All - 9:23-28

F. Old Covenant Sacrifices Could Not Take Away Sin - 10:1-4

G. Christ Offered His Body to Make Us Holy - 10:5-10

H. Our High Priest Now Reigns - 10:11-14

I. Witness of the Holy Spirit through Jeremiah - 10:15-18

J. Let Us Draw Near to God and Spur One Another On - 10:19-25

K. The Judgment of God on Those Who Keep Sinning - 10:26-31

L. Reminder of Earlier Suffering - 10:32-34

M. The Need to Persevere - 10:35-39

VII. GOD EXPECTS US TO SHOW FAITH - 11:1-40

A. The Nature of Faith - 11:1-3

B. Faith Illustrated by Abel, Enoch, and Noah - 11:4-7

C. Faith Illustrated by Abraham - 11:8-19

D. Faith Illustrated by Isaac, Jacob, and Joseph- 11:20-22

E. Faith Illustrated by Moses - 11:23-28

F. Faith Illustrated in Israel - 11:29-38

G. God Planned to Make Them Perfect with Us - 11:39-40

VIII. GOD EXPECTS US TO ENDURE DISCIPLINE - 12:1-29

A. A Call to Perseverance - 12:1-3

B. The Word of Encouragement - 12:4-6

C. God Disciplines His Children - 12:7-11

D. Practical Actions - 12:12-17

E. Terrifying Mt. Sinai - 12:18-21

F. Mt. Zion, the Heavenly Jerusalem - 12:22-24

G. A Kingdom which Cannot Be Shaken - 12:25-29

IX. CONCLUDING EXHORTATIONS - 13:1-25

A. Keep Loving Each Other - 13:1-3

B. Stay Pure - 13:4-6

C. Remember Your Leaders - 13:7-8

D. Counterparts to Old Covenant Practices - 13:9-16

E. Obey Your Leaders and Pray for Us - 13:17-19

F. Benediction and Closing Exhortations - 13:20-22

G. Personal Greetings - 13:23-25

-College Press New Testament Commentary: with the NIV