Text -- Hebrews 13:4-25 (NET)

13:4 Marriage must be honored among all and the marriage bed kept undefiled, for God will judge sexually immoral people and adulterers. 13:5 Your conduct must be free from the love of money and you must be content with what you have, for he has said, “I will never leave you and I will never abandon you.” 13:6 So we can say with confidence, “The Lord is my helper, and I will not be afraid. What can man do to me?” 13:7 Remember your leaders, who spoke God’s message to you; reflect on the outcome of their lives and imitate their faith. 13:8 Jesus Christ is the same yesterday and today and forever! 13:9 Do not be carried away by all sorts of strange teachings. For it is good for the heart to be strengthened by grace, not ritual meals, which have never benefited those who participated in them. 13:10 We have an altar that those who serve in the tabernacle have no right to eat from. 13:11 For the bodies of those animals whose blood the high priest brings into the sanctuary as an offering for sin are burned outside the camp. 13:12 Therefore, to sanctify the people by his own blood, Jesus also suffered outside the camp. 13:13 We must go out to him, then, outside the camp, bearing the abuse he experienced. 13:14 For here we have no lasting city, but we seek the city that is to come. 13:15 Through him then let us continually offer up a sacrifice of praise to God, that is, the fruit of our lips, acknowledging his name. 13:16 And do not neglect to do good and to share what you have, for God is pleased with such sacrifices. 13:17 Obey your leaders and submit to them, for they keep watch over your souls and will give an account for their work. Let them do this with joy and not with complaints, for this would be no advantage for you. 13:18 Pray for us, for we are sure that we have a clear conscience and desire to conduct ourselves rightly in every respect. 13:19 I especially ask you to pray that I may be restored to you very soon.

Benediction and Conclusion

13:20 Now may the God of peace who by the blood of the eternal covenant brought back from the dead the great shepherd of the sheep, our Lord Jesus Christ, 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. 13:22 Now I urge you, brothers and sisters, bear with my message of exhortation, for in fact I have written to you briefly. 13:23 You should know that our brother Timothy has been released. If he comes soon, he will be with me when I see you. 13:24 Greetings to all your leaders and all the saints. Those from Italy send you greetings. 13:25 Grace be with you all.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Heb 13:4

Let marriage be ( ho gamos ).

No verb in the Greek. The copula can be supplied either estin (is) or estō (let be, imperative).

Robertson: Heb 13:4

Had in honour ( timios ).

Old adjective from timē (honour) as in Act 5:34. Gamos elsewhere in the N.T., means the wedding or wedding feast (Mat 22:29; Joh 2:1).

Robertson: Heb 13:4

Undefiled ( amiantos ).

Old compound word (alpha privative and verbal of miainō , to defile), already in Heb 7:26. Miainō tēn koitēn is a common expression for adultery.

Robertson: Heb 13:4

Fornicators ( pornous ).

Unmarried and impure.

Robertson: Heb 13:4

Adulterers ( moichous ).

Impure married persons. God will judge both classes whether men do or not.

Robertson: Heb 13:5

Be ye free from the love of money ( aphilarguros ho tropos ).

No copula, but supply esto : "Let your manner of life (tropos , way, Mat 23:37), be without love of money"(aphilarguros , double compound), once found only in the N.T., here and 1Ti 3:3, but now several times - or the adverb aphilargurōs - in papyri and inscriptions (Deissmann, Light , etc., pp. 85f.). Alpha privative and philos and arguros . The N.T. is full of the peril of money on the character as modern life is also.

Robertson: Heb 13:5

Content with such things as ye have ( arkoumenoi tois parousin ).

Present passive participle of arkeō , to suffice, to be content as in Luk 3:14. Cf. autarkēs in Phi 4:11. Here in the nominative plural with no substantive or pronoun (anacoluthon, as in 2Co 1:7) or the participle used as a principal verb as in Rom 12:16. "Contented with the present things"(tois parousin , associative instrumental case of ta paronta , present active neuter plural participle of pareimi , to be present or on hand).

Robertson: Heb 13:5

For himself hath said ( autos gar eirēken ).

God himself as in Act 20:33 of Christ. Perfect active indicative as in Heb 1:13; Heb 4:3.; Heb 10:9. The quotation is a free paraphrase of Gen 28:15; Deu 31:8; Jos 1:5; 1Ch 28:20. Philo (de Confus. Ling. 32) has it in this form, "a popular paraphrase"(Moffatt). Note the five negatives strengthening each other (ou mē with the second aorist active subjunctive anō from aniēmi , to relate, as in Act 16:26; oud' ou mē with second aorist active subjunctive egkatalipō from egkataleipō , to leave behind, as in Mat 27:46; 2Ti 4:10). A noble promise in times of depression.

Robertson: Heb 13:6

So that we say ( hōste hēmas legein ).

The usual construction (the infinitive) with hōste in the Koiné even when the idea is result instead of purpose. The accusative hēmas is that of general reference.

Robertson: Heb 13:6

With good courage ( tharrountas ).

Present active participle of tharreō (Ionic and early Attic tharseō , Mat 9:2) as in 2Co 5:6, 2Co 5:8. The accusative agreeing with hēmas , "being of good courage."The quotation is from Psa 118:6.

Robertson: Heb 13:6

My helper ( emoi boēthos ).

"Helper to me"(ethical dative emoi ). Boēthos is old adjective (cf. boētheō , to help, Heb 2:18), often in lxx as substantive, here only in N.T.

Robertson: Heb 13:6

I will not fear ( ou phobēthēsomai ).

Volitive first future passive of phobeomai .

Robertson: Heb 13:7

Remember ( mnēmoneuete ).

Present active imperative of mnēmoneuō , old verb to be mindful of (from mnēmōn , mindful) with genitive (Joh 15:20) or accusative (Mat 16:9). "Keep in mind."Cf. Heb 11:22.

Robertson: Heb 13:7

Them that had the rule over you ( tōn hēgoumenōn humōn ).

Present middle participle of hēgeomai with genitive of the person (humōn ) as in Heb 13:17, Heb 13:24. The author reminds them of the founders of their church in addition to the long list of heroes in chapter Acts 11. See a like exhortation to respect and follow their leaders in 1Th 5:12. Few lessons are harder for the average Christian to learn, viz., good following.

Robertson: Heb 13:7

The word of God ( ton logon tou theou ).

The preaching of these early disciples, apostles, and prophets (1Co 1:17).

Robertson: Heb 13:7

And considering the issue of their life ( hōn anatheōrountes tēn ekbasin tēs anastrophēs ).

No "and"in the Greek, but the relative hōn (whose) in the genitive case after anastrophēs , "considering the issue of whose life."Present active participle of anatheōreō , late compound, to look up a subject, to investigate, to observe accurately, in N.T. only here and Act 17:23. Ekbasis is an old word from ekbainō , to go out (Heb 11:15, here only in N.T.), originally way out (1Co 10:13), but here (only other N.T. example) in sense of end or issue as in several papyri examples (Moulton and Milligan, Vocabulary ).

Robertson: Heb 13:7

Imitate their faith ( mimeisthe tēn pistin ).

Present middle imperative of mimeomai , old verb (from mimos , actor, mimic), in N.T. only here, 2Th 3:7, 2Th 3:9; 3Jo 1:11. Keep on imitating the faith of the leaders.

Robertson: Heb 13:8

Jesus Christ is the same yesterday and today, yea and forever ( Iēsous Christos echthes kai sēmeron ho autos kai eis tous aiōnas ).

There is no copula in the Greek. Vincent insists that estin be supplied between Iēsous and Christos , "Jesus is Christ,"but it more naturally comes after Christos as the Revised Version has it. The old adverb echthes is rare in the N.T. (Joh 4:52; Act 7:28; Heb 13:8). Here it refers to the days of Christ’ s flesh (Heb 2:3; Heb 5:7) and to the recent work of the leaders (Heb 13:7). "Today"(sēmeron , Heb 3:15) is the crisis which confronts them. "Forever"(eis tous aiōnas ) is eternity as well as the Greek can say it. Jesus Christ is eternally "the same"(Heb 1:12) and the revelation of God in him (Heb 1:1.) is final and never to be superseded or supplemented (Moffatt). Hence the peril of apostasy from the only hope of man.

Robertson: Heb 13:9

Be not carried away ( mē parapheresthe ).

Prohibition with mē and present passive imperative of parapherō , old verb to lead along (Jud 1:12), to carry past (Mar 14:36), to lead astray as here.

Robertson: Heb 13:9

By divers and strange teachings ( didachais poikilais kai xenais ).

For poikilos (many coloured) see Heb 2:4. Xenos for guest we have had in Heb 11:13, but here as adjective meaning unheard of (1Pe 4:12) as in older Greek also. The new is not always wrong any more than the old is always right (Mat 13:52). But the air was already full of new and strange teachings that fascinated many by their very novelty. The warning here is always needed. Cf. Gal 1:6-9; 2Ti 3:16.

Robertson: Heb 13:9

That the heart be established by grace ( chariti bebaiousthai tēn kardian ).

Present passive infinitive of bebaioō (from bainō ) to make stable with the instrumental case chariti (by grace) and the accusative of general reference (tēn kardian ). How true it is that in the atmosphere of so many windy theories only the heart is stable that has an experience of God’ s grace in Christ.

Robertson: Heb 13:9

That occupied themselves ( hoi peripatountes ).

"That walked"in the ritualistic Jewish rules about meats.

Robertson: Heb 13:9

Were not profited ( ouk ōphelēthēsan ).

First aorist passive indicative of ōpheleō , to help. Mere Jewish ceremonialism and ritualism failed to build up the spiritual life. It was sheer folly to give up Christ for Pharisaism or for Moses.

Robertson: Heb 13:10

We have an altar ( echomen thusiastērion ).

We Christians have a spiritual altar (thusiastērion ), not a literal one (Heb 7:13). This metaphor is carried out.

Robertson: Heb 13:10

Whereof ( ex hou ).

Our spiritual altar.

Robertson: Heb 13:10

The tabernacle ( tēi skēnēi ).

Dative case with latreuontes (serve), skēnē being used for "the whole ceremonial economy"(Vincent) of Judaism.

Robertson: Heb 13:11

Of those beasts whose blood ( hōn zōōn to haima toutōn ).

The antecedent (zōōn ) of hōn is here incorporated and attracted into the case of the relative, "the blood of which beasts"and then toutōn (genitive demonstrative) is added, "of these."Cf. Lev 4:12., Lev 4:21; Lev 16:27 for the Old Testament ritual in such cases. This is the only example in the lxx or N.T. where zōōn (animal) is used of a sacrificial victim. See also Exo 29:14; Exo 32:26. for burning without the camp.

Robertson: Heb 13:12

Wherefore Jesus also ( dio kai Iēsous ).

The parallel is drawn between the O.T. ritual and the better sacrifice of Jesus already discussed (9:13-10:18). The purpose of Jesus is shown (hina hagiasēi , hina and the first aorist active subjunctive of hagiazō , to sanctify), the means employed (dia tou idiou haimatos , by his own blood), the place of his suffering (epathen , as in Heb 5:8) is also given (exō tēs pulēs , outside the gate, implied in Joh 19:17) which phrase corresponds to "outside the camp"of Heb 13:11.

Robertson: Heb 13:13

Let us therefore go forth to him ( toinun exerchōmetha pros auton ).

Inferential particle (toi ,nun ), usually post-positive (Luk 20:25; 1Co 9:26) only N.T. examples. Present middle volitive subjunctive of exerchomai . "Let us keep on going out there to him."If a separation has to come between Judaism and Christianity, let us give up Judaism, and go out to Christ "outside the camp"and take our stand with him there on Golgotha, "bearing his reproach"(ton oneidismon autou pherontes ) as Jesus himself endured the Cross despising the shame (Heb 12:2) and as Moses accepted "the reproach of the Messiah"(Heb 11:26) in his day. The only decent place for the follower of Christ is beside the Cross of Christ with the reproach and the power (Rom 8:1.) in it. This is the great passionate plea of the whole Epistle.

Robertson: Heb 13:14

An abiding city ( menousan polin ).

Jerusalem has lost its charm for followers of Christ. Vincent rightly argues that the Epistle must have been written before the destruction of Jerusalem else a reference to that event could hardly have been avoided here. We are now where Abraham was once (Heb 11:10).

Robertson: Heb 13:15

Through him ( di' autou ).

That is Jesus. He is our Priest and Sacrifice, the only efficient and sufficient one.

Robertson: Heb 13:15

Let us offer up ( anapherōmen ).

Present active volitive subjunctive of anapherō , "let us keep on offering up."Jesus is living and let us go to him.

Robertson: Heb 13:15

A sacrifice of praise ( thusian aineseōs ).

This phrase occurs in Lev 7:12; Psalm 54:8. The word ainesis (from aineō , to praise), common in lxx, is only here in N.T.

Robertson: Heb 13:15

The fruit of lips ( karpon cheileōn ).

In apposition (tout 'estin ) and explanation of thusian aineseōs . Cf. Hos 14:3; Isa 57:19.

Robertson: Heb 13:15

Which made confession to his name ( homologountōn tōi onomati autou ).

This use of homologeō with the dative in the sense of praise like exomologeō is unique, though the papyri furnish examples in the sense of gratitude (Moulton and Milligan, Vocabulary ).

Robertson: Heb 13:16

To do good ( tēs eupoiias ).

Genitive case. Late compound from eupoios (eupoieō ), common in Epictetus, but here only in N.T., a doing good.

Robertson: Heb 13:16

To communicate ( koinōnias ).

Genitive case. See 2Co 9:13 for use for contribution, beneficence. Moffatt notes that the three great definitions of worship and religious service in the N.T. (here, Rom 12:1.; Jam 1:27) are all inward and ethical.

Robertson: Heb 13:16

Forget not ( mē epilanthanesthe ).

Prohibition with mē and the present middle imperative of epilanthanō (Heb 6:10; Heb 13:2). Here with the genitive case.

Robertson: Heb 13:16

Is well pleased ( euaresteitai ).

Present passive indicative of euaresteō (Heb 11:5). With the associative instrumental case thusiais (sacrifices).

Robertson: Heb 13:17

Obey ( peithesthe ).

Present middle imperative of peithō with dative case.

Robertson: Heb 13:17

Submit ( hupeikete ).

Present active imperative of hupeikō , old compound to yield under, to give up. Here only in N.T.

Robertson: Heb 13:17

They watch ( agrupnousin ).

Present active indicative of agrupneō old verb (from agreō , to search, hupnos , sleep), to seek after sleep, to be sleepless, be watchful (Mar 13:33).

Robertson: Heb 13:17

As they that shall give account ( hōs logon apodōsontes ).

Regular Greek idiom with hōs and the future participle. For logon apodidōmi , to render account, see Mat 12:36. These leaders as good shepherds recognize keenly their responsibility for the welfare of the flock.

Robertson: Heb 13:17

And not with grief ( kai mē stenazontes ).

"And not groaning"(cf. Rom 8:23).

Robertson: Heb 13:17

Unprofitable ( alusiteles ).

Old double compound adjective (alpha privative and lusitelēs and this from luō , to pay, and telos , tax, useful or profitable as Luk 17:2), not profitable, not advantageous, by litotes , hurtful, pernicious. Common rhetorical litotes , here only in N.T.

Robertson: Heb 13:18

Honestly ( kalōs ).

Nobly, honourably. Apparently the writer is conscious that unworthy motives have been attributed to him. Cf. Paul in 1Th 2:18; 2Co 1:11., 2Co 1:17

Robertson: Heb 13:19

That I may be restored to you the sooner ( hina tacheion apokatastathō humin ).

Purpose clause with hina and the first aorist passive subjunctive of apokathistēmi , an old double compound as in Mat 12:13. What is meant by tacheion (Joh 13:27; Joh 20:4) we do not know, possibly sickness. See Heb 13:23 also for tacheion .

Robertson: Heb 13:20

The God of peace ( ho theos tēs eirēnēs ).

God is the author and giver of peace, a Pauline phrase (6 times) as in 1Th 5:23.

Robertson: Heb 13:20

Who brought again from the dead ( ho anagagōn ek nekrōn ).

Second aorist active articular participle of anagō (cf. Rom 10:7), the only direct mention of the resurrection of Jesus in the Epistle, though implied often (Heb 1:3, etc.).

Robertson: Heb 13:20

That great shepherd of the sheep ( ton poimena tōn probatōn ton megan ).

This phrase occurs in Isa 63:11 except ton megan which the author adds as in Heb 4:14; Heb 10:21. So here, "the shepherd of the sheep the great one."

Robertson: Heb 13:20

With the blood of the eternal covenant ( en haimati diathēkēs aiōniou ).

This language is from Zec 9:11. The language reminds us of Christ’ s own words in Mar 14:24 (Mat 26:28; Luk 22:20; 1Co 11:25) about "my blood of the covenant."

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.

Robertson: Heb 13:22

Bear with ( anechesthe ).

Present middle imperative (some MSS. have anechesthai , infinitive) of anechō with the ablative, "hold yourselves back from"as in Col 3:13.

Robertson: Heb 13:22

The word of exhortation ( tou logou tēs paraklēseōs ).

His description of the entire Epistle. It certainly is that, a powerful appeal in fact.

Robertson: Heb 13:22

I have written ( epesteila ).

First aorist active indicative (epistolary aorist) of epistellō , old word to send a letter (epistolē ) as in Act 15:20.

Robertson: Heb 13:22

In few words ( dia bracheōn ).

Common Greek idiom, here only in N.T. (from brachus , brief, short). Cf. di' oligōn egrapsa in 1Pe 5:12.

Robertson: Heb 13:23

Hath been set at liberty ( apolelumenon ).

Perfect passive participle of apoluō , to set free, in indirect discourse after ginōskete . Possibly from prison if he came to Rome at Paul’ s request (2Ti 4:11, 2Ti 4:21).

Robertson: Heb 13:23

Shortly ( tacheion ).

Same comparative as in Heb 13:19, "sooner"than I expect (?).

Robertson: Heb 13:24

They of Italy ( hoi apo tēs Italias ).

Either those with the author in Italy or those who have come from Italy to the author outside of Italy.

Vincent: Heb 13:4

Marriage is honorable in all ( τίμιος ὁ γάμος ἐν πᾶσιν )

Γάμος everywhere else in N.T. a wedding or wedding feast , often in the plural, as Mat 22:2, Mat 22:3, Mat 22:4; Luk 12:36. Τίμιος honorable or held in honor . Often in N.T. precious , of gold, stones, etc., as 1Co 3:12; Rev 17:4; Rev 18:12; of life, Act 20:24; the fruits of the earth, Jam 5:7; the blood of Christ, 1Pe 1:19; the divine promises, 2Pe 1:4. Rend. " let marriage be had in honor." The statement is hortatory, as suiting the character of the entire context, and especially the γὰρ for ; " for whoremongers," etc. Ἑν πᾶσιν in all respects," as 1Ti 3:11; 2Ti 4:5; Tit 2:9; Col 1:18; Phi 4:12. If as A.V., the more natural expression would be παρὰ πᾶσιν as Mat 19:26; Act 26:8; Rom 2:13; 2Th 1:6; Jam 1:27. Ἑν πᾶσιν in all things appears in this chapter, Heb 13:18. There are many points in which marriage is to be honored besides the avoidance of illicit connections. See on 1Th 4:6.

Vincent: Heb 13:4

God will judge ( κρινεῖ ὁ θεός )

Note the emphatic position of ὁ θεός . He will judge and condemn infractions of the marriage-bond, however social sentiment may condone them.

Vincent: Heb 13:5

Let your conversation be without covetousness ( ἀφιλάργυρος ὁ τρόπος )

Τρόπος originally turn or direction . Hence ways manner , fashion ; way or manner of life . In this sense N.T.o . Elsewhere often in the phrase ὅν τρόπον or καθ ' ὅν τρόπον in or according to the way in which . See Mat 23:37; Luk 13:34; Act 1:11; Act 15:11; Act 27:25. The meaning here is character or moral disposition . Ἁφιλάργυρος without covetousness , only here and 1Ti 3:3, see note.

Vincent: Heb 13:5

Be content with such things as ye have ( ἀρκούμενοι τοῖς παροῦσιν )

Lit. being contented with the things which are at hand . For ἀρκεῖν to suffice , see Luk 3:14; Joh 6:7; 1Ti 6:8. On the compounds αὐτάρκης self-sufficient and αὐτάρκεια self-sufficiency , see on 2Co 9:8; see on Phi 4:11.

Vincent: Heb 13:5

For he hath said ( αὐτὸς γὰρ εἴρηκεν )

Rend. for " he himself." God himself. For εἴρηκεν hath said , see Heb 1:13; Heb 4:3, Heb 4:4; Heb 10:9.

Vincent: Heb 13:5

I will never leave nor forsake thee ( οὐ μή σε ἀνῶ οὐδ ' οὐ μή σε ἐγκαταλίπω )

Comp. Gen 28:15; Jos 1:5; Deu 31:6. None of these, however, give the saying in the form in which it appears here. This appears to be a combination or general adaptation of those passages. For " never," rend. " by no means" or " in no wise." Ἀνῶ from ἀνίημι . In Act 16:26; Act 27:40, to loosen: Eph 6:9, to give up or forbear . Somewhat in this last sense here: " I will in no wise give thee up , or let thee go ." I will not relax my hold on thee. For ἐγκαταλίπω forsake , see on 2Ti 4:10.

Vincent: Heb 13:6

So that we may boldly say ( ὥστε θαρροῦντας ἡμᾶς λέγειν )

Lit. so that , being of good courage , we say . Θαρρεῖν to be confident or bold , only here in Hebrews. Elsewhere only in Paul. The kindred form θαρσεῖν is used in N.T. only in the imperative θάρσει or θαρσεῖτε take courage . See Mat 9:2; Mar 6:50; Joh 16:33; Act 23:11.

Vincent: Heb 13:6

The Lord is my helper, etc.

From lxx, Psa 107:6 with slight alteration. Here, what shall man do unto me is an independent clause. lxx inserts and: " my helper and I will not fear," and connects the last clause with " fear" : " I will not fear what man will do."

Vincent: Heb 13:7

Remember them which have the rule over you ( μνημονεύετε τῶν ἡγουμένων ὑμῶν )

Remember, with a view to observing their admonitions. For τῶν ἡγουμένων those who lead or rule , see on 1Th 5:13. Used of both civil and ecclesiastical rulers. Clement of Rome, among a great variety of names for church functionaries, has both ἡγούμενοι and προηγούμενοι (see Ad Corinth . i, xxi). Comp. Act 15:22. In lxx frequently, of various forms of authority, and in later Greek of bishops and abbots. For " which have the rule," rend. " which had ," etc.

Vincent: Heb 13:7

Who have spoken ( οἵτινες ἐλάλησαν )

Rend. " spake," and comp. Heb 2:3, Heb 2:4.

Vincent: Heb 13:7

Follow ( μιμεῖσθε )

Rend. " imitate." See on Heb 6:12.

Vincent: Heb 13:7

Considering ( ἀναθεωροῦντες )

Only here and Act 17:23, see note. The compound verb means to observe attentively . The simple verb θεωρεῖν implies a spiritual or mental interest in the object. See on Joh 1:18.

Vincent: Heb 13:7

The end of their conversation ( τὴν ἔκβασιν τῆς ἀναστροφῆς )

Ἔκβασις only here and 1Co 10:13 (note). It means outcome or issue . See Wisd. 8:8. In 1Co 10:13, way out . Comp. Wisd. 2:17. Ἁναστροφή is life in intercourse with men . See on 1Pe 1:15. Conversation , in the older sense of that word, is a good rendering, as it is also a nearly literal rendering of the Greek word. The reference is to the end of their life; what kind of an end they made; possibly, but not necessarily, with an allusion to cases of martyrdom. What, now, was the subject of these teachers' faith which is commended to imitation? It is stated in the next verse.

Vincent: Heb 13:8

Jesus Christ the same ( Ἱησοῦς Χριστὸς ὁ αὐτός )

The A.V. is slipshod, leaving the sentence without connection, or in apparent apposition with the end of their conversation . In translation this is commonly corrected by inserting is : " Jesus Christ is the same," etc. But even thus the real point of the statement is missed. No doubt the old teachers believed in the unchangeableness of Jesus Christ; but that fact is not represented as the subject of their faith, which would be irrelevant and somewhat flat. The emphatic point of the statement is Christ . They lived and died in the faith that Jesus is The Christ - the Messiah. The readers were tempted to surrender this faith and to return to Judaism which denied Jesus's messiahship (comp. Heb 10:29). Hence the writer says, " hold fast and imitate their faith in Jesus as the Christ . He is ever the same. He must be to you, today, what he was to them, yesterday, and will be forever to the heavenly hosts - Christ. Rend. therefore " Jesus is Christ." Observe that our writer rarely uses the formula Jesus Christ. In Heb 10:10 it occurs in a passage in which the messianic mission of Jesus is emphasized (see Heb 10:5, Heb 10:9), and in Heb 13:21, in a liturgical formula. The temptation to forsake Jesus as Messiah is treated in the next verse.

Vincent: Heb 13:9

Be not carried about ( μὴ παραφέρεσθε )

A.V. follows T.R. περιφέρεσθε . Rend. " carried away ." The present tense indicates a present and active danger.

Vincent: Heb 13:9

With divers and strange doctrines ( διδαχαῖς ποικίλαις καὶ ξέναις )

For " doctrines" rend. " teachings." These teachings represent various phases of one radical error - the denial of Jesus's messiahship and of his messianic economy as superseding Judaism and all other means of salvation. Among them the writer's mind would naturally turn to the prescriptions concerning clean and unclean meats and sacrificial festivals. See next clause. These teachings were various as contrasted with the one teaching of the gospel; they were strange as they differed from that teaching. Comp. Gal 1:6-9. For ποικίλαις see on 2Ti 3:16.

Vincent: Heb 13:9

That the heart be established ( βεβαιοῦσθαι τὴν καρδίαν )

There is an emphasis on heart as well as on grace . These strange teachings all emphasized externalism , in contrast with Christianity, which insisted upon the purification of the heart and conscience. The contrast is strongly stated in Heb 9:9, Heb 9:14, and the Epistle constantly directs the readers to the heart as the true point of contact with God, and the source of all departures from him. See Heb 3:8, Heb 3:10, Heb 3:12, Heb 3:15; Heb 4:7, Heb 4:12; Heb 8:10; especially Heb 10:22. Hence, the writer says, " it is good that the solid basis of your assurance before God be in the heart , purged from an evil conscience, so that you can draw near to God with a firmly-established confidence, with a true heart, in full assurance of faith" : Heb 10:22; comp. 1Th 3:13; 2Ti 2:22.

Vincent: Heb 13:9

With grace, not with meats ( χάριτι οὐ βρώμασιν )

The heart is the proper seat of the work of grace. Free grace is the motive-power of Christ's sacrifice (2Co 8:9; Gal 1:15); it is behind the blood of the new covenant, and is the energetic principle of its saving operation. See Rom 5:2, Rom 5:15; 1Co 15:10; Eph 2:5, Eph 2:7, Eph 2:8; 2Th 2:16; Heb 2:9; Heb 4:16; Heb 10:29. With meats stands for the whole system of ceremonial observances, in contrast with grace, working on the heart. See Heb 9:10. This ceremonial system yielded no permanent benefit to those who lived under it. See Heb 7:25; Heb 9:9, Heb 9:13, Heb 9:14; Heb 10:1, Heb 10:2, Heb 10:4.

Vincent: Heb 13:9

Which have not profited them that have been occupied therein ( ἐν οἶς οὐκ ὠφελήθησαν οἱ περιπατοῦντες )

Lit. in the which they who walked were not profited . Περιπατεῖν to walk about is often used to express habitual practice or general conduct of life. See Rom 6:4; 2Co 10:3; Eph 2:10; Col 3:7; Col 4:5.

Vincent: Heb 13:10

Those who persist in adhering to the Jewish economy can have no part in the blessing of the new covenant. The two are mutually exclusive. The statement is cast in the mould of the Jewish sacrificial ritual, and in the figure of eating a sacrificial meal.

We have an altar ( ἔχομεν θυσιαστήριον )

It is a mistake to try to find in the Christian economy some specific object answering to altar - either the cross, or the eucharistic table, or Christ himself. Rather the ideas of approach to God, - sacrifice, atonement, pardon and acceptance, salvation, - are gathered up and generally represented in the figure of an altar, even as the Jewish altar was the point at which all these ideas converged. The application in this broader and more general sense is illustrated by Ignatius: " If one be not within the altar (ἐντὸς τοῦ θυσιαστηρίου the sacred precinct), he lacketh the bread of God.... Whosoever, therefore, cometh not to the congregation (ἐπὶ τὸ αὐτὸ ), he doth thereby show his pride, and hath separated himself," Eph . v. Ignatius here uses the word, not of a literal altar, but of the church. Comp. Trall . vii. Again: " Hasten to come together as to one temple, even God; to one altar, even to one Jesus Christ," Magn . vii.

Vincent: Heb 13:10

Of which - to eat ( εξ οὗ - φαγεῖν )

The foundation of the figure is the sacrifice of the peace or thank-offering, in which the worshippers partook of the sacrifice. See Lev 7:29-35; Deu 12:6; Deu 27:7. The peace-offerings were either public or private. The two lambs offered every year at Pentecost (Lev 23:19) were a public offering, and their flesh was eaten only by the officiating priests, and within the holy place. The other public peace-offerings, after the priests had received their share, were eaten by the offerers themselves. Jehovah thus condescended to be the guest of his worshippers. The large scale on which such festivals were sometimes celebrated is illustrated in 1Ki 8:63. In private peace-offerings, the breast of the victim belonged to the Lord, who gave it to the priests (Lev 7:30), and the right shoulder was given directly to the priests by Israel (Lev 7:32). After the ritual of waving, the entrails were consumed, and the rest was eaten by the priest or the worshippers and their invited guests, among whom were specially included the poor and the Levites.

Vincent: Heb 13:10

Right ( ἐξουσίαν )

See on Joh 1:12.

Vincent: Heb 13:10

Which serve the tabernacle ( οἱ τῇ σκηνῇ λατρεύοντες )

This does not mean the priests only, but the worshippers also. Σκηνή tabernacle is used figuratively for the whole ceremonial economy. A reference to the priests alone is entirely foreign to the context, and to the whole drift of the discussion which contrasts the privileges of Christians at large ( we ) with those of Israel at large. The writer is speaking in the present tense, of institutions in operation in his own time, to which tabernacle , in any other than a figurative sense, would be inappropriate. Moreover, λατρεύειν to serve is used throughout the N.T., with the single exception of Heb 8:5, of the service of the worshipper and not of the priest.

Vincent: Heb 13:11

The statement that the adherents of the old economy are excluded from the privileges of the new is justified by an illustrative argument drawn from the ceremonies of the Great Day of Atonement. See Leviticus 16, and comp. Heb 9:7. Of the victims offered on that occasion neither people nor priest were allowed to eat. The blood of the bullock and of one of the goats was carried into the sanctuary and sprinkled upon the mercy-seat, and afterward on the horns of the great altar outside; and the bodies of the slain animals were burned in a clean place outside of the camp or city.

Beasts ( ζώων )

Lit. living creatures . The victims for the Day of Atonement were a bullock and two young goats for sin-offerings, and two rams for burnt-offerings. Only one goat, chosen by lot, was slain; the other served as the scape-goat. Ζῶον animal is not used elsewhere of a sacrificial victim, either in N.T. or lxx. The word in N.T. mostly in Revelation. See on Rev 1:16; see on Rev 4:6.

Vincent: Heb 13:11

Without the camp ( ἔξω τῆς παρεμβολῆς )

Burning without the camp was also required in the case of victims offered at the consecration of the priests, Exo 29:14; at the sin-offering for the priest, Lev 4:11, Lev 4:12; and at the sin-offering for the congregation, Lev 4:21. For παρεμβολή camp , see on Act 21:34.

Vincent: Heb 13:12

That he might sanctify the people ( ἵνα ἁγιάσῃ τὸν λαόν )

Ἁγιάζειν to sanctify had a peculiar significance to Jews. It meant to set them apart as holy . Hence, the Israelites were called ἅγιοι , as separated from other nations and consecrated to God. Our writer extends the application of the word to Christians. For Christ's work he claims the same efficacy which the Jew claimed for the special call of God to Israel, and for the operation of the Jewish sacrificial system. The office of his atoning work is to sanctify ; to make for himself a holy nation (ἔθνος ἅγιον ), a people " prepared for the Lord" (Luk 1:17); a true Israel of God. Ὁ λαός the people , or λαός my people , occurs constantly in O.T. as a designation of Israel, and also in N.T. See, in this epistle, Heb 5:3; Heb 7:5, Heb 7:11, Heb 7:27; Heb 9:7, Heb 9:19. The N.T. extends the title to all who, under the new dispensation, occupy the position of Israel. See 1Pe 2:10; Mat 1:21; Luk 2:10; Heb 4:9; Heb 8:10; Heb 10:30; Heb 11:25.

Vincent: Heb 13:12

With his own blood ( διὰ τοῦ ἰδίου αἵματος )

In contrast with the blood of animal-sacrifices. Comp. Heb 9:12, Heb 9:28.

Vincent: Heb 13:12

Suffered ( ἔπαθεν )

Used of Christ in Hebrews, 1st Peter, and Acts, but not in Paul, who, however, has παθήματα τοῦ Χριστοῦ sufferings of Christ , 2Co 1:5; Phi 3:10 (αὐτοῦ ).

Vincent: Heb 13:12

Without the gate ( ἔξω τῆς πύλης )

Gate is substituted for camp (Heb 13:11), as more appropriate to a city.

Vincent: Heb 13:13

Bearing his reproach ( τὸν ὀνειδισμὸν αὐτοῦ φέροντες )

The reproach of exclusion from the Jewish commonwealth.

Vincent: Heb 13:14

For here have we no continuing city ( οὐ γὰρ ἔχομεν ὧδε μένουσαν πόλιν )

Here , on earth. Continuing city. Let us go forth without the gate to Jesus; for the system which has its center in Jerusalem, the Holy City, is no more ours. We are excluded from its religious fellowship by embracing the faith of him who suffered without the gate. The city itself is not abiding. As a holy city, it is the center and representative of a system of shadows and figures (Heb 8:5; Heb 9:9, Heb 9:23, Heb 9:24; Heb 10:1), which is to be shaken and removed, even as is the city itself (Heb 12:27); Heb 8:13; Heb 9:10; Heb 10:9, Heb 10:18. If the epistle had been written after the destruction of Jerusalem a reference to that event could hardly have been avoided here.

Vincent: Heb 13:14

One to come ( τὴν μέλλουσαν )

Rend. " that which is to come." The heavenly Jerusalem. Comp. Heb 11:10, Heb 11:13-16.

The course of thought in Heb 13:9-14 is as follows: Be not carried away with divers and strange teachings, for example, those concerning meats and drinks and sacrificial feasts. It is good that the heart be established, rather than that the body should be ceremonially pure; and that the heart be established by the grace of God in Christ, which alone can give inward peace, a pure conscience, an established rest and security - rather than by the consciousness of having partaken of meats ceremonially clean: for those whose religious life was under the regimen of this ceremonial system derived no permanent profit from it. Not only so, the two systems exclude each other. You cannot hold by the Levitical system and enjoy the blessings of Christian salvation. It is the sacrifice of Christ through which you become partakers of grace. It is impossible to obtain grace through meats; for meats represent the economy which denies Christ; and, by seeking establishment through meats, you exclude yourselves from the economy which is the only vehicle of grace.

Accordingly, we have an altar and a sacrifice from which the votary of Leviticalism is excluded. By the Levitical law it was forbidden to eat the flesh of the victim offered on the Great Day of Atonement; so that, if the Levitical law still holds for you, you cannot partake of the Christian's atoning victim. The law under which you are prohibits you. According to that law, there is nothing to eat of in an atoning sacrifice, since the body of the victim is burned. Neither priest nor people have anything more to do with it, and, therefore, it is carried outside of the camp or city, outside of the region of O.T. covenant-fellowship. Similarly, so long as you hold by Judaism, participation in Christ's atoning sacrifice is impossible for you. It is outside your religious sphere, like the body of the victim outside the gate. You cannot eat of our altar.

The blood of the Levitical victim was carried into the holy of holies and remained there. If you seek the benefit of that blood, it must be within the camp, at the Levitical tabernacle or temple. And you cannot have the benefit of Christ's blood, for that compels you to go outside the gate, where he suffered. According to the O.T. law, you could partake of the benefit of the blood, but you could not eat of the body. Christ's sacrifice gives you both body and blood as spiritual food; but these you must seek outside of Judaism. Thus, by means of the O.T. ritual itself, it is shown that the Jewish and the Christian systems exclude each other. Christ must be sought outside of the Jewish pale.

Vincent: Heb 13:15

By him therefore ( δἰ αὐτοῦ )

Rend. " through him." Omit therefore . A.V. follows T.R. οὖν . Through Jesus, and not through the Jewish ritual.

Vincent: Heb 13:15

Let us offer ( ἀναφέρωμεν )

Lit. bring up the offering to the altar. See Jam 2:21, where the full phrase occurs. For the phrase offer up through Jesus Christ , comp. 1Pe 2:5.

Vincent: Heb 13:15

The sacrifice of praise ( θυσίαν αἰνέσεως )

The Levitical term for a thank-offering. See lxx, Lev 7:2, Lev 7:3, Lev 7:5; 2Ch 29:31; 2Ch 33:16; Psa 50:14, Psa 50:23; Psa 106:22; Psa 115:8. Ἄινεσις praise , N.T.o . Often in lxx, o Class. For " the sacrifice" rend. " a sacrifice." The sacrifice of thanksgiving is to take the place of the animal sacrifice. For the emphasis on thanksgiving in N.T. see Eph 5:20; Col 1:12; 1Th 5:18. The Rabbins had a saying, " in the future time all sacrifices shall cease; but praises shall not cease." Philo says: " They offer the best sacrifice who glorify with hymns the savior and benefactor, God."

Vincent: Heb 13:15

That is the fruit of our lips ( τουτέστιν καρπὸν χειλέων )

Omit our . From lxx of Hos 14:3, where the Hebrew reads, " we will account our lips as calves" (offered in sacrifice). Comp. Isa 57:19.

Vincent: Heb 13:15

Giving thanks to his name ( ὁμολογούντων τῷ ὀνόματι αὐτοῦ )

The phrase N.T.o , o lxx. Rend. " of lips which make confession to his name."

Vincent: Heb 13:16

But to do good and to communicate forget ( τῆς δὲ εὐποιΐ̀ας καὶ κοινωνίας μὴ ἐπιλανθάνεσθε )

Lit. but be not forgetful of doing good and communicating . Ἑυποιΐ̀α beneficence , N.T.o , o lxx, o Class. For κοινωνία communication , of alms, etc., see on Luk 5:10; see on Act 2:42. See also Rom 15:26; 2Co 8:4; 2Co 9:13. Comp. the verb κοινωνεῖν to impart , Rom 12:13; Rom 15:27; Phi 4:15.

Vincent: Heb 13:17

They watch ( ἀγρυπνοῦσιν )

See on Mar 13:33, and comp. Luk 21:36; Eph 6:18.

Vincent: Heb 13:17

With grief ( στενάζοντες )

Lit. groaning . See Rom 8:23, 2Co 5:2, 2Co 5:4; Jam 5:9.

Vincent: Heb 13:17

Unprofitable ( ἀλυσιτελὲς )

N.T.o , o lxx. From ἀ not , and λυσιτελής paying for expenses . Hence, what does not pay ; unprofitable .

Vincent: Heb 13:17

I may be restored to you ( ἀποκατασταθῶ ὑμῖν )

Not implying imprisonment, but enforced absence through sickness or other cause.

Vincent: Heb 13:20

The God of peace

Not an O.T. phrase, and found only in Paul and Hebrews. See Rom 15:33; Rom 16:20; 1Co 14:33; Phi 4:9, 1Th 5:23; 2Th 3:16. The phrase signifies God who is the author and giver of peace .

Vincent: Heb 13:20

Who brought again from the dead ( ὁ ἀναγαγὼν ἐκ νεκρῶν )

The only direct reference in the epistle to the resurrection of Christ. Heb 6:2 refers to the resurrection of the dead generally. Ἁνάγειν of raising the dead, only Rom 10:7. Rend. " brought up," and comp. Wisd. 16:13. Ἁνά in this compound, never in N.T. in the sense of again . See on Luk 8:22; see on Act 12:4; see on Act 16:34; see on Act 27:3. The verb often as a nautical term, to bring a vessel up from the land to the deep water; to put to sea.

Vincent: Heb 13:20

That great shepherd of the sheep ( τὸν ποιμένα τῶν προβάτων τὸν μέγαν )

The Greek order is, " the shepherd of the sheep the great (shepherd)." Comp. Joh 10:2, Joh 10:11, Joh 10:14; 1Pe 2:25, and see Isa 63:11. Of God, Ezekiel 34.

Vincent: Heb 13:20

Through the blood of the everlasting covenant ( ἐν αἵματι διαθήκης αἰωνίου )

Rend. " in the blood of an eternal covenant." See Zec 9:11. The phrase eternal covenant N.T.o . Common in lxx; see Gen 9:16; Gen 17:19; Lev 24:8; 2Sa 23:5; Jer 32:40; Eze 16:60. Const. with the great shepherd of the sheep . It may be granted that the raising of Christ from the dead, viewed as the consummation of the plan of salvation, was in the sphere of the blood of the covenant; nevertheless, the covenant is nowhere in the N.T. associated with the resurrection, but frequently with death, especially in this epistle. See Mat 26:28; Luk 22:20; Heb 9:15, Heb 9:16, Heb 9:17, Heb 9:20. The connection of the blood of the covenant with Christ's pastoral office gives a thoroughly scriptural sense, and one which exactly fits into the context. Christ becomes the great shepherd solely through the blood of the covenant. Comp. Act 20:28. Through this is brought about the new relation of the church with God described in Heb 8:10 ff. This tallies perfectly with the conception of " the God of peace" ; and the great Shepherd will assert the power of the eternal covenant of reconciliation and peace by perfecting his flock in every good work to do his will, working in them that which is well pleasing in his sight. With this agree Jer 50:5, Jer 50:19; Eze 34:25, and the entire chapter, see especially Eze 34:12-15, Eze 34:23, Eze 34:31. In these verses the Shepherd of the Covenant appears as guiding, tending his flock, and leading them into fair and safe pastures. Comp. Isa 63:11-14, and Rev 7:17, see note on ποιμανεῖ shall shepherd . Ἑν αἵματι " in the blood," is in virtue of , or in the power of the blood.

Vincent: Heb 13:22

Suffer the word of exhortation ( ἀνέχεσθε τοῦ λόγου τῆς παρακλήσεως )

For " suffer," rend. " bear with." See Act 18:14; 2Co 11:1; 2Ti 4:3. Do not become impatient at my counsels in this letter. The word of exhortation refers to the entire epistle which he regards as hortatory rather than didactic or consolatory. The phrase only in Act 13:15.

Vincent: Heb 13:22

I have written a letter unto you ( ἐπέστειλα ὑμῖν )

A.V. supplies a letter . Rend. " I have written unto you." The verb only here, Act 15:20; Act 21:25. Lit. to send , not letters only. Sometimes with ἐπιστολαὶ or ἐπιστολὰς letters added, as Neh 6:19; 1 Macc. 12:7. In N.T. always of sending a letter.

Vincent: Heb 13:22

In a few words ( διὰ βραχέων )

There is a suggestion of apology. Do not grow impatient. The letter is short. The phrase N.T.o , but comp. δἰ ὀλίγων , 1Pe 5:12, and ἐν ὀλίγῳ briefly , Eph 3:3.

Vincent: Heb 13:23

Our brother Timothy ( τὸν ἀδελφὸν ἡμῶν Τιμόθεον )

Paul's habit, when using ὁ ἀδελφός brother with a proper name, is to put the proper name first. See Rom 16:23; 1Co 1:1; 1Co 16:12; 2Co 1:1; 2Co 2:13; Phi 2:25.

Vincent: Heb 13:23

Set at liberty ( ἀπολελυμένον )

Nothing is known of the fact referred to. Ἁπολύειν of releasing from confinement, Mat 27:15; Joh 19:10; Act 3:13; Act 4:21, Act 4:23; Act 5:40.

Vincent: Heb 13:24

They of Italy ( οἱ ἀπὸ τῆς Ἱταλίας )

This may mean, " those who are in Italy send greeting from Italy" ; or, " those of Italy (Italian Christians with the writer at the time) send greeting' from the place at which the letter is being written. See Introduction. The phrase affords no reliable indication as to the residence of the persons addressed.

Wesley: Heb 13:4

Marriage is honourable in, or for all sorts of men, clergy as well as laity: though the Romanists teach otherwise.

Wesley: Heb 13:4

Consistent with the highest purity; though many spiritual writers, so called, say it is only licensed whoredom.

Wesley: Heb 13:4

Though they frequently escape the sentence of men.

Wesley: Heb 13:5

God.

Wesley: Heb 13:5

To all believers, in saying it to Jacob, Joshua, and Solomon. Gen 28:15; Jos 1:5; 1Ch 28:20.

Wesley: Heb 13:6

Psa 118:6.

Wesley: Heb 13:7

Who are now with God, considering the happy end of their conversation on earth.

Wesley: Heb 13:8

Men may die; but Jesus Christ, yea, and his gospel, is the same from everlasting to everlasting.

Wesley: Heb 13:9

Which differ from that one faith in our one unchangeable Lord.

Wesley: Heb 13:9

To the ears and hearts of all that abide in him.

Wesley: Heb 13:9

It is both honourable before God and pleasant and profitable That the heart be stablished with grace - Springing from faith in Christ.

Wesley: Heb 13:9

Jewish ceremonies, which indeed can never stablish the heart.

Wesley: Heb 13:10

On the former part of this verse, Heb 13:15-16 depend; on the latter, Heb 13:11-14.

Wesley: Heb 13:10

The cross of Christ.

Wesley: Heb 13:10

To partake of the benefits which we receive therefrom.

Wesley: Heb 13:10

Who adhere to the Mosaic law.

Wesley: Heb 13:11

According to their own law, the sin-offerings were wholly consumed, and no Jew ever ate thereof. But Christ was a sin-offering. Therefore they cannot feed upon him, as we do, who are freed from the Mosaic law.

Wesley: Heb 13:12

Exactly answering those typical sin-offerings.

Wesley: Heb 13:12

Of Jerusalem, which answered to the old camp of Israel.

Wesley: Heb 13:12

Reconcile and consecrate to God.

Wesley: Heb 13:12

Who believe in him.

Wesley: Heb 13:12

Not those shadowy sacrifices, which are now of no farther use.

Wesley: Heb 13:13

Out of the Jewish dispensation.

Wesley: Heb 13:13

All manner of shame, obloquy, and contempt for his sake.

Wesley: Heb 13:14

On earth No continuing city - All things here are but for a moment; and Jerusalem itself was just then on the point of being destroyed.

Wesley: Heb 13:15

The altar is mentioned, Heb 13:10; now the sacrifices: Praise; Beneficence; with both of which God is well pleased.

Wesley: Heb 13:17

The word implies also, that lead or guide you; namely, in truth and holiness.

Wesley: Heb 13:17

Give up (not your conscience or judgment, but) your own will, in all things purely indifferent.

Wesley: Heb 13:17

With all zeal and diligence, they guard and caution you against all danger.

Wesley: Heb 13:17

To the great Shepherd, for every part of their behaviour toward you.

Wesley: Heb 13:17

Watch over you.

Wesley: Heb 13:17

He is not a good shepherd, who does not either rejoice over them, or groan for them. The groans of other creatures are heard: how much more shall these come up in the ears of God ! Whoever answers this character of a Christian pastor may undoubtedly demand this obedience.

Wesley: Heb 13:20

The Christian covenant, which is not temporary, like the Jewish, but designed to remain for ever. By the application of that blood, by which this covenant was established, may he make you, in every respect, inwardly and outwardly holy!

Wesley: Heb 13:22

Addressed to you in this letter, which, though longer than my usual letters, is yet contained in few words, considering the copiousness of the subject.

Wesley: Heb 13:23

To me.

Wesley: Heb 13:25

- Grace be with you all - St. Paul's usual benediction. God apply it to our hearts!

JFB: Heb 13:4

Translate, "Let marriage be treated as honorable": as Heb 13:5 also is an exhortation.

JFB: Heb 13:4

"in the case of all men": "among all." "To avoid fornication let EVERY MAN have his own wife" (1Co 7:2). Judaism and Gnosticism combined were soon about to throw discredit on marriage. The venerable Paphnutius, in the Council of Nice, quoted this verse for the justification of the married state. If one does not himself marry, he should not prevent others from doing so. Others, especially Romanists, translate, "in all things," as in Heb 13:18. But the warning being against lasciviousness, the contrast to "whoremongers and adulterers" in the parallel clause, requires the "in all" in this clause to refer to persons.

JFB: Heb 13:4

Translate, as Greek requires "undefiled" to be a predicate, not an epithet, "And let the bed be undefiled."

JFB: Heb 13:4

Most whoremongers escape the notice of human tribunals; but God takes particular cognizance of those whom man does not punish. Gay immoralities will then be regarded in a very different light from what they are now.

JFB: Heb 13:5

"manner of life." The love of filthy lust and the love of filthy lucre follow one another as closely akin, both alienating the heart from the Creator to the creature.

JFB: Heb 13:5

Literally, "present things" (Phi 4:11).

JFB: Heb 13:5

A promise tantamount to this was given to Jacob (Gen 28:15), to Israel (Deu 31:6, Deu 31:8), to Joshua (Jos 1:5), to Solomon (1Ch 28:20). It is therefore like a divine adage. What was said to them, extends also to us. He will neither withdraw His presence ("never leave thee") nor His help ("nor forsake thee") [BENGEL].

JFB: Heb 13:6

Rather as Greek, expressing confidence actually realized, "So that we boldly (confidently) say" (Psa 56:4, Psa 56:11; Psa 118:6). Punctuate as both the Hebrew and the Greek require, "And (so) I will not fear: what (then) shall man do unto me?"

JFB: Heb 13:7

Two manifestations of "brotherly love," hospitality and care for those in bonds.

JFB: Heb 13:7

Implying it was a duty which they all recognized, but which they might forget to act on (Heb 13:3, Heb 13:7, Heb 13:16). The enemies of Christianity themselves have noticed the practice of this virtue among Christians [JULIAN, Epistles, 49].

JFB: Heb 13:7

Abraham and Lot did so (Gen 18:2; Gen 19:1). To obviate the natural distrust felt of strangers, Paul says, an unknown guest may be better than he looks: he may be unexpectedly found to be as much a messenger of God for good, as the angels (whose name means messenger) are; nay more, if a Christian, he represents Christ Himself. There is a play on the same Greek word, Be not forgetful and unaware; let not the duty of hospitality to strangers escape you; for, by entertaining strangers, it has escaped the entertainers that they were entertaining angels. Not unconscious and forgetful of the duty, they have unconsciously brought on themselves the blessing.

JFB: Heb 13:7

So as to imitate: not to invoke in prayer, as Rome teaches.

JFB: Heb 13:7

Rather, "who have had the rule over you": your spiritual leaders.

JFB: Heb 13:7

Greek, "the which": such persons as.

JFB: Heb 13:7

"spake" (so the Greek aorist means) during their lifetime. This Epistle was among those written later, when many of the heads of the Jerusalem Church had passed away.

JFB: Heb 13:7

Even unto death: probably death by martyrdom, as in the case of the instances of faith in Heb 11:35. Stephen, James the brother of our Lord and bishop of Jerusalem, as well as James the brother of John (Act 12:2), in the Palestinian Church, which Paul addresses, suffered martyrdom.

JFB: Heb 13:7

Greek, "looking up to," "diligently contemplating all over," as an artist would a model.

JFB: Heb 13:7

The termination, at death. The Greek, is used of decease (Luk 9:31; 2Pe 1:15).

JFB: Heb 13:7

"manner of life": "religious walk" (Gal 1:13; Eph 4:22; 1Ti 4:12; Jam 3:13). Considering how they manifested the soundness of their faith by their holy walk, which they maintained even to the end of that walk (their death by martyrdom).

JFB: Heb 13:8

This verse is not, as some read it, in apposition with "the end of their conversation" (Heb 13:7), but forms the transition. "Jesus Christ, yesterday and to-day (is) the same, and (shall be the same) unto the ages (that is, unto all ages)." The Jesus Christ (the full name being given, to mark with affectionate solemnity both His person and His office) who supported your spiritual rulers through life even unto their end "yesterday" (in times past), being at once "the Author and the Finisher of their faith" (Heb 12:2), remains still the same Jesus Christ "to-day," ready to help you also, if like them you walk by "faith" in Him. Compare "this same Jesus," Act 1:11. He who yesterday (proverbial for the past time) suffered and died, is to-day in glory (Rev 1:18). "As night comes between yesterday and to-day, and yet night itself is swallowed up by yesterday and to-day, so the "suffering" did not so interrupt the glory of Jesus Christ which was of yesterday, and that which is to-day, as not to continue to be the same. He is the same yesterday, before He came into the world, and to-day, in heaven. Yesterday in the time of our predecessors, and to-day in our age" [BENGEL]. So the doctrine is the same, not variable: this verse thus forms the transition between Heb 13:7 and Heb 13:9. He is always "the same" (Heb 1:12). The same in the Old and in the New Testament.

JFB: Heb 13:9

Rather, as oldest manuscripts read, "carried aside"; namely, compare Eph 4:14.

JFB: Heb 13:9

Differing from the one faith in the one and the same Jesus Christ, as taught by them who had the rule over you (Heb 13:7).

JFB: Heb 13:9

Foreign to the truth.

JFB: Heb 13:9

"teachings."

JFB: Heb 13:9

Not with observances of Jewish distinctions between clean and unclean meats, to which ascetic Judaizers added in Christian times the rejection of some meats, and the use of others: noticed also by Paul in 1Co 8:8, 1Co 8:13; 1Co 6:13; Rom 14:17, an exact parallel to this verse: these are some of the "divers and strange doctrines" of the previous sentence. Christ's body offered once for all for us, is our true spiritual "meat" to "eat" (Heb 13:10), "the stay and the staff of bread" (Isa 3:1), the mean of all "grace."

JFB: Heb 13:9

Greek, "in which they who walked were not profited"; namely, in respect to justification, perfect cleansing of the conscience, and sanctification. Compare on "walked," Act 21:21; namely, with superstitious scrupulosity, as though the worship of God in itself consisted in such legal observances.

JFB: Heb 13:10

Christianity and Judaism are so totally distinct, that "they who serve the (Jewish) tabernacle," have no right to eat our spiritual Gospel meat, namely, the Jewish priests, and those who follow their guidance in serving the ceremonial ordinance. He says, "serve the tabernacle," not "serve IN the tabernacle." Contrast with this servile worship ours.

JFB: Heb 13:10

The cross of Christ, whereon His body was offered. The Lord's table represents this altar, the cross; as the bread and wine represent the sacrifice offered on it. Our meat, which we by faith spiritually eat, is the flesh of Christ, in contrast to the typical ceremonial meats. The two cannot be combined (Gal 5:2). That not a literal eating of the sacrifice of Christ is meant in the Lord's Supper, but a spiritual is meant, appears from comparing Heb 13:9 with Heb 13:10, "with GRACE, NOT with MEATS."

JFB: Heb 13:11-12

For just as "the bodies of those beasts whose blood is brought into the sanctuary by . . . are burned without the camp," so "Jesus also that . . . suffered without the gate" of ceremonial Judaism, of which His crucifixion outside the gate of Jerusalem is a type.

JFB: Heb 13:11-12

Reason why they who serve the tabernacle, are excluded from share in Christ; because His sacrifice is not like one of those sacrifices in which they had a share but answers to one which was "wholly burned" outside (the Greek is "burnt completely," "consumed by burning"), and which consequently they could not eat of. Lev 6:30, gives the general rule, "No sin offering whereof any of the blood is brought into the tabernacle of the congregation to reconcile withal in the holy place, shall be eaten; it shall be burnt in the fire." The sin offerings are twofold: the outward, whose blood was sprinkled on the outward altar, and of whose bodies the priests might eat; and the inward, the reverse.

JFB: Heb 13:11-12

Here the Holy of Holies, into which the blood of the sin offering was brought on the day of atonement.

JFB: Heb 13:11-12

In which were the tabernacle and Levitical priests and legal worshippers, during Israel's journey through the wilderness; replaced afterwards by Jerusalem (containing the temple), outside of whose walls Jesus was crucified.

JFB: Heb 13:12

In order that the Antitype might fulfil the type.

JFB: Heb 13:12

Though not brought into the temple "sanctuary" (Heb 13:11) His blood has been brought into the heavenly sanctuary, and "sanctifies the people" (Heb 2:11, Heb 2:17), by cleansing them from sin, and consecrating them to God.

JFB: Heb 13:12

Not blood of animals.

JFB: Heb 13:12

Of Jerusalem; as if unworthy of the society of the covenant-people. The fiery ordeal of His suffering on the cross, answers to the burning of the victims; thereby His mere fleshly life was completely destroyed, as their bodies were; the second part of His offering was His carrying His blood into the heavenly holiest before God at His ascension, that it should be a perpetual atonement for the world's sin.

JFB: Heb 13:13

This "therefore" breathes the deliberate fortitude of believers [BENGEL].

JFB: Heb 13:13

"outside the legal polity" [THEODORET] of Judaism (compare Heb 13:11) "Faith considers Jerusalem itself as a camp, not a city" [BENGEL]. He contrasts with the Jews, who serve an earthly sanctuary, the Christians to whom the altar in heaven stands open, while it is closed against the Jews. As Jesus suffered without the gate, so spiritually must those who desire to belong to Him, withdraw from the earthly Jerusalem and its sanctuary, as from this world in general. There is a reference to Exo 33:7, when the tabernacle was moved without the camp, which had become polluted by the people's idolatry of the golden calves; so that "every one who sought the Lord went out unto the tabernacle of the congregation (as Moses called the tabernacle outside the camp), which was without the camp"; a lively type of what the Hebrews should do, namely, come out of the carnal worship of the earthly Jerusalem to worship God in Christ in spirit, and of what we all ought to do, namely, come out from all carnalism, worldly formalism, and mere sensuous worship, and know Jesus in His spiritual power apart from worldliness, seeing that "we have no continuing city" (Heb 13:14).

JFB: Heb 13:13

As Simon of Cyrene did.

JFB: Heb 13:13

The reproach which He bare, and which all His people bear with Him.

JFB: Heb 13:14

On earth. Those Hebrews who clung to the earthly sanctuary are representatives of all who cling to this earth. The earthly Jerusalem proved to be no "abiding city," having been destroyed shortly after this Epistle was written, and with it fell the Jewish civil and religious polity; a type of the whole of our present earthly order of things soon to perish.

JFB: Heb 13:14

(Heb 2:5; Heb 11:10, Heb 11:14, Heb 11:16; Heb 12:22; Phi 3:20).

JFB: Heb 13:15

As the "altar" was mentioned in Heb 13:10, so the "sacrifices" here (compare 1Pe 2:5, namely, praise and doing good, Heb 13:16). Compare Psa 119:108; Rom 12:1.

JFB: Heb 13:15

As the Mediator of our prayers and praises (Joh 14:13-14); not by Jewish observances (Psa 50:14, Psa 50:23; Psa 69:30-31; Psa 107:22; Psa 116:17). It was an old saying of the rabbis, "At a future time all sacrifices shall cease, but praises shall not cease."

JFB: Heb 13:15

For salvation.

JFB: Heb 13:15

Not merely at fixed seasons, as those on which the legal sacrifices were offered, but throughout all our lives.

JFB: Heb 13:15

(Isa 57:19; Hos 14:2).

JFB: Heb 13:15

Greek, "confessing." BENGEL remarks that the Hebrew, "todah," is beautifully emphatic. It literally means "acknowledgment" or "confession." In praising a creature, we may easily exceed the truth; but in praising God we have only to go on confessing what He really is to us. Hence it is impossible to exceed the truth, and here is genuine praise.

JFB: Heb 13:16

But the sacrifice of praise with the lips (Heb 13:15) is not enough; there must be also doing good (beneficence) and communicating (that is, imparting a share of your means, Gal 6:6) to the needy.

JFB: Heb 13:16

And not mere ritualistic sacrifices.

JFB: Heb 13:17

(Compare Heb 13:7, Heb 13:24). This threefold mention of the rulers is peculiar to this Epistle. In other Epistles Paul includes the rulers in his exhortations. But here the address is limited to the general body of the Church, in contrast to the rulers to whom they are charged to yield reverent submission. Now this is just what might be expected when the apostle of the Gentiles was writing to the Palestine Christians, among whom James and the eleven apostles had exercised a more immediate authority. It was important he should not seem to set himself in opposition to their guides, but rather strengthen their hands; he claims no authority directly or indirectly over these rulers themselves [BIRKS]. "Remember" your deceased rulers (Heb 13:7). "Obey" your living rulers; nay, more, not only obey in cases where no sacrifice of self is required, and where you are persuaded they are right (so the Greek, for "obey"), but "submit yourselves" as a matter of dutiful yielding, when your judgment and natural will incline you in an opposite direction.

JFB: Heb 13:17

On their part; so the Greek. As they do their part, so do you yours. So Paul exhorts, 1Th 5:12-13.

JFB: Heb 13:17

"are vigilant" (Greek).

JFB: Heb 13:17

Greek, "in behalf of."

JFB: Heb 13:17

The strongest stimulus to watchfulness (Mar 13:34-37). CHRYSOSTOM was deeply struck with these words, as he tells us [On the Priesthood, 6], "The fear of this threat continually agitates my soul."

JFB: Heb 13:17

"watch for your soul's eternal salvation." It is a perilous responsibility for a man to have to give account for others' deeds, who is not sufficient for his own [ESTIUS, from AQUINAS]. I wonder whether it be possible that any of the rulers should be saved [CHRYSOSTOM]. Compare Paul's address to the elders, Act 20:28; 1Co 4:1-5, where also he connects ministers' responsibility with the account to be hereafter given (compare 1Pe 5:4).

JFB: Heb 13:17

At your obedience; anticipating, too, that you shall be their "joy" in the day of giving account (Phi 4:1).

JFB: Heb 13:17

At your disobedience; apprehending also that in the day of account you may be among the lost, instead of being their crown of rejoicing. In giving account, the stewards are liable to blame if aught be lost to the Master. "Mitigate their toil by every office of attention and respect, that with alacrity, rather than with grief, they may fulfil their duty, arduous enough in itself, even though no unpleasantness be added on your part" [GROTIUS].

JFB: Heb 13:17

Grief in your pastors is unprofitable for you, for it weakens their spiritual power; nay, more, "the groans (so the Greek for 'grief') of other creatures are heard; how much more of pastors!" [BENGEL]. So God will be provoked to avenge on you their "groaning" (Greek). If they must render God an account of their negligence, so must you for your ingratitude to them [GROTIUS].

JFB: Heb 13:18

Paul usually requests the Church's intercessions for him in closing his Epistles, just as he begins with assuring them of his having them at heart in his prayers (but in this Epistle not till Heb 13:20-21), Rom 15:30. "Us," includes both himself and his companions; he passes to himself alone, Heb 13:19.

JFB: Heb 13:18

In spite of your former jealousies, and the charges of my Jewish enemies at Jerusalem, which have been the occasion of my imprisonment at Rome. In refutation of the Jews' aspersions, he asserts in the same language as here his own conscientiousness before God and man, Act 23:1-3; Act 24:16, Act 24:20-21 (wherein he virtually implies that his reply to Ananias was not sinful impatience; for, indeed, it was a prophecy which he was inspired at the moment to utter, and which was fulfilled soon after).

JFB: Heb 13:18

Greek, "we are persuaded," in the oldest manuscripts. Good conscience produces confidence, where the Holy Spirit rules the conscience (Rom 9:1).

JFB: Heb 13:18

"in a good way." The same Greek word as "good conscience." Literally, "rightly," "becomingly."

JFB: Heb 13:19

Greek, "I the more abundantly beseech you."

JFB: Heb 13:19

To pray for me.

JFB: Heb 13:19

(Phm 1:22). It is here first in the letter he mentions himself, in a way so unobtrusive, as not to prejudice his Hebrew readers against him, which would have been the result had he commenced this as his other Epistles, with authoritatively announcing his name and apostolic commission.

JFB: Heb 13:20

Concluding prayer.

JFB: Heb 13:20

So Paul, Rom 15:33; Rom 16:20; 2Co 13:11; Phi 4:9; 1Th 5:23; 2Th 3:16. The Judaizing of the Hebrews was calculated to sow seeds of discord among them, of disobedience to their pastors (Heb 13:17), and of alienation towards Paul. The God of peace by giving unity of true doctrine, will unite them in mutual love.

JFB: Heb 13:20

Greek, "brought up," &c.: God brought the Shepherd; the Shepherd shall bring the flock. Here only in the Epistle he mentions the resurrection. He would not conclude without mentioning 'the connecting link between the two truths mainly discussed; the one perfect sacrifice and the continual priestly intercession--the depth of His humiliation and the height of His glory--the "altar" of the cross and the ascension to the heavenly Holy of Holies.

JFB: Heb 13:20

The title marking His person and His Lordship over us. But Heb 13:21, "through Jesus Christ." His office, as the Anointed of the Spirit, making Him the medium of communicating the Spirit to us, the holy unction flowing down from the Head on the members (compare Act 2:36).

JFB: Heb 13:20

(Heb 4:14).

JFB: Heb 13:20

A title familiar to his Hebrew readers, from their Old Testament (Isa 63:11; Septuagint): primarily Moses, antitypically Christ: already compared together, Heb 3:2-7. The transition is natural from their earthly pastors (Heb 13:17), to the Chief Pastor, as in 1Pe 5:1-4. Compare Eze 34:23 and Jesus' own words, Joh 10:2, Joh 10:11, Joh 10:14.

JFB: Heb 13:20

Greek, "in," in virtue of the blood (Heb 2:9); it was because of His bloody death for us, that the Father raised and crowned Him with glory. The "blood" was the seal of the everlasting covenant entered into between the Father and Son; in virtue of the Son's blood, first Christ was raised, then Christ's people shall be so (Zec 9:11, seemingly referred to here; Act 20:28).

JFB: Heb 13:20

The everlastingness of the covenant necessitated the resurrection. This clause, "the blood of the everlasting covenant," is a summary retrospect of the Epistle (compare Heb 9:12).

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.

JFB: Heb 13:22

The Hebrews not being the section of the Church assigned to Paul (but the Gentiles), he uses gentle entreaty, rather than authoritative command.

JFB: Heb 13:22

Compared with what might be said on so important a subject. Few, in an Epistle which is more of a treatise than an Epistle (compare 1Pe 5:12). On the seeming inconsistency with Gal 6:11, compare Note, see on Gal 6:11.

JFB: Heb 13:23

So Paul, 1Co 4:17; 2Co 1:1; Col 1:1; 1Th 3:2.

JFB: Heb 13:23

From prison. So Aristarchus was imprisoned with Paul. BIRKS translates, "dismissed," "sent away," namely, on a mission to Greece, as Paul promised (Phi 2:19). However, some kind of previous detention is implied before his being let go to Philippi. Paul, though now at large, was still in Italy, whence he sends the salutations of Italian Christians (Heb 13:24), waiting for Timothy to join him, so as to start for Jerusalem: we know from 1Ti 1:3, he and Timothy were together at Ephesus after his departing from Italy eastward. He probably left Timothy there and went to Philippi as he had promised. Paul implies that if Timothy shall not come shortly, he will start on his journey to the Hebrews at once.

JFB: Heb 13:24

The Scriptures are intended for all, young and old, not merely for ministers. Compare the different classes addressed, "wives," Eph 5:22; little children, 1Jo 2:18; "all," 1Pe 3:8; 1Pe 5:5. He says here "all," for the Hebrews whom he addresses were not all in one place, though the Jerusalem Hebrews are chiefly addressed.

JFB: Heb 13:24

Not merely the brethren at Rome, but of other places in Italy.

JFB: Heb 13:25

Paul's characteristic salutation in every one of his other thirteen Epistles, as he says himself, 1Co 16:21, 1Co 16:23; Col 4:18; 2Th 3:17. It is found in no Epistle written by any other apostle in Paul's lifetime. It is used in Rev 22:21, written subsequently, and in CLEMENT OF ROME. Being known to be his badge, it is not used by others in his lifetime. The Greek here is, "The grace (namely, of our Lord Jesus Christ) be with you all."

Clarke: Heb 13:4

Marriage is honorable in all - Let this state be highly esteemed as one of God’ s own instituting, and as highly calculated to produce the best interests of mankind. This may have been said against the opinions of the Essenes, called Therapeutae, who held marriage in little repute, and totally abstained from it themselves as a state of comparative imperfection. At the same time it shows the absurdity of the popish tenet, that marriage in the clergy is both dishonorable and sinful; which is, in fact, in opposition to the apostle, who says marriage is honorable in All; and to the institution of God, which evidently designed that every male and female should be united in this holy bond; and to nature, which in every part of the habitable world has produced men and women in due proportion to each other

Clarke: Heb 13:4

The bed undefiled - Every man cleaving to his own wife, and every wife cleaving to her own husband, because God will judge, i.e. punish, all fornicators and adulterers

Instead of δε but, γαρ, for, is the reading of AD*, one other, with the Vulgate, Coptic, and one of the Itala; it more forcibly expresses the reason of the prohibition: Let the bed be undefiled, For whoremongers and adulterers God will judge.

Clarke: Heb 13:5

Let your conversation - That is, the whole tenor of your conduct, τροπος, the manner of your life, or rather the disposition of your hearts in reference to all your secular transactions; for in this sense the original is used by the best Greek writers

Clarke: Heb 13:5

Be without covetousness - Desire nothing more than what God has given you; and especially covet nothing which the Divine Providence has given to another man, for this is the very spirit of robbery

Clarke: Heb 13:5

Content with such things as ye have - Αρκουμενοι τοις παρουσιν· Being satisfied with present things. In one of the sentences of Phocylides we have a sentiment in nearly the same words as that of the apostle: Αρκεισθαι παρεουσι, και αλλοτριων απεχεσθαι· Be content with present things, and abstain from others. The covetous man is ever running out into futurity with insatiable desires after secular good; and, if this disposition be not checked, it increases as the subject of it increases in years. Covetousness is the vice of old age

Clarke: Heb 13:5

I will never leave thee, nor forsake thee - These words were, in sum, spoken to Joshua, Jos 1:5 : "As I was with Moses, so will I be with thee; I will not fail thee, nor forsake thee."They were spoken also by David to Solomon, 1Ch 28:20 : "David said to Solomon his son, Be strong and of good courage, and do it: fear not, nor be dismayed; for the Lord God, even my God, will be with thee; he will not fail thee, nor forsake thee."The apostle, in referring to the same promises, feels authorized to strengthen the expressions, as the Christian dispensation affords more consolation and confidence in matters of this kind than the old covenant did. The words are peculiarly emphatic: Ου μη σε ανω, ουδ ’ ου μη σε εγκαταλιπω . There are no less than five negatives in this short sentence, and these connected with two verbs and one pronoun twice repeated. To give a literal translation is scarcely possible; it would run in this way: "No, I will not leave thee; no, neither will I not utterly forsake thee."Those who understand the genius of the Greek language, and look at the manner in which these negatives are placed in the sentence, will perceive at once how much the meaning is strengthened by them, and to what an emphatic and energetic affirmative they amount

This promise is made to those who are patiently bearing affliction or persecution for Christ’ s sake; and may be applied to any faithful soul in affliction, temptation, or adversity of any kind. Trust in the Lord with thy whole heart, and never lean to thy own understanding; for he hath said, "No, I will never leave thee; not I: I will never, never cast thee off."

Clarke: Heb 13:6

So that we may boldly say - We, in such circumstances, while cleaving to the Lord, may confidently apply to ourselves what God spake to Joshua and to Solomon; and what he spake to David, "The Lord is my helper, I will not fear what man can do."God is omnipotent, man’ s power is limited; howsoever strong he may be, he can do nothing against the Almighty.

Clarke: Heb 13:7

Remember them which have the rule over you - This clause should be translated, Remember your guides, των ἡγουμενων, who have spoken unto you the doctrine of God. Theodoret’ s note on this verse is very judicious: "He intends the saints who were dead, Stephen the first martyr, James the brother of John, and James called the Just. And there were many others who were taken off by the Jewish rage. ‘ Consider these, (said he), and, observing their example, imitate their faith.’ "This remembrance of the dead saints, with admiration of their virtues, and a desire to imitate them, is, says Dr. Macknight, the only worship which is due to them from the living

Clarke: Heb 13:7

Considering the end of their conversation - Ὡν αναθεωρουντες την εκβασιν της αναστροφης· "The issue of whose course of life most carefully consider."They lived to get good and do good; they were faithful to their God and his cause; they suffered persecution; and for the testimony of Jesus died a violent death. God never left them; no, he never forsook them; so that they were happy in their afflictions, and glorious in their death. Carefully consider this; act as they did; keep the faith, and God will keep you.

Clarke: Heb 13:8

Jesus Christ the same yesterday - In all past times there was no way to the holiest but through the blood of Jesus, either actually shed, or significantly typified. To-day - he is the lamb newly slain, and continues to appear in the presence of God for us. For ever - to the conclusion of time, he will be the way, the truth, and the life, none coming to the Father but through him; and throughout eternity, εις τους αιωνας, it will appear that all glorified human spirits owe their salvation to his infinite merit. This Jesus was thus witnessed of by your guides, who are already departed to glory. Remember Him; remember them; and take heed to yourselves.

Clarke: Heb 13:9

Be not carried about - Μη περιφερεσθε· Be not whirled about. But ABCD, and almost every other MS. of importance, with the Syriac, Coptic, Arabic, Vulgate, and several of the Greek fathers, have μη παραφερεσθε, be not carried away, which is undoubtedly the true reading, and signifies here, do not apostatize; permit not yourselves to be carried off from Christ and his doctrine

Clarke: Heb 13:9

Divers and strange doctrines - Διδαχαις, ποικιλαις· Variegated doctrines; those that blended the law and the Gospel, and brought in the Levitical sacrifices and institutions in order to perfect the Christian system. Remember the old covenant is abolished; the new alone is in force

Strange doctrines, διδαχαις ξεναις, foreign doctrines; such as have no apostolical authority to recommend them

Clarke: Heb 13:9

That the heart be established with grace - It is well to have the heart, the mind, and conscience, fully satisfied with the truth and efficacy of the Gospel; for so the word χαρις should be understood here, which is put in opposition to βρωμασιν, meats, signifying here the Levitical institutions, and especially its sacrifices, these being emphatically termed meats, because the offerers were permitted to feast upon them after the blood had been poured out before the Lord. See Lev 7:15; Deu 12:6, Deu 12:7

Clarke: Heb 13:9

Which have not profited them - Because they neither took away guilt, cleansed the heart, nor gave power over sin.

Clarke: Heb 13:10

We have an altar - The altar is here put for the sacrifice on the altar; the Christian altar is the Christian sacrifice, which is Christ Jesus, with all the benefits of his passion and death. To these privileges they had no right who continued to offer the Levitical sacrifices, and to trust in them for remission of sins.

Clarke: Heb 13:11

For the bodies of those beasts - Though in making covenants, and in some victims offered according to the law, the flesh of the sacrifice was eaten by the offerers; yet the flesh of the sin-offering might no man eat: when the blood was sprinkled before the holy place to make an atonement for their souls, the skins, flesh, entrails, etc., were carried without the camp, and there entirely consumed by fire; and this entire consumption, according to the opinion of some, was intended to show that sin was not pardoned by such offerings. For, as eating the other sacrifices intimated they were made partakers of the benefits procured by those sacrifices, so, not being permitted to eat of the sin-offering proved that they had no benefit from it, and that they must look to the Christ, whose sacrifice is pointed out, that they might receive that real pardon of sin which the shedding of his blood could alone procure. While, therefore, they continued offering those sacrifices, and refused to acknowledge the Christ, they had no right to any of the blessings procured by him, and it is evident they could have no benefit from their own.

Clarke: Heb 13:12

That he might sanctify the people - That he might consecrate them to God, and make an atonement for their sins, he suffered without the gate at Jerusalem, as the sin-offering was consumed without the camp when the tabernacle abode in the wilderness. Perhaps all this was typical of the abolition of the Jewish sacrifices, and the termination of the whole Levitical system of worship. He left the city, denounced its final destruction, and abandoned it to its fate; and suffered without the gate to bring the Gentiles to God.

Clarke: Heb 13:13

Let us go forth therefore unto him - Let us leave this city and system, devoted to destruction, and take refuge in Jesus alone, bearing his reproach-being willing to be accounted the refuse of all things, and the worst of men, for his sake who bore the contradiction of sinners against himself, and was put to death as a malefactor.

Clarke: Heb 13:14

For here have we no continuing city - Here is an elegant and forcible allusion to the approaching destruction of Jerusalem. The Jerusalem that was below was about to be burnt with fire, and erased to the ground; the Jerusalem that was from above was that alone which could be considered to be μενουσαν, permanent. The words seem to say: "Arise, and depart; for this is not your rest: it is polluted:"About seven or eight years after this, Jerusalem was wholly destroyed.

Clarke: Heb 13:15

By him therefore let us offer the sacrifice of praise - He has now fulfilled all vision and prophecy, has offered the last bloody sacrifice which God will ever accept; and as he is the gift of God’ s love to the world, let us through him offer the sacrifice of praise to God continually, this being the substitute for all the Levitical sacrifices

The Jews allowed that, in the time of the Messiah, all sacrifices, except the sacrifice of praise, should cease. To this maxim the apostle appears to allude; and, understood in this way, his words are much more forcible. In Vayikra Rabba, sect. 9, fol. 153, and Rabbi Tanchum, fol. 55: "Rabbi Phineas, Rabbi Levi, and Rabbi Jochanan, from the authority of Rabbi Menachem of Galilee, said, In the time of the Messiah all sacrifice shall cease, except the sacrifice of praise."This was, in effect, quoting the authority of one of their own maxims, that now was the time of the Messiah; that Jesus was that Messiah; that the Jewish sacrificial system was now abolished; and that no sacrifice would now be accepted of God, except the sacrifice of praise for the gift of his Son

Clarke: Heb 13:15

That is, the fruit of our lips - This expression is probably borrowed from Hos 14:2, in the version of the Septuagint, καρπον χειλεων which in the Hebrew text is פרים שפתינו parim sephatheinu , "the heifers of our lips."This may refer primarily to the sacrifices, heifers, calves, etc., which they had vowed to God; so that the calves of their lips were the sacrifices which they had promised. But how could the Septuagint translate פרים parim , calves, by καρπον, fruit? Very easily, if they had in their copy פרי peri , the mem being omitted; and thus the word would be literally fruit, and not calves. This reading, however, is not found in any of the MSS. hitherto collated.

Clarke: Heb 13:16

But to do good and to communicate - These are continual sacrifices which God requires, and which will spring from a sense of God’ s love in Christ Jesus. Praise to God for his unspeakable gift, and acts of kindness to men for God’ s sake. No reliance, even on the infinitely meritorious sacrifice of Christ, can be acceptable in the sight of God if a man have not love and charity towards his neighbor. Praise, prayer, and thanksgiving to God, with works of charity and mercy to man, are the sacrifices which every genuine follower of Christ must offer: and they are the proofs that a man belongs to Christ; and he who does not bear these fruits gives full evidence, whatever his creed may be, that he is no Christian.

Clarke: Heb 13:17

Obey them that have the rule over you - Obey your leaders, τοις ἡγουμενοις . He is not fit to rule who is not capable of guiding. See on Heb 13:7, (note). In the former verse the apostle exhorts them to remember those who had been their leaders, and to imitate their faith; in this he exhorts them to obey the leaders they now had, and to submit to their authority in all matters of doctrine and discipline, on the ground that they watched for their souls, and should have to give an account of their conduct to God. If this conduct were improper, they must give in their report before the great tribunal with grief; but in it must be given: if holy and pure, they would give it in with joy. It is an awful consideration that many pastors, who had loved their flocks as their own souls, shall be obliged to accuse them before God for either having rejected or neglected the great salvation.

Clarke: Heb 13:18

Pray for us - Even the success of apostles depended, in a certain way, on the prayers of the Church. Few Christian congregations feel, as they ought, that it is their bounden duty to pray for the success of the Gospel, both among themselves and in the world. The Church is weak, dark, poor, and imperfect, because it prays little

Clarke: Heb 13:18

We trust we have a good conscience - We are persuaded that we have a conscience that not only acquits us of all fraud and sinister design, but assures us that in simplicity and godly sincerity we have labored to promote the welfare of you and of all mankind

Clarke: Heb 13:18

To live honestly - Εν πασι καλως θελοντες αναστρεφεσθαι· Willing in all things to conduct ourselves well - to behave with decency and propriety.

Clarke: Heb 13:19

The rather to do this - That is, pray for us, that, being enabled to complete the work which God has given us here to do, we may be the sooner enabled to visit you. It is evident, from this, that the people to whom this epistle was written knew well who was the author of it; nor does there appear, in any place, any design in the writer to conceal his name, and how the epistle came to lack a name it is impossible to say. I have sometimes thought that a part of the beginning might have been lost, as it not only begins without a name, but begins very abruptly.

Clarke: Heb 13:20

Now the God of peace - We have often seen that peace among the Hebrews signifies prosperity of every kind. The God of peace is the same as the God of all blessedness, who has at his disposal all temporal and eternal good; who loves mankind, and has provided them a complete salvation

Clarke: Heb 13:20

Brought again from the dead our Lord - As our Lord’ s sacrificial death is considered as an atonement offered to the Divine justice, God’ s acceptance of it as an atonement is signified by his raising the human nature of Christ from the dead; and hence this raising of Christ is, with the utmost propriety, attributed to God the Father, as this proves his acceptance of the sacrificial offering

Clarke: Heb 13:20

That great Shepherd of the sheep - This is a title of our blessed Lord, given to him by the prophets; so Isa 40:11; He shall feed his flock like a shepherd; He shall gather the lambs with his arms, and carry them in his bosom, and shall gently lead those which are with young: and Eze 34:23; I will set up one shepherd over them, and he shall feed them; even my servant David, (i.e. the beloved, viz. Jesus), and he shall feed them, and be their shepherd: and Zec 13:7; Awake, O sword, against my shepherd - smite the shepherd, and the flock shall be scattered. In all these places the term shepherd is allowed to belong to our blessed Lord; and he appropriates it to himself, Joh 10:11, by calling himself the good Shepherd, who, lays down his life for the sheep

Clarke: Heb 13:20

Through the blood of the everlasting covenant - Some understand this in the following way, that "God brought back our Lord from the dead on account of his having shed his blood to procure the everlasting covenant."Others, that the Lord Jesus became the great Shepherd and Savior of the sheep by shedding his blood to procure and ratify the everlasting covenant."The sense, however, will appear much plainer if we connect this with the following verse: "Now the God of peace, who brought again from the dead, our Lord Jesus, that great Shepherd of the sheep, make you, through the blood of the everlasting covenant, perfect in every good work to do his will."The Christian system is termed the everlasting covenant, to distinguish it from the temporary covenant made with the Israelites at Mount Sinai; and to show that it is the last dispensation of grace to the world, and shall endure to the end of time.

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.

Clarke: Heb 13:22

Suffer the word of exhortation - Bear the word or doctrine of this exhortation. This seems to be an epithet of this whole epistle: and as the apostle had in it shown the insufficiency of the Levitical system to atone for sin and save the soul; and had proved that it was the design of God that it should be abolished; and had proved also that it was now abolished by the coming of Christ, whom he had shown to be a greater priest than Aaron, higher than all the angels, the only Son of God as to his human nature, and the Creator, Governor, and Judge of all; and that their city was shortly to be destroyed; he might suppose that they would feel prejudiced against him, and thus lose the benefit of his kind intentions toward them; therefore he entreats them to bear the exhortation which, notwithstanding the great extent of the subject, he had included in a short compass

Clarke: Heb 13:22

I have written a letter unto you in few words - Perhaps it would be better to translate δια βραχεων επεστειλα ὑμιν, I have written to you briefly, as επιστελλειν often signifies simply to write, and this appears to be its meaning here.

Clarke: Heb 13:23

Know ye that our brother Timothy - The word ἡμων, our, which is supplied by our translators, is very probably genuine, as it is found in ACD*, ten others, the Syriac, Erpen’ s Arabic, the Coptic, Armenian, Slavonic, and Vulgate

Clarke: Heb 13:23

Is set at liberty - Απολελυμενον· Is sent away; for there is no evidence that Timothy had been imprisoned. It is probable that the apostle refers here to his being sent into Macedonia, Phi 2:19-24, in order that he might bring the apostle an account of the affairs of the Church in that country. In none of St. Paul’ s epistles, written during his confinement in Rome, does he give any intimation of Timothy’ s imprisonment, although it appears from Phi 1:1; Col 1:1; Phm 1:1; that he was with Paul during the greatest part of the time

Clarke: Heb 13:23

With whom, if he come shortly, I will see you - Therefore Paul himself, or the writer of this epistle, was now at liberty, as he had the disposal of his person and time in his own power. Some suppose that Timothy did actually visit Paul about this time, and that both together visited the Churches in Judea.

Clarke: Heb 13:24

Salute all them that have the rule over you - Salute all your leaders or guides, τους ἡγουμενους ὑμων . See on Heb 13:7 (note) and Heb 13:17 (note)

Clarke: Heb 13:24

And all the saints - All the Christians; for this is the general meaning of the term in most parts of St. Paul’ s writings. But a Christian was then a saint, i.e. by profession a holy person; and most of the primitive Christians were actually such. But in process of time the term was applied to all that bore the Christian name; as elect, holy people, sanctified, etc., were to the nation of the Jews, when both their piety and morality were at a very low ebb

Clarke: Heb 13:24

They of Italy salute you - Therefore it is most likely that the writer of this epistle was then in some part of Italy, from which he had not as yet removed after his being released from prison. By they of Italy probably the apostle means the Jew’ s there who had embraced the Christian faith. These salutations show what a brotherly feeling existed in every part of the Christian Church; even those who had not seen each other yet loved one another, and felt deeply interested for each other’ s welfare.

Clarke: Heb 13:25

Grace be with you all - May the Divine favor ever rest upon you and among you; and may you receive, from that source of all good, whatsoever is calculated to make you wise, holy, useful, and happy! And may you be enabled to persevere in the truth to the end of your lives! Amen. May it be so! May God seal the prayer by giving the blessings

The subscriptions to this epistle are, as in other cases, various and contradictory

The Versions are as follow: -

The Epistle to the Hebrews was written from Roman Italy, and sent by the hand of Timothy. - Syriac

Vulgate nothing, in the present printed copies

It was written from Italy by Timothy: with the assistance of God, disposing every thing right, the fourteen epistles of the blessed Paul are completed, according to the copy from which they have been transcribed

May the Lord extend his benedictions to us. Amen. - Arabic

The Epistle to the Hebrews is completed. The end. - Aethiopic

Written in Italy, and sent by Timothy. - Coptic

The Manuscripts, and ancient editions taken from MSS., are not more to be relied on

To the Hebrews, written from Rome. - Codex Alexandrinus

The epistles of Saint Paul the apostle arc finished. - Colophon, at the end of this epistle; in one of the first printed Bibles; and in an ancient MS. of the Vulgate in my own collection

The end of the Epistle to the Hebrews. - Greek Text of the Complutensian Edition

The Epistle of the blessed Paul to the Hebrews is finished. - Latin Text of ditto

To the Hebrews. - The Epistle of Paul the apostle to the Hebrews. - The Epistle to the Hebrews, written from Italy. - From Athens. - From Italy by Timothy. - Written in the Hebrew tongue, etc. - Various MSS

Written to the Hebrews from Italy by Timothy. - Common Greek Text

That it was neither written from Athens, nor in the Hebrew tongue, is more than probable; and that it was not sent by Timothy, is evident from Heb 13:23. For the author, time, place, and people to whom sent, see the Introduction.

Calvin: Heb 13:4

4.=== Marriage is honourable in all, === etc. Some think this an exhortation to the married to conduct themselves modestly and in a becoming manner, that the husband should live with his wife temperately and chastely, and not defile the conjugal bed by unbeseeming wantonness. Thus a verb is to be understood in the sense of exhorting, “Let marriage be honorable.” And yet the indicative is would not be unsuitable; for when we hear that marriage is honorable, it ought to come immediately to our minds that we are to conduct ourselves in it honorably and becomingly. Others take the sentence by way of concession in this way, “Though marriage is honorable, it is yet unlawful to commit fornication”; but this sense, as all must see, is rigid. I am inclined to think that the Apostle sets marriage here in opposition to fornication as a remedy for that evil; and the context plainly shows that this was his meaning; for before he threatens that the Lord would punish fornicators, he first states what is the true way of escape, even if we live honourable in a state of marriage.

Let this then be the main point, that fornication will not be unpunished, for God will take vengeance on it. And doubtless as God has blessed the union of man and wife, instituted by himself, it follows that every other union different from this is by him condemned and accursed. He therefore denounces punishment not only on adulterers, but also on fornicators; for both depart from the holy institution of God; nay, they violate and subvert it by a promiscuous intercourse, since there is but one legitimate union, sanctioned by the authority and approval of God. But as promiscuous and vagrant lusts cannot be restrained without the remedy of marriage, he therefore commends it by calling it “honorable”.

What he adds, and the bed undefiled, has been stated, as it seems to me, for this end, that the married might know that everything is not lawful for them, but that the use of the legitimate bed should be moderate, lest anything contrary to modesty and chastity be allowed. ²⁷⁷

By saying in all men, I understand him to mean, that there is no order of men prohibited from marriage; for what God has allowed to mankind universally, is becoming in all without exception; I mean all who are fit for marriage and feel the need of it.

It was indeed necessary for this subject to have been distinctly and expressly stated, in order to obviate a superstition, the seeds of which Satan was probably even then secretly sowing, even this, — that marriage is a profane thing, or at least far removed from Christian perfection; for those seducing spirits, forbidding marriage, who had been foretold by Paul, soon appeared. That none then might foolishly imagine that marriage is only permitted to the people in general, but that those who are eminent in the Church ought to abstain from it, the Apostle takes away every exception; and he does not teach us that it is conceded as an indulgence, as Jerome sophistically says, but that it is honourable. It is very strange indeed that those who introduced the prohibition of marriage into the world, were not terrified by this so express a declaration; but it was necessary then to give loose reins to Satan, in order to punish the ingratitude of those who refused to hear God.

Calvin: Heb 13:5

5.=== Let your conversation be without covetousness, === etc. While he seeks to correct covetousness, he rightly and wisely bids us at the same time to be content with our present things; for it is the true contempt of money, or at least a true greatness of mind in the right and moderate use of it, when we are content with what the Lord has given us, whether it be much or little; for certainly it rarely happens that anything satisfies an avaricious man; but on the contrary they who are not content with a moderate portion, always seek more even when they enjoy the greatest affluence. It was a doctrine which Paul had declared, that he had learned, so as to know how to abound and how to suffer need. Then he who has set limits to his desire so as to acquiesce resignedly in his lot, has expelled from his heart the love of money. ²⁷⁸

===For he has said, === etc. Here he quotes two testimonies; the first is taken, as some think, from the Jos 1:5 of Joshua, but I am rather of the opinion that it is a sentence drawn from the common doctrine of Scripture, as though he had said, “The Lord everywhere promises that he will never be wanting to us.” He infers from this promise what is found in Psa 118:6, that we have the power to overcome fear when we feel assured of God’s help. ²⁷⁹

Here indeed he plucks up the evil by the very roots, as it is necessary when we seek to free from it the minds of men. It is certain that the source of covetousness is mistrust; for whosoever has this fixed in his heart, that he will never be forsaken by the Lord, will not be immoderately solicitous about present things, because he will depend on God’s providence. When therefore the Apostle is seeking to cure us of the disease of covetousness, he wisely calls our attention to God’s promises, in which he testifies that he will ever be present with us. He hence infers afterwards that as long as we have such a helper there is no cause to fear. For in this way it can be that no depraved desires will importune us; for faith alone is that which can quiet the minds of men, whose disquietude without it is too well known.

Calvin: Heb 13:7

7.=== Remember, === etc. What follows refers not so much to morals as to doctrine. He first sets before the Jews the example of those by whom they had been taught; and he seems especially to speak of those who had sealed the doctrine delivered by them by their own blood; for he points out something memorable when he says, considering the end of their conversation; though still there is no reason why we should not understand this generally of those who had persevered in the true faith to the end, and had rendered a faithful testimony to sound doctrine through their whole life as well as in death. But it was a matter of no small importance, that he set before them their teachers for imitation; for they who have begotten us in Christ ought to be to us in the place as it were of fathers. Since then they had seen them continuing firm and unmoved in the midst of much persecutions and of various other conflicts, they ought in all reason to have been deeply moved and affected. ²⁸⁰

Calvin: Heb 13:8

8.=== Jesus Christ the same, === etc. The only way by which we can persevere in the right faith is to hold to the foundation, and not in the smallest degree to depart from it; for he who holds not to Christ knows nothing but mere vanity, though he may comprehend heaven and earth; for in Christ are included all the treasures of celestial wisdom. This then is a remarkable passage, from which we learn that there is no other way of being truly wise than by fixing all our thoughts on Christ alone.

Now as he is dealing with the Jews, he teaches them that Christ had ever possessed the same sovereignty which he holds at this day; The same, he says, yesterday, and today, and forever. By which words he intimates that Christ, who was then made known in the world, had reigned from the beginning of the world, and that it is not possible to advance farther when we come to him. Yesterday then comprehends the whole time of the Old Testament; and that no one might expect a sudden change after a short time, as the promulgation of the Gospel was then but recent, he declares that Christ had been lately revealed for this very end, that the knowledge of him might continue the same for ever.

It hence appears that the Apostle is not speaking of the eternal existence of Christ, but of that knowledge of him which was possessed by the godly in all ages, and was the perpetual foundation of the Church. It is indeed certain that Christ existed before he manifested his power; but the question is, what is the subject of the Apostle. Then I say he refers to quality, so to speak, and not to essence; for it is not the question, whether he was from eternity with the Father, but what was the knowledge which men had of him. But the manifestation of Christ as to its external form and appearance, was indeed different under the Law from what it is now; yet there is no reason why the Apostle could not say truly and properly that Christ, as regarded by the faithful, is always the same. ²⁸¹

Calvin: Heb 13:9

9.Diverse doctrines, === etc. He concludes that we ought not to fluctuate, since the truth of Christ, in which we ought to stand firm, remains fixed and unchangeable. And doubtless, variety of opinions, every kind of superstition, all monstrous errors, in a word, all corruptions in religion, arise from this, that men abide not in Christ alone; for it is not in vain that Paul teaches us, that Christ is given to us by God to be our wisdom.

The import then of this passage is that in order that the truth of God may remain firm in us, we must acquiesce in Christ alone. We hence conclude that all who are ignorant of Christ are exposed to all the delusions of Satan; for apart from him there is no stability of faith, but innumerable tossings here and there. Wonderful then is the acuteness of the Papists, who have contrived quite a contrary remedy for driving away errors, even by extinguishing or burying the knowledge of Christ! But let this warning of the Holy Spirit be fixed in our hearts, that we shall never be beyond the reach of danger except we cleave to Christ.

Now the doctrines which lead us away from Christ, he says, are divers or various, because there is no other simple and unmixed truth but the knowledge of Christ; and he calls them also strange or foreign, because whatever is apart from Christ is not regarded by God as his own; and we are hereby also reminded how we are to proceed, if we would make a due proficiency in the Scripture, for he who takes not a straight course to Christ, goes after strange doctrines. The Apostle farther intimates that the Church of God will always have to contend with strange doctrines and that there is no other means of guarding against them but by being fortified with the pure knowledge of Christ. ²⁸²

===For it is a good thing, === etc. He now comes from a general principle to a particular case. The Jews, for instance, as it is well known, were superstitious as to distinctions in meats; and hence arose many disputes and discords; and this was one of the strange doctrines which proceeded from their ignorance of Christ. Having then previously grounded our faith on Christ, he now says that the observance of meats does not conduce to our salvation and true holiness. As he sets grace in opposition to meats, I doubt not but that by grace he means the spiritual worship of God and regeneration. In saying that the heart may be established, he alludes to the word, carried about, as though he had said, “It is the spiritual grace of God, and not the observance of meats, that will really establish us. ²⁸³

===Which have not profited them that have been occupied therein It is uncertain to whom he here refers; for the fathers who lived under the Law had no doubt a useful training, and a part of it was the distinction as to meats. It seems then that this is to be understood rather of the superstitious, who, after the Gospel had been revealed, still perversely adhered to the old ceremonies. At the same time were we judiciously to explain the words as applied to the fathers, there would be no inconsistency; it was indeed profitable for them to undergo the yoke laid on them by the Lord, and to continue obediently under the common discipline of the godly and of the whole Church; but the Apostle means that abstinence from meats was in itself of no avail. And no doubt it is to be regarded as nothing, except as an elementary instruction at the time when God’s people were like children as to their external discipline. To be occupied in meats is to be taken as having a regard to them, so as to make a distinction between clean and unclean. But what he says of meats may be extended to the other rites of the Law.

Calvin: Heb 13:10

10.=== We have an altar, === etc. This is a beautiful adaptation of an old rite under the Law, to the present state of the Church. There was a kind of sacrifice appointed, mentioned in the sixteenth chapter of Leviticus, no part of which returned to the priests and Levites. This, as he now shows by a suitable allusion, was accomplished in Christ; for he was sacrificed on this condition, that they who serve the tabernacle should not feed on him. But by the ministers of the tabernacle he means all those who performed the ceremonies. Then that we may partake of Christ, he intimates that we must renounce the tabernacle; for as the word altar includes sacrificing and the victim; so tabernacle, all the external types connected with it.

Then the meaning is, “No wonder if the rites of the Law have now ceased, for this is what was typified by the sacrifice which the Levites brought without the camp to be there burnt; for as the ministers of the tabernacle did eat nothing of it, so if we serve the tabernacle, that is, retain its ceremonies, we shall not be partakers of that sacrifice which Christ once offered, nor of the expiation which he once made by his own blood; for his own blood he brought into the heavenly sanctuary that he might atone for the sin of the world.” ²⁸⁴

Calvin: Heb 13:13

13.=== Let us go forth, therefore, === etc. That the preceding allegory or mystical similitude might not be frigid and lifeless, he connects with it an important duty required of all Christians. And this mode of teaching is what Paul also usually adopts, that he might show to the faithful what things God would have them to be engaged in, while he was endeavoring to draw them away from vain ceremonies; as though he had said, “This is what God demands from you, but not that work in which you in vain weary yourselves.” So now our Apostle speaks; for while he invites us to leave the tabernacle and to follow Christ, he reminds us that a far different thing is required of us from the work of serving God in the shade under the magnificent splendor of the temple; for we must go after him through exiles, flights, reproaches, and all kinds of afflictions. This warfare, in which we must strive even unto blood, he sets in opposition to those shadowy practices of which alone the teachers of ceremonies boasted.

Calvin: Heb 13:14

14.=== For here we have no continuing city, === etc. He extends still further the going forth which he had mentioned, even that as strangers and wanderers in this world we should consider that we have no fixed residence but in heaven. Whenever, therefore, we are driven from place to place, or whenever any change happens to us, let us think of what the Apostle teaches us here, that we have no certain shade on earth, for heaven is our inheritance; and when more and more tried, let us ever prepare ourselves for our last end; for they who enjoy a very quiet life commonly imagine that they have a rest in this world: it is hence profitable for us, who are prone to this kind of sloth, to be often tossed here and there, that we who are too much inclined to look on things below, may learn to turn our eyes up to heaven.

Calvin: Heb 13:15

15.=== By him, therefore, let us offer the sacrifice of praise to God, === etc. He returns to that particular doctrine to which he had referred, respecting the abrogation of the ancient ceremonies; and he anticipates an objection that might have been made; for as the sacrifices were attached as appendages to the tabernacle, when this was abolished, it follows that the sacrifices also must have ceased. But the Apostle had taught us that as Christ had suffered without the gate, we are also called thither, and that hence the tabernacle must be forsaken by those who would follow him.

Here a question arises, whether any sacrifices remained for Christians; for this would have been inconsistent, as they had been instituted for the purpose of celebrating God’ worship. The Apostle, therefore, in due time meets this objection, and says that another kind of sacrifice remains for us, which no less pleases God, even the offering of the calves of our lips, as the Prophet Hoses says. ²⁸⁵ (Hos 14:2.) Now that the sacrifice of praise is not only equally pleasing to God, but of more account than all those external sacrifices under the Law, appears evident from Psa 50:1; for God there repudiates all these as things of nought, and bids the sacrifice of praise to be offered to him. We hence see that it is the highest worship of God, justly preferred to all other exercises, when we acknowledge God’s goodness by thanksgiving; yea, this is the ceremony of sacrificing which God commends to us now. There is yet no doubt but that under this one part is included the whole of prayer; for we cannot give him thanks except when we are heard by him; and no one obtains anything except he who prays. He in a word means that without brute animals we have what is required to be offered to God, and that he is thus rightly and really worshipped by us.

But as it was the Apostle’s design to teach us what is the legitimate way of worshipping God under the New Testament, so by the way he reminds us that God cannot be really invoked by us and his name glorified, except through Christ the mediator; for it is he alone who sanctifies our lips, which otherwise are unclean, to sing the praises of God; and it is he who opens a way for our prayers, who in short performs the office of a priest, presenting himself before God in our name.

Calvin: Heb 13:16

16.But to do good, === etc. Here he points out even another way of offering a due and regular sacrifice, for all the acts and duties of love are so many sacrifices; and he thereby intimates that they were foolish and absurd in their wishes who thought that something was wanting except they offered beasts to God according to the Law, since God gave them many and abundant opportunities for sacrificing. For though he can derive no benefit from us, yet he regards prayer a sacrifice, and so much as the chief sacrifice, that it alone can supply the place of all the rest; and then, whatever benefits we confer on men he considers as done to himself, and honors them with the name of sacrifices. So it appears that the elements of the Law are now not only superfluous, but do harm, as they draw us away from the right way of sacrificing.

The meaning is, that if we wish to sacrifice to God, we must call on him and acknowledge his goodness by thanksgiving, and further, that we must do good to our brethren; these are the true sacrifices which Christians ought to offer; and as to other sacrifices, there is neither time nor place for them.

===For with such sacrifices God is well pleased There is to be understood here an implied contrast, — that he no longer requires those ancient sacrifices which he had enjoined until the abrogation of the Law.

But with this doctrine is connected an exhortation which ought powerfully to stimulate us to exercise kindness towards our neighbors; for it is not a common honor that God should regard the benefits we confer on men as sacrifices offered to himself, and that he so adorns our works, which are nothing worth, as to pronounce them holy and sacred things, acceptable to him. When, therefore, love does not prevail among us, we not only rob men of their right, but God himself, who has by a solemn sentence dedicated to himself what he has commanded to be done to men.

The word communicate has a wider meaning than to do good, for it embraces all the duties by which men can mutually assist one another; and it is a true mark or proof of love, when they who are united together by the Spirit of God communicate to one another. ²⁸⁶

Calvin: Heb 13:17

17.=== Obey them, === etc. I doubt not but that he speaks of pastors and other rulers of the Church, for there were then no Christian magistrates; and what follows, for they watch for your souls, properly belongs to spiritual government. He commands first obedience and then honor to be rendered to them. ²⁸⁷ These two things are necessarily required, so that the people might have confidence in their pastors, and also reverence for them. But it ought at the same time to be noticed that the Apostle speaks only of those who faithfully performed their office; for they who have nothing but the title, nay, who use the title of pastors for the purpose of destroying the Church, deserve but little reverence and still less confidence. And this also is what the Apostle plainly sets forth when he says, that they watched for their souls, — a duty which is not performed but by those who are faithful rulers, and are really what they are called.

Doubly foolish, then, are the Papists, who from these words confirm the tyranny of their own idol: “The Spirit bids us obediently to receive the doctrine of godly and faithful bishops, and to obey their wholesome counsels; he bids us also to honor them.” But how does this favor mere apes of bishops? And yet not only such are all those who are bishops under the Papacy, but they are cruel murderers of souls and rapacious wolves. But to pass by a description of them, this only will I say at present, that when we are bidden to obey our pastors, we ought carefully and wisely to find out those who are true and faithful rulers; for if we render this honor to all indiscriminately, first, a wrong will be done to the good; and secondly, the reason here added, to honor them because they watch for souls, will be rendered nugatory. In order, therefore, that the Pope and those who belong to him may derive support from this passage, they must all of necessity first prove that they are of the number of those who watch for our salvation. If this be made evident, there will then be no question but that they ought to be reverently treated by all the godly. ²⁸⁸

===For they watch, === etc. His meaning is, that the heavier the burden they bear, the more honor they deserve; for the more labor anyone undertakes for our sake, and the more difficulty and danger he incurs for us, the greater are our obligations to him. And such is the office of bishops, that it involves the greatest labor and the greatest danger; if, then, we wish to be grateful, we can hardly render to them that which is due; and especially, as they are to give an account of us to God, it would be disgraceful for us to make no account of them. ²⁸⁹

He further reminds us in what great a concern their labor may avail us, for, if the salvation of our souls be precious to us, they ought by no means to be deemed of no account who watch for it. He also bids us to be teachable and ready to obey, that what pastors do in consequence of what their office demands, they may also willingly and joyfully do; for, if they have their minds restrained by grief or weariness, though they may be sincere and faithful, they will yet become disheartened and careless, for vigor in acting will fail at the same time with their cheerfulness. Hence the Apostle declares, that it would be unprofitable to the people to cause sorrow and mourning to their pastors by their ingratitude; and he did this, that he might intimate to us that we cannot be troublesome or disobedient to our pastors without hazarding our own salvation.

As hardly one in ten considers this, it is hence evident how great generally is the neglect of salvation; nor is it a wonder how few at this day are found who strenuously watch over the Church of God. For besides, there are very few who are like Paul, who have their mouth open when the people’s ears are closed, and who enlarge their own heart when the heart of the people is straitened. The Lord also punishes the ingratitude which everywhere prevails. Let us then remember that we are suffering the punishment of our own perverseness, whenever the pastors grow cold in their duty, or are less diligent than they ought to be.

Calvin: Heb 13:18

18.=== For we trust, === etc. After having commended himself to their prayers, in order to excite them to pray, he declares that he had a good conscience. Though indeed our prayers ought to embrace the whole world, as love does, from which they flow; it is yet right and meet that we should be peculiarly solicitous for godly and holy men, whose probity and other marks of excellency have become known to us. For this end, then, he mentions the integrity of his own conscience, that is, that he might move them more effectually to feel an interest for himself. By saying, I am persuaded, or I trust, he thus partly shows his modesty and partly his confidence. In all, may be applied to things as well as to men; and so I leave it undecided. ²⁹⁰

Calvin: Heb 13:19

19.=== But I beseech you, === etc. He now adds another argument, — that the prayers they would make for him, would be profitable to them all as well as to himself individually, as though he had said, “I do not so much consult my own benefit as the benefit of you all; for to be restored to you would be the common good of all.”

A probable conjecture may hence perhaps be gathered, that the author of this Epistle was either beset with troubles or detained by the fear of persecution, so as not to be able to appear among those to whom he was writing. It might however be, that he thus spoke, though he was free and at liberty, for he regarded man’s steps as being in God’s hand; and this appears probable from the end of the Epistle.

Calvin: Heb 13:20

20.=== Now the God of peace, === etc. To render mutual what he desired them to do, he ends his Epistle with prayer; and he asks of God to confirm, or to fit, or to perfect them in every good work; for such is the meaning ofκαταρτίσαι. We hence conclude, that we are by no means fit to do good until we are made or formed for the purpose by God, and that we shall not continue long in doing good unless he strengthens us; for perseverance is his peculiar gift. Nor is there a doubt but that as no common gifts of the Spirit had already, as it seems, appeared in them, the first impression with which they began, is not what is prayed for, but the polishing, which they were to be made perfect.

===That brought again from the dead, === etc. This clause was added for the sake of confirmation; for he intimates that God is then only prayed to aright by us, to lead us on to perfection, when we acknowledge his power in the resurrection of Christ, and acknowledge Christ himself as our pastor. He, in short, would have us to look to Christ, in order that we may rightly trust in God for help; for Christ was raised from death for this end, that we might be renewed unto eternal life, by the same power of God; and he is the great pastor of all, in order that we may protect the sheep committed to him by the Father.

===Through the blood, === etc. I have rendered it, “In the blood;” for as ב “in,” is often taken in the sense of with, so I prefer to regard it here. For it seems to me, that the Apostle means, that Christ so arose from the dead, that his death was not yet abolished, but that it retains its efficacy forever, as though he had said, “God raised up his own son, but in such a way that the blood he shed once for all in his death is efficacious after his resurrection for the ratification of the everlasting covenant, and brings forth fruit the same as though it were flowing always.” ²⁹²

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.

Calvin: Heb 13:22

22.=== And I beseech you, === etc. Some understand this as though he was soliciting them to hear him; but I take another view; for he mentions, as I think, that he had written in a few words, or briefly, in order that he might not appear as though he wished to lessen in any degree the ordinary practice of teaching. Let us hence learn that the Scripture has not been committed to us in order to silence the voice of pastors, and that we are not to be fastidious when the same exhortations often sound in our ears; for the holy Spirit has so regulated the writings which he has dictated to the Prophets and the Apostles, that he detracts nothing from the order instituted by himself; and the order is, that constant exhortations should be heard in the Church from the mouth of pastors. And probably he recommends the word of exhortation for this reason, that though men are by nature anxious to learn, they yet prefer to hear something new rather than to be reminded of things known and often heard before. Besides, as they indulge themselves in sloth, they can ill bear to be stimulated and reproved.

Calvin: Heb 13:23

23.=== Know ye that our brother, === etc. Since the termination of the Greek verbγινώσκετε, will admit of either renderings, we may read, “Ye know,” or, “Know ye;” but I prefer the latter reading, though I do not reject the other. ²⁹³ The probability is, that he was informing the Jews on the other side of the sea of what they did not know. Now, if this Timothy was the renowned companion of Paul, which I am inclined to think, it is very probable that either Luke or Clement was the author of this Epistle. Paul, indeed, more usually calls him his son; and then what immediately follows does not apply to Paul; for it appears that the writer was at liberty and at his own disposal; and besides, that he was then anywhere rather than at Rome; nay, it is very probable, that he was going round through various cities, and was then preparing to pass over the sea. Now all these particulars might have been suitable to the circumstances either of Luke or of Clement after the death of Paul. ²⁹⁴

Calvin: Heb 13:24

24.Salute, === etc. As he writes his Epistle generally to the Hebrews, it is strange that he bids some, separate from the rest, to be saluted; but he sends this salutation, as I think, more particularly to the rulers, as a mark of honor, that he might conciliate them, and gently lead them to assent to his doctrine. And he adds, —

===And all the saints He either means the faithful from among the Gentiles, and refers to them that both Jews and Gentiles might learn to cultivate unity among themselves; or his object was to intimate, that they who first received the Epistle, were to communicate it to others.

END OF THE COMMENTARIES ON THE EPISTLE
TO THE HEBREWS

Defender: Heb 13:4

The Lord's purpose for His human creation was that of a permanent, monogamous marriage between one man and one woman (Gen 1:26-28; Gen 2:21-24; Mat 19:3-6), with children raised in the corresponding family unit. Any other type of sexual relationship is wrong, whether pre-marital, extra-marital, homosexual, incestuous or anything else. "God will judge" these illegal affairs."

Defender: Heb 13:5

This is quoted from Deu 31:6. In the Greek, the promise is very emphatic, "I will never, never, never leave thee ....""

Defender: Heb 13:6

This reference is from Psa 118:6. Because of such assurances, fear and covetousness are utterly out of character for a believer."

Defender: Heb 13:7

Note the three admonitions in this chapter concerning "them which have the rule over you"; (1) "remember" them, in gratitude and prayer; (2) "obey them" (Heb 13:17), for they have been divinely called for teaching and leadership, as more mature in the faith; (3) "salute all them" (Heb 13:24) in the sense of showing respect and appreciation. Those who exercise such "rule," if they are faithful to their calling, do not rule arbitrarily "as being lords over God's heritage, but being ensamples to the flock" (1Pe 5:3). Note that they "have spoken unto you the word of God," and are men whose "faith" deserves following, and who "watch for your souls" (Heb 13:17). Such faithful rulers also deserve adequate financial support by those for whom they "must give account" (Heb 13:17; 1Ti 5:17, 1Ti 5:18)."

Defender: Heb 13:8

Jesus Christ is "Alpha and Omega" (Rev 1:11). He "all things created" yesterday (Col 1:16), is "upholding all things" today (Heb 1:3), and shall "make all things new" tomorrow (Rev 21:5). He is the eternal Creator, the living Lord, and our coming King."

Defender: Heb 13:13

Lepers, whose disease was regarded as a symbol of sin, were made to remain "without the camp" (Lev 13:46); those who were convicted of blasphemy against God were stoned "without the camp" (Lev 24:14); those who ignored God's sabbath rest were also stoned "without the camp" (Num 15:35). The bodies of animals slain in sacrifice for the sins of the people, likewise, had to be "burned without the camp" (Heb 13:11). Therefore, Jesus, upon whom was laid the whole "sin of the world" (Joh 1:29), had to suffer and die "without the gate" (Heb 13:12). In Jesus' time on earth, there was no camp as such, for the people were then living in the city of Jerusalem, so they executed Jesus outside the city walls. We, therefore, as His followers, should be willing to suffer with Him, outside the wall of the world system, bearing the opprobrium of organized society."

Defender: Heb 13:15

We no longer sacrifice the blood of animals to cover our sins, for Christ has "offered one sacrifice for sins forever" (Heb 10:12). Instead, we offer praises, the "calves of our lips" (Psa 50:23; Hos 14:2). These are not to be offered only once each week, in a so-called worship service, or praise service, but continually. "In every thing give thanks" (1Th 5:18)."

Defender: Heb 13:16

In addition to continual praise, other acceptable sacrifices (Rom 12:1) are to do good and to communicate. People often speak with disdain of so-called do-gooders, but Jesus "went about doing good," and God "did good" for us every day (Act 10:38; Act 14:17). Therefore, we are exhorted to "do good unto all men" (Gal 6:10), for "he that doeth good is of God" (3Jo 1:11; 2Th 3:13; 1Pe 2:15; 1Pe 4:19).

Defender: Heb 13:16

To "communicate," as used here, does not mean to share one's thoughts, but to share one's material blessings with others, especially those in Christian ministries (Gal 6:6, Phi 4:14). The admonitions to "do good" and "to communicate" are again brought together in 1Ti 6:18."

Defender: Heb 13:20

Note the many wonderful appellations of God. Here He is called "the God of peace" (also in Rom 15:33; Rom 16:20; Phi 4:9; and 1Th 5:23). He is, in addition, "the God of glory" (Act 7:2), "the God of patience and consolation," as well as "the God of hope" (Rom 15:5, Rom 15:13), "the God of all comfort" (2Co 1:3), "the God of love and peace" (2Co 13:11), and "the God of all grace" (1Pe 5:10).

Defender: Heb 13:20

The same Greek word is used in Act 16:39. As the magistrates brought out Paul and Silas from the prison, so did God bring forth the Lord Jesus from death and the grave. This is the only direct reference to Christ's resurrection in the book of Hebrews, although inferences and applications of that great event abound throughout the book.

Defender: Heb 13:20

Christ is also called "the good shepherd" (Joh 10:11) and "the chief Shepherd" (1Pe 5:4).

Defender: Heb 13:20

Note that "the blood of the covenant" is counted "an unholy thing" by apostates (Heb 10:29), but it sealed the new covenant as "everlasting.""

Defender: Heb 13:21

Note Eph 2:10; Phi 2:13.

Defender: Heb 13:21

Compare Heb 13:16."

Defender: Heb 13:24

Note here that, contrary to the usual relationships in the epistles, Gentiles are greeting Jews."

TSK: Heb 13:4

Marriage : Gen 1:27, Gen 1:28, Gen 2:21, Gen 2:24; Lev 21:13-15; 2Ki 22:14; Pro 5:15-23; Isa 8:3; 1Co 7:2-16, 1Co 9:5; 1Ti 3:2, 1Ti 3:4, 1Ti 3:12, 1Ti 5:14; Tit 1:6

and the bed : Heb 12:16; 1Co 6:9; Gal 5:19, Gal 5:21; Eph 5:5; Col 3:5, Col 3:6; Rev 22:15

God : Psa 50:16-22; Mal 3:5; 1Co 5:13; 2Co 5:10

TSK: Heb 13:5

conversation : Exo 20:17; Jos 7:21; Psa 10:3, Psa 119:36; Jer 6:13; Eze 33:31; Mar 7:22; Luk 8:14, Luk 12:15-21, Luk 16:13, Luk 16:14; Rom 1:29; 1Co 5:11, 1Co 6:10; Eph 5:3, Eph 5:5; Col 3:5; 1Ti 3:3, 1Ti 6:9, 1Ti 6:10; 2Pe 2:3, 2Pe 2:14; Jud 1:11

and be : Exo 2:21; Mat 6:25, Mat 6:34; Luk 3:14; Phi 4:11, Phi 4:12; 1Ti 6:6-8

I will : Gen 28:15; Deu 31:6, Deu 31:8; Jos 1:5; 1Sa 12:22; 1Ch 28:20; Psa 37:25, Psa 37:28; Isa 41:10,Isa 41:17

TSK: Heb 13:6

boldly : Heb 4:16, Heb 10:19; Eph 3:12

The Lord : Gen 15:1; Exo 18:4; Deu 33:26, Deu 33:29; Psa 18:1, Psa 18:2, Psa 27:1-3, Psa 27:9, Psa 33:20, Psa 40:17; Psa 54:4, Psa 63:7, Psa 94:17, Psa 115:9-11, Psa 118:7-9, Psa 124:8, Psa 146:3; Isa 41:10,Isa 41:14; Rom 8:31

I will : Psa 56:4, Psa 56:11, Psa 56:12, Psa 118:6; Dan 3:16-18; Mat 10:28; Luk 12:4, Luk 12:5

TSK: Heb 13:7

which : Heb 13:17, Heb 13:24; Mat 24:45; Luk 12:42; Act 14:23; 1Th 5:12, 1Th 5:13; 1Ti 3:5

have the rule : or, are the guides

word : Luk 8:11; Act 4:31, Act 13:46; Rom 10:17; 1Th 2:13; Rev 1:9, Rev 6:9, Rev 20:4

whose : Heb 6:12; Son 1:8; 1Co 4:16, 1Co 11:1; Phi 3:17; 1Th 1:6; 2Th 3:7, 2Th 3:9

considering : Act 7:55-60

the end : 1Co 10:13 *Gr.

TSK: Heb 13:8

Heb 1:12; Psa 90:2, Psa 90:4, Psa 102:27, Psa 102:28, Psa 103:17; Isa 41:4, Isa 44:6; Mal 3:6; Joh 8:56-58; Jam 1:17; Rev 1:4, Rev 1:8, Rev 1:11, Rev 1:17, Rev 1:18

TSK: Heb 13:9

carried : Mat 24:4, Mat 24:24; Act 20:30; Rom 16:17, Rom 16:18; 2Co 11:11-15; Gal 1:6-9; Eph 4:14; Eph 5:6; Col 2:4, Col 2:8; 2Th 2:2; 1Ti 4:1-3, 1Ti 6:3-5, 1Ti 6:20; 1Jo 4:1; Jud 1:3

it is : Act 20:32; 2Co 1:21; Gal 6:1; 2Th 2:17; 2Ti 2:1, 2Ti 2:2

not with : Heb 9:9, Heb 9:10; Lev. 11:1-47; Deut. 14:3-21; Act 10:14-16; Rom 14:2, Rom 14:6, Rom 14:17; 1Co 6:13; 1Co 8:8; Col 2:16-20; 1Ti 4:3-5; Tit 1:14, Tit 1:15

TSK: Heb 13:10

an altar : 1Co 5:7, 1Co 5:8, 1Co 9:13, 1Co 10:17, 1Co 10:20

serve : Num 3:7, Num 3:8, Num 7:5

TSK: Heb 13:11

the bodies : Exo 29:14; Lev 4:5-7, Lev 4:11, Lev 4:12, Lev 4:16-21, Lev 6:30, Lev 9:9, Lev 9:11, Lev 16:14-19, Lev 16:27; Num 19:3

TSK: Heb 13:12

sanctify : Heb 2:11, Heb 9:13, Heb 9:14, Heb 9:18, Heb 9:19, Heb 10:29; Joh 17:19, Joh 19:34; 1Co 6:11; Eph 5:26; 1Jo 5:6-8

suffered : Lev 24:23; Num 15:36; Jos 7:24; Mar 15:20-24; Joh 19:17, Joh 19:18; Act 7:58

TSK: Heb 13:13

Heb 11:26, Heb 12:3; Mat 5:11, Mat 10:24, Mat 10:25, Mat 16:24, Mat 27:32, Mat 27:39-44; Luk 6:22; Act 5:41; 1Co 4:10-13; 2Co 12:10; 1Pe 4:4, 1Pe 4:14-16

TSK: Heb 13:14

Heb 4:9, Heb 11:9, Heb 11:10,Heb 11:12-16, Heb 12:22; Mic 2:10; 1Co 7:29; 2Co 4:17, 2Co 4:18, 2Co 5:1-8; Phi 3:20 *Gr: Col 3:1-3; 1Pe 4:7; 2Pe 3:13, 2Pe 3:14

TSK: Heb 13:15

him : Heb 7:25; Joh 10:9, Joh 14:6; Eph 2:18; Col 3:17; 1Pe 2:5

the sacrifice : Lev 7:12; 2Ch 7:6, 2Ch 29:31, 2Ch 33:16; Ezr 3:11; Neh 12:40,Neh 12:43; Psa 50:14, Psa 50:23; Psa 69:30,Psa 69:31, Psa 107:21, Psa 107:22, Psa 116:17-19, Psa 118:19, 136:1-26, 145:1-21; Isa 12:1, Isa 12:2; Eph 5:19, Eph 5:20; Col 1:12, Col 3:16; 1Pe 4:11; Rev 4:8-11, Rev 5:9-14; Rev 7:9-12, Rev 19:1-6

the fruit : Gen 4:3, Gen 4:4; Hos 14:2; Rom 6:19, Rom 12:1

giving thanks to : Gr. confessing to, Psa 18:49 *marg. Mat 11:25; Luk 10:21 *Gr.

TSK: Heb 13:16

to do : Heb 13:1, Heb 13:2; Psa 37:3; Mat 25:35-40; Luk 6:35, Luk 6:36; Act 9:36, Act 10:38; Gal 6:10; 1Th 5:15; 2Th 3:13; 3Jo 1:11

communicate : Luk 18:22; Rom 12:13; 2Co 9:12, 2Co 9:13; Gal 6:6; Eph 4:28; Phi 4:14; 1Ti 6:18; Phm 1:6

with such : Heb 6:10; Psa 51:19; Mic 6:7, Mic 6:8; Phi 4:18

TSK: Heb 13:17

Obey : Heb 13:7; 1Sa 8:19, 1Sa 15:19, 1Sa 15:20; Pro 5:13; Phi 2:12, Phi 2:29; 1Th 5:12, 1Th 5:13; 2Th 3:14; 1Ti 5:17

have the rule over : or, guide

submit : Gen 16:9; 1Co 16:16; Eph 5:21; Jam 4:7; 1Pe 5:5

watch : Eze 3:17-21, Eze 33:2, Eze 33:7-9; Act 20:24-26, Act 20:28; 1Co 4:1, 1Co 4:2; 1Pe 5:2, 1Pe 5:3

give account : Luk 16:2; Rom 14:12; 2Co 5:10,2Co 5:11

with joy : Phi 1:4, Phi 2:16, Phi 4:1; 1Th 2:19, 1Th 2:20, 1Th 3:9, 1Th 3:10

with grief : Exo 32:31; Jer 13:17; Phi 3:18

TSK: Heb 13:18

Pray : Rom 15:30; Eph 6:19, Eph 6:20; Col 4:3; 1Th 5:25; 2Th 3:1

we have : Act 23:1, Act 24:16; 2Co 1:12; 1Ti 1:5; 1Pe 3:16, 1Pe 3:21

in all : Rom 12:17, Rom 13:13; Phi 4:8; 1Th 4:12; 1Pe 2:12

TSK: Heb 13:19

that I : Rom 1:10-12, Rom 15:31, Rom 15:32; Phm 1:22

TSK: Heb 13:20

the God : Rom 15:33, Rom 16:20; 1Co 14:33; 2Co 13:11; Phi 4:9; 1Th 5:23; 2Th 3:16

brought : Act 2:24, Act 2:32, Act 3:15, Act 4:10, Act 5:30, Act 10:40,Act 10:41, Act 13:30, Act 17:31; Rom 1:4, Rom 4:24, Rom 4:25; Rom 8:11; 1Co 6:14, 1Co 15:15; 2Co 4:14; Gal 1:1; Eph 1:20; Col 2:12; 1Th 1:10; 1Pe 1:21

that great : Psa 23:1, Psa 80:1; Isa 40:11, Isa 63:11; Eze 34:23, Eze 37:24; Joh 10:11, Joh 10:14; 1Pe 2:25, 1Pe 5:4

the blood : Heb 9:20, Heb 10:22; Exo 24:8; Zec 9:11; Mat 26:28; Mar 14:24; Luk 22:20

everlasting : 2Sa 23:5; 1Ch 16:17; Isa 55:3, Isa 61:8; Jer 32:40; Eze 37:26

covenant : or, testament, Heb 9:16, Heb 9:17

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

TSK: Heb 13:22

suffer : Heb 13:1-3, Heb 13:12-16, Heb 2:1, Heb 3:1, Heb 3:12, Heb 3:13, Heb 4:1, Heb 4:11, Heb 6:11, Heb 6:12, 10:19-39; Heb 12:1, Heb 12:2, Heb 12:12-16, Heb 12:25-28; 2Co 5:20, 2Co 6:1, 2Co 10:1; Phm 1:8, Phm 1:9

for : Gal 6:11; 1Pe 5:12

TSK: Heb 13:23

brother : Act 16:1-3; 1Th 3:2; Phm 1:1

is set : 1Ti 6:12; 2Ti 1:8; Rev 7:14

I will : Rom 15:25, Rom 15:28; Phm 1:22

TSK: Heb 13:24

Salute : Rom. 16:1-16

the rule : Heb 13:7, Heb 13:17

and all : 2Co 1:1, 2Co 13:13; Phi 1:1, Phi 4:22; Col 1:2; Phm 1:5

They : Rom 16:21-23

Italy : Act 18:2, Act 27:1

TSK: Heb 13:25

Rom 1:7, Rom 16:20,Rom 16:24; Eph 6:24; 2Ti 4:22; Tit 3:15; Rev 22:21

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Heb 13:4

Marriage is honorable in all - The object here is to state that "honor"is to be shown to the marriage relation. It is not to be undervalued by the pretence of the superior purity of a state of celibacy, as if marriage were improper for any class of people or any condition of life; and it should not be dishonored by any violation of the marriage contract. The course of things has shown that there was abundant reason for the apostle to assert with emphasis, that "marriage was an honorable condition of life."There has been a constant effort made to show that celibacy was a more holy state; that there was something in marriage that rendered it "dishonorable"for those who are in the ministry, and for those of either sex who would be eminently pure. This sentiment has been the cause of more abomination in the world than any other single opinion claiming to have a religious sanction. It is one of the supports on which the Papal system rests, and has been one of the principal upholders of all the corruptions in monasteries and nunneries. The apostle asserts, without any restriction or qualification, that marriage is honorable in all; and this proves that it is lawful for the ministers of religion to marry, and that the whole doctrine of the superior purity of a state of celibacy is false; see this subject examined in the notes on 1 Cor. 7.

And the bed undefiled - Fidelity to the marriage vow.

But whore mongers and adulterers God will judge - All licentiousness of life, and all violations of the marriage covenant, will be severely punished by God; see the notes on 1Co 6:9. The sins here referred to prevailed everywhere, and hence, there was the more propriety for the frequent and solemn injunctions to avoid them which we find in the Scriptures.

Barnes: Heb 13:5

Let your conversation - Your "conduct"- for so the word "conversation"is used in the Scriptures; notes, Phi 1:27.

Be without covetousness - Eph 5:3 note; Col 3:5 note.

And be content with such things as ye have - see the Phi 4:11-12 notes; Mat 6:25-34 notes. The particular reason here given for contentment is, that God has promised never to leave his people. Compare with this the beautiful argument of the Saviour in Mat 6:25 ff.

For he hath said - That is, God has said.

I will never leave thee nor forsake thee - see Deu 31:6; Jos 1:5; 1Ch 28:20. Substantially the same expression is found in each of those places, and all of them contain the principle on which the apostle here relies, that God will not forsake his people.

Barnes: Heb 13:6

So that we may boldly say - Without any hesitation or doubt, In all times of perplexity and threatening want; in all times when we scarcely know whence the supplies for our necessities are to come, we may put our trust in God, and be assured that he will not leave us to suffer. In the facts which occur under the providential dealings, there is a ground for confidence on this subject which is not always exercised even by good people. It remains yet to be shown that they who exercise simple trust in God for the supply of their wants are ever forsaken; compare Psa 37:25.

The Lord is my helper - Substantially this sentiment is found in Psa 27:1, and Psa 118:6. The apostle does not adduce it as a quotation, but as language which a true Christian may employ. The sentiment is beautiful and full of consolation. What can we fear if we have the assurance that the Lord is on our side, and that he will help us? Man can do no more to us than he permits, and of course no more than will be for our own good; and under whatever trials we may be placed, we need be under no painful apprehensions, for God will be our protector and our friend.

Barnes: Heb 13:7

Remember them which have the rule over you - Margin, "are the guides."The word used here means properly "leaders, guides, directors."It is often applied to military commanders. Here it means teachers - appointed to lead or guide them to eternal life. It does not refer to them so much as rulers or governors, as teachers, or guides. In Heb 13:17, however, it is used in the former sense. The duty here enjoined is that of remembering them; that is, remembering their counsel; their instructions; their example.

Who have spoken to you the word of God - Preachers; either apostles or others. Respect is to be shown to the ministerial office, by whomsoever it is borne.

Whose faith follow - That is, imitate; see the notes on Heb 6:12.

Considering the end of their conversation - Of their conduct; of their manner of life. The word rendered here "the end"- ἔκβασις ekbasis - occurs only here and in 1Co 10:13, where it is rendered "a way of escape."It properly means, "a going out, an egress,"and is hence spoken of as a going out from life, or of an exit from the world - "death."This is probably the meaning here. It does not mean, as our translation would seem to imply, that Jesus Christ, the same yesterday, today, and forever, was the aim or end for which they lived - for the Greek will not bear that construction; but it means that they were attentively to contemplate the end or the issue of the conduct of those holy teachers - the close or going out of all that they did; to wit, in a peaceful death. Their faith sustained them. They were enabled to persevere in a Christian course, and did not faint or fail. There is allusion, doubtless, to those who had been their religious instructors, and who had died in the faith of the gospel, either by persecution or by an ordinary death, and the apostle points to them as examples of that to which he would exhort those whom he addressed - of perseverance in the faith until death. Thus explained, this verse does not refer to the duty of Christians toward living teachers, but toward those who are dead. Their duty toward living teachers is enforced in Heb 13:17. The sentiment here is, that the proper remembrance of those now deceased who were once our spiritual instructors and guides, should be allowed to have an important influence in inducing us to lead a holy life. We should remember them with affection and gratitude; we should recall the truths which they taught, and the exhortations which they addressed to us; we should cherish with kind affection the memory of all that they did for our welfare, and we should not forget the effect of the truths which they taught in sustaining their own souls when they died.

Barnes: Heb 13:8

Jesus Christ the same yesterday ... - As this stands in our common translation, it conveys an idea which is not in the original. It would seem to mean that Jesus Christ, the unchangeable Saviour, was the end or aim of the conduct of those referred to, or that they lived to imitate and glorify him. But this is by no means the meaning in the original. There it stands as an absolute proposition, that "Jesus Christ is the same yesterday, today, and forever;"that is, that he is unchangeable. The evident design of this independent proposition here is, to encourage them to persevere by showing that their Saviour was always the same; that he who had sustained his people in former times, was the same still, and would be the same forever. The argument here, therefore, for perseverance is founded on the "immutability"of the Redeemer. If he were fickle, vacillating, changing in his character and plans; if today he aids his people, and tomorrow will forsake them; if at one time he loves the virtuous, and at another equally loves the vicious; if he formed a plan yesterday which he has abandoned today; or if he is ever to be a different being from what he is now, there would be no encouragement to effort. Who would know what to depend on? Who would know what to expect tomorrow? For who could have any certainty that he could ever please a capricious or a vacillating being? Who could know how to shape his conduct if the principles of the divine administration were not always the same? At the same time, also, that this passage furnishes the strongest argument for fidelity and perseverance, it is an irrefragable proof of the divinity of the Saviour. It asserts immutability - sameness in the past, the present, and to all eternity but of whom can this be affirmed but God? It would not be possible to conceive of a declaration which would more strongly assert immutability than this.

Barnes: Heb 13:9

Be not carried about with divers and strange doctrines - That is, they should have settled and fixed points of belief, and not yield to every new opinion which was started. The apostle does not exhort them to adhere to an opinion merely because they had before held it, or because it was an old opinion, nor does he forbid their following the leadings of truth though they might be required to abandon what they had before held; but he cautions them against that vacillating spirit, and that easy credulity, which would lead them to yield to any novelty, and to embrace an opinion because it was new or strange. Probably the principal reference here is to the Judaizing teachers, and to their various doctrines about their ceremonial observances and traditions. But the exhortation is applicable to Christians at all times. A religious opinion, once embraced on what was regarded a good evidence, or in which we have been trained, should not be abandoned for slight causes. Truth indeed should always be followed, but it should be only after careful inquiry.

For it is a good thing that the heart be established with grace - This is the proper foundation of adherence to the truth. The heart should be established with the love of God, with pure religion, and then we shall love the truth, and love it in the right manner. If it is the head merely which is convinced, the consequence is bigotry, pride, narrowmindedness. If the belief of the truth has its seat in the heart, it will be accompanied with charity, kindness, good-will to all people. In such a belief of the truth it is a good thing to have the heart established. It will produce:

(1)\caps1     f\caps0 irmness and stability of character;

(2)\caps1     c\caps0 harity and kindness to others;

(3)\caps1     c\caps0 onsolation and support in trials and temptations.

When a man is thrown into trials and temptations, he ought to have some settled principles on which he can rely; some fixed points of belief that will sustain his soul.

Not with meats - The meaning is, that it is better to have the heart established with grace, or with the principles of pure religion, than with the most accurate knowledge of the rules of distinguishing the clean from the unclean among the various articles of food. Many such rules were found in the Law of Moses, and many more had been added by the refinements of Jewish rulers and by tradition. To distinguish and remember all these, required no small amount of knowledge, and the Jewish teachers, doubtless, prided themselves much on it. Paul says that it would be much better to have the principles of grace in the heart than all this knowledge; to have the mind settled on the great truths of religion than to be able to make the most accurate and learned distinctions in this matter. The same remark may be made about a great many other points besides the Jewish distinctions respecting meats. The principle is, that it is better to have the heart established in the grace of God than to have the most accurate knowledge of the distinctions which are made on useless or unimportant subjects of religion. This observation would extend to many of the shibboleths of party; to many of the metaphysical distinctions in a hair-splitting theology; to many of the points of controversy which divide the Christian world.

Which have not profited ... - Which have been of no real benefit to their souls; see the notes on 1Co 8:8.

Barnes: Heb 13:10

We have an altar - We who are Christians. The Jews had an altar on which their sacrifices were offered which was regarded as sacred, and of the benefit of which no others might partake. The design of the apostle is to show that the same thing substantially, so far as "privilege"and "sanctifying influence"were concerned, was enjoyed by Christians. The "altar"to which he here refers is evidently the cross on which the great sacrifice was made.

Whereof they have no right to eat which serve the tabernacle - A part of the meat offered in sacrifice among the Jews became the property of the priests and Levites, and they had, by the Law, a right to this as a part of their support; see Lev 6:25-26; Num 18:9-10. But the apostle says that there is a higher and more valuable sacrifice of which they have no right to partake while they remain in the service of the "tabernacle"or temple; that is, while they remain Jews. The participation in the great Christian sacrifice appertained only to those who were the friends of the Redeemer, and however much they might value themselves on the privilege of partaking of the sacrifices offered under the Jewish Law, that of partaking of the great sacrifice made by the Son of God was much greater.

Which serve the tabernacle - notes, Heb 9:2-3. The Jewish priests and Levites.

Barnes: Heb 13:11

For the bodies of those beasts ... - The word rendered here "for"- γὰρ gar - would be here more properly rendered "moreover."Stuart. The apostle is not urging a reason for what he had said in the previous verse, but is suggesting a new consideration to excite those whom he addressed to fidelity and perseverance. In the previous verse the consideration was, that Christians are permitted to partake of the benefits of a higher and more perfect sacrifice than the Jews were, and therefore should not relapse into that religion. In this verse the consideration is, that the bodies of the beasts that were burnt were taken without the camp, and that in like manner the Lord Jesus suffered without the gate of Jerusalem, and that we should be willing to go out with him to that sacrifice, whatever reproach or shame it might be attended with.

Whose blood is brought into the sanctuary - ; see the notes on Heb 9:7, Heb 9:12. "Are burned without the camp;"Lev 4:12, Lev 4:21; Lev 16:27. The "camp"here refers to the time when the Israelites were in the wilderness, and lived in encampments. The same custom was observed after the temple was built by conveying the body of the animal slain for a sin-offering on the great day of atonement beyond the walls of Jerusalem to be consumed there. "Whatever,"says Grotius, "was not lawful to be done in the camp, afterward was not lawful to be done in the city."

Barnes: Heb 13:12

Wherefore, Jesus also, that he might sanctify the people with his own blood - That there might be a conformity between his death for sin and the sacrifices which typified it. It is implied here that it was voluntary on the part of Jesus that he suffered out of the city; that is, it was so ordered by Providence that it should be so. This was secured by his being put to death as the result of a judicial trial, and not by popular tumult; see the notes on Isa 53:8. If he had been killed in a tumult, it is possible that it might have been done as in other cases (compare the case of Zacharias son of Barachias, Mat 23:35), even at the altar. As he was subjected, however, to a judicial process, his death was effected with more deliberation, and in the usual form. Hence, he was conducted out of the city, because no criminal was executed within the walls of Jerusalem.

Without the gate - Without the gate of Jerusalem; Joh 19:17-18. The place where he was put to death was called Golgotha, the place of a skull, and hence, the Latin word which we commonly use in speaking of it, Calvary, Luk 23:33; compare notes on Mat 27:33. Calvary, as it is now shown, is within the walls of Jerusalem, but there is no reason to believe that this is the place where the Lord Jesus was crucified, for that was outside of the walls of the city. The precise direction from the city is not designated by the sacred writers, nor are there any historical records, or traditional marks by which it can now be known where the exact place was. All that we know on the subject from the New Testament is, that the name was Golgotha; that the place of the crucifixion and sepulchre were near each other; that they were without the gate and nigh to the city, and that they were in a frequented spot; Joh 19:20. "This would favor the conclusion that the place was probably upon a great road leading from one of the gates: and such a spot would only be found upon the western or northern sides of the city, on the roads leading toward Joppa or Damascus."See the question about the place of the crucifixion examined at length in Robinson’ s Bibli. Research., vol. ii. pp. 69-80, and Bibliotheca Sacra, No. 1.

Barnes: Heb 13:13

Let us go forth therefore unto him without the camp - As if we were going forth with him when he was led away to be crucified. He was put to death as a malefactor. He was the object of contempt and scorn. He was held up to derision, and was taunted and reviled on his way to the place of death, and even on the cross. To be identified with him there; to follow him; to sympathize with him; to be regarded as his friend, would have subjected one to similar shame and reproach. The meaning here is, that we should be willing to regard ourselves as identified with the Lord Jesus, and to bear the same shame and reproaches which he did. When he was led away amidst scoffing and reviling to be put to death, would we, if we had been there, been willing to be regarded as his followers, and to have gone out with him as his avowed disciples and friends? Alas, how many are there who profess to love him when religion subjects them to no reproach, who would have shrunk from following him to Calvary!

Bearing his reproach - Sympathizing with him; or bearing such reproach as he did; see 1Pe 4:13; compare Heb 12:2 note; Phi 3:10 note; Col 1:24 note.

Barnes: Heb 13:14

For here we have no continuing city ... - We do not regard this as our final home, or our fixed abode, and we should be willing to bear reproaches during the little time that we are to remain here; compare notes, Heb 11:10, Heb 11:13-14. If, therefore, in consequence of our professed attachment to the Saviour, we should be driven away from our habitations, and compelled to wander, we should be willing to submit to it, for our permanent home is not here, but in heaven. The object of the writer seems to be to comfort the Hebrew Christians on the supposition that they would be driven by persecution from the city of Jerusalem, and doomed to wander as exiles. He tells them that their Lord was led from that city to be put to death, and they should be willing to go forth also; that their permanent home was not Jerusalem, but heaven, and they should be willing in view of that blessed abode to be exiled from the city where they dwelt, and made wanderers in the earth.

Barnes: Heb 13:15

By him, therefore - The Jews approached God by the blood of the sacrifice and by the ministry of their high priest. The exhortation of the apostle here is founded on the general course of argument in the Epistle "In view of all the considerations presented respecting the Christian High Priest - his dignity, purity, and love; his sacrifice and his intercession, let us persevere in offering through him praise to God."That is, let us persevere in adherence to our religion.

The sacrifice of praise - For all the mercies of redemption. The Jews, says Rosenmuller (Alte u. neue Morgenland , in loc.), had a species of offerings which they called "peace-offerings, or friendship-offerings."They were designed not to produce peace or friendship with God, but to preserve it. Burnt-offerings, sin-offerings, and trespass-offerings, were all on account of transgression, and were designed to remove transgression. But in their peace-offerings, the offerer was regarded as one who stood in the relation of a friend with God, and the oblation was a sign of thankful acknowledgment for favors received. or they were connected with vows in order that further blessings might be obtained, or they were brought voluntarily as a means to continue themselves in the friendship and favor of God; Lev 7:11-12; compare Jenning’ s Jew. Ant. i. 335.

That is, the fruit of our lips - The phrase "fruit of the lips."is a Hebraism, meaning what the lips produce; that is, words; compare Pro 18:20; Hos 14:2.

Giving thanks to his name - To God; the name of one being often put for the person himself. "Praise"now is one of the great duties of the redeemed. It will be their employment forever.

Barnes: Heb 13:16

But to do good, and to communicate, forget not - To communicate or impart to others; that is, to share with them what we have. The Greek word means having in common with others. The meaning is, that they were to show liberality to those who were in want, and were to take special pains not to forget this duty. We are prone to think constantly of our own interests, and there is great danger of forgetting the duty which we owe to the poor and the needy. On the duty here enjoined, see the notes on Gal 6:10.

For with such sacrifices God is well pleased - He is pleased with the sacrifices of prayer and of praise; with the offerings of a broken and a contrite heart: but he is especially pleased with the religion which leads us to do good to others. This was eminently the religion of his Son, the Lord Jesus; and to this all true religion prompts. The word "sacrifices"here is not taken in a strict sense, as denoting what is offered as an expiation for sin, or in the sense that we are by doing good to attempt to make atonement for our transgressions, but in the general sense of an offering made to God. God is pleased with this:

(1)\caps1     b\caps0 ecause it shows in us a right state of heart;

(2)\caps1     b\caps0 ecause it accords with his own nature. He does good continually, and he is pleased with all who evince the same spirit.

Barnes: Heb 13:17

Obey them that have the rule over you - Margin, guide; see notes on Heb 13:7. The reference here is to their religious teachers, and not to civil rulers. They were to show them proper respect, and to submit to their authority in the church, so far as it was administered in accordance with the precepts of the Saviour. The obligation to obedience does not, of course, extend to anything which is wrong in itself, or which would be a violation of conscience. The doctrine is, that subordination is necessary to the welfare of the church, and that there ought to be a disposition to yield all proper obedience to those who are set over us in the Lord; compare notes on 1Th 5:12-13.

And submit yourselves - That is, to all which they enjoin that is lawful and right. There are in relation to a society:

(1)\caps1     t\caps0 hose things which God has positively commanded - which are always to be obeyed.

(2)\caps1     m\caps0 any things which have been agreed on by the society as needful for its welfare - and these are to be submitted to unless they violate the rights of conscience; and

(3)\caps1     m\caps0 any things which are in themselves a matter of no express divine command, and of no formal enactment by the community. They are matters of convenience; things that tend to the order and harmony of the community, and of the propriety of these, "rulers"in the church and elsewhere should be allowed to judge, and we should submit to them patiently.

Hence, in the church we are to submit to all the proper regulations for conducting public worship; for the promotion of religion; and for the administration of discipline.

For they watch for your souls - They have no selfish aim in this. They do not seek "to lord it over God’ s heritage."It is for your own good that they do this, and you should therefore submit to these arrangements. And this shows also the true principle on which authority should be exercised in a church. It should be in such a way as to promote the salvation of the people; and all the arrangements should be with that end. The measures adopted, therefore, and the obedience enjoined, should not be arbitrary, oppressive, or severe, but should be such as will really promote salvation.

As they that must give account - To God. The ministers of religion must give account to God for their fidelity. For all that they teach, and for every measure which they adopt, they must soon be called into judgment. There is, therefore, the best security that under the influence of this solemn truth they will pursue only that course which will be for your good.

That they may do it with joy, and not with grief - Greek μὴ στενάζοντες mē stenazontes - not sighing, or groaning; as they would who had been unsuccessful. The meaning is, that they should so obey, that when their teachers came to give up their account they need not do it with sorrow over their perverseness and disobedience.

For this is unprofitable for you - That is, their giving up their account in that manner - as unsuccessful in their efforts to save you - would not be of advantage to you, but would be highly injurious. This is a strong mode of expressing the idea that it must be attended with eminent peril to their souls to have their religious teachers go and give an account against them. As they would wish, therefore, to avoid that, they should render to them all proper honor and obedience.

Barnes: Heb 13:18

Pray for us - This is a request which the apostle often makes in his own behalf, and in behalf of his fellow laborers in the gospel; see 1Th 5:25. notes, Eph 6:18-19.

For we trust we have a good conscience ... - see the notes on Act 24:16. The apostle here appeals to the uprightness of his Christian life as a reason why he might claim their sympathy. He was conscious of an aim to do good; he sought the welfare of the church; and having this aim he felt that he might appeal to the sympathy of all Christians in his behalf. It is only when we aim to do right, and to maintain a good conscience, that we can with propriety ask the prayers of others, or claim their sympathy. And if we are "willing in all things to live honestly,"we may expect the sympathy, the prayers, and the affections of all good people.

Barnes: Heb 13:19

That I may be restored to you the sooner - It is here clearly implied that the writer was deterred from visiting them by some adverse circumstances over which he had no control. This might be either by imprisonment, or sickness, or the want of a convenient opportunity of reaching them. The probability is, judging particularly from the statement in Heb 13:23, that he was then a prisoner, and that his detention was on that account; see Introduction, section 4 (6). The language here is such as Paul would use on the supposition that he was then a prisoner at Rome, and this is a slight circumstance going to show the probability that the Epistle was composed by him.

Barnes: Heb 13:20

Now the God of peace - God who is the Author, or the source of peace; notes, 1Th 5:23. The word "peace"in the New Testament is used to denote every kind of blessing or happiness. It is opposed to all that would disturb or trouble the mind, and may refer, therefore, to reconciliation with God; to a quiet conscience; to the evidence of pardoned sin; to health and prosperity, and to the hope of heaven; see the notes on Joh 14:27.

That brought again from the dead our Lord Jesus - Act 2:32 note; 1Co 15:15 note. It is only by the fact of the resurrection of the Lord Jesus that we have peace, for it is only by him that we have the prospect of an admission into heaven.

That great Shepherd of the sheep - notes, Joh 10:1, Joh 10:14. The idea here is, that it is through the tender care of that great Shepherd that true happiness is bestowed on the people of God.

Through the blood of the everlasting covenant - The blood shed to ratify the everlasting covenant that God makes with his people; notes, Heb 9:14-23. This phrase, in the original, is not connected, as it is in our translation, with his being raised from the dead, nor should it be so rendered, for what can be the sense of "raising Christ from the dead by the blood of the covenant?"In the Greek it is, "the God of peace, who brought again from the dead the shepherd of the sheep, great by the blood of the everlasting covenant, our Lord Jesus,"etc. The meaning is, that he was made or constituted the great Shepherd of the sheep - the great Lord and ruler of his people, by that blood. That which makes him so eminently distinguished; that by which he was made superior to all others who ever ruled over the people of God, was the fact that he offered the blood by which the eternal covenant was ratified. It is called everlasting or eternal, because:

(1)\caps1     i\caps0 t was formed in the councils of eternity, or has been an eternal plan in the divine mind; and,

(2)\caps1     b\caps0 ecause it is to continue forever. Through such a covenant God can bestow permanent and solid "peace"on his people, for it lays the foundation of the assurance of eternal happiness.

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.

Barnes: Heb 13:22

Suffer the word of exhortation - Referring to the arguments and counsels in this whole Epistle, which is in fact a practical exhortation to perseverance in adhering to the Christian religion amidst all the temptations which existed to apostasy.

For I have written a letter unto you in few words - This does not mean that this Epistle is short compared with the others that the author had written, for most of the Epistles of Paul are shorter than this. But it means, that it was brief compared with the importance and difficulty of the subjects of which he had treated. The topics introduced would have allowed a much more extended discussion; but in handling them he had made use of as few words as possible. No one can deny this who considers the sententious manner of this Epistle. As an illustration of this, perhaps we may remark that it is easy to expand the thoughts of this Epistle into ample volumes of exposition, and that in fact it is difficult to give an explanation of it without a commentary that shall greatly surpass in extent the text. None can doubt, also, that the author of this Epistle could have himself greatly expanded the thoughts and the Illustrations if he had chosen. It is with reference to such considerations, probably, that he says that the Epistle was brief.

Barnes: Heb 13:23

Know ye that our brother Timothy is set at liberty - Or, is sent away. So it is rendered by Prof. Stuart and others. On the meaning of this, and its importance in determining who was the author of the Epistle, see the Introduction section 3, (5) 4, and Prof. Stuart’ s Introduction , section 19. This is a strong circumstance showing that Paul was the author of the Epistle, for from the first acquaintance of Timothy with Paul he is represented as his constant companion, and spoken of as a brother; 2Co 1:1 note; Phi 1:1 note; Col 1:1 note; Phil. 1 note. There is no other one of the apostles who would so naturally have used this term respecting Timothy, and this kind mention is made of him here because he was so dear to the heart of the writer, and because he felt that they to whom he wrote would also feel an interest in his circumstances. As to the meaning of the word rendered "set at liberty"- ἀπολελυμένον apolelumenon - there has been much difference of opinion whether it means "set at liberty from confinement,"or, "sent away on some message to some other place."That the latter is the meaning of the expression appears probable from these considerations.

\caps1 (1) t\caps0 he connection seems to demand it. The writer speaks of him as if he were now away, and as if he hoped that he might soon return. "With whom, if he come shortly, I will see you."This is language which would be used rather of one who had been sent on some embassy than of one who was just released from prison. At all events, he was at this time away, and there was some expectation that he might soon return. But on the supposition that the expression relates to release from imprisonment, there would be an entire incongruity in the language. It is not, as we should then suppose, "our brother Timothy is now released from prison, and therefore I will come soon with him and see you;"but, "our brother Timothy is now sent away, and if he return soon I will come with him to you."

\caps1 (2) i\caps0 n Phi 2:19, Phi 2:23, Paul, then a prisoner at Rome, speaks of the hope which he entertained that he would be able to send Timothy to them as soon as he should know how it would go with him. He designed to retain him until that point was settled, as his presence with him would be important until then, and then to send him to give consolation to the Philippians, and to look into the condition of the church. Now the passage before us agrees well with the supposition that that event had occurred - that Paul had ascertained with sufficient clearness that he would be released, so that he might be permitted yet to visit the Hebrew Christians, that he had sent Timothy to Philippi and was waiting for his return; that as soon as he should return he would be prepared to visit them; and that in the mean time while Timothy was absent, he wrote to them this Epistle.

\caps1 (3) t\caps0 he supposition agrees well with the meaning of the word used here - ἀπολύω apoluō . It denotes properly, to let loose from: to loosen; to unbind; to release; to let go free; to put away or divorce; to dismiss simply, or let go, or send away; see Mat 14:15, Mat 14:22-23; Mat 15:32, Mat 15:39; Luk 9:12, et al.; compare Robinson’ s Lexicon and Stuart’ s Introduction , section 19. The meaning, then, I take to be this, that Timothy was then sent away on some important embassage; that the apostle expected his speedy return; and that then he trusted that he would be able with him to visit those to whom this Epistle was written.

Barnes: Heb 13:24

Salute all them - see the notes on Rom 16:3 ff. It was customary for the apostle Paul to close his epistles with an affectionate salutation.

That have the rule over you - notes, Heb 13:7, 17. None are mentioned by name, as is usual in the Epistles of Paul. The cause of this omission is unknown. "And all the saints."The common name given to Christians in the Scriptures; see the notes on Rom 1:7.

They of Italy salute you - The saints or Christians in Italy. Showing that the writer of the Epistle was then in Italy. He was probably in Rome; see the introduction, section 4.

Barnes: Heb 13:25

Grace be with you all - notes, Rom 16:20, Rom 16:24.

The subscription at the close of the Epistle "written to the Hebrews from Italy by Timothy,"like the other subscriptions, is of no authority; see notes at the end of 1 Cor. It is demonstrably erroneous here, for it is expressly said by the author of the Epistle that at the time he wrote it, Timothy was absent; Heb 13:23. In regard to the time and place of writing it, see the Introduction, section 4.

At the close of this exposition, it is not improper to refer the reader to the remarks on its design at the end of the introduction, section 6. Having passed through the exposition, we may see more clearly the importance of the views there presented. There is no book of the New Testament more important than this, and of course none whose want would be more perceptible in the canon of the Scriptures. Every reader of the Old Testament needs such a guide as this Epistle, written by some one who had an intimate acquaintance from childhood with the Jewish system; who had all the advantages of the most able and faithful instruction, and who was under the influence of inspiration, to make us acquainted with the true nature of those institutions Nothing was more important than to settle the principles in regard to the nature of the Jewish economy; to show what was typical, and how those institutions were the means of introducing a far more perfect system - the system of the Christian religion.

If we have right feelings, we shall have sincere gratitude to God that he caused the Christian religion to be prefigured by a system in itself so magnificent and grand as that of the Jewish, and higher gratitude for that sublime system of religion of which the Jewish, with all its splendor, was only the shadow. There was much that was beautiful, cheering, and sublime in the Jewish system. There was much that was grand and awful in the giving of the Law, and much that was imposing in its ceremonies. In its palmy and pure days, it was incomparably the purest and noblest system of religion then on earth. It taught the knowledge of the one true God; inculcated a pure system of morals; preserved the record of the truth on the earth, and held up constantly before man the hope of a better system still in days to come. But it was expensive, burdensome, precise in its prescriptions, and wearisome in its ceremonies; Act 15:10. It was adapted to one people - a people who occupied a small territory, and who could conveniently assemble at the central place of their worship three times in a year. It was not a system adapted to the whole world, nor was it designed for the whole world. When the Saviour came, therefore, to introduce whom was the design of the Jewish economy, it ceased as a matter of course. The Jewish altars were soon thrown down; the temple was razed to the ground, and the city of their solemnities was destroyed. The religion of the Hebrews passed away to be revived no more in its splendor and power, and it has never lived since, except as an empty form.

This Epistle teaches us why it passed away, and why it can never he restored. It is the true key with which to unlock the Old Testament; and with these views, we may remark in conclusion, that he who would understand the Bible thoroughly should make himself familiar with this Epistle; that the canon of Scripture would be incomplete without it; and that, to one who wishes to understand the Revelation which God has given, there is no portion of the volume whose loss would be a more irreparable calamity than that of the Epistle to the Hebrews.

Poole: Heb 13:4

Marriage is honourable in all: the next duty charged on the subjects of Christ’ s kingdom, is chastity; the commendation of it is a precept to it. Marriage is that state which God instituted at the beginning, after the creation of Adam and Eve, which was by his law the making of them two to become one flesh, Gen 2:24 ; confirmed by Christ, Mat 19:5 . On this state God, the fountain of all honour, hath stamped his own name and excellence, and hath made it, by an irreversible law, a glorious and honourable state. The connection is present, real, and necessary; God saith it, therefore it is so, and must be so; and this after God’ s institution in all its concomitants every where, and in all times; but especially in all persons in the kingdom of Christ, true Christians of all sorts and degrees, of what state or calling soever, qualified for and called to it, whether magistrates, ministers, or church members; God by it preventing sin, preserving holy and pure communion between the married, propagating his church, and accomplishing the number of his chosen by it, Psa 111:3 Mal 2:15 1Co 7:9 1Th 4:3,4 1Pe 3:1,7 .

And the bed undefiled a good, moral use of the marriage bed, the natural and lawful use of the wife by the husband, and of the husband by the wife, according to the law of God; which is so far from being unclean, filthy, and inconsistent with the purity of Christ, as papists, apostates from the faith, assert, 1Ti 4:1-4 , that it is holy, pure, and chaste in itself, and a most excellent means of preserving chastity among the subjects of Christ’ s kingdom, 1Th 4:4 Tit 2:5 1Pe 3:2 ; by this they are kept in their bodies from being polluted or dishonoured by fornication or adultery. Marriage is thus honourable in all husbands and wives, of what degree or order soever, whilst they are such; and must be undefiled in all, because their bodies are the members of Christ, and temples of the Holy Ghost, 1Co 6:15,17-20 .

But whoremongers and adulterers God will judge but God hates unclean societies of all men and women, but especially of Christians; and as he will certainly judge, and inflict eternal punishment upon, all kind of unclean persons, so especially upon whoremongers and adulterers who profess themselves subjects of Christ’ s pure kingdom, 2Pe 2:6 Jud 1:4,7 Re 2:21 .

Poole: Heb 13:5

Contentation with our state and condition is a fifth duty charged on the subjects of Christ’ s kingdom, and this is expressed privatively and positively, yet both propositions without a verb, which is best supplied by an imperative.

Let your conversation be without covetousness: O tropov strictly signifieth a turning, but here it sets out the motion or turning of a man up and down in the actions of this life, which in common speech is called conversation; not any motion of the heart, nor turn of the eye, nor action of any member, after money or riches, with a sinful, inordinate love to them, or pursuit of them; forbidden, Mat 6:25,31 1Ti 6:9,10 Jas 4:13 1Jo 2:15 . The studious endeavour and labour night and day, turning and winding every way, to be scraping together and hoarding up worldly wealth, and lading themselves with thick clay, Ecc 4:7,8 Hab 2:6,9 , must not be the case or condition of any Christian, Eph 5:3,5 Col 3:5 2Pe 2:3-15 .

And be content with such things as ye have but having a heart acquiescence and satisfitction with that portion or pittance of earthly things which God at present doth allot us, whether more or less, and not with that only which we may think enough to serve our turn, Phi 4:11,12 1Ti 6:8 .

For he hath said, I will never leave thee, nor forsake thee: the reason enforcing it is, God’ s giving by promise a special engagement to provide for them. This God solemnly made to Jacob, Gen 28:15 , then to Israel, Deu 31:6,8 , then to Joshua, Jos 1:5 , and to all believers as well as them; for God will not let any such see the miseries of his absence, but will vouchsafe to them his presence, with all the blessings which attend it, Psa 46:1,5 Isa 41:10 43:2 63:9 .

Poole: Heb 13:6

So that we may boldly say upon the account of which promise of God all the true subjects of Christ’ s kingdom, together with the apostle, may with an undaunted boldness of heart, above all fears and doubtings, and with a daring confidence, professing that which they believe, nor staggering, nor shrinking, nor being ashamed of their faith, but openly owning it to all the world, own that

The Lord is my helper the Lord in the infiniteness of his power, wisdom, and goodness, is a real, present, universal, and permanent help against all trouble, and for all supplies in all cases, and at all times, to every one of them. They may say as Moses, Exo 18:4 ; as David, Psa 27:9 40:17 56:4,11 118:6 .

And I will not fear what man shall do unto me: and therefore faith expelleth fearfulness of, and introduceth fearlessness of, any created evils incident to a believer; and of which man may be an instrument inflicting, Psa 46:2,3 . Implying in it an unshaken settledness of mind, judgment, and thoughts on God’ s help, a fixed frame of heart, without tumultuous passions or perturbations, with an unmovable resolution to keep close to God and his word both in word and deed, amidst all oppositions and persecutions of men for it.

Poole: Heb 13:7

Imitation of their godly ministers, is another duty that Christ’ s law chargeth on his subjects, both here and Heb 13:17 .

Remember them which have the rule over you, who have spoken unto you the word of God be mindful of your spiritual guides and rulers, firmly and constantly to retain their excellencies in memory, esteeming of them, and thanking God for them, which were sent to them and set over them by the Holy Ghost, who were guiding of them by Christ to God, and enjoyment of eternal life with him, which they did by preaching to them, and writing the gospel of Christ for their edification, by the inspiration of the Spirit. Some of which guides were removed by death, slain and martyred for the truth of Jesus, and ascended unto heaven, and others were alive among them; they were to remember all of them, but especially their spiritual fathers that had begotten them to God by the gospel, 1Co 4:15 2Co 2:17 1Ti 5:17 2Ti 3:14-17 1Pe 4:11 5:2,3 .

Whose faith follow the best way of remembering such is by imitating them, to believe the doctrine which they taught and practised, and to be as stedfast in the faith as were they, and holding of it out to others, how eminent believers they were, 1Ti 4:12 6:11 2Ti 2:22 .

Considering the end of their conversation such as their doctrine was, such was their life, conformable to Christ’ s, 1Co 11:1 . It was honest, upright, and blameless, much in heaven, 2Co 10:3 Phi 3:20 . All their turnings and motions in the world, their very life, was hid with Christ in God; all agreeable to, as ordered by, his will. And such was the issue and egress of this life, which it is their concernment to review, they having by it an outlet from the remainders of sin and misery, which did defile and oppress them, Rev 14:13 , and a victory over the world and all its oppositions to them, sealing the truth with their blood which they had preached and practised among them, and were more than conquerors over all by death, having an inlet into life, and peace, and eternal glory, in the inheritance incorruptible, undefiled, and which fadeth not away, reserved for them in heaven, Rom 8:37 2Ti 4:8 1Pe 1:4 3:4 .

Poole: Heb 13:8

Though this hath no term of connection, yet it may be referred either to what precedeth or followeth it; for the apostle is not here dropping aphorisms, but pressing on the subjects of Christ’ s kingdom known duties. It is here interposed as a weighty reason of the duty foregoing, to remember their guides, imitate their faith, and consider the end of their conversation, for they taught, believed in, conversed with, and at last were perfected by, Jesus Christ; so that they might be saved by him as their guides were, there being no other way to blessedness, but by

Jesus Christ the same & c., Joh 14:6 . Or a reason enforcing what followeth, that since Jesus Christ is the same, as in his person, so in his doctrine, faith, and conversation, which he enjoineth on his subjects, they should not be carried about with divers and strange doctrines. Jesus Christ personal is immutable in his care and love to his mystical body, and all the members of it, throughout all times and ages, he never leaves nor forsakes them; so Christ doctrinal, in his faith, law, and rule of conversation, Eph 4:20,21 . The pure, full, and entire religion of Christ is unchangeable, being simply, indivisibly, and constantly the same throughout all measures of time, Mat 5:18 2Co 11:3,4 Ga 1:6,7 Eph 4:4,5 1Pe 1:23,25 .

Poole: Heb 13:9

Be not carried about with divers and strange doctrines: the doctrine of Christ being immutable, it is but necessary to dehort his subjects from deserting it, which the apostle doth here; that they should not be wheeling or whirling about with an unstable and inconstant motion of judgment, faith, and practice, about such human doctrines which are vain rules to lead to God, such as are different in nature from Christ, one and the same rule, and those very numerous and various, strange and untrue, taught by false apostles and teachers, taken out of Gentilism and Judaism, and added to the Gospel by them, as necessary, together with Christ, to justification and salvation, Mat 15:9 2Co 11:3 Eph 4:14 2Th 2:10,12 1Ti 4:1-3 2Ti 4:3,4 2Pe 2:1,18,19 Jude 1:12 .

For it is a good thing that the heart be established with grace for the goodness of heart establishment unto God is no less than full and complete salvation of the soul, 1Co 15:58 2Pe 3:17,18 . And this is only wrought by grace, the free love of God put out in Christ, for regeneration and preservation of souls unto life eternal, carried in the simple doctrine of Christ, which is always the same, 2Th 2:16,17 1Pe 5:10 .

Not with meats doctrines of meats and ceremonies, which are divers, and strange from Christ’ s, cannot make the heart agreeable to God, but only distract and divide it from him; for whatsoever is not in and from Christ, is strange to God, and abhorred by him, Gal 5:2 Col 2:18,19,23 2Ti 2:16 Jam 1:8 .

Which have not profited them that have been occupied therein: those who did converse in these various and strange doctrines, professing and constantly practising them, observed times, and meats, and ceremonies, have not been profited by them; for being carnal and eartidy, they could not justify them as to their state God-ward, nor could they renew or sanctify their souls, nor yield any advantage to their spiritual life; and being perishing, could not profit to the attaining of eternal life, Rom 14:17,18 ; compare 1Co 6:13 .

Poole: Heb 13:10

We have an altar: these strange doctrines are not only unprofitable, but perilous to Christians, since they disinterest all that entertain them, as to any participation of Christ; since his subjects, adhering to his simple and immutable doctrine, have a right and just claim to, and an actual use of, Christ, as their altar, in opposition to the Mosaical; and from whom they have altar sustenance for their souls, in opposition to the Jewish meats, while they attend on him; all the quickening benefits issuing from the sacrifice of his human nature on the altar of his Godhead, as reconciliation and adoption to God, justification of our persons, renovation of our nature, growth in grace, and perseverance therein, to the perfecting of it in glory, Joh 6:55-57 1Co 9:13 10:16-18 . We have altar sanctification of our persons and offerings in our access to God from him, Heb 13:15 Mat 23:19 Eph 5:20 Col 3:17 ; so as all is accepted with the Father. We have altar protection and salvation, keeping us who attend on him unto the revelation of God in glory, Exo 21:14 Rev 6:9,11 . This is altar individuation to all Christians; God had but one altar under the law, and he prohibited all others, and complained of and threatened the increase of them, Exo 20:24-26 27:1,2 2Ch 4:1 Hos 8:11 10:1 . This one altar did type out that true one of Christ, by which only sinners can come to God, and find acceptance.

Whereof they have no right to eat which serve the tabernacle of this altar privilege all Jews or Judaizing Christians, who adhered to the Mosaical administration of the covenant in meats and ceremonies, have no lawful right or title to partake; they cannot have this honour while they cleave to them, because they thereby deny this altar, reject the Son of God, and are in it rejected by him.

Poole: Heb 13:11

The illustration of the legal and gospel altar service is added as a typical proof of the foregoing reason; for annexing it to it; that the Jews and Judaizing Christians had no right to eat of the Christian altar, for a law of their own excludes them from it, which is written, Lev 6:30 16:27 : That the bodies of those living creatures, which were yearly sacrificed as a sin-offering for priests and people, both of the bull and the he-goat, with their skins, &c., were burnt wholly without the camp; so as neither the priests nor any of the people had any part of this bull or goat allowed them to eat, having no right to it by the law of God, which otherwise ordered it. This is the literal sense, yet the use of it is anagogical, leading us to higher things; as that the high priest signified Christ, God-man; the altar, his Godhead; the sanctuary, heaven itself; the sacrifice, his human nature, the true sin-offering, of which neither priest nor people serving the tabernacle ought to eat.

Poole: Heb 13:12

Because that sacrifice for sin was burnt without the camp, therefore Jesus, to fulfil the type,

suffered without the gate and as they might not eat of that expiatory sacrifice, so neither of this. Jesus, therefore, to fulfil this type, suffered without the gates of Jerusalem, upon Mount Calvary, where skulls and bones of cursed creatures were scattered; as the expiatory sacrifices were burnt without the camp, when Israel was tabernacling within it; without the gates, when Israel dwelt in cities. As the high priest carried the expiatory blood into the holiest of all, on the day of atonement; so Christ with his own blood entered the holiest in heaven, and by it obtained pardon of sin, peace of conscience, and renewing by the Holy Ghost, for all people who repent, believe, and will come unto God by him. Therefore those who will still Judaize, have no right to eat of his sacrifice, no more than of the expiatory one, which was wholly burnt: so that they were not to be justified by meats and ceremonies, but by the blood of Christ alone, the truth of all the sacrifices, Rom 3:25 5:9 Joh 1:29 .

Poole: Heb 13:13

Therefore shows this to be a necessary duty, inferred from the former privilege; That since we have such an altar and sacrifice as Jesus, sanctifying us by his own blood, which he entered with to God, when he suffered without the gate; we ought and must

go forth (from tabernacle service, consisting of meats and ceremonies, from Judaism, in all its parts abolished, and all erroneous doctrines, how numerous and strange soever, and all worldly things) unto Jesus, who was cursed for us, that we might be blessed, Gal 3:13 , in faith and love; not ashamed of, but glorying in his sufferings, and following and imitating of him, patiently and boldly bearing mockings, revilings, scourgings, crucifyings, and all other persecretions, which are parts of his cross, for his sake, Heb 11:9 Rom 6:5,6 1Co 1:30 Gal 2:20 Phi 3:8-10 ; making him in all our example, 1Pe 2:21 4:12-19 .

Poole: Heb 13:14

This is an enforcement of the foregoing duty, as the particle for cleareth; That they have no reason to be discouraged from going forth from Judaism, and those erroneous doctrines, and the world, to him, though it should cost them their lives for it; for at the best this world is not a place fit for us, nor can our state in it be desirable, since it is imperfect, fleeting, and vanishing, and we must die out of it; we may well then go forth, and die with him, and for him. And we have reason to go forth and suffer with him, since it will instantly bring us to that heavenly city, which we profess that we only live to fit ourselves for, and then to enter in and possess it, Heb 11:10,16 12:22 Phi 3:20,21 .

Poole: Heb 13:15

Therefore introducing this duty, shows it not only to issue from the former privilege of having Christ our altar and sacrifice, therefore we should use him, and sacrifice by him; and it is inferred as anticipating an objection of these Hebrews: That if the tabernacle service ceased, then they should have no sacrifice to offer unto God. Yea, saith the apostle,

let us offer which is not hand work, but heart work, by a spirit of faith on this altar, the sacrifice of praise, 1Pe 2:5 , such as God requireth and accepts above all the sacrifices of beasts, &c., Psa 50:23 ; praise for the grace privilege and honour of being denizens of his city, and of being brought home to it by suffering, Col 1:11,12 ; and this always throughout our life, to the God that is the author and distributer of all these blessings to us. This sacrifice of praise the Spirit interprets to be

the fruit of our lips which the prophet styleth, calves of our lips, in Hos 14:2 . By both these must synecdochically be understood the Spirit and heart guiding the whole man in this matter, Rom 12:1 , confessing that all it is capable of rendering is due from it to God, even all of love, praise, thanksgiving honour, for its redemption through Jesus Christ, whether continually expressed either by lip or life, as Psa 50:23 1Co 6:20 Eph 5:20 Phi 4:6,7 Col 3:17 1Th 5:17,18 .

Poole: Heb 13:16

But to do good and to communicate forget not: the last duty which Christ sufferings without the gate for his subjects obligeth them to, is liberality and beneficence to others. In which is explicitly denied any carelessness of mind, aversation of affection, or omission of the duty; in which is implicitly enjoined, inclination to, retention in memory of, and constant practice of beneficence and liberality, both as to spiritual and temporal good, vigorously and cheerfully edifying the souls and cherishing the bodies of all necessitous ones, but especially of their poor brethren of the household of faith, Gal 6:10 1Jo 3:17 ; glorifying God by obeying his law and rule about it, Mat 6:1-4 Eph 6:5-9 .

For with such sacrifices God is well pleased such doing of good, and communicating to the necessities of poor saints, are part of our evangelical sacrifices, which God requireth of us, instead of the numerous legal ones; and are attending on, concomitant with, and sanctified by, the one true sacrifice of Christ; and being duly terminated on him according to his law, they are highly pleasing and acceptable to God, yea, sometimes above other sacrifices and holy things given to him; and which, as he commands, he will at present greatly reward with temporal and spiritual blessings, and with everlasting riches and glory in heaven, Pro 19:17 Mic 6:6-8 Mat 9:13 Mat 25:34-40 2Co 9:12 .

Poole: Heb 13:17

Obey them that have the rule over you, and submit yourselves: the further duty required by Christ from the subjects of his kingdom, is their due demeanour to their present pastors, and church guides, or rulers. He chargeth them to esteem and account of them, as they are, and he hath constituted them in his church, to attend on their ministry and teaching, yielding full obedience of faith to the doctrine which they delivered from Christ, and to be subject to the power and authority Christ hath given them over them for their edification, and not for destruction; and that they imitate them in their believing and holy conversation, Act 20:18 . And this as to all of them, set over them by the Holy Ghost, whether ordinary or extraordinary, as the apostles, evangelists, elders, pastors, teachers, doing all as commissioned by Christ, and in his name exercising their power and authority, according to his express written law about it, Eph 4:11,12 ; knowing that who receiveth or despiseth them, dealeth so with Christ and God, who sent them, Mat 10:40 Luk 10:16 .

For they watch for your souls, as they that must give account: good reason have they to perform this duty, because of their concern in and care for their souls. How great, by Christ’ s law, are the night watchings, and day cares, and tears, studies, exhortations, reproofs, comfortings, their preachings, and prayers with tears, and strong cries to God for their souls! Will you pay duty to those who watch to preserve and protect your natural life, and not unto those spiritual watchers, and God’ s charge given to them? Act 20:28-31 2Ti 4:5 Rev 3:2,3 . And God will exact an account of them for your souls; and they must render it at a dear rate, Eze 3:17-21 33:7,9 . It is at their peril, if they are faithless and neglect their duty, and your souls miscarry, Mat 18:23 25:14,30 .

That they may do it with joy, and not with grief that they may not only do their work cheerfully and comfortably among you, but that they may give up their account joyfully about you to God, when they have brought you home to him, 1Th 2:19,20 ; and which will be an eternal comfort unto you, 2Th 1:7,10 . If you be disobedient to them, though they will have their reward for their fidelity from their Lord, yet with what sighs, tears, groans, sorrow, and heaviness of heart, must they see their labours and your souls lost, and to charge you before God with it! 2Co 3:15,16 12:21 .

For that is unprofitable for you: and what damage will both your disobedience to the word of God and them, and their account of it to God, bring on yourselves! Will it then quit the cost to find your punishment more intolerable than that of Sodom and Gomorrah, Mat 10:15 Mat 11:22,24 , when he will give you your portion with hypocrites, Mat 24:51 , and punish you with everlasting destruction? 2Th 1:7-9 .

Poole: Heb 13:18

Pray for us: the closing duty becoming the subjects of the kingdom of Christ, is prayer, upon some special accounts, Heb 13:18,19 , that they would with their renewed souls, influenced and assisted by the Spirit of grace and supplication, pour forth their desires to God with faith, fervency, and importunity, for his vouchsafing to the apostle himself, and for their spiritual guides and rulers, that the things they need, and God hath promised to them, as to the successful course of their ministry, may be bestowed on them, which the Spirit specifieth elsewhere, 2Co 3:5,6 Eph 6:18-20 Col 4:3,4 2Th 3:1,2 .

For we trust we have a good conscience, in all things willing to live honestly: he urgeth this on them, for that he was a fit subject to be prayed for, however any might accuse or charge him for rejecting Judaism out of singularity, prejudice, or some evil design; he assures them from the Spirit of God, that he had a rightly informed conscience by God’ s word, and which testified his innocency and sincerity, and which did dictate and influence him to be communicating and promoting, with all and to all, the truth of the gospel; and that his own life and conversation in the world was agreeable to the gospel rule, in all godliness and honesty, Act 23:1 24:14 ; compare 1Co 4:4 2Co 1:12 .

Poole: Heb 13:19

He is the more urging and pressing them to the exercise of this duty more fervently, instantly, and abundantly, at this time, that they might prevail with God to remove hinderances by his enemies, freeing him from his chain and restraint at Rome, and to speed his liberty for a return to them, that it might be in the fulness of the blessing of the gospel. So the church prayed for Peter, and prevailed, Act 12:12 , and he had hopes that God would hear them for him also, Phm 1:22 .

Poole: Heb 13:20

As the apostle desires the church’ s prayers for himself, so he poureth out his for them; with the which he introduceth the conclusion of this Epistle, Heb 13:20,21 . Now God the Father, the God and Author of peace and reconciliation of sinners to himself, the propagator and lover of peace among all the subjects of his kingdom, the dispenser of the fulness of good, blessing, and happiness, Rom 15:3 Phi 4:9 1Th 5:23 , who gloriously manifested his power by the resurrection of our Lord Jesus from the dead, Eph 1:19,20 Ro 1:4 , who is the great Shepherd of his sheep, exalted to this office, because he poured out his blood a sacrifice for sins, to purchase them, justify and sanctify them, a peculiar flock for himself, according to the covenant of grace that God made with them, and in him with and for sinners, who should repent and believe in him, Joh 10:9-30 1Co 6:11 Phi 2:7,10 Tit 2:14 1Pe 1:18,19 , and to perfect them with himself above, 1Pe 5:4 , by the same power wherewith he was raised, perfect you, &c. Eph 1:19 .

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.

Poole: Heb 13:22

The apostle now drawing to a close, desires them candidly to accept his Epistle; that, considering their relation to him as Christians and Hebrews, he doth affectionately entreat them, that they would fully receive, entertain, and hold fast, as well as bear with, or suffer, all the doctrine, reproof, exhortation, and consolation, even his whole discourse to them in this Epistle, which

the word implies. He had so comprised, summed up, and delivered the revelation of the doctrine of Christ, testified by Moses and the prophets, in a very few words, and sent them kindly and affectionately, in the form of an epistle or letter to them, that it might not be burdensome, either for its matter or length: though how weary are most professing Christians of the shortest heavenly discourse!

Poole: Heb 13:23

He acquaints them with the good news of his dismissing Timothy to them, to acquaint them how it fared with him, as he dismissed and sent Tychicus to the Colossians, Col 4:7,8 , Epaphroditus to the Philippians, Phi 2:25,28 , as he intended to have sent Timothy with them, Heb 13:19,23,24 , but he stopped him to see the issue of his appearance before Nero Caesar; which being over, he despatched him with an account of it to these Hebrews, and the rest of the churches, and signifieth his purpose, that if he quickly returns from them again, then he would visit them together with him. That the word apolelumenov noteth, or signifieth, the dismission of a person about business, is seen, Act 13:3 . To which interpretation the subscription of the Epistle inclines; and the Scripture is silent of any troubles or restraint of Timothy at all, Phi 2:19,20 .

Poole: Heb 13:24

He sends his salutations, which were good wishes and prayers for the peace, prosperity, health, and happiness of their souls and bodies, and success in all their concernments; first unto their excellent guides and rulers, Heb 13:7,17 , that they may prosper and succeed in their work among the saints; and then unto

the saints themselves, conveying the gospel peace, according to Christ’ s command, Mat 10:12 Luk 10:5 . Which saints were all those Hebrews dispersed in several places, and there convening, and maintaining church society; and to whose hand the Epistle first came, they were to receive the salutations themselves, and transmit them to others. With his own he transmits the salutations of all that part of the church of Christ which was in Italy to them. Which salutations, though commonly abused, yet are of great weight and worth where communicated and received by the churches in which the Holy Spirit abideth.

Poole: Heb 13:25

He closeth all with his wonted gracious valediction, wherewith he shutteth up all his Epistles, as he testifieth, 2Th 3:17,18 . He, like an apostle influenced by the Divine Spirit, admiring grace vouchsafed to himself, and heartily and fervently wishing it down upon all to whom he writeth, even all the spiritual fruits of God’ s grace and love in Jesus Christ, from election to salvation. And he sealeth up his desire, prayer, and declaration of this, upon them

all who were the true subjects of it, with his

Amen Even so let the whole earth be filled with the glory of thy grace, O Trinity of relations in Unity of essence, from henceforth and for ever. Amen.

Written to the Hebrews from Italy by Timothy.

PBC: Heb 13:4

The Graeco-Roman world was rife with sexual immorality. But the author does not want his readers to acquiesce to the typical value system of their culture. Believers must reserve God’s gift of intimacy for the one context in which it is lawful -marriage.

426

PBC: Heb 13:5

Covetousness and contentment are opposite concepts. The ‘love of money’ should be conspicuous by its absence in the Christian community. In its place, a quiet contentment with God’s provision of food and raiment, {1Ti 6:6}ff knowing that with God as their portion, and with the assurance of His protecting presence, there is no cause for alarm.

427

PBC: Heb 13:7

Sacrificial Christianity Heb 13:7-19

Heb 13:7 " Remember them which have the rule over you, who have spoken unto you the word of God: whose faith follow, considering the end of their conversation."

See PBtop: THE RULE

In this passage, the author continues his closing appeal. Thus far, he has exhorted them to charity, {Heb 13:1} hospitality, {Heb 13:2} empathy, {Heb 13:3} purity, {Heb 13:4} and security (security, that is, not in terms of the accumulation of wealth, but in the quiet confidence of contentment that arises from God’s promise never to forsake his people- Heb 13:5-6). Now, he exhorts them to imitate their leaders, {Heb 13:7-8} avoid legalism, {Heb 13:9} appreciate Christ’s sacrifice, {Heb 13:10-12} ally themselves to Christ in the shame and stigma of discipleship, {Heb 13:13-14} offer their lives as sacrifices to Him, {Heb 13:15-16} and to obey their leaders. {Heb 13:17} He concludes his exhortations with a personal request for prayer. {Heb 13:18-19}

Imitate Your Leaders {Heb 13:7-8,17}

The phrase " those who rule over you" appears three times in this chapter. {Heb 13:7,17,24} It literally means " those who lead." This category of leadership is further defined by the phrase in Heb 13:7, " who have spoken unto you the word of God." So, it is clear that the spiritual leaders under consideration were those who ministered the word to the Hebrews.

Some of their spiritual leaders had died. Hence, he exhorts the Hebrews to " remember" them and " consider the end [i.e. the final outcome] of their" daily conduct. " Think back, he implies, to the early days of your Christian experience; remember those who taught you God’s word; consider how they finished their course, and then, imitate their faith."

This is one of many reminders in Scripture that ministry is leadership by example. Ministers must set the pace, modeling in their lives the message they proclaim with their lips, so that God’s people have at their disposal both the abstract of verbal instruction and the concrete of real life example. Indeed, the gospel ministry is supposed to be a microcosm of the Christian life. {Cf. 1Th 1:6} Because the pew will seldom rise higher than the pulpit, it is essential for pastors to embody and exhibit the very gospel they teach to others. God’s people, then, are called to imitate their faith and to live like they live, with an eye on the final outcome and goal.

Heb 13:8 is a pastoral aside, written to console and encourage by reminding them that the Christ who took care of them in the past is the same today, even forever. Though the first generation of teachers has passed away and new leaders have assumed their place, Jesus Christ is the same yesterday, today, and forever!

In Heb 13:17, the writer shifts his focus from their past leaders to their present leaders. The subject is " authority." He wants the Hebrews to be submissive and obedient to those who teach the word. Why? Because they " watch for your souls, as they that must give account" i.e. they are responsible to God for your spiritual welfare. When they are submissive and compliant, their pastors can minister with joy. When they are rebellious, the pastor has grief, which inevitably affects his emphasis and tone (i.e. " ... for that is unprofitable for you." ).

Avoid Legalism {Heb 13:9}

Next, he urges the Hebrews to emphasize heart religion. Judaizing teachers were pervasive in the first century, imposing various rules and regulations as a supplement to the ethical standards of the kingdom of Christ. Reference here is to various " strange [foreign] doctrines" that probably had something to do with dietary laws (i.e. " meats" ). The author warns the Hebrews not to be " carried away" by this foreign emphasis. The important thing, says the apostle, is an emphasis on the heart, not the digestive system, " grace" not " meats." Focus on spiritual development, he says, " not external prohibitions. Be real, on the inside. Be people of integrity."

Understand Your Privileges {Heb 13:10-12}

Because the Hebrews refused to take part in the ceremonial feasts of temple life, that is they were ‘outside the camp,’  {Heb 13:13} some were saying that they had no access to God. But the author reminds them that the Christ who was crucified " outside the gate"{Heb 13:12} is their " altar." In Him, they have a continual feast, not of meats, but of " grace." Those who insist on allegiance to the ritual life of temple sacrifices have no " right" (literally, " authorization" )to the privilege of feasting at this " altar." There may be a veiled reference here to the fact that the Lord’s supper is a privilege only of those who are baptized believers.

Be Willing to Bear His Reproach {Heb 13:13-14}

In Heb 13:11, the apostle reminded his readers that an animal slain outside the camp as the people’s substitute was regarded as unclean, because it represented the sins of the people. He then applies the imagery to Jesus, who likewise suffered " without the gate." He bore the stigma and reproach of our sins. Then he exhorts his Hebrew brethren to make a total break with Judaism through a willingness to identify themselves with the Lord Jesus, bearing the stigma of isolation and ostracization from their culture. " Go to Him," he urges, " outside the camp of popular religion, and experience the honor of ‘bearing his reproach’."

What incentive does he offer to encourage them to take such a painful step? He reminds them that " here we have no continuing city, but we seek one to come." A pilgrim perspective will equip them to be faithful to their Lord.

Offer Your Lives as a Sacrifice to Him {Heb 13:15-16}

Finally, he exhorts them to continually offer their lives as a sacrifice to this Savior. This passage develops a New Testament theology of " sacrifice" that is fundamental to authentic Christianity. Note the three sacrifices of Heb 13:1-25

1.   The Sacrifice of Christ - In the phrase " By Him, therefore..." the author refers to the most basic and foundational sacrifice of the Christian faith-the sacrifice of Jesus Christ upon the cross for the sins of His people. All Christian sacrifices are predicated upon the merit of Christ, without which our sacrifices would be unacceptalbe. His sacrifice, and His sacrifice alone, atoned for sin.

2.   The Sacrifice of Praise -Our sacrifices correspond not to the " sin offerings" or " peace offerings" of the Old Testament, but to the " sweet savor offerings" of praise and gratitude. Sin offerings were mandatory. Every Jewish person was required to make a sin offering. But " sweet savor" offerings were voluntary. Whenever a Hebrew determined to make a special offering to God in gratitude for God’s blessings, he would voluntarily sacrifice something of value as an act of worship to God. Because Christians are thankful for God’s mercies to them through Jesus Christ, their entire life should be a contiunual sacrifice of praise to God giving thanks to His name, through verbal expressions of worship (" the fruit of our lips" ) and personal commitment of their bodies to his service. {Ro 12:1-2; 1Pe 2:5}

3.   The Sacrifice of Giving {Heb 13:16} -The sacrifice of praise is the vertical dimension of Christian living and the sacrifice of giving is the horizontal: " But to do good and to communicate, forget not: for with such sacrifices God is well pleased." It’s not enough just to worship God. Sacrificial Christianity also involves ministry to others. The good work of sharing with others what God has freely given to us is the ultimate evidence of the validity of our faith. Such a life pleases the Lord. In fact, according to Php 4:18, sacrificial giving is an act of worship, rising like the sweet savor of incense as a " sweet smelling" aroma before the Lord.

428

PBC: Heb 13:20

A Christian Benediction Heb 13:20-25

This magnificient epistle concludes with a benediction {Heb 13:20-21} and a postscript. {Heb 13:22-25} The benediction is marvellously comprehensive, encapsulating the major themes of Hebrews in one grand prayer. The rich redemptive background of Heb 13:20 reminds us of dominant themes such as the One who lives forever, {Heb 7:24} the Superiority of Christ (who is not only our " Great" High Priest but also the " Great" Shepherd of the Sheep), and his sacrificial merit which is the basis of the believer’s relationship with God (" the blood of the everlasting covenant" ). Heb 13:21, likewise, recapitulates the message of spiritual maturity {Heb 6:1}ff, and the importance of " doing God’s will" cf Heb 10:36. All in all, this prayer is a fitting summary to the book.

The Solid Premise {Heb 13:20}

The writer closes his " word of exhortation" to the Hebrews by praying for them. He has warned them, reasoned with them, encouraged them, and instructed them. Now he prays for them. His concern is that they would be faithful to Jesus Christ, in spite of the tremendous pressure they faced.

To whom does he intercede on their behalf? " The God of Peace." Without question, peace was something they desperately wanted. They were distraught, distracted, and discouraged. This reference to God as the God of peace is intended to remind them of the source of their peace. More than that, it reminds them that peace was already theirs through the Lord Jesus. Peace had already been established for them through the blood of Christ’s cross, {Col 1:20} a sacrifice the writer terms " the blood of the everlasting covenant." Compare Zec 9:11; Eze 37:26; Isa 55:3; Jer 31:31ff

How could they be assured that reconciliation had been made? Through the resurrection of Christ, the Great Shepherd of the sheep. The resurrection is the proof of reconciliation. {Ro 4:25; 1Co 15:1-58} As the Good Shepherd, Jesus died for his sheep. As the Great Shepherd, He lives to protect and nurture them now. He is the same yesterday, today and forever! This rich redemptive background is the basis of his prayer.

The Specific Petition {Heb 13:21}

What is his request? Namely, that God, through the risen Lord Jesus, would equip them to obey Him: " ... make you perfect in every good work to do His will..." The phrase " make you perfect" is the Greek word katartidzo( See SGreek: 2675. katartizo ). To a physician, katartidzo meant " to set a broken bone." To a fisherman, it meant " to mend a broken net." To a soldier, it meant " to prepare an army for battle."

This is a prayer for Divine enablement, for Heavenly help, for God’s power to operate in the lives of the Hebrews. Only in the strength of the Holy Spirit can any believer be faithful to the Lord Jesus. How does God strengthen the Christian? By " working in" him. God’s work for us is salvation. God’s work through us is service. But God’s work in us is sanctification. What a comfort to know that God is at work in our lives and in our hearts! {Php 2:12-13} Divine strength in the inward man is the Christian’s greatest need. {Ps 138:3}

Why does God work in us to equip us? So that we may " do His will." It’s not enough to merely know the will of God, or to desire the will of God. We must obey and perform the will of God. As this letter concludes, the Hebrews should have no doubt concerning God’s will for their situation. What was God’s desire toward them? That they would hold the line and commit themselves to a life of faith and obedience to their Risen and Reigning Savior and Lord. Now that they have regained that focus, the author reminds them that God would help them to do it.

Why is obedience to God’s will so important? So that we may " please" Him cf. Heb 11:6; 13:16. The Christian’s ambition in life is to do that which is " well-pleasing in His sight."

" Grace be with you all. Amen." {Heb 13:25}

429

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 13:4

Marriage honourable in all. [2] It is doubtful both in the Latin and Greek, whether the sense be, marriage is honourable, or let it be accounted honourable, as it rather seems to be by the rest of the text. Again it may be doubted whether the sense be honourable in all persons, or in all things, and in all respects; as it seems to be the obvious signification that persons do nothing to dishonour their state, as they do who violate by adulteries the fidelity they owe to one another, who regard not the sanctity of this sacrament, who love not each other, who take not care of the education of their children. It does not follow from hence, that all persons without any exception, even those who have already made a vow to God to lead a single life, may lawfully marry. Such persons, by pretending to marry, incur their damnation. See 1 Timothy v. 12. (Witham) ---

Or, let marriage be honourable in all. That is, in all things belonging to the marriage state. This is a warning to married people, not to abuse the sanctity of their state, by any liberties or irregularities contrary thereunto. Now it does not follow from this text that all persons are obliged to marry, even if the word omnibus were rendered, in all persons, instead of in all things: for if it was a precept, St. Paul himself would have transgressed it, as he never married. Moreover those who have already made a vow to God to lead a single life, should they attempt to marry, would incur their own damnation. (Challoner) ---

As marriage is a great sacrament, (Ephesians v.) married persons should be careful to honour and respect it, by chaste and prudent behaviour; (see 1 Peter iii. and 1 Thessalonians iv.) but it too often happens that by criminal incontinence they change a great sacrament into a great sacrilege.

===============================

[BIBLIOGRAPHY]

Honorabile connubium in omnibus, Greek: timios o gamos en posi.

Haydock: Heb 13:5

I will not leave thee, neither will I forsake thee. It is an exhortation to covetous persons not to be too solicitous, but to trust in Providence. (Witham)

Haydock: Heb 13:7

Remember your prelates, &c. who have been placed over you to be your guides and directors in what belongs to the service of God; he seems to mean the two Sts. James, the apostles, who perhaps had already suffered martyrdom for the gospel. (Witham)

Haydock: Heb 13:8

Yesterday, and to-day, and the same for ever. That is, Christ is the same merciful and powerful advocate and protector, in regard of all that serve him faithfully to the end of the world. (Witham)

Haydock: Heb 13:9

With various and strange doctrines. Such as the disciples of Simon Magus had begun to teach; nor with the false doctrine of those among you, who would make you subject to the ceremonies and sacrifices of the former law, which never of themselves profit those who walk in them, so as to give true sanctification, and which now are no longer obligatory. (Witham) ---

The grace of Jesus Christ is the true support of our hearts, and this grace is conveyed to us by means of the sacraments, especially the holy Eucharist. Hence St. Ignatius addresses the Ephesians as follows: "Brethren, stand fast in the faith of Jesus Christ; in his passion and resurrection; breaking that one bread, which is the medicine of immortality, the antidote against death, and the means of living in God by Christ Jesus; the medicament that expels all evil."

Haydock: Heb 13:10

We, Christians, have at present an altar, [3] and consequently a sacrifice, whereof they have no power to eat, who serve the tabernacle, confiding in the law and in Moses, not in Christ and the gospel. He does not say, we had an altar. (Witham) ---

St. Paul has often mentioned the high priest and victim; here he tells us we have an altar, and of course a sacrifice. Let us then go out of ourselves to offer to God by, with, and in Jesus Christ, this his beloved Son, in the holy Eucharist, for this is a victim of praise worthy of God, and let us not forget to offer ourselves to our eternal Father daily, in union with our great high priest and victim, Jesus Christ; 1st, on the cross; 2ndly, in the Eucharist; and 3rdly, in heaven, the immaculate Lamb slain as it were from the beginning before the throne of God.

===============================

[BIBLIOGRAPHY]

Habemus altare, Greek: thusiasterion, sacrificatorium: Greek: thusiasterion is not used for the oblation itself.

Haydock: Heb 13:11

This is commonly interpreted of the sacrifice of the Eucharist, by which is continued (though in a different manner) Christ's sacrifice on the cross, of which he speaks in the following words, telling them that the bodies of those beasts, with the blood of which the sanctuary was sprinkled on the feast of expiation, (see Leviticus xvi. 29. and xxiii. 27. and Numbers xxix. 8.) were burnt without the camp, not eaten as the other victims. Wherefore Jesus, when he fulfilled this figure, and offered himself on the cross, a sacrifice of expiation for the sins of all mankind, and to obtain for them true sanctification, was pleased to suffer out of the gate of Jerusalem. (Witham)

Haydock: Heb 13:13

Let us go forth, therefore, to him without the camp. It is an exhortation to them to be willing to suffer with Christ reproaches, persecutions, and death itself, if they desire to partake of the benefit of Christ's redemption. (Witham) ---

Bearing his reproach. That is, bearing his cross. It is an exhortation to them to be willing to suffer, with Christ, reproaches, persecutions, and even death, if they desire to partake of the benefit of his suffering for man's redemption. (Challoner)

Haydock: Heb 13:14-15

We have not a permanent city in this world, but are like pilgrims or banished men, seeking for our happy country of heaven; but in the mean time must offer to God a sacrifice of praise and thanksgiving, which is done chiefly in the holy sacrifice of the Eucharist, also by confessing his name, and praying to him with our lips and hearts; and by a kind of sacrifice of charity, by doing good to every one, and of communication to others; literally, of communion, or union with our neighbours. (Witham) ---

When we read in the psalms, and in the old Scripture, of a sacrifice of praise, we may look upon it as a prophecy of the Christian Eucharist or sacrifice of praise, of which St. Augustine says: "What is a more holy sacrifice of praise, than that which consisteth in thanksgiving, which the faithful offer now in the sacrifice of the Church." (lib. 1. cont. Advers. leg. and proph. chap. xviii.) And again chap. xx. "The Church from the time of the apostles, by an uninterrupted succession of prelates, offers to God in the body of Christ the sacrifice of praise."

Haydock: Heb 13:16

For by such sacrifices God's favour is obtained, [4] and a recompense or a reward from him. (Witham) ---

The Protestant version, God is well pleased: If God be well pleased and shew favour for them, then are they meritorious, and faith alone is not the sole cause of God's favour to man.

===============================

[BIBLIOGRAPHY]

Promeretur Deus. This word is taken passively in several good Latin authors. See Grotius.

====================

Haydock: Heb 13:17-18

Obey your prelates, &c. Join the sacrifice of obedience to your bishops and pastors, whom God has placed over you, who must render an account even of your souls, i.e. whether they have discharged their duty towards you, and whether it be not by their neglect that you have remained in your sins. Follow their commands and instructions, with such a ready willingness, that you do not contristate them, but that you may be a subject of comfort and joy to them, in their heavy and dangerous employments. ---

Fail not to pray for me, who am such a minister of God. (Witham)

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)

Haydock: Heb 13:22

Bear with the word of consolation, with what I have written to exhort and comfort you in a very few words, considering the importance of the subject, and the sublime mysteries. (Witham)

Haydock: Heb 13:23

Our brother, Timothy, is set at liberty. From which we may conjecture that Timothy had been a prisoner, though it is not known where, nor on what occasion. (Witham)

Gill: Heb 13:4

Marriage is honourable in all,.... Some read these words as an exhortation, "let" it "be so"; others as an assertion, it is so. "Marriage" is the union of one man and one woman in wedlock, whereby they become one flesh; it is a joining together of male and female in this relation, and of two only, and of such as are not within the degrees of blood forbid by the law, Lev 18:6 and of such as are fit for marriage: and this is "honourable", as it was instituted by God, and has been honoured with the presence of Christ, Gen 2:22. And it is so in the ends of it, being to procreate children, multiply the earth, build up families, preserve a legitimate offspring, and prevent fornication and all uncleanness; and it is so, when the duties of the relation are performed on both sides: and it is honourable "in all"; in all things, in all respects, upon all accounts; "every way", as the Arabic version renders it; or as the Ethiopic version, "everywhere"; it has been honourably esteemed of among all nations; it becomes persons of all ranks and degrees, quality, and order; and it is honourable in all that are lawfully married, and do not violate the marriage contract, or defile the marriage bed: hereby are condemned such who despise marriage, that they may give a loose to their wandering and insatiable lusts; and such who, under a pretence of greater sanctity and perfection, reject it as unlawful; and the Papists, who deny it to men employed in sacred work:

and the bed undefiled: the Arabic version reads, "his bed"; and the Syriac and Ethiopic versions, "their bed"; the bed of such whose marriage is honourable; which is not polluted by admitting others into it, or by acts of fornication and adultery: "but", or "for", as the Alexandrian copy reads,

whoremongers and adulterers God will judge; the former of these may be rendered "fornicators", as it is by the Vulgate Latin version: fornication is a sin committed by single persons, unmarried ones; and though it was reckoned among the Gentiles a thing indifferent, yet is contrary to the law of God, and is a work of the flesh, and makes unfit for the kingdom of God, and brings down the judgments of God both here and hereafter. And this is in opposition to marriage, which is appointed to prevent it. The sin "adulterers" are guilty of, is a sin committed by persons, who are either one or both in a married state, and so is directly a pollution of the marriage bed: this was punishable with death by the law of God, and light of nature; and though men may make light of it, God will judge and punish such as commit it, both in this life, with diseases, poverty, and disgrace, and in the world to come, at the great day of account; for however secretly it may be committed, God, who is omniscient, sees it, and will bring it into judgment; nor shall any be able to escape the righteous judgment of God, for he is omnipotent, as well as omniscient. The Jews say,

"whoever lies with another man's wife, shall not escape דינה, "the judgment", or damnation of hell ^t''

Gill: Heb 13:5

Let your conversation be without covetousness,.... Which is an immoderate desire, of riches, an over anxious care for worldly things, attended with dissatisfaction, and discontent with their present state: it discovers itself many ways; in preferring the world to religion; in laying up treasure for a man's own self, without being any ways useful to others; in withholding from himself the necessaries of life, and in making no use of his substance for the glory of God, and the interest of religion: this is a very great evil; it is called idolatry, and is said to be the root of all evil; and is very pernicious to true religion: a believer's conversation should be without it; in his family, for whom he should provide things convenient and honest; and in the world, where he should deal uprightly, and not defraud and overreach; and in the church, where he should be liberal, and generously communicate, upon all occasions; and such a conversation is becoming the Gospel, which is a declaration of things freely given to us of God. The reason of the apostle's mentioning this sin of covetousness is, because the Jews were prone to it, and these believing Hebrews might be inclined to it, and be dissatisfied with their present condition, in which they suffered the spoiling of their goods; and besides, unless this was avoided, the above mentioned duties could not be performed aright, as brotherly love, hospitality, remembering and relieving persons in bonds, and adversity.

And be content with such things as ye have; or with present things; with present riches, or with present poverty; with present losses and crosses; with present reproaches and afflictions; and contentment with these things shows itself by thankfulness for every mercy, and by submission to the will and providence of God in every state of life: and there are many things which may move and engage unto it; as the consideration of the state and condition men are in, when they come into the world, and will be when they go out of it; the will of God, and the disposition of his providence according to it, which is unalterable; a sense of: their own unworthiness; a view of interest in God and Christ; and an eye to the recompense of reward; as well as the many promises of God to support and supply his: and among the rest, what follows,

for he hath said, I will never leave thee, nor forsake thee; which is a promise made to Joshua, and belongs to all believers, Jos 1:5 which may regard things temporal, as that God will not leave his people in the hands of their enemies, nor forsake them in distress, nor withhold any good thing from them needful for them, but will supply them with the necessaries of life, with which they should be content: and this passage is very pertinently cited for this purpose, and could be easily understood in this sense by the Hebrews; for the Jews explain such places as speak of God's not forsaking men, of the sustenance of them, as Psa 37:25 and observe that the word עזיבה, "forsaking", is never used but with respect to פרנסה, "sustenance" ^u; though the words may also relate to things spiritual, as that God will not leave them to themselves, to their own corruptions, which would overpower them; nor to their own strength, which is but weakness; nor to their own wisdom, which is folly; nor to Satan, and his temptations, who is an over match for them; nor to the world, the frowns and flatteries of it, by which they might be drawn aside; nor will he leave them destitute of his presence; for though he sometimes hides his face, and withdraws himself, yet not wholly, nor finally; nor will he forsake the work of his own hands, in them, but will perform it until the day of Christ; he will not leave or forsake them, so as that they shall perish; he will not forsake them in life, nor at death, nor at judgment.

Gill: Heb 13:6

So that we may boldly say,.... Or confidently assert; for nothing is more true than this,

the Lord is my helper; he is able to help, and does help, when none else can; he has promised to be the helper of his people; he has laid help for them on Christ, who is mighty; and he has helped him as man, that he might help them; he has set up a throne of grace for them to come to, where they may find help; and experience confirms the truth of this assertion; every believer can set up an Ebenezer, and say, hitherto hath the Lord helped me: the people of God are of themselves helpless ones; there is no help for them in man; their help is only in the Lord; who helps them out of the pit of sin and misery; out of the hands of all their enemies; out of all their afflictions, and "out" of all the dangers they are exposed unto by Satan and his temptations, by reason of a body of sin and death, and no account of the world, and the men of it: he helps them "in" the exercise of grace, and in the discharge of duty; in bearing the cross; in fighting the Lord's battles; and in their journeying through the wilderness: he helps them "to" temporal blessings, and spiritual ones; to spiritual food and raiment, and to all needful supplies of grace, and, at last, to eternal glory and happiness: and the help he now affords is quick and present, suitable and seasonable, and is what is sufficient; and is sometimes with, and sometimes without means.

And I will not fear what man shall do unto me. There is a becoming fear and reverence which is due to men that are our superiors, whether in civil or religious affairs; but men are not to be feared, when opposed to God; not a single man only is not to be feared, but even all men; and not they only, but all that they can do; the utmost of which is to kill the body; the ground of this fearlessness in believers are the infinite power, grace, and goodness of God. The words seem to be taken out of Psa 54:4.

Gill: Heb 13:7

Remember them which have the rule over you,.... Christ's church is a kingdom, and he is King in it; pastors of churches are subordinate governors; who rule well when they rule not in an arbitrary way, according to their own wills, but according to the laws of Christ, with all faithfulness, prudence, and diligence. The word may be rendered "guides" or "leaders"; for such point out the way of peace, life, and salvation to men, and direct them to Christ; and guide them into the understanding of the Scriptures, and the truths of the Gospel; and lead them in the paths of faith and holiness, and are examples to them. The Greek word, here used, is what the Jews call Christian bishops by; and ηγεμονια, is, by Maimonides ^w, said to be the same as פקידות, "a bishopric": to "remember" them is to know, own, acknowledge, and respect them as their governors; to obey them, and submit to them; to treasure up in memory their doctrines and exhortations; to be mindful of them at the throne of grace, to pray for them; and to take care of their maintenance and outward supply of life:

who have spoken unto you the word of God; of which God is the author, being agreeably to the Scriptures, given by inspiration of God; the subject of which is the love and grace of God in Christ; and which God makes useful for conversion and comfort; and which, when spoken aright, is spoken freely, boldly, and faithfully:

whose faith follow; or "imitate"; meaning either their faithfulness, by owning the truths and ordinances of the Gospel before men; by reproving fellow Christians in love; by discharging the several duties of their place in the church; and by performing the private duties of life: or the grace of faith, their strong exercise of it, together with its fruits and effects, love, and good works; also the profession of their faith, which they hold fast unto the end; and the doctrine of faith, by embracing the same, as it appears agreeably to the word; by abiding by it, standing fast in it, striving for it, and persevering in it to the end.

Considering the end of their conversation; which may intend the whole of their conduct in the discharge of the several duties of their office; the end of which designs either the manner of it, as De Dieu explains it, agreeably to the sense of the Hebrew word, תוצאות in Psa 68:20 or the drift and scope of it, which was Christ, his honour and glory, as in connection with the following verse; or the event of it in life, being for the glory of God, and the good of men; or rather the issue of it in death, or what a comfortable end they made; and so the Ethiopic version renders it, "considering" their "last manner of living, in their exit out of the world"; and this is to be considered for imitation and encouragement.

Gill: Heb 13:8

Jesus Christ, the same yesterday, and today, and for ever. Who is the substance of the word spoken by the above mentioned rulers, the author and object of their faith, and the end in which their conversation terminated. These words may be expressive of the duration of Christ: he was "yesterday", which does not design the day immediately foregoing, nor some little time past, but ancient times, formerly, of old; and though it does not extend to eternity, which is true of Christ, yet may be carried further than to the days of his flesh here on earth, even to the whole Old Testament dispensation; yea, to the beginning of the world, when he existed not only as the eternal Word, the everlasting "I am", but as the Saviour and Redeemer of his people; during which dispensation he frequently appeared in an human form, and was the sum of all promises and prophecies, and the substance of all types and shadows, and the spiritual food of his people: and he is "today" under the Gospel dispensation; in his person as God-man, and in his offices as prophet, priest, and King: and will be so "for ever": he will never die more; his kingdom is an everlasting kingdom, and his priesthood an unchangeable one. Moreover, these words may regard the immutability of Christ; who is unchangeable in his person, perfections, and essence, as God; and in his love to his people; and in the fulness of his grace, and in the efficacy of his blood, and in the virtue of his sacrifice and righteousness: it may be observed, that ο αυτος, translated "the same", answers to הוא, "he", a name of God, Psa 102:27 and which is used in Jewish writings ^x for a name of God; and so it is among the Turks ^y: and it is expressive of his eternity, immutability, and independence; and well agrees with Christ, who is God over all, blessed for ever.

Gill: Heb 13:9

Be not carried about with divers and strange doctrines,.... The word "divers" may denote the variety and multitude of other doctrines; referring either to the various rites and ceremonies of the law, or to the traditions of the elders, or to the several doctrines of men, whether Jews or Gentiles; whereas the doctrine of the Scriptures, of Christ, and his apostles, is but one; it is uniform, and all of a piece; and so may likewise denote the disagreement of other doctrines with the perfections of God, the person and offices of Christ, the Scriptures of truth, the analogy of faith, and even with themselves: and "strange" doctrines may design such as were never taught by God, nor are agreeable to the voice of Christ, nor to be found in the word of God; and which are new, and unheard of, by the apostles and churches of Christ; and appear in a foreign dress and habit: wherefore the apostle exhorts the believing Hebrews not to be "carried about with them"; as light clouds and meteors in the air, by every wind: for so to be, is to be like children; and discovers great ignorance, credulity, levity, inconstancy, uncertainty, fluctuation, and inconsistency:

for it is a good thing that the heart be established with grace; with the doctrine of grace, which is food for faith, and does not leave men at uncertainties about things; but establishes the heart, with respect to the love and favour of God, and builds souls upon the foundation, Christ; so that they are not at a loss about the expiation of sin, justification, and salvation; but firmly look for, and expect eternal happiness by Christ, and rejoice in hope of the glory of God:

not with meats; referring to the distinction of meats among the Jews; or the sacrifices ate both by the priests and by the people; or the whole ceremonial law which stood in divers meats and drinks:

which have not profited them that have been occupied therein; they were only profitable to the body; and could be of no other use to the soul, when they were in force, than as they led to Christ, and were regarded by believers; for they were of no advantage to hypocrites and carnal men; they could not sanctify, nor justify, nor cheer the spirits, nor establish the heart; and are of no manner of service at all, since the death of Christ, whereby the whole ceremonial law is abolished.

Gill: Heb 13:10

We have an altar,.... By which is meant, not the cross of Christ, on which he was crucified; nor the Lord's table, where his flesh and blood are presented to faith, as food, though not offered; but Christ himself, who is altar, sacrifice, and priest; he was typified by the altar of the burnt offering, and the sacrifice that was offered upon it; the altar was made of Shittim wood, and covered with brass, denoting the incorruptibleness, duration, and strength of Christ: the horns of it, at the four corners, were for refuge; whoever fled to it, and laid hold on them, were safe; so Christ is a refuge to his people, that come from the four corners of the earth; and who believe in him, and lay hold on him, are preserved and protected by his power and grace: the use of it was for sacrifice to be offered upon it; which being a male, without blemish, and wholly burnt with fire, was a sweet savour to God; and which was typical of Christ's human nature, offered on the altar of his divine nature; which was pure and holy, suffered the fire of divine wrath, and was for a sweet smelling savour to God: this altar was but one, and most holy, and sanctified what was put upon it; all which is true of Christ: now this altar the saints have, and have a right to eat of it; even all Christ's friends and beloved ones; all that are made priests unto God by him; all that know him, believe in him, have a spiritual discerning of him, and hunger and thirst after him:

whereof they have no right to eat that serve the tabernacle: there is something of this altar, or that was offered up upon this altar, that is to be eaten, even the flesh and blood of Christ; and to "eat" of it is to believe that Christ is come in the flesh, and is become an offering for sin, and for us that eat; it is to receive, embrace, and possess the blessings procured by it; which is done by faith, with spiritual joy and gladness, and with sincerity and singleness of heart: now those, who served the tabernacle, or adhered to the service of the ceremonial law, they had no right to eat of this altar: the allusion is to the priests' eating of the sacrifices, and to some sacrifices, of which they might not eat, Lev 2:10 and this is not to be understood of believers, before the coming of Christ, who did attend tabernacle service; for they ate the same spiritual meat, and drank the same spiritual drink, as believers do now; but of such, who obstinately persisted in the ceremonies of the law, when they were abolished; and so cut off themselves from all right to the substance of these shadows. See Gal 5:2.

Gill: Heb 13:11

For the bodies of those beasts,.... Not the red heifer, Num 19:1 nor the sin offering in general, Lev 6:30 nor those for the priest and people, Lev 4:11 but the bullock and goat, on the day of atonement, Lev 16:11 which were typical of Christ, in the bringing of their blood into the most holy place, by the high priest, for sin; and in the burning of them, without the camp: these beasts were slain, their blood was shed, and was brought into the most holy place, by the high priest; and was sprinkled on the mercy seat, and the horns of the altar of incense; and, by it, atonement was made for the priest, his house, and all Israel; which was a type of the death of Christ; the shedding of his blood; the carrying of it into heaven; the sprinkling it upon the throne of grace and mercy; by which reconciliation is made for the sins of all God's people:

whose blood is brought into the sanctuary: that is, into the holy of holies, as the Ethiopic version renders it:

by the high priest for sin; to make atonement for it, for his own, and for the sins of his family, and of all Israel:

are burnt without the camp, Lev 16:27 even their skins, flesh, and dung; and the men that burnt them were unclean, though, upon being washed, were received: which was typical of the dolorous sufferings of Christ without Jerusalem, as the next verse shows; and points out the extent of his sufferings, reaching to all parts of his body, and even to his soul; and expresses not only the pains, but the shame and reproach he endured, signified by the burning of the dung; and hints at the pardon of the wicked Jews, who were concerned in his sufferings; which was applied unto them upon their repentance.

Gill: Heb 13:12

Wherefore Jesus also,.... In order to answer the type of him;

that he might sanctify the people with his own blood: by "the people" are meant the people who are the objects of divine love and favour; a chosen and covenant people; a distinct and peculiar people; Christ's own special people, by the gift of his Father to him: and the sanctification of them does not design the internal sanctification of them, though this is from Christ, and in consequence of his blood; nor does it so much regard the cleansing of the filth of sin, though Christ's blood sanctifies, in this sense; but rather the expiation of the guilt of sin, which Christ has fully took away; complete pardon being procured, and a perfect righteousness brought in: and this by "his own blood"; the priests sanctified, to the purifying of the flesh, with the blood of others, with the blood of bulls and goats; but Christ with his own blood, which he was, really, a partaker of; and his human nature, being in union with his divine person, as the Son of God, it had a virtue in it, to sanctify and cleanse from all sin, and to make full expiation of it; in shedding of which, and sanctifying with it, he has shown great love to his people: and, that he might do this agreeably to the types of him on the day of atonement, he

suffered without the gate; that is, of Jerusalem: the Syriac version reads, "without the city"; meaning Jerusalem; which answered to the camp of Israel, in the wilderness; without which, the bodies of beasts were burnt, on the day of atonement: for so say ^z the Jews;

"as was the camp in the wilderness, so was the camp in Jerusalem; from Jerusalem to the mountain of the house, was the camp of Israel; from the mountain of the house to the gate of Nicanor, was the camp of the Levites; and from thence forward, the camp of the Shechinah, or the divine Majesty:''

and so Josephus ^a renders the phrase, without the camp, in Lev 16:27 by εν τοις προαστειοις; "in the suburbs"; that is, of Jerusalem, where Christ suffered,

Gill: Heb 13:13

Let us go forth therefore unto him without the camp,.... Either of legal ceremonies, which are to be quitted; or of this world, which may be compared to a "camp"; for its instability, a camp not being always in one place; and for its hostility, the world being full of enemies to Christ and his people; and for the noise and fatigue of it, it being a troublesome and wearisome place to the saints, abounding with sins and wickedness; as also camps usually do; and for multitude, the men of the world being very numerous: and a man may be said to "go forth" from hence, when he professes not to belong to the world; when his affections are weaned from it; when the allurements of it do not draw him aside; when he forsakes, and suffers the loss of all, for Christ; when he withdraws from the conversation of the men of it, and breathes after another world; and to go forth from hence, "unto him", unto Christ, shows, that Christ is not to be found in the camp, in the world: he is above, in heaven, at the right hand of God; and that going out of the camp externally, or leaving the world only in a way of profession, is or no avail, without going to Christ: yet there must be a quitting of the world, in some sense, or there is no true coming to Christ, and enjoyment of him; and Christ is a full recompence for what of the world may be lost by coming to him; wherefore there is great encouragement to quit the world, and follow Christ: now to go forth to him is to believe in him; to hope in him; to love him; to make a profession of him, and follow him:

bearing his reproach; or reproach for his sake: the reproach, which saints meet with, for the sake of Christ, and a profession of him, is called "his", because of the union there is between them, and the sympathy and fellow feeling he has with them in it; he reckons what is said and done to them as said and done to himself; and besides, there is a likeness between the reproach which Christ personally bore, and that which is cast upon his followers; and this is to be bore by them willingly, cheerfully, courageously, and patiently.

Gill: Heb 13:14

For here have we no continuing city,.... Neither for religious worship, the city of Jerusalem being quickly to be destroyed, nor for civil life to dwell in; and so may have a peculiar regard to the Hebrews, whose temple and city would, in a short time, become desolate; though it was the general case of the saints, in those times, to be obliged to flee from one city to another, having no certain dwelling place: and it may respect the common instability of this world, and of the state of the saints in it: this world, and all things in it, are unstable and transitory, the riches, honours, pleasures, and profits of it, and the persons in it, and even the world itself; the fashion of it passes away: the saints have no settlement and abiding here; they are not of it, though in it; and though they are in it, it is but for a time; and, when they have done the will of God, they are taken out of it; another place is prepared for them: they are but sojourners, and strangers, and pilgrims; and this they are sensible of, and own, and acknowledge: and it is their mercy, that they are not to continue here; since, while in it, they are exposed to a great many sorrows and afflictions, both of soul and body; are often disturbed with Satan's temptations; and are liable to the snares, insults, and reproaches of the world; and, seeing they have no continuance here, they will be the sooner at home: and they have that to support them, under the instability of worldly things, which others have not; they are interested in an unchangeable God, and in his love; and in an unchangeable Saviour; and in an unchangeable covenant; and have a right to eternal glory and happiness, a city which has foundations, as follows:

but we seek one to come; heaven; which is compared to a city; is future, yet to come; though certain, being built and prepared by God; and is continuing, will abide, being well founded: hence the saints seek for it; See Gill on Heb 11:10.

Gill: Heb 13:15

By him therefore let us offer the sacrifice of praise,.... For temporal and spiritual mercies; particularly for sanctification, or expiation of sin, by the blood of Christ; and for heaven, the continuing city, that is to come: this sacrifice is not a proper, nor a propitiatory one, but spiritual and evangelical; it is enjoined by God, is well pleasing to him, and glorifies him; and is our reasonable service, that believe in Christ; for being made priests by him to God, and having faith in him, such are capable of offering it aright; to do which, they are under the greatest obligations: and it is to be offered up by Christ, who is the same yesterday, today, and for ever; and who has suffered without the gate, that he might sanctify the people by his blood; it is to be done in imitation of him, and by his assistance; and for him, and blessings in him; and on him, as the altar, which sanctifies the gift; and through him, as the high priest and Mediator; for, as there is no coming to God but by Christ, and all our mercies come to us through him, and our thanksgivings are only acceptable to God on his account, it must be right to offer them up by him: and that,

to God continually: as the Creator and Preserver of us, in our beings; as the Father of mercies; as the Father of Christ; and as our covenant God and Father in him; since he is always bestowing mercies on us, of one kind or another; and, therefore, should be continually praised, even in times of adversity, affliction, and temptation; in the midst of reproach and persecution; even when unsettled in mind, body, and estate; since there is a continuing city to come; nor can a believer be in any state of life but he has something to be thankful for:

that is, the fruit of our lips; the sacrifice of praise is so called, in allusion to the offering of the firstfruits under the law; and to distinguish it from legal sacrifices; and to show in what way and manner we are to praise God, namely, with our lips: in Hos 14:2 which is thought to be referred to here, it is, "the calves of our lips"; sacrifices of praise being instead of calves: and the apostle interprets it in great agreement with the Jewish writers; the Chaldee paraphrase explains it by מלי ספותנא, "the words of their lips": and so Jarchi, דברי שפתינו, "the words of our lips"; and Kimchi, וידוי שפתינו, "the confession of our lips": and it may be observed, that there is a great nearness in פרים, "calves", and פרי, "fruit"; though perhaps rather the phrase is borrowed from Isa 57:19 where it is expressly had; the Septuagint indeed have it in Hos 14:2 & the apostle adds, for further explanation,

giving thanks to his name; to the name of God; to the glory of his name; to the honour of his divine perfections; for mercies of every kind: the word signifies "a speaking together"; and may design not only the conjunction of the heart and tongue together in praise, but a social giving thanks to God by the saints, as a body together: the phrase θυσια αινεσεως, "the sacrifice of praise", is used by the Septuagint in 2Ch 29:31. The apostle having shown that legal sacrifices were all superseded and abolished by the sacrifice of Christ, which is the design of this epistle, points out what sacrifice believers should offer up to God, under the Gospel dispensation; and the Jews themselves say, that

"in future time (i.e. in the days of the Messiah) all sacrifices shall cease, but קרבן תודה, "the sacrifice of praise" shall not cease ^b.''

Gill: Heb 13:16

But to do good and to communicate forget not,.... Which is to be understood, not of doing good works in general, but of acts of beneficence, or communicating to "the poor", as the Syriac version renders it: the apostle proceeds to take notice of another sort of sacrifice, which continues under the Gospel dispensation; and that is, alms; which should be attended to: alms should be given, or beneficence be exercised to all men in need, even to our enemies, as well as to our friends and relations; and especially to poor saints, and ministers of the Gospel: and this believers should not "forget"; which shows that it is a duty of importance; and that men are too apt to neglect it, and should be stirred up unto it:

for with such sacrifices God is well pleased; not that they are meritorious of the favour of God and of eternal life; for what a man gives in a way of charity is but what God has given him, and cannot be profitable to God, though it is to a fellow creature; nor is there any proportion between what is given, and grace and glory which the saints receive; yet doing good in this way, when it is done in faith, springs from love, and is directed to the glory of God, is well pleasing to him; yea, these sacrifices are preferred by him to legal ones, Hos 6:6 and the Jews also say, that

"greater is he who does alms than (if he offered) all sacrifices ^c.''

Gill: Heb 13:17

Obey them that have the rule over you,.... Not the ecclesiastical rulers among the Jews, for to these they were no longer obliged, they being no longer under such tutors and governors; nor civil magistrates, though it was their duty to obey them, even Heathen ones; for as for Christian magistrates, as yet there were none; but their spiritual guides and governors, the same that are mentioned Heb 13:7 these the apostle exhorts them to "obey": by constantly tending upon the word preached by them, and hearkening to it; by receiving it with faith and love, as it appears agreeable to the Scriptures; for a contrary behaviour is pernicious to souls, and highly resented by God; and by being present at, and joining with them in the ordinances of Christ, as administered by them; and by regarding their admonitions, counsels, and advice:

and submit yourselves; to the laws of Christ's house, as put in execution by them; and to their censures and reproofs, as delivered by the authority of the church; for they are spiritual fathers, and children should obey their parents, and submit to them; they are the ambassadors of Christ, stand in his stead, and represent him, wherefore their authority is great; and they are pastors or shepherds of the flock, whom the sheep should follow:

for they watch for your souls, as they that must give account: they watch not for themselves, for their worldly gain and advantage, and for the estates of men; but for the souls of men, to do them good, to comfort and edify them, to feed them with knowledge and understanding, and for the salvation of them; as such that must give an account to their own consciences, that they discharge their work aright, or they cannot be satisfied; and to the church, to whom they minister, to whom they are accountable, if they are dilatory and negligent; and especially as such as must stand before the judgment seat of Christ, and give an account to him of their ministry, of their use of talents committed to them, and of souls that are put under their care and charge; how they have discharged their duty to the souls of men, and how these have behaved towards them under the ministry of the word: the Alexandrian copy and the Vulgate Latin version read, "for they watch, as those that must give an account for your souls": the sense is much the same:

that they may do it with joy, and not with grief; either do their work with joy, cheerfully; which they do, when they are obeyed and submitted to; when men attend upon the word and ordinances administered by them, and receive advantage, and grow in grace and spiritual knowledge; when they abide by the Gospel, and walk worthy of it; otherwise they do their work heavily, and with sorrow: or else give up their account with joy, and not with grief; either at the throne of grace, where they either rejoice or complain; or at the great day, when they will be witnesses, either for or against those that have been committed to them:

for that is unprofitable unto you; for whose souls they watch; that is, the latter would be so, either to do their work sorrowing, or to give up their account by way of complaint; either of them must be to the disadvantage of such persons that occasion grief and sorrow.

Gill: Heb 13:18

Pray for us,.... Who are in the ministry; your guides and governors; since the work is of so much moment, and so arduous and awful, and you have such a concern in it; See Gill on 2Th 3:1.

for we trust we have a good conscience; there is a conscience in every man, but it is naturally evil: a good conscience is a conscience sanctified by the Spirit of God, and sprinkled by the blood of Jesus; here it chiefly respects the upright discharge of it in the ministerial work: this the apostle often asserts, and appeals to, and which he here expresses with modesty, and yet with confidence; and which he uses as an argument for prayer for them:

in all things willing to live honestly; not only as men, but as ministers; faithfully dispensing the word of truth, without any regard to the favour or frowns of men, as good stewards of the mysteries of God; which contains in it another reason for prayer: the phrase, "in all things", is so placed, that it may be read in connection with either clause; and the sense is either that they exercised a good conscience in all things, in which they were concerned with God, or man, and among all persons, Jews and Gentiles; or that they were willing to live honestly in every respect, as men, Christians, and ministers.

Gill: Heb 13:19

But I beseech you the rather to do this,.... To pray earnestly; to strive together in their prayers for them, Rom 15:30

that I may be restored to you the sooner: Christ's ministers are sometimes hindered from being with their people, through Satan, or his emissaries, creating troubles, or casting them into prison; which might be the apostle's case now; but God can make their way through all; and for this he should be prayed unto.

Gill: Heb 13:20

Now the God of peace,.... This is the concluding part of the epistle, which is ended with a prayer, made up of very suitable petitions for the Hebrews; and as the apostle desires them to pray for him and other ministers, he, in turn, and by way of example, prays for them: and he addresses God, as "the God of peace"; who is so called, because of his concern in the peace and reconciliation of his people; because he is the giver of conscience peace to them; because he is the author of all felicity and prosperity, temporal and spiritual; the promoter of peace and concord among saints, and at last brings them to eternal peace; See Gill on Rom 15:33, a consideration of this gives boldness at the throne of grace; furnishes out a reason why blessings asked for may be expected; has a tendency to promote peace among brethren; may bear up saints under a sense of infirmity and imperfection, in prayer and other duties; and be an encouragement to them under Satan's temptations, and all afflictions. The Arabic version makes the God of peace to be Christ himself; whereas Christ is manifestly distinguished from him in the next verse; and even in that version, reading the words thus, "now; the God of peace raised from the dead Jesus the Shepherd of the sheep, magnified by the blood of the everlasting covenant; Jesus, I say, our Lord confirm you, &c. through Jesus Christ"; for which version there is no foundation in the original text. The God of peace is manifestly God the Father, who is distinguished from Christ his Son:

that brought again from the dead our Lord Jesus; who died for the sins of his people; was buried, and lay under the power of death for some time; but was raised from the dead by his Father; though not exclusive of himself, and the Spirit of holiness; in the same body in which he suffered and died; as the firstfruits of his people, and as their Lord and Saviour, head and surety, for their justification, and as a pledge of their resurrection. The apostle addresses the God and Father of Christ in prayer, under this consideration, to observe his power and ability to help in the greatest distress, and in the most difficult and desperate case; to encourage faith and hope in him, when things are at the worst, and most discouraging; to comfort the saints under afflictions, in a view of their resurrection; to engage them to regard a risen Christ, and things above, and to expect life and immortality by him:

that great Shepherd of the sheep: the people of God, whom the Father has chosen, and given to Christ; for whom he has laid down his life; and whom the Spirit calls by his grace, and sanctifies; to whom Christ has a right, by his Father's gift, his own purchase, and the power of grace: these being partakers of his grace, are called "sheep", because they are harmless and inoffensive in their lives and conversations; and yet are exposed to danger; but meek and patient under sufferings; are weak and timorous of themselves; are clean, being washed in the blood of Christ; are sociable in their communion with one another; are profitable, though not to God, yet to men; are apt to go astray, and are liable to diseases: they are also called sheep, and are Christ's sheep before conversion; see Joh 10:16 and Christ, he is the Shepherd of them, who in all respects discharges the office of a shepherd to them, diligently and faithfully; See Gill on Joh 10:16, here he is called, "that great Shepherd"; being the man, God's fellow, equal to him, the great God and our Saviour; and having a flock which, though comparatively is a little one, is a flock of souls, of immortal souls, and is such a flock as no other shepherd has; hence he is called the Shepherd and Bishop of souls: and his abilities to feed them are exceeding great; he has a perfect knowledge of them; all power to protect and defend them; a fulness of grace to supply them; and he takes a diligent care of them: and this great Person so described was raised from the dead,

through the blood of the everlasting covenant: for the sense is not, that God is the God of peace, through that blood, though it is true that peace is made by it; nor that Christ becomes the Shepherd of the sheep by it, though he has with it purchased the flock of God; nor that the chosen people become his sheep through it, though they are redeemed by it, and are delivered out of a pit wherein is no water, by the blood of this covenant; but that Christ was brought again from the dead through it; and it denotes the particular influence that it had upon his resurrection, and the continued virtue of it since. The "covenant" spoken of is not the covenant of works made with Adam, as the federal head of his natural seed; there was no mediator or shepherd of the sheep that had any concern therein; there was no blood in that covenant; nor was it an everlasting one: nor the covenant of circumcision given to Abraham; though possibly there may be some reference to it; or this may be opposed to that, since the blood of circumcision is often called by the Jews דם ברית, "the blood of the covenant" ^d: nor the covenant on Mount Sinai, though there may be an allusion to it; since the blood which was then shed, and sprinkled on the people, is called the blood of the covenant, Exo 24:8 but that was not an everlasting covenant, that has waxed old, and vanished away; but the covenant of grace is meant, before called the new and better covenant, of which Christ is the surety and Mediator; see Heb 7:22. This is an "everlasting one"; it commenced from everlasting, as appears from the everlasting love of God, which is the rise and foundation of it; from the counsels of God of old, which issued in it; from Christ's being set up from everlasting, as the Mediator of it; from the promises of it which were made before the world began; and from the spiritual blessings of grace in it, which were given to God's elect in Christ before the foundation of it: moreover, it will endure for ever; nor will it be succeeded by any other covenant: and the blood of Christ may be called the blood of it, because the shedding of it is a principal article in it; by it the covenant is ratified and confirmed; and all the blessings of it come through it, as redemption, peace, pardon, justification, and even admission into heaven itself; and Christ, through it, was brought again from the dead, because by it he fulfilled his covenant engagements, satisfied divine justice, and abolished sin, yea, death itself.

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.

Gill: Heb 13:22

And I beseech you, brethren,.... The apostle closes his epistle to the Hebrews in a very tender and affectionate manner, calling them "brethren", as he often does; and speaking to them, not in an authoritative way, nor by way of advice, but by entreaty: the reason may be, because he was the apostle of the Gentiles, and because the Jews were not so well pleased with him, on account of his preaching down the ceremonies of the law; though such language is used by him in other epistles; he became all things to all, that he might gain some. The subject matter of his entreaty is, that they would

suffer the word of exhortation; either from one another, as to prayer, to attendance on the word and ordinances, to a regard to their lives and conversations, and to a close adherence to the Gospel, and the profession of it; or from their ministers, their guides, and governors, whose business it was to exhort them to the several duties of religion; or rather from himself; and it designs either the particular exhortation in Heb 12:5 or the continued exhortation to various duties in this chapter; or any, and everyone throughout the epistle: and this shows that the children of God are sometimes heavy and sluggish, and need stirring up; and that there are some things often in exhortations and reproofs which are not so agreeable to the flesh, and yet ought to be taken kindly, and patiently endured: the word may be rendered "consolation", or "solace", as it is by the Vulgate Latin, Syriac, and Arabic versions; and may refer to the whole of this epistle, which is of a consolatory nature: this may suggest that these Hebrews were under afflictions, and needed comfort; and yet through unbelief might be tempted to refuse the comfort administered to them; which is too often the case with God's people:

for I have written a letter unto you in few words; or, "I have sent, or, wrote to you in brief"; meaning either the exhortatory part of the epistle, which lay in few words, and chiefly in this chapter; or the whole of the epistle, which was but short in comparison of the length he might have carried it, and as the subject matter of it might seem to require; it treating on the great doctrines of the Gospel, and mysteries of grace; things of the greatest moment and importance, and which might have been largely insisted on; but he had contracted things, and had wrote much in a little; and this he makes a reason why they should suffer or bear with the exhortation given, since it was not pressed with a multitude of words, wearing out their patience.

Gill: Heb 13:23

Know ye that our brother Timothy is set at liberty,.... This is the same person to whom the Apostle Paul wrote two epistles, and whom he often calls his son, though sometimes his brother, as here, Col 1:1 of him he says, that he was set at liberty, or "dismissed"; either by the apostle, by whom he was sent into some parts, upon some business; or rather was loosed from his bonds, having been a prisoner for the sake of Christ and the Gospel; and, it may be; a fellow prisoner with the apostle, at Rome, as Aristarchus and others were; and this very great and useful person being known, very likely, to the Hebrews, since his mother was a Jewess, and he himself was well reported of by the brethren at Lystra and Iconium, Act 16:1 it was a piece of good news to them to hear of his release:

with whom, if he come shortly, I will see you; by which it seems that Timothy was now absent from the apostle, but that he expected him to come in a short time; when, if he should, they would both come together, and visit the Hebrews; which looks as if the apostle was at liberty himself, or at least had some hopes of his deliverance from prison; but whether he ever had his liberty after this, and saw the Hebrews any more, cannot be said; the contrary seems most probable.

Gill: Heb 13:24

Salute all them that have the rule over you,.... The pastors and officers of the church of the Hebrews, the same with those in Heb 13:7 and all the saints; the several members of the church, who were set apart to holiness by God; whose sins were expiated by Christ; to whom Christ was made sanctification; and who were internally sanctified by the Spirit of God, and lived holy lives and conversations; to these the apostle wished all prosperity, inward and outward, spiritual and temporal; and he uses the word "all" in both clauses; and, including every officer and member, expresses his universal love to them, whether high or low, rich or poor, greater or lesser believers:

they of Italy salute you; that is, the brethren, as the Vulgate Latin version reads; the Italian brethren; such as were at Puteoli, and other places, in that country; see Act 28:13. Italy is a famous and well known country in Europe; a very fruitful and delightful one; of which Rome, where the apostle very likely now was, is the chief city: it has been called by different names, as Saturnia from Saturn; and Ausonia, Aenotria, and Hesperia Magna; and it had its name Italy, some say, from Italus, the son of Penelope and Telegonus; others, from Italus, a king of the Arcadians, or, as some say, the Sicilians; but, according to Timsaeus and Varro ^e, it was so called from the multitude of oxen in it, which in the old Greek language were called ιταλοι, "Italoi", to which comes near in sound the Latin word "vituli", used for "calves"; and Italy is frequently, by Jewish writers ^f called איטליא של יון, "Italy of Greece"; and formerly it was inhabited by Greeks, and was called Great Greece ^g: it is bounded on the east with the Adriatic sea; and on the west by the river Var, with the Alps, which separate France from Italy; and on the south with the Tyrrhene, or Tuscan sea, called the lower, and on the north, partly with the Alps, which are on the borders of Germany, and partly with the Adriatic sea, called the higher. There were Christians in this country before the Apostle Paul came to Rome, both at Rome, and other places, as before observed. It is said ^h, that Barnabas was first at Rome, and planted the church there; that he went round Lombardy, and lived at Milain; that in the "first" century, Apollinaris preached at Ravenna, and Hermagoras at Aquileia; and there were Christian churches in the "second" century, not only at Rome, but in many other cities and places; and so likewise in the "third" century, as at Verona, Spoletum, Beneventum, &c. and in the "fourth" century, there were great numbers of churches in this country; as at Verona, and Capua, in Calabria, Campania, and Apulia; and which might be traced in following centuries.

Gill: Heb 13:25

Grace be with you all, Amen. Which is the apostle's usual salutation in all his epistles, 2Th 3:17 in which he wishes renewed discoveries of the love and favour of God; fresh communications of grace from Christ; an abundant supply of the spirit of grace; an increase of internal grace and external gifts; and a continuance of the Gospel of the grace of God. Of "Amen"; see Gill on Heb 13:21. The subscription of this epistle is,

written to the Hebrews from Italy by Timothy; in the Alexandrian copy it is, "written to the Hebrews from Rome"; which is very probable, since the Italian brethren send their salutations in it; and the words, "by Timothy", are left out; nor is it likely that it should, since it is clear, from Heb_13:23 that he was absent from the apostle; and if he had sent it by him, what need was there to inform them that he was set at liberty?

Commentary -- Verse Notes / Footnotes

NET Notes: Heb 13:5

¹ sn A quotation from Deut 31:6, 8.

NET Notes: Heb 13:6

¹ tc Some important mss (א* C* P 0285^vid 33 1175 1739 pc lat) lack καί (kai), but because the omission conforms to the wording of Ps 118:6 (117:6 LXX), it is suspect.

² sn A quotation from Ps 118:6.

NET Notes: Heb 13:9

¹ tn Grk “by diverse and strange teachings.”

² tn Grk “foods,” referring to the meals associated with the OT sacrifices (see the contrast with the next verse; also 9:9-10; 10:1, 4, 11).

NET Notes: Heb 13:11

¹ tn Grk “whose blood is brought by the high priest.”

NET Notes: Heb 13:13

¹ tn Grk “his abuse.”

NET Notes: Heb 13:16

¹ tn Grk “neglect doing good and fellowship.”

NET Notes: Heb 13:17

¹ tn Or “as ones who will give an account”; Grk “as giving an account.”

² tn Grk “that they may do this.”

NET Notes: Heb 13:19

¹ tn Grk “I urge you to do this all the more.”

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.

NET Notes: Heb 13:22

¹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 2:11.

NET Notes: Heb 13:23

¹ tn Grk “Know that” (an imperative).

² tn Grk “has been released, with whom, if he comes soon, I will see you.”

NET Notes: Heb 13:25

¹ tc Most witnesses, including several important ones (א² A C D H Ψ 0243 1739 1881 Ï lat sy bo), conclude the letter with ἀμήν (amhn, “amen”). Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, there is sufficient testimony (Ì⁴⁶ א* I^vid 6 33 sa) for the lack of the particle, rendering its omission the preferred reading.

Geneva Bible: Heb 13:4

^{( 2 )} Marriage [is] honourable in all, and the bed undefiled: but whoremongers and adulterers God will judge.

^{( 2 )} He commends chaste matrimony in all sorts of men, and threatens utter destruction from God against whoremongers and adulterers.

Geneva Bible: Heb 13:5

^{( 3 )} [Let your] conversation [be] without covetousness; [and be] content with such things as ye have: for ^{( b )} he hath said, I will never leave thee, nor forsake thee.

^{( 3 )} Covetousness is condemned, against which is set a contented mind with that which the Lord has given.

^{( b )} Even the Lord himself.

Geneva Bible: Heb 13:6

So that we may boldly say, The Lord [is] my helper, and I will not fear what ^{( c )} man shall do unto me.

^{( c )} He contrasts man with God.

Geneva Bible: Heb 13:7

^{( 4 )} Remember them which have the rule over you, who have spoken unto you the word of God: whose faith follow, considering the end of [their] conversation.

^{( 4 )} We have to set before us the examples of valiant captains, whom we ought diligently to follow.

Geneva Bible: Heb 13:8

^{( 5 )} Jesus Christ the same yesterday, and to day, and for ever.

^{( 5 )} He repeats the sum of the doctrine, that is, the only ground of all precepts of conduct, and that is this: That we ought to quiet and content ourselves in Christ only: for there has never been any man saved without the knowledge of him, neither is there today, nor shall there be ever.

Geneva Bible: Heb 13:9

Be not carried about with divers and strange doctrines. ^{( 6 )} For [it is] a good thing that the heart be established with grace; not with ^{( d )} meats, which have not profited them that have been ^{( e )} occupied therein.

^{( 6 )} He speaks to those who mixed an external worship and especially the difference of meats with the gospel which he clearly condemns as repugnant to the benefit of Christ.

^{( d )} By this one form which concerns the difference of clean and unclean meat, we have to understand all the ceremonial worship.

^{( e )} Who observed the difference of them superstitiously.

Geneva Bible: Heb 13:10

^{( 7 )} We have an ^{( f )} altar, whereof they have no right to eat which ^{( g )} serve the tabernacle.

^{( 7 )} He refutes their error by an apt and fit comparison. They who in times past served the Tabernacle, did not eat of the sacrifices whose blood was brought for sin into the holy place by the high priest. Moreover these sacrifices represented Christ our offering. Therefore they cannot be partakers of him if they serve the tabernacle, that is, stand in the service of the law: but let us not be ashamed to follow him out of Jerusalem, from which he was cast out and suffered for in this also Christ, who is the truth, answers that type in that he suffered outside the gate.

^{( f )} By the altar, he means the offerings.

^{( g )} Of which they cannot be partakers, who stubbornly retain the rites of the law.

Geneva Bible: Heb 13:13

^{( 8 )} Let us go forth therefore unto him without the camp, bearing his reproach.

^{( 8 )} He goes on further in this comparison, and shows that this also signified to us, that the godly followers of Christ must go out of the world bearing his cross.

Geneva Bible: Heb 13:15

^{( 9 )} By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of [our] lips giving thanks to his name.

^{( 9 )} Now that those physical sacrifices are taken away, he teaches us that the true sacrifices of confession remain, which consist partly in giving thanks, and partly in liberality, with which sacrifices indeed God is now delighted.

Geneva Bible: Heb 13:17

^{( 10 )} Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief: for that [is] unprofitable for you.

^{( 10 )} We must obey the warnings and admonitions of our ministers and elders, who watch for the salvation of the souls that are committed to them.

Geneva Bible: Heb 13:18

^{( 11 )} Pray for us: for we trust we have a good conscience, in all things willing to live honestly.

^{( 11 )} The last part of this epistle, in which he commends his ministry to the Hebrews, and wishes them steadfastness and increase of graces from the Lord: and excuses himself in that he has used but few words to comfort them having spent the epistle in disputing: and salutes certain brethren in a familiar and friendly manner.

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 13:4

  

(Hebrews 13:4)   

From a prescription of duties towards others, the apostle next proceeds to give directions unto those which concern ourselves, wherein our own persons and walking are concerned. He does this in a prohibition of the two most radical and comprehensive lusts of corrupt nature, namely, uncleanness and covetousness: the first respecting the persons of men in a peculiar manner, the other their conversation or conduct. Acts of moral uncleanness are distinguishable from all other sins which are perpetrated in external acts, in that they are immediately against a man’ s self and his own person (see 1 Corinthians 6:18), and therefore is chastity enforced under the means for preserving the same, that is, marriage; while the antidote for covetousness is given, namely, a spirit of contentment. The connection between Hebrews 13:4-6 and 13:1-3 is obvious: unless uncleanness and covetousness be mortified there can be no real love exercised unto the brethren.  

As God hath knit the bones and sinews together for the strengthening of our bodies, so He has ordained the joining of man and woman together in wedlock for the strengthening of their lives, for "two are better than one" (Ecclesiastes 4:9); and therefore when God made the woman for the man He said, "I will make him a help meet for him" (Gen. 2:18), showing that man is advantaged by having a wife. That such does not actually prove to be the case in all instances is, for the most part at least, to be attributed unto departure from the Divine precepts thereon. As this is a subject of such vital moment, we deem it expedient to present a fairly comprehensive outline of the teaching of Holy Writ upon it, especially for the benefit of our young readers; though we trust we shall be enabled to include that which will be helpful to older ones too.  

It is perhaps a trite remark, yet none the less weighty for having been uttered so often, that with the one exception of personal conversion, marriage is the most momentous of all earthly events in the life of a man or woman. It forms a bond of union which binds them until death. It brings them into such intimate relations that they must either sweeten or embitter each other’ s existence. It entails circumstances and consequences which are not less far-reaching than the endless ages of eternity. How essential it is, then, that we should have the blessing of Heaven upon such a solemn yet precious undertaking; and in order to this, how absolutely necessary it is that we be subject to God and to His Word thereon. Far, far better to remain single unto the end of our days, than to enter into the marriage state without the Divine benediction upon it. The records of history and the facts of observation bear abundant testimony to the truth of that remark.  

Even those who look no further than the temporal happiness of individuals and the welfare of existing society, are not insensible to the great importance of our domestic relations, which the strongest affections of nature secure, and which even our wants and weaknesses cement. We can form no conception of social virtue or felicity, yea, no conception of human society itself, which has not its foundation in the family. No matter how excellent the constitution and laws of a country may be, or how vast its resources and prosperity, there is no sure basis for social order, or public as well as private virtue, until it be laid in the wise regulation of its families. After all, a nation is but the aggregate of its families, and unless there be good husbands and wives, fathers and mothers, sons and daughters, there cannot possibly be good citizens. Therefore the present decay of home life and family discipline threaten the stability of our nation today far more severely than does any foreign hostility.  

But the Scriptural view of the relative duties of the members of a Christian household, portrays the prevailing effects in a most alarming manner, as being dishonoring to God, disastrous to the spiritual condition of the churches, and as raising up a most serious obstacle in the way of evangelical progress. Sad beyond words is it to see that professing Christians are themselves largely responsible for the lowering of marital standards, the general disregard of domestic relations, and the rapid disappearance of family discipline. As, then, marriage is the basis of the home or family, it is incumbent on the writer to summon his readers to a serious and prayerful consideration of the revealed will of God on this vital theme. Though we can hardly hope to arrest the awful disease which is now eating out the very vitals of our nation, yet if God is pleased to bless this article to a few individuals our labor will not be in vain.  

We will begin by pointing out the exellency of wedlock: "Marriage is honorable:" says our text, and it is so first of all because God Himself has placed special honor upon it. All other ordinances or institutions (except the Sabbath) were appointed of God by the medium of men or angels (Acts 7:35), but marriage was ordained immediately by the Lord Himself— no man or angel brought the first wife to her husband (Gen. 2:22). Thus marriage had more Divine honor put upon it than had all the other Divine institutions, because it was directly solemnized by God Himself. Again; this was the first ordinance God instituted, yea, the first thing He did after man and woman were created, and that, while they were still in their unfallen state. Moreover, the place where their marriage occurred shows the honorableness of this institution: whereas all other institutions (save the Sabbath) were instituted outside of paradise, marriage was solemnized in Eden itself!— intimating how happy they are that marry in the Lord.  

"God’ s crowning creative act was the making of woman. At the close of each creative day it is formally recorded that ‘ God saw what He had made, that it was good.’ But when Adam was made, it is explicitly recorded that ‘ God saw it was not good that the man should be alone.’ As to man the creative work lacked completeness, until, as all animals and even plants had their mates, there should be found for Adam also an help, meet for him— his counterpart and companion. Not till this want was met did God see the work of the last creative day also to be good.  

"This is the first great Scripture lesson on family life, and it should be well learned... The Divine institution of marriage teaches that the ideal state of both man and woman is not in separation but in union, that each is meant and fitted for the other; and that God’ s ideal is such union, based on a pure and holy love, enduring for life, exclusive of all rivalry or other partnership, and incapable of alienation or unfaithfulness because it is a union in the Lord— a holy wedlock of soul and spirit in mutual sympathy and affection" (A.T. Pierson).  

As God the Father honored the institution of marriage, so also did God the Son. First, by His being "born of a woman" (Gal. 4:4). Second, by His miracles, for the first supernatural sign that He wrought was at the marriage of Cana in Galilee (John 2:9), where He turned the water into wine, thereby intimating that if Christ be present at your wedding (i.e., if you "marry in the Lord") your life shall be a joyous or blessed one. Third, by His parables, for He compared the kingdom of God unto a marriage (Matthew 22:2) and holiness to a "wedding garment" (Matthew 22:11). So also in His teaching: when the Pharisees sought to ensnare Him on the subject of divorce, He set His imprimatur on the original constitution, adding "What therefore God hath joined together, let not man put asunder" (Matthew 19:4-6).  

The institution of marriage has been still further honored by the Holy Spirit, for He has used it as a figure of the union which exists between Christ and the Church. "For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. This is a great mystery, but I speak concerning Christ and the Church" (Eph. 5:31, 32). The relation which obtains between the Redeemer and the redeemed is likened, again and again, unto that which exists between a wedded man and woman: Christ is the "Husband" (Isa. 54:5), the Church is the "Wife" (Rev. 21:9). "Turn, O backsliding children, saith the Lord, for I am married unto you" (Jer. 3:14). Thus, each person of the blessed Trinity has set His seal upon the honorableness of the marriage state.  

There is no doubt that in true marriage each party helps the other equally, and in view of what has been pointed out above, any who venture to hold or teach any other doctrine or philosophy join issue with the Most High. This does not lay down a hard and fast rule that every man and woman is obliged to enter into matrimony: there may be good and wise reasons for abiding alone, adequate motives for remaining in the single state— physical and moral, domestic and social. Nevertheless, a single life should be regarded as abnormal and exceptional, rather than ideal. Any teaching that leads men and women to think of the marriage bond as the sign of bondage, and the sacrifice of all independence, to construe wifehood and motherhood as drudgery and interference with woman’ s higher destiny, any public sentiment to cultivate celebacy as more desirable and honorable, or to substitute anything else for marriage and home, not only invades God’ s ordinance, but opens the door to nameless crimes and threatens the very foundations of society.  

Now it is clear that marriage must have particular reasons for the appointment of it. Three are given in Scripture. First, for the propagation of children. This is its obvious and normal purpose: "So God created man in His own image, in the image of God created He him: male and female created He them" (Gen. 1:27)— not both males or both females, but one male and one female; and to make the design of this unmistakably plain God said, "Be fruitful and multiply." For this reason marriage is called "matrimony," which signifies motherage, because it results in virgins becoming mothers. Therefore it is desirable that marriage be entered into at an early age, before the prime of life be passed: twice in Scripture we read of "the wife of thy youth" (Prov. 5:18; Malachi 2:15). We have pointed out that the propagation of children is the "normal" end of marriage; yet there are special seasons of acute "distress" when 1 Corinthians 7:29 holds good.  

Second, marriage is designed as a preventive of immorality: "To avoid fornication, let every man have his own wife, and let every woman have her own husband" (1 Cor. 7:2). If any were exempted it might be supposed that kings would be given dispensation— be-cause of the lack of a successor to the throne should his wife be barren; yet the king is expressly forbidden a plurality of wives (Deut. 17:17), showing that the endangering of a monarchy is not sufficient to countervail the sin of adultery. For this cause a whore is termed a "strange woman" (Prov. 2:16), showing that she should be a stranger to us; and children born out of marriage are called "bastards," which (under the Law) were excluded from the congregation of the Lord (Deut. 23:2).  

The third purpose of marriage is for the avoiding of the inconveniences of solitude, signified in the "it is not good that the man should be alone" (Gen. 2:18: as though the Lord had said, This life would be irksome and miserable for man if no wife be given him for a companion: "Woe to him that is alone when he falleth, for he hath not another to help him up" (Ecclesiastes 4:10). Someone has said, "like a turtle which has lost his mate, like one leg when the other is cut off, like one wing when the other is clipped, so had man been if woman had not been given to him." Therefore for mutual society and comfort God united man and woman that the cares and fears of this life might be eased by the cheer and help of each other.  

Let us next consider the choice of our mate. First, the one selected for our life’ s partner must be outside those degrees of near kinship prohibited by the Divine law: Leviticus 18:6-17. Second, the Christian must wed a fellow Christian. From earliest times God has commanded that "the people shall dwell alone, and shall not be numbered among the nations" (Num. 23:9). His law unto Israel in connection with the Canaanites, was, "Neither shalt thou make marriages with them: thy daughter thou shalt not give unto his son, nor his daughter shalt thou take unto thy son" (Deut. 7:3 and cf. Joshua 23:12). How much more, then, must God require the separation of those who are His people by a spiritual and heavenly tie than those who occupied only a fleshly and earthly relation to Him. "Be ye not unequally yoked together with unbelievers" (2 Cor. 6:14) is the clarion order to His saints of this dispensation. Partnership of any kind of one who is born again with one in a state of nature is here prohibited, as is evident from the terms used in the next verse— "fellowship, communion, concord, part, agreement."  

There are but two families in this world: the children of God and the children of the Devil (1 John 3:10). If, then, a daughter of God marries a son of the Evil one she becomes a daughter-in-law to Satan! If a son of God marries a daughter of Satan, he becomes a son-in-law to the Devil! By such an infamous step an affinity is formed between one belonging to the most High and one belonging to His arch-enemy. "Strong language!" yes, but not too strong. O the dishonor done to Christ by such a union; O the bitter reaping from such a sowing. In every case it is the poor believer who suffers. Read the inspired histories of Samson, Solomon, and Ahab, and see what followed their unholy alliances in wedlock. As well might an athlete attach to himself a heavy weight and then expect to win a race, as for one to progress spiritually after marrying a worldling.  

Should any Christian reader be inclined or expect to become betrothed, the first question for him or her to carefully weigh in the Lord’ s presence is, Will this union be with an unbeliever? For if you are really cognizant of and heart and soul be impressed with the tremendous difference which God, in His grace, has put between you and those who are— however attractive in the flesh— yet in their sins, then you should have no difficulty in rejecting every suggestion and proposal of making common cause with such. You are "the righteousness of God" in Christ, but unbelievers are "unrighteous"; you are "light in the Lord," but they are darkness; you have been translated into the kingdom of God’ s dear Son, but unbelievers are under the power of Belial; you are a son of peace, whereas all unbelievers are "children of wrath" (Eph. 2:3); therefore "be ye separate, saith the Lord, and touch not the unclean; and I will receive you" (2 Cor. 6:17).  

The danger of forming such an alliance is before marriage, or even betrothal, neither of which could be seriously entertained by any real Christian unless the sweetness of fellowship with the Lord had been lost. The affections must first be withdrawn from Christ before we can find delight in social intimacy with those who are alienated from God, and whose interests are confined to this world. The child of God who is "keeping his heart with all diligence" will not, cannot, have a joy in intimacies with the unregenerate. Alas, how often is the seeking or the accepting of close friendship with unbelievers the first step to open departure from Christ. The path which the Christian is called upon to tread is indeed a narrow one, but if he attempts to widen it, or leave it for a broader road, it must be in contravention of the Word of God, and to his or her own irreparable damage and loss.  

Third, "married . . . only in the Lord" (1 Cor. 7:39) goes much further than prohibiting an unbeliever for a mate. Even among the children of God there are many who would not be suitable to each other in such a tie. A pretty face is an attraction, but O how vain to be governed in such a serious undertaking by such a trifle. Earthly goods and social position have their value here, yet how base and degrading to suffer them to control such a solemn undertaking. O what watchfulness and prayerfulness is needed in the regulation of our affections! Who fully understands the temperament that will match mine? that will be able to bear patiently with my faults, be a corrective to my tendencies, and a real help in my desire to live for Christ in this world? How many make a fair show at the start, but turn out wretchedly. Who can shield me from a host of evils which beset the unwary, but God my Father?  

"A virtuous woman is a crown to her husband" (Prov. 12:4): a pious and competent wife is the most valuable of all God’ s temporal blessings: she is the special gift of His grace. "A prudent wife is from the Lord" (Prov. 19:14), and He requires to be definitely and diligently sought unto: see Genesis 24:12. It is not sufficient to have the approval of trusted friends and parents, valuable and even needful as that (generally) is for our happiness; for though they are concerned for our welfare, yet their wisdom is not sufficiently far-reaching. The One who appointed the ordinance must needs be given the first place in it if we are to have His blessing on it. Now prayer is never intended to be a substitute for the proper discharge of our responsibilities: we are ever required to use care and discretion, and must never act hurriedly and rashly. Our better judgment is to regulate our emotion: in the body the head is placed over the heart, and not the heart over the head!  

"Whoso findeth a wife (a real one) findeth a good thing, and obtaineth favor of the Lord" (Prov. 18:22): "findeth" implies a definite quest. To direct us therein the Holy Spirit has supplied two rules or qualifications. First, godliness, because our partner must be like Christ’ s Spouse, pure and holy. Second, fitness, "a help, meet for him" (Gen. 2:18), showing that a wife cannot be a "help" unless she be "meet," and for that she must have much in common with her mate. If her huband be a laboring man, it would be madness for him to choose a lazy woman; if he be a learned man, a woman with no love of knowledge would be quite unsuited. Marriage is called a "yoke," and two cannot pull together if all the burden is to fall upon one— as it would if one weak and sickly was the partner chosen.  

Now for the benefit of our younger readers, let us point out some of the marks by which a godly and fit mate may be identified. First, the reputation: a good man commonly has a good name (Prov. 22:1), none can accuse him of open sins. Second, the countenance: our looks reveal our characters, and therefore Scripture speaks of "proud looks" and "wanton looks,"— "the show of their countenance doth witness against them" (Isa. 3:9). Third, the speech, for "out of the abundance of the heart the mouth speaketh:" "the heart of the wise teacheth his mouth, and addeth learning to his lips" (Prov. 16:23); "She openeth her mouth with wisdom, and in her tongue is the law of kindness" (Prov. 31:26). Fourth, the apparel: a modest woman is known by the modesty of her attire. If the clothing be vulgar or showy the heart is vain. Fifth, the company kept: birds of a feather flock together— a person may be known by his or her associates.  

A word of warning is, perhaps, not quite needless. No matter how carefully and prayerfully one’ s partner be selected, he will not find marriage a perfect thing. Not that God did not make it perfect, but man has fallen since, and the fall has marred everything. The apple may still be sweet, but it has a worm inside. The rose has not lost its fragrance, but thorns grow with it. Willingly or unwillingly, everywhere we must read the ruin which sin has brought in. Then let us not dream of those faultless people which a diseased fancy can picture and novelists portray. The most godly men and women have their failings; and though such be easy to bear when there is genuine love, yet they have to be borne.  

A few brief remarks now on the home-life of the wedded couple. Light and help will be obtained here if it be borne in mind that marriage pictures forth the relation between Christ and His Church. This, then, involves three things. First, the attitude and actions of husband and wife are to be regulated by love, for that is the cementing tie between Lord Jesus and His Spouse: a holy love, sacrificial love, an enduring love which naught can sever. There is nothing like love to make the wheels of home life run smoothly. The husband sustains to his mate the same relation as does the Redeemer to the redeemed, and hence the exhortation, "Husbands love your wives, even as Christ also loved the Church" (Eph. 5:25): with a hearty and constant love, ever seeking her good, ministering to her needs, protecting and providing for her, bearing with her infirmities: thus "giving honor unto the wife, as unto the weaker vessel, and as being heirs together of the grace of life; that your prayers be not hindered" (1 Pet. 3:7).  

Second, the headship of the husband. "The head of the woman is the man" (1 Cor. 11:3); "For the husband is the head of the wife, even as Christ is the Head of the Church" (Eph. 5:23). Unless this Divine appointment be duly heeded there is sure to be confusion. The household must have a leader, and God has committed its rule unto the husband, holding him responsible for its orderly management; and serious will be the loss if he shirks his duty and turns the reins of government over to his wife. But this does not mean that Scripture gives him license to be a domestic tyrant, treating his wife as a servant: his dominion is to be exercised in love toward the one who is his consort. "Likewise ye husbands dwell with them" (1 Pet. 3:7): seek their society after the day’ s labor is over. That Divine injunction plainly condemns those who leave their wives and go abroad on the pretext of a "call from God."  

Third, the subjection of the wife. "Wives submit yourselves unto your own husbands, as unto the Lord" (Eph. 5:22): there is only one exception to be made in the application of this rule, namely when he commands what God forbids or forbids what God commands. "For after this manner in the old time the holy women also, who trusted in God, adorned themselves, being in subjection unto their own husbands" (1 Pet. 3:5): alas, how little of this spiritual "adornment" is evident today! "Even as Sarah obeyed Abraham, calling him lord: whose daughters ye are, so long as ye do well, and are not afraid with any amazement" (1 Pet. 3:6): willing and loving subjection to the husband, out of respect for the authority of God, is what characterizes the daughters of Sarah. Where the wife refuses to submit to her husband, the children are sure to defy their parents— sow the wind, reap the whirlwind.  

We have space for only one other matter, which it is deeply important for young husbands to heed. "Prepare thy work without, and make it fit for thyself in the field; and afterwards build thine house" (Prov. 24:27). The point here is that the husband is not to think of owning his own house before he can afford it. As Matthew Henry says, "This is a rule of providence in the management of household affairs. We must prefer necessities before luxuries, and not lay that out for show which should be expended for the support of the family." Alas, in this degenerate age so many young couples want to start where their parents ended, and then feel they must imitate their godless neighbors in various extravagancies. Never go into debt or purchase on the "credit system:" "Owe no man anything" (Rom. 13:8)!  

And now for a final word on our text. "Marriage is honorable in all" who are called thereunto, no class of persons being precluded. This clearly gives the lie to the pernicious teaching of Rome concerning the celibacy of the clergy, as does also 1 Timothy 3:2, etc. "And the bed undefiled" not only signifies fidelity to the marriage vow (1 Thess. 4:4), but that the conjugal act of intercourse is not polluting: in their unfallen state Adam and Eve were bidden to "multiply;" yet moderation and sobriety is to obtain here, as in all things. We do not believe in what is termed "birth control," but we do earnestly urge self-control, especially by the husband, "But whoremongers and adulterers God will judge." This is a most solemn warning against unfaithfulness: those who live and die impenitently in these sins will eternally perish (Eph. 5:5).  

  

  

Combined Bible: Heb 13:5

  

(Hebrews 13:5)   

In this chapter of Hebrews the apostle makes a practical application of the theme of the epistle. Having set forth at length the amazing grace of God toward His believing people by the provision He has made for them in the Mediator and Surety of the covenant, having shown that they now have in Christ the substance of all that was shadowed forth in the ceremonial law, the tabernacle, and the priesthood of Israel, we now have pressed upon us the responsibilities and obligations which devolve upon those who are the favored recipients of those spiritual blessings. First, that which is fundamental to the discharge of all Christian duties is exhorted unto: the continuance of brotherly love (verse 1). Second, instances are given in which this chief spiritual grace is to be exemplified: in Christian hospitality (verse 2), and in compassion for the afflicted (verse 3). Third, prohibitions are made against the two most radical lusts of fallen nature: moral uncleanness (verse 4) and covetousness (verse 5), for the indulgence of these is fatal to the exercise of brotherly love.  

Having in our last article dealt at length with the merciful provision which God has made for the avoidance of moral uncleanness— the ordinance of marriage— we now turn to the second great sin which is here dehorted against, namely, covetousness. "Let your conversation be without covetousness, and be content with such things as ye have" (v. 5). Here is an evil and its remedy set before us side by side, as was the case in the previous verse, though there the remedy is given before that which it counteracts. We will follow the order of the our present text and consider first the vice which is here forbidden, before we contemplate the virtue which is enjoined: yet it will be helpful to keep them both in mind, for the latter casts light upon the former, enabling us to determine its exact nature as nothing else will.  

"Let your conversation be without covetousness." The Greek word which is here rendered "covetousness" is literally "lover of silver," and the R.V. renders our text "Be ye free from the love of money." Now while it be true that the love of money or worldly possessions is one of the principal forms of covetousness, yet we are satisfied that the translation of the A.V. is to be preferred here. The scope of the Greek verb is much wider than a lusting after material riches. This appears from the only other verse in the N.T. where this word occurs, namely, 1 Timothy 3:3, in a passage which describes the qualifications of a bishop: "Not given to wine, no striker, not greedy of filthy lucre; but patient, not a brawler, not covetous." The very fact that a previous clause specifies "not greedy of filthy lucre" makes it clear that "not covetous" includes more than "not a lover of money."  

A comment or two also requires to be made upon the term "conversation." This word is limited today unto our speech with one another, but three hundred years ago, when the A.V. was made, it had a much more comprehensive meaning. Its latitude can be gathered from its employment in the Scriptures. For example, in 1 Peter 3:2 we read, "while they behold your chaste conversation:" note "behold" was not "hear!" The term then has reference to behavior or deportment: "But as He which hath called you is holy, so be ye holy in all manner of conversation" (1 Pet. 1:15). It is not to be restricted to that which is external, but includes both character and conduct. The Syriac renders our word "mind," probably because both covetousness and contentment are mental states. "Let your conversation be as it becometh the Gospel of Christ" (Phil. 1:27): this obviously means, Let your affections and actions correspond to the revelation of Divine grace you have received; conduct yourself in such a manner that those around will be impressed by the principles, motives, and sentiments which govern you.  

So it is here in our text: let not covetousness rule your heart nor regulate your life. But exactly what is "covetousness"? It is the opposite of contentment, a being dissatisfied with our present lot and portion. It is an over-eager desire for the things of this world. It is a lusting after what God has forbidden or withheld from us, for we may crave, wrongly, after things which are not evil or injurious in themselves. All abnormal and irregular desires, all unholy and inordinate thoughts and affections, are comprehended by this term. To covet is to think upon and hanker after anything which my acquirement of would result in injury to my neighbor. "We may desire that part of a man’ s property which he is in-dined to dispose of, if we mean to obtain it on equitable terms; but when he chooses to keep, we must not covet. The poor man may desire moderate relief from the rich, but he must not covet his affluence, or repine even though he does not relieve him" (Thomas Scott).  

Now some sins are more easily detected than others, and for the most part condemned by those professing godliness. But covetousness is only too often winked at, and some covetous persons are regarded as very respectable people. Many professing Christians look upon covetousness as quite a trifling matter, while the world applauds it as legitimate ambition, as business shrewdness, as prudence, etc. All sorts of excuses are made for this sin and plausible pretenses argued in its favor. It is indeed a very subtle sin, which few are conscious of. In one of his sermons Spurgeon mentions a prominent man who had a great many people come to him to make confession, and this man observed that while different ones acknowledged all sorts of outrageous crimes, he never had one who confessed to covetousness. Few suspect that this is one of the prevailing iniquities of their hearts, rather are they inclined to regard this vice as a virtue.  

But the Holy Scriptures are very explicit on this subject. The Divine law expressly declares, "Thou shalt not covet thy neighbor’ s house, thou shalt not covet thy neighbor’ s wife, nor his manservant, nor his maidservant, nor his ox, nor his ass, nor anything that is thy neighbor’ s (Ex. 20:17). "The covetous, whom the Lord abhorreth" (Ps. 10:3). To His disciples Christ said, "Take heed, and beware of covetousness: for a man’ s life consisteth not in the abundance of the things which he possesseth" (Luke 12:15). The votaries of Mammon are linked with "drunkards and adulterers," and such are excluded from the kingdom of God (1 Cor. 6:10). The covetous are branded with the most detestable character of idolaters (Col. 3:5)— no doubt this is because they who are ruled by this lust adore their gold and put their trust in it, making a god of it. How we need to pray, "Incline mine heart unto Thy testimonies, and not to covetousness" (Ps. 119:36).  

God’ s Word also sets before us some fearfully solemn examples of the judgments which fell upon covetous souls. The fall of our first parents originated in covetousness, lusting after that which God had forbidden. Thus the very frontispiece of Holy Writ exhibits the frightfulness of this sin. See what covetousness did for Balaam: he "loved the wages of unrighteousness" (2 Pet. 2:15)— the honors and wealth which Balak promised were too attractive for him to resist. See what covetousness did for Achan, who lusted after the forbidden silver and gold: he and his whole family were stoned to death (Josh. 7). Look at Gehazi: lusting after the money his master had refused, and in consequence, he and his seed were smitten with leprosy (2 Kings 5). Consider the awful case of Judas, who for thirty pieces of silver sold the Lord of glory. Remember the case of Ananias and Sapphira (Acts 5). In view of these warnings shall we call this worst of iniquities "a little sin"? Surely it is something to be trembled at!  

Covetousness is an inordinate desire of the heart after the creature; which is a fruit of man’ s apostasy from the Lord. No longer finding in God the supreme object of his soul’ s delight and confidence, fallen man loves and trusts in the creature (mere things) rather than the Creator. This takes on many forms: men lust after honors, wealth, pleasures, knowledge, for Scripture speaks of "the desires of the flesh and of the mind" (Eph. 2:3), and of "filthiness of the flesh and spirit" (2 Cor. 7:1). It is the very nature of the depraved heart to hanker after that which God has forbidden and to crave after what is evil, though this spirit may be developed more strongly in some than in others; at any rate, a larger measure of restraining grace is granted to one than to another. These irregular desires and inordinate thoughts are the firstborn of our corrupt nature, the first risings of indwelling sin, the beginnings of all transgressions committed by us.  

"Thou shalt not covet" (Ex. 20:17). "The commandment requires moderation in respect of all worldly goods, submission to God, acquiescence in His will, love to His commandments, and a reliance on Him for the daily supply of all our wants as He sees good. This is right and reasonable, fit for God to command and profitable for man to obey, the very temper and felicity of Heaven itself. But it is so contrary to the desires of our hearts by nature, and so superior to the actual attainments of the best Christians on earth, that it is very difficult to persuade them that God requires such perfection, and still more difficult to satisfy them that it is indispensable to the happiness of rational creatures, and most difficult of all to convince them that everything inconsistent with this or short of it is sin; that it deserves the wrath of God, and cannot be taken away, except by the mercy of God through the atonement of Christ" (T. Scott).  

The most common form of this sin is, of course, the love of money, the lusting after more and more of material riches. This is evident in getting, keeping, and spending. First, in getting. To acquire wealth becomes the dominant passion of the soul. An insatiable greed possesses the heart. This exists in varying degrees in different persons, and is demonstrated in numerous ways. That we may be quite practical let us mention one or two. Often this is manifested in a greedy and grasping effort after inequitable profits and by paying an unjustly small wage to employees, the chief design of its perpetrators being to amass fortunes for their descendants. Yet often these very men hold prominent positions in the churches and "make long prayers," while devouring widows’ houses and grinding the face of the poor. Alas, how the Gospel is dishonored and the sanctuary defiled by such sanctimonious wretches.  

Again. Recently we read a faithful article wherein the writer took to task the lies and deceptions practiced by many shopkeepers and their assistants in palming off upon the public various forms of merchandise by misrepresenting their quality and value; the writer concluding with a solemn emphasis upon "all liars shall have their part in the lake which burneth with fire and brimstone" (Rev. 21:8). As he finished reading the same, this writer asked himself the question, And how far is a greedy and grasping public to blame? Who is largely responsible for this commercial dishonesty? Who tempt the tradesmen to mark their wares as "great bargains," "prices much reduced?" Is it not the covetous purchasers? How many today are possessed with an insatiable craving after "bargains," buying things "cheap," without any conscientious consideration of the real worth of the article: it is that which fosters so much fraud. Let the Christian buy only what he needs, and when he needs it, and so far as possible only from upright traders, and then he will be more willing to pay according to the value received.  

Second, covetousness evidences itself in keeping. There is a miserliness which clings to money as a drowning man to a log. There is a hoarding up for self which is entirely reprehensible. "There is one alone, and there is not a second; yea, he hath neither child nor brother; yet is there no end of all his labor; neither is his eye satisfied with riches; neither saith he, For whom do I labor and bereave my soul of good? This is also vanity, yea, it is a sore travail" (Ecclesiastes 4:8). Yes, there are those who are utterly unconcerned about their eternal interests, and labor day in and day out, year after year, in order to add to what they have already accumulated, and who begrudge purchasing for themselves the bare necessities of life. They continue to amass money utterly regardless of Christ’ s cause on earth or the poor and needy among their fellow-men. There are still those the language of whose actions is, "I will pull down my barns, and build greater; and there will I bestow all my fruits and my goods. And I will say to my soul, Soul, thou hast much goods laid up for many years: take thine ease; eat, drink, be merry" (Luke 12:18, 19).  

Third, covetousness also manifests itself in spending. If there be those who are niggardly, there are others who are wastrels. If there be those who condemn the miser for his stinginess, often they are guilty in turn of wreckless prodigality. That which ought to be saved for a rainy day, is used to gratify a desire which covets some unnecessary object. But let us not be misunderstood on these points. Neither the possession nor the retention of wealth is wrong in itself, providing it be acquired honestly and preserved with a justifiable motive. God is the One who "giveth thee power to get wealth" (Deut. 8:18), and therefore is His goodness to be acknowledged when He is pleased to prosper us in basket and in store. Yet even then we need the exhortation, "If riches increase, set not thine heart upon them" (Ps. 62:10).  

"Not slothful in business" (Rom. 12:11) is a Divine exhortation. So also there is a prudence and thrift which is legitimate, as is clear from, "There is that withholdeth more than is meet, but it tendeth to poverty" (Prov. 11:24). So also it is a bounden duty to make provision for those who are dependent upon us: "But if any provide not for his own, and specially for those of his own house, he hath denied the faith, and is worse than an infidel" (1 Tim. 5:8). It is easy to swing to the opposite extreme and become fanatical, and under the guise of trusting God, tempt Him. To lay up for a rainy day is quite permissible: see Proverbs 6:6-8. Neither idleness nor extravagance are to be condoned. Those who through indolence or prodigality waste their substance and fail in business cannot be too severely censured, for they not only impoverish themselves but injure others, becoming the pests of society and a public burden.  

Yet how difficult it is to strike the happy mean: to be provident without being prodigal, to be "not slothful in business" and yet not bury ourselves in it, to be thrifty without being miserly, to use this world and yet not abuse it. How appropriate is the prayer, "Remove from me vanity and lies; give me neither poverty nor riches; feed me with food convenient for me: lest I be full, and deny Thee, and say, Who is the Lord? or lest I be poor, and steal, and take the name of my God in vain" (Prov. 30:8, 9). Romans 7:7 shows that it is only as the Spirit applies the Law in power to the conscience that we are taught to see the evil and feel the danger of covetousness; as, at the same time, it serves to check an avaricious disposition and curb inordinate fondness for the creature. That which most effectually strikes at our innate selfishness is the love of God shed abroad in the heart. A generous heart and a liberal hand should ever characterize the Christian.  

A few words next upon the heinousness of covetousness. This evil lust blinds the understanding and corrupts the judgment, so that it regards light as darkness, and darkness as light. "If I have made gold my hope, or have said to the fine gold, Thou art my confidence; if I rejoiced because my wealth was great and because mine hand had gotten much... This also was an iniquity to be punished by the judge, for I should have denied the God that is above" (Job 31:24, 25, 28)— how little this is realized by the guilty one! It is an insatiable lust, for when covetousness rules, the heart is never satisfied: "He that loveth silver shall not be satisfied with silver, nor he that loveth abundance with increase" (Ecclesiastes 5:10). It is a devouring sin: "the deceitfulness of riches choke the Word" (Matthew 13:22).  

So terrible is this sin and so great is its power that, one who is governed by it will trample upon the claims of justice, as Ahab did in seizing the vineyard of Naboth (1 Kings 21); he will disregard the call of charity, as David did in taking the wife of Uriah (2 Sam. 11); he will stoop to the most fearful lies, as did Ananias and Sapphira; he will defy the express commandment of God, as Achan did; he will sell Christ, as Judas did. This is the mother sin, for "the love of money is the root of all evil." It is a gnawing and fatal sin: "But they that will be (are determined to be) rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition... which while some have coveted after they have erred from the faith, and pierced themselves through with many sorrows" (1 Tim. 6:9, 10).  

It is the working of this evil lust which lies at the root of very much of the fearful Sabbath-desecration that is now so rife. It is the greed of gold which causes the ra  

the Sunday editions of the newspaper. How the nations of Christendom are heaping up to themselves "wrath against the Day of Wrath!" God will not be mocked with impugnity. Those who believe the Scriptures must perforce expect that soon a far worse war than the last is likely to be sent as a scourge from Heaven upon the present Sabbath profaners.  

It was the spirit of covetousness which prompted Israel of old to disregard the fourth commandment. "In those days saw I in Jerusalem some treading winepresses on the Sabbath, and bringing in sheaves, and lading asses; as also wine, grapes, and figs, and all manner of burdens, which they brought into Jerusalem on the Sabbath day: and I testified against them in the day wherein they sold victuals. There dwelt men of Tyre also therein, which brought fish, and all manner of ware, and sold in the Sabbath unto the children of Judah, and in Jerusalem" (Nehemiah 13:15, 16). Because of their Sabbath profanation, the sore judgment of God fell upon the nation. "Then I contended with the nobles of Judah, and said unto them, What evil is this that ye do, and profane the Sabbath day? Did not your fathers thus, and did not our God bring all this evil upon us and upon this city? yet ye bring more wrath on Israel by profaning the Sabbath" (Nehemiah 13:17, 18): "Hallow My Sabbaths and they shall be a sign between Me and you, that ye may know that I am the Lord your God. Notwithstanding, the children rebelled against Me: they walked not in My statutes neither kept My judgments to do them, which if a man do, he shall even live in them: they polluted My Sabbaths: then I said, I will pour out My fury upon them" (Ezek. 20:20, 21).  

Thus, not only is covetousness a fearful sin in itself, but it is also the prolific mother of other evils. In the poor, it works envy, discontent, and fraud; in the rich, pride, luxury, and avarice. This vile lust unfits for the performing of holy duties, preventing the exercise of those graces which are necessary thereto. It exposes to manifold temptations, whereby we are rendered an easy prey to many spiritual enemies. The more we yield to this evil spirit, the more do we conduct ourselves as though we desired our portion in this world, and look no further than present things, contrary to "while we look not at the things which are seen, but at the things which are not seen" (2 Cor. 4:18). It tends to cast contempt on the mercies which are ours and quenches the spirit of thanksgiving. It turns the heart away from God: "How hardly shall they that have riches enter into the kingdom of God!" (Mark 10:23).  

Let us now go deeper and solemnly observe the comprehensiveness of God’ s searching law, "Thou shalt not covet" (Ex. 20:17). Light is cast upon those words by, "I had not known sin, but by the Law; for I had not known lust (‘ concupiscence,’ margin) except the law had said, Thou shalt not covet or "lust" (Rom. 7:7)— "concupiscence" is an evil desire, an inordinate affection, a secret lusting after something. What the apostle means is, I had never discovered my inward depravity unless the Spirit had enlightened my understanding, convicted my conscience, and made me feel the corruptions of my heart. Man ever looks on the outward appearance— and as a Pharisee of the Pharisees Paul’ s actions fully conformed to the Law— but when the Spirit quickens a soul, he is made to realize that God requires "Truth in the inward parts" (Ps. 51:6) and cries "Create in me a clean heart, O God, and renew a right spirit within me" (Ps. 51:10).  

"Thou shalt not covet." That which is here forbidden is concupiscence, or those imaginations, thoughts, and desires, which precede the consent of the will. Herein we may perceive the exalted holiness of the Divine Law— far transcending all human codes— requiring inward purity. Herein, too, we may recognize one of the fundamental errors of Romanists, who, following the Pelagians, deny that these lustings are sinful until they are yielded to, and who affirm that evil imaginations only become sinful when the mind definitely assents to them. But the holy Law of God condemns that which instigates unto what is forbidden, condemns that which inclines toward what is unholy, and denounces that which inflames with cupidity. All irregular desires are forbidden. Corrupt imaginations and unlawful inclinations that precede the consent of the will are evil, being the seeds of all other sins.  

Again we say, Herein God’ s Law differs from and is immeasurably superior to all of man’ s laws, for it takes note of and prohibits all the hidden desires and secret lustings of the heart. It is this tenth commandment which, above all others, discovers unto us our depravity and shows how very far short we come of that perfection which the Law requires. There is first an evil thought in the mind causing us to think of something which is not ours. This is followed by a longing after or wishing for it. There is then an inward delight by way of anticipating the pleasure that object will give; and then, unless restraining grace intervenes, the outward act of sin is committed— see James 1:14, 15. The first evil thought is involuntary, due to the mind’ s being turned from good to evil, even though that evil be simply lusting after a new but unnecessary hat! The longing is caused by the heart’ s being enticed by the delight promised. Then the consent of the will is gained, and the mind plans how to gain the coveted object.  

This concupiscence or evil lusting of the heart is called "the law of sin which is in my members" (Rom. 7:23). It is what the older theologians term "original sin," being the fountain of evil within, corrupting all our faculties. Discontent with our lot, envy of our neighbors, yea, even the very "thought of foolishness is SIN" (Prov. 24:9). How high is the standard set before us: "Let none of you imagine evil in your hearts against his neighbor; and love no false oath; for all these are things that I hate, saith the Lord" (Zech. 8:17). Does the third commandment interdict any blasphemous oath upon the lips? then the tenth prohibits any risings of the heart against God. Does the fourth commandment interdict all unnecessary work on the Sabbath? then the tenth condemns our saying "what a weariness is it." Does the eighth commandment interdict every act of theft? then the tenth prohibits our desiring anything which is our neighbor’ s.  

But it is not until after a person is regenerate that he takes notice of the inward motions of sin and takes cognizance of the state of his heart. Then Satan will seek to persuade that he is not responsible for involuntary thoughts (which come unbidden), that evil desires are beyond our control— infirmities which are excusable. But God says to him "Keep thine heart with all diligence, for out of it are the issues of life" (Prov. 4:23), and makes him realize that every lusting after what He has forbidden or withheld is a species of self-will. Therefore we are accountable to judge the first inclination toward evil and resist the very earliest solicitations. The fact that we discover so much within that is contrary to God’ s holy requirements should deeply humble us, and cause us to live more and more out of self and upon Christ.  

  

  

Combined Bible: Heb 13:6

  

(Hebrews 13:5, 6)   

Discontent, though few appear to realize it, is sinful, a grievous offense against the Most High. It is an impugning of His wisdom, a denial of His goodness, a rising up of my will against His. To murmur at our lot is to take issue with God’ s sovereignty, quarrelling as it does with His providence, and therefore, is a being guilty of high treason against the King of the universe. Since God orders all the circumstances of human life, then every person ought to be entirely satisfied with the state and situation in which he is placed. One has no more excuse to grumble at his lot than has another. This truth Paul instructed Timothy to press upon others: "Let as many servants as are under the yoke, count their own masters worthy of all honor, that the name of God and His doctrine be not blasphemed" (1 Tim. 6:1).  

"The wicked are like the troubled sea, when it cannot rest, whose waters cast up mire and dirt. There is no peace, saith my God, to the wicked" (Isa. 57:20, 21). The ungodly are total strangers to real contentment. No matter how much they have, they are ever lusting after more. But God exhorts His people, "Let your conversation be without covetousness; and be content with such things as ye have" (Heb. 13:5). As it is their bounden duty to avoid the vice of covetousness, so it is their personal responsibility to cultivate the virtue of contentment; and failure at either point is culpable. The contentment here exhorted unto is something other than a fatalistic indifference: it is a holy composure of mind, a resting in the Lord, a being pleased with what pleases Him— satisfied with the portion He has allotted. Anything short of this is evil.  

Discontent is contrary to our prayers, and therefore must be most reprehensible. When we truly pray, we desire God to give or withhold, to bestow or take away, according as will be most for His glory and our highest good. Realizing that we know not what is best, we leave it with God. In real prayer we submit our understandings to the Divine wisdom, our wills to His good pleasure. But to be dissatisfied with our lot and complain at our portion is to exercise the very opposite spirit, indicating an unwillingness to be at God’ s disposal, and leaning to our own understanding as though we knew better than He what was most conducive to our present and future well being. This is a tempting of God and a grieving of His Holy Spirit, and has a strong tendency to provoke Him to fight against us (Isa. 63:10).  

When God does fight against us because of this sin, He often gives us what we were discontented for the want of, but accompanies the same with some sore affliction. For example, Rachel was in a most discontented frame when she said to Jacob "Give me children, else I die" (Gen. 30:1). The sequel is very solemn: she had children, and died in childbirth: see Genesis 35:16-18. Again, we are told that Israel "lusted exceedingly in the wilderness, and tempted God in the desert. And He gave them their request, but sent leanness into their soul" (Ps. 106:14, 15). These cases need to be taken to heart by us, for they are recorded for our learning and warning. God takes note of the discontent of our hearts as well as the murmuring of our lips. "Giving thanks always for all things unto God and the Father in the name of our Lord Jesus Christ" (Eph. 5:20) is the standard which He has set before us.  

Not only is discontent a grievous sin against God, but it unfits the Christian for the discharge of holy duties, preventing the exercise of those graces which are necessary in order thereunto. It silences the lips of supplication, for how can a murmurer pray? It destroys the spirit of submission, for complaining is a "fretting against the Lord." It quenches faith, hope and love. Discontent is the very essence of ingratitude, and therefore it stifles the voice of thanksgiving. There cannot be any rest of soul until we quietly resign our persons and portions to God’ s good pleasure. Discontent corrodes the strings of the heart, and therefore it arrests all happy endeavor.  

Discontent is usually over temporal matters, and this is a sad intimation that material things are sought after more eagerly than are spiritual things. It argues a lack of confidence in the care of our heavenly Father to provide for us the things which are needed. "Christian, let me ask thee this question, Didst thou give thyself to Christ for temporal, or for eternal comforts? Didst thou enter upon religion to save thine estate, or thy soul? Oh, why then shouldest thou be so sad, when thine eternal happiness is so safe? For shame, live like a child of God, an heir of Heaven, and let the world know, that thy hopes and happiness are in a better world; that thou art denied those acorns which thy Father giveth to His hogs, yet thou hast the children’ s bread, and expectest thine inheritance when thou comest to age" (G. Swinnock, 1650). What cause have we all to be deeply humbled over our sinful repinings, to hang our heads with shame, and penitently confess the same unto God!  

Yet notwithstanding both the sinfulness and injuriousness of discontent, many raise various objections to excuse the same. Some will plead their personal temperament in self-vindication, alleging that their natural temper makes them uneasy and anxious, so that they are quite unable to submit themselves unto the disposing providence of God. But, my dear reader, the corruption of our nature and its proneness to sin is no excuse for, but rather an aggravation of it, showing how much our hearts are opposed unto God. The more we yield to our natural inclinations, the more power they obtain over us. In such a case as the above we ought rather to be the more importunate with God, begging Him for His grace to restrain the inordinancy of our affections, to subdue our fears, and work in us willingness to acquiesce to His sovereign pleasure.  

Others attempt to justify their discontent and uneasy frame of spirit by alleging that the injuries which others have done them ought to be resented, and that not to manifest discontent under them would be to encourage such people unto further insults and trampling upon them. To this it may be replied that while we complain of injuries done to us by men, and are prone to meditate revenge against them, we do not consider the great dishonor that we bring to God, and how much we provoke Him. It is written, "But if ye forgive not men their trespasses, neither will your Father forgive your trespasses" (Matthew 6:15). Remember that "What glory is it if, when ye be buffeted for your faults, ye shall take it patiently? but if when ye do well, and suffer for it, ye take it patiently, this is acceptable with God. For even hereunto were ye called: Because Christ also suffered for us, leaving us an example, that ye should follow His steps: who did no sin, neither was guile found in His mouth; who, when He was reviled, reviled not again" (1 Pet. 2:20-23).  

Others seek to excuse their discontent by dwelling upon the magnitude of their trials, saying that their burden is insupportable, so that they are pressed out of measure, above their strength. Even so, none of our afflictions are as great as our sins; and the more we complain, the heavier do we make our burden. Others point to the altogether unexpectedness of their trouble, that it came upon them when they were quite unprepared, and that it is therefore more than flesh and blood can endure. But the Christian should daily expect afflictions in this world, at least so far as not to be unprovided for or think it strange he should be exercised by them (1 Pet. 4:12). With some the drastic change from affluence to poverty is so great they argue that it is impossible to bear up under it. But does not God say, "My grace is sufficient for thee" (2 Cor. 12:9)?  

Yet no excuses are to be allowed to set aside or modify this Divine injunction, "Be content with such things as ye have." But before proceeding further let it be pointed out that contentment is not incompatible with honest effort to enlarge the provision of earthly things for ourselves and those dependent upon us, for God has given us six days out of seven to be industrious. Idleness must not be allowed to cloak itself under the guise of this grace: contentment and indolence are two vastly different things. "This contentment does not consist in a slothful neglect of the business of life, nor of a real nor pretended apathy to worldly interests. It is substantially a satisfaction with God as our portion and with what He is pleased to appoint for us. It is opposed to covetousness or the inordinate desire of wealth, and to unbelieving anxiety— dissatisfaction with what is present, distrust as to what is future" (John Brown).  

Contentment is a tranquility of soul, a being satisfied with what God has apportioned. It is the opposite of a grasping spirit which is never appeased, with distrustful anxiety, with petulant murmurings. "It is a gracious disposedness of mind, arising solely from trust in and satisfaction with God alone, against all other things whatever appear to be evil" (John Owen). It is our duty to have the scales of our heart so equally poised in all God’ s dealings with us as that they rise not in prosperity, nor sink in adversity. As the tree bendeth this way or that with the wind, yet still keeps its place, so we should yield according to the gales of Divine providence, yet still remaining steadfast and retaining our piety. The more composure of mind we preserve, the more shall we, on the one hand, "rejoice with trembling" (Ps. 2:11), and on the other, "faint not" when the chastening rod falls upon us.  

As this spiritual grace of contentment is so glorifying to God, and so beneficial to ourselves, we will endeavor to mention some of the chief aids thereto. First, a realization of God’ s goodness. A deep and fixed sense of His benevolence greatly tends to quieten the heart when outward circumstances are trying to us. If I have formed the habit of meditating daily upon God’ s fatherly care— and surely I am constantly surrounded by proofs and tokens thereof— then I shall be less apt to chafe and fret when His providences cross my will. Has He not assured me that "all things work together for good to them that love God, to them who are called according to His purpose" (Rom. 8:28)? What more then can I ask? O to rest in His love. Surely He is entitled to my confidence in His paternal solicitude. Remember that each murmur implies unthankfulness. Complaining is the basest of ingratitude. If the Lord provides for the ravens, will He overlook the needs of any of His children? O ye of little faith!  

Second, a steady realization of God’ s omniscience. A deep and fixed sense of His un-searchable wisdom is well calculated to allay our fears and compose our minds when everything appears to be going wrong with our circumstances. Settle it in your mind once for all, dear friend, that "the high and lofty One" makes no mistakes. His understanding is infinite, and His resources are without measure. He knows far better than we do what is for our well being and what will best promote our ultimate interests. Then let me not be found pitting my puny reason against the ways of the all-wise Jehovah. It is naught but pride and self-will which complains at His dealings with me. As another has said, "Now if one creature can and ought to be governed by another that is more wise than himself— as the client by his learned counsel, the patient by his skillful physician— much more should we be satisfied with the unerring dispositions of God." Remember that complaining never relieves a single woe or lightens a single burden; it is therefore most irrational.  

Third, a steady realization of God’ s supremacy. A deep and fixed sense of His absolute sovereignty, His indisputable right to do as He pleases in the ordering of all our affairs, should do much to subdue the spirit of rebellion and silence our foolish and wicked murmurings. It is not the Almighty’ s pleasure to give unto all alike, but rather that some should have more and others less: "The Lord maketh poor, and maketh rich: He bringeth low, and lifteth up. He raiseth up the poor out of the dust, and lifteth up the beggar from the dunghill, to set them among princes" (1 Sam. 2:7, 8). Then quarrel not with the Most High because He distributes His gifts and favors unequally; but rather seek grace that thy will may be brought into subjection to His. It is written "Thou wilt keep him in perfect peace, whose mind is stayed on Thee" (Isa. 26:3). Consider how many lack some of the good things which thou enjoyest. "Woe unto him that striveth with his Maker.... Shall the clay say to Him that fashioneth it, What maketh Thou?" (Isa. 45:9).  

Fourth, a steady realization of our ill-deserts. A deep and fixed sense of our utter unworthiness must do much to still our repinings when we are tempted to complain of the absence of those things our hearts covet. If we live under an habitual sense of our unworthiness, it will greatly reconcile us to deprivations. If we daily remind ourselves that we have forfeited all good and deserve all ill at the hands of God, then we shall heartily acknowledge "It is of the Lord’ s mercies that we are not consumed" (Lam. 3:22). Nothing will more quickly compose the mind in the face of adversity and nothing will so prevent the heart being puffed up by prosperity, than the realization that "I am not worthy of the least of all the mercies" (Gen. 32:10) of God. Just so far as we really preserve a sense of our ill-deserts will we meekly submit to the allotments of Divine providence. Every Christian cordially assents to the truth "He hath not dealt with us after our sins, nor rewarded us according to our iniquities" (Ps. 103:10), then why complain if God withholds from us what He grants to others?  

Fifth, weanedness from the world. The more dead we are to the things of time and sense, the less our hearts will crave them, and the smaller will be our disappointment when we do not have them. This world is the great impediment to the heavenly life, being the bait of the flesh and the snare of Satan by which he turns souls from God. The lighter we hold the world’ s attractions, the more indifferent we are to either poverty or wealth, the greater will be our contentment. God has promised to supply all our needs, therefore "having food and raiment let us be therewith content" (1 Tim. 6:8). Superfluities are hindrances and not helps. "Better is little with the fear of the Lord, than great treasure and trouble therewith" (Prov. 15:16). Remember that the contented man is the only one who enjoys what he has. "Set your affection on things above, not on things on the earth" (Col. 3:2).  

Sixth, fellowship with God. The more we cultivate communion with Him and are occupied with His perfections, the less shall we lust after the baubles which have such a hold upon the ungodly. Walking with God produces a peace and joy such as this poor world can neither give nor take away. "There be many that say, Who will show us any good? Lord, lift Thou up the light of Thy countenance upon us. Thou hast put gladness in my heart, more than in the time that their corn and their wine increased" (Ps. 4:6, 7). Walking in the way of God’ s commands is a real antidote to discontent: "Great peace have they which love Thy law, and nothing shall offend them" (Ps. 119:165). Seventh, remembrance of what Christ suffered. "For consider Him that endured such contradiction of sinners against Himself, lest ye be wearied and faint in your minds" (Heb. 12:3). When tempted to complain at your lot, meditate upon Him who when here had not where to lay His head, who was constantly misunderstood by friends and hated by innumerable enemies. Contemplation of the cross of Christ is a wonderful composer of an agitated mind and a querulous spirit.  

"Be content with such things as ye have: for He hath said, I will never leave thee, nor forsake thee." Here is an enforcement of what has just gone before, a reason for the duties enjoined, a motive supplied for the performance of them. One of the Divine promises is quoted, which if it be duly appropriated by us, we shall be dissuaded from covetousness and persuaded to contentment. Resting on this Divine assurance will both moderate our desires and alleviate our fears. "I will never leave thee nor forsake thee" is a guarantee of God’ s continual provision and protection, and this rebukes all inordinate desires and condemns all anxious fears. The evils are closely connected, for in most instances covetousness, in the Christian, is rooted in a fear of want; while discontent generally arises from a suspicion that our present portion will prove to be inadequate for the supply of our needs. Each such disquietude is equally irrational and God-dishonoring.  

Both covetousness and discontent proceed from unbelief. If I really trust God, will I have any qualms about the future or tremble at the prospect of starvation? Certainly not: the two things are incompatible, opposites— "I will trust, and not be afraid" (Isa. 12:2). Thus the apostle’ s argument is clear and convincing: "Let your conversation be without covetousness; be content with such things as ye have: for He hath said, I will never leave thee nor forsake thee." The "for He hath said" is more forcible than "for God hath said:" it is the character of the One with whom we have to do that is here held up to our view. "He has said"— who has? Why, One whose power is omnipotent, whose wisdom is infinite, whose faithfulness is inviolable, whose love is unchanging. "All the efficacy, power and comfort of Divine promises arise from and are resolved into the excellencies of the Divine nature. He hath said it who is truth, and cannot deceive" (John Owen).  

And what is it that He has said, which, if faith truly lays hold of, will subdue covetousness and work contentment? This, "I will never leave thee nor forsake thee." God’ s presence, God’ s providence, God’ s protection, are here assured us. If due regard be paid to these inestimable blessings, the heart will be kept in peace. What more would we have save a conscious realization of the same? O for a felt sense of His presence, for a gracious manifestation thereof to the soul. What were all the wealth, honors, pleasures of the world worth, if He should totally and finally desert us! The comfort of our soul does not depend upon outward provisions, so much as on our appropriation and enjoyment of what is contained in the Divine promises. If we rested more on them, we would crave less of this world’ s goods. What possible cause or ground for fear remains when God has pledged us His continual presence and assistance?  

"I will never leave thee nor forsake thee." It is almost impossible to reproduce in English the emphasis of the original, in which no less than five negatives are used to increase the strength of the negation, according to the Greek idiom. Perhaps the nearest approximation is to render it, "I will never, no, never leave thee, nor ever forsake thee." In view of such assurance we should fear no want, dread no distress, nor have any trepidation about the future. At no time, under any circumstances conceivable or inconceivable, for any possible cause, will God utterly and finally forsake one of His own. Then how safe they are! how impossible for one of them to eternally perish! God has here graciously condescended to give the utmost security to the faith of believers in all their difficulties and trials. The continued presence of God with us ensures the continued supply of every need.  

"For He hath said, I will never leave thee, nor forsake thee." These words were first spoken by Jehovah to the successor of Moses (Josh. 1:5), whose task it was to dispossess Canaan of all the heathen nations then inhabiting it. The fact that the Holy Spirit moved the apostle to apply unto Christians this promise made to Joshua, supplies clear proof that our modern dispensationalists wrongly divide the Word of Truth. Their practice of partitioning the Scriptures and their contention that what God said under one dispensation does not apply to those living in another, is here exposed as nothing less than an effort of Satan to rob God’ s people of a part of their rightful and needful portion. This precious promise of God belongs as truly to me now as it did to Joshua of old. Let, then, this principle be tenaciously held by us: the Divine promises which were made upon special occasions to particular individuals are of general use for all the members of the household of faith.  

What has just been affirmed is so obvious that it should require no further proof or illustration; but inasmuch as it is being repudiated in some influential quarters today, we will labor the point a little. Are not the needs of believers the same in one age as another? Is not God affected alike unto all His children?— does He not bear them the same love? If, then, He would not desert Joshua, then He will not any of us. Are not Christians now under the same everlasting Covenant of Grace as were the O.T. saints? then they have a common charter— "For the promise is unto you, and to your children, and to all that are afar off" (Acts 2:39). Let us not forget that "Whatsoever things were written aforetime, were written for our learning, that we through patience and comfort of the Scriptures might have hope" (Rom. 15:4).  

"So that we may boldly say, The Lord is my Helper, and I will not fear what man shall do unto me" (verse 6). An inference is here drawn from the promise just quoted: a double conclusion is reached— confidence in God and courage against man. This intimates that we should make a varied and manifold use of the Divine promises. This twofold conclusion is based upon the character of the Promiser: because He is infinitely good, wise, faithful, powerful, and because He changes not, we may boldly or confidently declare with Abraham "God will provide" (Gen. 22:8), with Jonathan "there is no restraint to the Lord" (1 Sam. 14:6), with Jehoshaphat "None is able to withstand Thee" (2 Chron. 20:6), with Paul "If God be for us, who can be against us?" (Rom. 8:31).  

"So that we may boldly say, The Lord is my Helper, and I will not fear what man shall do unto me." Once more the apostle confirms his argument by a Divine testimony, for he quotes from Psalm 118:6. In this citing of David’ s language, Christians are again taught the suitability of O.T. language unto their own case, and the permissibility of appropriating the same unto themselves: "we may boldly say" just what the Psalmist did! It was in a time of sore distress that David expressed his confidence in the Lord, at a time when it appeared that his enemies were ready to swallow him up; but contrasting the omnipotency of Jehovah from the feebleness of the creature, his heart was emboldened. The believer is weak and unstable in himself, and constantly in need of assistance, but the Lord is ever ready to take his part and render all needed aid.  

"The Lord is my Helper" implies, as W. Gouge pointed out, "a willing readiness and a ready willingness to afford us all needed succor." Those whom He forsakes not, He helps— both inwardly and outwardly. Note carefully the change from "we may boldly say" to "the Lord is my Helper:" general privileges are to be appropriated by us in particular. "Man can do much: he can fine, imprison, banish, reduce to a morsel of bread, yea, torture and put to death; yet as long as God is with us and standeth for us, we may boldly say, ‘ I will not fear what man can do.’ Why? God will not see thee utterly perish. He can give joy in sorrow, life in death" (Thomas Manton). May the Lord graciously grant both writer and reader more faith in Himself, more reliance upon His promises, more consciousness of His presence, more assurance of His help, and then we shall enjoy more deliverance from covetousness, discontent, and the fear of man.  

  

  

Combined Bible: Heb 13:7

to Fidelity   

(Hebrews 13:7, 8)   

In seeking to ascertain the meaning and scope of the verses which now require our consideration due notice must be taken of their setting, and that, in turn, weighed in the light of the epistle as a whole. In the immediate context the apostle dehorts from covetousness and discontent, reminding his readers that God had said "I will never leave thee nor forsake thee." From that Divine promise he points out two conclusions which faith will draw. First, "The Lord is my Helper." The child of God is in urgent need of an all-powerful Helper, for he has to contend with a mighty foe whose rage knows no bounds. It is a great mercy when we are made conscious of our helplessness, when our conceit is so subdued as to realize that without Divine assistance defeat is certain. What peace and comfort it brings to the heart when the believer is enabled to realize that the Lord is just as truly his "Helper" when chastening him, as when delivering from trouble!  

The Second inference which faith makes from the Divine promise is, "I will not fear what man shall do unto me." If the Lord will never leave nor forsake me, then He must be" a very present help in trouble" (Ps. 46:1). O what a difference it makes to the sorely-tried soul when he can realize that God is not far away from him, but "at hand" (Phil. 4:5). Yes, even if called upon to walk through the valley of the shadow of death, he will be with me, and therefore will His rod and staff comfort me (Ps. 23:4). And since the believer’ s Helper is none other than the Almighty, no real harm or evil can possibly befall him. Why, then, should he dread the creature? His worst enemy can do naught against him without the Lord’ s permission. The abiding presence of the Lord ensures the supply of every need: therefore contentment should fill the heart. The abiding presence of the Lord guarantees all-sufficient help, and therefore alarms at man’ s enmity should be removed.  

Even in the more general exhortations of Hebrews 13 there is a tacit recognition of the peculiar circumstances of the Hebrews, and more plainly still is this implied in the language of verse 6. The Jewish Christians were being opposed and persecuted by their unbelieving brethren, and the temptation to apostatize was very real and pressing. "The fear of man bringeth a snare" (Prov. 29:25). It did to Abraham, when he went down to Egypt, and later on to Gerar, moving him to conceal Sarah’ s real relation to him. It did to the whole nation of Israel when they hearkened to the report of the ten spies. It did to Peter, so much so that he denied his Master. It did to Pilate, for when the Jews threatened him with "If thou let this man go, thou art not Caesar’ s friend" (John 19:12), he unwillingly consented to Christ’ s crucifixion. Fearfully solemn is that word, "But whosoever shall deny Me before men, him will I also deny before My Father which is in Heaven" (Matthew 10:33).  

Now it is in view of the trying situation in which the Hebrew saints were placed that we should consider our present passage. The apostle’ s design was to fortify them against temptations to apostatize, to encourage them unto steadfastness in the Faith, to so establish them that even though they should be called on to suffer a violent death, they would yet remain loyal to Christ. Moreover, their enemies were not only intimidating them by open oppression and threats of more dire persecution, but others under the guise of being Christian teachers, were seeking to poison their minds with errors that undermined the very foundations of the Gospel: it was to them that Paul had reference in verse 9. Hence, in verses 7, 8 the apostle also calls upon the Hebrews to maintain their profession of the Truth in opposition to the lies of these Judaizers.  

"Remember them which have the rule over you, who have spoken unto you the Word of God: whose faith follow, considering the end of their conversation. Jesus Christ the same yesterday, and today, and forever" (verses 7, 8). A number of questions are raised by the terms of our passage. Who are the rulers here mentioned? In what sense or way are they to be "remembered"? What is signified by "following" their faith? What is denoted by the "end of their conversation"? Wherein do these exhortations furnish motives unto fidelity or steadfastness? Why affirm here the Savior’ s immutability?  

First of all it should be pointed out that the A.V. rendering of the opening clause is misleading, and quite out of harmony with the remainder of the verse. "Those which have the rule over you" is a single word in the Greek. It is a participle of the present tense, but is frequently used as a noun, as is obviously the case here: "your rulers." That their present rulers could not be intended is quite apparent from several considerations. First, because the Hebrews were called upon to "remember," rather than submit to them. Second, because they are distinctly described as they "who have spoken unto you the Word of God." Third, because they were such as had already received "the end of their conversation" or conduct in this world. Finally, because there is a distinct precept given with respect to their attitude toward their living rulers in verse 17.  

The reference is, of course, to the spiritual rulers, those who had ministered to them God’ s Word. The persons intended were the officers in the Church, that is, those who guided and governed its affairs. "Overseers" or "guides" is hardly definite or strong enough to bring out the force of the original term, for while it signifies to lead or go before, it also denotes one who is over others, being the word for "governor" in Matthew 2:6 and Acts 7:10. "Your leaders" would be better, though hardly as good as the word actually used in the A.V.— your rulers. Those in view were the apostles and prophets, the elders and pastors, who instructed the saints and directed the government of the churches. No doubt the apostle was more specifically alluding to such men as Stephen and James who had been beheaded by Herod (Acts 12:2), men who had sealed the Truth they proclaimed by laying down their lives for it.  

"Who have spoken unto you the Word of God": that is the mark by which Christian leaders are to be identified— the men whom God has graciously called to ecclesiastical rule are gifted by Him to expound and enforce the Scriptures, for the function of their office is not legislative, but administrative. The Christian leader, though he possesses no arbitrary power, nevertheless is to bear rule, and that, according to the Scriptures. He is not called upon to invent new laws, but simply to declare the will and apply the statutes of Zion’ s King. There cannot be a properly ordered household unless discipline be duly maintained. Alas, if one section of those who profess to be the ministers of Christ have usurped His prerogatives, exalting themselves into ecclesiastical despots, another class have woefully failed to maintain the honor of His House, letting down the bars and inaugurating a regime of lawlessness.  

"Remember them which have the rule over you, who have spoken unto you the Word of God." By this criterion are we to test the ostensible "guides" and religious leaders of the day. "Beloved, believe not every spirit, but try the spirits, whether they are of God: because many false prophets are gone out into the world" (1 John 4:1); and never was there a time when we more urgently needed to measure men by this standard. "Now I beseech you, brethren, mark them which cause divisions and offenses contrary to the doctrine which ye have learned; and avoid them" (Rom. 16:17). "If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God speed" (2 John 10)— no matter how pleasing his personality, soothing his message, or numerous his followers. "For he whom God hath sent speaketh the words of God" (John 3:34): true of Christ perfectly, but characteristic of all whom He calls to the sacred office of the ministry. To speak God’ s Word is the grand duty of the Christian teacher— not to indulge in philosophical or theological speculation, nor to tickle the ears of men with sensational topics of the day.  

The next thing singled out for mention in connection with these spiritual rulers who had preached the Word of God, is their "faith," which the Hebrews were enjoined to "follow." There is some difference of opinion among the commentators as to exactly what is here referred to. "Faith" is a term which has a varying scope in its N.T. usage, though its different meanings are closely applied, and can usually be determined by the context. First, "Faith" is the principle of trust whereby the heart turns to God and rests upon His word, and by which we are, instrumentally, saved: "thy faith hath made thee whole" (Matthew 9:22), "by grace are ye saved through faith" (Eph. 2:8). Second, "faith" has reference to that which is to be believed, the Truth of God, the Christian Creed: "exhorting them to continue in the Faith" (Acts 14:22), "the Word of Faith which we preach" (Rom. 10:8), "contend for the Faith" (Jude 3). Third, "faith" is used to designate the fruits and works that spring from it, because it is their root: "brought us good tidings of your faith" (1 Thess. 3:6), "show me thy faith" (James 2:18), i.e., the effects of it.  

The term "faith" is used in still another sense. Fourth, it signifies fidelity or faithfulness, as in the following passages: "The weightier matters of the Law: judgment, mercy, and faith" (Matthew 23:23), "the faith of God" (Rom. 3:3), "the fruit of the Spirit is love, joy, peace... faith" or "faithfulness" as in the R.V. (Gal. 5:22). Personally we consider this last meaning of the term to be primary, though not exclusive, significance in our present verse. The reference is not only to the grace of faith which was in them, but to its whole exercise in all that they did and suffered. Amid much discouragement and bitter opposition those Christian leaders had not fainted, but held on their way. Despite temptations to apostatize they had persevered in their profession, remained loyal to Christ, continued to minister unto His people, and had glorified God by laying down their lives for the Gospel. Faithful to their Master, they were fruitful in his service to the end of their course.  

The last thing here mentioned of these spiritual rulers is "the end of their conversation," which is the most difficult to define with exactitude. The Greek word here for "end" is not "telos" which signifies the finish or conclusion of a thing, but "ekbasis" which literally means "a going up out of." It is found elsewhere in the N.T. only in 1 Corinthians 10:13, where it is rendered "God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it." "It is not therefore merely an end that is intended; nor doth the word signify a common end, issue or event of things, but an end accompanied with a deliverance from, and so a conquest over, such difficulties and dangers as men were before exposed unto. These persons, in the whole course of their conversation, were exercised with difficulties, dangers and sufferings, all attempting to stop them in their way, or to turn them out of it. But what did it all amount to, what was the issue of their conflict? It was a blessed deliverance from all troubles, and conquest over them" (John Owen).  

"The end of their conversation," then, has reference to their egress or exit from this world of sin and sorrow. It was a deliverance from all their trials, an honorable way of escape from all their difficulties and dangers, an exodus from the land of their Enemy. Yet it seems to us that the particular term used here by the Spirit is designed to carry our thoughts beyond this present scene. What was before the mind of Paul himself as he announces that the time of his departure was at hand? First, he declared, "I have fought a good fight, I have finished my course, I have kept the faith," and then he added "henceforth there is laid up for me a crown of righteousness" (2 Tim. 4:7, 8). As we have said, "ekbasis" signified a "going up out of:" thus the "end of their conversation" also meant a being taken to be forever with the Lord, a sure though future resurrection, and an unfading diadem of glory.  

Corresponding to the three things said of their spiritual leaders, a threefold exhortation is given to the Hebrews. They were required to "remember" those who had spoken to them the Word of God," they were bidden to "follow" their faith, and they were enjoined to "consider" the end of their conversation. "Remember" is another word that is given a comprehensive meaning and scope in its Scriptural usage. It signifies that reverence and submission which is due a superior, as in "Remember now thy Creator in the days of thy youth" (Ecclesiastes 12:1). It implies the holding fast of what has been received, whether instruction, promises, or warnings: "Remember, forget not, how thou provoked the Lord thy God to wrath in the wilderness" (Deut. 9:7). It means to recall that which has been forgotten: "When therefore He was risen from the dead, His disciples remembered that He had said this unto them, and they believed the Scripture, and the word which Jesus had said" (John 2:22). It denotes to meditate upon, as in "And thou shalt remember all the way which the Lord thy God led thee these forty years in the wilderness" (Deut. 8:2).  

Here in our text the "remember" is used comprehensively, as comprising all those duties of respect and esteem, of love and obedience, which they owed to their departed teachers. Nor was such an exhortation needless. Human nature is very fickle, and tragic it is to mark how quickly many a faithful pastor is forgotten. Such forgetfulness is a species of ingratitude, and therefore is sinful. "Now there was found in it a poor wise man, and he by his wisdom delivered the city: yet no man remembered that same poor man" (Ecclesiastes 9:15)— God taxes them with their forgetfulness! "Remember your leaders" includes thankfulness to God for them, speaking well of them, putting into practice their teaching. More specifically it means: treasure up in heart their instructions; call to mind their counsels, warnings, exhortations; gratefully meditate upon their untiring efforts to establish you in the Faith.  

"Remember your rulers." How fearfully has this precept been perverted! What terrible superstitions have been invented and perpetrated in this connection: such as religious celebrations on the anniversary of their death, the dedication of "altars" and "chapels" unto their memory, the adoration of their bones, with the ascription of miraculous cures to them; the offering of prayers for them and to them. True, they are to be esteemed very highly in love for their works’ sake (1 Thess. 5:13), both while they are with us and after God has removed them from us, but His servants are not to be "remembered" with idolatrous veneration, nor to the dividing with Christ any of those honors which belong alone unto Him. Not carnally, but spiritually are they to be remembered in what they did and taught, so that we are duly affected thereby.  

It is at the point last mentioned we may perceive the pertinency of this precept to the apostle’ s design. His immediate purpose was to fortify them against departure from the Faith. Hence, he bids them "remember your rulers," for if you bear steadily in mind their instruction, you will at once perceive the error of the "divers and strange doctrines" which he warns against in verse 9. "The sheep follow Him: for they know His voice, And a stranger they will not follow, but will flee from him; for they know not the voice of strangers" (John 10:4, 5): that is the order— if we are heeding the true servants of Christ, we shall neither be attracted nor deceived by the emissaries of Satan. Again; a loving esteem of our teachers and a grateful remembrance of their devoted and laborious efforts to get us established in the Truth, will make us ashamed to go back on their instruction. Finally; to recall their steadfastness will be an encouragement to us when encountering opposition: they did not apostatize in the face of extreme peril— shall we spurn the example they left us.  

And what is the clear implication of this to present-day preachers? Is there not here a searching word for heart and conscience? Is your ministry worthy to be stored up in the hearer’ s minds? Are your sermons worth remembering? The humble-minded will be ready to answer No, there is little or nothing in my simple and homely discourses deserving to be treasured up. Ah, brother preacher, it is not clever analyses of difficult passages which exhibit your mental acumen, nor lofty flights of language which display your rhetorical powers, that is of lasting worth. Rather is it that which makes sin to be more hated, God to be more feared, Christ to be more highly valued, the path of duty more clearly defined, which is what we are to aim to.  

"Whose faith follow." This is the next duty we owe unto our spiritual leaders. It is closely allied to the former: we are to so "remember" them as to be effectually influenced in our own conduct. The word for "follow" signifies to imitate: it is used again in "For yourselves know ye ought to follow us: for we behaved not ourselves disorderly among you" (2 Thess. 3:7). "It is such a following as wherein we are fully conformed unto, and do lively express, that which we are said to follow. So a scholar may be said to follow his master, when, having attained all his arts and sciences, he acts them in the same manner as his master did. So are we to follow the faith of these guides" (John Owen). This is the greatest honor which we can do them, and is far more pleasing to God than erecting a marble monument to their memory or dedicating some "church" unto their name.  

"Whose faith follow." There are many who sit more or less regularly under the ministry of God’ s servants, and they approve of their doctrine, admire their courage, speak well of them, but they do not carry out their principles or emulate their example. The whole force of this second exhortation is that we are to so "remember" our leaders as to be thereby influenced unto the living of a holy life. To "follow" their faith means to ponder their trust in God and pray for an increase of your own. Recall to mind their instructions, and continue thou in the profession and practice of the doctrine they inculcated. Meditate upon their lives, and so far as their works corresponded to their words, imitate their conduct. Copy their virtues, and not their eccentricities. "No mere man, not the best of men, is to be our pattern or example absolutely, or in all things. This honor is due unto Christ alone" (John Owen).  

"Whose faith follow." The appropriateness of this exhortation to the situation in which the Hebrews were is also obvious. It is a spiritual stimulus rightly to "remember" our former leaders, for it makes them, in a sense, present again with us. The faculty to recall the past is not only a Divine gift and mercy, but it entails definite responsibilities. As we recall the testimony and toil of our ministers, their loyalty to Christ and devotedness to our interests, we are to be suitably affected thereby. When encountering opposition, we should remember the much fiercer persecution others have suffered before us. When tempted to compromise and sell the Truth, we should think upon the unswerving fidelity of our fathers in the Faith. Should we ever be under heavy pressure to apostatize, we must weigh well the fact that the principles of the faith of our former leaders were adequate to sustain their hearts, so that they met death with holy composure, and seek grace to "hold the beginning of our confidence steadfast unto the end."  

Once more we would pause and notice the solemn implication of this word to those of us who are ministers of the Gospel. Next to pleasing the Lord Himself, our chief care should be to set before our flock such an example of faith and holiness, as that it will be their duty to remember and follow. This is not optional, but obligatory, for God has bidden each of His servants "be thou an example of the believers, in word, in conversation, in love, in spirit, in faith, in purity" (1 Tim. 4:12); and again, "In all things showing thyself a pattern of good works: in doctrine uncorruptness, gravity, sincerity, sound speech that cannot be condemned; that he that is of the contrary part may be ashamed, having no evil thing to say of you" (Titus 2:7, 8). Alas, how many of the present-day preachers set an example which if followed by their hearers would lead them to perdition. O for grace to let our light "so shine before men, that they may see our good works, and glorify our Father which is in Heaven" (Matthew 5:16).  

"Considering the end of their conversation." Here is the third part of our duty toward those whom God has placed in spiritual authority over us. It signifies to observe diligently and thoroughly, so as to have the heart suitably affected thereby. The word for "considering" occurs again only in Acts 17:23, namely, when Paul "beheld" the gods that the Athenians worshipped, so that "his spirit was stirred in him" (verse 16)! Literally, the term signifies "looking up to." The Hebrews were to recall the "conversation" of their deceased teachers, their manner of life, which was one of testimony and toil, fidelity to Christ and love for the souls of His people: a "conversation" of devoted service in the face of many discouragements and much opposition, sustained by trust in the living God; and the Hebrews were to ponder and take courage and comfort from the blessed end or issue of the same.  

Thus the three parts of this exhortation are intimately related. The leaders were to be "remembered" in such a manner as to be effectually influenced by the example they had left; they were to be "followed" because their fidelity was Divinely rewarded with a victorious exit from this world. In the last clause the apostle presented a powerful motive to stir up the saints to the discharge of the duty previously described. Consider their "end" that yours may morally resemble it: you must adhere to their doctrine and imitate their practice if you are to receive the victor’ s crown. "Consider what it (their "end") came to: their faith failed not, their hope did not perish, they were not disappointed, but had a blessed end of their walk and course" (John Owen). Sometimes God permits His servants today to bear witness to the sufficiency of the principles of the Gospel to support and comfort on a deathbed.  

"Jesus Christ the same yesterday, and today, and forever" (verse 8). We will not now attempt to sermonize upon this well-known and precious verse, but rather give a brief exposition of it. The first thing to ponder is the particular book in which this declaration is made, for that throws light on its scope and meaning. Hebrews is the epistle which treats specifically and at length with the great alteration made by God in His dealings with the Church on earth, the revolution which was introduced by the substituting of the new covenant for the old, the passing away of Judaism and the inauguration of Christianity. This had involved many changes of a radical character, a great "shaking" and "removing" (Heb. 12:27) of "that which decayeth and waxeth old, ready to vanish away" (Heb. 8:13). It is in view of that our present verse is to be interpreted and enjoyed. The temple is destroyed, the ceremonial law is gone, the Levitical priesthood is no more; but Jesus Christ, the Head of the Church, the Mediator between God and His people, abides unchanged.  

  

  

Combined Bible: Heb 13:8-9

Heart Established   

(Hebrews 13:8, 9)   

"Jesus Christ the same yesterday, and to-day, and forever" (verse 8). Sir Rob. Anderson and others regarded this as a declaration of the Savior’ s Godhead, arguing that "The Same" is a Divine title taken from Psalm 102:27, etc. But why, it may be asked, should the apostle break his line of thought and introduce a formal affirmation of Christ’ s Deity in the midst of a series of exhortations? Such an interpretation destroys the unity of the passage. Moreover, there was no need for this, for the Redeemer’ s Godhead had been clearly and fully established in the opening chapter of the epistle. Nor was there any special reason for Paul, at this point, to insist upon the essential immutability of Christ, and that the translators of the A.V. did not so understand him is evident from their declining to add the auxiliary verb: "Jesus Christ is the same yesterday, and today," etc.  

"Jesus Christ the same yesterday, and to-day, and forever." These words, as was intimated in the final paragraph of the preceding article, are not to be taken absolutely, but are to be regarded relatively; that is to say, they are not to be considered by themselves alone, but in connection with the precise place they occupy in the Sacred Canon. Every statement of Scripture is positioned by Divine wisdom, and often we miss an important key to interpretation when ignoring the particular location of a passage. The verse before us illustrates the special theme of the book in which it is found. The subject of the Hebrews’ letter is the immeasurable superiority of Christianity over Judaism, and here is further demonstration of the fact. Under Judaism, Aaron had been followed by Eleazer, and he, by Eli; but our great High Priest abides forever. Israel’ s prophets followed each other on the stage of action; but our Prophet had no successor. So too there had been a long line of kings; but Zion’ s King is eternal.  

"The apostle speaks not of the person of Christ absolutely, but with respect unto His office and His discharge of it: he declares who and what He is therein. He is ‘ the same’ in His Divine person: eternal, immutable, indeficient. Being so in Himself, He is so in His office from first to last. Although diverse alterations were made in the institutions of Divine worship, and there were many degrees and parts of Divine revelation (Heb. 1:1), yet in and through them all, Jesus Christ was still the same. In every state of the church, in every condition of believers, He is the same unto them, and will be so unto the consummation of all things; He is, He ever was, all in all unto the Church. He is the Object, the Author and Finisher of faith, the Preserver and Rewarder of all them that believe, and that equally in all generations" (Condensed from John Owen).  

"Jesus Christ the same yesterday, and to-day, and forever." How thoughtlessly is this statement received by many! How carelessly is its setting ignored by most sermonizers! Were we to take this declaration absolutely it would involve us in inextricable difficulties. Ponder its terms for a moment. Did your Lord undergo no radical change when He became incarnate? Did He experience no great change at His resurrection? During the days of His flesh, He was "The Man of sorrows:" is He so now after His ascension?— one has but to ask the question to perceive its absurdity. This statement, then, is to be understood with certain limitations; or rather, it is to be interpreted in the light of its setting, and for that, not a novice, but an experienced expositor is required. Let us consider it, then, in connection with its context.  

First, as has already been pointed out, it most blessedly illustrated the special theme of this epistle, for in contrast from so much that was mutable and transitory in Judaism, the Author of Christianity abides essentially the same in all generations. Second, verse 8 supplies an additional and most powerful motive to fidelity. Some of their spiritual guides had already passed away, and in those still left, time and change would swiftly work their sure effects; but the great Head of the Church remained, being alive for evermore. Jesus Christ was the One who had supported their deceased leaders, who had passed through their trials victoriously, and if trusted in, He would sustain them, for He was the same gracious and powerful Shepherd of the sheep. He is for you, as for them, "the same" Object of faith, "the same" all-sufficient Savior, "the same" effectual Intercessor. He is "the same" in His loving design and covenant faithfulness. Then cleave to Him with unshakeable confidence.  

Third, the blessed declaration of verse 8 lays a foundation on which to base the exhortation which immediately follows. "The only way by which we can persevere in the right faith is to hold to the foundation, and not in the slightest degree depart from it, for he who holds not to Christ knows nothing but mere vanity, though he may comprehend heaven and earth" (John Calvin). The Lord Jesus is the same, therefore, be ye not unstable and fickle. Christ is the same teacher: His doctrine does not vary, His will does not fluctuate, nor His purpose alter; therefore should we remain steadfast in the Truth, shunning novelties and refusing all innovations. It is only by "holding the Head" (Col. 2:19), submitting to His will, receiving His doctrine, obeying His precepts, that we shall be fortified against false teachers and persevere unto the end.  

Thus, verses 7-9 are intimately related and together form a complete hortatory passage: so far as we have light thereon, we understand them to mean: Hold fast to the testimony of your former leaders, for they proved the sufficiency of the Truth they proclaimed; Christian doctrine does not vary from day to day, for Jesus Christ is ever the same. The designation used of Him at once intimates that He is not here contemplated so much as the second Person in the Godhead, as the Mediator and Head of the Church. He is the same in His identity (Rev. 5:6), the same in His offices, the same in His efficacy, the same in His will; therefore must we refuse to be led away by those who teach anything different. The whole passage is a strong dissuasion against vacillation. The Truth is fixed; the Gospel is everlasting, therefore should we be "steadfast, unmoveable, always abounding in the work of the Lord" (1 Cor. 15:58).  

"Be not carried about with divers and strange doctrines: for it is a good thing that the heart be established with grace: not with meats, which have not profited them that have been occupied therein" (verse 9). This is the point to which the apostle had been leading in the previous verses: trust in Christ, and cleave to Him according to the instruction you have received from your fathers in the Faith, and give not ear unto those who would unsettle and seduce you. "Divers doctrines" are those which differ from pure Christianity; "strange" doctrines are those which are foreign or opposed to the Gospel. To be carried "about" by such is for the mind to be unsettled thereby, producing an unsteadiness of conduct. To be immune from this evil the heart has to be established with grace, which, because of its deep importance, calls for a careful inquiry thereinto. "Not with meats" has reference to the efforts of the Judaisers to graft the ceremonial law on to the Gospel, a thing utterly unprofitable, yea, baneful.  

"Be not carried about with divers and strange doctrines." It is to be duly noted that the noun is in the plural number. This is in marked and designed contrast from the revelation which God has given us. Truth is a perfect unit, but error is multiform. There is but "one faith," as there is but "one Lord" (Eph. 4:5), namely, that which was once for all delivered to the saints (Jude 3) in the revelation made of it by Christ and the apostles (Heb. 2:3, 4). Hence, when the Truth is in view, it is always "doctrine" in the singular number, as "the doctrine" (John 7:17), "the doctrine of Christ" (2 John 9) and see Romans 16:17; 1 Timothy 4:16 etc. On the other hand, where error is referred to the plural number is employed, as in "doctrines of men" (Col. 2:22), "doctrines of demons" (1 Tim. 4:1). The Truth of God is one uniform system and chain of doctrine, which begins in God and ends in Him; but error is inconsistent and manifold.  

"Be not carried about with divers and strange doctrines." The very fact that this dehortation was not only given verbally by the apostles to the Christians of their own day, but is also preserved in the written Word of God, clearly intimates that the people of God will always have to contend against error unto the end of time. Christ Himself declared, "Take heed that no man deceive you: for many shall come in My name, saying, I am Christ; and shall deceive many" (Matthew 24:4, 5); and the last of His apostles wrote "try the spirits whether they are of God, because many false prophets are gone out into the world" (1 John 4:1). How unfeignedly thankful we should be that God has put into our hands an unfailing plummet by which we may measure every preacher and teacher. The doctrine of Christ changes not, and whatever proceeds not from it and accords not with it, is alien to the faith of the Church and is to be refused and rejected.  

"Be not carried about with divers and strange doctrines." As this dehortation concerned the Hebrew saints the reference was, of course, to the Mosaic institutions, as the remainder of our verse denotes: "for it is a good thing that the heart be established with grace: not with meats, which have not profited them that have been occupied therein." The Levitical law made distinctions of meats, and things of a like nature, which the false teachers were pressing with much zeal. It is plain from such passages as Romans 14:13-23, 1 Corinthians 8, Galatians 4, etc., that determined efforts were being made by the Enemy to corrupt the Gospel by attaching to it parts of the ceremonialism of Judaism. When Paul says "which have not profited them that have been occupied therein" he referred not to the O.T. saints who had obeyed the Mosaic precepts, but to those who heeded the errorists of his day.  

The principle expressed in this dissuasion is as applicable to and as much needed by the saints of each succeeding generation as it was by those Hebrews. It is one of the marks of the Fall that man is fonder of that which is material in religion, than he is of what is spiritual; he is most prone— as history universally and sadly shows— to concentrate on trivialities rather than upon essentials. He is more concerned about the details of ordinances than he is of getting his heart established with grace. He will lend a readier ear to novel "doctrines" than to a solid exposition of the fundamentals of the Faith. He will contend zealously for things which contribute nothing to his salvation nor conduce an iota unto true holiness. And the only sure way of being delivered from this evil tendency, and of being preserved from false doctrines, is to buy the Truth and sell it not, and to have the heart established with grace.  

"For it is a good thing that the heart be established with grace." What is denoted by this weighty expression? First, what is it for the heart to be "established" and then how it is so established "with grace"? An established heart is the opposite from one which is "carried about," which term is used again in, "that we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men" (Eph. 4:14). It is a poetic expression in allusion to sailing-ships and the impression of the wind upon them. The figure is apt, and suggestive of the nature of strange doctrines, the way in which they are spread, and their effects on the minds of men. In themselves they are light and vain, "clouds which hold no water" (Jude 12): there is nothing solid and substantial in them for the soul. Those who would impose such doctrines on others, generally do so with much bombast and blustering; unless we believe and practice such things, we are denounced as heretics and unsaved (Acts 15:1). The unlearned and unstable are disturbed by them, carried out of their course, and are in danger of making shipwreck of their faith. Hence, an "established heart" is one which is rooted and grounded in the Truth, securely anchored in Christ, rejoicing in God.  

The word "grace" is vastly comprehensive and has various meanings in its Scripture usage. Its grand, original, fundamental signification is to express the free, eternal, and sovereign layout of God toward His people, for that is the spring and source of all the gifts, benefits and blessings we receive from Him. From this infinite fountain of the uncaused favor and special love of God— which is the "good pleasure of His (immutable) will"— proceed all the acts of His grace toward, in, and upon the elect. "Who hath saved us, and called us with an holy calling, not according to our works, but according to His own purpose and grace, which was given us in Christ Jesus before the world began" (2 Tim. 1:9). From that blessed ocean of grace proceed our personal and unconditional election in Christ, our union unto Him, interest in Him, relation to Him, together with our being blessed in Him with all spiritual blessings (Eph. 1:3-6). We read of "the grace of God and the gift by grace" (Rom. 5:15): the former of which must mean the favor of God in His own heart towards us, in distinction from all the favors He bestows upon us; while the latter signifies the righteousness of Christ imputed to us, as flowing from the original grace in God.  

The operations, breathings, and influences of the Holy Spirit in quickening, enlightening, revealing and applying Christ to us, so that we are put into actual enjoyment of Him and His salvation, are the outworkings of the everlasting Covenant of Grace; therefore it is all of grace. The next most common use of the term is inherent or indwelling grace, being used to designate that supernatural work which is wrought in the Christian at his regeneration, whereby he is made alive Godwards and is given a relish for spiritual things: such passages as "He giveth more grace" (James 4:6), and "grow in grace" (2 Pet. 3:18) have respect to grace in the heart. Then too the whole system of doctrine comprehended by "the Gospel" is so designated, for when Paul said to the Galatians, "Whosoever of you are justified by the law, ye are fallen from grace" (Heb. 5:4) he meant they had forsaken the truth of grace. Among the less frequent uses of the term we may note that its transforming effects age themselves called "grace" (Acts 11:23); gifts for preaching beal’ the title of "grace" (2 Cor. 6:1), as do those virtues wrought in us by the Spirit (2 Cor. 12:9, 10).  

"For it is a good thing that the heart be established with grace." By "grace" in this verse we understand, first, the doctrine of grace, that is, the truth of God’ s free favor without us, in His own heart towards us, which is made known to us in the Gospel (Acts 20:24). Concerning this we read, "For the grace of God that bringeth salvation hath appeared to all men" (Titus 2:11) i.e. it has been revealed in His Gospel. The doctrine of grace is also styled, "wholesome words, even the words of our Lord Jesus Christ, and the doctrine which is according to godliness" (1 Tim. 6:3). The doctrine of grace includes all that sacred system of theology, all the fundamentals of the everlasting Gospel of the blessed God, that grand "mystery" of His mind and will which sets forth to us the complete counsel and covenant of the Eternal Three, the record of God concerning His Son, by which He declares that "he that believeth hath everlasting life."  

As the whole of the Gospel, with the great salvation contained in it, and the blessings, consolations, privileges and promises of it, were fully, freely, and impartially preached by the apostles, so it was attended with the Holy Spirit sent down from Heaven to the minds and hearts of many who heard it, so that they were brought to a saving knowledge of the Lord, and to a true and actual closure with Him, by means of the Word of Truth. The doctrine of grace as proclaimed by God’ s accredited servants, and as clothed with the power of the Spirit, is the Divinely appointed means of turning the elect from darkness unto light, from power of Satan into the kingdom of God’ s dear Son (Acts 26:18). Their understandings are illumined to know from the Gospel that it is God’ s will to save them through the appointed Redeemer, and they are enabled to personally realize that Christ Jesus came into the world to save sinners.  

Second, it is most important and blessed for the heart to be "established" with inherent grace: a fact which every one born of God must more or less know and feel. Where the Holy Spirit of God dwells, there sin is known in its guilt and felt in its power, while the effects of the Fall on all the faculties of the soul are experienced. When the Spirit has revealed the super-excellency of Christ, His all-sufficiency as a Savior, His suitableness as such, this begets some longings after Him, thirstings for Him, desires to be found in Him, and high prizings of His blood and righteousness. But many there are who, though quickened and called of God, have not yet closed in with Christ, cannot say He died for them, ‘ know not that their sins are pardoned. The Spirit has thus far wrought with them that they feel themselves to be vile sinners, justly deserving of the wrath of God; yet they cannot affirm that their names are written in Heaven.  

They are emptied of all creature dependency and self-sufficiency. Their hearts are broken and humbled with a true and thorough sight and sense of sin. They have heard of Christ, and of His infinite tenderness and compassion, love and mercy, to sinners like themselves. The Lord the Spirit has brought them so far as to listen attentively to the preaching of the Gospel and the searching of the Scriptures. Though they may be as bruised reeds and smoking flax, incapable of expressing their wants to God, or of describing their case to others, yet they find in the preaching of Christ crucified that which suits them. Though they cannot yet confidently say of Him "who loved me and gave Himself for me," nevertheless they wait on Him in his ordinances, longing for Him to arise upon them as the Sun of righteousness with healing in His wings. And though such may be called "seekers only," "inquirers after Christ," yet they are blessed: "Blessed are all they that wait for Him" (Isa. 30:18); "let the heart of them rejoice that seek the Lord" (1 Chron. 16:10).  

Upon such persons the Lord, in His good time, causes His light of grace to break forth more clearly, shining within them, causing their spiritual faculties to expand, and be exercised more particularly upon "the mystery of the Gospel" (Eph. 6:19) and the doctrine of grace. Thereby their spiritual "senses" (Heb. 5:14) are brought to taste the sweetness of Divine truth, to have a heart relish of it, to derive nourishment from it, to perceive its spiritual excellency. In receiving and digesting it, they are brought to find the doctrine of God’ s free grace to be wholesome and sustaining. By this means they are "nourished up" (1 Tim. 4:6) unto everlasting life. It is thus the Lord carries on His work in the souls of His people. At regeneration they are filled with joy in Him, and sin is but little felt within. But as the work of grace is deepened, they are made to see and feel their depravity, and their peace is clouded by increasing discoveries of their vileness, which makes way for a growing appreciation of grace.  

Inherent grace, then, is a new nature or holy principle implanted by the Spirit at the new birth. It consists in spiritual perceptions, inward apprehensions, spiritual affections, in the souls of those who are born of God, whereby they are fitted for Him and Divine things, enabled to take holy delight in God, to have holy breathings after Him, to hunger and thirst after righteousness, to yearn for a consciousness of Christ’ s presence, to have a spiritual appetite to feed upon Him as the Bread of Life. Thus, it is most profitable for the saint to have his heart established with inherent grace, for he is the personal subject of it, and it is for this reason that God’ s people in general are so fond of experimental preaching— the tracing out of the work of the Spirit in their hearts— thereby enabling them to set to their seal that God is true, that He has thus far wrought in them to the praise and glory of His grace.  

Nor is there any legality in this, for the work of the Spirit, in all its parts and phases, flows as freely from the Covenant of grace as does the work of Christ. Yea, we are expressly said to be "saved by the washing of regeneration and renewing of the Holy Spirit" (Titus 3:5), which is thus expressed to show that salvation depends equally upon the distinct offices which the Eternal Three are engaged in on behalf of the elect. It is helpful to converse at times with such as are experimentally acquainted with God, and His Son Jesus Christ, and who hold communion with Him by the Holy Spirit. Genuine Christian experience consists principally in this: the Spirit is pleased to open the Scriptures unto us, making them the ground of our faith, giving us to feel their power, making the experience described in them our own, revealing Christ as set forth in the Word to us, and filling our hearts with His love agreeably to what is revealed of it in the Gospel.  

The people of God need to be taught and brought to an acquaintance with the real work of God within them, with His method of strengthening and comforting them, that they may learn the grounds of spiritual assurance. There is a needs be that the heart be established with grace as it respects their ascertaining for themselves that a supernatural work is actually wrought within them, that Christ is in them the hope of glory, that they "know the grace of God in truth" (Col. 1:6), and that their works are "wrought in God" (John 3:21) as Christ expressed it. Let us therefore diligently study the work of the Spirit within us, comparing it with the written Word, and carefully distinguishing between natural and spiritual affections, moral refinements and supernatural regeneration. Nor let us forget that the grace of God within us is only discovered to us as the Spirit shines upon His own work in our souls.  

It is also good for the heart to be established with the grace as it respects the doctrine of it: in the belief of the Father’ s everlasting love, the Son’ s complete salvation, and the Spirit’ s testimony thereof, which strengthens the faith and confirms the hope of the Christian. Confidence before God can be maintained on no other foundation than that of His grace. There are seasons when the believer’ s mind is filled with distress, when the guilt of sin presses heavily on his conscience, when Satan is allowed to buffet him; then it is that he is forced to cry "have respect to the Covenant" (Ps. 74:20). There are seasons when he cannot pray except with groanings that cannot be uttered, being cast down with soul burdens and conflicts, but they only serve to prove to him the deep need of his heart being established with the truth of grace.  

Thus, for the heart to be "established with grace" signifies, first, the doctrine of God’ s free grace without us, in His own heart toward us; and second, the blessed operations of the Spirit within us. When God’ s free-grace salvation is brought home to the heart by the Spirit, it produces blessed fruits and consequences in the person to whom it becomes "the power of God" (Rom. 1:16). It is of vast importance to hold forth a clear profession of the doctrine of grace, and it is of incalculable worth to be able to declare a genuine work of grace wrought in the heart by the Spirit agreeably to the truth we profess. The doctrine of grace is the means, in the hands of the Spirit, of begetting faith, promoting its growth, and supporting it. Therefore there is a real need of God’ s everlasting love and Christ’ s finished redemption being preached, though they be already known, and their power felt in the heart, because our walk with God and our confidence in Him receive all their encouragement therefrom.  

While it is certain that the head must be enlightened with the knowledge of Truth before the heart can experience the virtue and efficacy of it, yet our text speaks of "the heart" so as to emphasize the quickening and operative power of Divine truth, when it is embraced and maintained in the soul. It is good for the heart to be established with grace, for it promotes the believer’ s spiritual growth, secures his well-being, and greatly contributes to his comfort. It is also a preservative against error, an antidote against unbelief, and a choice cordial to revive the soul in seasons of distress.  

N.B. For much in the second half of this chapter we are indebted to a valuable sermon by S. E. Pierce.  

  

  

Combined Bible: Heb 13:10

Christian’ s Altar   

(Hebrews 13:10)   

There is a saying that "a man usually finds what he is looking for," and there is a sense in which that principle holds good of not a little consulting of the Scriptures. Various kinds of people approach the Scriptures with the object of finding something in them which will countenance their ideas, and no matter how foolish and far-fetched those ideas may be, they generally succeed in locating that which with some degree of plausibility supports them— that is why the scoffer will often counter a quotation from God’ s Word with, "O you can prove anything from the Bible." It matters not to those who are determined to procure "proof" for their vagaries, that they "wrest the Scriptures" (2 Pet. 3:16) either by detaching a sentence from its context and giving it a meaning quite contrary to its setting, or by interpreting literally that which is figurative, or giving a figurative meaning to that which is literal.  

Not only does practically every professedly Christian sect make a show of producing Scriptural warrant for its peculiar beliefs and practices, so that Universalists, Annihilationalists, Seventh-day Adventists, quote a list of texts in proof of their errors, but others who do not claim to be "Christian" appeal to the Bible in support of their delusions. It would probably surprise some of our readers did they know how artfully (but wickedly) Spiritists juggle with Holy Writ, appearing to adduce not a little in favor of clairvoyance, clairaudience, trance-speaking, etc., while Theosophists have the affrontery to say that reincarnation is plainly taught in the Bible; all of which goes to show how fearfully fallen man may abuse God’ s mercies and profane that which is most sacred.  

Nor are Romanists any exception. It is commonly supposed that they have very little concern for Scripture, buttressing their superstitions by an appeal to tradition and ancient customs. It is true that the rank and the of the Papists are deprived of the Scriptures, and are satisfied with "the authority of the church," as sufficient justification for all they believe and do, but it is a big mistake to suppose that her officers are incapable of making a Scriptural defense of their positions. The writer of this article discovered that more than a quarter of a century ago, in his first pastorate. Situated in a mining-camp in Colorado, the only other "minister" in the country was a Romish priest, with whom we got acquainted. He volunteered to give us Scripture for every Popish dogma and practice, and when we put him to the test (as we did, again and again), we were amazed and awed by the subtle manner in which he mis-"appropriated" the Word. It was then we learned the uselessness of "arguing" about Divine things.  

The above thoughts have been suggested by the opening words of our present passage: "We have an altar." Most fearfully has this clause been perverted by those who have given it a meaning and put it to a use wholly foreign to the design of the Spirit in the passage from which it is taken. Deceived by the mere sound of words, the affirmation has been boldly made that not only did the Israelites in O.T. times have a literal and material altar, but that "we," Christians, also "have," by Divine appointment, "an altar," that is, a material one of wood and stone, and hence the "altar" and "high altar" in many "protestant churches." But an altar calls for a sacrifice, and hence the invention of "the mass" or "un-bloody sacrifice of the flesh and blood of Christ" offered by the priests. Many who do not go thus far, insist that the table used for the celebration of the Lord’ s supper should be designated "an altar," and suppose that our text authorizes them therein.  

That such a conception as the one we have just mentioned is utterly groundless and erroneous may quickly be demonstrated. In the first place, whatever be signified by the "altar" in our passage, it is manifestly opposed to, set in contrast from, the visible and material altar of Judaism, so much so that they who officiated at the latter were debarred from feasting on the former. In the second place, the Jewish altar, like everything else in the tabernacle, was a shadow or type, and surely it would be placing a severe strain upon the imagination to conclude that the brazen altar of old was but a figure of a table now used in our "churches"! Third, sufficient has been advanced by the apostle in the preceding chapters to make it unmistakably plain that Christ Himself— in His person, office, and sacrificial work— is the antitype and substance of all the tabernacle types! Finally, the Spirit Himself has made it quite clear that our "altar" is a spiritual one, and that the "sacrifice" we are to offer thereon is a spiritual one: see verse 15.  

"We have an altar, whereof they have no right to eat which serve the tabernacle" (verse 10). In seeking to ascertain the meaning of this verse, which has needlessly perplexed and been made the occasion of much profitless controversy, it will greatly simplify the expositor’ s task if he bears in mind that the primary aim of the Spirit throughout this epistle is to set forth the transcendent excellency of Christ over all persons through whom God had, in times past, spoken unto men, and in the vast superiority of His office and work over all the institutions which had foreshadowed them under the old covenant. As the incarnate Son, He is infinitely above all prophets and angels (chapters 1 and 2). Moses, "the servant in the house of God" retires before the presence of Christ "the Son over His own house" (chapter 3). So in regard to all the Mosaic institutions: Christ fulfills everything which they prefigured.  

This is quite an elementary truth, yet is it one of basic importance, for error at this point produces most pernicious and fatal consequences. The entire system of worship that Jehovah appointed for Israel was of a typical character, and the reality and substance of it is now found in Christ. He is "the great High Priest" of whom the priests under the law, Aaron himself not excepted, were but faint adumbrations. His very body is "the greater and more perfect tabernacle, not made with hands" (9:11). His was the sacrifice which fully and forever accomplished that which all the Levitical offerings proclaimed as necessary to redemption, but the repetition of which clearly testified they had never effected. In like manner, Christ is the grand Antitype of all the sacred vessels of the tabernacle: He is the true Brazen-altar, Laver, Golden-altar of incense, Candlestick, Table of shrewbread, Mercyseat, and Ark of the Covenant.  

That the Lord Jesus is Himself the antitype of "the altar of burnt offering" appears by comparing two of His own declarations: "Ye fools and blind: for whether is greater, the gift, or the altar that sanctifieth the gift?" (Matthew 23:19); "And for their sakes I sanctify Myself" (John 17:19). Both "the altar that sanctifieth the gift" and "the gift" itself meet in Him— just as both the officiating priest and the sacrifice which he offered find their fulfillment in Him. It seems strange that some able writers have quite missed the point of Matthew 23:19 when dealing with its fulfillment and realization in the Lord Jesus. They have made "the altar" to be the wooden cross to which the Savior was nailed, and that mistake has laid the foundation for a more serious error. No, "the altar" on which "the gift" was laid pointed to the Divine dignity of Christ’ s glorious person, and it was that which gave infinite worth to His sacrifice. It was for this reason the Spirit dwelt at such length upon the unique glory of Christ’ s person in the earlier chapters of this epistle, before He opened to us His sacrificial work.  

What has just been pointed out above supplies the key to many a lovely O.T. type. For instance, we are told that "Noah builded an altar unto the Lord; and took of every clean beast, and of every clean fowl, and offered burnt offerings on the altar" (Gen. 8:20). Very blessed is that. The first act of Noah as he came forth from the ark on to the purified earth was not to build a house for himself, but to erect that which spoke of the person of Christ— for in all things He must have the pre-eminence. On that altar Noah expressed his thanksgiving by presenting his burnt offerings, teaching us that it is only by Christ we can acceptably present to God our sacrifice of praise (Heb. 13:15). And we are told that Noah’ s offering was "a sweet savor unto the Lord," and then we read "and God blessed Noah and his sons" (Gen. 9:1), for all blessing comes to us through Christ.  

"And the Lord appeared unto Abram, and said, Unto thy seed will I give this land: and there builded he an altar unto the Lord, who appeared unto him" (Gen. 12:7). That was equally blessed. This was the first act of Abraham after he had left Chaldea, and then Haran where his progress had been delayed for a season, and had now actually entered Canaan. The Lord appeared to him here, as He had first done in Ur, and made promise of the land unto him and his seed; and his response was to set up an altar. And again we read "and he removed from thence unto a mountain on the east of Bethel, and pitched his tent between Bethel on the west, and Hai on the east; and there he builded an altar unto the Lord"  

(Gen. 12:8). How significant! Bethel means "the house of God," while Hai signifies "a heap of ruins." It was between them that Abram pitched his tent— emblematic of the pilgrim character of the saint while in this world, and erected his altar— symbol of his dependence upon and worship of God. It was to this same altar he returned after his failure in going down into Egypt: Genesis 13:3, 4.  

Of Isaac we read, "And he builded an altar there, and called upon the name of the Lord" (Gen. 26:25). How beautifully that brings out another aspect of our type: here the "altar" is the place of prayer, for it is only in the name of Christ— the antitype of the altar— that we can present our petitions acceptably to God. Of Jacob we read, "And he erected there an altar, and called it God, the God of Israel" (Gen. 33:20). That was immediately after his Divine deliverance from Esau and his four hundred men— inti-mating that it is in and by Christ the believer is eternally secure. Of Moses we read, that he "built an altar, and called the name of it the Lord my Banner" (Ex. 17:15). That was after Israel’ s victory over the Amalekites— denoting that it is only by Christ that believers can overcome their spiritual enemies. "And Moses wrote all the words of the Lord, and rose up early in the morning, and builded an altar under the hill" (Ex. 24:4)— only by Christ is the Law magnified and honored.  

But it is more especially upon the brazen altar in the tabernacle that our attention needs to be concentrated. A description of it is supplied in Exodus 27:1-8, though other passages should be carefully compared. This altar occupied a place of first importance among the seven pieces of the furniture in the tabernacle, for it was not only the largest of them all— being almost big enough to hold the others— but it was placed "before the door" (Ex. 40:6), just inside the outer court (Ex. 40:33), and would thus be the first object to meet the eye of the worshipper as he entered the sacred precincts. It was made of wood, but overlaid with brass, so that it could withstand the action of fire, which was burning continually upon it (Lev. 6:13). To it the sinner came with his Divinely-appointed sacrifice, wherein the innocent was slain in the place of the guilty. At this altar the high priest officiated on the great day of atonement (Lev. 16).  

The brazen altar was the way of approach to God, for it was there that the Lord promised to meet His people: "There I will meet with the children of Israel" (Ex. 29:43): how that reminds us of the Savior’ s declaration "I am the Way, the Truth, and the Life: no man cometh unto the Father, but by Me" (John 14:6)! This altar was really the basis of the whole Levitical system, for on it the burnt offering, meal offering, peace offering, and sin offering were presented to God. Blood was put upon its horns, sprinkled upon it, round about it, and poured out at its base. It was the chief connecting-link between the people and Jehovah, they being so identified with it that certain parts of the offerings there presented to Him were eaten by them, and hence we read "Behold Israel after the flesh: are not they which eat of the sacrifices partakers of the altar?" (1 Cor. 10:18).  

This was an altar for all Israel— and for none else!— and their jealousy was promptly stirred if anything seemed to interfere with it. A striking illustration of this is found in Joshua 22. There we read that the two and a half tribe’ s whose inheritance lay on the far side of Jordan erected an altar— "a great altar to see to" (verse 10). When the other tribes heard of this, they were greatly alarmed and severely censured them, for it appeared to deny the unity of the Nation and to be a rival unto the altar for all the people. They were only satisfied when the Reubenites assured them that they had not built this altar by the Jordan to offer sacrifices thereon, but for a witness (verse 27), declaring, "God forbid that we should rebel against the Lord, and turn this day from following the Lord, to build an altar for burnt offerings, for meat offerings, or for sacrifices, besides the altar of the Lord our God that is before His tabernacle’’ (verse 29).  

We may see again the prominent place which was given to the altar by Israel in the days of Ezra, for when they returned from the captivity, it was the first thing they set up— thus signifying they could not approach God or be connected with Him on any other ground. "Then stood up Jeshua the son of Jozadak, and his brethren the priests, and Zerubbabel the son of Shealtiel, and his brethren, and builded the altar of the God of Israel, to offer burnt offerings thereon, as it is written in the law of Moses the man of God" (Ezra 3:2).  

In view of its significance, its importance, its hallowed associations, one can readily imagine what it meant to a converted Jew to abandon the altar of Judaism. Unto his unbelieving brethren he would necessarily appear as a renegade of his fathers, an apostate from God, and a fool to himself. Their taunt would be, In turning your back upon Judaism you have lost everything: you have no altar! Why, you are worse off than the wretched Samaritans, for they do have a place and system of worship on mount Gerizim: whereas vou Christians have nothing! But here the apostle turns the tables upon them: he affirms that not only do we "have an altar," but it was one which those who still identified themselves with the temple and its services had no right to. In turning from Judaism to Christ the believing Hebrew had left the shadow for the substance, the figure for the reality; whereas those who despised and rejected Christ merely had that which was become "weak and beggarly elements" (Gal. 4:9).  

The sad failure of the great mass of the Jews, under the Gospel-preaching of the apostles, to turn their affections unto things above, where Christ had passed within the veil, and their stubbornness in clinging to the tangible system at Jerusalem, was something more than a peculiarity of that nation— it exemplified the universal fondness of man for that which is material in religion, and his disrelish of that which is strictly spiritual. In Judaism there was much that was addressed to the sense, herein too lies the power and secret of Rome’ s success: the strength of its appeal to the natural man lies in its sensuous show. Though Christians have no visible manifestation of the Divine glory on earth to which they may draw near when they worship, they do have access to the Throne of Grace in Heaven; but it is only the truly regenerate who prefer the substance to the shadow.  

"We have an altar." Our altar, unlike that of Judaism, is inside the veil: "whither the Forerunner is for us entered, even Jesus" (Heb. 6:20), after that He had appeared here upon earth to put away sin by the sacrifice of Himself. To the Christian comes the blessed exhortation, "Having therefore, brethren, boldness to enter into the Holiest by the blood of Jesus, by a new and living way, which He hath consecrated for us, through the veil, that is to say, His flesh; and having a High Priest, over the house of God, let us draw near with a true heart in full assurance of faith" (Heb. 10:19-22). What a marvel of mercy, what a wonder of grace that poor fallen sinners, through faith in Christ’ s blood, may come into the presence of God without a fear! On the ground of Christ’ s infinite merits, such are welcome there. The presence of Christ on High is the proof that our sins have been put away, and in the joyous consciousness thereof we may approach God as worshippers.  

But the special aspect in which our text sets forth Christ as "the altar" of His people, is to present Him as the One who furnishes them with that spiritual meat which is needed for nourishment and sustenance in their worship and service. The apostle had just said, "Be not carried about with divers and strange doctrines: for it is a good thing that the heart be established with grace; not with meats, which have not profited them that have been occupied therein" (verse 9), and when he now adds "we have an altar," his obvious meaning is: we have in Christ the true altar, which supplies us with "grace," that better food which really establishes the heart before God. In other words, the Holy Spirit here explains and declares the fulfillment of those words of Christ "My flesh is meat indeed, and My blood is drink indeed: he that eateth My flesh, and drinketh My blood, dwelleth in Me, and I in him" (John 6:55, 56).  

Let us now consider our verse a little closer in the light of its immediate context: that there is an intimate connection between them is obvious, for in verse 9 the apostle had spoken of "meats" and here he still refers to "eating"! Of the one he had affirmed they "profited not," concerning the latter he mentions those who have "no right" thereto. Over against the "meats which profited not" he had set that "grace" which establishes the heart, and now he contrasts "the altar" from the defunct figures of Judaism. As we have shown in the preceding article, to have the heart "established with grace" signifies two things: first, to be weaned from self-righteousness and creature dependence as to clearly apprehend that salvation from start to finish is of the unmerited and unconditional favor of God; second, to have the Spirit so shine upon His work within that as we diligently examine the same and carefully compare it with the experience of saints as described in the Scriptures, we may be definitely assured that we are born of God.  

Having affirmed the vast superiority of the heart being established with grace over being occupied with "meats"— which expression referred directly to the Mosaical distinctions between clean and unclean articles of diet, but in its wider signification was a part put for the whole ceremonial system— the apostle now declares that the Christian is provided with far more excellent food for the soul. The striking force of this is only apparent by a careful study of the Levitical types and by closely following the apostle’ s argument in the verses which immediately succeed our text. The Jewish altar had not only typed out Christ offering Himself as a sacrifice to God for the sins of His people, but it had also foreshadowed Him as the life-sustenance of the true worshippers of God. How remarkably full were the O.T. types, and how much we lose by ignoring the same and confining our reading to the N.T.— no wonder so much in Hebrews seems to be obscure and of little interest to the Gentile.  

Of many of the offerings which were laid on the tabernacle altar only parts of them were consumed by the fire, the remaining portions being reserved as food for the priests, or for the offerer and his friends— this food being regarded as particularly sacred, and the eating of it as a great religious privilege. For instance, we read, "This is the law of the meal offering: the sons of Aaron shall offer it before the Lord, before the altar. And he shall take of it his handful, of the flour of the meal offering, and of the oil thereof, and all the frankincense which is upon the meal offering, and shall burn it upon the altar for a sweet savor, the memorial of it, unto the Lord. And the remainder thereof shall Aaron and his sons eat: with unleavened bread shall it be eaten in the holy place" (Lev. 6:14-16). "This is the law of the trespass offering: it is most holy . . . Every male among the priests shall eat thereof . . . And the flesh of the sacrifice of his peace offerings for thanksgiving shall be eaten the same day that it is offered" (Lev. 7:1,6,15) "And the Lord said unto Aaron, Behold, I also have given thee the charge of Mine heave offerings... In the most holy place shalt thou eat it: every male shall eat it; it shall be holy unto thee" (Num. 18:8-10).  

But the Christian has spiritual food far more holy and precious than any Israelite ever had, or even Aaron the high priest was permitted to taste. Christ is our food, the "Bread of life" to our souls. He is not only our sacrifice but our sustenance; He has not only propitiated God, but He is the nourishment of His people. It is true that we should by faith, feed upon Him when remembering His death in the way appointed, yet there is no reference in our text to "the Lord’ s supper," nor is "the Lord’ s table" ever called an "altar" in Scripture. Moreover it is our blessed privilege to feed upon Christ not only at "Communion seasons," but constantly. And herein appears again the immeasurable superiority of Christianity over Judaism. Israel according to the flesh partook only of the symbols, whereas we have the Reality. They had only certain parts of the offerings— as it were the crumbs from God’ s table; whereas we feed with Him on the fatted calf itself. They ate of the sacrifices only occasionally, whereas Christ is our daily food.  

"We have an altar," namely, Christ, and He is the only altar which God owns, and the only one which must be recognized by us. For almost nineteen centuries— since God employed the Romans to destroy Jerusalem— the Jews have been without an altar, and are so to this day. For Romanists to invent an altar, and make it both the foundation and center of their entire idolatrous system, is the height of presumption, and a fearful insult to Christ and the sufficiency of His sacrifice. If those "which serve the tabernacle"— they who continued officiating at Jerusalem in the days when the apostle wrote this epistle— had "no right" to "eat" of the Christian’ s altar, that is, enjoy and derive benefit from the person and sacrifice of Christ, then, how much less have the pope and his satellites any title to the benefits of Christ while they so wickedly usurp His place and prerogative. That the Lord Jesus Himself is our "altar" as well as interceding High Priest also appears from, "Another angel (Christ as ‘ the Angel of the Covenant’ ) came and stood at the altar, having a golden censer; and there was given unto Him much incense, that He should offer it with the prayers of all saints upon the golden altar which was before the throne" (Rev. 8:3)!  

  

  

Combined Bible: Heb 13:11

Our Sin Offering   

(Hebrews 13:11, 12)   

In the verses at which we have now arrived the apostle once more sets before us the O.T. shadow and the N.T. substance, which emphasizes the importance and necessity of diligently comparing one portion of the Scriptures with another, and particularly those sections which record those ordinances that God gave unto Israel wherein the person, office and work of His Son were so vividly, so blessedly, and so fully foreshadowed. The study of the types, when conducted soberly and reverently, yields a rich return. Its evidential value is of great worth, for it affords an unmistakable demonstration of the Divine authorship of the Scriptures, and when the Holy Spirit is pleased to reveal bow that type and antitype fit in to each other more perfectly than hand and glove, then the hidden harmony of the different parts of the Word is unveiled to us: the minute analogies, the numerous points of agreement between the one and the other, make it manifest that one presiding Mind controlled the whole.  

The comparing of type with antitype also brings out the wondrous unity of the Scriptures, showing that beneath incidental diversity there has ever been an essential oneness in God’ s dealings with His people. Nothing so convincingly exposes the principal error of the Dispensationalists than this particular branch of study. The immediate design and use of the types was to exhibit unto God’ s people under the old covenant those vital and fundamental elements of Truth which are common alike to all dispensations, but which have received their plainest discovery under the new covenant. By means of material symbols a fitting portrayal was made of things to come, suitably paving the way for their introduction. The ultimate spiritual realities appeared first only in prospect or existed but in embryo. Under the Levitical instructions God caused there to be shadowed forth in parabolic representation the whole work of redemption by means of a vivid appeal to the senses: "The law having a shadow of good things to come" (Heb. 10:1).  

The passage just quoted warrants the assertion that a spiritual study of the O.T. types also affords a valuable aid to the interpretation of much in the N.T. Just as the doctrine expounded in the Epistles rests upon and is illustrated by the central facts recorded in the Gospels, so much in both Gospels and Epistles can only be fully appreciated in the light of the O.T. Scriptures. It is to be deplored that so many Christians find the second half of Exodus and the whole of Leviticus little more than a record of meaningless and effete ceremonial rites. If the preacher would take his "illustrations" of Gospel truths from the types, (instead of searching secular history for "suitable anecdotes"), he would not only honor the Scriptures, but stir up and direct the interest of his spiritual hearers in those portions of the Word now so generally neglected. Christ is set forth as conspicuously in Leviticus as He is in John’ s Gospel, for "in the volume of the Book" it is written of Him.  

The pity is that many of the more sober-minded and spiritual among God’ s people have been prejudiced against the study of the types, and the valuable use of them in interpreting the N.T., by the untimely efforts of unqualified novices. The types were never designed by the Holy Spirit to provide a field in which young men might give free play to their imagination, or exercise their carnal ingenuity so as to bring out a mystical meaning to the most prosaic facts, and startle their unlearned hearers by giving to trifles a farfetched significance. The wild allegorizing of Origen in the past should serve as a lasting warning. There are essential principles and fixed rules of interpreting the types which are never to be ignored. The interpreter must concentrate his attention upon central truths and basic principles, and not occupy his thoughts with petty agreements and fanciful analogies. The central and all-important subjects exemplified in the types are sin and salvation, the purifying of the soul, and the dedication of the heart and life to God.  

Again; familiarity with the types and the spiritual principles they exemplify is a great help to the right understanding of prophecy. A type necessarily possesses something of a prophetical character, for it is a symbolical promise of the ultimate thing yet to appear, and hence it is not at all surprising that in announcing things to come the prophets, to a large extent, availed themselves of the characters and events of past history, making them the images of a nobler future. In the prospective delineations which are given us in Scripture respecting the final issues of Christ’ s kingdom among men, while the foundation of all lies in His own mediatorial office and work, yet it is through the personages and ordinances of the old covenant that things to come are shadowed forth. Thus, Moses spoke of the Messiah as a Prophet like unto himself (Deut. 18:18). David announced Him as Priest after the order of Melchizedek (Ps. 110), while Malachi predicted His forerunner under the name of Elijah (Mal. 3:1, 4:5). Herein are valuable hints for our guidance, and if they be duly observed there will be no more excuse for interpreting "the Son of David" (Matthew 1:1) in a carnal sense, than for literalizing the "we have an altar" of Hebrews 13:10.  

From what has been pointed out above on the manifold value of the types— which might be indefinitely amplified, especially the last point— it should be quite evident that they greatly err who look upon the types as a mere kindergarten, designed only for the infancy of the Church. The very fact that the Holy Spirit has preserved a record of them in the imperishable Word of Truth, is clear intimation that they possess far more than a local use and temporary purpose. The mind of God and the circumstances of the fallen creature are substantially the same in all ages, while the spiritual needs of the saints are the same now as they were four thousand years ago, and were the same then as they are today. If, then, the wisdom of God placed His people of old under a course of instruction through the types, it is our folly and loss if we despise the same today. A mathematician still has use for the elementary principles of arithmetic, as a trained musician scorns not the rudimentary scales.  

The basic principles underlying the types were made use of by Christ at the dawn of the N.T. era, thus intimating that the fundamental methods employed by God are the same in all generations. Every miracle the Lord Jesus performed was a type in history, for on the outward and visible plane of Nature He displayed the Divine power and work which He came here to accomplish in the higher realm of Grace. In every act of healing men’ s bodily diseases, there was an adumbration to the eye of sense of that salvation which He would provide for the healing of the soul. In the demands which He made upon those whom He healed, a revelation was given of the principles by which His salvation may be procured by us. The facts of the Gospels are the key to the truths of the Epistles, and the types of the O.T. are the key to the facts of the Gospel. Thus, one part of Scripture is made dependent on the other, just as no member of our body is independent of its fellow-members.  

"For the bodies of those beasts, whose blood is brought into the sanctuary by the high priest for sin. are burned without the camp. Wherefore Jesus also, that He might sanctify the people with His own blood, suffered without the gate" (verses 11, 12). In these verses the apostle supplies a striking illustration and confirmation of what he had just previously affirmed. In the preceding verse he had declared that Christ is the altar of His people— the antitype of all that had been shadowed out by the typical altars of O.T. times— which, as we showed, signifies not only that Christ is their atoning sacrifice unto God, but that He is also the sustenance, the food, for His people. Then followed the solemn statement that those who stubbornly and unbelievingly continued to adhere unto Judaism, deprived themselves of the blessings enjoyed by Christians.  

As we have so often pointed out, the Hebrew saints were being urged to return unto the Divinely-instituted religion of their fathers. In verse 9 the apostle presents to them two further dissausives. First, he assured them they now possess the Antitype of all the types of Judaism: why, then, be tempted by the shadows when they possessed the Substance! Second, he solemnly affirms that those who still clung to Judaism cut themselves off from the Christian privileges: they had "no right," no Divine title to "eat" or partake of them. The application of this principle to us today is obvious. The same two-fold argument should suffice to draw off our hearts from doting upon ritualistic rites and performances: possessing Christ as our great High Priest, having access to the Throne of Grace, such things as bowing to the east, elevating the offering (collection), candles, incense, pictures, images, are needless and worthless, and if the heart be set on them and a saving value be ascribed to them, they effectually exclude us from an interest in Christ’ s salvation.  

In the preceding article we showed how strikingly and blessedly the O.T. types pointed to Christ as the nourishment of His people: only parts of the sacrifices were burnt upon the altar, other portions thereof being allotted to the priests or the offerer and his family. But there was a notable exception to this, unto which the apostle now directs our attention. "For the bodies of those beasts, whose blood is brought into the sanctuary by the high priest for sin, are burned without the camp." The reference is unto the sin offerings. These were slain on the altar in the outer court, but their blood was carried inside the tabernacle and sprinkled before or upon the throne of Jehovah, while their carcasses were utterly consumed outside the camp. This was, of course, while Israel were sojourners in the wilderness and lived in tents but the same order was observed after they entered Canaan and the temple was built in Jerusalem— the bodies of the sin offerings being carried out beyond the walls of the city to be consumed there.  

The apostle was referring to such passages as Leviticus 4:1-12, where provision was made for an atonement when a priest had unwittingly sinned against any of the commandments of the Lord. He was to bring a bullock unto the door of the tabernacle for a sin offering, lay his hand upon its head (as an act of identification, to denote that the doom awaiting it was what he deserved), and kill it before the Lord. Its blood was then to be brought into the tabernacle and sprinkled seven times before the Lord, before the veil of the sanctuary, and upon the horns of the incense altar, and the remainder thereof poured out at the base of the brazen altar. The richest portions of the animal were then burned upon the altar, but the remainder of it was carried forth "without the camp," and there utterly consumed by fire. The same order was followed when the whole congregation sinned through ignorance (Lev. 4:12-21), the account closing with "He shall carry forth the bullock without the camp, and burn him as he burned the first bullock: it is a sin offering." The reader may also compare Numbers 19:3, 9.  

But there is no doubt that the apostle was alluding more particularly unto the chief sin offering which was offered on the annual day of atonement, when propitiation was made for all the sins of Israel once a year, described at length in Leviticus 16. Concerning the blood of this sacrifice we read, "And he (the high priest) shall take of the blood of the bullock and sprinkle it with his finger upon the mercyseat eastward, and before the mercyseat shall he sprinkle of the blood with his finger seven times" (verse 14). Regarding the bodies of those beasts used on this occasion we are told, "and the bullock for the sin offering, and the goat for the sin offering, whose blood was brought in to make atonement in the holy place, shall one carry forth without the camp: and they shall burn in the fire their skins and their flesh, and their dung" (verse 27). These passages, then, make it quite clear to which particular class of sacrifices the apostle was referring in Hebrews 13:10, 11.  

The question now arises, Wherein lies the relevancy of this allusion to these passages in Leviticus in our present text? What was the apostle’ s particular design in referring to the sin offerings? It was twofold. First, to substantiate his assertion that they who served the tabernacle had "no right to eat" of the Christian’ s altar— i.e., had no title to partake of the benefits of Christ, who has, as our next verse shows, died as a sin offering. There was a Divine prohibition which expressly forbade any feeding upon the same: "And no sin offering, whereof any of the blood is brought into the tabernacle of the congregation to reconcile withal in the holy place, shall be eaten: it shall be burnt in the fire" (Lev. 6:30). Those, then, who clung to Judaism were cut off from the Antitype’ s sin offering. Second, to exhibit the superiority of Christianity: those who trust in Christ eat His flesh and drink His blood (John 6:54-56).  

But let us dwell for a moment on the spiritual significance of this particular detail in the type. It presents to us that feature in the sufferings of Christ which is the most solemn of all to contemplate, namely, His being made sin for His people and enduring the penal wrath of God. "Outside the camp" was the place where the leper was compelled to dwell (Lev. 13:46), it was the place where criminals were condemned and slain (Lev. 24:14 and cf. Joshua 7:25, 1 Kings 21:13, Acts 7:58), it was the place where the defiled were put (Num. 5:3), it was the place where filth was deposited (Deut. 23:12-14). And that was the place, dear Christian reader, that the incarnate Son, the Holy One of God, entered for you and for me! O the unspeakable humiliation when He suffered Himself to be "numbered with the transgressors" (Isa. 53:12). O the unutterable mystery of the Blessed One "being made a curse for us" (Gal. 3:13). O the unspeakable anguish when the sword of Divine justice smote Him (Zech. 13:7), and God forsook Him (Matthew 27:46).  

Yet let it be emphatically insisted upon that Christ remained, personally and essentially, the Untainted One, even when the fearful load of the sins of His people was laid upon Him. This very point was carefully guarded by God— ever jealous of the honor of His son— in the types, yea, in the sin offerings themselves. First, the blood of the sin offering was carried within the sanctuary itself and sprinkled before the Lord (Lev. 4:6), which was not done with any other offering. Second, "the fat that covereth the inwards" of the animal was burned upon the altar (Lev. 4:8-10), yea, "for a sweet savor unto the Lord," intimating that God still beheld that in His Son with which He was well pleased even while He was bearing the sins of His people. Third, it was expressly enjoined that the carcase of the bullock should be carried forth "without the camp unto a clean place" (Lev. 4:12), signifying it was still holy unto the Lord, and not a polluted thing.  

Christ was "as pure, as holy, and as precious in the sight of God whilst groaning under the infliction of damnatory wrath on the accursed tree, as when He was in the bosom of the Father before all worlds— the very same moment in which He was ‘ bruised’ and ‘ made a curse’ for us, being also that in which He offered Himself for us ‘ an offering and a sacrifice to God for a sweet-smelling savor.’ Never was the character of Jesus exhibited in more transcendent excellency; never were His relations to God and to man maintained in greater perfectness than during the time that He suffered for us on the Tree. Never did the Father more delight in and appreciate the excellency of the Son of His love; never did the Son more love and honor and delight in the Father than when He uttered that bitter cry ‘ My God, My God, why hast Thou forsaken Me?’ The very circumstances which placed Jesus, outwardly, in the extreme of distance from Heaven and from God, only proved that there was an essential nearness— an everlasting moral nearness, which not even the fact of His being the Bearer of damnatory wrath could for one moment alter" (B.W. Newton).  

The immediate reason why none of the Israelites, not even the high priest, was allowed to eat any portion of the sin offering, and why its carcass was burnt outside the camp rather than upon the altar, seems to lie in the distinctive nature and special design of this offering. Had the priest eaten of any portion thereof, that had given it the character of a peace offering, and had the whole been consumed upon the altar it had too closely resembled the burnt offering. But, as we have pointed out before, the ultimate reason and deeper design was to denote that Judaism had to be abandoned before one could "eat" or derive benefit from the Christian’ s "altar." Herein lies the superiority of Christianity, that we are permitted to feed upon a Sacrifice of the highest and holiest kind, receiving therefrom those blessings and benefits which Christ has procured for His people by the shedding of His precious blood.  

The apostle, then, has furnished clear proof of what he had asserted in vv. 9, 10, and that from the O.T. Scriptures themselves. There he had said, "it is good that the heart be established with grace," which means for the mind to have such a fixed persuasion of the Truth as to enjoy peace with God, without which there can be no real and solid tranquility. Then the apostle had said, "Not with meats, which have not profited them that have been occupied therein," which must be understood in the light of the previous clause: the ceremonial distinctions of the Levitical law were altogether inadequate for justification and peace with God. Moreover, that sacrifice which made atonement for sin provided no food for those who offered it, and the heart cannot be established before God where sins are not remitted.  

"Wherefore Jesus also, that He might sanctify the people with His own blood, suffered without the gate." Here is the Christian’ s altar, here is the all-sufficient sacrifice offered once for all upon it, and here is the blessed effect thereof, his sanctification. The opening "wherefore" of this verse called for the line of thought developed in the opening paragraphs of this article. It intimated that it was for the express purpose of meeting the requirements of the O.T. types that the Lord Jesus was "lead as a lamb to the slaughter" and suffered the horrible ignominy of being cast out of the holy city and put to death in the place where the worst of criminals were executed. What honor did the Substance now place upon the shadows! A wide field of study is here suggested to us, and a reverent and patient survey of it will well repay our efforts.  

How frequently in the four Gospels has the Holy Spirit assigned as the reason for what Christ did "that the Scriptures might be fulfilled." That expression is not to be restricted to Christ’ s design in accomplishing the terms of Messianic prophecy— though, of course, that is included— for it also and often has reference to His so acting in order that the types which foreshadowed Him might be realized. The will of God concerning the Mediator had been intimated in the legal institutions, for in them a prefiguration was made of what Christ should do and suffer, and His perfect obedience to the Father moved Him unto a compliance therewith. Consequently, the fuller be our knowledge of the types, the more shall we be able to understand the recorded details of our Savior’ s earthly life (particularly of His last week), and the more can we appreciate the motive which actuated Him— complete subjection to the will of the One who had sent Him. That particular which the Holy Spirit notes in our text is but one illustration from many, if we take the trouble to search them out.  

"The complete answering and fulfilling of all types in the person and office of Christ, testifieth the sameness and immutability of the counsel of God in the whole work of the redemption and salvation of the Church, notwithstanding all the outward changes that have been in the institutions of Divine worship" (John Owen). But it did something else too: it left the unbelieving Jews without excuse: Christ’ s implicit compliance with the types, His complete and perfect production of all that had been foreshadowed of Him, furnished the most indubitable demonstration that He was the promised Messiah, and therefore His rejection by the Nation at large sealed their doom, and was the reason why, a little later, God destroyed their sanctuary, city, and heritage.  

"Wherefore Jesus also, that He might sanctify the people with His own blood, suffered without the gate." Christ Himself is the all-sufficient sin-offering of His people. Just as all the iniquities, transgressions and sins of natural Israel were, in a figure, transferred to the typical offering (Lev. 16:21), so all the iniquities, transgressions and sins of the spiritual Israel were imputed to their Surety (Isa. 53:6, 7, 11, 12). Just as the goat bearing the iniquities of natural Israel was sent away "into a land not inhabited" (Lev. 16:22), so "as far as the east is from the west, so far hath Christ removed our transgression from us" (Ps. 103:12). And just as "on that day shall the priest make an atonement for you, to cleanse you, that ye may be clean from all your sins before the Lord" (Lev. 16:30), so "The blood of Jesus Christ God’ s Son cleanseth us from all sin (1 John 1:7).  

Observe that in strict keeping with the fact that the Redeemer is here contemplated as the antitypical Sin-offering, He is referred to simply as "Jesus," and not "Jesus Christ" as in verses 8, 21, still less "our Lord Jesus" as in 5:20. He is not alluded to in these different ways at random, nor for the mere purpose of variation. Not so does the Holy Spirit order His speech: there is nothing haphazard in His language. The various designations accorded the Savior in the Word are selected with Divine propriety, and nothing affords a more striking evidence of the verbal inspiration of the Scriptures than the unerring precision with which they are used. "Jesus" is His personal name as man (Matthew 1:21); "Christ" is His official title, as the One anointed of God (Matthew 16:16, 20); while "The Lord Jesus" points to His exalted status and authority (John 13:13, Acts 2:36). When "Jesus" is used alone, it is either for the special purpose of identification (as in Acts 1:11), or to emphasize the infinite depths of humiliation into which the Son of God descended.  

"Wherefore (in fulfillment of the types which had defined the path He should tread), Jesus also (the Antitype, the Just who had entered the place of the unjust, the infinitely Glorious One who had descended into such unfathomable depths of degradation), that He might sanctify the people with His own blood, suffered without the gate." This was the particular feature made most prominent in the type, for the sin-offering was not only slain, and its carcass taken outside the camp, but there is was utterly consumed. It spoke of Christ as the Sin-bearer enduring the fiery indignation of a sin-hating God, suffering His penal wrath. It spoke of Christ offering Himself to God as a sacrifice for the sins of His people, to make atonement for them, for His blood was shed, and blood was never employed under the types except to make atonement (Lev. 17:11). It is, then, by the voluntary and vicarious blood-shedding of their Covenant-head, and by that alone, believers are sanctified.  

"That He might sanctify the people." Ponder carefully, my reader, the definiteness of the language here used. Scripture knows nothing of a vague, general, undeterminable and futile shedding of the precious blood of the Lamb. No indeed: it had a predestined, specific, and invincible end in view. That blood was not shed for the whole human race at large (a considerable portion of which was already in Hell when Christ died!), but for "the people," each of whom are sanctified by it. It was for "the sheep" He laid down His life (John 10:11). It was to gather together in one "the children of God that were scattered abroad" that He was slain (John 11:51, 52). It was for "His friends" He endured the cross (John 15:13). It was for the Church He gave Himself (Eph. 5:25).  

  

  

Combined Bible: Heb 13:12

the Camp   

(Hebrews 13:12, 13)   

Were it not so pathetic and tragic, it would be most amusing if we could obtain and read a complete record of the manner in which our text has been employed by various individuals and groups during the last four hundred years— to go no farther back. The reader would thereby be supplied with a striking illustration of the fact that "There is no new thing under the sun" (Ecclesiastes 1:9) and see how frequently history repeats itself. He would learn too how easily simple souls were beguiled by a plausible tongue and how successfully Satan deceives the unwary by the very letter of Scripture. He would discover how the different divisive movements in the ecclesiastical realm— whether in Poland, Germany, Great Britain, or the U.S.A.— all started in much the same way, followed the same course, and, we might add, met with a similar disappointing sequel. To be forewarned is to be forearmed: it is because the rank and the of the people do so little reading, and are so ignorant of religious history, that they so readily fall a prey to those with high spiritual pretensions.  

Hebrews 13:13 has ever been a great favorite with those who started "Come out" movements. It has been used, or rather misused, again and again by ambitious Diotrephes, who desired to head some new party or cause. It has been made a sop for the conscience’ by many a little group of discontented and disgruntled souls, who because of some grievance (fancied or real) against their religious leaders, church, or denomination, forsook them, and set up an independent banner of their own. It is a verse which has been called into the service of all separatists, who urged all whose confidence they could gain to turn away from— not the secular world, but their fellow-Christians, on the ground of trifling differences. That which these men urged their dupes to forsake was denounced as the God-abandoned and apostate "Camp," while the criticism they have (often justly) met with for their pharisaic conduct, has been smugly interpreted as "bearing Christ’ s reproach."  

In his most interesting and instructive work, "The Laws of Ecclesiastical Polity"— a standard work which long found a place in all well-furnished libraries— Richard Hooker, three hundred years ago, described the tactics followed by the Separatist leaders who preceded or were contemporaneous with him. We will give here a very brief digest of the same. First, in seeking to win the people’ s attention unto their "cause," these would-be Separatists, loudly proclaimed the faults and failings of those in high places, magnifying and reproving the same with much severity, and thereby obtaining the reputation of great faithfulness, spiritual discernment, love of holiness. Second, those faults and corruptions which have their roots in human frailty, are attributed to an unscriptural and evil ecclesiastical government, whereby they are regarded as possessing much wisdom in determining the cause of those sins they denounce: whereas in reality, the very failures they decry will adhere to any form of government which may be established.  

Third, having thus obtained such sway in the hearts of their hearers, these men now propose their own form of church government (or whatever else they are pleased to designate their scheme or system), declaring with a great blowing of trumpets that it is the only sovereign remedy for the evils which poor Christendom is groaning under, embellishing the same with an ear-tickling name or designation. Fourth, they now "interpret" (?) the Scriptures in such a way that everything in them is made to favor their discipline, and discredit the contrary. Fifth, then they seek to persuade the credulous that they have been favored with a special illumination of the Spirit, whereby they are able to discern these things in the Word, while others reading it perceive them not. Sixth, assured that they are led by the Spirit "This hath bred high terms of separation between such and the rest of the world, whereby the one sort are termed, The brethren, The godly, and so forth; the other, worldlings, time-servers, pleasers of men not of God" (Hooker, Volume 1, page 106).  

Finally, the deceived are now easily drawn to become ardent propagators of their new tenets, zealous proselytizers, seeking to persuade others to leave the apostate "Camp" and join them on "the true scriptural ground." "Let any man of contrary opinion open his mouth to persuade them, and they close their ears: his reasons they weigh not, all is answered with ‘ We are of God, He that knoweth God heareth us’ (1 John 4:6), as for the rest, ye are of the world" (Hooker). Such was the policy pursued by the "Fifth Monarchy men," the "Brownists,’ Thos. Cartwright and his following in the sixteenth and seventeenth centuries. Such too was the course taken by John Kelly in Ireland, Alex. Campbell in Kentucky, more than a century ago— the latter founding "the Christian Church," denouncing all others as unscriptural. So that Mr. J.N. Darby followed a well-trodden path!  

"Let us go forth therefore unto Him without the camp, bearing His reproach." After mentioning the Christian’ s altar and the suffering and offering of Christ thereon, the apostle now draws an exhortation unto that duty which is the basis of our whole Christian profession. There are five things in this brief text which call for prayerful consideration. First, the exact force of its "therefore"— requiring us to ascertain the relation of our text to its setting. Second, what is signified here by "the camp," both as it concerned the Hebrews and as it respects us to-day. Third, in what sense we are to go forth from it. Fourth, how in so doing we go unto Christ. Fifth, by what means this duty is to be discharged.  

"Let us go forth therefore unto Him without the camp." The duty which is here enjoined on the believer is drawn from what had just been declared: "Wherefore Jesus also, that He might sanctify the people with His own blood, suffered without the gate" (verse 12). There were one or two points in that verse which we reserved for consideration in this article. First, with regard to the meaning of "sanctify." We cannot agree with those commentators (among them some for whom we have a high regard) that would here restrict it to "expiate:" we see no reason for this narrowing of its force. Personally, we consider the term has as wide a signification here as elsewhere in Scripture: by His perfect oblation Christ has separated His people from the world, purified them from all their iniquities, consecrated them to God, so that they stand before Him in all the acceptableness of their Head.  

Many words have a wider scope in Scripture than in ordinary usage, and the expositor needs to be constantly on his guard against narrowing the meaning of important terms. It is blessedly true that at the cross the believer’ s Surety expiated all his sins, that is, cancelled their guilt, by making reparation to the Law; but it is the effects of that which are here in view. The sanctification of His people was the grand object which Christ had in view in becoming incarnate, and that He steadily pursued throughout the whole of His life and sufferings. The Church is now cleansed, set apart, and adorned by His atoning sacrifice. Christ sustained all the transgressions of His people, made atonement for them, removed the same from before God, and washed them from all defilement by His soul travail, bloody sweat, and death; and in consequence, they now stand before the Eye of infinite justice and holiness as everlastingly righteous, and pure.  

Herein we may behold once more the outstanding excellency of Christianity above Judaism— something which we must ever be on the lookout for if we are not to miss the principal design of the Spirit in this epistle. These verses abound in details which exhibit the privileges of the new covenant as far surpassing those of the old. First, we have that "establishing of the heart" before God (verse 9) which the natural Israel possessed not. Second, we have "an altar" furnishing the highest and holiest sacrifice of all (verse 10), which they had no right or title to partake of: their sin offerings were burned, not eaten (verse 11). Third, we have an effectual and abiding sanctification of our souls before God, whereas they had a sanctification which was but external and evanescent "to the (ceremonial) purifying of the flesh" (Heb. 9:13). Fourth, Jesus has sanctified the people "with His own blood" (verse 12), which was something that the high priests of Judaism could never do— they offered to God the blood of others, even that of animals.  

A further word now on the fact that the Savior "suffered without the gate," that is, outside of the city of Jerusalem which answered to the camp in the wilderness, wherein the tabernacle was first set up. Sundry things were represented thereby. First, this signified that He was not only a sacrifice for sin, but was being punished for sins, dealt with as a malefactor and dying that death which by Divine institution was a sign of the curse (Gal. 3:13). "They took Jesus, and led Him away. And He bearing His cross went forth (out of Jerusalem) into a place called the place of a skull, which is called in the Hebrew Golgotha: where they crucified Him, and two with Him" (John 19:16-18). This was done by the malice of the Jews, yet their wickedness was "by the determinate counsel and foreknowledge of God" (Acts 2:23), so that it might appear Christ is the true sin-offering. Thus, God made the hatred of Satan and his agents to subserve His purpose and accomplish His own will— how the knowledge of this should comfort us when the wicked are plotting against us!  

Second, in ordaining that His Son should be put to death outside the city of Jerusalem, symbolic intimation was thereby given by God to the Jews that He had put an end to all sacrificing in the temple, so far as their acceptance by Him was concerned: now that Christ Himself was laid on the altar, there was no longer any need for those offerings which prefigured Him. The shadow and the substance could not stand together: for the Levitical sacrifices to be continued after Christ’ s death would denote either that He had not come, or that His offering was not sufficient to obtain salvation. Third, Christ’ s going forth out of Jerusalem signified the end of the church-state of the Jews, and therefore as He left the city, He announced their destruction: see Luke 23:28-30. Very solemn was this: Christ was no longer "in the Church" of the Jews (Acts 7:38), their house was now left unto them desolate (Matthew 23:38). If, then, a Jew desired to partake of the benefits of the Messiah, he too must leave the camp— the whole temple system.  

What a depth and breadth of meaning there is to every action of our blessed Redeemer! what important truths they illustrated and exemplified! How much we lose by failing to meditate upon the details of our Lord’ s passion! In addition to what had been pointed out above, we may observe, fourth, that Christ’ s offering Himself as a sin offering to God outside Jerusalem, clearly shows that His sacrifice and its benefits were not confined to the elect among the Jews, but extended equally unto the chosen remnant from the Gentiles. It was, then, yet another sign that "the middle wall of partition" was now broken down, that the barrier which had for so long existed between Judaism and the world no more existed. As 1 John 2:2 declared, "He is the propitiation for our sins: and not for ours only, but also for the sins of the whole world"— for an exposition of which see our booklet on "The Atonement."  

Thus, the force of the "therefore" in our text is not difficult to determine: because Jesus Himself "suffered without the gate, let us go forth therefore unto Him without the camp, bearing His reproach." But to make it still more simple for the reader to comprehend, let us divide the "therefore" into its component parts. First and more generally, because Christ has left us an example, let us follow His steps. Second, since we partake of the food of our altar, let us use the strength therefrom in a way pleasing and glorifying to Christ. Third and more specifically, if the Son of God was willing to suffer the ignominy of being cast out of Jerusalem in order to bear our doom, surely it would ill-become the sons of God if they were unwilling to go forth and bear His reproach! Fourth, if Christ in obedience to God took the place of being scorned and hated by men, shall we in disobedience to Him seek to be esteemed and flattered by His enemies? Fifth, because Christ has "sanctified" us, let us evidence our separation from the ungodly.  

"Let us go forth therefore unto Him without the camp, bearing His reproach." The second thing requiring our careful consideration here is what is meant by "the camp." "The apostle, in all this epistle, hath respect unto the original institution of the Jewish church-state and worship in the wilderness. Therefore he confines his discourse to the tabernacle and the services of it, without any mention of the temple or the city wherein it was built, though all that he speaks be equally applicable unto them. Now the camp in the wilderness was that space of ground which was taken up by the tents of the people, as they were regularly pitched about the tabernacle. Out of this compass the bodies of the beasts for the sin-offerings were carried and burned. Hereunto afterwards answered the city of Jerusalem, as is evident in this place; for whereas in the foregoing verse, Christ is said to suffer ‘ without the gate,’ here He is said to be ‘ without the camp’ : these being all one and the same as to the purpose of the apostle" (John Owen).  

"The camp" of Israel, then, and later the city of Jerusalem, was the seat and center of the political and religious life of the Jewish church. To be in "the camp" was to have a right unto all the advantages and privileges of the commonwealth of Israel (Eph. 2:12) and the Divine service of the tabernacle. For to forfeit that right, for any cause, for a season, meant that the offender was taken out of the camp: Leviticus 14:3; 24:14; Numbers 5:2; 12:15. Now it was in that camp that Christ had been "despised and rejected" by the Nation. It was concerning that camp He had solemnly declared, "your house is left unto you desolate" (Matthew 23:38). It was from that camp He had suffered Himself to be conducted, when He went forth to the Cross. Thus, at the time our epistle was written, "the camp" signified an apostate Judaism, which would have none of Christ, which hated and anathematized Him; and, in consequence, it was the place abandoned by God, given up by Him to destruction— for a generation later it ceased to be, even in a material and outward way.  

But Judaism as such has long since passed away, what, then, is its present counterpart? The question should not be difficult to decide, though it meets with varied answers. Some say "the camp" is Romanism, and call attention to the many striking points of analogy between it and Judaism. Some say it is "the dead and carnal professing church"— from which, of course, their denomination is an exception. Others insist that it is "all the man-made sects and systems of Christendom," from which they have withdrawn, only to set up another system of their own, even more pharisaical than those they denounce. But a single consideration is sufficient to dispose of all such vagaries— which have, in the past, misled the writer. Is Christ Himself hated and anathematised by either Rome or the deadest and most erroneous portions of Protestantism? The answer is, NO. We must turn to other scriptures (like Revelation 18:4 and 2 Timothy 3:5) to learn God’ s will for us concerning Romanism or the carnal sects, for Hebrews 13:13 cannot be fairly applied to either of them. The very name of Christ was abhorred by Judaism, it is not so by either Rome or degenerate Protestantism.  

Let us not be misunderstood at this point. We are not here expressing our views on the whole subject of the Christian’ s separation from what is dishonoring to Christ, nor are we holding a brief for the Papacy and her daughters. Admittedly Christendom is in a far worse state today than it was a century ago, and there is very much going on in it with which the follower of the Lord Jesus should have no fellowship; but that is a totally different thing from withdrawing from a company where there are many of God’ s people and where all the fundamentals of the Truth were faithfully pro-claimed— think of denouncing Spurgeon’ s Tabernacle as a part of "Babylon," and refusing to allow those to "break bread" who occasionally attended its services! No; our present object is to define what "the camp" of Hebrews 13:13 actually signifies, and then to show how erroneously that term has been applied to something radically different.  

As we have said above "the camp" was that degenerate Judaism which had hounded the Lord of glory to death, and which could not be appeased by anything less than putting Him to death as a base malefactor and blasphemer. It is readily conceded that not only may numerous points of analogy be drawn between Judaism and Romanism, but that large sections of degenerate Protestantism now have many things in common with it. But it was not its law, its priesthood, its ceremonialism, nor even its corruptions which caused God to give up Jerusalem unto destruction. The "camp" from which the apostle bade his readers "go forth" was a Judaism which had not only rejected Jesus as the Christ of God, denied that He was risen from the dead, but which also insisted that He was a vile impostor, and reviled His very name. But so far as we are aware, there is not a single church or company upon earth that professes to be "Christian" of whom that can be said!  

The fact is, there is nothing upon earth today which exactly duplicates the Judaistic "camp" of the apostle’ s time. Yet there is that which essentially corresponds to it, even though externally it differs somewhat therefrom; and that is the world— the secular and profane world. Concerning it we read, "the whole world lieth in the Wicked one" (1 John 5:19). Those who comprise it are unregenerate, unholy, ungodly. It is true that one of the effects of Christianity has been to cast a veneer of morality and religious respectability over large sections of the world; though that veneer is now getting very thin. It is true that in some circles of it, it is still fashionable to feign respect for Divine things, yet, if the exacting claims of God be pressed upon them, it soon becomes apparent that the carnal mind is enmity against Him. But for the most part, Christ is openly hated by the masses, and His name fearfully blasphemed by them. And there it is that we are plainly told, "the friendship of the world is enmity with God: whosoever therefore will be a friend of the world is the enemy of God" (James 4:4).  

Our next consideration is, In what sense is the Christian to "go forth" from the camp, i.e., from that which is avowedly and actively hostile to Christ? This question needs to be carefully considered, for here too the language of our text has been sadly wrested. Let us bring the point to a definite issue: is it a corporeal or a mental act which is here enjoined? is it by the body or the soul that the duty is performed? is it by our feet or our hearts that obedience is rendered? In other words, is it a "literal" or a metaphorical forsaking of the world which God requires from us? Those who made the serious mistake of supposing that it is the former, have betaken themselves to monasteries and convents. The explanatory and qualifying words of the apostle "for then (if separation from the wicked were to be taken absolutely) must ye needs go out of the world" (1 Cor. 5:10) shows the error of this; contrary also would it be to the spirit of the Lord’ s prayer, "I pray not that Thou shouldest take them out of the world" (John 17:15).  

Let us consider the case of the Jews in the apostle’ s time. When one of them savingly believed on the Lord Jesus Christ was he required to "literally" or physically get out of Jerusalem? No indeed: even the apostles themselves continued to abide there (Acts 8:1)! It was not a local departure which was intended— though a little later that was necessary if their lives were to be preserved (Luke 21:30-32); rather was it a moral and religious going forth from the camp. "There was nothing that these Hebrews did more value and more tenaciously adhere unto, than that political and religious interest in the commonwealth of Israel. They could not understand how all the glorious privileges granted of old unto that church and people, should so cease as that they ought to forsake them. Hereon most of them continued in their unbelief of the Gospel, many would have mixed the doctrine of it with their old ceremonies, and the best of them found no small difficulty in their renunciation. But the apostle shows them, that by the suffering of Christ without the gate or camp, this they were called unto" (John Owen).  

The application of this principle unto us today is not difficult to perceive. It may be stated thus: God requires us to forego and renounce all advantages and privileges— whether social, financial, political, or religious— which are inconsistent with an interest in Christ, communion with Him, or fidelity to His cause. An illustration of this is furnished in Philippians 3:4-10: those things which Saul of Tarsus had formerly counted gain— his Jewish birth and orthodoxy, his pharisaic strictness and righteousness, his persecution of the Church— he now "counted loss for Christ." The same thing obtains now in heathendom: when a Parsee, Buddhist, Mohammedan (or a Jew, or a Romanist) is truly converted, he has to turn his back upon, relinquish those things which he had hitherto most highly venerated. Love to Christ moves him to now hate those things which are directly opposed to Him.  

Now for the fourth point in our text: by going forth from the camp we go "unto Him," or, conversely, by going forth unto Christ we go outside the camp. The two things are inseparable: they are convertible terms. We cannot go unto, without going from, and we cannot go "from" without going "unto." This is exactly what conversion is: a turning round, a right-about face. It is the heart turning from Satan to God, from sin to holiness, from things below to things above, from "the camp" unto Christ. That which is opposed to the Lord Jesus is renounced for His sake. The world is left, and He is followed. Self-righteousness is dropped that an band may lay hold of His atoning sacrifice. To "go forth unto Him" is to betake ourselves to Christ in His office as the Prophet, Priest, and King of His Church, and thereby find acceptance with God. It is to cleave unto and own Him under the contempt and opposition of those who despise and reject Him.  

To go forth unto Christ without the camp, then, signifies for us to be so enlightened by the Spirit as for the eyes of our understanding to see Him as the promised Messiah, the only Mediator between God and men; to behold the One whom the Jews and Gentiles condemned to a malefactor’ s death, as the all-sufficient Savior. It is for the heart to be attracted by the supernal excellencies of His person, to be won by Him, the soul perceiving Him to be "the Fairest of ten thousand." It is for the will to be brought into subjection of Him, so that His yoke is gladly accepted and His scepter readily submitted to. In a word, it is to heartily approve of Him whom the world still hates, becoming His humble follower, His willing disciple, and gladly enduring for His sake all the ridicule and persecution which fidelity to Him and His cause entails. Like the Gadarenes of old, the professing world now says to Him "Depart out of our coasts" (Mark 5:17), but those who go forth unto Him exclaim, "my Beloved is mine, and I am His" (Song 2:16).  

  

  

Combined Bible: Heb 13:13-14

the Camp   

(Hebrews 13:13, 14)   

In the preceding article we endeavored to make clear to the reader exactly what was "the camp" from which the apostle exhorted the Hebrews to go forth. The more accurately a term be defined, the less likelihood of its being wrongly employed. It was at this point the present writer failed in an article which appeared in an issue nearly ten years ago— many a sound sermon has been marred by heading it with the wrong text. Dwelling upon many of the incidental analogies which exist between much that now obtains in Christendom and that which marked Judaism of old, we failed to concentrate upon that which was essential and fundamental, and hence, made a wrong application of this particular term "the camp." That which made the Judaism of Paul’ s day to differ so radically from its worst state in the times of the prophets, was, that it had hated, rejected, and murdered the incarnate Son of God.  

It is that particular point, the Jews’ casting out of Christ, anathematizing Him, condemning Him to a malefactor’ s death, which must guide us when seeking to identify the modem counterpart of that "camp." There is, really, no exact replica on earth today of that Judaism which crucified the Lord Jesus: certainly neither Romanism— blasphemous and horrible as are many of its dogmas and practices— nor the most degenerate branches of Protestantism— rotten as some of them are in doctrine and works— can rightly be designated the present-day "camp." No, as we pointed out previously, that which most closely resembles it, that which in principle is essentially like thereto, is the secular, profane world. Its unregenerate and ungodly members do not profess to love Christ: the very mention of Him is hateful to them: they desire to banish Him entirely from their schemes and thoughts— except when they take His holy name in vain.  

Next, we sought to show in what sense the Lord requires His people to go forth "outside the camp," that is, separate themselves from the ungodly, from those who hate and revile Christ. This, as we saw, is not to be understood "literally" or physically, but metaphorically or morally. It is not a local withdrawal from the world, but a religious and spiritual one. In other words, God does not bid His people be fanatics and lead the lives of hermits. Taking refuge in monasteries and convents is the Devil’ s perversion of this important practical truth. No; the Christian is still left in the world, but he must not be of it. Its policy and maxims must not regulate him, its pleasures and attractions must not capture his heart, its friendship must not be sought; its politics are no concern of his. In heart and soul-interests he is a stranger here, and is to conduct himself as a pilgrim passing through this scene— "using this world, but not abusing it" (1 Cor. 7:31).  

Then we pointed out that in going forth from the camp the Christian goes unto Christ: it is the two-foldness of act which the word "conversion" connotes. Yet it is not without reason that the Holy Spirit has worded our text as it is: there is a particular emphasis in it which requires to be noted. It is not, "Let us go forth therefore without the camp unto Him," but "unto Him without the camp." The difference is something more than verbal. It stresses the fact that Christ Himself must be the grand object before the heart, and then the poor baubles of this world will not possess much attraction for us. If He is not, then, though we may become aesthetes, there will be no contentment, still less joy: our case would be like that of many of the Israelites who had "gone forth" from Egypt, yet continued to lust after its fleshpots.  

To go forth unto Christ without the camp means for the believer to make a complete break from his former manner of life, to renounce every thing which is opposed to Christ, to relinquish whatever would hinder communion with Him. In a word, the exhortation of our text is only another way of presenting that declaration of our Lord, "If any man will come after me, let him deny himself, and take up his cross, and follow Me" (Matthew 16:24). Sin must be mortified, the flesh with its affections and lusts crucified, the world forsaken, and the example which Christ has left us diligently followed. So, then, going forth unto Him outside the camp is not a single act, done once for all at conversion, but an habitual thing, a constant attitude of life. The cross must be taken up by the Christian "daily:" Luke 9:23.  

Obedience to this injunction involves "bearing Christ’ s reproach." The believer is called unto fellowship with Christ: fellowship now with His sufferings (Phil. 3:10), in the future with His glory. That "reproach" assumes different forms and has various degrees in different locations and periods, according as God is pleased to restrain the enmity of the wicked against His people. But in every age and in every place it has been verified that "all that will live godly in Christ Jesus shall suffer persecution" (2 Tim. 3:12). That "persecution," that "reproach" of Christ may be cruel afflictions such as the early Christians experienced; or it may take the milder form of sneers, ridicule, and ostracism, which sensitive souls feel keenly. As Christ declared, "The servant is not greater than his Lord. If they have persecuted Me, they will also persecute you" (John 15:20). One reason why God permits this, is because His people are so prone to flirt with the world, and if we will not separate from them, He often causes them to give us the cold shoulder and appose us.  

The flesh shrinks from and desires to escape such opposition. It is natural for us to want to be well thought of and nicely treated by every one. But let the shrinking Christian call to mind what his Master endured for his sake. In the types, the sin-offering was burned without the camp— far off from the holy of holies where Jehovah had His seat— to represent the sinner’ s final separation from God, his being cast into "the outer darkness," there to suffer the vengeance of eternal fire. And Christ endured the equivalent of that on the cross, during those three hours of awful darkness. He bore the fearful load of His people’ s sins, and was deprived of the comforts of God’ s presence. For Christ it meant entering the place of distance from God, but for us to "go forth without the camp" means going "unto Him"; for Him it entailed enduring the curse, for us it involves naught but Divine blessing! Then let us cleave to Him despite the world’ s scorn, and stand by His cause on earth no matter what the cost to us.  

But let us now consider by what means this duty of going forth unto Christ is discharged. As we pointed out in the preceding article, it is an act of the soul rather than of the body which is here in view. But to particularize. First, the soul of the believer goes forth to Christ by prayer, for real prayer is the breathing of the heart after Him and turning unto Him. Its first cry is "Lord, save me, I perish." There is the daily request for Him to make Himself more real to the heart, to grant us closer communion with Himself, and to remove those things which hinder the same. There is the asking Him to teach us how to draw from His fullness, to make us more obedient, to conform us more fully to His holy image. "Let Him kiss me with the kisses of His mouth: for Thy love is better than wine" (Song 1:2) is the language of one whose heart is "going forth unto Christ outside the camp"— seeking from Him that which is infinitely superior to the best this poor world affords.  

Second, it is the motion of faith. Christ is the grand Object of faith, and He can only be known and enjoyed now by faith. It was so at our first conversion; it is so throughout the entire Christian course. "The life which I now live in the flesh," said the apostle, "I live by the faith of the Son of God (faith in Him), who loved me, and gave Himself for me" (Gal. 2:20). When faith is inactive, there is no going forth of the soul unto Christ, no real prayer, no communion with Him. But when faith is operative the heart turns unto Him as instinctively as the needle of the compass does unto the north. When faith is sickly and listless the things of this world gain power over us: either its pleasures attract, or its cares distract us. But when faith is healthy and vigorous, the soul "mounts up with wings as eagles" and "runs and is not weary." It is faith which makes Christ real and precious to the soul. Then let us be more diligent in guarding against those things which weaken and quench it.  

Third, going forth unto Christ outside the camp is the act of hope. This is the particular spiritual grace which keeps the heart of the believer from falling into abject despair. There are times when he is sorely tried and dismayed: sin rages within, the accusations of the holy Law sting his conscience, and Satan tries hard to make him believe that all is lost— that having abused his privileges, sinned against much light, turned Divine grace into lasciviousness, there is no remedy. So it seems to the cast-down soul: pray he cannot, and as he reads the Scriptures, instead of finding comfort every page condemns him. Then the Spirit applies some promise, and a little encouragement follows: but conscience still smites, and he groans. Now it is that hope acts: Christ had mercy on the leper, the publican, the dying thief; He is full of compassion, I will cast myself afresh on His pity. So too hope looks beyond this scene— with all its disappointments, sorrows, and sufferings— and anticipates the time when we shall be "forever with the Lord."  

Fourth, going forth unto Christ without the camp is also the work of love. The love of God which the Spirit sheds abroad in the hearts of the regenerate is something more than beautiful sentiment: it is an operative principle. Love yearns for the company of the beloved: it cannot find satisfaction elsewhere. Christ is not to be met with in worldly circles, and therefore when the heart of the believer is in a healthy state, it seeks unto its Beloved outside the same. A word from His lips, a smile from His face, an embrace from His arms, is prized above rubies. To sit at His feet and drink from the fountain of His love, is better than heaps of silver and gold. Christ is precious to those whose sins have been removed by His blood, and their affections "go forth" unto Him— not so fervently and frequently as they should, or as they desire; nevertheless, there are seasons in the life of every Christian when he is permitted to lean his head upon the Savior’ s bosom. Christ’ s love to His own attracts their love to Him.  

Fifth, going forth unto Christ outside the camp is the surrender of the will to Him. There is a change of masters: service to the prince of this world is renounced, and the Lordship of Christ accepted. There is an enlisting under His banner, a putting on of His uniform, a submission to His captaincy, and we act according to His will. How different is all of this from what many suppose our text signifies! One may identify himself with those who claim to have gone forth from "all the man-made sects and systems," and yet the heart be quite dead toward God. Or, one may belong to the most orthodox church, subscribe to its doctrines, adopt their language, echo its groans, and have not a spark of grace in the heart. One may separate from all the world’ s politics, pastimes and pleasures, and have no love for Christ. There must be the exercise of faith, the stirrings of hope, the actings of love, the surrender of the will, and walking in the path of obedience, in order to meet the terms of our text.  

"For here have we no continuing city, but we seek one to come" (verse 14). Four questions are suggested by these words: what is their relation to the preceding verse? what is signified by "no continuing city"? what is the "one to come" that we seek? how or in what way do we seek it? That there is a close connection between verse14 and the previous one is obvious from its opening word. Now that connection is twofold: first, verse14 supplies two further reasons to enforce the duty specified in verse 13— additional to those implied in verses 10-12; second, verse 14 may also be regarded as explaining and amplifying the language of verse 13.  

The connection of verse 14 with verse 13 will be more apparent as we turn to the second question and consider what is signified by "For here have we no continuing city." Obviously, the "city" is used here metaphorically, as a figure of that which is strong and stable: it is that which provides refuge and rest to the great majority of earth’ s inhabitants. "Change and decay in all around I see" said the poet: there is nothing lasting, durable, dependable in this world. In Genesis 4:17 we read that Cain "builded a city," and where is it?— destroyed thousands of years ago by the Flood. Thebes, Nineveh, Babylon were all powerful and imposing cities in their day, but where are they now? they no longer exist, yea, their very site is disputed. Such is this world, my reader: "the fashion of this world passeth away" (1 Cor. 7:31), and one day "the earth also and the works that are therein shall be burned up" (2 Pet. 3:10).  

The things of this earth are transitory: that which the natural man values so highly, and sells his soul to obtain, soon vanishes away. All that is mundane is unstable and uncertain: that is the meaning, in brief, of "here have we no continuing city." There is however an emphasis in these words which we must not miss: it is not simply "here there is no continuing city" but "here have we’’ none— something which can be predicated of none but believers. True, the worldling has none in reality, but in his imagination, his plans, his affections, he has— he sets his heart upon the things of this world and acts as though he would enjoy them always: "Their inward thought is, that their houses shall continue forever, and their dwelling-places to all generations: they call their lands after their own names" (Ps. 49:11). And how is the instability of everything mundane to affect and influence the Christian? Thus: he is to renounce them in his heart— leave "the camp"— that is the connection with verse 13.  

"For here have we no continuing city" (verse 14). "A city is the center of men’ s interests and privileges, the residence and seat of their conversation. Hereby are they freed from the condition of strangers and pilgrims; and have all that rest and security in this world they are capable. For those who have no higher aims nor ends than this world, a city is their all. Now it is not said of believers absolutely that they belonged to no city, had none that was theirs in common with other men; for our apostle himself pleaded that he was a citizen of no mean city. This is intimated, as we shall see, in the restriction of the assertion: a continuing city. But it is spoken on other accounts" (John Owen). What those "other accounts" are we shall see presently, meanwhile we will consider the more general meaning.  

In His providential dealings with them, God often gives His people painful reminders of the fact that "here have we no continuing city." We are prone to be at ease in Zion, to fix our hearts on things below, to settle down in this world. We like to feel that we are anchored for a while at least, and make our plans accordingly. But God blows upon our schemes and compels us to take up the stakes of our tents, saying, "Arise ye, and depart; for this is not your rest; because it is polluted" (Mic. 2:10). A significant word on this is found in, "As an eagle stirreth up her nest, fluttereth over her young, spreadeth abroad her wings, taketh them, beareth them on her wings; so the Lord alone did lead him" (Deut. 32:11, 12). Ah, my reader, it is not a pleasant experience to have our earthly "nest" stirred up, to have our rest disturbed, and be obliged to change our abode; but as that is essential if the eaglets are to be taught to use their wings, so it is necessary for the Christian if he is to live as a stranger and pilgrim in this scene.  

God has called His people unto fellowship with Christ, and that means something more than participating in His life and receiving His peace and joy: it also involves entering into His experiences— enduring the wrath of God alone excepted. "When He putteth forth His own sheep, He goeth before them, and the sheep follow Him" (John 10:4). That denotes two things: that we are not called to tread any path which He did not Himself, traverse, and that we are to experience something of His sorrows: are they which have continued with Me in My temptations" or "trials" (Luke 22:28). Now what was Christ’ s experience in this word? Even as a child He had no rest here: His parents had to carry Him down into Egypt in order to escape the malice of Herod. Trace the record of His earthly ministry, and how long do we find Him abiding in one place? He was constantly on the move. "Jesus therefore being wearied with His journey sat thus on the well" (John 4:6), and in some form or other His people are required to drink from that same cup. If the Lord of glory "had not where to lay His head" when in this world, shall we deem it strange that God so often disturbs our rest?  

But let us now consider the more specific meaning of our text. First, the Christian has no city on earth which is the center of Divine worship, whereunto it is confined, as had been the case with Judaism. Herein the apostle points another contrast. After the Israelites had wandered for many years in the wilderness, they were brought to rest in Canaan, where Jerusalem became their grand center, and of that city the Jews had for long boasted. But it was not to continue, for within ten years of the writing of this epistle, that city was destroyed. How this verse gives the lie to the pretentions of Rome! No, the Christian has something far better than an insecure and non-continuing city on earth, even the Father’ s House, with its many mansions, eternal in the heavens!  

Second, the believer has no city on earth which supplies him with those things which are his ultimate aim: deliverance from all his enemies, an end to all his trials, an eternal resting-place. His "commonwealth" or "citizenship" is "in Heaven" (Phil. 3:20 R.V.). The Christian does not regard this world as his fixed abode or final home. This is what gives point to the preceding exhortation and explains the force of the opening "For" in verse 14. The fact that everything here is unstable and uncertain should spur the Christian to go forth from the camp— in his heart renounce the world. And further, it should make him willing to "bear the reproach of Christ," even though that involves being driven from his birthplace and compelled to wander about without any fixed residence on earth. Finally, it gives point, as we shall see, to the last clause of our text.  

"But we seek one to come" (verse 14). In view of what has been before us, it is quite clear that the "one," the City, that we seek, is Heaven itself, various aspects of which are suggested by the figure here used of it. It is an abiding, heavenly, everlasting "City," which the believer seeks, and the same is referred to again and again in this epistle— in contrast from the temporal and transitory nature of Judaism— under various terms and figures. This "City" is the same as the "better and enduring substance" in Heaven of Hebrews 10:34. It is that "Heavenly Country" of Hebrews 11:16. It is "the City of the living God" of Hebrews 12:22, the seat and center of Divine worship. It is the same as "those things which cannot be shaken" of Hebrews 12:27. It is "the Kingdom which cannot be moved," in its final form, of Hebrews 12:28. It is the "Inheritance incorruptible and undefiled, and that fadeth not away, reserved in Heaven for us" (1 Pet. 1:4).  

An earlier reference to this grand object of the believer’ s desire and quest was before us in "he looked for a City which hath foundations, whose Builder and Maker is God" (Heb. 11:10). Those "foundations" are, First, the everlasting good-will and pleasure of God toward His people, which is the basis of all His dealings with them. Second, God’ s foreordination, whereby He predestined His elect unto eternal glory, concerning which we are told "The foundation of God standeth sure, having this seal: The Lord knoweth them that are His" (2 Tim. 2:19). Third, the Everlasting Covenant of free, rich, and sovereign Grace, which God entered into with the Head and Surety of the elect, and which is "ordered in all things and sure." Fourth, the infinite merits and purchase of Christ, for "other foundation can no man lay than that is laid, which is Jesus Christ" (1 Cor. 3:11). Fifth, the whole being confirmed by and resting upon the immutable stability of God’ s promise and oath: Hebrews 6:17-20.  

In addition to the few brief remarks we made upon the signification of this figure of the "City" when expounding Hebrews 11:10, we may note the following— bearing in mind those characteristics of a "city" which specially obtained in ancient times. First, a city was a place of safety and security: "let us go to Jerusalem for fear of the army of the Chaldeans, and for fear of the army of the Syrians: so we dwell at Jerusalem" (Jer. 35:11). In Heaven there will be no wicked men to persecute, no Devil to tempt. Second, a city is compact, being the concentration of numerous houses and homes. So of Heaven Christ declared that in it are "many mansions." There will dwell together forever the myriads of holy angels and the entire Church of God. Third, in a city is stored all manner of provisions and needful commodities; so in Heaven there is nothing lacking to minister unto the delights of its inhabitants.  

Finally, as a "city" on earth is the center of the world’ s interests and privileges, the resting-place of travelers and those who go abroad, so Heaven will be the grand Terminal to the wanderings and journeyings of the Christian. His pilgrimage is ended, for Home is reached. On earth he was a stranger and sojourner, but now he has reached the Father’ s House. There he will meet with no hardships, encounter none to whom he is a hated foreigner, and no longer have to earn his daily bread by the sweat of his brow. Unbroken rest, perfect freedom, unassailable security, congenial society, inconceivable delights, are now his portion forever. Faith then gives place to sight, hope to fruition, grace is swallowed up in glory, and we are "forever with the Lord," beholding His glory, bathing in the ocean of His love.  

How the anticipation of this should make us set our affection on things above, spur us on to run the race before us, cause us to drop every weight which hinders us in running! How the consideration and contemplation of that "City" should work powerfully in us to look and long, and prepare us for the same! This brings us to ponder for a moment the meaning of "but we seek one to come." This, of course, does not signify that the believer is searching after that which is unknown, but endeavoring to obtain it. It is the treading of that Narrow Way which leads to Heaven, and that with diligence and desire, which is hereby denoted. "And God hath prepared a city of rest for us, so it is our duty continually to endeavor the attainment of it, in the ways of His appointment. The main business of believers in this world is diligently to seek after the attainments of eternal rest with God, and this is the character whereby they may be known" (John Owen).  

Here, then, is the use which the believer makes of the uncertainty and instability of everything in this world: his heart is fixed on the Home above, and to get safely there is his great concern. The word "seek" in our text is a very strong one: it is used in, "after all these things (the material necessities of this life) do the Gentiles seek" (Matthew 6:32)— i.e., seek with concentrated purpose, earnest effort, untiring zeal. The same word is also rendered "labor" in Hebrews 4:11: the Christian deems no task too arduous, no sacrifice too much, no loss too great, if he may but "win Christ" (Phil. 3:8). He knows that Heaven will richly compensate him for all the toils and troubles of the journey which lead thither. "Him that overcometh will I make a pillar in the temple of My God, and he shall go no more out" (Rev. 3:12).  

  

  

Combined Bible: Heb 13:15

Christian’ s Sacrifices   

(Hebrews 13:15, 16)   

The verses which are now to engage our attention are closely related with those which immediately precede, as is intimated by the "therefore." The links of connection may be set forth thus. First, "We have an Altar" (verse 10); what use are we to make of it? the answer is, offer sacrifice thereon. Second, Jesus has sanctified His people "with His own blood" (verse 12). What is to be their response? the answer is, draw night to God as joyous worshippers. Third, we must go forth unto Christ "without the camp." What then, is to be our attitude towards those who despise and reject Him? The answer is, not one of malice, but benevolence, doing good unto all as we have opportunity and occasion. Such, in brief, is the relation between our present portion and its context.  

Calvin suggested, we believe rightly, that the apostle here anticipated an objection which might have been made against what he had previously advanced. In saying that Jesus "suffered without the gate" (verse 11), plain intimation was given that God had done with, abandoned Judaism as such. In bidding Hebrew believers to go forth unto Christ "without the camp," the Holy Spirit signified they must now turn their backs upon the temple and its service. But this presented a serious difficulty: all the sacrifices— those of thanksgiving as well as those of expiation— were inseparably connected with the temple system, therefore it followed that if the temple was to be deserted, the sacrifices also must have ceased. It was to meet this difficulty, and to make known the superior privileges of Christianity, that the apostle penned our text.  

If the Christian was debarred from offering any sacrifice to God, then he would occupy an inferior position and be deprived of a privilege which the Jews of old enjoyed, for sacrifices were instituted for the purpose of celebrating God’ s worship. The apostle therefore shows that another kind of sacrifice remains for us to offer, which is no less pleasing to God than those which He appointed of old, even the praise of our lips. Here we are taught what is the legitimate way of worshipping God under the new covenant, which presents another striking contrast from that which obtained under the old. As our "Altar" is not one of wood or stone, brass or gold, but Christ Himself, so our "sacrifices" are not the fruits of the ground or the firstlings of our herds, but the adoration of our hearts and the devotion of our lives. The contrast, then, is between the outward and ceremonial and the inward and spiritual.  

The Jews offered to God a slain lamb each morning and evening, and on certain special days bullocks and rams; but the Christian is to present unto God a continual sacrifice of thanksgiving. This brings before us a most interesting and blessed subject, namely, those sacrifices of the Christian with which God is well pleased. The first of these was mentioned by David: "The sacrifices of God are a broken spirit, a broken and a contrite heart, O God, Thou wilt not despise" (Ps. 51:17). "When the heart mourns for sins God is better pleased than when the bullock bleeds beneath the axe. ‘ A broken heart’ is an expression implying deep sorrow, embittering the very life; it carries in it the idea of all but killing anguish in that region which is so vital as to be the very source of life. A heart crushed is, to God, a fragrant heart. Men condemn those who are contemptible in their own eyes, but the Lord seeth not as man seeth. He despises what man esteems, and values that which they despise. Never yet has God spurned a lowly, weeping penitent" (C.H. Spurgeon).  

John Owen pointed out that there were two things in connection with the O.T. sacrifices: the slaying and shedding of the blood of the beast, and then the actual offering of it upon the altar. Both of these were required in order to the completing of a sacrifice. On the one hand, the mere killing of the animal was no sacrifice unless its blood was placed upon the altar; and on the other hand, no blood could be presented there to God until it had been actually shed. Corresponding to these, there is a twofold spiritual sacrifice in connection with the Christian profession. The first is what has just been made reference to in the paragraph above: the broken heart and contrite spirit of the believer. That signifies evangelical repentance and mortification, or the crucifixion of the flesh, which is the Christian’ s first sacrifice, answering to the death of the beast before the altar.  

The second sacrifice which the believer presents unto God is his offering of Christ each day. This is done by an act of faith— which is ever preceded by repentance, just as we must feel ourselves to be desperately sick before we send for the physician. As the awakened sinner is convicted of sin and mourns for it before God, pride and self-righteousness are subdued, and he is able to appreciate the Lamb of God which taketh away the sin of the (elect) world. Christ appears to him as exactly suited to his case and need. He perceives that He was wounded for his transgressions and bruised for his iniquities. He perceives that Christ took his place and endured the penal wrath of God on his behalf. Therefore does he now lay hold of him by faith and present the atoning sacrifice of Christ to God as the only ground of his acceptance. And as he begins, so he continues. A daily sense of defilement leads to a daily pleading of Christ’ s blood before the throne of grace. There is first the appropriating of Christ, and then the presenting of Him to God as the basis of acceptance.  

Now it is this laying hold of Christ and the offering of Him to God in the arms of faith which corresponds to the second thing in connection with the tabernacle (and temple) sacrifices of old. As the fire fell upon the oblation placed upon the altar, incense was mingled therewith, so that the whole yielded a "sweet savor unto God." Just as the mere slaying of the animal was not sufficient— its blood must be laid upon the altar and fragrant incense be offered therewith; so the Christian’ s sacrifice of a broken and contrite heart will not by itself secure the favor of God. Essential as repentance is, it cannot purchase anything from God. The broken heart must lay hold of Christ, exercise faith in His blood (Rom. 3:25), and plead His merits before God. Only then will our sacrifice of a contrite spirit be a "sweet smelling savor" unto Him.  

The third sacrifice which the Christian presents unto God is himself. "I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service" (Rom. 12:1). That is an act of consecration. It is the recognition and acknowledgement that I am no longer my own, that I have been bought with a price, that I am the purchased property of Another. Hence, of the primitive saints we read that they "first gave their own selves to the Lord" (2 Cor. 8:5), surrendering themselves to His scepter, taking upon themselves His yoke, henceforth to live to His glory; that as they had formerly served sin and pleased self, now they would serve God and seek only His honor. As Christ gave Himself for us, we now give ourselves back again to Him. Hereby alone can we know that we are saved: not only by believing in Christ for the forgiveness of sins, but by yielding ourselves up to His government, as living sacrifices for His use.  

The fourth sacrifice of the Christian is that mentioned in our text, namely, "the fruit of our lips"; but before taking up the same let us say a few words on the order of what has now been before us. There can be no acceptable sacrifice of praise until we have offered ourselves unto God as those that are alive from the dead, for as Psalm 115:17 declares, "The dead praise not the Lord." No, those who are yet in their sins cannot praise God, for they have no love for Him and no delight in Him. The heart must first be made right before it is attuned to make melody unto Him. God accepts not the lip service of those whose hearts are estranged from Him. Of old He complained "This people draw near Me with their mouth, and with their lips do honor Me, but have removed their heart far from Me" (Isa. 29:13), and as Christ affirmed "in vain do they worship" Him (Matthew 15:8). Such hypocrisy is hateful to Him.  

Nor can any man present himself acceptably to God until he has believingly embraced Christ. No matter how willing I am to live honestly in the future, satisfaction must be made for the debts contracted in the past; and nothing but the atoning work of Christ can satisfy the just demands which the Law has against us. Again; how can I serve in the King’ s presence unless I be suitably attired? and nothing short of the robe of righteousness which Christ purchased for His people can gratify God’ s holy eye. Again; how could God Himself accept from me service which is utterly unworthy of His notice and that is constantly defiled by the corrupt nature still within me, unless it were presented in the meritorious name of the Mediator and cleansed by His precious blood. We must, then, accept Christ’ s sacrifice before God will accept ours; God’ s rejection of Cain’ s offering is clear proof thereof.  

Equally evident is it, yet not so clearly perceived today by a defectively-visioned Christendom, that no sinner can really accept Christ’ s sacrifice until his heart be broken by a felt sense of his grievous offenses against a gracious God, and until his spirit be truly contrite before Him. The heart must be emptied of sin before there is room for the Savior. The heart must renounce this evil world before a holy Christ will occupy it. It is a moral impossibility for one who is still in love with his lusts and the willing servant of the Devil to appropriate Christ and present Him to God for his acceptance. Thus, the order of the Christian’ s sacrifices is unchanging. First, we bow in the dust before God in the spirit of genuine repentance; then we appropriate Christ as His gracious provision, and present Him to God for the obtaining of His favor. Then we yield ourselves to Him unreservedly as His purchased property; and then we render praise and thanksgiving for His amazing grace toward us.  

"By Him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to His name" (verse 15). This is an exhortation to duty, by way of inference from what was declared concerning the Redeemer and the sanctification of the people by His sufferings. Therein we are shown what use we are to make of our Altar, namely, offer sacrifice. The worship which the Christian presents unto God is the sacrifice of praise. Nothing is more pleasing unto Him, and nothing is more honoring to Him, than the praise of a renewed heart. Has He not declared, "Whoso offereth praise glorifieth Me"? (Ps. 50:23). How thankful for that statement should those believers be who feel themselves to be poor and feeble. Had God said, whoso shall create a world, or even whoso shall preach wonderful sermons and be a successful winner of souls, or whoso shall give a huge sum of money to missions, they might well despair. But "whoso offereth praise" opens a wide door of entrance to every believer.  

And have not the redeemed abundant cause for praising God! First, because He has granted them a vital and experimental knowledge of Himself. How the excellencies of God’ s being, character and attributes, thrill, as well as awe, the souls of the saints! Glance for a moment at Psalm 145, which is entitled a "Psalm of Praise." David begins with "I will extol Thee, my God, O King; and I will bless Thy name for ever and ever. Every day will I bless Thee, and I will praise Thy name for ever and ever. Great is the Lord, and greatly to be praised" (verses 1-3). In the verses that follow, one perfection of God after another passes in review and stirs the soul to adoration. His "mighty acts" (verse 4), the "glorious honor of His majesty" (verse 5), His "greatness" (verse 6), His "great goodness" and "righteousness" (verse 7), His "fullness of compassion" and "great mercy" (verse 8), His "power" (verse 11), the "glorious majesty of His kingdom" (verse 12), His everlasting "dominion" (verse 13), His providential blessings (verses 14-17), His dealings in grace with His own (verses 18, 19), His preserving them (verse 20). No wonder the Psalmist closed with, "my mouth shall speak the praise of the Lord, and let all flesh bless His holy name for ever and ever."  

If the Psalms be full of suitable petitions for us to present unto God in prayer, and if they contain language well fitted for the lips of the sobbing penitent, yet they also abound in expressions of gladsome worship. "Sing praises to God, sing praises; sing praises unto our King, sing praises. For God is the King of all the earth: sing ye praises with understanding" (Ps. 47:6, 7). What vehemency of soul is expressed there! Four times over in one verse the Psalmist called upon himself (and us) to render praise unto the Lord, and not merely to utter it, but to "sing" the same out of an overflowing heart. In another place the note of praise is carried to yet a higher pitch: "Be glad in the Lord, and rejoice ye righteous; and shout for joy, all ye that are upright in heart" (Ps. 32:11). Not in any formal and perfunctory manner is the great God to be praised, but heartily, joyously, merrily. "Sing forth the honor of His name: make His praise glorious" (Ps. 66:2). Then let us offer Him nothing less than glorious praise.  

The "therefore" of our text intimates an additional reason why we should praise God: because of Christ and His so great salvation. For our sakes the Beloved of the Father took upon Him the form of a servant, and was made under the Law. For our sakes the Lord of glory, entered into unfathomable depths of shame and humiliation, so that He cried "I am a worm and no man" (Ps. 22:6). For our sakes He bowed His back to the cruel smiter and offered His blessed face to those who plucked off the hair. For our sakes He entered into conflict with the Prince of Darkness, and the pains of death. For our sakes He endured the awful curse of the Law, and for three hours was forsaken by God. No Christian reader can reverently contemplate such mysteries and marvels without being stirred to the depths of his soul. And then, as he seeks to contemplate what the shame and sufferings of Christ have secured for him, "Thanks be unto God for His unspeakable Gift," must be the fervent exclamation of his heart.  

And observe well, dear reader, how God has allotted to Christ the position of chief honor in connection with our subject. "By Him (the One mentioned in verses 12, 13) let us offer the sacrifice of praise to God." As the Lord Jesus Himself declared, "I am the Way, the Truth, and the Life: no man cometh unto the Father but by Me" (John 14:6). The saints can no more draw nigh unto God apart from Christ, than the sinner can: we are as dependent upon His mediation to render our worship acceptable to God, as we were at first for obtaining the forgiveness of our sins. As our great High Priest Christ is the "Minister of the Sanctuary" (Heb. 8:2). He meets us, as it were, at the door of the heavenly temple, and we place our spiritual sacrifices in His hands, that He may, in the sweet fragrance of His merits and perfections, present them for God’ s acceptance. "Another Angel came and stood at the altar, having a golden censer; and there was given unto Him much incense, that He should offer it with the prayers of all saints" (Rev. 8:3).  

At every point God has made us dependent upon Christ, the Mediator. Only by Him can we offer acceptable sacrifices unto God. First, because it is through Christ’ s bloodshedding, and that alone, that our persons have been sanctified, or made acceptable to God— note how in Genesis 4:4 Jehovah had respect first to Abel himself, and then to his offering! Second, because it is through Christ’ s atonement, and that alone, that a new and living way has been opened for us into God’ s presence: see Hebrews 10:19-21. Third, because He bears "the iniquity of our holy things" (fulfilling the type in Exodus 28:38), that is, through His perfect oblation our imperfect offerings are received by God: His merits and intercession cancel their defects. Fourth, because as the Head of the Church, He ministers before God on behalf of its members, presenting their worship before Him. Thus, "By Him" signifies, under His guidance, through His mediation, and by our pleading His merits for acceptance with God.  

What has just been before us supplies further proof of what was pointed out in an earlier paragraph, namely, that it is impossible for the unregenerate to worship God acceptably. "The sacrifice of the wicked is an abomination to the Lord" (Prov. 15:8). And why? Not only because he is utterly sinful in himself, but because there is no Mediator to come between him and God. This is brought out strikingly in the O. T. types. Not a single "song" is recorded in the book of Genesis. In Eden our first parents were fitted to sing unto their Creator, and join the angels in ascribing glory and thanksgiving to the Lord. But after the Fall, sinners could only praise on the ground of redeeming grace, and it is not until Exodus is reached that we have the grand type of redemption. That book opens with Israel in Egypt, groaning and crying in the house of bondage. Next, the paschal lamb was slain, Egypt was left behind, the Red Sea was crossed, and on its farther shore they looked back and saw all their enemies drowned: "Then sang Moses and the children of Israel" (Ex. 15:1). Praise, then, is on the ground of redemption.  

"By Him therefore let us offer the sacrifice of praise." Every word of Holy Writ is inspired of God, and throughout, its language is chosen with Divine discrimination. Therefore it behooves us to carefully weigh each of its terms, or we shall miss their finer shades of meaning. Here is a case in point: it is not "let us render praise unto God," but "let us offer a sacrifice of praise." Christ has made His people "kings and priests unto God" (Rev. 1:6), and here they are called upon to exercise their priestly functions. Thus we are instructed to make a right use of our "Altar" (verse 10). We are not only partakers of its privileges, but we are to discharge its duties, by bringing our sacrifices thereto. The same aspect of truth is seen again in 1 Peter 2:5, where we read that believers are "an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ." Yes, offered "unto God" and not to angels or saints; and, acceptable "by Jesus Christ," and not the Virgin Mary!  

This particular expression "let us offer a sacrifice of praise to God" not only emphasizes the fact that in their worship believers act in priestly capacity, but it also signifies that we now have the substance of what was shadowed forth by the Levitical rites. It also denotes that the Christian ought to be as particular and diligent in the discharge of his evangelical duties as the Jew was in the performing of his ceremonial obligations. As he was required to bring an offering that was without physical defect, so we must bring to God the very best that our hearts can supply: "Bless the Lord, O my soul, and all that is within me, bless His holy name." Content not thyself with offering to God a few formal utterances of thanksgiving, still less hurry through thy worship as a task you are glad to get finished; but strive after reality, fervency, and joy in the same.  

When the worshipping Israelite approached the tabernacle or temple, he did not come empty-handed, but brought with him a thank-offering. Then "let us offer the sacrifice of praise to God." When the saints come together for public worship, it should be not only for the object of having their empty vessels filled and their hungry souls fed, but with the definite purpose of offering to God that which will please Him. The more closely we walk with God, and the more intimate be our communion with Him, the easier the performance of this pleasant duty. The more we delight ourselves in the Lord and regale our souls by the contemplation of His perfections, the more spontaneous, fervent, and constant, will be our worship of Him. The more we cultivate the habit of seeing God’ s hand in everything, and are grateful to Him for temporal blessings, the more will the spirit of thanksgiving possess our hearts and find expression in songs of praise.  

This sacrifice of praise is here designated "the fruit of our lips," which is a quotation from Hosea 14:2, where backsliding Israel vows that in return for God’ s receiving them graciously, they will render to Him "the calves of their lips"— the Hebrew word for "calves" being the same as for "praise." The expression "fruit of our lips" may at first strike us as strange, but a little reflection will reveal its propriety. Isaiah 6:5, 6 serves to open its meaning. By nature our "lips" are unclean: "Their throat is an open sepulcher, with their tongues they have used deceit, the poison of asps is under their lips; whose mouth is full of cursing and bitterness" (Rom. 3:13, 14). But by God’ s applying to us the virtues of Christ’ s atonement, our lips are cleansed, and should henceforth be used in praising Him. "Fruit" is a living thing: the product of the Holy Spirit. When, through backsliding, the heart has cooled toward God and the music of joy has been silenced, cry unto Him "O Lord, open Thou my lips, and my mouth shall show forth Thy praise" (Ps. 51:15).  

This "sacrifice of praise" is to be offered unto God not merely on the Sabbath, but "continually." Have we not more cause to praise God than to pray? Surely, for we have many things to thank Him for, which we never ask for. Who ever prayed for His election, for godly parents, for their care of us in helpless infancy, for their affection, for their faithfulness in training us the way we should go! Does not God daily heap upon us in favors beyond that we are able to ask or think? Therefore we should be more in praising God than in petitioning Him. "With thanksgiving let your requests be made known unto God" (Phil. 4:6): ah, is it not our failure in the former which explains why we are so often denied in the latter? "Continue in prayer, and watch in the same with thanksgiving" (Col. 4:2); "with thanksgiving" is as much a command as is the "continue in prayer."  

"It is good thing to give thanks unto the Lord, and to sing praises unto Thy name, O most High" (Ps. 92:1). Yes, it is not only glorifying to God, but it is beneficial to the soul, To cultivate the habit of praising God will preserve the believer from many evils. The trials of life are more cheerfully borne if the spirit of thankfulness to God be kept lively in the heart. A man cannot be miserable while he is joyful, and nothing promotes joy so much as a heart constantly exercised in praising God. The apostles forgot their smarting backs in the Philippian dungeon as they "sang praise unto God" (Acts 16:25). The happiest soul we have ever met was a sister in a London garret (before the days of old-age pensions), who had neither eaten meat or fruit nor had a glass of milk for years past, but was continually praising the Lord.  

Mary was offering to God a sacrifice of praise when she exclaimed "My soul doth magnify the Lord, and my spirit hath rejoiced in God my Savior" (Luke 1:46, 47). That was no mechanical act, but the spontaneous outburst of a heart delighting itself in the Lord. It is not enough that the believer should feel adoring emotions in his soul: they must be expressed by his mouth— that is one reason why the sacrifice of praise is defined in our text as "the fruit of our lips." Vocal, articulated praise, is what becomes those who have received the gift of speech: that is why the saints of all ages have expressed their worship in holy songs and psalms. None of us sing as much as we should— how often the worldling shames us I Then let us say with David "I will praise Thee, O Lord, with my whole heart; I will show forth all Thy marvelous works. I will be glad and rejoice in Thee: I will sing praise to Thy name, O Thou Most High" (Ps. 9:1, 2).  

  

  

Combined Bible: Heb 13:16

Christian’ s Sacrifices   

(Hebrews 13:15, 16)   

From the eighth verse onwards (of Hebrews 13) the apostle is engaged in setting forth those spiritual duties of worship of which God Himself is the Object. Therein a series of contrasts are drawn between what obtained under the old covenant and that which pertains to the new. The Christian’ s privileges greatly excel those which belonged to Judaism as such. These superior blessings have been considered by us as we have passed from verse to verse. What is before us in verse 15 supplies a further exemplification of this general principle. The Levitical rites required God’ s earthly people to provide material offerings: but the Christian’ s "sacrifices" are entirely spiritual in their character. The Israelitish worshipper could not offer his sacrifices to God directly, but had to allow the priests to officiate for him: whereas Christians have themselves been made priests unto God, and therefore may sacrifice to Him immediately. The praise-sacrifices under the Law were only presented at particular times and places (cf. the "Feasts" of Leviticus 23): but the Christian may, through Christ, offer a sacrifice to God anywhere, at any time— "continually."  

"By Him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to His name" (verse 15). More is implied than is expressed. The language of this verse is restricted to the duties of worship and our oral praising of God therein, yet we know full well that He accepts not thanksgiving from us unless it be accompanied by what good old Matthew Henry called "thanksgiving." Thus it is the entire compass of evangelical obedience to God which is comprehended here. Those who have been dedicated to Him by the blood of Christ are under the deepest obligations to please and honor Him. The nature of Gospel obedience consists in thanksgivings for Christ and grace by Him, and therefore the whole of it may be suitably designated "a sacrifice of praise." Gratitude and adoration axe the animating principles of all acceptable service. Every act and duty of faith has in it the nature of a sacrifice to God, wherein He is well-pleased.  

John Owen suggests a threefold reason for the particular language in which the Christian’ s duty of obedience is here expressed. "1st. The great obligation that is upon us of continual thankfulness and praise to God on account of Christ’ s atonement. The sum and glory of our Christian profession, is, that it is the only way of praising and glorifying God for His love and grace in the person and mediation of Christ. 2nd. This obligation to praise succeeding in the room of all terrifying legal constraints to obedience, alters the nature of that obedience from what was required under and by the Law. 3rd. Where the heart is not prepared for and disposed to this fundamental duty of praising God for the death and oblation of Christ, no other duty or act of obedience is accepted with God."  

In bidding us offer the sacrifice of praise to God continually, two things are denoted: freedom from the limitations of time and place as were appointed under Judaism, and diligent perseverance and constancy therein. To abound in fervent praise unto God is the abiding duty of the Christian. But for that there must be the regular exercise of faith. Calling into question the promises of God quenches the spirit of worship; doubts snap the strings of our harps; unbelief is the deadly enemy of praise. To praise God continually requires us to be in daily communion with Him. It is not to be wondered at that the joy of many believers is so sickly, when we consider how little fellowship they have with the Lord: if there be so little heat around the bulb of their thermometer, how can the mercury rise higher! To praise God "continually" we must cultivate perpetual gratitude, and surely that should not be difficult!  

"I will bless the Lord at all times; His praise shall continually be in my mouth" (Ps. 34:1): at no lower standard than that must we aim. How this meets the lament made by so many Christians. "There seems so very little I can do to express my gratitude unto the Lord." Ah, my brother, you may not be gifted with talents to exercise in public, you may not have much money to give to God’ s cause, but what is to withhold your offering unto Him a sacrifice of praise, and that "continually"! Is not this God’ s due? Did Spurgeon express it too strongly when he said, "Praise is the rent which God requires for the use of His mercies." Then shall we rob God? Shall we withhold that in which He delights? Does not God give us abundant cause to praise Him "continually"!  

"To show forth Thy loving kindness in the morning, and Thy faithfulness every night" (Ps. 92:2). "I will sing unto the Lord as long as I live; I will sing praise to my God while I have my being" (Ps. 104:33). What a word is that for the aged and infirm Christian! Ah, dear reader, your eyes may have become so dim that you can scarcely read the Sacred page any more, your strength may have become too feeble for you to walk to the house of prayer, but your lips can still articulate and express thanksgiving! "I will be glad and rejoice in Thy mercy: for Thou hast considered my trouble" (Ps. 31:7): rejoice in His pardoning mercy, preserving mercy, providing mercy. "Who can utter the mighty acts of the Lord? who can show forth all His praise?" (Ps. 106:2). Well did Goodwin close his reflections upon the Psalms of praise by saying, "My brother, let us pray for such a heart as this, that the saints of the O.T. may not shame us who are Christians under the New."  

It is striking to note that the Hebrew word "bara" signifies "to create," while "barak" means "to praise," intimating that the praising of God is the chief end of our creation. Though nothing can be added to God’ s essential glory, yet praise promotes His manifestative glory, for it exalts Him before others. In this manner the angels glorify Him for they are the choristers of Heaven, trumpeting forth His praise. An old writer quaintly pointed out that believers are the "temples" of God, and when their tongues are praising Him, their spiritual "organs" are then sounding forth. We read that the saints in Heaven have "harps" in their hands (Rev. 14:2), which are emblems of praise. Alas, that so often our harps are "hung on the willows" (Ps. 137:2), and murmurings and complaints are all that issue from our mouths. O my reader, be more earnest and diligent in seeking for grace to enable thee to be praising God continually.  

"But to do good and to communicate forget not: for with such sacrifices God is well-pleased" (verse 16). Here is the fifth sacrifice which the Christian is to offer unto God, namely, that of ministering to others, for all the acts and duties of love may fitly be termed "sacrifices." In the previous verse the apostle has shown the great obligation Godwards which the sanctification of the Church by the blood of Christ places upon its members, but here he makes known what influence it ought to have upon our conduct manwards. Thus, he turns from the first table of the Law to the second, and insists that if redemption places us under additional obligations to love God with all our hearts, it likewise supplies added reasons why we should love our neighbors as ourselves.  

The first word of verse 16 is a connective, but the commentators differ as to how it should be translated. Calvin’ s annotators insist it should be rendered "And"; John Owen suggested "Moreover"; our translators preferred "But." There is no material difference in these variants: if "but" be retained, it is not to be taken as exceptional, as though it introduced something adverse unto what had previously been presented. It is clearly a continuation, or an addition to the duty mentioned in verse 15. As some might think that the entire duty of the Christian was comprehended in rendering to God that homage and devotion to which He is justly entitled, and that while we attend to that, nothing else need concern us, the apostle added "But"— notwithstanding the diligence required in the former duty— forget not to do good unto men and minister to their needs.  

Herein we may perceive once more how carefully the Scriptures preserve the balance of truth at every point. The Divine Law is a unit, yet was it written upon two tables of stone, and the one must never be exalted to the disparagement of the other. True, there is an order to be observed: God Himself ever has the first claim upon our hearts, time and strength; nevertheless our fellow-creatures, and particularly our fellow-believers, also have real claims upon us, which we must not ignore. To disregard the second table of the Law, is not only to inflict an injury upon our neighbors, but it is to disobey and therefore to displease God Himself. There is an harmony in obedience, and a failure in any one point disturbs the whole, as is evident from James 2:10, 11. It is for this reason, then, that our verse closes with, "for with such sacrifices God is well-pleased."  

It was at this very point that Israel failed so often under the old covenant. Instead of treating their servants considerately, they imposed upon them; instead of ministering to the widow, they robbed her; instead of relieving the poor, they oppressed them. Nevertheless, they were very strict in keeping up their worship of Jehovah! A striking example of this is recorded in the first half of Isaiah 58. The prophet was bidden to cry aloud and spare not, but to show the people their sins. They had sought God "daily," "forsook not His ordinances," yea, took "delight" in approaching Him (verse 2). They were diligent in "fasting," yet God accepted not their worship, saying "Is not this the fast that I have chosen? to loose the bands of wickedness, to undo the heavy burdens, and to let the oppressed go free, and that ye break every yoke? Is is not to deal thy bread to the hungry, and that thou bring the poor that are cast out to thy house? when thou seest the naked, that thou cover him; and that thou hide not thyself from thine own flesh" (verses 6, 7).  

Another solemn example is found in Zechariah 7. God challenges them by asking, "When ye fasted and mourned in the fifth and seventh month, even those seventy years, did ye at all fast unto Me, even to Me?" (verse 5). Then the prophet cried, "Thus speaketh the Lord of hosts, saying, Execute true judgment, and show mercy and compassions every man to his brother; and oppress not the widow, nor the fatherless, the stranger nor the poor; and let none of you imagine evil against his brother in your heart" (verses 9, 10). What a strange anomaly human nature presents! How glaring its inconsistencies! Punctilious in the performances of public worship, yet utterly remiss in attending to private duties! Diligent and zealous in keeping the fasts and feasts of the Lord, yet regardless of the needs and cries of their destitute fellows! How is such to be accounted for? Easily: it bolsters up self-righteousness, feeds the idea that the favor of God can be purchased by the creature, and causes such pharisees to be looked up to for their "holiness" (?) by certain superficial people.  

Hence it is that the duties of benevolence inculcated in our text are preceded by "forget not," intimating there is a more than ordinary proneness in professors of the Gospel to neglect them. It is a sinful neglect which is here prohibited. John Owen suggested four reasons or vicious habits of mind from which such forgetfulness proceeds. First, "an undue trust unto religious duties, as in many barren professors," by which he means those who set a high value upon their religious acts and think to win Heaven thereby. How many there be who contribute liberally to "the church" and yet under-pay their employees and overcharge their customers!— the gifts of such are a stench in God’ s nostrils.  

Second, "from vain pleas and pretences against duties attended with trouble and charge." It is much easier and pleasanter to go to the house of prayer and sing God’ s praises, than it is to enter the dwellings of the poor and personally wait upon those who are sick. It costs less to put a coin in the collection-plate than it does to feed and clothe the destitute. Third, "a want of that goodness of nature and disposition which effectual grace will produce." The spirit of Christ in the heart will produce consideration and concern for others, and counteract our innate selfishness; but where Christ is absent, the Devil rules the heart. Fourth, "A want of that compassion toward sufferers, which is required of them that are still in the body: verse 3." May God preserve us from all religion that hardens and produces callousness, stifling even "natural affection."  

"But to do good and to communicate forget not." "It is the duty of Christians to express their gratitude to God for His goodness to them, through Christ Jesus, by doing good: i.e., by performing acts of beneficence— in feeding the hungry, clothing the naked, relieving the distressed; and in this way communicating to their poor and afflicted brethren of the blessings Providence has conferred on them. While the terms are of that general kind as to express beneficence and the communication of benefits generally, it seems probable that the apostle had a direct reference to doing good by communicating to others those blessings for which they were especially bound to give thanks. It is the duty of Christians to do good to their fellow-men by communicating to them, so far as this is competent to them, those heavenly and spiritual blessings for which they are bound continually to give thanks to God" (John Brown).  

"But to do good and to communicate forget not." That which is here inculcated is the sacrifice of love unto our fellows. Two words are used to set forth this duty. First, "do good" which concerns the whole course of our lives, especially with regard to others. Three things are included. First, a gracious propensity or readiness of mind thereto: "the liberal deviseth liberal things" (Isa. 32:8): he does not wait till he is asked, but seeks to be on the alert and anticipate the needs of others. Second, the actual exercise of this benevolent inclination, in all those ways which will be useful and helpful, spiritually and temporally, to mankind. Idealizing and theorizing is not sufficient: there must be the acting out of good will. Third, by buying up all occasions and opportunities for the exercise of compassion and loving-kindness to others.  

A spirit of philanthropy and benevolence is to he manifested by well-doing. It is not enough to be good; we must do good. "My little children, let us not love in word, neither in tongue; but in deed and in truth" (1 John 3:18). "Now there was at Joppa a certain disciple named Tabitha, which by interpretation is called Dorcas: this woman was full of good works and alms deeds which she did" (Acts 9:36): her charitable actions are called "good works" because they were profitable and did good to others. Nor is this ministering to the wants of others to be confined unto the members of our own family, or even the limits of our denomination. "As we have therefore opportunity, let us do good unto all men, especially unto those who are of the household of faith" (Gal. 6:10)— therein the spirit of Christianity differs from the narrow and clannish spirit of all other religions. God does good unto all men, and we are to be "emulators of Him as dear children" (Eph. 5:1).  

"But to do good and to communicate forget not." Christians are "created in Christ Jesus unto good works" (Eph. 2:10), regeneration capacitating them thereunto. Christ gave Himself for us that we should be a people who are "zealous of good works" (Titus 2:14), for by them we honor Him and adorn our profession. No matter what self-sacrifice they entail, nor how ungrateful be the beneficiaries, we are to be diligent and persevering in helping all we can: "But ye, brethren, be not weary in well doing" (2 Thess. 3:13). "For so is the will of God, that with well doing ye may put to silence the ignorance of foolish men" (1 Pet. 2:15). And even though our well doing fails to silence the criticism of those who believe not, yea, if our perseverance therein brings down upon us increased opposition and persecution, yet it is written, "Wherefore let them that suffer according to the will of God commit the keeping of their souls to Him in well doing, as unto a faithful Creator" (1 Pet. 4:19).  

The second term used here in connection with the sacrifice of charity is "communicate," which means passing on to others what God has entrusted to us, according as their necessities do require. Literally, the Greek word signifies "having something in common with others." It is the actual exercise of that pity for the poor and indigent which is required of us in the distribution of good things unto them, according to our ability. This is an important evangelical duty which the Scriptures repeatedly charge us with: the glory of God, the salvation of our souls, and the honor of our profession, are highly concerned therein. It is striking to note that when he commended the Corinthians for their liberal contributions to the poor saints at Jerusalem, the apostle declared that "they glorify God for your professed subjection unto the Gospel of Christ" (2 Cor. 9:13)— obedience to the command in our text is required by the Gospel!  

John Owen rightly pointed out that "To be negligent herein is to despise the wisdom of God in the disposal of the lots and conditions of His own children in the world in so great variety, as He hath done always, and will always continue to do." What light that throws on those providential dispensations of God which are often so mysterious and exercising to the hearts of many of His people! Here is an important reason intimated why God blesses a few of His saints with considerable of this world’ s goods and why many of them have scarcely any at all: it is to provide opportunity and occasion for the exercise of those graces in them which their several conditions call for. By the unequal distribution of His material mercies, the rich have opportunity for thankfulness, charity, and bounty; while the poor are called upon to exercise patience, submission, trust, and humility. Where those graces are mutually exercised, there is beauty, order, and harmony, and a revenue of glory unto God.  

Christians are rarely more sensible of God’ s goodness to them than when giving and receiving in a proper manner. He that gives aright feels the power of Divine grace at work in his heart, and he who receives aright is very conscious of Divine love and care in such supplies: God is near to both. Consequently, to be selfishly callous on the one hand, or proudly independent and scornful of charity on the other, is to impugn the wisdom of God in His disposal of the varied temporal circumstances of His people. No man is rich or poor merely for himself, but rather to occupy that place in the social order of things which God has designed unto His own glory. From what has been before us we may see how that many even of those who believe not are the temporal gainers by the death of Christ and the fruits thereof in the lives of His people.  

Many and varied are the motives which Scripture employs to persuade the saint unto this duty of ministering unto the needy of His fellows. "He that hath pity upon the poor lendeth unto the Lord; and that which he hath given will He pay him again" (Prov. 19:17). Do we really believe this? Do we act as though we did? The Lord allows none to lose by being generous, but repays him with interest one way or another, either to him or his posterity. "He that giveth unto the poor shall not lack; but he that hideth his eyes shall have many a curse" (Prov. 28:27): the selfish man exposes himself to the ill-will of those whom he callously ignores, and brings himself under the providential curse of God. "He that turneth away his ear from hearing the Law (on this matter), even his prayer shall be abomination" (Prov. 28:9)— bear that in mind, dear reader, if you wish to have and retain the ear of God.  

"Give and it shall be given unto you; good measure, pressed down, and shaken together, and running over, shall men give into your bosom. For with the same measure that ye mete withal it shall be measured to you again" (Luke 6:38). What an inducement is that! how it should stimulate unto liberality those who by nature have a miserly disposition. "Let your light so shine before men, that they may see your good works, and glorify your Father which is in Heaven" (Matthew 5:16): how that should encourage us in the performing of good works! "But this I say, He which soweth sparingly shall reap also sparingly; and he which soweth bountifully shall reap also bountifully" (2 Cor. 9:6): the writer has lived long enough to see many striking examples of both of these classes. "God anointed Jesus of Nazareth with the Holy Spirit and with power: who went about doing good" (Acts 10:38). He was ever thinking of others and ministering to them: feeding the hungry, healing the sick, relieving the distressed; and He has left us an example that we should follow His steps.  

Let it be pointed out, however, that God requires us to use discretion and discrimination in the bestowments of charity. There is a class of shiftless idlers who are ever ready to impose upon the compassionate and generous hearted, and make the benevolence of others a reason for their own indolence. It is positively wrong to encourage those who seek to subsist on the liberality of others, instead of earning their own bread. Indiscriminate giving often does more harm than good. It is our bounden duty to go to the trouble of properly investigating each case on its own merits, instead of allowing our sentiment to override our judgment. God Himself has said, "This we commanded you, that if any would not work, neither should he eat" (2 Thess. 3:10), and it is sinful for us to negative that by giving money to able-bodied loafers.  

"For with such sacrifices God is well-pleased." Whatever benefits the Christian bestows on others God regards them as done to Himself, and honors them with the name of "sacrifices." What gracious condescension on His part, that He should dignify our worthless works as to pronounce them holy and sacred things, acceptable to Himself! Rightly, then, did Calvin point out, "When, therefore, love does not prevail among us, we not only rob men of their right, but God Himself, who has by a solemn sentence dedicated to Himself what He has commanded to be done to men." How this consideration ought to stir us up to the exercise of kindness towards our neighbor. The more we do so, the more pleasure do we give unto Him to whom we are infinitely indebted. Withhold not thy hand, then, from that which delights thy God.  

"For with such sacrifices God is well-pleased." There is a twofold emphasis in the word "such." First, it implies a contrast, denoting that God no longer required those ancient sacrifices which He had enjoined until an abrogation of the old covenant. Herein was a clear intimation that Judaism had been set aside. Second, it graciously stresses the fact that, though we deem our feeble praises and charitable works as too poor to be worthy of notice or mention, God Himself regards those very things as acts of worship that meet with His hearty approbation.  

A beautiful illustration of what has just been pointed out is found in Philippians 4. The Philippian saints had sent a gift to the apostle Paul, which he not only gratefully acknowledged, but declared that the same was "an odor of a sweet smell, a sacrifice acceptable, well-pleasing to God" (verse 18). "Beyond this the highest aspirations of a Christian cannot go. It is all he can wish; it is above all that he can think. To have the approbation of good men is delightful; to have the approbation of our own conscience is more delightful still; but to have the approbation of God, this is surely the highest recompense a creature can reach. This approbation is very strongly expressed in the Word: ‘ God is not unrighteous to forget your work and labor of love, which ye have showed toward His name, in that ye have ministered to the saints, and do minister’ (Heb. 6:10). It will be still more illustriously displayed when the Son appears in the glory of the Father, and in the presence of an assembled universe proclaims to those who, as a token of gratitude to God for the blessings of salvation, have done good and communicated: ‘ For I was an hungered, and ye gave Me meat; I was thirsty, and ye gave Me drink; I was a stranger, and ye took Me in; naked, and ye clothed Me... Inasmuch as ye have done it unto one of the least of these My brethren, ye have done it unto Me:’ Matthew 25:35-40" (John Brown).  

  

  

Combined Bible: Heb 13:17

Rulers   

(Hebrews 13:17)   

"Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief; for that is unprofitable for you" (verse 17). It is quite clear from the balance of the verse that its opening words have reference to religious leaders, and not to civil rulers. Adolph Saphir, who was very far from being a "Nicolaitan" was right when he declared: "Verses 7 and 17 show that there was a stated ministry, that there were recognized and regular teachers and pastors in the congregation, whose gifts not only, but whose office was acknowledged." It is impossible that any unprejudiced and impartial mind should attentively consider the terms and implications of these verses and come to any other conclusion. The principle of subordination is absolutely essential to the well-being of any society that is to be rightly ordered and conducted-adumbrated even in the organization of our bodies.  

In our text the Holy Spirit sets forth the third great duty which is required in our Christian profession, on account of the sacrifice of Christ and our sanctification by His blood. Most comprehensive and all-inclusive are the exhortations found in verses 15-17. The first respects our spiritual obligation, Godwards, rendering unto Him that which is His due (verse 15). The second respects our social obligation, rendering unto our needy fellows that which the requirements of charity dictates, according to our ability. The third has respect to our ecclesiastical obligation, rendering unto those officers in the church that submission and respect to which they are entitled.by virtue of the position and authority which Christ has accorded them. This is a Gospel institution, which can only be disregarded to the manifest dishonor of the Lord and to our own great loss.  

Ever since the great Reformation of the sixteenth century, there have been wide differences of opinion among God's people concerning the local church: its constitution, its officers, and its discipline. Even where there was oneness of mind respecting the fundamentals of the Faith, godly men have differed considerably in their ecclesiastical views. Numbers of the most gifted of Christ's servants have, during the last three hundred years, written extensively upon the polity and policy of the local church, and though widely varying positions have been taken, and though each claimed to appeal to Scripture only for his authority, yet none succeeded in carrying the majority of professing Christians with him, or of persuading his opponents that their system was wrong.  

While on the one hand we must admire the wisdom of Him who has providentially ordered as great a variety of types in the ecclesiastical sphere as He has in the physical and social-which though not a rule for us to walk by, is a subject for our admiration; yet on the other hand we cannot but deplore that they who are united on the same foundations and agreed in all the cardinal truths of Holy Writ, should lay such emphasis upon their circumstantial differences in sentiments as to prevent the exercise of mutual love and forbearance, and instead of laboring in concert within their respective departments to promote the common cause of Christ, should so often vex each other with needless disputes and uncharitable censures. Far better be silent altogether than contend for any portion of the Truth in a bitter, angry, censorious spirit.  

No true Christian will hesitate to acknowledge that Christ Himself is the one infallible, authoritative Legislator and Governor of His Church, that He is the only Lord of conscience, and that nothing inconsistent with His revealed will should be practiced, and that nothing He has definitely enjoined be omitted, by those professing allegiance to Him. But however generally acknowledged these principles are, we cannot get away from the fact that the misconstruction and misapplication of them have contributed more to divide the people of God and to alienate their affections one from the other, than any other cause that can be assigned. Surely those who are built upon the common foundation, who are led by the same Spirit, who are opposed by the same enemies, should love as brethren and bear each other's burdens. But alas! a mistaken zeal for Christ's honor has filled them with animosity against their fellow-disciples, split them into innumerable factions, and given rise to fierce and endless contentions.  

We quite agree with the godly John Newton, when he said in his "Apologia," nearly two hundred years ago: "Men are born, educated, and called under a great variety of circumstances. Habits of life, local customs, early connections, and even bodily constitution, have more or less influence in forming their characters, and in giving a tincture and turn to their manner of thinking. So that though, in whatever is essential to their peace and holiness, they are all led by the same Spirit and mind the same things; in others of a secondary nature, their sentiments may, and often do differ, as much as the features of their faces. A uniformity of judgment among them is not to be expected while the wisest are defective in knowledge, the best are defiled with sin, and while the weaknesses of human nature which are common to them all, are so differently affected by a thousand impressions which are from their various situations. They might, however, maintain a unity of spirit, and live in the exercise of mutual love; were it not that every party, and almost every individual, unhappily conceives that they are bound in conscience to prescribe their own line of conduct as a standard to which all their brethren ought to confirm They are comparatively but few who consider this requisition to be as unnecessary, unreasonable, and impracticable, as it would be to insist or expect that every man's shoes should be exactly of one size.  

"Thus, though all agree in asserting the authority and rights of the Lord Jesus, as King and Head of His Church, the various apprehensions they frame of the rule to which He requires them to conform, and their pertinacious attachment to their own expositions of it, separate them almost as much from each other, as if they were not united to Him by a principle of living faith. Their little differences form them into so many separate interests; and the heat with which they defend their own plans, and oppose all who cannot agree with them in a tittle, makes them forget that they are children in the same family, and servants of the same Master. And while they vex and worry each other with disputations and censures, the world wonders and laughs at them."  

The position which has been taken by, perhaps, most of the leading writers, was something like this: Get away from the conflicting views of men, and read the N.T. prayerfully and impartially, and it will quickly be apparent that the Lord Jesus has not left such an important matter as the constitution of the churches undefined, but rather directed His apostles to leave in their writings a pattern according to which it was His will all His churches in future ages were to be formed, and (according to the particular leanings of each respective writer) that it will be seen the primitive churches were "Congregational," "Baptist," "Presbyterian," or 'Brethren Assemblies," and therefore any other system or scheme is unscriptural, and a presumptuous deviation from the declared will of the Lord.  

If, however, the reader cares to take the time and trouble to consult a number of the writers in any one of these different schools, he will find that though they are all agreed that a plain and satisfactory model of this "Congregational" church (or "Baptist," or "Presbyterian," or "Brethren Assembly," as the case may be) can easily be collected and stated from a perusal of the N.T.; yet when these same writers attempt to delineate and describe that church, they differ considerably among themselves as to the nature and number of its officers, powers and acts which are requisite to the constitution and administration of a Gospel church. There is very far from being that agreement among themselves which is certainly to be expected if the plan from which they profess to copy be so clearly and expressly revealed in the N.T. as to be binding upon believers in all ages.  

It seems, then, that if every detail of the church's government and worship be exhibited in the Scriptures, either in the form of a precept or precedent, yet thus far God has not given sufficient skill to any one so as to enable him to collect and collate the various rules and regulations scattered throughout the Gospels, Acts, Epistles, and the Revelation, and arrange them into a systematic and orderly structure. But that none really takes this principle seriously appears from his own practices. There are a number of things reported of the primitive Christians which few if any companies of Christians today make any attempt to emulate. For example, the holding of all earthly possessions in common (Acts 2:44, 45), greeting one another with a holy kiss (1 Cor. 16:20), making provision for their widows when they reach the age of sixty (1 Tim. 5:9), or sending for the elders of the church to pray over and anoint us when we are sick (James 5:14)!  

In reply to what has just been said, it will be pointed out that in the days of the apostles the saints were endowed with extraordinary gifts, and consequently there were some things practiced by them (in 1 Corinthians 14, for example) which are not proper for our imitation today who have not those gifts. But that very admission surrenders the basic principle contended for. To be told that we should study the apostolic churches for our model, and then to be informed that some parts of their practice were not designed for our emulation, is too bewildering for the ordinary mind to grasp. Moreover, God has not told us anywhere which of the primitive practices were but transient and which were not. Where, then, is the man or men qualified to draw the line and declare authoritatively in what respects the state of the first Christians was hindered from being a pattern for us by the extraordinary dispensations of that generation, and in what cases their actions are binding on us now those extraordinary dispensations have ceased?  

To the above it will at once be objected: But consider the only other alternative: surely it is most unreasonable to suppose that the Lord has left His people without a complete church model for their guidance! Is it not unthinkable that Christ would fail His people in such a vitally important matter as to how He would have them order all the concerns of the churches which bear His name, that He would leave them in ignorance of His will, as to their constitution, officers, order of worship, discipline, etc? If God ordered Moses to make all things in the tabernacle according to the pattern shown him in the mount, and if that pattern was so complete that every board and pin in the house of worship was definitely defined, is it believable that He has made less provision for His people today, now that the fullness of time has come? This argument has indeed a most plausible sound to it, and thousands have been misled thereby; but a dispassionate examination of it shows it to be unwarrantable.  

In the first place, there is no promise recorded in the N.T. that He would do so, and no statement through any apostle that such a church model has been provided! In the second place, the history of Christendom clearly indicates the contrary. Had such a model been given, it would be as clearly recognizable as the tabernacle pattern, and all who really desired to please the Lord would have responded thereto; and, in consequence, there had been uniformity among the true followers of Christ, instead of endless diversity and variety. But in the third place, this proves too much. If a Divine model has been given supplying all the details for the ordering of N.T. churches and their worship, as definite and as complete as was given for the tabernacle, then we would have minute regulations concerning the size, shape, and furnishings of the buildings in which we must worship, full directions for the ministers apparel, and so on! The absence of those details is clear proof that no model for the churches comparable to the Divine pattern for the tabernacle has been vouchsafed us.  

Then what conclusion are we forced to come to? This: a happy medium between the two alternatives suggested by most of those who have written on the subject. If on the one hand we cannot find in the N.T. that which in any wise corresponds to the "pattern" for the tabernacle (and the minute instructions God gave for the temple), on the other hand the Lord has not left us so completely in ignorance of His will that every man or company of Christians is left entirely to do that which is right in his own eyes. In keeping with the vastly different character of the two dispensations, the "liberty" of the Spirit (2 Cor. 3:17) has supplanted the rigid legality of Judaism, and therefore has Christ supplied us with general principles (e.g., 1 Corinthians 14:26, 40), which are sufficiently broad to allow of varied modification when applied to the differing circumstances of His people, situated in various climes and generations-in contrast from what was prescribed for the single nation of Israel of old.  

In the N.T. we are furnished with a full revelation of all things necessary unto salvation, the knowledge whereof man by his own powers could never attain thereunto; yet there is much lacking there on other matters which was furnished under the old covenant. God not only supplied Israel with the ceremonial law, which was to regulate all their church or religious life, but He also gave them a complete code of precepts for their civil government, and no one pretends He has done this for Christians! In the absence of that civil code, why should it be thought strange that God has left many minor ecclesiastical arrangements to the discretion of His servants? Unto those who are indignant at such a statement, and who are still ready to insist that the Lord has made known His will on all things respecting church and religious affairs, we would ask, Where does the New Testament prescribe what marriage rites should be used? or the form of service for a funeral? But enough.  

As Richard Hooker pertinently pointed out, "he who affirms speech to be necessary among all men throughout the world, doth not thereby import that all men must necessarily speak one kind of language. Even so the necessity of polity and regimen in all churches may be held, without holding any one certain form to be necessary in them all." This is far from granting that all the various modes of church government are equally agreeable to the spirit and genius of the Gospel, or equally suited to the promotion of edification. Once again we fully agree with John Newton when he said, "In essentials I agree with them all, and in circumstancials I differ no more from any of them than they differ among themselves. They all confess they are fallible, yet they all decide with an air of infallibility; for they all in their turn expect me to unite with them, if I have any regard to the authority and honor of the Lord Jesus as Head of the church. But the very consideration they propose restrains me from uniting with any of them. For I cannot think that I should honor the headship and kingly office of Christ by acknowledging Him as the Head of a party and subdivision of His people to the exclusion of the rest.  

"Every party uses fair sounding words of liberty; but when an explanation is made, it amounts to little more than this: that they will give me liberty to think as they think, and to act as they act; which to me, who claim the same right of thinking for myself and of acting according to the dictates of my own conscience, is no liberty at all. I therefore came to such conclusions as these: that I would love them all, that I would hold a friendly intercourse with them all, so far as they should providentially come in my way (and, he might have added, so far as they will allow me!); but that I would stand fast in the liberty with which Christ has made me free, and call none of them master; in fine, that if others sought to honor Him by laying a great stress on matters of doubtful disputation, my way of honoring Him should be by endeavoring to show that His kingdom is not of this world, nor consists in meats and drinks, in pleading for form and parties, but in righteousness, peace, and joy in the Holy Spirit; and that neither circumcision is anything, nor un-circumcision, but a new creature, and the faith which worketh by love.  

This is the course which the writer has sedulously sought to follow for the past ten years, both in connection with this magazine and in oral ministry. But alas! notwithstanding the boasted "broadmindedness" and "liberality" of this generation, we have found, everywhere we have been the ecclesiastical barriers are as impregnable today as they were a century ago, and that no church, circle, or company of professing Christians is prepared to really welcome into their midst (no matter what his reputation or credentials) one who is unprepared to join and limit to their party, and pronounce all their shibboleths; and that the vast majority are unwilling to read any religious publication unless it bears upon it the label of their particular denomination. No wonder that the Spirit of God is quenched and His power and blessing absent, where such an un-Christ-like, sectarian, bigoted and pharisaical spirit prevails.  

We are not going to prescribe for others; let every man be fully persuaded in his own mind. But as far as the writer is concerned, he values his Christian liberty far too highly to voluntarily shut himself up in any ecclesiastical prison, where he is excluded from fellowship with his brethren and sisters scattered abroad. Of course since sinless perfection is not to be found in any individual on earth, it is not to be expected from any group of individuals. No one denomination or party has all the light. On the one hand, if the reader be a member of a church where unsound doctrine is preached or where no Scriptural discipline is maintained, his course is clear: Ephesians 5:11, 2 Timothy 3:5. But if on the other hand, he belongs to any evangelical church which is honestly seeking to honor Christ and where his soul is being fed, then, in our humble judgment, he will be wise to remain there and "obey them that have the rule over him" yet let him not look down upon others who differ from him.  

In dissenting from the popular view that the N.T. record of primitive Christianity furnishes a complete model of church government, and that the same is an authoritative rule binding upon the Lord's people throughout the entire course of this dispensation, we are far from supposing that we shall carry with us the majority of our readers-by this time the writer ought to be sufficiently acquainted with human nature to prevent any such foolish day dreaming. And in affirming that the N.T. rather supplies us with general rules and principles, which are sufficiently elastic as to allow for human discretion to be exercised in the application of them to particular instances of the church's outward conduct, we are quite prepared to face the charge that this statement is a "dangerous" one. Our reply is, that we are affirming no more than what is universally acknowledged concerning the regulation of the details of the life of the individual believer.  

Is not the Christian daily made to cry unto God for wisdom how to act in his temporal affairs, and that because there are no specific precepts in the Word which prescribe for those particular exigencies? Is he not obliged, after prayerful deliberation, to use his common sense in applying the general rules of Scripture to a hundred minor details of his life? So common an occurrence is this and so universally does it obtain among the saints, that there is no need for us to enlarge upon it by illustrating the point-there is no need to prove what is self-evident. In view of this simple and obvious fact, why should we be the least surprised that God has ordained that His churches should follow a similar course, for what is a Gospel church but a company of individual believers in organized relationship. If, then, God has not told the individual believer at what hour he should rise on the Sabbath and how many meals he should eat that day, would we expect Him to state how long the minister's sermon is to be, or how many hymns or psalms are to be sung?  

"The Lord Christ in the institution of Gospel churches-their state, order, rule, and worship-doth not require of His disciples that in their observance of His appointments they should cease to be men, or forego the use and exercise of their rational abilities, according to the rule of that exercise, which is the light of nature, yea, because the rules and directions are in this case to be applied unto things spiritual and of mere revelation, He giveth wisdom and prudence to make that application in a due manner, unto those to whom the guidance and rule of the church is committed: wherefore, as unto all things which the light of nature directs us unto, with respect unto the observation of the duties prescribed by Christ in and unto the Church, we need no other institution but that of the use of the especial Spiritual understanding which the Lord Christ gives us for that end.  

"There are in the Scripture general rules directing us in the application of natural light, unto such a determination of all circumstances in the acts of church-rule and worship, as are sufficient for their performance decently and in order. Wherefore, as was said before, it is utterly in vain and useless, to demand express institution of all the circumstances belonging unto the government, order, and worship of the church; or for the due improvement of things in themselves indifferent unto its edification, as occasion shall require. Nor are they capable to be any otherwise stated, but as they lie in the light of nature and spiritual prudence directed by general rules of Scripture." (John Owen).  

Nor is this to discredit or disparage the Holy Scriptures. The Testimony of God is true, perfect, and all-sufficient for the ends for which it was given; but that Testimony is not honored but dishonored by us, if we extravagantly attribute to it that which God never designed for the same. Rome has erred grievously by declaring that the Scriptures are not sufficient, that "traditions" must be added if we are to have a full revelation of what is absolutely necessary, for us to know in this life in order that we may be saved in the next. But some Protestants have gone to another extreme, taking the position that the Scriptures contain such a complete revelation of God's will for the regulation of our lives, both as individuals and as churches, that to act according to any other rule (be it the promptings of conscience or the dictates of reason) is presumptuous and sinful.  

But to insist that the conduct of the church must have an express warrant from the N.T. for every detail of its procedure, and that to act otherwise is displeasing to the Lord, is to go much farther than that which obtained even under the O.T. What commandment from the Lord did the Gileadites have to erect that altar spoken of in Joshua 22:10? Did not congruity of reason-the fitness of things-induce them thereto and suffice for defense of their act? What Divine commandment had the women of Israel to yearly lament for Jephthah's daughter (Judg. 11:40)? What "thus saith the Lord" or scriptural precedent did Ezra have for making "a pulpit of wood" (Nehemiah 8:4), from which he preached to the people? What Divine Commandment had the Jews to celebrate the feast of "Dedication" (John 10:22), nowhere spoken of in the Law, yet solemnized by Christ Himself! To condemn all that is "of human invention" is not only to fly in the face of the judgment of many of the wisest and most godly men, but is to go beyond what the Scriptures themselves permit.  

  

Christian Rulers   

(Hebrews 13:17)   

In the preceding article we have deviated from our usual custom in this series of giving a word by word exposition of the verse before us, deeming it well to first give it a topical treatment. This magazine, small as is its circulation, goes to hundreds of the Lord's people who are found in many different branches of Christendom. Some of them are sorely perplexed by the babble of tongues which now obtains in the religious realm. The high claims so dogmatically put forth by various sects and systems, assemblies and circles of fellowship, bewilder not a few honest souls, who are desirous of doing that which is most pleasing to the Lord. It was with a desire to afford them some help on what is admittedly a most difficult and complicated subject, that according to the light which God has granted us (or withheld from us), we sought to point out some of the fallacies pertaining to the leading positions taken by ecclesiastical writers.  

To say that the diverse denominations, even the evangelically orthodox, cannot all be right, and therefore that among them there must be one much more closely in accord with the Scriptures than the others, sounds very feasible; nevertheless, the writer is satisfied that, generally speaking, it has more of error than truth in it. Comparisons are proverbially odious. As no one believer has all the graces of the Spirit equally developed in him, so no one church or denomination has all the Truth. Think of attempting to draw invidious contrasts between Andrew and Peter, Paul and John, as to which was the more Christ-like! As well might one set the rose over against the lily of the valley, or wheat against oats. As 1 Corinthians 14:10 tells us, "There are, it may be, so many kinds of voices in the world, and none of them is without signification." So in the providence of God each particular denomination has filled a place and served a purpose in His plan concerning His cause upon earth.  

Nothing is more offensive to God than creature pride (Prov. 6:16, 17), and nothing is more to be deplored among those who bear the name of Christ than that a company of them (be it large or small) shall claim "we are the people"-the people who meet on the most scriptural ground, the people who adhere closest to the Word. A spirit of bigotry ill-becomes sinners saved by grace, while jealousies and contentions, enmity and reviling, among members of the same Family are most reprehensible: "the wrath of man worketh not the righteousness of God" (James 1:20). Differences of opinion are inevitable while we are in the flesh-permitted by God that we should have occasion to be "forbearing one another in love" (Eph. 4:2). That form of church government which accords most closely to the N.T., and where every detail is scrupulously correct, would be valueless in the sight of God unless it were conducted in love and its worship was "in spirit and in truth."  

Let it be attentively considered that at the dawn of Christianity the first officers of the church were immediately called by Christ (Gal. 1:2), which none now are, nor have any since the decease of those who were so called at the first; that they were endowed with extraordinary gifts and power, but Christ has not continued to communicate such to His servants; that those original officers were blest with Divine inspiration and infallible guidance, both in preaching the Gospel and appointing things necessary for the churches, which none can rightly pretend unto today; that those first officers had a commission giving them authority towards all the world for evangelization and over all churches for their edification which no servant of Christ can claim today. How utterly vain, then, is the claim, either unto a "succession" of those officers, or to a perfect emulation of their order of things. Nevertheless, church-rulers-bishops and deacons-were to continue, as is clear from 1 Timothy 3, etc.  

Now in every orderly society there must be rulers, and in all ages and dispensations the same have been mercifully appointed by God: Moses, Joshua, the judges and kings over Israel, are so many illustrations of this principle. It is the same in this era, nor does the presence of the Holy Spirit render unnecessary rulers in the churches. Christ is not the Author of confusion: but endless confusion and turmoil is inevitable where there are no accredited and acknowledged leaders. True, the rulers Christ has instituted for His churches possess no arbitrary power, for they are themselves subordinate to Him. Their office is that of a steward (Titus 1:7), who is neither to lord it over the household nor to be entirely under subjection to it, but to superintend and provide for the family.  

Take the chief steward or "lord chamberlain," of his majesty king George, and while it may not be strictly parallel with the position and duties of an official servant of Christ, yet there is sufficient in common for the former to help us understand the latter. While on the one hand the "lord chamberlain" has to be regulated by certain rules and well established precedents, yet on the other hand he is far more than an automaton mechanically acting according to a written code. As one qualified for his position, he is allowed considerable freedom in making many arrangements for the Royal household; nevertheless, he is not free to act arbitrarily or follow naught but his own preferences. No, that which regulates him is the well-being of his august master: he plans and arranges so as to please him, to promote his comfort, to serve his interests and honor; and when he is in doubt as to his procedure, consults the king to ascertain his will.  

Analagous is the position occupied by the pastor of a local church. "Who then is a faithful and wise servant, whom his lord hath made ruler over his household, to give them meat in due season? Blessed is that servant, whom his lord when he cometh shall find so doing" (Matthew 24:45, 46). Note carefully the following points in this passage. First, the use of the singular number: one servant for each local household! Second, that this servant is made "ruler over the" household! Third, that he is given that position for the purpose of supplying them "meat in due season," which, in its wider signification, means to superintend all the arrangements, to care for all its members, to protect and promote their well-being. Christ does not call dolts and idiots to occupy this place, but men endowed with good common sense, to which He graciously adds spiritual wisdom and discernment.  

Now the ruler of Christ's household is neither a supreme sovereign or pope, nor a mere figure head without freedom of action. He, in turn, is the servant, responsible to Him, there to uphold His honor, care for those who are precious in His sight, and to whom he must yet render a full account of his stewardship. Therefore, while on the one hand he must act within the bounds of certain general rules and principles prescribed for his conduct, and must not introduce anything which would dishonor his royal Master or be inimical to His interests; yet on the other hand he is required to use his own judgment in applying those general rules to particular cases and to make whatever minor arrangement he deems most for his Master's glory and the good of His household; and when he is in doubt as to his right or best course, it is his privilege to plead and count upon the promise of James 1:5.  

To extend our analogy one point further. As the "lord chamberlain" has other servants under him to assist in the discharge of his honorable duties, servants who cooperate with him by carrying out his instructions, so Christ has provided the pastor of a local church with deacons, and, as many think, with "ruling elders" (or where the church is a larger one as was the case with many of those in apostolic times-with fellow-pastors or "elders"), to help him in his official duties. So that when our text says "obey them that have the rule over you" it takes in all the officers of the local church, whatever be the technical names they now go under. These additional church officers not only provide assistance for the chief ruler, but they also serve as a check upon him, for if they be endowed with the qualifications specified in 1 Timothy 3:8-13, they will not be a party to anything which is obviously dishonoring to Christ.  

If it be true (as many students of Scripture have concluded) that the seven epistles of Revelation 2 and 3 furnish a prophetic outline of the ecclesiastical history of Christendom, then it appears that the trend of church government has passed from one extreme to another, from Nicolaitanism (Rev. 2:6, 15), which signifies the subjugation of the laity, to Laodiceanism (Rev. 3:14) which means the domination of the laity. Nor need this surprise us, for the same change has taken place in the political and social order. It is indeed striking to observe how close is the resemblance between them. The development of Nonconformity and the rapid spread of Independency in the religious world was quickly followed by the rebellion of the American colonies and the formation of Republics in the U.S.A. and in France. Side by side with the growth of a democratic spirit in the churches, has been the spread of "socialism" in the state, the one more and more re-acting on the other.  

One of the most radical and far reaching movements of the last century was that which sought to obliterate all distinctions between the clergy, and the laity, establishing a network of "assemblies" all over the English-speaking world, wherein there are (professedly) no officers, where a one-man-ministry is decried, and where the Spirit is (avowedly) free to use whom He pleases. This modern movement also claims to be founded entirely upon the Scriptures, yea, insists that all other bodies of professing Christians are the daughters of Rome and form part of that mystical and apostate Babylon from which God commands His people to come out. This movement has also split up into scores of conflicting parties, each claiming to be the only one which truly "represents" the Body of Christ on earth. But enough; let us now come to closer grips with our text.  

"Obey them that have the rule over you, and submit yourselves; for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief: for that is unprofitable for you (verse 17). In these words respect is had to be the ministerial office. To bear "rule" intimates both the duty and dignity of Christ's official servants. God has graciously appointed them to subserve His honor by maintaining decency and order in His churches, and because they are necessary and for the good of His people. To obey and submit to their spiritual leaders is what church-members are here exhorted unto. In verse 7 the apostle made known the particular duties unto those of their guides who had finished their course; here he presses upon them their obligations toward those who were still with them in the body. To ignore those rulers or to rebel against their authority, is to despise the One who has appointed them.  

"Obey them that have the rule over you, and submit yourselves." It is abundantly clear from these words that in the days of the Apostles there were two distinct classes among God's people, namely, the rulers and those that were ruled, and as this is not merely an historical statement but a specific exhortation, it is equally clear that the same is binding upon Christians throughout the entire course of this dispensation. This, of course, presupposes a settled church state among them, in which the distinctive duties of each class is here distinctly defined, according to the office of the one and the obligation of the other. The duties here prescribed contain a succinct summary of all that relates to church rule and order, for all that concerns its welfare is comprised in the due obedience of the church to its rulers, and their due discharge of their office.  

The Greek word for "them that have the rule over you" ("hegeomai") is rendered "chief" in Luke 22:26 and "governor" in Acts 7:10-"and he (Pharaoh) made him (Joseph) governor over Egypt and all his house," which sufficiently intimates its scope. They have received power from Christ to preside over His assemblies, to declare His will and execute His laws, to reprove, rebuke, exhort with all authority and longsuffering. They have no arbitrary power except what Christ has given them, yet within the limits He has prescribed, they are rulers, and it is the duty of their members to obey them. "It is of equal importance that the office-bearers in a church should not aspire to a higher degree of authority, and should not be content with a lower degree of authority, than that which their Master has assigned them; and that the members of a church should equally guard against basely submitting to a tyranny which Christ has never instituted, and lawlessly rebelling against a government which He has appointed" (John Brown).  

John Owen declared that the twofold duty here enjoined with respect to the ecclesiastical leaders has respect unto the two parts of their office, namely, teaching and ruling: "obey their teaching and submit to their rule." While it be true that their doctrine or preaching is to be obeyed (so far as it accords with the Truth), and that their authority is to be yielded unto as it respects their ordering of the church's life, yet we rather regard the two exhortations as having a distributive force, the second amplifying the first. The word "obey" in our text means an obedience which follows a being persuaded: the mind is first carried along with the preacher so that it believes, and then the will acts-note the marginal alternative in Acts 5:36 for "obeyed" is "believed." "And submit yourselves" seems to us to have reference unto the spirit in which they were to obey-obedience was not to be merely an outward act, but prompted by submissive hearts.  

Thus, we take it that "obey them that have the rule over you" is not to be restricted to their teaching (as Owen defined it), but includes their ruling of the church as well; while the "submit yourselves" has a wider significance than yielding to their rule, referring to the spirit which was to regulate the whole of their obedience. As Calvin well expressed it, "He commands first obedience and then honor to be rendered to them. These two things are necessarily required, so that the people might have confidence in their pastors, and also reverence them. But it ought at the same time to be noticed that the apostle speaks only of those who faithfully performed their office; for they who have nothing but the title, nay, who use the title of pastors, for the purpose of destroying the Church, deserve but little reverence and still less confidence. And this also is what the apostle plainly sets forth when he says, that they watch for their souls-a duty which is not performed but by those who are faithful rulers."  

The duty here enjoined, then, may be summed up in: cultivate an obedient, compliant, and submissive spirit unto your pastors and church officers. To "obey" and "submit" denotes such a subjection as of inferiors to superiors. It is not a servile subjection, but that reverent respect which God requires, a "submission" which issues from love, and which has for its end the honoring of those to whom honor is due. It would therefore include the doing of everything in the power of the members which would make the lot of their rulers easier and lighter, and, of course, would take in the providing for their temporal sustenance. Those rulers are appointed by God, standing in His immediate stead, so that the Lord Christ declared, "Verily, verily, I say unto you, He that receiveth whomsoever I send receiveth Me; and he that receiveth me receiveth Him that sent Me" (John 13:20).  

"Obey them that have the rule over you, and submit yourselves." It scarcely needs pointing out that those words are not to be taken absolutely, any more than are "Let every soul be subject unto the higher powers" (Rom. 13:1) or "As the Church is subject unto Christ, so let the wives be to their own husbands in every thing" (Eph. 5:24). Each of these exhortations is qualified by others: the members of a Gospel church are no more required to receive the pastor's teaching when it be flagrantly opposed to Holy Writ, or to submit to any ruling of his which is manifestly dishonoring to Christ and injurious to His people, than they are to yield to a mandate of Nebuchadnezzar if he sets up an image to himself and commands all to fall down and worship it, or if an ungodly husband required from his wife anything contrary to the laws of nature. No, it is not a blind and implicit obedience which is here enjoined for that would be quite contrary to the whole tenor of Gospel obedience, which is "our reasonable service."  

The subjection required by our text is only unto that office established by Christ Himself. If any usurp that office, and under cloak thereof do teach or enjoin things contrary to what Christ has instituted, then no obedience unto them is required by this command. But it is just at this point that most difficulty is experienced today. For many years past large numbers of professing Christians have been demanding that the religious leaders should speak unto them "smooth things," yea, prophesy unto them "deceits," declining to listen unto what condemned their carnal and worldly lives and refusing to heed the holy requirements of God. In consequence, He has suffered their descendants to reap the evil sowings of their fathers, by largely withholding "pastors after His own heart," and allowing thousands of unregenerate men to occupy the modern pulpit. Instead of "obeying" and "submitting" to them, God requires His people to turn away from and have nothing to do with them.  

The true servants of Christ are to be identified by the marks specified in 1 Timothy 3. They are men who are "apt to teach," being qualified by the Spirit to open up the Scriptures and apply them to the consciences and lives of their hearers. They are "not greedy of filthy lucre" nor covetous, demanding a salary which would enable them to live above the level of their members, and declining to serve if there were no pay attached to it. "Not a novice," with little or no experience in the spiritual ups and downs of God's tried people, but one who has himself tested and proved the reliability and sufficiency of what he recommends to his hearers. He must be a man who is "not self-willed, not soon angry, not given to wine," but "a lover of good men, sober, just, holy, temperate" (Titus 1:7, 8), or otherwise he could not commend what he teaches by his own example. The servants of Christ, then, are endued with a measure of the spirit of their Master, and it is by that they are to be distinguished from the false.  

To refuse obedience and submission unto such, to contemptuously rail against "the one man system," is to despise a Divine institution, for the office of the "pastor" is as much the Lord's own appointment as is the church itself, or the gifts and graces of its individual members. It is true that men will and do abuse the good gifts of God, but if some pastors are arbitrary, are not some members unruly? If there be pride in the pulpit, is there none in the pew? Alas, in this Laodicean and communistic age, when it has become the fashion to "despise dominion and speak evil of dignities" (Jude 8) and when "the child shall behave himself proudly against the ancient, and the base against the honorable" (Isa. 3:5), almost every individual considers himself qualified to judge and direct both civil and ecclesiastical rulers, to prescribe for both state and church, to scrutinize and criticize everything that is being done, and to say what ought to be done. May the Lord have mercy and subdue the turbulent ragings of pride.  

"For they watch for your souls." This is adduced as a reason why we should show proper respect unto Church rulers. "The word used is peculiar unto this place, and it denotes a watchfulness with the greatest care and diligence, and that not without trouble or danger, as Jacob kept and watched the flock of Laban in the night" (John Owen). The true under-shepherds of Christ have no selfish aims, but rather the spiritual and eternal good of those who are entrusted to their care. Many a minister of the Gospel is often awake, burning midnight oil, while the members of his flock are asleep. Many a one can say, "I will very gladly spend and be spent for you" (2 Cor. 12:15). The ministerial office is no idler's one: it makes demands on heart, mind, and nervous energy, such as none other does.  

Here, then, is a motive, to move the members to gladly be subservient to their rulers. The more labor any one undertakes for our sake and the more difficulty and danger he incurs for us, the greater are our obligations to him. Such is the office of bishops or elders; and the heavier the burden they bear, the more honor they deserve. Let, then, our gratitude be evidenced by giving them that which is their due. "We beseech you, brethren, to know them which labor among you, and are over you in the Lord, and admonish you; and to esteem them very highly in love for their work's sake. And be at peace among yourselves" (1 Thess. 5:12, 13). Let us also add that, young men aspiring unto the ministerial office need to think twice about entering a calling which demands ceaseless self-sacrifice, unremitting toil, and a love for Christ and His people which alone will sustain amid sore discouragements.  

"They watch for your souls as they that must give account" supplies a further motive. They are placed in a position of trust, commissioned by the Lord, to whom they are immediately responsible. They often render an account to Him now, keeping up a constant intercourse with Him, spreading before Him the state and needs of His people, seeking supplies of grace. A full and final account must be rendered of their stewardship in the Day to come. Unspeakably solemn consideration is that, and this it is which actuates them, for they "watch for the souls of their church as those who must give account." They bear in mind the awful warning of Ezekiel 33:5, and seek to heed the exhortation of 1 Timothy 4:16. "That they may do it with joy, and not with grief." Here is a further reason why church members should give to their rulers that which is due them. If on the one hand nothing is more encouraging to a pastor than for his people to be responsive and docile, it is equally true that nothing is more disheartening and saddening to him than to meet with opposition from those whose highest interests he is serving with all his might. Every Christian minister who is entitled to that designation, can, in his measure, say with the apostle, "I have no greater joy than to hear that my children walk in truth" (3 John 4).  

"For that is unprofitable for you" furnishes the final motive. For the members of a church to so conduct themselves as to be a constant source of grief unto their minister is to despise their own mercies. It not only prevents their receiving his instruction into their hearts, which results in their spiritual barrenness, but it also saps his vigor, quenches his zeal, causing him to proceed with a heavy heart instead of with cheerfulness. What is still more solemn and serious, the Lord Himself is highly displeased, and the tokens of His favor are withdrawn, for He is very sensitive of the mistreatment of His stewards. "We cannot be troublesome or disobedient to our pastors without hazarding our own salvation" (John Calvin)-alas that such erroneous ideas of "salvation" now so widely obtain. May the Lord mercifully pardon any thing in these articles displeasing to Him, and graciously add His blessing to that which is acceptable.  

  

  

  

Combined Bible: Heb 13:18

Good Conscience   

(Hebrews 13:18, 19)   

Hebrews 13:18, 19 is closely connected with the verse which immediately precedes. In our present portion the apostle mentions another duty which believers owe to those who minister unto them in spiritual things, and this is that they should earnestly remember them before the Throne of Grace. The writer of this epistle besought the prayers of the Hebrews, supporting his plea with a declaration of the sincerity and fidelity with which he had sought to discharge his office. The very fact that the true servants of Christ are so conscientious in the performance of their work, should so endear them to those they minister unto that a spirit of prayer for them ought to be kindled in their hearts. They are the instruments through which we receive the most good, and therefore the least we can do in return is to seek to bear them up before God in the arms of our faith and love.  

Before we consider this special need of Christ’ s servants, and our privilege and duty in ministering unto the same, we propose to devote the remainder of this article unto a careful consideration of the particular reason here advanced by the apostle in support of his request, namely, "for we trust we have a good conscience in all things willing to live honestly." This expression "a good conscience" occurs in several other passages in the N.T., and because of its deep importance it calls for our closest attention. Much is said in the Word about conscience, and much depends upon our having and preserving a good one, and therefore it behooves us to give our best consideration to this weighty subject. Not only is it one of great practical moment, but it is especially timely in view of the conscienceless day in which we live. What, then, is the conscience? What is a good conscience, and how is it obtained and maintained? May the Spirit of Truth be our Teacher as we seek to ponder these vital questions.  

Conscience is that faculty of the soul which enables us to perceive of conduct in reference to right and wrong, that inward principle which decides upon the lawfulness or unlawfulness of our desires and deeds. Conscience has well been termed the moral sense, because it corresponds to those physical faculties whereby we have communion with the outward world, namely, the five senses of sight, hearing, touch, taste and smell. Man has an ethical instinct, a faculty or moral sensibility informing and impressing him. "It is far higher in the scale and keener in its perceptions than any mere bodily sense. There is an inner eye, that sees into the nature of right and wrong; an inner ear, sensitive to the faintest whisper of moral obligation; an inner touch, that feels the pressure of duty, and responds to it sympathetically" (A.T. Pierson).  

Conscience is that mysterious principle which bears its witness within us for good or evil, and therefore it is the very center of human accountability, for it greatly adds to his condemnation that man continues sinning against the dictates of this internal sentinal. Conscience supplies us with self-knowledge and self-judgment, re-suiting in self-approbation or self-condemnation according to our measure of light. It is a part of the understanding in all rational creatures which passes judgment on all actions for or against them. It bears witness of our thoughts, affections, and actions, for it reflects upon and weighs whatever is proposed to and by the mind. That it bears witness of emotions is clear from, "My conscience also bearing me witness in the Holy Spirit, that I have great heaviness and continual sorrow in my heart" (Rom. 9:1, 2). So again we read, "Take no heed unto all words that are spoken, lest thou hear thy servant curse thee; for oftentimes also thine own heart (conscience) knoweth that thou thyself likewise hast (inwardly) cursed others" (Ecclesiastes 7:21, 22). Its voice is heard by the soul secretly acquainting us with the right and wrong of things.  

That conscience exists in the unregenerate is clear from Paul’ s statement concerning the Gentiles: "Which show the work of the law written in their hearts: their conscience also bearing witness, and their thoughts the meanwhile accusing or else excusing one another" (Rom. 2:15). Though the heathen never received the Scriptures, as Israel did, yet they had within them that which accused or excused them. There is within every man (save the idiot) that which reproves him for his sins, yea, for those most secret sins to which none are privy but themselves. Wicked men seek to stifle those inward chidings, but are rarely if ever successful. "The sinners in Zion are afraid; fearfulness hath surprised the hypocrites" (Isa. 33:14). Unregenerate men are without faith, yet not without fear: "The wicked flee when no man pursueth" (Prov. 28:1). There is that within man which appalls the stoutest Sinner after the commitral of any gross evil: his own heart reproves him.  

The Creator has gifted the human soul with various faculties, such as the understanding, affections, and will; and He has also bestowed upon it this power of considering its own state and actions, both inward and outward, constituting conscience both a monitor and judge within man’ s own bosom— a monitor to warn of duty, a judge to condemn for neglect of the same. It is an impartial judge within us, that cannot be suspected of either undue severity or ill-will, for it is an intrinsic part of our own very selves. Conscience anticipates the Grand Assize in the Day to come, for it forces man to pass verdict upon himself, as he is subject to the judgment of God. It is resident in the understanding, as is clear from 1 Corinthians 2:11, where the conscience is termed our "spirit."  

The presence of conscience within man supplies one of the clearest demonstrations of the existence of God. To this fact the Holy Spirit appeals in Psalm 53. "The fool hath said in his heart, there is no God" (verse 1). Now how does he prove there is a God? Thus, "There were they in great fear, where no fear was" (verse 5). Though there was no outward cause for fear, none seeking to hurt them, yet even those who lived most atheistically were under a fear. An illustration is seen in the case of Joseph’ s brethren, who accused themselves when there was none other to accuse them: "They said one to another, We are verily guilty concerning our brother" (Gen. 42:21). Though a man should hide himself from all the world, he cannot get away from himself— his heart will pursue and condemn him. Now the very fact that there is such a hidden fear in man after sinning, that their hearts smite them for crimes done in secret, argues there is a God.  

This fear is found in the most obstinate sinners, and in those who, because of their high station and power are exempt from human justice. History records how kings and emperors have followed their wickedness without interference, yet even the infamous Caligula trembled when it thundered. It was not a fear that they might be found out by man and punished by him, for in some notable instances this fear prevailed to such an extent that human punishment had been a welcome relief, and failing which they perforce laid violent hands upon themselves. What can be the reason for this, but that they feared a Judge and Avenger, who would call them to account? As the apostle said of the heathen, "They know the judgment of God" (Rom. 1:32): there is a witness in their own souls that they are liable to His justice. Mark the fearful consternation of Belshazzar: the paling of his countenance, smiting of his knees, loosing of his joints, when he read the sentence on the palace walls (Dan. 5:6).  

"There is nothing in man that more challenges and demands adequate explanation than his moral sense. Conscience is a court always in session and imperative in its summons. No man can evade it or silence its accusations. It is a complete assize. It has a judge on its bench, and that judge will not be bribed into a lax decision. It has its witness-stand, and can bring witnesses from the whole territory of the past life. It has its jury, ready to give a verdict, ‘ guilty’ or ‘ not guilty,’ in strict accordance with the evidence; and it has its sheriff, remorse, with his whip of scorpions, ready to lash the convicted soul. The nearest thing in this world to the bar of God, is the court of conscience. And though it be for a time drugged into a partial apathy, or intoxicated with worldly pleasure, the time comes when in all the majesty of its imperial authority this court calls to its bar every transgressor and holds him to a strict account" (A.T. Pierson).  

But though the presence of conscience in us bears witness to the existence of a holy, righteous, sin-hating and sin-avenging God, it is scarcely correct to say (as numbers have done) that the conscience is the voice of God speaking in the soul, rather is it that faculty which responds to what He says. When Christ declared "he that hath ears to hear let him hear," He signified, him that has a conscience attuned to the Most High, who desires to know His will and submit to His authority. Conscience sits upon the bench of the heart as God’ s vicegerent, acquitting or accusing. It acts thus in the natural man, but in the regenerate it is a godly conscience, guided in its operations by the Holy Spirit, bearing its testimony for or against the believer according to his character and conduct, Godwards and manwards.  

The actual term conscience is derived from "scio" to know, and "con" with. There is some difference of opinion as to the precise application of the prefix, whether it be a knowledge we have in common with God, or a knowledge according to His Law. Really, it is a distinction with very little difference. The "knowledge" is of one individual alone by himself, but this "knowledge with" is where two at least share the same secret, either of them knowing it together with the other. Conscience, then, is that faculty which combines two together, and makes them partners in knowledge; it is between man and God. God knows perfectly all the doings of a man, no matter how carefully concealed; and man, by this faculty, also knows together with God the same things of himself. Hence we read of "conscience toward God" (1 Pet. 2:19), or as the Greek may also be rendered (see margin of R.V.) "the conscience of God"— having Him for its Author and Object. Conscience is God’ s vicegerent, acting for and under Him.  

Thus, as the very term implies, conscience must have a rule to work by: "knowledge together with." It is not only a knowledge, but a knowledge coupled with a standard, according to which a process of inward judgment is carried on. Now our only proper rule is the Word, or revealed will of God. That is divided into two parts: what God speaks to man in His holy Law, and what He says to him in His blessed Gospel. If conscience departs from that Rule, then it is a rebellious one, it has ceased to speak and judge for God, and then the light in man is turned into darkness, for the (inward) eye has become evil (Matthew 6:23). In his primitive condition man had only the Law, and the proper work of conscience then was to speak warningly and condemningly in strict accordance with that Rule, and to allow none other. But our first parents listened to Satan’ s lie, broke the Law, and came under its condemnation.  

Wherever we go conscience accompanies us, whatever we think or do it records and registers in order to the Day of accounts. "When all friends forsake thee, yea, when thy soul forsakes the body, conscience will not, cannot, forsake thee. When thy body is weakest and dullest, the conscience is most vigorous and active. Never more life in the conscience than when death makes its nearest approach to the body. When it smiles, acquits, and comforts, what a heaven doth it create within a man! But when it frowns, condemns and terrifies, how does it becloud, yea, benight all the pleasures, joys and delights of this world" (John Flavell). Conscience, then, is the best of friends or the worst of enemies in the whole creation.  

Much of our peace of mind and liberty of spirit in this world will be according to the favorable testimony of conscience, and much of our spiritual bondage, fear, and distress of mind will be according to the charges of wrong-doing which conscience brings against us. When the gnawings of conscience are intensified, they become unendurable, as was the case with Cain, Judas and Sapphira, for they supply a real foretaste of the internal torments of Hell. Most probably this is that "worm that dieth not" (Mark 9:44) which preys upon the lost. As a worm in the body is bred of the corruption that is therein, so the accusations and condemnations of conscience are bred in the soul by the corruptions and guilt that are therein; and as the worm preys upon the tender and invisible parts of the body, so does conscience touch the very quick of the soul.  

But notwithstanding what has been predicated of the conscience above, it is, nevertheless, defiled (Titus 1:15). In the natural man it is exceeding partial in its office, winking at and indulging favorite sins, whilst being strict and severe upon other sins to which a person is not constitutionally prone. Thus we find the conscience of king Saul exceedingly punctilious in a matter of the ceremonial law (1 Sam. 14:34), yet he scrupled not to slay eighty-five of God’ s priests! The reason why the conscience is so uneven is because it has been corrupted by the Fall: it is out of order, just as a foul stomach craves certain articles of diet while loathing others which are equally wholesome. So it is in the performance of duties: conscience in the natural man picks and chooses according to its own perverted caprice: neglecting what is distasteful, performing what is pleasing and then being proud because it has done so.  

Now conscience is either good or evil, and that, according as it is governed by the revealed will of God. Briefly, the evil conscience first. This is of several kinds. There is the ignorant and darkened conscience, relatively so and not absolutely, for all (save idiots) possess rationality and the light of nature. This is the condition of the heathen, and alas, of an increasing number in Christendom, who are reared in homes where God is utterly ignored. Then there is the brazen and defiant conscience, which blatantly refuses to be in subjection to God’ s known will: such was the case with Pharaoh. In the case of Herod we see a bribed conscience, pretending that his oath obliged him to behead John the Baptist. The seared and insensible conscience (1 Tim. 4:2) pertains to those who have long resisted the light and are given over by God to a reprobate mind. The despairing and desperate conscience leads its possessor to lay violent hands upon himself.  

At the new birth the conscience is renewed, being greatly quickened and enlightened by the Holy Spirit. Through the exercise of faith the conscience is purified (Acts 15:9), being cleansed by an appropriation of the blood of Christ (Heb. 9:14). A good conscience may be defined, generally, as one that is set to please God in all things, for it hates sin and loves holiness; it is one which is governed by the Word, being in subjection to the authority of its Author. Its binding rule is obedience to God. and to Him alone, refusing to act apart from His light. Consequently, the more conscientious the Christian be, the more he refuses all domination (the traditions and opinions of man) which is not Divine, the more likely is he to gain the reputation of being conceited and intractable. Nevertheless, each of us must be much on his guard lest he mistake pride and self-will for conscientious scruples. There is a vast difference between firmness and an unteachable spirit, as there is between meekness and fickleness.  

How is a good and pure conscience obtained? Briefly, by getting it rightly informed, and by casting out its filth through penitential confession. The first great need of conscience is light, for ignorance corrupts it. "That the soul be without knowledge, it is not good" (Prov. 19:2). As a judge that understands not the laws of his country is unfit to give judgment on any matter that comes before him, or as a dim eye cannot properly perform its office, so a blind or uninformed conscience is incapable to judge of our duty before God. Conscience cannot take God’ s part unless it knows His will, and for a full acquaintance with that we must daily read and search the Scriptures. "Wherewithal shall a young man cleanse his way? by taking heed thereto according to Thy Word" (Ps. 119:9). O to be able to say, "Thy Word is a lamp unto my feet, and a light unto my path" (Ps. 119:105).  

Let us now mention some of the qualities or characteristics of a good conscience. First, sincerity. Alas, how little of this virtue is left in the world: what shams and hypocrisy now obtain on every side— in the religious realm, the political, the commercial, and the social. This is a conscienceless generation, and consequently there is little or no honesty, fidelity, or reality. That which now regulates the average person is a temporary expediency, rather than an acting according to principle. But it is otherwise with the regenerate: the fear of the Lord has been planted in his heart, and therefore can he say with the apostle, "We trust we have a good conscience, in all things willing to live honestly." A sincere conscience genuinely desires to know God’ s will and is truly determined to be in subjection thereto. Guile has received its death wound, and the heart is open to the light, ready to be searched thereby.  

Tenderness is another property of a good conscience. By this quality is meant a wakefulness of heart so that it smites for sin upon all occasions offered. So far from being indifferent to God’ s claims, the heart is acutely sensitive when it has been ignored. Even for what many consider trifling matters, a tender conscience will chide and condemn. Job resolved to preserve a tender conscience when he said, "my heart shall not reproach me as long as I live" (Job 27:6). Again; we may understand this characteristic from its opposite, namely, a seared conscience (1 Tim. 4:2), which is contracted by an habitual practice of that which is evil, the heart becoming as hard as the public highway. Pray frequently for a tender conscience, dear reader.  

Fidelity. When conscience faithfully discharges its office there is a constant judging of our state before God as a measuring of our ways by His Holy Word. Thus the apostle Paul could say, "Men and brethren, I have lived in all good conscience before God until this day" (Acts 23:1). The favorable judgment which others may entertain of him will afford no satisfaction to an upright man unless he has the testimony of conscience that his conduct is right in the sight of God. No matter what may be the fashions of the hour nor the common custom of his fellows, one whose heart beats true to God will not do anything knowingly against conscience: his language will ever be, "whether it be right in the sight of God to hearken unto you more than unto God, judge ye" (Acts 4:19). On the other hand, his frequent prayer is, "Search me, O God, and know my heart: try me, and know my thoughts; and see if there be any wicked way in me, and lead me in the way everlasting" (Ps. 139:23, 24).  

Tranquillity. This is the sure reward of sincerity and fidelity, for Wisdom’ s ways (in contrast from those of folly) "are ways of pleasantness and all her paths are peace" (Prov. 3:17). An offended conscience will offend us, and "a wounded spirit who can bear?" (Prov. 18:14). The Christian may as well expect to touch a live coal without pain, as to sin without trouble of conscience. But a clear conscience is quiet, condemning not, being unburdened by the guilt of sin. When we walk closely with God there is a serenity of mind and peace of heart which is the very opposite of the state of those who are lawless and disobedient, "for the wicked are like the troubled sea, which cannot rest." The tranquility of a good conscience is an earnest of the undisturbed calm which awaits us on High.  

But let it be pointed out that every peaceful conscience is not a good one, nor is every uneasy conscience an evil one. The conscience of some is quiet because it is insensible. "When a strong man armed keepeth his palace, his goods are in peace" (Luke 11:21): that is a quiet evil conscience, because put to sleep by the opiates of Satan. True tranquility of conscience is to be determined from the other properties: it must issue from sincerity, tenderness, and fidelity, or otherwise it is a seared one. We must consider not how much inward peace we have, but how much cause: as in a building, not the fairness of the structure, but the foundation of it is to be most regarded. On the other hand, a tender conscience is liable to err through lack of sufficient light, and needlessly write bitter things against itself, which is a "weak conscience" (1 Cor. 8:12); as we may also be troubled by sins already pardoned.  

Now a good conscience can only be maintained by constant diligence: "herein do I exercise myself to have always a conscience void of offense toward God and men" (Acts 24:16). The apostle made it his daily employment to keep his conscience clear, that it might not justly accuse him of anything, so that he should have the witness in his own heart that his character and conduct was pleasing in the sight of the Holy One. The maintenance of a good conscience is an essential part of personal piety. "This charge I commit unto thee, son Timothy... holding faith and a good conscience" (1 Tim. 1:18, 19): that is the sum of personal godliness— faith being the principle of things to be believed by us, conscience the principle of the things to be done. Faith and a good conscience are linked together again in 1 Timothy 1:5 and 3:9, for we cannot hold the one without the other.  

If the reader will turn back to Acts 24 he will find that Paul was replying to charges brought against him. In verses 14-16 he made his defense, giving therein a brief epitome of practical and experimental Christianity. As the foundation he gives an account of his faith: "believing all things which are written"; as the immediate proof thereof— "and have hope toward God"; and then a brief account of his conversation: "herein do I exercise myself to have always a conscience void of offense." A saving knowledge of the Truth, then, is such a belief of the Scriptures as produces an hope of eternal life, which is evidenced by a keeping of the heart with all diligence. The same is enumerated again in "The end of the commandment" (the design of the Gospel institution) is that love which fulfils the Law, issuing from a heart that beats true to God (1 Tim. 1:5).  

"Herein do I exercise myself": we must make it our constant endeavor. First, by a diligent and daily searching of the Scriptures that we may discover the will of God. We are exhorted "Be not unwise, but understanding what the will of the Lord is" (Eph. 5:17), and this in order that we may ascertain what is pleasing to Him, so that we offend not either in belief or worship. A conscience ill-informed is, at best, a weak and ignorant one. Second, by a serious inquiry into the state of our heart and ways: "Stand in awe, and sin not; commune with your own heart upon your bed, and be still" (Ps. 4:4). We need to frequently challenge and call ourselves to account. If we would have conscience speak to us, we must speak often to it. It is given us for this very reason that we may judge of our state and actions with respect to the judgment of God. Then "Let us search and try our ways" (Lam. 3:40). Take time, dear reader, to parley with yourself and consider how matters stand between you and God. Short reckonings prevent mistakes, so review each day and put right what has come between you and God.  

Third, a uniform course of obedience: "Hereby we know that we are of the Truth, and shall assure our hearts before Him" (1 John 3:19). Fourth, by a constant alertness: "Watch and pray, that ye enter not into temptation" (Matthew 26:41). Fifth, by a serious resistance and mortification of sin: cutting off the right hand and putting out the right eye. Sixth, by a sincere repentance and confession when conscious of failure. Seventh, by faith’ s appropriation of the cleansing blood of Christ.   

  

  

Combined Bible: Heb 13:19

for Ministers   

(Hebrews 13:18, 19)   

"Pray for us: for we trust we have a good conscience, in all things willing to live honestly. But I beseech you the rather to do this, that I may be restored to you the sooner." As was pointed out in the opening paragraph of the previous article, this passage is closely connected with verse 17, where believers are commanded to obey their ecclesiastical leaders. Here is mentioned a further obligation of Christians unto those who minister to them in spiritual things, namely, that they should remember them before the throne of grace. A due observance of this exhortation would probably do more than anything else to counteract and countervail a widespread evil: those who plead with God for blessings upon the preacher are far less likely to go around criticizing them unto men. A spirit of faultfinding stifles the breath of intercession; countrariwise, a spirit of prayer will curb complaining and gossiping lips.  

"Pray for us." The servants of Christ stand in real and urgent need of the prayers of their people. They are but men themselves, ignorant, weak, and erring, and unless they are granted a double portion of the Spirit they are not equipped for their arduous and honorable calling. They are the ones who bear the brunt of the battle, and are the special objects of Satan’ s attacks. They are often tempted to compromise, to keep back that which, though unpalatable to them, is most profitable for their hearers. In the face of many disappointments and discouragements, they are apt to grow weary in well doing. It is, then, both our duty and privilege to supplicate God on their behalf for daily supplies of grace to be granted them from on High; that they may be delivered from temptations, kept faithful, steadfast and devoted.  

It is to be duly noted that this request was made by none other than the writer of this epistle; if, then, the greatest of the apostles stood in need of the intercessory support of his brethren, how much more so the rank and the of God’ s ministers. How tenderly, how earnestly, and how frequently Paul made this request! Here he adds, "I beseech you"— language used again in Romans 15:30, where he besought the saints to strive together with him in their prayers to God. In 2 Corinthians 1:11 he speaks of "helping together by prayer for us." A beautiful type of the efficacy of the prayers of God’ s people to support one of His servants is found in the holding up the hands of Moses (Ex. 17:12), where we are significantly told, "And it came to pass, when Moses held up his hand, that Israel prevailed; and when he let down his hand Amalek prevailed."  

"Pray for us." We agree with Owen that though the apostle here used the plural number (as was his general custom) that it was for himself alone he made this request: as the "I" in verse 19 intimates. It is a pre-eminently Pauline touch, and, as we pointed out in our second article of this series it supplies one of the many details which serve to identify the writer of this epistle. There is no record in the N.T. that any other of the apostles besought the prayers of the Church. Paul did so in no less than seven of his epistles: Romans 15:30, Ephesians 6:19, Colossians 4:3, 1 Thessalonians 5:25, 2 Thessalonians 3:1, Philemon 1:22 and here. "He who labored more than the other apostles, and who was endowed with so many gifts, seems to have had the greatest craving for sympathy, for affection, for communion, and the most vivid conception that God only giveth the increase; that it is not by might nor by power, but by the Spirit of the Lord" (A. Saphir).  

"Pray for us": though the immediate reference was to Paul himself, yet obviously the exhortation applies to all the servants of Christ, and is binding upon all to whom they minister. They are the ones, under God, through whom we receive the most good. Oftentimes they are, ministerially, our spiritual fathers (1 Cor. 4:15), our spiritual nurses (1 Thess. 2:7), our guides, counselors, and nourishers. They are to be esteemed very highly for their work’ s sake (1 Thess. 5:13), and that esteem is to be evident by our constantly bearing them up before God in the arms of faith and love. To earnestly supplicate the throne of grace on their behalf, is the least return we can make them for their loving labors, sacrificial endeavor, faithful ministrations. There is no doubt that the more diligent the people are in discharging this duty, the more help and blessing are they likely to receive through their labors.  

"Pray for us." The apostle was persuaded that all the blessing he needed could be obtained from God, and from Him alone, and that prayer was the appointed means of obtaining those blessings. Someone has said that "If the due obedience of the church by all its members, unto the rulers of it, be the best means of its edification and the chief cause of order and peace in the whole body, certainly prayer for its leaders and fellow-members is the appointed channel for obtaining it." Again, by requesting the prayers of the Hebrew Christians, Paul intimated the regard in which he held them as righteous men, whose prayers would "avail much." His request also signified his confidence in their love for him: a heart that tenderly and faithfully sought their good, doubted not the warmth of their affection for him. Prayer for each other is one of the principal parts of the communion of saints.  

The apostle supported his plea for the prayers of his readers by a striking and powerful reason; "For we trust we have a good conscience in all things willing to live honestly." In saying "we trust" two things were intimated. First, his becoming modesty: there was no boastful "we know." Second, his assurance, for such language in Scripture does not express a doubt. Thus though there was confidence in his heart toward God, yet he expressed himself in humble terms— an example we do well to heed in this boastful and egoistic age. It is a grand thing when a minister of the Gospel can truly, though modestly, appeal to the faithful performance of his labors as a reason why he may claim the sympathy and support of his people. It is only when he sincerely aims to do the right and maintains a good conscience that the minister can, with propriety, ask for the prayers of his people.  

Probably the reason why Paul here made particular reference to his earnest endeavor to maintain a good conscience, was because he had been so bitterly denounced by his own nation, and no doubt (for Satan was the same then as now) the most unfavorable reports about him had been circulated among the Hebrews. He had been cruelly scourged by his own countrymen, and unjustly imprisoned by the Romans, yet he had the witness within his own bosom that it was his desire and determination to always act with integrity. "Though my name be cast out as evil, and though I be suffering as a wrong-doer, yet I appeal to my faithfulness in the Gospel ministry; I do not walk in craftiness nor handle the Word of God deceitfully, nor do I make merchandise of the Gospel: I have genuinely sought to act honorably under all circumstances." Happy the man that can say that.  

"For we trust that we have a good conscience." As we pointed out previously, the conscience is that faculty with which the Creator has endowed man, whereby he is capable of judging his state and actions with respect to the judgment of God. Its office is twofold: to reveal sin to us, and to discover our duty, according to the light shining into it. There is a twofold light which men have to illumine conscience: natural reason and Scripture revelation, and the Spirit applying the same. If the conscience has only the twilight of nature, as is the case with the heathen, it passes judgment on natural duties and unnatural sins, but if it enjoys the supernatural light of the Word, it judges of those sins and duties which can only be known by Divine revelation. It registers a permanent record in the soul. The more light we have, the greater is our responsibility: Luke 12:48.  

Though the heathen possess not the Law delivered by revelation of God to them, yet they have, in their moral sensibilities, the substance of its precepts written in their hearts: Romans 2:15. When Paul said he had "lived in all good conscience before God until this day" (Acts 23:1), it was parallel with his "touching the righteousness which is in the law, blameless" (Phil. 3:6): there was a conformity of his outward conduct to the light which he had in his conscience. Thus "those that say there is no use of the moral law to the Christian, may as well say there is no more use of the faculty of conscience in the soul of a Christian. Tear that faculty out of a man’ s heart, if you will tear out that other, namely, the obliging precepts. Even as if God would annul colors and light, He must also take away and close up the sense of sight" (Thomas Goodwin).  

"The spirit of man is the candle of the Lord, searching all the inward parts of the belly" (Prov. 20:27). This moral sense has been rightly denominated the Divine spy in man’ s soul. Its checks and reproofs are a warning from God: it acts in His name, citing us before His tribunal. It receives its instruction and authority from God, and is accountable to Him and to none other— alas how many are regulated by the customs and fashions of this world, and live upon the opinions and reports of their fellows. Conscience is a part of that light which "lighteth every man that cometh into the world" (John 1:9). In many passages both the "heart" (1 John 3:20) and the "spirit" (Rom. 8:16, 1 Corinthians 2:11) signifies the conscience, while in Psalm 16:10 it is called the "reins." In yet other passages it is likened unto the physical "eye" (Luke 11:34-36): as the eye is the most sensitive member of the body and its visual faculty so is the conscience to the soul.  

Conscience, then, is God’ s witness within man: it is the voice of His Law directing and admonishing the heart, conveying to us a knowledge of right and wrong. Its functions are to give testimony and force a moral verdict. Its business is to pronounce upon each action, whether it be good or evil, with the reward or punishment belonging to it, and then by a reflex act it deposes or witnesses that we have done righteously or unrighteously. Yet while conscience convicts of sin, it in no wise helps us to believe the Gospel: on the contrary, its workings withstand faith. No matter to what extent the natural conscience be enlightened, it conduces nothing to faith, nay it is the greatest enemy to it that the heart of man hath. Faith is the gift of God, a supernatural bestowment, something which is the operation of the Holy Spirit, altogether apart from and transcending the greatest height to which the unaided faculties of fallen man can reach unto.  

What has just been pointed out above may, at first sight, surprise the reader; yet it ought not. Conscience is fully capable of hearing what the Law says, for it is but the Law written in the heart naturally; but it is quite deaf to what the Gospel says, and understands not a word of it. If you speak to natural conscience about a Savior and urge it to believe on Him, its answer will be like unto that of the Jews (and it was this principle of conscience which made them so speak), "as for Moses we know that God spake unto him, but as for this fellow (Christ) we know not whence He is" (John 9:29). Talk to a man of the Law, and conscience responds, for it knows what he ought to do; but as for the Gospel its voice is that of a stranger to him. Conscience is quite incapable of pointing out the way of deliverance from the condemnation and penalty of sin, yea, "Except a man be born again, he cannot see the kingdom of God" (John 3:3).  

It is true that the more conscience be enlightened, the more will it discover to us all manner of sins, and rebuke us for them; yet conscience alone will never discover unbelief to us, and convict us of its heinousness— only the immediate light of the Holy Spirit shining in the heart will do that. There are two great sins which lie outside the jurisdiction of conscience to set them upon the heart, ordinarily. First, the guilt of Adam’ s original transgression, which has been justly imputed unto all his posterity. An instructed conscience may perceive the depravity and corruption of a nature which has resulted from our fall in Adam, but it will not convict of that fatal condemnation we lie under because of our first father’ s offense. Second, conscience will not acquaint us with our lack of faith in Christ, and that this is the sin of all sins; only the special operation of the Spirit upon the quickened heart can accomplish this. Examine those who are most troubled in conscience, and it will be found that none of them are burdened because of their unbelief.  

Until conscience be subordinated unto faith, it is the greatest hindrance to believing which the natural man hath. What is the chief obstacle which an awakened and convicted soul encounters? Why, the greatness of his sins, his heart telling him that he is beyond the reach of mercy, and it is naught but the accusations of a guilty conscience which produces that sense of hopelessness in the heart. Conscience brings our sins to light, makes them to stare us in the face, and terrifies us with their enormity. Conscience it is which tells a distressed soul that salvation is far off from such an one as I am. Conscience will set us working and doing, but only in a legal way: so far from leading us into the path of true peace, it will take us farther away from it. Thus it was with the Jews of old, and thus it is still: "For they, being ignorant of God’ s righteousness, and going about to establish their own righteousness" (Rom. 10:3).  

In the case of a Christian, conscience and faith supplement each other in their workings. If conscience convicts of sin or rebukes for the omission of duty, faith eyes the mercy of God in Christ, penitently confesses the fault, and seeks cleansing through the precious blood. "The worshippers once purged should have had no more conscience of sins" (Heb. 10:2)— no more apprehensions of them as standing against us. It is the believer’ s bounden duty to maintain a good conscience: 1 Timothy 1:19; 3:9, but in order to that there must be a continual judging of ourselves and our ways. The revealed will of God is its only rule, for nothing else can lawfully bind it; therefore it is infinitely better to offend the whole world than God and conscience. "All my familiars watched for my halting, saying, Peradventure he will be enticed and we shall prevail against him," and what was the prophet’ s response and recourse? This, "But Thou, O Lord of hosts, that triest the righteous and seest the reins and the heart, let me see Thy vengeance on them: for unto Thee have I opened my cause" (Jer. 20:10, 12).  

The sole rule to regulate the conscience of the Christian is God’ s written Word, for "whatsoever is not of faith (and therefore according to the Word: (Rom. 10:17) is sin" (Rom. 14:23); that is, whatsoever is not done from a settled persuasion of judgment and conscience out of the Word, is sin. The defects of a good conscience are, First, ignorance or error: some children of God are very imperfectly established in the Truth and are much confused as to what is right and wrong in the sight of God, especially in things indifferent, concerning which there is much difference of opinion. They understand not that liberty which Christ has purchased for His people (Gal. 5:1), whereby they are free to make a right and good use of all things indifferent— i.e, things not specifically forbidden by Scripture. "Wine that maketh glad the heart of man, and oil to make his face shine" (Ps. 104:15), which goes beyond bare necessities; to which we may add those innocent recreations which refresh mind and body. How to make a proper use of such things is defined in 1 Timothy 4:4, 5.  

Second, and closely connected with the preceding, is what Scripture calls a "weak conscience" (1 Cor. 8:12), which is due to lack of light, wrong teaching, to personal prejudice and idiosyncrasies. It is often trying and difficult to know how to act towards those thus afflicted: on the one hand, love desires their good, and must be patient with them and refrain from acting recklessly and needlessly wounding them; but on the other hand, their fads and scruples are not to he so yielded to by us that our own spiritual liberty is annulled— Christ Himself refused to bring His disciples into bondage by yielding to the traditions of men (Mark 7:2), even though He knew they were spying for some fault in Him, and would be offended by His conduct. Third, a doubting conscience: Romans 14: 22, 23. Fourth, a wounded conscience, whose peace is disturbed by unrepented and unconfessed sins.  

The benefits and blessings are indeed rich compensation for every effort we make to maintain a good conscience. First, it gives us confidence Godwards. When we have sinned away our peace there is a strangeness and distance between the soul and the Holy One. When our inward monitor convicts and condemns us, the heart grows shy of God, so that we cannot so comfortably look Him in the face. It is only when everything is made right with God, by contrite confession and faith’ s appropriation of the cleansing blood of Christ, that we can approach the throne of grace with boldness. "Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience" (Heb. 10:22)— i.e. a conscience which no longer accuses us before God. "If I regard iniquity in my heart (which is inconsistent with a good conscience) the Lord will not hear me" (Ps. 66:18); but on the other hand "If our heart condemn us not, then have we confidence toward God; and whatsoever we ask, we receive of Him, because we keep His commandment and do those things that are pleasing in His sight" (1 John 3:21, 22).  

Second, a clear conscience affords his chief relief when the believer is falsely accused and aspersed by his enemies. What unspeakable consolation is ours when we can rightfully appropriate that benediction of Christ, "Blessed are ye when men shall revile you and persecute you, and say all manner of evil against you falsely, for My sake" (Matthew 5:11). This was the case with the apostle Paul: "For our rejoicing is this, the testimony of our conscience, that In simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world" (2 Cor. 1:12). Third, a clear conscience vindicates its possessor against the accusations of Satan. The great enemy of our souls is constantly seeking to take away our peace and joy, and we are powerless against his onslaughts when a guilty conscience confirms his charges. But when we can appeal to a pure conscience and expose his lies, then his fiery darts are successfully quenched. The Psalmist was very bold when he said— see Psalm 7:3, 4, 5, 8.  

Fourth, a pure conscience gives great advantage to its possessor when he is lawfully reproving others. The admonitions of that Christian whose life is inconsistent have no weight but he who walks closely with God speaks with authority. That man who is upright before God and his fellows, wields a moral force which is felt even by the ungodly. Finally, a peaceful conscience affords unspeakable comfort in a dying hour. When one has the inward witness that, despite many failures, he has sincerely endeavored to do that which was right before God and unto his fellows, he has an easy pillow to rest his head upon. "Remember now, O Lord, I beseech Thee, how I have walked before Thee in truth and with a perfect heart, and have done that which is good in Thy sight" (Isa. 38:3): that was an appeal to a good conscience by one who was "sick unto death."  

Paul’ s testimony of his having a good conscience consisted in this: "in all things willing to live honestly." A resolute will and a sincere endeavor to act rightly under all circumstances is the fruit and evidence of a good conscience. Being "willing" signifies a desire and readiness, with an accompanying effort and diligence. "In all things" takes in our whole duty to God and man, expresses the strictness and exactness of the apostle’ s course to maintain a conscience "void of offense" (Acts 24:16). What a striking commentary upon this declaration of Paul’ s is furnished in the account of his manner of life at Ephesus: see Acts 20:18-27. How his devotion, fidelity, and constancy puts to shame the flesh-loving indolence of so many preachers today. What strictness of conscience God requires from His servants: as the least bit of grit in the eye hinders its usefulness, so any sin trifled with will trouble a tender conscience.  

We are commanded to "Provide things honest in the sight of all men" (Rom. 12:17): a good conscience respects the second table of the Law equally with the first, so that we owe no man anything and are not afraid to look anybody in the face. Any faith which does not produce an impartial and universal obedience, is worthless. All the mysteries of our most holy faith are mysteries of godliness (1 Tim. 1:9; 3:16). But if the Word of God has come to us in word only and not in power, then are we but Christians of the letter and not of the spirit. Alas, how many today are sound in doctrine and have a carnal assurance of eternal life, yet who exercise themselves not to maintain a conscience void of offense. Alas, alas, what a conscienceless age our lot is cast in. How many souls are stumbled by the loose living of the majority of those who now profess to believe the Gospel.  

"In all things willing to live honestly." We are exhorted to have our conversation "honest among the Gentiles: that, whereas they speak against you as evildoers, they may by your good works, which they shall behold, glorify God in the day of visitation" (1 Pet. 2:12). The Greek word in our text expresses more than is commonly understood by "honestly," being the same as that used in "He hath done all things well" (Mark 7:37). Its real force is "excellently" or "honorably." In his "in all things willing to live honestly" the apostle again expresses his humility and truthfulness. A sincere desire and a diligent endeavor so to act is the highest perfection attainable in this life, for we all fail in the carrying out of it. Thus, in all ages the saints have prayed, "O Lord, I beseech Thee, let now Thine ear be attentive to the prayer of Thy servant, and to the prayer of Thy servants, who desire to fear Thy name" (Nehemiah 1:11). It is blessed to be assured by God Himself that "For if there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not" (2 Cor. 8:12).  

"But I beseech you the rather to do this, that I may be restored to you the sooner" (verse 19). In this verse Paul added a further reason why he desired the Hebrew saints to pray for him. Many things are intimated therein: that he had been with them previously, but circumstances over which he had no control now prevented his return— the best of ministers may be kept from their people (1 Kings 22:27, Jeremiah 38:6); that he greatly desired to come to them again, which shows that not his own comfort (deliverance from prison) but their good was uppermost in his mind; that he had strong confidence in the prevalency of prayer and of their affection for him. "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" (Matthew Henry.  

The language used here by Paul denotes that he believed man’ s goings are of the Lord, that He disposes the affairs of the Church much according to their prayers, to His glory and their consolation. "That I may be restored to you the sooner" is very striking, showing that Paul was no blind fatalist: if God had decreed the exact hour, how could prayer bring it to pass "the sooner"? Ah, it is utterly vain for us to reason about or philosophize over the consistency between God’ s eternal decrees and prayer: sufficient for us to be assured from Scripture that prayer is both a bounden duty and blessed privilege. It is God’ s way to make us feel the need of and then ask for the bestowment of His mercies before He gives them: Ezekiel 36:37. We know not if this prayer was answered, nor is it at all material: "according to our present apprehensions of duty we may lawfully have earnest desires after, and pray for such things, as shall not come to pass. The secret purposes of God are not the rule of prayer" (John Owen).  

  

  

Combined Bible: Heb 13:20

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; to whom be glory forever and ever. Amen" (verses 20, 21). Let us begin by considering the connection which these verses have with what precedes: first with their wider context and then with their more immediate. In them there is really a gathering up into a brief but comprehensive sentence of the whole of what had been previously set forth, except that the apostle here prays there might be wrought in the Hebrews that unto which they had been exhorted. The substance of the whole doctrinal portion of the epistle is included therein, and the apostle now begs God to apply to the hearts of his readers the benefits and fruit of all the important instruction which he had presented to them. These verses, then, form a fitting conclusion, for what follows them is virtually a postscript.  

Viewing our text in the light of its immediate context, we perceive a blessed exemplification of the fact that the apostle practiced what he preached, for what he had required from his readers he is here seen doing for them. In verses 18, 19 he had besought the prayers of the Hebrews on his behalf, and now we find him supplicating the Throne of Grace on their behalf. What a blessed example the chief of the apostles has left unto all whom Christ has called unto public service. If ministers desire the prayers of their people, then let them see to it that they are not backward in praying for those God has committed to their charge. This is an essential part of the minister’ s functions. It is not sufficient that he faithfully preaches the Word: he must also fervently and frequently ask God to bless that Word unto those who have heard him. O that all who are called to the sacred office may feelingly exclaim "God forbid that I should sin against the Lord in ceasing to pray for you" (1 Sam. 12:23).  

The verses which are now before us are in the form of an apostolic benediction or prayer. In them is set forth, in a striking and appropriate manner, the Object to whom the prayer was offered, following which is the matter for which supplication was made. In this article we shall confine ourselves unto the former. The Person to whom the apostle prayed is here described first by one of His titles, namely, "the God of peace"; and then by one of His works, the raising of Christ from the dead, and this in turn is ascribed unto the blood of the everlasting covenant. Those who have followed us through this lengthy series of articles may perceive how aptly the apostle reduces his grand exposition of the superiority of Christianity over Judaism unto these three chief heads: the God of peace, the risen Shepherd of the sheep, the blood of the everlasting covenant.  

"The God of peace." The varied manner in which God refers to Himself in Scripture, the different appellations He there assumes, are not regulated by caprice, but ordered by infinite wisdom; and we lose much if we fail to weigh diligently each one. It is not for the mere sake of variation in diction, but each distinguishing title is selected in strict accord with its setting. He is spoken of as "The God of patience and hope" in Romans 15:5, because that is in keeping with the subject of the four previous verses. In Romans 16:27 He is addressed "To God only wise," because the immediate context has made known the revelation of the mystery wherein His inscrutable wisdom had been veiled. Before considering the significance of "the God of peace," let it be pointed out that it is an entirely Pauline expression, occurring nowhere in the writing of any other apostle— another identifying mark of the penman of this epistle. It is found in Romans 15:33 and 16:20, 2 Corinthians 13:11, Philippians 4:9, 1 Thessalonians 5:23, 2 Thessalonians 3:16, and here— seven times in all.  

"The God of peace." First, this title contemplates God in relation to His people, and not mankind in general; yet in His forensic character, that is, in His office of Judge. It will be remembered that in that blessed passage where the two covenants are placed in antithesis and Sion is contrasted from Sinai, it is said, "But ye are come... to God the Judge of all" (Heb. 12:23), which is the climacteric feature of the Gospel. The face of the Supreme Judge is wreathed in smiles of benignity as He beholds His people in the face of His Anointed. But it was not always thus. On the morning of creation as God saw us in Adam, our federal head, He viewed us with complacency, as "very good" (Gen. 1.31). But alas! sin came in, a breach was made between the Creator and the creature, and a state of alienation, mutual alienation, ensued, for a holy God could not be at peace with sin.  

It needs to be clearly recognized that from the beginning God has sustained other relationships to man than those of Creator and Benefactor. Adam, and the human race in him, were placed under law, and therefore became subject to Divine government. In consequence of this, God was his Lord, his King, his Judge. While he remained in loyal subjection unto the Divine authority, yielding obedience to the King’ s laws, His favor was enjoyed, but when he transgressed, all was altered. Sin has not only defiled man, corrupting the whole of his nature, but it has brought him under the curse of the Divine law, and has subjected him to the Divine wrath. Fallen man, then has to do with an offended Judge. This was speedily made evident unto the original rebel, for we read, "therefore the Lord God sent him forth from the garden of Eden, to till the ground from where he was taken. So He drove out the man" (Gen. 3:23, 24).  

Alas, how little is this most solemn aspect of the Truth preached today! Sin has not only vitiated our nature, it has alienated us from God: as it is written "alienated from the life of God" (Eph. 4:18). Man has not only lost the image of God in which he was created, but he had forfeited the favor of God in which he was instated. In consequence of the fall, there is a mutual antagonism between God and man. Sin has made a breach between them, so that all the harmony and concord which there was, both spiritual and judicial, has been completely destroyed. Not only is the carnal mind "enmity against God" (Rom. 8:7), "the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men" (Rom. 1:18). That God is alienated from the sinner and antagonistic to him, is as clearly taught in the Scriptures as is man’ s enmity against God.  

The One with whom fallen man has to do, is his outraged King and offended Judge, and His own Word leaves us in no doubt as to His judicial attitude toward the fallen creature. "Thou hatest all workers of iniquity" (Ps. 5:5). "God is angry with the wicked every day" (Ps. 7:11). "But they rebelled and vexed His Holy Spirit: therefore He was turned to be their Enemy, He fought against them" (Isa. 63:10). It was for this reason that none other than our blessed Redeemer said, "Fear not them which kill the body, but are not able to kill the soul: but rather fear Him which is able to destroy both soul and body in Hell" (Matthew 10:28), which is to be understood not simply of God’ s absolute power or omnipotency, but also and chiefly of His judicial power or rightful authority, as we are His prisoners and obnoxious to His judgments. Why is the modern pulpit so culpably silent upon these and similar passages?  

God’ s holiness burns against sin, and His justice clamors for satisfaction. But is He not also of infinite mercy? Blessed be His name, He is, nevertheless His mercy does not override and nullify His other perfections. Grace reigns but it reigns "through righteousness" (Rom. 5:21), and not at the expense of it. When therefore God had designs of mercy toward His people— who sinned and fell in Adam, in common with the non-elect— His wisdom contrived a way whereby His mercy might be exercised consistently with His holiness, yea, in such a way, that His law was magnified and His justice satisfied. This grand contrivance was revealed in the terms of the Everlasting Covenant, which was entered into between God and the Mediator before the foundation of the world, but in view of the entrance of sin and the fall of the elect in Adam. Christ undertook to restore the breach which had been made, to effect a perfect reconciliation between God and His people, to make full satisfaction for all the harm which sin had done to God’ s manifestative glory.  

Many, adopting the horrible heresy of the Socinians ("Unitarians"), will not allow that the reconciliation is mutual: but God has been reconciled to His people as truly as they to Him. As we have shown above, the Scriptures not only speak of enmity on men’ s part but also of wrath on God’ s part, and that, not only against sin but sinners themselves, and not the non-elect merely, but the elect too, for we "were by nature the children of wrath (yes, of "wrath" in addition to depravity!) even as others" (Eph. 2:3). Sin placed God and His people at judicial variance: they the parties offending, He the party offended. Hence, for Christ to effect perfect conciliation, it was required that He turn away the judicial wrath of God from His people, and in order to this, Christ offered Himself a propitiatory sacrifice to God, Himself bearing that wrath which was due to them.  

This central truth in the Atonement, now so generally repudiated, was portrayed again and again in the O.T. types. For instance, when Israel sinned so grievously in connection with the golden calf, we find Jehovah saying to Moses, "Now therefore let Me alone, that My wrath may wax hot against them, and that I may consume them" (Ex. 32:10). But notice how blessedly the immediate sequel shows us the typical mediator interposing between the righteous anger of Jehovah and His sinning people, and turning away His wrath from them: see verses 11-14. Again we read in Numbers 16 that upon the rebellion of Korah and his company, the Lord said unto Moses "Get you up from among this congregation, that I may consume them as in a moment" (verse 45). Whereupon Moses said unto Aaron "Take a censer, and put fire therein from off the altar, and put on incense, and go quickly unto the congregation, and make an atonement for them; for there is wrath gone out from the Lord: the plague is begun." Aaron did so, and we are told, "he stood between the dead and the living, and the plague was stayed" (verses 46, 48).  

Surely nothing could be plainer than the above examples, to which many others might be added. All through the patriarchal and Mosaic economies we find that sacrifices were offered for the specific purpose of averting God’ s righteous wrath, to appease His judicial displeasure, to turn away His anger, the effect of which being expressly termed a "reconciliation:" see Leviticus 16:20, 2 Chronicles 29:24, Daniel 9:24. Most obviously the Israelites offered not their sacrifices to turn away their own enmity against God. Inasmuch, then, as those O.T. sacrifices were foreshadowings of Christ’ s oblation, what a turning of things upside-down is it to affirm that the great end of Christ’ s work was to reconcile sinners to God, instead of to divert God’ s wrath from us. The testimony of the N.T. is equally plain and emphatic: then let us bow to the same, instead of resisting and reasoning against it.  

Of Christ it is said, "Whom God hath set forth a propitiation through faith in His blood, to declare (not His love or grace, but) His righteousness" (Rom. 3:25). Now a "propitiation" is that which placates or appeases by satisfying offended justice. The force of this verse is by no means weakened by the fact that the Greek word for "propitiation" is rendered "mercyseat" in Hebrews 9:5, for the mercyseat was a blood-sprinkled one. It was the place where the typical mediator applied the atoning sacrifice for the satisfying of God’ s justice against the sins of His people. As a matter of fact the Hebrew word for "mercyseat" signifies "a covering," and it was so designated for two reasons: first, because it covered the ark, hiding from view the condemning Law— the tables of stone beneath it; and second, because the blood sprinkled upon it covered the offenses of Israel from the eye of offended justice by an adequate compensation. Thus it fittingly portrayed the averting of deserved vengeance by means of a substitutionary interposition.  

"For if, when we were enemies, we were reconciled to God by the death of His Son; much more, being reconciled, we shall be saved by His life" (Rom. 5:10). Yes, when we were "enemies," God’ s enemies— obnoxious to His righteous judgment. This term denotes the relation in which we stood to God as the objects of His governmental displeasure and subject to the curse of His law. But we were "reconciled," that is, restored unto His favor, and that, not by the Spirit’ s work in us subduing our enmity, but by "the death"— the propitiatory sacrifice— of God’ s Son. That this statement refers to the turning away of God’ s anger from us and the restoring us to His favor is clear from the previous verse: "Much more then, being now justified by His blood, we shall be saved from wrath through Him." Now to be "justified is the same as God’ s being reconciled to us, His acceptance of us into His favor, and not our conversion to Him. Being "justified by His blood" points to the procuring cause of our justification, and that blood was shed that we might be "saved from wrath." God is now pacified toward us, because His wrath was exhausted upon our Surety and Substitute.  

"That He might reconcile both unto God in one body by the cross, having slain the enmity thereby" (Eph. 2:16). "That He," that is, the Mediator, the incarnate Son. "Might reconcile," that is, restore to God’ s judicial favor. "Both," that is, elect Jews and elect Gentiles. "Unto God," that is, considered as the moral Governor of the world, the Judge of all the earth. "In one body," that is, Christ’ s humanity, "the body of His flesh" (Col. 1:22)— here designated "one body" to emphasize the representative character of Christ’ s atonement, as He sustained the responsibilities and liabilities of all His people: it is the One acting on behalf of the many as in Romans 5:17-19. "Having slain the enmity thereby," that is, God’ s holy wrath, the hostility of His law. The "enmity" of verse 16 cannot possibly refer to that which existed between Jews and Gentiles, for that is disposed of in verses 14, 15. "Enmity" is here personified ("slain") as "sin" as in Romans 8:3. Thus, Ephesians 2:16 signifies, that all the sins of God’ s people meeting on Christ, Divine justice took satisfaction from Him, and in consequence God’ s "enmity" has ceased, and we are restored to His favor.  

Let it not be thought that we are here inculcating the idea that Christ died in order to render God compassionate toward His people. Not so, the Father Himself is the Author of reconciliation: 2 Corinthians 5:19. The gracious means by which He designed to effect the reconciliation originated in His own love, yet the atonement of Christ was the righteous instrument of removing the breach between us. The term is entirely a forensic one, contemplating God in His office as Judge. It concerns our relationship to Him not as our Creator, or as our Father, but as our King. The reconciliation which Christ has effected wrought no change in God Himself, but it has in the administration of His government: His law now regards with approbation those against whom it was formerly hostile. Reconciliation means that transgressors have been restored to the judicial favor of God through Christ’ s having closed the breach which sin had made. It was the amazing love of God which gave Christ to die for us, and His atonement was in order to the removing of those legal obstacles which our sins had interposed against God’ s love flowing out to us in a way consistent with the honor of His justice.  

The great controversy between God and His people has been settled. The fearful breach which their sins occasioned has been repaired. The Prince of peace has silenced the accusations of the law and removed our sins from before God’ s face. Peace has been made— not a peace at any price, not at the cost of righteousness flouted; no, an honorable peace. "The God of peace," then signifies, first, the Judge of all is pacified; second, the King of Heaven has been reconciled to us; third, Jehovah, by virtue of His covenant-promises, has received us to His favor— for while He continued offended, we could not receive any gifts of grace from Him. Just as surely as Christ turned away God’ s wrath from His elect, so does He in due time send the Holy Spirit into their hearts to destroy their enmity against God, this being a consequence of the former.  

We trust that what is next to be before us will render yet more intelligible and forcible all that has been said above. "That brought again from the dead our Lord Jesus." Here is the grand evidence that God is pacified toward us. When God raised Christ from the dead, He showed that He was propitiated, that He had accepted the ransom which had been given for our redemption. Let it be carefully noted that in our present verse it is the Father who is said to raise Christ, and that, in His character of "the God of peace." We will consider these two things separately. There is an order preserved in the personal operations of the Godhead. Resurrection was a work of Divine power, and that Divine power belongs in common to Father, Son, and Holy Spirit, who being one and the same God concur in the same work. Yet They concur in a way proper to Them: in all Their personal operations it is ascribed to the Father, as the Fountain of working and Wellhead of all grace, who doth all things from Himself, yet by the Son and Spirit.  

In the grand mystery of redemption God the Father sustains the office of supreme Judge, and hence we read "Let all the house of Israel know assuredly that God hath made that same Jesus, whom ye have crucified, both Lord and Christ" (Acts 2:36 and cf. 10:36). So it is in our text: the raising of Christ is there viewed not so much as an act of Divine power, as of rectoral justice. It is God exercising His judicial authority which is emphasized, as is clear from the particular terms used. We are ever the losers if, in our carelessness, we fail to note each single variation of language. It is not who "raised again," but "brought again from the dead our Lord Jesus." The force of that expression may be ascertained by comparing Acts 16:35, 37, 39. The apostles had been unlawfully imprisoned, and when, later, the magistrates bade them go forth, they refused, demanding an official delivery; and we are told "they came and brought them out of prison"— compare also John 19:4, 13 for the force of this term "brought."  

When Christ was in the state of the dead, He was in effect a prisoner under the arrest of Divine vengeance; but when He was raised, then was our Savior let out of prison, and the word "brought again" suitably expresses that fact. Christ possessed the power to raise Himself— and considering His death and burial from another angle, He exercised that power; but in His official character as Surety, He lacked the necessary authority. The God of peace sent an angel to remove the stone from the sepulcher, not to supply any lack of power in Christ, but as the judge when he is satisfied sends an officer to open the prison doors. It was God Himself, as the Judge of all, who "delivered" Christ up for our offenses, and it was God who raised Him for our justification (Rom. 4:25). This was very blessed, for it evidences the perfect subjection of the Son to the Father even in the grave: He did not exercise His might and break prison, but waited till God brought Him forth honorably from the dead.  

Let us next observe the particular office Christ sustained when the God of peace brought Him again from the dead: "that great Shepherd of the sheep." Note, not "the," but "that great Shepherd," because Paul was writing to those who were familiar with the O.T. "That Shepherd" signifies the One who was promised in such passages as "He shall feed His flock like a shepherd: He shall gather the lambs with His arm and carry them in His bosom" (Isa. 40:11), "And I will set up one Shepherd over them, and He shall feed them, even My Servant David: He shall feed them, and He shall be their Shepherd" (Ezek. 34:23)— the Object of the faith and hope of the Church from the beginning. Into the hands of our blessed Redeemer God placed His flock, to be justified and sanctified by Him. Let it be duly recognized that a shepherd is not the lord of the flock, but a servant to take charge of and care for it: "Thine they were, and Thou gavest them Me" (John 17:6) said Christ.  

Christ is the "Shepherd of the sheep" and not of the "wolves" (Luke 10:3)or the "goats" (Matthew 25:32, 33), for He has received no charge from God to save them— how the basic truth of particular redemption stares us in the face on almost every page of Holy Writ! There are three main passages in the N.T. where Christ is viewed in this particular character. He is "the good Shepherd" (John 10:11) in death, the "great Shepherd" in resurrection, and the "chief Shepherd" in glory (1 Pet. 5:4). The "great Shepherd" of the sheep calls attention to the excellency of His person, while the "chief Shepherd" emphasizes His superiority over all His un-dershepherds or pastors, the One from whom they receive their authority. How jealously the Holy Spirit guarded the glory of Christ at every point: He is not only the "Shepherd" but "that great Shepherd," just as He is not only High Priest, but our "great High Priest" (Heb. 4:14), and not merely King, but "the King of kings."  

"Through the blood of the everlasting covenant." This is obviously an allusion to "As for Thee also, by the blood of Thy covenant I have sent forth Thy prisoners out of the pit wherein is no water"— the grave (Zech. 9:11). What is said of Christ is often applied to the Church, and here what is said of the Church is applied to Christ, for together they form "one Body." If, then, He was brought back from the dead through the blood of the everlasting covenant, much more shall we be. To say that God brought again from the dead "that great Shepherd of the sheep" means, He was raised not as a private person, but as the public Representative of His people. "The blood of the everlasting covenant" was the meritorious cause; as it was "by His own blood He entered in once into the Holy Place" (Heb. 9:12) and that we have "boldness to enter into the Holiest by the blood of Jesus" (10:19), so it is according to the infinite value of His atoning blood that both the Shepherd and His sheep are delivered from the grave.  

As Christ (and His people) was brought into death by the sentence of the Law, so from it He was restored by the law’ s Administrator, and this according to His agreement with Him before the foundation of the world. This it is which gives additional meaning to the Divine title at the beginning of our verse: He is called "the God of peace" from that compact which He made with the Mediator, concerning which we read, "The counsel of peace shall be between Them Both" (Zech. 6:13); "My kindness shall not depart from thee, neither shall the covenant of My peace be removed, saith the Lord that hath mercy on thee" (Isa. 54:10). The older commentators were about equally divided as to whether the final clause of our verse refers to that eternal agreement between God and the Mediator or to the new testament or covenant (Matthew 26:28); personally, we believe that both are included. The new covenant (about which we hope to have more to say later in our Covenant articles) is proclaimed in the Gospel, wherein is made known the terms on which we personally enter into the peace which Christ has made, namely, repentance, faith, and obedience. The new covenant is ratified by Christ’ s blood, and it is "everlasting" because its blessings are eternal  

  

  

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!  

  

  

Combined Bible: Heb 13:22

Exhortations   

(Hebrews 13:22)   

Before taking up our present verse let us offer some further remarks upon the last portions of 5:21, which, through lack of space, we had to omit from the preceding article. The central thing which we sought to make clear in the previous paper was, that, while the believer received at his regeneration a new nature or principle of grace (often termed by the older writers "the habit of grace"), yet it is not sufficient of itself to empower us unto the actual execution of good works. At the beginning God did place in Adam everything necessary to equip him for the performing of all obedience; but not so with the Christian. God has not communicated to us such supplies of grace that we are self-sufficient. No indeed: rather has He placed in Christ all "fullness" of grace for us to draw on (John 1:16), thereby making the members dependent on their Head. And, as we shall now see, it is from Christ that fresh supplies of grace are communicated to us.  

"Working in you that which is well-pleasing in His sight through Jesus Christ" (verse 21). The "through Jesus Christ" has a double reference: to God’ s working in us, and to the acceptance of our works. First, in the light of verses 20, 21 as a whole, it is clear that what is there insisted upon is, that there are no communications of grace unto us from the God of peace except in and by Jesus Christ— by His mediation and intercession. This is a most important point to be clear upon if the Redeemer is to have that place in our thoughts and hearts which is His due: all the gracious operations of the Spirit within the redeemed, from their generation to their glorification, are conducted according to the mediation of the Savior and are in response to His intercession for us. Therein we may perceive the admirable wisdom of God, which has so contrived things that each Divine Person is exalted in the esteem of His people: the Father as the fountain of all grace, the One in whom it originates; the Son, in His mediatorial office, as the channel through which all grace flows to us; the Spirit as the actual communicator and bestower of it.  

Second, in our judgment, these words "through Jesus Christ" have also a more immediate connection with the clause "that which is well-pleasing in His sight," the reference being to those "good works" unto which the God of peace perfects or fits us. The best of our duties, wrought in us as they are by Divine grace, are not acceptable to God simply as they are ours, but only on account of the merits of Christ. The reason for this is, that Divine grace issues through an imperfect medium: sin is mixed with our best performances. The light may be bright and steady, yet it is dimmed by an unclean glass through which it may shine. We owe, then, to the Mediator not only the pardon of our sins and the sanctification of our persons, but the acceptance of our imperfect worship and service: "To offer up spiritual sacrifices, acceptable to God by Jesus Christ" (1 Pet. 2:5) states that aspect of truth we are here emphasizing.  

"To whom be glory for ever. Amen." Here the apostle, as was his custom, adds praise to petition. This is recorded for our instruction. The same principle is inculcated in that pattern prayer which the Lord Jesus has given to His disciples, for after its seven petitions He teaches us to conclude with, "for Thine is the kingdom, and the power, and the glory, for ever and ever. Amen" (Matthew 6:13). here is some uncertainty as to whether the ascription of praise in our text be unto the God of peace, to whom the whole prayer is addressed, or whether it be unto Jesus Christ, the nearest antecedent. Personally, we believe that both are included and intended. Both are equally worthy, and both should receive equal recognition from us. In Philippians 4:20 praise is offered distinctively unto the Father; in Revelation 1:5, 6 to the Mediator; while in Revelation 5:13 it is offered unto both.  

"And I beseech you, brethren, suffer the word of exhortation: for I have written a letter unto you in few words" (verse 22). We will first give a brief exposition of this verse, and then make some remarks upon its central theme. The opening word is misleading in our Version, for it is contrastive and not connective, being rightly rendered "But" in the R.V. In the preceding verse, the apostle had spoken of God working in His people that which is well-pleasing in His sight: here he addresses their responsibility, and urges unto diligence on their part. Herein we may perceive again how perfectly Paul ever preserved the balance of truth: unto the Divine operations must be added our endeavors. Though it is God who worketh in us both to will and to do of His good pleasure, nevertheless, we are exhorted to work out our own salvation with fear and trembling: Philippians 2:12, 13.  

The "word of exhortation" refers, in our judgment, to the entire contents of this epistle. The Greek word for "exhortation" is quite a comprehensive one, including within its meaning and scope direction, admonition, incitation, and comfort. It is usually translated "consolation" or "exhortation," one as often as the other. Manifestly it was very appropriate for the apostle to thus summarize the whole of his epistle, for, from beginning to end, its contents are a most powerful and impressive incitation unto perseverance in the faith and profession of the Gospel, in the face of strong temptations to apostasy. "The word of exhortation is the truth and doctrine of the Gospel applied unto the edification of believers, whether by way of exhortation or consolation, the one of them including the other" (John Owen— and so all the best of the commentators). But let us observe the tactfulness and gentleness with which the apostle urged the Hebrews to attend unto the exhortations that had been addressed to them.  

First, he said, "But I beseech you." This was "an affectionate request that they would take kindly what on his part was meant kindly" (J. Brown). Paul did not set himself on some lofty pedestal and command them— as he might well have done by virtue of his apostolic authority— but placing himself on their level, he tenderly urged them. "This word of exhortation as it comes out of the bright atmosphere of truth, so it comes out of the genial atmosphere of affection" (A. Saphir). Second, he added, "I beseech you, brethren," "denoting (1) his near relation unto them in nature and grace, (2) his love unto them, (3) his common interest with them in the case to hand— all suited to give an access unto his present exhortation" (John Owen); to which we may add, (4) it evidenced his commendable humility and lowliness of heart.  

Third, he added "But I beseech you, brethren, suffer the word of exhortation." This of course implied there were things in this epistle which were opposed to their corruptions and prejudices. This also revealed once more the deep solicitude which the apostle had for the Hebrews. He had written to them some pointed warnings and some severe admonitions, and he was deeply concerned that they should not miss the benefit thereof, either through their negligence or because of their natural antipathy. "Probably he records (uses) the word of exhortation for this reason: though men are by nature anxious to learn, they yet prefer to hear something new, rather than to be reminded of things known and often heard before. Besides, as they indulge themselves in sloth, they can ill bear to be stirred and reproved" (John Calvin).  

Here we may perceive again what a blessed example the apostle has left all ministers of the Word. The preacher must be careful to stir up his hearers to seek their own good: "Son of man, I have made thee a watchman unto the house of Israel: therefore hear the Word at My mouth, and give them warning from Me. When I say unto the wicked, Thou shalt surely die: and thou givest him not warning, nor speaketh to warn the wicked from his wicked way, to save his life; the same wicked man shall die in his iniquity, but his blood will I require at thine hand" (Ezek. 3:17, 18). In nothing are our hearers (even the saints) more backward than to appreciate and respond to the word of exhortation. Yet exhortation was the apostle’ s keynote all through this Epistle. God has given His Word to us for practical ends, and the faith of God’ s elect is "the acknowledging of the truth which is alter godliness" (Titus 1:1). The Holy Scriptures have been placed in our hands that we may be furnished unto all good works, instructed in every duty, fortified against every temptation. No doctrine is rightly understood unless it affects our walk. But in pressing unto a compliance with the Divine precepts let us seek grace that we may do it with the fidelity, wisdom, humility, and tenderness that the apostle evidenced and exemplified.  

"For I have written a letter unto you in a few words." Strange to say, some have been puzzled by this clause, because most of Paul’ s epistles are much shorter than this one, and hence they have invented the wild theory that verse 22 alludes only to this final chapter, which Sir Robert Anderson strangely designated "a kind of covering letter." But the apostle was not here referring absolutely to the length of his epistle, but to the proportion between its length and the momentousness and sublimity of the theme of which it treats. In comparison with the importance and comprehensiveness of the many subjects which he had touched upon, brevity had indeed marked his treatment throughout. Nothing more than a short compendium had been given of the new covenant, the office and work of Christ, the superiority of Christianity over Judaism, the life of faith, and the varied duties of the Christian.  

The principal subject referred to in our present verse is the Divine exhortations, which is one of the greatest practical importance and value, yet alas, it is sadly neglected and generally ignored today. In Calvin’ s time men preferred "to hear something new, rather than to be reminded of things known and often heard before," but the present generation is woefully ignorant of those paths of righteousness which God has marked out in His Word, and so far from often heating of many of those duties that God requires us to perform, most pulpits are largely silent thereon, substituting themes and topics which are more agreeable to the flesh, studiously avoiding that which searches the conscience and calls for reformation. Now an "exhortation" is an urging to the performance of duty, an incitation unto obedience to the Divine precepts. In developing this theme, we feel that we cannot do better than follow the order set forth in Psalm 119.  

We are there shown, first, the blessedness of those who respond to God’ s claims upon them: "Blessed are the undefiled in the way, who walk in the Law of the Lord. Blessed are they that keep His testimonies, that seek Him with the whole heart" (verses 1, 2). The Psalmist began here because it is essential that we should have a right understanding of what true blessedness consists. All men desire to be happy: "There be many that say, Who will show us any good?" (Ps. 4:6). This is the cry of the world, "Good, good:" it is the yearning of nature for contentment and satisfaction.  

Alas, sin has so blinded our understandings that by nature we neither know where real blessedness is to be found nor how it is obtained. So thoroughly has Satan deceived men, they know not that happiness is the fruit of holiness, a conscience testifying to God’ s approbation. Consequently, all, until Divine grace intervenes, seek happiness in riches, honors and pleasures, and thus they flee from it while they are seeking it— they intend joy, but choose misery. "Thou has put gladness in my heart, more than in the time that their corn and their wine increased" (Ps. 4:7)— yes, "their corn and their wine:" not only possessed by them, but chosen by them as their portion and felicity. But David found that by treading the highway of holiness, God had put a gladness in his heart to which the pleasures of the worldling could not for a moment compare.  

The main difference in thought between the first two verses of Psalm 119, wherein the secret of true happiness is revealed, is this: in the former the outward conduct of the man of God is described; in the latter, the inward principle which actuates him is seen, namely, whole-hearted seeking unto the Lord. As it is out of the heart there proceeds all the evils enumerated by Christ in Matthew 15:19, so it is out of the heart there issues all the graces described in Galatians 5:22, 23. It is for this reason we are bidden, "Keep thy heart with all diligence, for out of it are the issues of life" (Prov. 4:23). This is very solemn and searching, for while "man looketh on the outward appearance, the Lord looketh on the heart" (1 Sam. 16:7). Therefore there must be the exercise of faith and of love before our outward conduct can be pleasing unto God.  

After affirming and describing the blessedness of those who walk in the Law of the Lord (verses 1-3), the Psalmist next reminds us that God has "commanded us to keep His precepts diligently" (verse 4). First, he sets before us a most attractive inducement to heed the Divine commands, and then we are reminded of God’ s righteous claims upon us. We are His creatures, His subjects, and as our Maker and Ruler He has absolute authority over us. God’ s will has been clearly revealed in His Word, and we are obligated to give our best attention and respect thereunto. God will not be put off with anything: He requires to be served with the utmost care and exactness. Thus, it is not left to our caprice as to whether or not we will walk in God’ s Law— an absolute necessity is imposed.  

"O that my ways were directed to keep Thy statutes" (verse 5). Awed by a sense of the authority of God, conscious of the propriety of His commanding His creatures, and of the justice of His claims, the Psalmist now felt his own weakness and utter insufficiency, his deep need of Divine grace, to enable him to fulfill his duty. This is one of the marks of a regenerate soul: first he is enlightened, and then he is convicted. Knowledge of the path of duty is communicated to him, and then consciousness is awakened of his inability to walk therein. Holiness begins with holy desires and aspirations: O that I were walking in the Law of the Lord, and keeping His precepts diligently. He realized that in the past, he had followed his own ways and paid little or no attention unto God’ s authority. But now he longs for this to be radically altered.  

This panting after a conformity to the Divine will is the breathing of the new nature, which is received at regeneration. A change of heart is ever evidenced by new desires and new delights. "For they that are after the flesh, do mind the things of the flesh; but they that are after the Spirit, the things of the Spirit" (Rom. 8:5). When the love of God is shed abroad in the heart, our love goes out to God, and as His love is a regard for our good, so our love for Him is a regard for His glory. Love to God is testified by a longing to be subject to Him: "For this is the love of God, that we keep His commandments; and His commandments are not grievous" (1 John 5:3). The more clearly the believer discerns the wisdom, goodness, purity, and holiness of the Divine precepts, the more earnestly does he long to obey them: "O that my ways were directed to keep Thy statutes"— this is the longing of the heart for directing grace.  

Passing over the intervening verses, we observe, next, the Psalmist’ s prayer for enabling grace: "Blessed art Thou O Lord: teach me Thy statutes" (verse 12). One of the duties of God’ s people in connection with the Divine precepts is to turn them into prayer. This is in accord with the new covenant, where precepts and promises go hand in hand. What God requires from us, we may ask of Him. "Why doth God require what we cannot perform by our own strength? He doth it (1) to keep up His fight; (2) to convince us of our impotency, and that upon a trial: without His grace we cannot do His work; (3) that the creature may express his readiness to obey; (4) to bring us to lie at His feet for grace" (T. Manton).  

Prayer is the expression of our desires, and if we truly long to obey God, then we shall earnestly supplicate Him for enabling grace. The first thing sought is that God would teach us His statutes, which has reference to both the outward means and the inward grace. The letter of the Word and the preaching thereof must not be despised, for it is an ordinance which is appointed by God; yet it is only as the Divine blessing attends the same that we are truly profited. When the Lord Jesus taught His disciples we are told, that He first opened to them the Scriptures, and then He opened their understandings (Luke 24:32, 35). The inward teaching of the Spirit consists in enlightening the understanding, inflaming the affections, and moving the will, for Divine teaching is ever accompanied by drawing (John 6:44, 45).  

The great need for such inward teaching by the Spirit is our obstinacy and prejudice. To live for eternity instead of for time, to walk by faith and not by sight, to deny self and take up the cross dally, seems utter foolishness to the natural man. To yield ourselves wholly to God, is to row against the raging stream of our lusts. The old nature has a long start on the new, so that we are confirmed in evil habits, and therefore to act contrary to our natural bent and bias is likened unto cutting off right hands and plucking out right eyes. Moreover, every step we take, yea, attempt to take, along the highway of holiness, is hotly opposed by Satan. Thus, the need is real, urgent, imperative, that we should be Divinely empowered to discharge our duties. None but God Himself can work in us both to will and to do of His good pleasure.  

Next we find the Psalmist declaring, "I will meditate in Thy precepts, and have respect unto Thy ways" (verse 15). Prayer is vain unless it be accompanied by faithful endeavor on our part. Here is David’ s hearty resolution and purpose to discharge his responsibility. He knew that he would never have that respect for God’ s ways of holiness which is their due, unless he made His precepts the subject of his constant thoughts. "As a man thinketh in his heart, so is he." If our minds were constantly engaged with sacred things, the savor thereof would be apparent in our conversation. But the fear of God and a delight for His Word must first be established in our hearts, for our thoughts follow our affections— that which the heart has no relish for, the mind finds irksome to dwell upon. Difficulties in holy duties lie not in the duties themselves, but in the backwardness of our affections.  

"I will meditate in Thy precepts and have respect unto Thy ways" (verse 15). The order is deeply suggestive: meditation precedes obedient conduct. Meditation is to be far more than a pious reverie: it is an appointed means to God-pleasing conduct: "Thou shalt meditate therein day and night, that thou mayest abserve to do according to all that is written" (Josh. 1:8). Meditation is not for the purpose of storing the mind with curious notions and subtle ideas, but is to be turned to practical use. Observe well, dear readers, it is not "I will meditate in Thy promises" (though that too has its proper place), but "in Thy precepts." And why is it so essential that we should meditate therein? That they may be fixed more permanently in the memory, that they may make a deeper impression on the heart, and that we should the better discern their manifold application unto the varied duties of our lives.  

"I will meditate in Thy precepts." This was no passing fancy with David, like the forming of a New Year’ s resolution that is never carried into execution. He repeats his determination "I will meditate in Thy statutes" (verse 48), and again he declares, "I will meditate in Thy precepts" (verse 78). It is often said that, in this strenuous and bustling age, meditation is a lost art. True, and is not this one of the chief reasons why obedience to God’ s commands is a lost practice? God complained of old, "My people do not consider" (Isa. 1:3): what goes in at one ear, goes out at the other. "When anyone heareth the Word of the kingdom, and understandeth it not, then cometh the Wicked one, and catcheth away that which was sown in his heart" (Matthew 13:19): and how can the Word be understood unless it be prayerfully pondered, turned over and over in the mind. "Let these sayings sink down into your ears" (Luke 9:44)— by means of serious reflection and steady contemplation thereof.  

"Make me to go in the path of Thy commandments, for therein do I delight" (verse 35). Here we find David praying for compelling grace. Though he was a regenerate man and delighted in the Divine precepts, he was painfully conscious of the fact that there was still much in him which pulled the other way. The flesh lusted against the spirit, so that he could not do the things which he would. True, Divine grace has placed within the born-again soul an inclination and tendency toward that which is good, yet fresh supplies of grace are needed daily before he has strength to perform that which is good. And for this grace God would be sought unto. Why so? That we may learn that power belongeth unto Him alone, and that we may be kept lowly in our own esteem. Were God to send sufficient rain in a day to suffice for a year, no notice would be taken of His acts of providence; and were He to grant us sufficient grace at the new birth to suffice the rest of our lives, we would quickly become prayerless.  

It is a very humbling thing to be brought to realize that we must be "made to go" in the path of God’ s commandments, yet sooner or later each believer experiences the truth of it. Godly desires and holy resolutions are not sufficient to produce actual obedience: God has to work in us to do, as well as to "will" of His good pleasure. Peter’ s resolution was strong when he declared that he would not deny Christ, though all others should do so; yet in the hour of testing he discovered that he was as weak as water. We are told of Hezekiah that "God left him, to try him, that he might know all that was in his heart" (2 Chron. 32:31); and at times He does this with all His people, that they may discover that without Him they can do nothing. When this discovery is made, the soul feels the suitability of this prayer, "Make me to go in the path of Thy commandments."  

"Incline my heart unto Thy testimonies, and not to covetousness" (verse 36). In these words there is a confession implied, as well as a supplication expressed. There is an acknowledgment that the natural bent of the heart is away from God unto worldly things. That for which he prayed was that the bias of his heart should be turned unto God and His precepts. For the heart to be "inclined" unto God’ s Word means, for the affections to be so inflamed unto holiness that the will is carried after them. Just as the power of sin lies in the love it has for the objects attracting us, so our aptness for godly duties lies in the love we have for them. When God says "I will cause you to walk in My statutes" (Ezek. 36:27), it means that He will so enlighten the understanding and kindle the affections that the will is inclined thereto.  

But let it be said again that, diligent effort on our part must be added to praying, for God will not heed the petitions of the slothful and careless. Hence we must carefully note that not only did David beg God to "Incline my heart unto Thy testimonies," but he also declared "I have inclined mine heart to perform Thy statutes always" (verse 112). It is our bounden duty to incline our hearts unto God’ s Law, yet it is only by God’ s enablement we can do so. Nevertheless, God deals not with us as stocks and stones, but as rational agents. He sets before us motives and inducements which it is our responsibility to respond unto. He appoints means, which it is our duty to use. He bestows blessings, which it is our obligation to improve— trading with the pound He has given us. And this David had done. True, it was all of grace, as he had been the first to acknowledge: nevertheless the fact remained he had cooperated with grace: working out what God had worked in; and all is vain till that be done.  

Our space is exhausted. Does some captious critic ask, What has all the above to do with Hebrews 12:22? We answer, much every way. How are we to "suffer the Word of Exhortation"? Psalm 119 supplies a detailed answer! By frequently reminding ourselves that compliance therewith is the way of true blessedness; by constantly calling to mind the Divine authority with which it is invested; by owning and bewailing our perverse disinclination thereto; by earnest prayer for enabling grace; by meditation daily thereon; by begging God to make us go in the path of His commandments; by diligent improvement of the grace given.  

  

  

Combined Bible: Heb 13:23

Freedom   

(Hebrews 13:23)   

Before turning to our present verse we must complete our observations on the one which occupied our attention in the last article, for the practical importance and value of it cannot be over-estimated or over-emphasized. "Suffer the Word of Exhortation." In its local meaning to the Hebrews this expression comprehended the entire contents of the Epistle which Paul had addressed to them, for, from beginning to end, it was in the nature of an earnest entreaty that they would relinquish the now effete system of Judaism, and remain steadfast in the profession of Christianity and the performance of Gospel duties, This was, then, a final word from the apostle that his readers would duly take to heart the message he had delivered to them, that no matter how radically it conflicted with their traditions, sentiments, and prejudices, their eternal welfare depended upon receiving what was worthy of all acceptation. It was an affectionate appeal to them that they would not, through natural disinclination, miss and lose the inestimable value of what he had written.  

But this expression "the Word of Exhortation" has a still wider meaning and application for us. It may legitimately be taken for the entire Word of God, for what are the Scriptures— considered from one essential viewpoint— but a continuous exhortation? Just as in Romans 9:9 we read of "the Word of Promise" and in 2 Peter 1:19 of the more sure "Word of Prophecy," so here the Scriptures are designated "the Word of Exhortation"— the emphasis being changed in each case. And just as responding to the Word of Exhortation meant to the Hebrews that they must first relinquish something, and then adhere to another thing in its place; so it is with us. The Hebrews were called upon to forsake the Christ-dishonoring camp of Judaism and act by faith in the revelation which God had made in His Son; whereas we are called upon to forsake the world and its vanities, to forsake the pleasures of sin and the indulging of our fleshly lusts, and to tread that highway of holiness which alone conducteth unto Everlasting Life. No matter how much the Divine exhortations cross our wills and oppose our corruptions, obedience thereto is absolutely necessary if we are to escape the wrath to come.  

In our last article we sought to show how we are to "suffer the Word of Exhortation," how we are to respond thereto, by making use of what is found in Psalm 119 on this subject, for it is there, more fully than anywhere else in Scriptures, we are taught how the man of God conducts himself with reference to the Divine Law. We briefly touched upon seven things, and pointed out that we are to "suffer" or give the Word of Exhortation that place in our hearts and lives to which it is entitled, by frequently reminding ourselves that obedience thereto is the way of true blessedness (Ps. 119:1-3), by constantly calling to mind the Divine authority with which it is invested (verse 4), by earnestly praying for enabling grace (verses l2, 27), by frequently meditating therein (verses 15, 48, 78), by begging God to make us go in the path of His commandments (verse 35), by praying Him to incline our hearts thereto (verse 36), by our own diligent improvement of the grace which God has already given to us (verse 112): let us now add a few more words upon this last point.  

"I have inclined mine heart to perform Thy statutes always, even unto the end" (verse 112). Was this creature boasting? Most certaintly not, any more than Paul was guilty of the same when he declared "I have fought a good fight, I have finished my course, I have kept the faith." It is not unusual for Scripture to ascribe to us what God works in us, and that because of our subservient endeavors to Divine grace, as we pursue the work of God. The soul responds to the impressions which the Spirit makes upon it. God gives us breath, yet we breathe. God supplies food, yet we have to prepare and eat it. God sets motives before us, but we have to respond thereto. God imparts grace, but we must improve it. This is the way to get more: Luke 8:18. It is our duty to heed that injunction "now set your heart and your soul to seek the Lord your God" (1 Chron. 22:19); and as Paul "If that I may apprehend (lay hold of) that for which also I am apprehended of Christ Jesus" (Phil. 3:12).  

Moreover, there are certain aids and helps thereto, which it is our privilege to employ. For example the Psalmist said, "I am a companion of all them that fear Thee, and of them that keep Thy precepts" (Ps. 119:63). We are largely affected and influenced by the company we keep: "Make no friendship with an angry man; and with a furious man thou shalt not go" (Prov. 22:24). We must not expect to love and obey God’ s precepts if we have fellowship with those who despise them. But communion with godly souls will be a stimulus to our own piety. "He that walketh with wise men shall be wise" (Prov. 13:20). Here too our responsibility is exercised, for we are free to choose our companions. So far as Providence permits, it is our duty to cultivate acquaintance with those who make conscience of obeying God’ s commands. Pious conversation with them will kindle the spark of grace in our own hearts: "Ointment and perfume rejoice the heart: so doth the sweetness of a man’ s friend by hearty counsel" (Prov. 27:9).  

There is one other thing we would notice in Psalm 119 as it bears upon the subject of obedience to God’ s commands, and that is, profiting from Divine chastenings, begging God to sanctify to us the various trials through which we pass. "Before I was afflicted I went astray: but now have I kept Thy Word" (verse 67). It is in seasons of temporal prosperity that we are most apt to decline spiritually, and generally we have to pass through deep waters of trouble before we are restored— the snapping dog of adversity is employed to recover the strayed sheep. Afflictions are blessings in disguise when they cool our lusts, wean us from the world, make us realize our weakness, and cast us back immediately upon God. So declared the Psalmist: "It is good for me that I have been afflicted; that I might learn Thy statutes" (verse 71). Then "despise not thou the chastening of the Lord, nor faint when thou art rebuked of Him" (Heb. 12:5).  

Ere turning from this subject, let us remind the reader that the Greek word rendered "exhortation" in Hebrews 13:22 is translated "consolation" in Hebrews 6:18, for the term not only signifies to entreat and incite, but it also means to relieve and refresh. It may seem strange to some that the same word should have such different forces as exhortation and consolation, yet these two things have a much closer affinity than is generally realized, and this twofold meaning is designed by the Spirit to inculcate an important practical lesson. To despise the Word of Exhortation is to forsake our own comforts, as many a backslidden Christian can testify. Obedience to the Divine precepts carries its own reward now: peace of conscience, tranquility of mind, contentment of heart, and assurance of God’ s approbation. Divine consolation is secured by heeding the Word of Exhortation!  

"Know ye that our brother Timothy is set at liberty; with whom, if he come shortly, I will see you" (verse 23). Following our usual custom we will first raise the question, What is the connection between this verse and the context? At first glance there does not appear to be any relation between them, yet further examination seems to indicate otherwise. Some of our readers may deem us fanciful, but it appears to the writer that this historical allusion to the "liberty" of Timothy Supplies an illustrative encouragement for us to respond to the call contained in the preceding verse. Let us set it forth thus: those who refuse to heed the Word of Exhortation, and instead give free play to their own corruptions, are in the worst servitude of all— the bondage of sin and Satan; but those who yield submission to the commands and precepts of God enter into true spiritual freedom.  

It is one of the great delusions of the natural man that he is free only so long as he may please himself, supposing that to be placed under the authority of another is to curtail his liberty and bring him into bondage. But that is a putting of darkness for light and light for darkness. For just so far as the language of our hearts be "let us break Their bands asunder, and cast away Their cords from us" (Ps. 2:3) are we tyrannized over by our lusts. In proportion as we follow the inclinations and devices of our evil hearts are we in servitude to sin and Satan. Lawlessness is not liberty, but libertinism, which is the worst bondage of all: "While they promise them liberty, they themselves are the slaves of corruption, for of whom a man is overcome, of the same is he brought in bondage" (2 Pet. 2:19).  

Alas, what widespread ignorance and delusion abounds on this subject today. Carnal liberty is but moral thraldom. To make this the more evident let it be pointed out, first, that which most infringes upon a man’ s real liberty is that which most hinders and disables him to prosecute his true happiness. When the things of sense crowd Out the things of the spirit, when the concerns of time oust the interests of eternity, when Satan is given that place in our lives which belongs only to God, then we are forsaking our own mercies and come under the most cruel task-masters. Second, that which disorders the soul and puts reason out of dominion, is certain spiritual bondage. When the base prevail over the honorable, it is a sign that a country is enthralled: and when our fleshly lusts, rather than our understanding and conscience, prevail over the will, it is sure proof that we are in Spiritual bondage.  

Again; consider the great power and tyranny of sin. Sin, in various forms and ways, has such complete dominion over the unconverted that it robs them of all control over themselves and their actions: they are "serving divers lusts and pleasures" (Titus 3:3). This is most evident in the case of the confirmed drunkard and the drug addict— what fetters they have forged for themselves, and how helpless they are to break from them! Yet, the bondage of pleasure and worldly pursuits is just as real, if not so apparent. Sin, even in its most refined forms, obtains such a mastery over its victims that they have no command of their affections and still less of their wills, so that they are quite unable to forsake what they themselves believe to be vanity or follow that which they know to be good. "Can the Ethiopian change his skin, or the leopard his spots? then may ye also do good, that are accustomed to do evil" (Jer. 13:23). Therefore do many of them say, "There is no hope: but we will walk after our own devices, and we will everyone do the imagination of his evil heart" (Jer. 18:12).  

Now on the contrary, true liberty is to be found in the ways of God, for spiritual freedom is a freedom from sin and not to sin, a freedom to serve God and not self, a freedom to take upon us the easy yoke of Christ and not the despising of it. Genuine liberty is not a liberty to do what we please, but to do what we ought. "Where the Spirit of the Lord is, there is liberty" (2 Cor. 3:17); contrariwise, where Satan rules there is captivity (2 Tim. 2:26). Said the Psalmist, "And I will walk at liberty: for I seek Thy precepts" (119:45). Yes, just so far as we walk according to the Divine precepts, are we freed from the fetters of our corruptions. It is that miracle of grace which brings the heart to love the Divine statutes, that sets the heart at rest. "The way of holiness is not a track for slaves, but the King’ s highway for freemen, who are joyfully journeying from the Egypt of bondage to the Canaan of rest" (Spurgeon).  

First, the way of God’ s precepts is in itself liberty, and therefore God’ s Law is called "the perfect Law of liberty" (James 1:25). How grievously are they mistaken, then, who accuse us of bringing souls into bondage when we insist that the Law is the believer’ s Rule of Life— -the bondage of the Law from which Divine grace delivers, is from the Law as a covenant of works, and therefore from its condemnation and curse; and not from the preceptive authority of the Law. Yet ever since we drank that poison, "ye shall be as gods" (Gen. 3:5), man affecteth dominion over himself and would be lord of his own actions. But Scripture makes it clear that the most dreadful judgment which God inflicts upon the wicked in this world is when He withdraws His restraints and gives them over to do as they please: Psalm 81:12, Romans 1:26-29.  

Real liberty is found in the ways of God because it is there we are directed to attain unto true felicity. The way of sin seems broad and easy to the flesh, yet is it strait and painful to the spirit— "the way of trangressors is hard." Contrariwise, the way of holiness seems strait and narrow to the flesh, yet, because it is life and peace, it is broad and easy to the spirit— all of Wisdom’ s ways are "ways of pleasantness." He liveth the freest life who liveth under the bonds of duty, who maketh conscience of pleasing God, for it is the Truth which makes us free (John 8:32). The fuller be our obedience, the more completely emancipated are we from the fetters of moral slavery. The only unshackled ones are those who walk with God.  

Second, liberty is given to walk in God’ s ways. At regeneration the soul, hitherto in prison, is set free by Christ (Luke 4:18, John 8:36). "For the Law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death" (Rom. 8:2). Conversion is a change of masters: "But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you. Being then made free from sin, ye became the servants of righteousness" (Rom. 6:17, 18). Redemption is a being delivered from the cruel task-masters of Egypt and coming under the Lordship of Christ. In loving, fearing, serving, and praising God the highest faculties of the soul are exercised in their noblest and most regular way of operation. The soul is lifted above the things of time and sense, elevated to occupation with heavenly and eternal things. (For some things in the last few paragraphs we are indebted to Manton’ s sermon on Psalm 119:45.)  

We trust that the reader is now able to perceive the connection between the deeper spiritual significance of Hebrews 13:23 and the verse which immediately precedes it. The historical allusion to the physical release of Timothy from his imprisonment, coming immediately after the call for us to heed the Word of Exhortation, is to be regarded as an illustration of the spiritual freedom which attends our compliance with that Divine injunction. Just in proportion as we yield subjection to the Divine precept, do we enter into and enjoy real freedom of soul. If this should seem too fanciful to some of our more prosaic readers, perhaps they will be willing that others should be permitted to exercise their own judgment thereon.  

"Know ye that our brother Timothy is set at liberty." "Who this Timothy was, what was his relation unto Paul, how he loved him, how he employed him and honored him, joining him with himself in the salutation prefixed unto some of his epistles, with what care and diligence he wrote unto him with reverence unto his office of an evangelist, is known out of his writings. This Timothy was his perpetual companion in all his travels, labors and sufferings, serving him as a son serveth his father, unless when he designed and sent him unto any special work for the Church. And being with him in Judea, he was well known unto the Hebrews also, as was his worth and usefulness" (John Owen).  

Timothy means "precious to God." His father was a Greek; his mother a Jewess. Nothing is known of the former. That his mother was a true believer we learn from 2 Timothy 1:5, where the apostle makes mention of the unfeigned faith which "dwelt first in thy grandmother Lois, and thy mother Eunice." The expression "unfeigned faith" testifies to the reality and genuineness of it, in contradistinction from the empty profession of others who, without just cause, posed as believers. From the above reference many have concluded that Timothy, in his early days, received a godly training. This is confirmed by "From a child thou hast known the Holy Scriptures, which are able to make thee wise unto salvation through faith which is in Christ Jesus" (2 Tim. 3:15). Apparently the family resided at Lystra.  

The first visit of the apostle Paul to Lystra is recorded in Acts 14. There he and Barnabas "preached the Gospel" (verse 7). There too God wrought a mighty miracle through Paul, by healing an impotent man who had never walked, being a cripple from his mother’ s womb (verse 10). A deep impression was made upon the heathen inhabitants, who could scarce be restrained from doing homage to the apostles as gods. But shortly after, Jews came from Antioch and Iconium and persuaded the people— so fickle is human nature— to stone Paul. The writer believes that he was then actually stoned to death and that God restored him to life. Possibly the following passage refers to that incident: "We would not, brethren have you ignorant of our troubles which came to us in Asia, that we were pressed out of measure, above strength, insomuch that we despaired even of life: But we had the sentence of death in ourselves, that we should not trust in ourselves, but in God which raiseth the dead: who delivered us from so great a death, and doth deliver: in Whom we trust that He will yet deliver" (2 Cor. 1:8-10).  

It was during this first visit of Paul to Lystra that young Timothy was converted. This seems clear from the fact that in 1 Timothy 1:2 he refers to him as "my own son in the faith"; while in 2 Timothy 3:10, 11 Paul reminds him now that he fully knew the persecutions and afflictions which befell his spiritual father "at Antioch, at Iconium, at Lystra." The expression "my own son in the faith" signifies that Paul had, ministerially, begotten him through the Gospel (1 Cor. 4:17). The Lystrians had dragged the body of Paul outside the city (Acts 14:19), but he rose up and returned into it. Next day he departed to Derbe, but after preaching the Gospel there, he returned to Lystra, "confirming the souls of the disciples, exhorting them to continue in the faith, and that we must through much tribulation enter into the kingdom of God" (verse 22).  

What has been pointed out above explains the fact that when Paul revisited Lystra some three or four years later, Timothy is already spoken of as a "disciple" (Acts 16:1). The second verse intimates how he had acquitted himself during the apostle’ s absence. During that time he had established a reputation for godliness, not only in Lystra, but in Iconium. He had become well known to the churches at both dries, and was "well reported of." Probably it was this good report which attracted Paul, who then stood in need of a fellow-helper— Barnabas and Mark having in the interval deserted him (Acts 15:39). The commendation of Timothy’ s "brethren" inclined Paul to select him for a wider work. But there was, however, one hindrance in the way: Timothy was a Gentile, and the Jewish Christians were not yet, generally, prepared to receive an uncircumcised leader. To place him in office as a teacher might arouse prejudice, so Paul, in deference to their scruples, circumcised the young disciple.  

Nothing is told us of what it must have cost Eunice to give up such a son: but God took notice (Ps. 56:8). From now on Timothy figured prominently in the history of Paul, becoming his companion and fellow-laborer. Two of his epistles were addressed to him, and in six others he is associated with him in the superscription: compare 2 Corinthians 1:1. Timothy was with the apostle during his second great missionary tour, accompanied him to Jerusalem, and was with him in his first imprisonment. In 1 Corinthians 4:17 we find Paul affirming that Timothy was "faithful in the Lord." Philippians 2:19-22 presents to us a lovely picture of the gracious power of the Spirit triumphing over the affections of the flesh, and the love of Christ constraining unto unselfishness. The apostle was prisoner in Rome, and Timothy, who was there, was very dear unto him; yet was he willing to part with his beloved companion, even in his sorrow and solitariness, He was solicitous for the welfare of the Philippian saints, and having none other he could send, authorized Timothy to visit them.  

In referring to Timothy as being "like minded" with himself, Paul gives us an insight into his ability. Not only was Timothy his "own son in the faith" but he speaks of him "as a son with the father, he hath served with me in the Gospel" (Phil. 2:22). Young believers generally become like those with whom they associate most intimately. Blessed is it when we see them growing up to follow the example of godly leaders— "imitators of us and of the Lord" (1 Thess. 1:6). How solemnly important it is, then, that the leaders should live so that the younger Christians may not be made to stumble.  

From the personal exhortations addressed by Paul to Timothy (in the epistles bearing his name), it seems clear that he was of a sensitive, shrinking, and timid nature. The word in 2 Timothy 1:6 (cf. 1 Timothy 4:12, 14, 16) seems to imply that he was almost ready to give up in despair. The "God hath not given us the spirit of fear"— really "cowardice" (2 Tim. 1:7) and the "be not ashamed" (verse 8) intimate that there was need for the exhortation "fight the good fight of faith" (1 Tim. 6:12) and "endure hardness as a good soldier of Jesus Christ" (2 Tim. 2:3, and cf. 4:5). That he was a man of frail constitution is evident from 1 Timothy 5:23. Yet to Paul he was "his dearly beloved son" (2 Tim. 1:2). Timothy’ s "tears" (2 Tim. 1:4) over Paul’ s imprisonment show that he was a man of feeling.  

"Know ye that our brother Timothy is set at liberty: with whom, if he come shortly, I will see you" (Heb. 13:23). This supplies one more incidental confirmation that Paul was the writer of the Hebrews’ epistle, for it is clear from this verse that Timothy was the one who accompanied him on his missionary journeys— there is no hint elsewhere that Timothy was the fellow-worker of any one else but Paul. The actual incarceration of Timothy is not recorded in the Acts or elsewhere, but it is clear from this verse that he had been restrained, but that he was now free. The imprisonment of faithful ministers is an honor to them, yet is their release an occasion of rejoicing to the saints; and therefore the apostle acquaints the Hebrews of this good news, for he knew how highly they esteemed Timothy. He had not yet returned to Paul himself— apparently having been imprisoned at some other place than Rome, but if God directed him thither, he purposed that they should both again visit the churches in Judea. Whether this hope was realized, we know not.  

  

  

Combined Bible: Heb 13:24-25

  

(Hebrews 13:24, 25)   

Everything down here comes, sooner or later, to its end. Terrible prospect for the wicked, for there awaits them naught but the blackness of darkness forever. Blessed outlook for the righteous, for then they are done with sin and suffering forever, and only everlasting glory and bliss Stretches before them. How would it be with you, my reader, if the hand of time were now writing the final lines of your earthly history? Did the apostle experience a pang of regret as he arrived at the parting salutation? did his readers? We cannot be sure, but this writer certainly feels sorry that the dosing verses are now reached; and we are assured that not a few of those who have followed us throughout this series will feel much the same. For rather more than ten years we have journeyed together through this epistle, and now we have come to the Conclusion.  

It is very doubtful if the writer will ever again attempt a task of such dimensions. Be that as it may, he certainly will never be engaged with a more momentous and glorious subject. There is no book in the N.T. of greater importance, and few of equal. First, it furnishes us a sure guide to the interpretation of the O.T., the Holy Spirit moving the apostle to here open up its principal types. Second, it supplies us with a vivid description and explanation of the Mediator’ s office and work, demonstrating the worthlessness and needlessness of all other intermediaries between the soul and God. Third, it therefore places in our hands the most conclusive exposure of the errors and fallacies of the Papacy. Fourth, it makes clear to us why Judaism has passed away, and how it can never again be restored.  

The deep importance of this epistle is intimated by a feature which is peculiar to it, namely, the absence of the writer’ s name. But let it be noted that he did not conceal himself, for in Hebrews 13:18-24, especially, Paul made it quite clear to the Hebrews who was the penman of this epistle: he plainly declared himself and his circumstances as one who was well known to them. The true reason why he did not prefix his name to this epistle, as to his others, was this: in all his other epistles he dealt with the churches by virtue of his apostolic authority and the revelation of the Gospel which he had personally received from Christ; but in dealing with the Hebrews, he laid his foundation in the authority of the Holy Scriptures, which they acknowledged, and resolved all his arguments and exhortations thereunto.  

They who regard the body of this epistle as concerned merely with the refutation of those arguments brought against the Gospel by the ancient Jews, do greatly err. That which the apostle here took up is of vital moment for each generation. Human nature does not change, and the objections brought against the Truth by its enemies are, in substance, the same in every age. As the best means of getting rid of darkness is to let in the light, So the most effectual antidote for the poison of Satan is the pure milk of the Word. Only as we are established in the Truth are we fortified against the sophistries of error. In this epistle the apostle deals with the fundamental principles of Christianity, and no effort should be spared to arrive at a sound understanding of them. The foundations of the Faith are ever being attacked, and the ministers of Christ can perform no better service than to establish their people in the grand verities of the Faith.  

The chief design of the Holy Spirit in this epistle is to set forth the great difference between the administration of the Everlasting Covenant before Christ came and since His coming. The following contrasts may be observed. First, the difference between the instruments God used: the "prophets"— His own Son: Hebrews 1:1, 2. Second, the difference between priesthood and Priesthood: Hebrews 7:11-17. Third, the difference between surety and Surety: Hebrews 7:21, 22. Fourth, the difference between the law and the "Oath:" Hebrews 7:28. Fifth, the difference between mediator and Mediator: Hebrews 8:6; 9:15. Sixth, between promises and Promises: Hebrews 8:6. Seventh, between blood and Blood: Hebrews 9:12-14. Eighth, between sacrifices and the Sacrifice: Hebrews 9:26. Ninth, between sprinkling and Sprinkling: Hebrews 9:13, 14. Tenth, between tabernacle and Tabernacle: Hebrews 9:8, 24. Eleventh, between the "shadow" and the Substance: Hebrews 10:1 and cf. Colossians 2:17. Twelfth, between "country" and Country: Hebrews 11:9, 16. In all these contrasts the difference is between the Old and N.T. administrations of the Everlasting Covenant.  

The outstanding contrast between the Old and N.T. regimes is that the one was but evanescent, whereas the other is abiding. Judaism was but preparatory, a temporary economy; whereas Christianity is permanent, ushering in an everlasting order of things. This is intimated in the opening sentence of the epistle: "God hath in these last days spoken unto us in His Son:" finality has now been reached!— there is no other dispensation to follow this: cf. 1 Corinthians 10:11, 1 Peter 4:7, 1 John 2:19. In keeping with this we may note how frequently the emphasis is laid upon the abidingness and finality of what is here treated of. We read of "He became the Author of eternal salvation unto all them that obey Him" (Heb. 5:9), of "eternal judgment" (Heb. 6:2), that "He is able also to save them for evermore that come unto God by Him" (Heb. 7:25), of "eternal redemption" (Heb. 9:12), of "the eternal Spirit" (Heb. 9:14), of an "eternal inheritance" (Heb. 9:15), of "the everlasting covenant" (Heb. 13:20).  

"Salute all them that have the rule over you, and all the saints. They of Italy salute you" (verse 24). It was the custom of the apostle to close his epistle with a warm greeting: not that this was merely a courtesy or pleasantry, for in those days the love of Christians was strong and fervent, both unto the Lord Himself and to His redeemed: "But as touching brotherly love ye need not that I write unto you: for ye yourselves are taught of God to love one another" (1 Thess. 4:9). How radically different things were then from what they now are! Yet only so in degree, and not in essence, for wherever the love of God is shed abroad in the heart, the affections of that soul will necessarily flow unto all His people. "We know that we have passed from death unto life, because we love the brethren" (1 John 3:14), which is as true today as it was in the first century.  

Salute all that have the rule over you." This evinced the apostle’ s good will unto the ministers and officers of the churches in Judea, as well as according honor to whom honor is due. Mutual amity between the servants of Christ is to be sedulously sought and lovingly maintained. The large-heartedness of the apostle in this important particular Shines forth again and again in the N.T. Calvin suggested that the reason why this salutation was sent more particularly unto the rulers of the churches was "as a mark of honor, that he might conciliate them, and gently lead them to assent to his doctrine"— which was so radically opposed to their earlier training. The "rulers" referred to in this verse are, of course, the same as those mentioned in verses 7, 17.  

"And all the saints." One lesson here inculated is that the servants of Christ should be absolutely impartial, manifesting equal respect unto the highest and lowest of God’ s dear people. This clause also condemns that detestable spirit of eclecticism, fostered so much by Rome. The Gospel has no secrets reserved for the initiated only, but the whole of it is the common property of all believers. "This epistle, containing strong meat for the perfect, is addressed to the whole congregation. If any part of Scripture was to be kept from the common people, we might fancy it would be this epistle. The writings of the apostles, as well as the prophets, were read in the public assembly; how much more ought it now to be left to every one to read them according to his need" (Bengel).  

Believers are here designated "saints" or separated ones, which is their most common appellation in the N.T. They are so in a fourfold respect. First, by the Father’ s sovereign choice, whereby before the foundation of the world, He singled them out from the mass of their fellows, to be the objects of His special favor. Second, by the Son’ s redemption, whereby He purchased "a peculiar people" unto Himself, thereby distinguishing between the sheep and the goats. Third, by the Spirit’ s regeneration, whereby He quickens them unto newness of life, thus making them to differ from those who are left in their natural state— dead in trespasses and sins. Fourth, by their own consecration, whereby they surrender themselves unto the Lord, and dedicate themselves to His service. Their saintship is evidenced by their lives: devoted to the love, fear, and will of God. Such are the only proper members of a local church, and such are the only true members of the Church of God.  

"They of Italy salute you." They did so through the apostle unto the entire body of the Hebrews: knowing of his intention of sending a letter to them, they desired to be remembered to them. "They of Italy" if not all of them Gentiles, certainly included many among their number. A most significant detail was this. In the previous verse Paul had referred to sending "Timothy" unto them, and his father was a Gentile! But still more striking was this word: it was more than a hint that the "middle wall of partition" was already broken down. Certainly "Italy" was "outside the Camp" of Judaism: Jerusalem was no longer the center of God’ s earthly witness!  

"They of Italy salute you." This is very blessed, showing the victory of the spirit over the flesh. "How does Christianity melt down prejudices! Romans and Jews, Italians and Hebrews, were accustomed to regard each other with contempt and hatred. But in Christ Jesus there is neither Romans nor Jews, neither Italians nor Hebrews: all are one in Him. Christians of different countries should take all proper opportunities of testifying their mutual regards to each other. It is calculated to strengthen and console, and to knit them closer and closer in harmony. Proper expressions of love increase love on both sides" (John Brown).  

"Grace be with you all. Amen" (verse 25). The epistle closes with the sign-manual of Paul himself. He commonly employed an amanuensis (Rom. 16:22), but this sentence was written by his own hand. This particular apostolic benediction was his own distinctive token. "The salutation of Paul with mine own hand, which is the token in every epistle, so I write: that the grace of our Lord Jesus be with you all. Amen" (2 Thess. 3:17, 18). If the reader will turn to the closing verse of each of the other thirteen epistles of this apostle, it will be found that the same token, substantially, is given in each one. This is the more striking for neither James, Peter, John, nor Jude employed it. Thus, this closing "grace be with you all" is conclusive evidence that Paul was the writer of this epistle.  

"Grace be with you all. Amen." This is the most comprehensive petition that can be presented to God on behalf of His people, either individually or collectively, for it comprises all manner of the blessings of His free favor. Divine grace comprehends and contains all things pertaining to life and godliness. By grace we are saved (Eph. 2:8), in grace we stand (Rom. 5:2), through grace we are preserved. These words signify, Let the favor of God be toward you, His power be working in you, bringing forth the fruits of holiness. Thus, the epistle closes with prayer! "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 in the world of glory" (Matthew Henry.) "Grace be with you all" denoted their actual participation therein.  

And now our happy task is completed. Very conscious are we of our limitations and infirmities. We can but commit our poor efforts to God, pleading the merits of Christ to countervail our demerits, and asking Him to bless that which was pleasing to Himself. Let those who have accompanied us throughout these articles join the writer in asking: do we now better understand the contents of this difficult yet blessed epistle? Have we a deeper appreciation of that grand order of things that has superceded Judaism? Is Christ more real and precious to our souls? Are we more conscious of the sanctifying effects of the doctrine which it inculcates? Are we now paying more diligent heed to its weighty exhortations? Are our souls more deeply impressed by its solemn warnings against apostasy? May Divine grace indeed be with us all.  

N.B. The articles comprising this series have been written on land and sea. They were commenced in Australia, continued as we crossed three oceans, resumed in England, considerably added to during the years we spent in the U.S.A., and completed in Scotland and England.  

  

  

Maclaren: Heb 13:5-6

God's Voice And Man's Echo

He hath said, I will never leave thee, nor forsake thee. 6. So that we may boldly say. The Lord is my helper, and I will not fear what man shall do unto me.'--Heb. 13:5-6.

HE hath said'; we may, say.' So, then, here are two voices; or, rather, a voice and an echo--God's voice of promises, and man's answering voice of confidence. God speaks to us that we may speak to Him; and when He speaks His promises, the only fitting answer is to accept them as true in all their fulness and individual application, and to build on them a fixed confidence.

The writer quotes two passages as from the Old Testament. The first of them is not found verbatim anywhere there; the nearest approach to it, and obviously the source of the quotation, occurs in a connection that is worth noting. When Moses was handing over the charge of his people to his successor, Joshua, he said first to the people and then to Joshua, Be strong and of good courage … He will not fail thee, neither forsake thee.' The writer of the Epistle falls back upon these words with a slight alteration, and turns He' into I,' simply because he recognised that when Moses spoke, God was speaking through him, and countersigning with His own seal the promise which His servant made in His name. The other passage comes from Psalm. 118. So, then, let us listen to the divine voice and the human answer.

I. God's Voice Of Promise.

He hath said, I will never leave thee, nor forsake thee.' Now, notice that there is a distinct parallel between the position of the people to whom this Epistle was addressed, and that of the Hebrews to whom the original promise was made. The latter were standing on the verge of a great change. They were passing from under the leadership of Moses, and going under the leadership of the untried Joshua. Is it fanciful to recall that Joshua and Jesus are the same name; and that the difficulty which Israel on the borders of Canaan had to face, and the difficulty which these Hebrew Christians had to encounter, were similar, being in each case a change of leaders--the ceasing to look to Moses and the beginning to take commands from another? To men in such a crisis, when venerable authority was becoming antiquated, it might seem as if nothing was stable. Very appropriate, therefore, and strong was the encouragement given by pointing away from the flowing river to the Rock of Ages, rising changeless above the changing current of human life: So Moses said to his generation, and the author of the Epistle says after him to his contem-poraries-you may change the leaders, but you keep the one Presence.

This letter goes on the principle throughout that everything which belonged to Israel, in the way of institutions, sacred persons, promises, is handed over to the Christian Church, and we are, as it were, served heirs to the whole of these. So, then, to every one of us the message comes, and comes in its most individual aspect, I will never leave thee, nor forsake thee.' Now, to leave' and to forsake' are identical, and the promise, if we keep to the Authorised Version, is a repetition, in the two clauses, of the same thought. But whilst the two clauses are substantially identical, there is a very beautiful variation in the form in which the one assurance is given in them. With regard to the first of them, I will never leave thee,' both in the Hebrew and in the Greek the word which is employed, and which is translated' leave,' means the withdrawing of a hand that sustains. And so the Revised Version wisely substitutes for leave thee,' I will never fail thee.' We might even put it more colloquially, and approach more nearly the original expression, if we said, He will never drop thee'; never let His hand slacken, never withdraw its sustaining power, but will communicate for ever, day by day, not only the strength, but the conscious security that comes from feeling that great, strong, gentle hand, closing thee round and keeping thee tight. No man shall pluck them out of My father's hand.' The Lord upholdeth all that fall,' says one Psalm, and another of the psalmists puts it even more picturesquely; When I said my foot slippeth, Thy mercy, O Lord, held me up,' To say my foot slippeth,' with a strong emphasis on the my,' is the sure way to be able to say the other thing: Thy mercy held me up.' He shall not fall, for the Lord is able to make him stand.' Suppose a man on some slippery glacier, not accustomed to ice-work, as he feels his foot going out from under him, he gets nervous, and nervousness means a fall, and a fall means disaster and sometimes death. So he grips the guide's hand, and then he can walk. There is Peter, out on the sea that he had presumptuously asked leave to walk on, and as he feels the cold water coming above his ankle, and sees it rising higher and higher, he begins to fear, and his fear makes him heavier, so that he sinks the faster, till the very extremity of need and paroxysm of terror strike out a spark of faith, and faith and fear are strangely blended in the cry: Lord, save me.' Christ's outstretched hand answered the cry, and its touch held Peter up, made him buoyant again, and as he rose, the water seemed to sink beneath his feet, and on that heaving pavement, glistening in the moonlight, he walked till he was helped into the boat again. So will God do for us, if we will, for He has said: I will never relax My grasp. Nothing shall ever come between My hand and thine.' When a nurse or a mother is holding a child's hand, her grip slackens unless it is perpetually repeated by fresh nervous tension. So all human helps tend to become less helpful, and all human love has its limits. But God's hand never slackens its grip, and we may be sure that, as He has grasped He will hold, and keep that which we have committed unto Him.'

But mark the other form of the promise. I will never drop thee'--that promises the communication of sustaining strength according to our need: nor forsake thee'--that is the same promise, in another shape. The tottering limbs need to be held up. The lonely heart walking the way of life, lonely after all companionship, and which has depths that the purest human love cannot sound, and sometimes dark secrets that it durst not admit the dearest to behold--that heart may have a divine companion. Here is a word for the solitary, and we are all solitary. Some of us, more plainly than others, are called upon to walk a lonely road in a great darkness, and to live lives little apprehended, little sympathised with, by others, or perchance having for our best companion, next to God, the memories of those who are beside us no more. Moses died, Joshua took his place; but behind the dying Moses--buried in his unknown grave, and left far away as the files crossed the Jordan--and behind the living Joshua, there was the Lord who liveth for ever. I will not forsake thee.' Dear ones go, and take half our hearts with them. People misunderstand us. We feel that we dare not open out our whole selves to any. We feel that, just as scientists tell us that no two atoms of the most solid body are in actual juxtaposition, but that there is a film of air between them, and hence all bodies are more or less elastic, if sufficient pressure be applied, so after the closest companionship there is a film. But that film makes no separation between us and God. I will not drop thee' --there is the strength according to our need. I will not forsake thee,' there is companionship in all our solitude.

But do not let us forget that all God's promises have conditions appended, and that this one has its conditions like all the rest. Was not the history of Israel a contradiction of that glowing promise which was given them before they crossed the Jordan? Does the Jew to-day look as if he belonged to a nation that God would never leave nor forsake? Certainly not. And why? Simply because God's promise of not dropping us, and of never leaving us, is contingent upon our not dropping Him, and of our never leaving Him. No man shall pluck them out of My Father's hand.' No; but they can wriggle themselves out of their Father's hand. They can break the communion; they can separate themselves, and bring a film, not of impalpable and pure atmosphere, but of poisonous gases, between themselves and God. And God who, according to the grand old legend, before the Roman soldier flung his torch into the Holy of Holies, and burnt up the beautiful house where our fathers praised Him with fire,' was heard saying, Let us depart hence,' does say sometimes, when a man has gone away from Him, I will go and return to My place until they seek Me. In their affliction, they will seek Me early.'

And now let me say a word about the second voice that sounds here.

II. The Human Answer, Or The Echo Of The Divine Voice.

If God speaks to me, He waits for me to speak to Him. My answer should be immediate, and my answer should embrace as true all that He has said to me1 and my answer should build upon His great faithful promise a great triumphant confidence. Do we speak to God in the strain in which He speaks to us? When He says, I will,' do our hearts leap up with joyful confidence, and answer,' Thou dost'? Do we take all His promises for our trust, or do we meet His firm assurance with a feeble, faltering faith? We turn God's verily' into a peradventure, often, and at best when He says to us I will,' we doubtingly say perhaps He may.' That is the kind of faith, even at its highest, with which the best of us meet this great promise, building frail tabernacles on the Rock of Ages and putting shame on God's faithfulness by our faithlessness. He hath said,' and then He pauses and listens, whether we are going to say anything in answer, and whether when He promises: I will never leave thee, nor forsake thee,' we are bold to say, The Lord is my helper, I will not fear what man can do unto me.'

Now, I do not suppose that I am keeping too slavishly to the mere words of the text if I ask you to look at the beautiful sequence of thought in these three clauses which make the response of the man to the divine promise. There is a kind of throb of wonder in that word. The Lord is my helper.' That is the answer of faith to the divine promise, grasping it, never hesitating about it, laying it upon the heart, or on the fevered forehead like a cooling leaf, to subdue the hot pulsations there. And then what comes next? I will not fear.' We have the power of controlling our apprehension of peril, but it is of no use to screw ourselves up to a fictitious courage which consists mainly in the ostrich's wisdom of hiding its head from the danger, and in saying, Who is afraid?' Unless we can say The Lord is my helper,' it is folly to say, I will not be afraid, I will brace myself up, and be courageous to meet these difficulties.' That is all right, but it is not all right, unless we have laid the right foundation for courage. Having our purged ears opened to hear the great, strong, sweet divine promise, we are able to coerce our terrors, and to banish them from our minds by the assurance that, whatever comes, God is with us. The Lord is my helper'--that is the foundation, and built upon that--and madness unless it is built upon it--is the courage which says to all my fears, Down, down, you are not to get the mastery over me.' I will trust,' says the Psalmist, and not be afraid.' Faith is the antagonist to fear, because faith grasps the fact of the divine promise.

Now, there is another thought which may come in here since it is suggested by the context, and that is, that the recognition of God thus, as always with us to sustain us, makes all earthly conditions tolerable. The whole of my text is given as the ground of the exhortation: Be content with such things as ye have,' for He hath said, I will never leave thee.' If Thou dost not leave me, then such things as I have are enough for me, and if Thou hast gone away, no things that I merely have are of much good to me.

And then comes the last stage in our answer to what God says, which is better represented by a slight variation in translation, putting the last words of my text as a question: What can man do unto me?' It is safe to look at men and things, and their possibly calamitous action upon our outward lives, when we have done the other two things, grasped God and rested in faith on Him. If we begin with what ought to come last, and look first at what man can do unto us, then fear will surge over us, as it ought to do. But if we follow the order of faith, and start with God's promise, grapple that to our heart, and put down with strong hand the craven dread that coils round our hearts, then we can look out with calm eyes upon all the appearances that may threaten evil, and say,' Come on, come all, my foot is on the Rock of Ages, and my back is against it. No man can touch me.' So we may boldly say, What can man do unto me?'

Maclaren: Heb 13:8

The Unchanging Christ

Jesus Christ the same yesterday, and to-day, and for ever.' Heb. 13:8.

How far back does this yesterday' go? The limit must be found by observing that it is Jesus Christ' who is spoken of--that is to say, the Incarnate Saviour. That observation disposes of the reference of these words to the past eternity in which the eternal Word of God was what He is to-day. "The sameness that is referred to here is neither the sameness of the divine Son from all eternity, nor the sameness of the medium of revelation in both the old and the new dispensations, but the sameness of the human Christ to all generations of His followers. And the epoch referred to in the yesterday' is defined more closely if we observe the previous context, which speaks of the dying teachers who have had the rule and have passed away. The' yesterday' is the period of these departed teachers; the to-day' is the period of the writer and his readers.

But whilst the words of my text are thus narrowly limited, the attribute, which is predicated of Christ in them, is something more than belongs to manhood, and requires for its foundation the assumption of His deity. He is the unchanging Jesus because He is the divine Son. The text resumes at the end of the Epistle, the solemn words of the first chapter, which referred the declaration of the Psalmist to the Son '--Thou art the same, and thy years shall not fail.' That Son, changeless and eternal by divine immutability, is Jesus Christ, the incarnate Redeemer.

This text may well be taken as our motto in looking forward, as I suppose we are all of us more or less doing, and trying to forecast the dim outlines of the coming events of this New Year. Whatever may happen, let us hold fast by that confidence,' Jesus Christ is the same yesterday, and to-day, and for ever.'

I. I Apply These Words, Then, As A New-Year's Motto,

In two or three different directions, and ask you to consider, first, the unchanging Christ in His relation to our changeful lives.

The one thing of which anticipation may be sure is that nothing continues in one stay. True, that which is to be hath already been'; true, there is nothing new under the sun'; but just as in the physical world the infinite variety of creatures and things is all made out of a few very simple elements, so, in our lives, out of a comparatively small number of possible incidents, an immense variety of combinations results, with the effect that, while we may be sure of the broad outlines of our future, we are all in the dark as to its particular events, and only know that ceaseless change will characterise it. So all forward looking must have a touch of fear in it, and there is only one thing that will enable us to front the else intolerable certainty of uncertainty, and that is, to fall back upon this thought of my text, Jesus Christ is the same yesterday, and to-day, and for ever.'

The one lesson of our changeful lives ought to be for each of us the existence of that which changes not. By the very law of contrast, and by the need of finding sufficient reason for the changes, we are driven from the contemplation of the fleeting to the vision of the permanent. The waves of this stormy sea of life ought to fling us all high and dry on the safe shore. Blessed are they who, in a world of passing phenomena, penetrate to the still centre of rest, and looking over all the vacillations of the things that can be shaken, can turn to the Christ and say, Thou who merest all things art Thyself unmoved; Thou who changest all things, Thyself changest not. As the moon rises slow and silvery, with its broad shield, out of the fluctuations of the ocean, so the one radiant Figure of the all-sufficient and immutable Lover and Friend of our souls should rise for us out of the billows of life's tossing ocean, and come to us across the seas. Brother! let the fleeting proclaim to you the permanent; let the world with its revolutions lead you up to the thought of Him who is the same for ever. For that is the only thought on which a man can build, and, building, be at rest.

The yesterday of my text may either be applied to the generations that have passed, and then the to-day' is our little life; or may be applied to my own yesterday, and then the to-day is this narrow present. In either application the words of my text are full of hope and of joy. In the former they say to us that no time can waste, nor any drawing from the fountain can diminish the all-sufficiency of that divine Christ in whom eighteen centuries have trusted and been lightened, and their faces were not ashamed.' The yesterday of His grace to past generations is the prophecy of the future and the law for the present. There is nothing that any past epoch has ever drawn from Him, of courage and confidence, of hope and wisdom, of guidance and strength, of love and consolation, of righteousness and purity, of brave hope and patient endurance, which He does not stand by my side ready to give to me too to-day, As we have heard, so have we seen in the city of the Lord of Hosts,' and the old Christ of a thousand years ago is the Christ of to-day, ready to help, to succour, and to make us like Himself.

In the second reference, narrowing the yesterdays' to our own experiences, the words are full of consolation and of hope. Thou hast been my Help; leave me not, neither forsake me,' is the prayer that ought to be taught us by every remembrance of what Jesus Christ has been to us. The high-water mark of His possible sweetness does not lie in some irrevocable past moment of our lives. We never have to say that we have found a sufficiency in Him which we never shall find any more. Remember the time in your experience when Jesus Christ was most tender, most near, most sweet, most mysterious, most soul-sufficing for you, and be sure that He stands beside you, ready to renew the ancient blessing and to surpass it in His gift. Man's love sometimes wearies, Christ's never; man's basket may be emptied, Christ's is fuller after the distribution than it was before. This fountain can never run dry. Not until seven times, but until seventy times seven--perfection multiplied into perfection, and that again multiplied by perfection once more--is the limit of the inexhaustible mercy of our Lord, and all in which the past has been rich lives in the present.

Remember, too, that this same thought which heartens us to front the inevitable changes, also gives dignity, beauty, poetry, to the small prosaic present. Jesus Christ is the same to-day.' We are always tempted to think that this moment is commonplace and insignificant. Yesterday lies consecrated in memory; to-morrow, radiant in hope; but to-day is poverty-stricken and prose. The sky is farthest away from us right over our heads; behind and in front it seems to touch the earth. But if we will only realise that all that sparkling lustre and all that more than mortal tenderness of pity and of love with which Jesus Christ has irradiated and sweetened any past is verily here with us amidst the commonplaces and insignificant duties of the dusty to-day, then we need look back to no purple distance, nor forward to any horizon where sky and earth kiss, but feel that here or nowhere, now or never, is Christ the all-sufficient and unchanging Friend. He is faithful. He cannot deny Himself.

II. So, Secondly, I Apply These Words In Another Direction.

I ask you to think of the relation between the unchanging Christ and the dying helpers.

That is the connection in which the words occur in my text. The writer has been speaking of the subordinate and delegated leaders and rulers in the Church who have spoken the word of God' and who have passed away, leaving a faith to be followed, and a conversation the end of which is to be considered. And, turning from all these mortal companions, helpers, guides, he bids us think of Him who liveth for ever, and for ever is the teacher, the companion, the home of our hearts, and the goal of our love. All other ties--sweet, tender, infinitely precious, have been or will be broken for you and me. Some of us have to look back upon their snapping; some of us have to look forward. But there is one bond over which the skeleton fingers of Death have no power, and they fumble at that knot in vain. He separates us from all others; blessed be God! he cannot separate us from Christ. I shall not lose Thee though I die'; and Thou, Thou diest never.

God's changeful providence comes into all our lives, and parts dear ones, making their places empty, that Christ Himself may fill the empty places, and, striking away other props, though the tendrils that twine round them bleed with the wrench, in order that the plant may no longer trail along the ground, but twine itself round the Cross and climb to the Christ upon the throne. In the year that King Uzziah died, I saw the Lord sitting on a throne.' The true King was manifested when the earthly, shadowy monarch was swept away. And just as, on the face of some great wooded cliff, when the leaves drop, the solemn strength of the everlasting rock gleams out pure, so when our dear ones fall away, Jesus Christ is revealed, the same yesterday, and to-day, and for ever.' They truly were many, because they were not suffered to continue by reason of death.' This Man continueth ever.' He lives, and in Him all loves and companionships live unchanged.

III. So, Further, We Apply, In The Third Place,

This thought to the relation between the unchanging Christ and decaying institutions and opinions.

The era in which this Epistle was written was an are of revolution so great that we can scarcely imagine its apparent magnitude. It was close upon the final destruction of the ancient system of Judaism as an external institution. The temple was tottering to its fall, the nation was ready to be scattered, and the writer, speaking to Hebrews, to whom that crash seemed to be the passing away of the eternal verities of God, bids them lift their eyes above all the chaos and dust of dissolving institutions and behold the true Eternal, the ever-living Christ. He warns them in the verse that follows my text not to be carried about with divers and strange doctrines, but to keep fast to the unchanging Jesus. And so these words may well come to us with lessons of encouragement, and with teaching of duty and steadfastness, in an epoch of much unrest and change--social, theological, ecclesi-astical-such as that in which our lot is cast. Man's systems are the shadows on the hillside. Christ is the everlasting solemn mountain itself. Much in the popular conception and representation of Christianity is in the act of passing. Let it go; Jesus Christ is the same yesterday, and to-day, and for ever. We need not fear change within the limits of His Church or of His world. For change there means progress, and the more the human creations and embodiments of Christian truth crumble and disintegrate, the more distinctly does the solemn, single, unique figure of Christ the Same, rise before us. There is nothing in the world's history to compare with the phenomenon which is presented by the unworn freshness of Jesus Christ after all these centuries. All other men, however burning and shining their light, flicker and die out into extinction, and but for a season can the world rejoice in any of their beams; but this Jesus dominates the ages, and is as fresh to-day, in spite of all that men say, as He was eighteen centuries ago. They tell us He is losing His power; they tell us that mists of oblivion are wrapping Him round, as He moves slowly to the doom which besets Him in common with all the great names of the world. The wish is father to the thought. Christ is not done with yet, nor has the world done with Him, nor is He less available for the necessities of this generation, with its perplexities and difficulties, than He was in the past. His sameness is consistent with an infinite unfolding of new preciousness and new powers, as new generations with new questions arise, and the world seeks for fresh guidance. I write no new commandment unto you'; I preach no new Christ unto you, again, a new commandment I write unto you,' and every generation will find new impulse, new teaching, new shaping energies, social and individual, ecclesiastical, theological, intellectual, in the old Christ who was crucified for our offences and raised again for our justification, and remains the same yesterday, and to-day, and for ever.'

IV. Lastly, Look At These Words In Their Application To The Relation Between The Unchanging Christ And The Eternal Life Of Heaven.

The for ever' of my text is not to be limited to this present life, but it runs on into the remotest future, and summons up before us the grand and boundless prospect of an eternal unfolding and reception of new beauties in the old earthly Christ. For Him the change between the to-day' of His earthly life and the' for ever' of His ascended glory made no change in the tenderness of His heart, the sweetness of His smile, the nearness of His helping hand. The beloved apostle, when he saw Him for the first time after He was ascended, fell at His feet as dead, because the attributes of His nature had become so glorious. But when the old hand, the same hand that had been pierced with the nails on the Cross, though it now held the seven stars, was laid upon him, and the old voice, the same voice that had spoken to him in the upper room, and in feebleness from the Cross, though it was now as the sound of many waters,' said to him, Fear not, I am the first and the last; I am He that liveth and was dead and am alive for ever more'; John learned that the change from the Cross to the throne touched but the circumference of his Master's being, and left the whole centre of His love and brotherhood wholly unaffected.

Nor will the change for us, from earth to the close communion Of the heavens, bring us into contact with a changed Christ. It will be but like the experience of a man starting from the outermost verge of the solar system, where that giant planet welters, away out in the darkness and the cold, and travelling inwards ever nearer and nearer to the central light, the warmth becoming more fervent, the radiance becoming more wondrous, as he draws closer and closer to the greatness which he divined when he was far away, and which he knows better when he is beside it. It will be the same Christ, the Mediator, the Revealer in heaven, whom we here dimly saw and knew to be the Sun of our souls through the clouds and mists of earth. That radiant and eternal sameness will consist with continual variety, and an endless streaming forth of new lustres and new powers. But through all the growing proximity and illumination of the heavens He will be the same Jesus that we knew upon earth; still the Friend and the Lover of our souls.

So, dear friends, if you and I have Him for our very own, then we do not need to fear change, for change will be progress; nor loss, for loss will be gain; nor the storm of life, which will drive us to His breast; nor the solitude of death, for our Shepherd will be with us there. He will be the same for ever'; though we shall know Him more deeply; even as we shall be the same, though changed from glory into glory.' If we have Him, we may be sure, on earth, of a to-morrow,' which shall be as this day, and much more abundant.' If we have Him, we may be sure of a heaven in which the sunny hours of its unending day will be filled with fruition and ever new glories from the old Christ who, for earth and heaven, is the same yesterday, and to-day, and for ever.'

Maclaren: Heb 13:9

An Established Heart

It is a good thing that the heart be established with grace.'--Heb. 13:9.

THIS saying immediately follows the exhortation with which it is contrasted: Be not carried away with divers and strange doctrines.' Now, it is quite clear that the unsettlement and moving past some fixed point which are suggested in the word carried away' are contrasted with the fixedness which is implied in the main word of our text. They who are established, rooted and grounded,' are not apt to be swept away by the blasts of divers and strange doctrines.' But there is another contrast besides this, and that is the one which exists between doctrines and grace; and there is a still further subsequent contrast in the words that follow my text,' It is a good thing that the heart be established with grace; not with meats.

Now I need not trouble you with the question as to what was the original reference of either of these two expressions, doctrines' and meats,' or whether they both point to some one form of teaching. What I rather want to emphasise here, in a sentence, is how, in these three principal words of three successive clauses, we get three aspects of the religious life--two of them spurious and partial, one of them sufficing and complete--teachings'; grace'; meats.' Turned into modern English, the writer's meaning is that the merely intellectual religion, which is always occupied with propositions instead of with Jesus Christ, Who is the same yesterday, and to-day, and for ever,' is worthless, and the merely ceremonial religion, which is always occupied with casuistries about questions of meats, or external observance of any sort, is as valueless. There is no fixity; there is no rest of soul, no steadfastness of character to be found in either of these two directions. The only thing that ballasts and fills and calms the heart is what the writer here calls grace,' that is to say, the living personal experience of the love of God bestowed upon me and dwelling in my heart. You may have doctrines chattered to all eternity, and you may be so occupied about the externals of religion as that you never come near its centre, and its centre is that great thing which is here called grace,' which alone has power to establish the man's heart.

So, then, the main theme of these words is the possible stability of a fluctuating human life, the means of securing it, and the glory and beauty of the character which has secured it. Let us turn to these thoughts for a moment.

I. First, Then, Mark What This Writer Conceives To Be The One Source Of Human Stability.

It is a good thing that the heart be established with grace.' Now I have a strong suspicion that a great deal of preaching goes over the heads of the hearers, because preachers have not gauged the ignorance of their auditory, and that, howsoever familiar to the ear the key-words of Christian revelation may be, it by no means follows that there is any definite and clear idea attached to these. So I do not think that it will be a waste of time for just a minute or two to try and put, as plainly as I can, what the New Testament means by this familiar and frequently reiterated word grace,' which, I suspect, is oftener pronounced than it is understood by a great many people.

To begin with, then, the root meaning of that word, which runs all through the New Testament, is simply favour, benignity, kindness, or to put all into a better and simpler form, the active love of God. Now, if we look at the various uses of the expression we find, for instance, that it is contrasted with a number of other things. Sometimes it is set in opposition to sin--sin reigns to righteousness, grace reigns to life. Sometimes it is contrasted with' debt,' and sometimes put in opposition to works,' as, for instance, by Paul when he says,' If it be of works then is it no more grace.' Sometimes it is opposed to law, as in the same apostle's words, Ye are not under law, but under grace.' Now, if we keep these various uses and contrasts in view we just come to this thought, that that active love of God is conditioned, not by any merit on our part--bubbles up from the depths of His own infinite heart, not because of what we are, but because of what He is, transcends all the rigid retributions of law, is not turned away by any sin, but continues to flood the world, simply because it wells up from the infinite and changeless fountain of love in the heart of God.

And then, from this central, deepest meaning of active love manifesting itself irrespective of what we deserve, there comes a second great aspect of the word. The cause gives its name to the effect, and the communicated blessings and gifts which flow to men from the love of God are designated by this great name. You know we have the same kind of idiom in our own tongue. Kindness' is the disposition; a kindness' is a single deed which flows from that disposition. Favour' is the way in which we regard a man; a favour' is the act or gift which manifests and flows from the regard. The water in the pitchers is the same as the water in the spring. The name of the cause is extended to all the lustrous variety of its effects. So the complex whole of the blessings and gifts which Jesus Christ brings to us, and which are sometimes designated in view of what they do for us, as salvation or eternal life, are also designated in view of that in God from which they come, as being collectively His grace.'

All the gifts that Christ brings are, we may say, but the love of God made visible in its bestowal upon us. The meteor that rushes through space catches fire when it passes into our atmosphere. The love of God, when it comes into our manifold necessities, is made visible in the large gifts which it bestows upon them.

And then there is a final application of the expression which is deduced from that second one--viz., the specific and individual excellences of character or conduct which result from the communication to men of the blessings that flow to Him from the love of God.

So these three: first the fountain, the love undisturbed and unalterable; second, the stream, the manifold gifts and blessings that flow to us through Christ; and third, the little cupfuls that each of us have, the various beauties and excellences of character which are developed under the fertilising influences of the sunshine of that love--these three are all included in this great Christian word.

There are other phases of its employment in the New Testament which I do not need to trouble you with now. But thus far we just come to this, that the one ground on which all steadfastness and calm tranquillity and settlement of nature and character can be reared is that we shall be in touch with God, shall be conscious of His love, and shall be receiving into our hearts the strength that He bestows. Man is a dependent creature; his make and his relationships to things round him render it impossible that the strength by which he is strong and the calmness by which he is established can be self-originated. They must come from without. There is only one way by which we can be kept from being drifted away by the currents and blown away by the tempests that run and range through every life, and that is that we shall anchor ourselves on God. His grace, His love possessed, and the sufficing gifts for all our hungry desires which come through that love possessed, these, and these alone, are the conditions of human stability.

II. And So I Come, In The Second Place, To Look At Some Of The Various Ways In Which This Establishing Grace Calms And Stills The Life.

We men are like some of the islands in the Eastern Tropics, fertile and luxuriant, but subject to be swept by typhoons, to be shaken by earthquakes, to be devastated by volcanoes. Around us there gather external foes assailing our steadfastness, and within us there lie even more formidable enemies to an established and settled peace. We are like men carrying powder through a conflagration; bearing a whole magazine of combustibles within us, upon which at any moment a spark may alight. How are such creatures ever to be established? My text tells us by drawing into themselves the love, the giving love of God; and in the consciousness of that love, and in the rest of spirit that comes from the true possession of its gifts, there will be found the secret of tranquillity for the most storm-ridden life.

I would note, as one of the aspects of the tranquillity and establishment that comes from this conscious possession of the giving love of God, how it delivers men from all the dangers of being carried away by divers strange doctrines.' I do not give much for any orthodoxy which is not vitalised by personal experiences of the indwelling love of God. I do not care much what a man believes, or what he denies, or how he may occupy himself intellectually with the philosophical and doctrinal aspect of Christian revelation. The question is, how much of it has filtered from his brain into his heart, and has become part of himself, and verified to himself by his own experience? So much, and not one hairbreadth more, of the Christian creed is your creed. So much as you have lived out, so much you are sure of because you have not only thought it but felt it, and cannot for a moment doubt, because your hearts have risen up and witnessed to its truth. About these parts of your belief there will be no fluctuation. There is no real and permanent grasp of any parts of religious truth except such as is verified by personal experience. And that sturdy blind man in the gospels had got hold of the true principle of the most convincing Christian apologetics when he said, You may talk as long as you like about the question whether this man is a sinner or not; settle it anyhow you please. One thing I know, that whereas I was blind now I see.' The grace' that had come to him in a purely external form established as a foundation axiom for his thinking, that the man who had done that for him was a messenger from God. That is the way by which you will come to a hold worth calling so of Christian truth, and unless you come to it by that hold it does not matter much whether you believe it or deny it all.

But, if there be such a living consciousness of the true possession of God's love giving you these blessings, then with great equanimity and openness of mind you can regard the discussion that may be raging about a great many so-called burning' questions. If I know that Jesus Christ died for me, and that my soul is saved because He did, it does not matter very much to me who wrote the Pentateuch, or whether the Book of Jonah is a parable or a history. I can let all such questions--and I only refer to these as specimens--be settled by appropriate evidence, by the experts, without putting myself in a fluster, and can say, I am not going to be carried away. My heart is established in grace.'

Still further, this conscious possession of the grace of God will keep a man very quiet amidst all the occasions for agitation which changing circumstances bring. Such there are in every life. Nothing continues in one stay. Thunder-claps, earthquakes, tempests, shocks of doom come to every one of us. Is it possible that amidst this continuous fluctuation, in which nothing is changeless but the fact of change, we can stand fixed and firm? Yes! As they say on the other side of the Border, there is a lown' place at the back of the wall. There is shelter only in one spot, and that is when we have God between us and the angry blast. And oh, brother, if there steal into a man's heart, and be faithfully kept there, the quiet thought that God is with him, to bless and keep and communicate to him all that he needs, why should he be troubled? He shall not be afraid of evil tidings.' What! In this world full of evil? Yes. He shall not be afraid of evil tidings. His heart is fixed; trusting in the Lord.' An empty heart is an easily agitated heart. A full heart, like a full sack, stands upright, and it is not so easy for the wind to whirl it about as if it were empty. They who are rooted in God will have a firm bole, which will be immovable, howsoever branches may sway and creak, and leaves may flutter and dance, or even fall, before the power of the storm. They who have no hold upon that grace are like the chaff which the wind drives from the threshing-floor. The storms of life will sweep you away unless the heart be' established in grace.'

Further, another form of the stability communicated by that possessed love of God is in regard to the internal occasions for agitation. Passion, lust, hot desires, bitter regrets, eager clutching after uncertain and insufficient and perishable good, all these will be damped down if the love of God lives in our hearts. Oh, brethren, it is ourselves that disturb ourselves, and not the world that disturbs us. There is no joy but calm'; and there is no calm but in the possession of the grace which is the giving love of God.

III. Lastly, My Text Suggests How Beautiful A Thing Is The Character Of The Man That Is Established In Grace.

The word translated good' in my text would be better rendered fair,' or lovely,' or beautiful,' or some such expression conveying the idea that the writer was thinking, not so much about the essential goodness as about the beauty, in visible appearance, of a character which was thus established by grace. Is there anything fairer than the strong, steadfast, calm, equable character, unshaken by the storms of passion, unaffected by the blasts of calamity, un-devastated by the lava from the hellish subterranean fires that are in every soul; and yet not stolidly insensible nor obstinately conservative, but open to the inspiration of each successive moment, and gathering the blessed fruit of all mutability in a more profound and unchanging possession of the unchanging good? Surely the gospel which brings to men the possibility of being thus established brings to them the highest ideal of fair human character.

So do you see to it that you rectify your notions of what makes the beauty of character. There is many a poor old woman in a garret who presents, if not to men, at any rate to angels and to God, a far fairer character than the vulgar ideals which most people have. The beauty of meek patience, of persistent endeavour, of calm, steadfast trust, is fairer than all the purple patches' which the world admires because they are gaudy, and which an eye educated by looking at Jesus turns from with disgust. And do you see to it that you cultivate that type of excellence. It is a great deal easier to cultivate other kinds. It is hard to be quiet, hard to rule one's stormy nature, hard to stand foursquare to every wind that blows.' But it is possible--possible on one condition, that we drive our roots through all the loose shingle on the surface, the things seen and temporal,' and penetrate to the eternal substratum that lies beneath it all.

Then, my brother, if we keep ourselves near Jesus Christ, and let His grace flow into our hearts, then we, too, shall be able to say, Because I set Him at my right hand I shall not be moved,' and we may be able to carry, by His grace, even through the storms of life and amidst all the agitations of our own passions and desires, a steady light, neither blown about by tempests without, nor pulsating with alternations of brightness and dimness by reason of intermittent supplies from within, but blazing with the steadfast splendour of the morning star. He that believeth shall not make haste,'

Our Altar

We have an altar, whereof they have no right to eat which serve the tabernacle. 15. By him therefore let us offer the sacrifice of praise to God continually.' --Heb. 12:10, 15.

WE have an altar.' There is a certain militant emphasis on the words in the original, as if they were an assertion of something that had been denied. Who the deniers are is plain enough. They were the adherents of Judaism, who naturally found Christianity a strange contrast to their worship, of which altar and sacrifice were prominent features.

Just as to heathen nations the ritual of Judaism, its empty shrine, and temple without a God, were a puzzle and a scoff, so to heathen and Jew, the bare, starved worship of the Church, without temple, priest, sacrifice, or altar, was a mystery and a puzzle.

The writer of this letter in these words, then, in accordance with the central theme of his whole Epistle, insists that Christianity has more truly than heathenism or Judaism, altar and sacrifice.

And he is not content with alleging its possession of the reality of the altar, but he goes further, insists upon the superiority, even in that respect, of the Christian system.

He points to the fact that the great sin-offering of the Jewish ritual was not partaken of by the offerers, but consumed by fire without the camp, and he implies, in the earlier words of my text, that the Christian sacrifice differs from, and is superior to, the Jewish in this particular, that on it the worshippers feasted and fed.

Then, in the last words of my text, he touches upon another point of superiority--viz., that all Christian men are priests of this altar, and have to offer upon it sacrifices of thanksgiving.

And so he exalts the purely spiritual worship of Christianity as not only possessed of all which the gorgeous rituals round about it presented, but as being high above them even in regard to that which seemed their special prerogative. So, then, we have three things here--our Christian altar; our Christian feast on the sacrifice; and our Christian sacrifices on the altar. Let us regard these successively.

I. First, Then, Our Christian Altar.

We have; says the writer, with a triumphant emphasis upon the word, We have an altar'; though there seems none visible in our external worship; and some of our converts miss the sensuous presentation to which they were accustomed; and others are puzzled by it, and taunt us with its absence.'

Now it is to be noticed, I think, that though in sacrificial religions the altar is the centre-point round which the temple is reared, it is of no moment in itself, and only comes into consideration as being that upon which the sacrifice is offered. So I do not suppose that any specific object was in the mind of the writer as answering to the altar in these sacrificial systems. He was thinking most of the sacrifice that was laid upon the altar, and of the altar only in connection therewith. But if we are not satisfied with such an explanation of the words, there are two interpretations open to us.

One is that the Cross is the altar. But that seems to me too gross and material, and savouring too much of the very error which this whole Epistle is written to destroy--viz., that the material is of moment, as measured against the spiritual. The other explanation is much to be preferred, according to which, if the altar has any special significance, it means the divine-human personality of Jesus Christ, on and in which the sacrifice is offered.

But the main thing to be laid hold of here is, I take it, that the central fact of Christianity is an altar, on which lies a sacrifice. If we are to accept the significance that I have suggested as possible for the emblem of my text, then the altar expresses the great mystery and gospel of the Incarnation, and the sacrifice expresses the great mystery and gospel of the passion of Christ's life and death, which is the atonement for our sins.

But that possibly is too much of a refinement, and so I confine myself here to the general ideas suggested, that the very living heart of the gospel is an altar and a sacrifice. That idea saturates the whole New Testament, from the page where John the forerunner's proclamation is, Behold the Lamb of God, which taketh away the sin of the world,' to the last triumphant vision in which the Apocalyptic seer beheld a Lamb as it had been slain ; the eternal Co-Regnant of the universe, and the mediation through whom the whole surrounding Church for ever worships the Father.

The days are past, as it seems to me, when any man can reasonably contend that the New Testament does not teach--in every page of it, I was going to say--this truth of the sacrifice of Jesus Christ. Time was when violent contortions and effort were resorted to in order to explain its language as not necessarily involving that significance. But we have got beyond that now, and we oftener hear from deniers this: Oh yes! I admit that throughout the New Testament this sacrificial idea is present, but that is only a chip of the old shell of Judaism, and we are above that level of religious thought.'

Now, I am not going to enter upon a discussion, for which neither place nor time are suited; but I will just suggest that the relation between the ancient system of revelation, with its sacrifice, altar, priest, temple, and the new system of Christianity is far more profoundly, and, I believe, far more philosophically, set forth in this Epistle to the Hebrews, as being the relation between shadow and substance, between prophecy and fulfilment, than when the old is contemptuously brushed aside as Hebrew old clothes,' with which the true Christianity has no concern. Judaism was because Christ was to be, and the ancient ritual (whether modern ideas of the date of its origin be accepted or no) was a God-appointed mirror, in which the shadow of the coming event was presented. Jesus Christ is all which temple, priest, altar, sacrifice proclaimed should one day be. And just as the relation between Christ's work and the Judaic system of external ritual sacrifices is that of shadow and substance, prophecy and fulfilment, so, in analogous manner, the relation between the altar and sacrifice of the New Testament and all the systems of heathenism, with their smoking altars, is that these declare a want, and this affords its supply; that these are the confession of humanity that it is conscious of sin, separation, alienation, and that need of a sacrifice, and that Christ is what heathenism in all lands has wailed that it needs, and has desperately hoped that it might find.

There are many attempts made to explain on other grounds the universality of sacrifice, and to weaken the force of its witness to the deep necessities of humanity as rooted in the consciousness of sin, but I venture to affirm that all these are superficial, and that the study of comparative religions goes on wrong lines unless it recognises in the whole heathen world a longing, the supply of which it recognises in Jesus Christ and His work. I venture to say that that is a truer philosophy of religion than much that nowadays calls itself by the name.

And what lies in this great thought? I am not going to attempt a theory of the Atonement. I do not believe that any such thing is completely possible for us. But this, at least, I recognise as being fundamental and essential to the thought of my text; we have an altar,' that Christ in His representative relation, in His true affinity to every man upon earth, has in His life or death taken upon Himself the consequences of human transgression, not merely by sympathy, nor only by reason of the uniqueness of His representative relation, but by willing submission to that awful separation from the Father, of which the cry out of the thick darkness of the Cross, Why hast Thou forsaken Me?' is the unfathomable witness. Thus, bearing our sin, He bears it away, and' we have an altar.'

Now notice that this great truth has a distinct teaching for those who hanker after externalities of ritual. The writer of this Epistle uses it for the purpose of declaring that in the Christian Church, because of its possession of the true sacrifice, there is no room for any other; that priest, temple, altar, sacrifice in any material external forms are an anachronism and a contradiction of the very central idea of the gospel. And it seems very strange that sections of Christendom should so have been blind to the very meaning of my text, and so missed the lesson which it teaches, and fallen into the error which it opposes, as that these very words, which are a protest against any materialisation of the idea of altar and sacrifice, should have been twisted to mean by the altar the table of the Lord, and by sacrifice the communion of His body and blood. But so it is. So strong are the tendencies in our weak humanity to grasp at some sensuous embodiment of the truth that the Christian Church, as a whole, has not been able to keep on the lofty levels of my text, and has hungered after some external signs to which it may attach notions of efficacy which attach only to the spiritual sacrifice of Jesus Christ. Thus we have got a strange contradiction, as it seems to me, of the spirit and letter of my text, and of the whole Epistle from which it comes, and there has crept surreptitiously into, and been obstinately maintained in, large sections of the Christian Church the idea of a sacrificing priesthood, and of a true sacrifice offered upon a material altar. My text protests against all that, and said to these early Christians what it says to us: Go into your upper rooms and there offer your worship, which to sense seems so bare and starved. Never mind though people say there is nothing in your system for sense to lay hold of. So much the better. Never mind though you can present no ritual with an altar, and a priest, and a sacrifice. All these are swept away for ever, because once Jesus Christ hath put away sin by the sacrifice of Himself. Our temple is His body; our priest is before the throne. We rear no altar; He has died. Our sacrifice was offered on Calvary, and henceforward our worship, cleared from these materialities, rises unto loftier regions, and we worship God in the spirit, and have no confidence in the flesh.'

Still further, this truth has a bearing on the opposite pole of error, on those who would fain have a Christianity without an altar. I am not going to say how far genuine discipleship of Jesus Christ is possible with the omission of this article from the creed. It is no business of mine to determine that, but it is my business, as I think, to assert this, that a Christianity without an altar is a Christianity without power; impotent to move the world or to control the individual heart, inadequate to meet the needs and the cravings of men. Where are the decaying Christians? Where are the Christians that have let go the central fact of an incarnate sacrifice for the world's sin? The answer to the two questions is the same. Wherever you find a feeble grasp of that central truth, or a faltering utterance of it on the part of the preachers, there you find deadness and formality.

Jesus Christ, and Jesus Christ's servants, I was going to say, obey the same law, and that law is, no cross, no crown. If Christ has not died, the world's sacrifice, He will never reign, the world's King. If His Cross be an altar it is a throne. If it be not, it is merely a gallows, on which a religious enthusiast, with many sweet and lovable qualities, died a long time ago, and it is nothing to me. We have an altar,' or else we have no religion worth keeping.

II. Mark Here, Secondly, Our Feast On The Sacrifice.

From this altar, says the writer, the adherents of the ancient system have no right to partake. That implies that those who have left the ancient system have the right to partake, and do partake. Now the writer is drawing a contrast, which he proceeds to elaborate, between the great sacrifice on the Day of Atonement and the sacrifice of Christ on the Cross. The former was not, as many other sacrifices were, partaken of by priests and worshippers, but simply the blood was brought within the holy place, and the whole of the rest of the sacrifice consumed in a waste spot without the camp. And this contrast is in the writer's mind. We have a sacrifice on which we feast. That is to say, the Christ who died for my sins is not only my moans of reconciliation with God, but His sacrifice and death are the sustenance of my spiritual life. We live upon the Christ that died for us. That this is no mere metaphor, but goes penetratingly and deep down to the very basis of the spiritual life, is attested sufficiently by many a word of Scripture on which I cannot now dwell. The life of the Christian is the indwelling Christ. For he whose heart hath not received that Christ within him is dead whilst he lives, and has no possession of the one true life for a human spirit, viz., the life of union with God. Christ in us is the consequence of Christ for us; and that Christianity is all imperfect which does not grasp with equal emphasis the thought of the sacrifice or the cross, and of the feast or the sacrifice.

But how is that feeding on the sacrifice accomplished? He that eateth Me, even he shall live by Me.' He that believeth, eateth. He that with humble faith makes Christ his very own, and appropriates as the nourishment and basis of his own better life the facts of the life and death of sacrifice, he truly lives thereby. To eat is to believe; to believe is to live.

I need not remind you, I suppose, how, though there be no reference in the words of my text, as I have tried to show, to the external rite of the communion of the Lord's body and blood, and though the altar' here has no reference whatever to that table, yet there is a connection between the two representations, inasmuch as the one declares in words what the other sets forth in symbol, and the meaning of the feast on the sacrifice is expressed by this great word. This is My body, broken for you.' This is the new covenant in My blood': Drink ye all of it.' We have an altar,' and though it be not the table on which the symbols of our Lord's sacrificial death are spread for us, yet these symbols and the words of my text, like the words of His great discourse in the sixth chapter of John's Gospel, point to the same fact, that the spiritual participation of Christ by faith is the reality of eating of Him,' and the condition of living for ever.

III. And Now, Lastly, My Text Suggests Our Christian Offerings On The Altar.

By Him, therefore, let us offer the sacrifice of praise to God continually.' What are these offerings? Christ's death stands alone, incapable of repetition, meeting no repetition, the eternal, sole, sufficient obligation and satisfaction for the sins of the whole world.' But there be other kinds of sacrifice. There are sacrifices of thanksgiving as well as for propitiation. And we, on the footing of that great sacrifice to which we can add nothing, and on which alone we must rest, may bring the offerings of our thankful hearts. These offerings are of a two-fold sort, says the writer. There are words of praise. There are works of beneficence. The service of man is sacrifice to God. That is a deep saying and reaches far. Such praise and such beneficence are only possible on the footing of Christ's sacrifice, for only on that footing is our praise acceptable; and only when moved by that infinite mercy and love shall we yield ourselves, thank-offerings to God.

And thus, brethren, the whole extent of the Christian life, in its inmost springs, and in its outward manifestations, is covered by these two thoughts--the feast on the sacrifice once offered, and the sacrifices which we in our turn offer on the altar. If we thus, moved by the mercy of God, yield ourselves as living sacrifices, which is our reasonable service,' then not only will life be one long thank-offering, but as the Apostle puts it in another place, death itself may become, too, a thankful surrender to Him. For He says, I am ready to be offered.' And so the thankful heart, resting on the sacrificial life and death of Jesus Christ, makes all life a thanksgiving, death God's endless mercy seals, and makes the sacrifice complete.' There is one Christ that can thus hallow and make acceptable our living and our dying, and that is the Christ that has died for us, and lives that in Him we may be priests to God. There is only one Christianity that will do for us what we will need, and that is the Christianity whose centre is an altar, on which the Son of God, our Passover, is slain for us.

Maclaren: Heb 13:13-14

Without The Camp'

Let us go forth therefore unto Him without the camp, bearing His reproach. 14. For here have we no continuing city, but we seek one to come.'--Heb. 13:13-14.

CALVARY was outside Jerusalem. That wholly accidental and trivial circumstance is laid hold of in the context, in order to give picturesque force to the main contention and purpose of this Epistle. One of the solemn parts of the ritual of Judaism was the great Day of Atonement, on which the sacrifice that took away the sins of the nation was borne outside the camp, and consumed by fire, instead of being partaken of by the priests, as were most of the other sacrifices. Our writer here sees in these two roughly parallel things, not an argument but an imaginative illustration of great truths. Though he does not mean to say that the death on Calvary was intended to be pointed to by the unique arrangement in question, he does mean to say that the coincidence of the two things helps us to grasp two great truths--one, that Jesus Christ really did what that old sacrifice expressed the need for having done, and the other that, in His death on Calvary, the Jewish nation, as one of the parables has it, cast Him out of the vineyard.' In the context, he urges this analogy between the two things.

But a Christ outside the camp beckons His disciples to His side. If any man serve Him, he has to follow Him, and the blessedness, as well as the duty, of the servant on earth, as well as in heaven, is to be where his Master is. So the writer finds here a picturesque way to enforce the great lesson of his treatise, namely, that the Jewish adherent to Christianity must break with Judaism. In the early stages, it was possible to combine faith in Christ and adherence to the Temple and its ritual. But now that by process of time and experience the Church has learnt better who and what Christ is, that which was in part has to be done away, and the Christian Church is to stand clear of the Jewish synagogue.

Now it is to be distinctly understood that the words of my text, in the writer's intention, are not a general principle or exhortation, but that they are a special commandment to a certain class under special circumstances, and when we use them, as I am going to do now, for a wider purpose, we must remember that that wider purpose was by no means in the writer's mind. What he was thinking about was simply the relation between the Jewish Christian and the Jewish community. But if we take them as we may legitimately do--only remembering that we are diverting them from their original intention--as carrying more general lessons for us, what they seem to teach is that faithful discipleship involves detachment from the world. This commandment, Let us go forth unto Him without the camp,' stands, if you will notice, between two reasons for it, which buttress it up, as it were, on either side. Before it is enunciated, the writer has been pointing, as I have tried to show, to the thought that a Christ without the camp necessarily involves disciples without the camp. And he follows it with another reason,' here we have no continuing city, but we seek that which is to come.' Here, then, is a general principle, supported on either side by a great reason.

Let me first try to set before you,

I. What This Detachment Is Not.

The Jewish Christian was obliged utterly and outwardly to break his connection with Judaism, on the peril, if he did not, of being involved in its ruin, and, as was historically the case with certain Judaising sects, of losing his Christianity altogether. "It was a cruel necessity, and no wonder that it needed this long letter to screw the disciples of Hebrew extraction up to the point of making the leap from the sinking ship to the deck of the one that floated. The parallel does not hold with regard to us. The detachment from the world, or the coming out from the camp, to which my text exhorts, is not the abandonment of our relations with what the Bible calls the world,' and what we call--roughly meaning the same thing--society. The function of the Christian Church as leaven, involves the necessity of being closely associated, and in contact with, all forms of human life, national, civic, domestic, social, commercial, intellectual, political. Does my text counsel an opposite course? Go forth without the camp,'--does that mean huddle yourself together into a separate flock, and let the camp go to the devil? By no means. For the society or world, out of which the Christian is drawn by the attraction of the Cross, like iron filings out of a heap by a magnet, is in itself good and God-appointed. It is He that sets the solitary in families.' It is He that gathers humanity into the bonds of civic and national life. It is He that gives capacities which find their sphere, their education, and their increase in the walks of intellectual or commercial or political life. And He does not build up with one hand and destroy with the other, or set men by His providence in circumstances out of which He draws them by His grace. By no means. To go apart from humanity is to miss the very purpose for which God has set the Church in the world. For contact with the sick to be healed is requisite for healing, and they are poor disciples of the Friend of publicans and sinners' who prefer to consort with Pharisees. Let both grow together till the harvest '--the roots are intertwined, and it is God that has intertwined them.

Now, I know that one does not need to insist upon this principle to the average Christianity of this day, which is only too ready to mingle itself with the world, but one does need to insist that, in so mingling, detachment from the world is still to be observed; and it does need to be taught that Christian men are not lowering the standard of the Christian life, when they fling themselves frankly and energetically into the various forms of human activity, if and only if, whilst they do so, they still remember and obey the commandment, Let us go forth unto Him without the camp.' The commandment misinterpreted so as to be absolutely impossible to be obeyed, becomes a snare to people who do not keep it, and yet sometimes feel as if they were to blame, because they do not. And, therefore, I turn in the next place to consider,

II. What This Detachment Really Is.

Will you let me put what I have to say into the shape of two or three plain, practical exhortations, not because I wish to assume a position of authority or command, but only in order to give vividness and point to my thoughts?

First, then, let us habitually nourish the inner life of union with Jesus Christ. Notice the words of my text, and see what comes first and what comes second. Let us go forth unto Him'--that is the main thing: Without the camp' is second, and a consequence; unto Him,' is primary, which is just to say that the highest, widest, noblest, all-comprehensive conception of what a Christian life is, is that it is union with Jesus Christ, and whatever else it is follows from that. The soul is ever to be looking up through all the shadows and shows, the changes and circumstances, of this fleeting present unto Him, and seeking to be more closely united with Him. Union with Him is life, and separation from Him is death. To be so united is to be a Christian. Never mind about camps or anything else, to begin with. If the heart is joined to Jesus, then all the rest will come right. If it is not, then you may make regulations as many as you like, and they will only be red tape to entangle your feet in. Let us go forth unto Him'; that is the sovereign commandment. And how is that to be done? How is it to be done but by nourishing habitual consciousness of union with Him and life in Him, by an habitual reference of all our acts to Him? As the Roman Catholics put it, in their hard external way, the practice of the presence of God' is the keynote to all real, vigorous Christianity. For, brethren, such an habitual fellowship with Jesus Christ is possible for us. Though with many interruptions, no doubt, still ideally is it possible that it shall be continuous and real. It is possible, perfectly possible, that it shall be a great deal more continuous than, alas! it is with many of us.

Depend upon it, this nourishing of an inward life of fellowship with Jesus, so that we may say, our lives are hid '--hid, after all vigorous manifestation and consistent action--with Christ in God,' will not weaken, but increase, the force with which we act on the things seen and temporal. There is an unwholesome kind of mysticism which withdraws men from the plain duties of everyday life; and there is a deep, sane, wholesome, and eminently Christian mysticism which enables men to come down with greater force, and to act with more decision, with more energy, with more effect, in all the common deeds of life. The greatest mystics have been the hardest workers. Who was it that said, I live, yet not I, but Christ liveth in me'? That man had gone far, very far, towards an habitual consciousness of Christ's presence, and it was the same man that said, That which cometh upon me daily is the care of all the churches.' The greatest mystic of the Middle Ages, the saint that rode by the lake all day long, and was so absorbed in contemplation that he said at night,' Where is the lake?' was the man that held all the threads of European politics in his hands, and from his cell at Clairvaux guided popes, and flung the nations of the West into a crusade. John Wesley was one of the hardest workers that the Church has ever had, and was one of those who lived most habitually without the camp. Be sure of this, that the more our lives are wrapped in Christ, the more energetic will they be in the world. They tell us that the branches of a spreading tree describe roughly the same circumference in the atmosphere that its roots do underground, and so far as our roots extend in Christ, so far will our branches spread in the world. Let us go forth unto Him, without the camp.'

Again, let me say, do the same things as other people, but with a difference. The more our so-called civilisation advances, the more, I was going to say, mechanical, or at least largely released from the control of the will and personal idiosyncrasy, become great parts of our work. The Christian weaver drives her looms very much in the same fashion that the non-Christian girl who is looking after the next set does. The Christian clerk adds up his figures, and writes his letters, very much in the same fashion that the worldly clerk does. The believing doctor visits his patients, and writes out his prescriptions in the fashion that his neighbour who is not a Christian does. But there is always room for the personal equation--always! and two lives may be, superficially and roughly, the same, and yet there may be a difference in them impalpable, undefinable, but very obvious and very real and very mighty. The Christian motive is love to Jesus Christ and fellowship with Him, and that motive may be brought to bear upon all life,

A servant with this clauseMakes drudgery divine.'

He that for Christ's sake does a common thing lifts it out of the fatal region of the commonplace, and makes it great and beautiful. We do not want from all Christian people specifically Christian service, in the narrow sense which that phrase has acquired, half so much as we want common things done from an uncommon motive; worldly things done because of the love of Jesus Christ in our hearts. And, depend upon it, just as, from some unseen bank of violets, there come odours in opening spring, so from the unspoken and deeply hidden motive of love to Jesus Christ, there will be a fragrance in our commonest actions which all men will recognise. They tell us that rivers which flow from lakes are so clear that they are tinged throughout with celestial blue, because all the mud that they brought down from their upper reaches has been deposited in the still waters of the lake from which they flow; and if from the deep tarn of love to Jesus Christ in our hearts the stream of our lives flows out, it will be like the Rhone below Geneva, distinguishable from the muddy waters that run by its side in the same channel. Two people, partners in business, joined in the same work, marching step for step in the same ranks, may yet be entirely distinguishable and truly separate, because, doing the same things, they do them from different motives.

Let me say, still further, and finally about this matter, that sometimes we shall have to come actually out of the camp. The world as God made it is good; society is ordained by God. The occupations which men pursue are of His appointment, for the most part. But into the thing that was good there have crept all manner of corruptions and abominations, so that often it will be a Christian duty to come away from all outward connection with that which is incurably corrupt. I know very well that a morality which mainly consists of prohibitions is pedantic and poor. I know very well that a Christianity which interprets such a precept as this of my text simply as meaning abstinence from certain conventionally selected and branded forms of life, occupation, or amusement, is but a very poor affair. But Thou shalt not' is very often absolutely necessary as a support to' Thou shalt.' If you go into an Eastern city, you will find the houses with their fronts to the street, having narrow slits of windows all barred, and a heavy gate, frowning and ugly. But pass within, and there are flower-beds and fountains. The frowning street front is there for the defence of the fountains and the flower-beds within, from the assaults of foes, and speaks of a disturbed state of society, in which no flowers can grow and no fountains can bubble and sparkle, unless a strong barrier is round them. And so thou shalt not,' in a world like this, is needful in order that thou shalt' shall have fair play. No law can be laid down for other people. Every man must settle this matter of abstinence for himself. Things that you may do, perhaps I may not do; things that you may not do, I very likely may. A liberal Christianity,' as the world calls it, is often a very shallow Christianity. A sour Puritanical severity,' as loose-living men call it, is very often plain, Christian morality. An inconsistent Christian may be hailed as' a good fellow,' and laughed at behind his back. Samson made sport for the Philistines when he was blind. The uncircumcised do often say of professing Christians, that try to be like them, and to keep step with them, What do these Hebrews here?' and God always says to such,'What dost thou here, Elijah?'

Lastly--

III. Why This Detachment Is Enforced.

For here we have no continuing city, but we seek one to come.' That translation does not give the full force of the original, for it suggests the idea of a vague uncertainty in the seeking, whereas what the writer means is, not one to come,' but one which is coming. The Christian object of seeking is definite, and it is not merely future but present, and in process of being realised even here and now, and tending to completion. Paul uses the same metaphor of the city in one of his letters, Your citizenship is in heaven.' He says that to the Philippians. Philippi was a colony; that is to say, it was a bit of Rome put down in a foreign land, with Roman laws, its citizens enrolled upon the registers of the Roman tribes, and not under the jurisdiction of the provincial governor. That is what we Christians are, whether we know it or not. We are here in an order to which we outwardly belong, but in the depths of our being we belong to another order of things altogether. Therefore the essentials of the Christian life may be stated as being the looking forward to the city, and the realising of our affinities to it and not to the things around us. In the measure in which, dear brethren, we realise to what community we belong, will the things here be seen to be fleeting and alive to our deepest selves. Here we have no continuing city' is not merely the result of the transiency of temporal things, and the brevity of our earthly lives, but it is much rather the result of our affinity to the other order of things beyond the seas.

Abraham dwelt in tents, because he looked for a city,' and so it was better for him to stop on the breezy uplands, though the herbage was scant, than to go with Lot into the vale of Sodom, though it looked like the garden of the Lord. In like manner, the more intensely we realise that we belong to the city, the more shall we be willing to go forth without the camp.' Let these two thoughts dominate our minds and shape our lives; our union with Jesus Christ and our citizenship of the heavenly Jerusalem. In the measure in which they do, it will be no sacrifice for us to come out of the transient camp, because we shall thereby go to Him and come to the city of the living God, the heavenly Jerusalem, which hath the foundations.'

Maclaren: Heb 13:15-16

The Christian Sacrifice

By Him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to His name. 16. But to do good and to communicate forget not: for with such sacrifices God is well pleased.'--Heb. 13:15-16.

MUCH attention is given now to the study of comparative religion. The beliefs and observances of the rudest tribes are narrowly serutinised, in order to discover the underlying ideas. And many a practice which seems to be trivial, absurd, or sanguinary is found to have its foundation in some noble and profound thought. Charity and insight have both gained by the study.

But, singularly enough, the very people who are so interested in the rationale of the rites of savages will turn away when anybody applies a similar process to the ritual of the Jews. That is what this Epistle to the Hebrews does. It translates altar, ritual festivals, priests, into thoughts; and it declares that Jesus Christ is the only adequate and abiding embodiment of these thoughts. We are not dressing Christian truth in a foreign garb when we express the substance of its revelation in language borrowed from the ritualistic system that preceded it. But we are extricating truths, which the world needs to-day as much as ever it did, from the form in which they were embodied for one stage of religion, when we translate them into their Christian equivalents.

So the writer here has been speaking about Christ as by His death sanctifying His people. And on that great thought, that He is what all priesthood symbolises, and what all bloody sacrifices reach out towards, he builds this grand exhortation of my text, which is at once a lofty conception of what the Christian life ought to be, and a directory as to the method by which it may become so. By Him let us offer sacrifices continually, for with such sacrifices God is well pleased.'

Now, it seems to me that there are here mainly three points to be looked at. First, the basis of; second, the material of; and third, the divine delight in, the sacrifices of the Christian life. And to these three points I ask your attention.

I. First, Then, Note Here The Emphatic Way In Which The One Basis Of Christian Sacrifice Is Laid down.

Anybody who can consult the original will see, what indeed is partially expressed in our translation, that the position of these two words through' (or by) Him' underscores and puts great emphasis upon them. There are two thoughts which may be included in them; the one, that Jesus is the Priest by whose mediation we come to God, and the other that He is the sacrifice, on the footing of which we can present our sacrifices. It seems to me, however, that it is the latter idea principally that is in the writer's mind here. And on it I touch lightly in a few words.

Now, let me recall to you, as a world-wide fact which is expressed in the noblest form in the ancient Jewish ritual, that there was a broad line of distinction drawn between two kinds of sacrifices, differing in their material and in their purpose. If I wanted to use mere theological technicalities, which I do not, I should talk about the difference between sacrifices of propitiation and sacrifices of thanksgiving. But let us put these well-worn phrases on one side, as far as we can, for the moment. Here, then, is the fact that all the world over, and in the Mosaic ritual, there was expressed a double consciousness- one, that there was, somehow or other, a black dam between the worshipper and his Deity, which needed to be swept away; and the other, that when that barrier was removed there could be an uninterrupted flow of thanksgiving and of service. So on one altar was laid a bleeding victim, and on another were spread the flowers of the field, the fruits of the earth, all things gracious, lovely, fair, and sweet, as expressions of the thankfulness of the reconciled worshippers. One set of sacrifices expressed the consciousness of sin; the other expressed the joyful recognition of its removal.

Now I want to know whether that world-wide confession of need is nothing more to us than a mere piece of interesting reminiscence of a stage of development beyond which we have advanced. I do not believe that there is such a gulf of difference between the lowest savage and the most cultivated nineteenth-century Englishman, that the fundamental needs of the one, in spirit, are not almost as identical as are the fundamental needs of the one and the other in regard to bodily wants. And sure I am that, if the voice of humanity has declared all the world over, as it has declared, that it is conscious of a cloud that has come between it and the awful Power above, and that it seeks by sacrifice the removal of the cloud, the probability is that that need is your need and mine; and that the remedy which humanity has divined as necessary has some affinity with the remedy which God has revealed as provided.

I am not going to attempt theorising about the manner in which the life and death of Jesus Christ sweep away the barrier between us and God, and deal with the consciousness of transgression, which lies coiled and dormant, but always ready to wake and sting, in human hearts. But I do venture to appeal to each man's and woman's own consciousness, and to ask, Is there not something in us which recognises the necessity that the sin which stands between God and man shall be swept away? Is there not something in us which recognises the blessedness of the message, The blood of Jesus Christ cleanseth from all sin'? Oh, brethren! do not fancy that it is a mere theological doctrine of an atonement that is in question. It is the possibility of loving access to God, as made possible through Jesus, and through Him alone, that I want to press upon your hearts. Through Him let us offer.'

II. Secondly, Notice The Light Which Our Text Throws Upon The Material Or Contents Of The Christian Sacrifice.

I need not dwell at all, I suppose, upon the explanation of the words, which are plain enough. The writer seems to me to divide the sacrifice of praise, which he prescribes, into two parts, the praise of the lip and the praise of the life.

But before I deal with this twofold distribution of the thought, let me fix upon the main general idea that is expressed here, and that is that the highest notion, the noblest and purest of what a Christian life is, is that it is one long sacrifice. Have we risen to the height of that conception? I do not say, Have we attained to the fulfilment of it? The answer to the latter question one knows only too well. But has it ever dawned upon us that the true ideal of the Christian life which we profess to be living is this--a sacrifice?

Now, that thought involves two things. One is the continuous surrender of self, and that means the absolute suppression of our own wills; the bridling of our own inclinations and fancies; the ceasing obstinately to adhere to our own purposes and conceptions of what is good; the recognition that there is a higher will above us, ruling and guiding, to which we are to submit. Sacrifice means nothing if it does not mean surrender; and surrender is nothing if it is not the surrender of the will. It was a great deal easier for Abraham to take the knife in his hand, and climb the hill with the fixed intention of thrusting it into his son's heart, than it is for us to take the sword of the Spirit in our hands and slay our own wills, and I am here to say that unless we do we have very little right to call ourselves Christians.

But, then, surrender is only half the conception of the sacrifice which has to be accomplished in our whole days and selves. Surrender to God is the full meaning of sacrifice. And that implies the distinct reference of all that I am, and all that I do, to Him, as not only commanding, but as being the aim and end of my life. We are to labour on as at His command. You in your counting-houses, and mills, and shops, and homes; and we students in our studies, and laboratories, and lecture-rooms, are to link everything with Him, with His will, and with the thought of Him. What vice could live in that light? What meanness would not be struck dead if we were connected with that great reservoir of electric force? What slothfulness would not be spurred into unhasting and unresting zeal if all our work were referred to God? Unless our lives be thus sacrifice, in the full sense of conscious surrender to Him, we have yet to learn what is the meaning and the purpose of the propitiatory sacrifice on which we say that our lives are built.

I need not, I suppose, remind you at any length of how our text draws broad and deep the distinction between the nature and the scope of the fundamental offering made by Christ, and the offerings made by us. The one takes away the separating barrier; the other is the flow of the stream where the barrier had stood. The one is the melting away of the cloud that hid the sun; the other is the flashing of the mirror of my heart when the sun shines upon it. Our sacrifice is thanksgiving. Then there will be no reluctance because duty is heavy. There will be no grudging because requirements are great. There will be no avoiding of the obligations of the Christian life, and rendering as small a percentage by way of dividend as the Creditor up in the heavens will accept. If the offering is a thank-offering, then it will be given gladly. The grateful heart does not hold the scales like a scrupulous retail dealer afraid of putting the thousandth part of an ounce more in than can be avoided.

Give all thou canst, high heaven rejects the loreOf nicely calculated less or more.'

Power is the measure of duty, and they whose offering is the expression of their thankfulness will heap incense upon the brazier, and cover the altar with flowers.

Ah, brethren, what a blessed life it would be for us, if indeed all the painfulness and harshness of duty, with all the efforts of constraint and restriction and stimulus which it so often requires, were transmuted into that glad expression of infinite obligation for the groat sacrifice on which our life and hopes rest!

I do not purpose to say much about the two classes of sacrifice into which our writer divides the whole. Words come first, work follows. That order may seem strange, because we are accustomed to think more of work than words. But the Bible has a solemn reverence for man's utterances of speech, and many a protest against God's great gift of speech abused.' And the text rightly supposes that if there is in us any deep, real, abiding, life-shaping thankfulness for the gift of Jesus Christ, it is impossible that our tongues should cleave to the roofs of our mouths, and that we should be contented to live in silence. Loving hearts must speak. What would you think of a husband who never felt any impulse to tell his wife that she was dear to him; or a mother who never found it needful to unpack her heart of its tenderness, even in perhaps inarticulate croonings over the little child that she pressed to her heart? It seems to me that a dumb Christian, a man who is thankful for Christ's sacrifice and never feels the need to say so, is as great an anomaly as either of these I have described.

Brethren! the conventionalities of our modern life, the proper reticence about personal experience, the reverence due to sacred subjects, all these do prescribe caution and tact and many another thing, in limiting the evangelistic side of our speech; but is there any such limitation needful for the eucharistic, the thanksgiving side of our speech? Surely not. In some monasteries and nunneries there used to be a provision made that at every hour of the four and twenty, and at every moment of every hour, there should be one kneeling figure before the altar, repeating the psalter, so that night and day prayer and praise went up. It was a beautiful idea, beautiful as long as it was an idea, and, like a great many other beautiful ideas, made vulgar and sometimes ludicrous when it was put into realisation. But it is the symbol of what we should be, with hearts ever occupied with Him, and the voice of praise rising unintermittently from our hearts singing a quiet tune, all the day and night long, to Him who has loved us and given Himself for us.

And then the other side of this conception of sacrifice that my text puts forth is that of beneficence amongst men, in the general form of doing good, and in the specific form of giving money. Two aspects of this combination of word and work may be suggested. It has a message for us professing Christians. All that the world says about the uselessness of singing psalms, and praying prayers, while neglecting the miserable and the weak, is said far more emphatically in the Bible, and ought to be laid to heart, not because sneering, godless people say it, but because God Himself says it. It is vain to pray unless you work. It is sin to work for yourselves unless you own the bond of sympathy with all mankind, and live to do good and to communicate.' That is a message for others than Christians. There is no real foundation for a broad philanthropy except a deep devotion to God. The service of man is never so well secured as when it is the corollary and second form of the service of God.

III. And So, Lastly, And Only A Word, Note The Divine Delight In Such Sacrifice.

Ah I that is a wonderful thought, With such sacrifices God is well pleased.' Now I take it that that such' covers both the points on which I have been dwelling, and that the sacrifices which please Him are, first, those which are offered on the basis and footing of Christ's sacrifice, and, second, those in which word and work accord well, and make one music, With such sacrifices God is well pleased.'

We are sometimes too much afraid of believing that there is in the divine heart anything corresponding to our delight in gifts that mean love, because we are so penetrated with the imperfection of all that we can do and give; and sometimes because we are influenced by grand philosophic ideas of the divine nature, so that we think it degrading to Him to conceive of anything corresponding to our delight passing across it. But the Bible is wiser and more reverent than that, and it tells us that, however stained and imperfect our gifts, and however a man might reject them with scorn, God will take them if they are' such' --that is, offered through Jesus Christ. I dare say there are many parents who have laid away amongst their treasures some utterly useless thing that one of their little children once gave them. No good in it at all! No; but it meant love. And, depend upon it, if ye, being evil, know how to take good gifts'--though they are useless--from your children, much more will your heavenly Father accept' your stained sacrifices if they come through Christ.

Dear brethren, my text preaches to us what is the true sacrifice of the true priesthood in the Christian Church. There is one Priest who stands alone, offering the one sacrifice that has no parallel nor second. No other shares in His priesthood of expiation and intercession. But around; and deriving their priestly character from Him, and made capable of rendering acceptable sacrifices through Him, stand the whole company of Christian people. And besides these there are no priesthoods and no sacrifices in the Christian vocabulary or in the Christian Church. Would that a generation that seems to he reeling backwards to the beggarly elements of an official priesthood, with all its corruptions and degradations of the Christian community, would learn the lesson of my text! Ye '--all of you, and not any selected number amongst you--ye, all of you are a royal priesthood.' There are only two sacrifices in the Christian Church: the one offered once for all on Calvary, by the High Priest Himself; the sacrifice of ourselves, by ourselves, thank-offerings for Christ and His name, which are the true Eucharist.

Maclaren: Heb 13:20

Great Hopes A Great Duty

The God of peace, that brought again from the dead our Lord Jesus, that groat Shepherd of the sheep, through the blood of the everlasting covenant.'--Heb. 13:20.

A GREAT building needs a deep foundation; a leaping fountain needs a full spring. A very large and lofty prayer follows the words of my text, and these are the foundations on which it rests, the abundant source from which it soars heavenward. The writer asks for his readers nothing less than a complete, all-round, and thorough-going conformity to the will of God; and that should be our deepest desire and our conscious aim, that God may see His own image in us, for nothing less can be well-pleasing in His sight.' But does not such a dream of what we may be seem far too audacious, when we pursue the stained volume of our own lives, and remember what we are? Should we not be content with very much more modest hopes for ourselves, and with a vary partial attainment of them? Yes, if we look at ourselves; but to look at ourselves is not the way to pray, or the way to hope, or the way to grow, or the way to dare. The logic of Christian petitions and Christian expectations starts with God as the premiss, and thence argues the possibility of the impossible. It was because of all this great accumulation of truths, piled up in my text, that the writer found it in his heart to ask such great things for the humble people to whom he was writing, although he well knew that they were far from perfect, and were even in danger of making shipwreck of the faith altogether. My purpose now is to let him lead us along the great array of reasons for his great prayer, that we too may learn to desire and to expect, and to work for nothing short of this alto--the entire purging of ourselves from all evil and sin and the complete assimilation to our Lord. There are three points here: the warrant for our highest expectations in the name of God; the warrant for our highest expectations in the risen Shepherd; the warrant for our highest expectations in the everlasting covenant.

I. The Warrant For Our Highest Expectations In The Name Of God.

The God of peace'--the name comes like a benediction into our restless lives and distracted hearts, and carries us away up into lofty regions, above the mutations of circumstances and the perturbations and agitations of our earthly life. No doubt, there may be some allusion here to the special circumstances of the recipients of this letter, for it is clear from the rest of the Epistle that they had much need for the peace of God to calm their agitations in the prospect of the collapse of the venerable system in which they had lived so long. It is obvious also that there were divisions of opinion amongst themselves, so that the invocation of the God of peace may have had a special sanctity and sweetness to them, considering the circumstances in which they were placed. But the designation has a bearing not so much on the condition of those to whom the words are spoken, as upon the substance of the grand prayer that follows it. It is because He is known to us as being the God of peace' that we may be quite sure that He will' make us perfect in every good work to do His will, working in us that which is well-pleasing in His sight.'

And how does that great name, sweet and strong as it is, bear with it the weight of such an inference as that? Plainly enough because it speaks, first of all, of that which I may call an immanent characteristic of the divine nature. He is the tranquil God, dwelling above all disturbance which comes from variableness and all the shadows cast by turning';' dwelling above all possibilities of irritation or agitation. And yet that great ocean is not stagnant, but through all its depths flow currents of love, and in all its repose is intensest energy. The highest activity coincides with the supremest rest. The wheel revolves so swiftly that it stands as if motionless.

Then, just because of that profound divine repose, we may expect Him, by His very nature, to impart His own peace to the soul that seeks Him. Of course, it can be but the faintest shadow of that divine indisturbance which can ever fall, like a dove's wing, upon our restless lives. But still in the tranquillity of a quiet heart, in the harmonies of a spirit all concentrated on one purpose, in the independence of externals possible to a man who grasps God, in the victory over change which is granted to them who have pierced through the fleeting clouds and have their home in the calm blue beyond, there may be a quiet of heart which does not altogether put to shame that wondrous promise: My peace I give unto you.' It is possible that they' which have believed' should enter into the rest' of God.

But if the impartation of some faint but real echo of His own great repose is the delight of the divine heart, how can it be done? There is only one way by which a man can be made peaceful, and that is by his being made good. Nothing else secures the true tranquillity of a human spirit without its conformity to the divine will. It is submission to the divine commandments and appointments, it is the casting-off of self with all its agitations and troubles, that secures our entering into rest. What a man needs for peace is, that his relations with God should be set right, that his own nature should be drawn into one and harmonised with itself, and that his relations with men should also be rectified.

For the first of these, we know that it is the Christ that died,' who is the means by which the alienation and enmity of heart between us and God can be swept away. For the second of them, we know that the only way by which this anarchic commonwealth within can be brought into harmony and order, and its elements prevented from drawing apart from one another, is that the whole man shall be bowed before God in submission to His will. The heart is like some stormy sea, tossed and running mountains high, and there is only one voice that can say to it, Peace: be still,' and that is the voice of God in Christ. There is only one power that, like the white moon in the nightly sky, can draw the heaped waters round the whole world after itself, and that is the power of Christ in His Cross and Spirit, which brings the disobedient heart into submission, and unites the discordant powers in the liberty of a common service: so, brethren, if we are ever to have quiet hearts, they must come, not from favourable circumstances, nor from anything external. They can only come from the prayer being answered, Unite my heart to fear Thy name,' and then our inner lives will no longer be torn by contending passions--conscience pulling this way and desire that; a great voice saying within, you ought!' and an insistent voice answering, I will not'; but all within will be at one, and then there will be peace. The God of peace sanctify you wholly,' says one of the apostles, bringing out in the expression the same thought, that inasmuch as He who Himself is supreme repose must be infinitely desirous that we, His children, should share in His rest, He will, as the only way by which that rest carl ever be attained, sanctify us wholly. When--and not till, and as soon as--we are thus made holy are we made at rest.

Nor let us forget that, on the other hand, the divine peace, which is shed abroad in our hearts' by the love of God, does itself largely contribute to perfect the holiness of a Christian soul We read that the God of peace shall bruise Satan under your feet shortly,' and also that the peace of God will guard your hearts and minds,' and again that the peace of God will sit as umpire in our hearts, detecting evil, judging actions, awarding the prizes. For, indeed, when that peace lies like a summer morning's light upon our quiet hearts, there will be little in evil that will so attract us as to make us think it worth our while to break the blessed and charmed silence for the sake of any earthly influences or joys. They that dwell in the peace of God have little temptation to buy trouble, remorse perhaps, or agitation, by venturing out into the forbidden ground. So, brethren, the great name of the God of peace is itself a promise, and entitles us to expect the completeness of character which alone brings peace.

Then, further, we have here

II. The Warrant For Our Highest Expectations In The Risen Shepherd.

The God of peace who brought again'--or, perhaps, brought up--from the dead our Lord Jesus, that great Shepherd of the sheep.' Now, it is remarkable that this is the only reference in this Epistle to the Hebrews to the Resurrection of Jesus Christ. The book is full of references to that which presupposes the Resurrection, namely, the ascended life of Jesus as the great High Priest within the veil, and the fact that only this once is the act of resurrection referred to, confirms the idea, that in the New Testament there is no division of thought between the point at which the line begins and the line itself, that the Ascension is but the prolongation of the Resurrection, and the Resurrection is but the beginning of the Ascension. But here the act, rather than the state into which it led, is dwelt upon as being more appropriate to the purpose in hand.

Then we may notice further, that in that phrase, the great Shepherd of the sheep,' there is a quotation from one of the prophets, where the words refer to Moses bringing up the people from the Red Sea. The writer of the Epistle adds to Isaiah's phrase one significant word, and speaks of that great Shepherd,' to remind us of the comparison which he had been running in an earlier part of the letter, between the leader of Israel and Christ.

So, then, we have here brought before us Jesus who is risen and ascended, as the great Shepherd of the sheep. Looking to Him, what are we heartened to believe are the possibilities and the divine purposes for each of those that put their trust in Him? Gazing in thought for a moment on that Lord risen from the grave, with the old love in His heart, and the old greetings upon His lips, we see there, of course, as everybody knows, the demonstration of the persistence of a human life through death, like some stream of fresh water holding on. its course through a salt and stagnant sea, or plunging underground for a short space, to come up again flashing into the sunshine. But we see more than that. We see the measure of the power, as the Apostle has it, that works in us, according to the energy of the might of the power which He wrought in Christ, when He raised Him from the dead.' As we gaze, we see what may be called a type, but what is a great deal more than a type, of the possibilities of the risen life, as it may be lived even here and now, by every poor and humble soul that puts its trust in Him. The Resurrection of Jesus gives us the measure of the power that worketh in us.

But more than that, the risen Shepherd has risen as Shepherd, for the very purpose of imparting, to every soul that trusts in Him, His own life. And unless we grasp that truth, we shall not understand the place of the Resurrection in the Christian scheme, nor the ground on which the loftiest anticipations are not audacious for the poorest soul, and on which anything beneath the loftiest is, for the poorest, beneath what it might and should aspire to. When the alabaster box was broken, the ointment was poured forth and the house was filled with the odour. The risen Christ imparts His life to His people. And nothing short of their entire perfecting in all which is within the possibilities of human beauty and nobleness and purity, will be the adequate issue of that great death and triumphant Resurrection, and of the mighty, quickening power of a new life, which He thereby breathed into the dying world. On His Cross, and from His Tomb, and from His Throne, He has set ageing processes which never can reach their goal--and, blessed be God! never will stop their beneficent working--until every soul of man, however stained and evil, that puts the humblest trust in Him, and lives after His commandment, is become radiant with beauty, complete in holiness, victorious over self and sin, and is set for ever more at the right hand of God. Every anticipation that falls short of that, and all effort that lags behind that anticipation, is an insult to the Christ, and a trampling under foot of the blood of' the covenant wherewith ye are sanctified.'

So, brother, open your mouth wide, and it will be filled. Expect great things; believe that what Jesus Christ came into the world and died to do, what Jesus Christ left the world and lives to carry on, will be done in you, and that you too will be made complete in Him. For the Shepherd leads and the sheep follow--here afar off, often straying, and getting lost or torn by the brambles, and worried by the wolves. But He leads and they do follow, and the time comes when they shall follow the Lamb whithersoever He goeth,' and be close behind Him in all the good pastures of the mountains of Israel. We see not yet all things put under Him,' but we see Jesus and that is enough.

III. The Warrant For Our Highest Expectations In The Everlasting Covenant.

Space will not allow of my entering upon the question as to the precise relation of these final words to the rest of the verse, but their relation to the great purpose of the whole verse is plain enough. It has come to be very unfashionable nowadays to talk about the covenant. People think that it is archaic, technically theological, far away, from daily life, and so on and so on. I believe that Christian people would be a great deal stronger, if there were a more prominent place given in Christian meditations to the great idea that underlies that metaphor. And it is just this, that God is under obligations, taken on Him by Himself, to fulfil to a poor, trusting soul the great promises to which that soul has been drawn to cleave. He has, if I might use such a metaphor, like some monarch, given a constitution to His people. He has not left us to grope as to what His mind and purpose may be. Across the infinite ocean of possibilities, He has marked out on the chart, so to speak, the line which He will pursue. We have His word, and His word is this: After those days, saith the Lord, I will make a new covenant. I will write My law on their inward parts. I will be their God, and they shall be My people.' So the definite, distinct promise, in black and white, so to speak, to every man and woman on the face of the earth, is Come into the bonds of the covenant, by trusting Me, and you will get all that I have promised.'

And that covenant is, as my text says, sealed by the blood.' Which, being turned into less metaphorical English, is just this, that God's infinite pro-pension of beneficence towards each of us, and desire to clothe us in garments of radiant purity, are, by Christ's death, guaranteed as extending to, and working their effects on, every soul that trusts Him. What does that death mean if it does not mean that? Why should He have died on the Cross, unless it were to take away sin?

But the blood of the covenant does not mean only the death by which the covenant is ratified. We shall much misapprehend and narrow New Testament teaching, if we suppose that. The blood is the life.' There is further suggested, then, by the expression, that the vital energy, with which Jesus Christ came from the dead as the Shepherd of the sheep, is the power by which God makes us perfect in every good work to do His will, working in us that which is well-pleasing in His sight.'

So, two practical counsels may close my words. See that you aspire as high as God's purpose concerning you, and do not be content with anything short of the, at least, incipient and progressive accomplishment in your characters and lives, of that great prayer. Again, see that you use the forces which, by the Cross and the Resurrection and the Ascension, are set in motion to make that wondrous possibility a matter-of-fact reality for each of us; and whoever you are, and whatever you have been, be sure of this, that He can lift you from the mud and cleanse you from its stains, and set you at His own right hand in the heavenly places. For the name, and the risen Shepherd, and the blood of the everlasting covenant, make a threefold cord, not to be quickly broken, and able to bear the weight of the loftiest hopes and firmest confidence that we can hang upon it.

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 13:1-6

The design of Christ in giving himself for us, is, that he may purchase to himself a peculiar people, zealous of good works; and true religion is the strongest bond of friendship. Here are earnest exhortations to several Christian duties, especially contentment. The sin opposed to this grace and duty is covetousness, an over-eager desire for the wealth of this world, with envy of those who have more than ourselves. Having treasures in heaven, we may be content with mean things here. Those who cannot be so, would not be content though God raised their condition. Adam was in paradise, yet not contented; some angels in heaven were not contented; but the apostle Paul, though abased and empty, had learned in every state, in any state, to be content. Christians have reason to be contented with their present lot. This promise contains the sum and substance of all the promises; " I will never, no, never leave thee, no, never forsake thee." In the original there are no less than five negatives put together, to confirm the promise: the true believer shall have the gracious presence of God with him, in life, at death, and for ever. Men can do nothing against God, and God can make all that men do against his people, to turn to their good.

MHCC: Heb 13:7-15

The instructions and examples of ministers, who honourably and comfortably closed their testimony, should be particularly remembered by survivors. And though their ministers were some dead, others dying, yet the great Head and High Priest of the church, the Bishop of their souls, ever lives, and is ever the same. Christ is the same in the Old Testament day. as in the gospel day, and will be so to his people for ever, equally merciful, powerful, and all-sufficient. Still he fills the hungry, encourages the trembling, and welcomes repenting sinners: still he rejects the proud and self-righteous, abhors mere profession, and teaches all whom he saves, to love righteousness, and to hate iniquity. Believers should seek to have their hearts established in simple dependence on free grace, by the Holy Spirit, which would comfort their hearts, and render them proof against delusion. Christ is both our Altar and our Sacrifice; he sanctifies the gift. The Lord's supper is the feast of the gospel passover. Having showed that keeping to the Levitical law would, according to its own rules, keep men from the Christian altar, the apostle adds, Let us go forth therefore unto him without the camp; go forth from the ceremonial law, from sin, from the world, and from ourselves. Living by faith in Christ, set apart to God through his blood, let us willingly separate from this evil world. Sin, sinners, nor death, will not suffer us to continue long here; therefore let us go forth now by faith and seek in Christ the rest and peace which this world cannot afford us. Let us bring our sacrifices to this altar, and to this our High Priest, and offer them up by him. The sacrifice of praise to God, we should offer always. In this are worship and prayer, as well as thanksgiving.

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.

MHCC: Heb 13:22-25

So bad are men, and even believers, through the remainders of their corruption, that when the most important, comfortable doctrine is delivered to them for their own good, and that with the most convincing evidence, there is need of earnest entreaty and exhortation that they would bear it, and not fall out with it, neglect it, or reject it. It is good to have the law of holy love and kindness written in the hearts of Christians, one towards another. Religion teaches men true civility and good breeding. It is not ill-tempered or uncourteous. Let the favour of God be toward you, and his grace continually working in you, and with you, bringing forth the fruits of holiness, as the first-fruits of glory.

Matthew Henry: Heb 13:1-17

The design of Christ in giving himself for us is that he may purchase to himself a peculiar people, zealous of good works. Now the apostle calls the believing Hebrews to the performance of many excellent duties, in which it becomes Christians to excel.

I. To brotherly love (Heb 13:1), by which he does not only mean a general affection to all men, as our brethren by nature, all made of the same blood, nor that more limited affection which is due to those who are of the same immediate parents, but that special and spiritual affection which ought to exist among the children of God. 1. It is here supposed that the Hebrews had this love one for another. Though, at this time, that nation was miserably divided and distracted among themselves, both about matters of religion and the civil state, yet there was true brotherly love left among those of them who believed on Christ; and this appeared in a very eminent manner presently after the shedding forth of the Holy Ghost, when they had all things common, and sold their possessions to make a general fund of subsistence to their brethren. The spirit of Christianity is a spirit of love. Faith works by love. The true religion is the strongest bond of friendship; if it be not so, it has its name for nothing. 2. This brotherly love was in danger of being lost, and that in a time of persecution, when it would be most necessary; it was in danger of being lost by those disputes that were among them concerning the respect they ought still to have to the ceremonies of the Mosaic law. Disputes about religion too often produce a decay of Christian affection; but this must be guarded against, and all proper means used to preserve brotherly love. Christians should always love and live as brethren, and the more they grow in devout affection to God their heavenly Father the more they will grow in love to one another for his sake.

II. To hospitality: Be not forgetful to entertain strangers for his sake, Heb 13:2. We must add to brotherly kindness charity. Here observe, 1. The duty required - to entertain strangers, both those that are strangers to the commonwealth of Israel, and strangers to our persons, especially those who know themselves to be strangers here and are seeking another country, which is the case of the people of God, and was so at this time: the believing Jews were in a desperate and distressed condition. But he seems to speak of strangers as such; though we know not who they are, nor whence they come, yet, seeing they are without any certain dwelling place, we should allow them room in our hearts and in our houses, as we have opportunity and ability. 2. The motive: Thereby some have entertained angels unawares; so Abraham did (Gen. 18), and Lot (Gen. 19), and one of those that Abraham entertained was the Son of God; and, though we cannot suppose this will ever be our case, yet what we do to strangers, in obedience to him, he will reckon and reward as done to himself. Mat 25:35, I was a stranger, and you took me in. God has often bestowed honours and favours upon his hospitable servants, beyond all their thoughts, unawares.

III. To Christian sympathy: Remember those that are in bonds, Heb 13:3. Here observe,

1. The duty - to remember those that are in bonds and in adversity. (1.) God often orders it so that while some Christians and churches are in adversity others enjoy peace and liberty. All are not called at the same time to resist unto blood. (2.) Those that are themselves at liberty must sympathize with those that are in bonds and adversity, as if they were bound with them in the same chain: they must fell the sufferings of their brethren.

2. The reason of the duty: As being yourselves in the body; not only in the body natural, and so liable to the like sufferings, and you should sympathize with them now that others may sympathize with you when your time of trial comes; but in the same mystical body, under the same head, and if one member suffer all the rest suffer with it, 1Co 12:26. It would be unnatural in Christians not to bear each other's burdens.

IV. To purity and chastity, Heb 13:4. Here you have, 1. A recommendation of God's ordinance of marriage, that it is honourable in all, and ought to be so esteemed by all, and not denied to those to whom God has not denied it. It is honourable, for God instituted it for man in paradise, knowing it was not good for him to be alone. He married and blessed the first couple, the first parents of mankind, to direct all to look unto God in that great concern, and to marry in the Lord. Christ honoured marriage with his presence and first miracle. It is honourable as a means to prevent impurity and a defiled bed. It is honourable and happy, when persons come together pure and chaste, and preserve the marriage bed undefiled, not only from unlawful but inordinate affections. 2. A dreadful but just censure of impurity and lewdness: Whoremongers and adulterers God will judge. (1.) God knows who are guilty of such sins, no darkness can hide them from him. (2.) He will call such sins by their proper names, not by the names of love and gallantry, but of whoredom and adultery, whoredom in the single state and adultery in the married state. (3.) He will bring them into judgment, he will judge them, either by their own consciences here, and set their sins in order before them for their deep humiliation (and conscience, when awakened, will be very severe upon such sinners), or he will set them at his tribunal at death, and in the last day; he will convict them, condemn them, and cast them out for ever, if they die under the guilt of this sin.

V. To Christian contentment, Heb 13:5, Heb 13:6. Here observe, 1. The sin that is contrary to this grace and duty - covetousness, an over eager desire of the wealth of this world, envying those who have more than we. This sin we must allow no place in our conversation; for, though it be a secret lust lurking in the heart, if it be not subdued it will enter into our conversation, and discover itself in our manner of speaking and acting. We must take care not only to keep this sin down, but to root it out of our souls. 2. The duty and grace that is contrary to covetousness - being satisfied and pleased with such things as we have; present things, for past things cannot be recalled, and future things are only in the hand of God. What God gives us from day to day we must be content with, though it fall short of what we have enjoyed heretofore, and though it do not come up to our expectations for the future. We must be content with our present lot. We must bring our minds to our present condition, and this is the sure way to contentment; and those who cannot do it would not be contented though God should raise their condition to their minds, for the mind would rise with the condition. Haman was the great court-favourite, and yet not contented - Ahab on the throne, and yet not contented - Adam in paradise, and yet not contented; yea, the angels in heaven, and yet not contented; but Paul, though abased and empty, had learned in every state, in any state, therewith to be content. 3. What reason Christians have to be contented with their lot. (1.) God hath said, I will never leave thee, nor forsake thee, Heb 13:5, Heb 13:6. This was said to Joshua (Jos 1:5), but belongs to all the faithful servants of God. Old Testament promises may be applied to New Testament saints. This promise contains the sum and substance of all the promises. I will never, no, never leave thee, nor ever forsake thee. Here are no fewer than five negatives heaped together, to confirm the promise; the true believer shall have the gracious presence of God with him in life, at death, and for ever. (2.) From this comprehensive promise they may assure themselves of help from God: So that we may boldly say, The Lord is my helper; I will not fear what man shall do unto me, Heb 13:6. Men can do nothing against God, and God can make all that men do against his people to turn to their good.

VI. To the duty Christians owe to their ministers, and that both to those that are dead and to those that are yet alive.

1. To those that are dead: Remember those that have had the rule over you, Heb 13:7. Here observe,

(1.) The description given of them. They were such as had the rule over them, and had spoken to them the word of God; their guides and governors, who had spoken to them the word of God. Here is the dignity to which they were advanced - to be rulers and leaders of the people, not according to their own will, but the will and word of God; and this character they filled up with suitable duty: they did not rule at a distance, and rule by others, but they ruled by personal presence and instruction, according to the word of God.

(2.) The duties owing to them, even when they were dead.

[1.] " Remember them - their preaching, their praying, their private counsel, their example."

[2.] " Follow their faith; be stedfast in the profession of the faith they preached to you, and labour after the grace of faith by which they lived and died so well. Consider the end of their conversation, how quickly, how comfortably, how joyfully, they finished their course!"Now this duty of following the same true faith in which they had been instructed the apostle enlarges much upon, and presses them earnestly to it, not only from the remembrance of their faithful deceased guides, but from several other motives.

First, From the immutability and eternity of the Lord Jesus Christ. Though their ministers were some dead, others dying, yet the great head and high priest of the church, the bishop of their souls, ever lives, and is ever the same; and they should be stedfast and immovable, in imitation of Christ, and should remember that Christ ever lives to observe and reward their faithful adherence to his truths, and to observe and punish their sinful departure from him. Christ is the same in the Old Testament day, in the gospel day, and will be so to his people for ever.

Secondly, From the nature and tendency of those erroneous doctrines that they were in danger of falling in with.

a. They were divers and various (Heb 13:9), different from what they had received from their former faithful teachers, and inconsistent with themselves.

b. They were strange doctrines: such as the gospel church was unacquainted with foreign to the gospel.

c. They were of an unsettling, distracting nature, like the wind by which the ship is tossed, and in danger of being driven from its anchor, carried away, and split upon the rocks. They were quite contrary to that grace of God which fixes and establishes the heart, which is an excellent thing. These strange doctrines keep the heart always fluctuating and unsettled.

d. They were mean and low as to their subject. They were about external, little, perishing things, such as meats and drinks, etc.

e. They were unprofitable. Those who were most taken with them, and employed about them, got no real good by them to their own souls. They did not make them more holy, nor more humble, nor more thankful, nor more heavenly.

f. They would exclude those who embraced them from the privileges of the Christian altar (Heb 13:10): We have an altar. This is an argument of the great weight, and therefore the apostle insists the longer upon it. Observe,

( a. ) The Christian church has its altar. It was objected against the primitive Christians that their assemblies were destitute of an altar; but this was not true. We have an alter, not a material altar, but a personal one, and that is Christ; he is both our altar, and our sacrifice; he sanctifies the gift. The altars under the law were types of Christ; the brazen altar of the sacrifice, the golden altar of his intercession.

( b. ) This altar furnishes out a feast for true believers, a feast upon the sacrifice, a feast of fat things, spiritual strength and growth, and holy delight and pleasure. The Lord's table is not our altar, but it is furnished with provision from the altar. Christ our passover is sacrificed for us (1Co 5:7), and it follows, therefore let us keep the feast. The Lord's supper is the feast of the gospel passover.

( c. ) Those who adhere to the tabernacle or the Levitical dispensation, or return to it again, exclude themselves from the privileges of this altar, from the benefits purchased by Christ. If they serve the tabernacle, they are resolved to subject themselves to antiquated rites and ceremonies, to renounce their right to the Christian altar; and this part of the argument he first proves and then improves.

[ a. ] He proves that this servile adherence to the Jewish state is a bar to the privileges of the gospel altar; and he argues thus: - Under the Jewish law, no part of the sin-offering was to be eaten, but all must be burnt without the camp while they dwelt in tabernacles, and without the gates when they dwelt in cities: now, if they will still be subject to that law, they cannot eat at the gospel-altar; for that which is eaten there is furnished from Christ, who is the great sin-offering. Not that it is the very sin-offering itself, as the papists affirm; for then it was not to be eaten, but burnt; but the gospel feast is the fruit and procurement of the sacrifice, which those have no right to who do not acknowledge the sacrifice itself. And that it might appear that Christ was really the antitype of the sin-offering, and, as such, might sanctify or cleanse his people with his own blood, he conformed himself to the type, in suffering without the gate. This was a striking specimen of his humiliation, as if he had not been fit either for sacred or civil society! And this shows how sin, which was the meritorious cause of the sufferings of Christ, is a forfeiture of all sacred and civil rights, and the sinner a common plague and nuisance to all society, if God should be strict to mark iniquity. Having thus shown that adherence to the Levitical law would, even according to its own rules, debar men from the Christian altar, he proceeds,

[ b. ] To improve this argument (Heb 13:13-15) in suitable advices. First, Let us go forth therefore unto him without the camp; go forth from the ceremonial law, from sin, from the world, from ourselves, our very bodies, when he calls us. Secondly, Let us be willing to bear his reproach, be willing to be accounted the offscouring of all things, not worthy to live, not worthy to die a common death. This was his reproach, and we must submit to it; and we have the more reason because, whether we go forth from this world to Christ or no, we must necessarily go forth in a little time by death; for here we have no continuing city. Sin, sinners, death, will not suffer us to continue long here; and therefore we should go forth now by faith, and seek in Christ the rest and settlement which this world cannot afford us, Heb 13:14. Thirdly, Let us make a right use of this altar; not only partake of the privileges of it, but discharge the duties of the altar, as those whom Christ has made priests to attend on this altar. Let us bring our sacrifices to this altar, and to this our high priest, and offer them up by him, Heb 13:15, Heb 13:16. Now what are the sacrifices which we must bring and offer on this altar, even Christ? Not any expiatory sacrifices; there is no need of them. Christ has offered the great sacrifice of atonement, ours are only the sacrifices of acknowledgment; and they are, 1. The sacrifice of praise to God, which we should offer up to God continually. In this are included all adoration and prayer, as well as thanksgiving; this is the fruit of our lips; we must speak forth the praises of God from unfeigned lips; and this must be offered only to God, not to angels, nor saints, nor any creature, but to the name of God alone; and it must be by Christ, in a dependence upon his meritorious satisfaction and intercession. 2. The sacrifice of alms-deeds, and Christian charity: To do good, and to communicate, forget now; for with such sacrifices God is well pleased, Heb 13:16. We must, according to our power, communicate to the necessities of the souls and bodies of men; not contenting ourselves to offer the sacrifice of our lips, mere words, but the sacrifice of good deeds; and these we must lay down upon this altar, not depending upon the merit of our good deeds, but of our great high priest; and with such sacrifices as these, adoration and alms thus offered up, God is well pleased; he will accept the offering with pleasure, and will accept and bless the offers through Christ.

2. Having thus told us the duty Christians owe to their deceased ministers, which principally consists in following their faith and not departing from it, the apostle tells us what is the duty that people owe to their living ministers (Heb 13:17) and the reasons of that duty: (1.) The duty - to obey them, and submit themselves to them. It is not an implicit obedience, or absolute submission, that is here required, but only so far as is agreeable to the mind and will of God revealed in his word; and yet it is truly obedience and submission, and that not only to God, but to the authority of the ministerial office, which is of God as certainly, in all things belonging to that office, as the authority of parents or of civil magistrates in the things within their sphere. Christians must submit to be instructed by their ministers, and not think themselves too wise, too good, or too great, to learn from them; and, when they find that ministerial instructions are agreeable to the written word, they must obey them. (2.) The motives to this duty. [1.] They have the rule over the people; their office, though not magisterial, yet is truly authoritative. They have no authority to lord it over the people, but to lead them in the ways of God, by informing and instructing them, explaining the word of God to them, and applying it to their several cases. They are not to make laws of their own, but to interpret the laws of God; nor is their interpretation to be immediately received without examination, but the people must search the scriptures, and so far as the instructions of their minister are according to that rule they ought to receive them, not as the word of men, but, as they are indeed, the word of God, that works effectually in those that believe. [2.] They watch for the souls of the people, not to ensnare them, but to save them; to gain them, not to themselves, but to Christ; to build them up in knowledge, faith, and holiness. They are to watch against every thing that may be hurtful to the souls of men, and to give them warning of dangerous errors, of the devices of Satan, of approaching judgments; they are to watch for all opportunities of helping the souls of men forward in the way to heaven. [3.] They must give an account how they have discharged their duty, and what has become of the souls committed to their trust, whether any have been lost through their neglect, and whether any of them have been brought in and built up under their ministry. [4.] They would be glad to give a good account of themselves and their hearers. If they can then give in an account of their own fidelity and success, it will be a joyful day to them; those souls that have been converted and confirmed under their ministry will be their joy, and their crown, in the day of the Lord Jesus. [5.] If they give up their account with grief, it will be the people's loss as well as theirs. It is the interest of hearers that the account their ministers give of them may be with joy, and not with grief. If faithful ministers be not successful, the grief will be theirs, but the loss will be the people's. Faithful ministers have delivered their own souls, but a fruitless and faithless people's blood and ruin will be upon their own heads.

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 13:1-6

As he comes to the close of the letter, the writer to the Hebrews turns to practical things. Here he outlines five essential qualities of the Christian life.

(i) There is brotherly love. The very circumstances of the early Church sometimes threatened brotherly love. The very fact that they took their religion as seriously as they did was in one sense a danger. In a Church which is threatened from the outside and desperately in earnest in the inside, there are always two dangers. First, there is the danger of heresy-hunting. The very desire to keep the faith pure tends to make men eager to track down and eliminate the heretic and the man whose faith has gone astray. Second, there is the danger of stern and unsympathetic treatment of the man whose nerve and faith have failed. The very necessity of unswerving loyalty in the midst of a heathen and a hostile world tends to add rigorousness to the treatment of the man who in some crisis had not the courage to stand for his faith. It is a great thing to keep the faith clean; but when the desire to do so makes us censorious, harsh and unsympathetic, brotherly love is destroyed and we are left with a situation which may be worse than the one we tried to avoid. Somehow or other we have to combine two things--an earnestness in the faith and a kindness to the man who has strayed from it.

(ii) There is hospitality. The ancient world loved and honoured hospitality. The Jews had a saying: "There are six things the fruit of which a man eats in this world and by which his horn is raised in the world to come." And the list begins: "Hospitality to the stranger and visiting the sick." The Greeks gave Zeus, as one of his favourite titles, the title Zeus Xenios, which means Zeus, the god of strangers. The wayfaring man and the stranger were under the protection of the king of the gods. Hospitality, as Moffatt says, was an article of ancient religion.

Inns were filthy, ruinously expensive, and of low repute. The Greek had always a shrinking from hospitality given for money; inn-keeping seemed to him an unnatural affair. In The Frogs of Aristophanes, Dionysus asks Heracles, when they are discussing finding a lodging, if he knows where there are fewest fleas. Plato in The Laws speaks of the inn-keeper holding travellers to ransom. It is not without significance that Josephus says that Rahab, the harlot who harboured Joshua's scouts in Jericho, kept an inn. When Theophrastus wrote his character sketch of the reckless man, he said that he was fit to keep an inn or run a brothel; he put both occupations on the same level.

In the ancient world there was a rather wonderful system of what were called "guest friendships." Throughout the years families, even when they had lost active touch with each other, had an arrangement that at any time needful they would make accommodation available for each other. This hospitality was even more necessary in the circle of the Christians. Slaves had no home of their own to which to go. Wandering preachers and prophets were always on the roads. On the ordinary business of life, Christians had journeys to make. Both their price and their moral atmosphere made the public inns impossible. There must in those days have been many isolated Christians fighting a lonely battle. Christianity was, and still should be, the religion of the open door. The writer to the Hebrews says that those who have given hospitality to strangers have sometimes, all unaware, entertained the angels of God. He is thinking of the time when the angel came to Abraham and Sarah to tell them of the coming of a son (Gen 18:1.) and of the day when the angel came to Manoah to tell him that he would have a son (Jdg 13:3.).

(iii) There is sympathy for those in trouble. It is here we see the early Christian Church at its loveliest. It often happened that the Christian landed in prison and worse. It might be for his faith; it might be for debt, for the Christians were poor; it might be that they were captured by pirates or brigands. It was then that the Church went into action.

Tertullian in The Apology writes: "If there happen to be any in the mines, or banished to the islands, or shut up in prisons for nothing but their fidelity to the cause of God's Church, they become the nurslings of their confession." Aristides the heathen orator said of the Christians: "If they hear that any one of their number is imprisoned or in distress for the sake of their Christ's name, they all render aid in his necessity and, if he can be redeemed, they set him free." When Origen was young it was said of him: "Not only was he at the side of the holy martyrs in their imprisonment and until their final condemnation but, when they were led to death, he boldly accompanied them into danger."

Sometimes Christians were condemned to the mines which was almost like being sent to Siberia. The Apostolic Constitutions lay it down: "If any Christian is condemned for Christ's sake to the mines by the ungodly, do not overlook him but from the proceeds of your toil and sweat send him something to support himself and to reward the soldier of Christ." The Christians sought out their fellow Christians even in the wilds. There was actually a little Christian Church in the mines at Phaeno.

Sometimes Christians had to be ransomed from robbers and brigands. The Apostolic Constitutions lay it down: "All monies accruing from honest labour do ye appoint and apportion to the redeeming of the saints ransoming thereby slaves and captives and prisoners, people who are sore abused or condemned by tyrants." When the Numidian robbers carried off their Christian friends, the Church at Carthage raised the equivalent of L1,000 to ransom them and promised more. There were actually cases where Christians sold themselves as slaves to find money to ransom their friends.

They were even prepared to bribe their way into gaol. The Christians became so notorious for their help to those in gaol that at the beginning of the fourth century the Emperor Licinius passed new legislation that "no one was to show kindness to sufferers in prison by supplying them with food and that no one was to show mercy to those starving in prison." It was added that those who were discovered so doing would be compelled to suffer the same fate as those they tried to help.

These instances are taken from Harnack's Expansion of Christianity and many others could be added. In the early days no Christian in trouble for his faith was ever neglected or forgotten by his fellow Christians.

(iv) There is purity. First, the marriage bond is to be universally respected. This may mean either of two almost opposite things. (a) There were ascetics who despised marriage. Some even went the length of castrating themselves to secure what they thought was purity. Origen, for instance, took that course. Even a heathen like Galen, the physician, noted of the Christians that "they include men and women who refrain from cohabiting all their lives." The writer to the Hebrews insists against these ascetics that the marriage bond is to be honoured and not despised. (b) There were those who were ever liable to relapse into immorality. The writer to the Hebrews uses two words. The one denotes adulterous living; the other denotes all kinds of impurity, such as unnatural vice. Into the world the Christians brought a new ideal of purity. Even the heathen admitted that. Galen, in the passage we have already quoted, goes on: "And they also number individuals who, in ruling and controlling themselves and in their keen pursuit of virtue, have attained a pitch not inferior to that of real philosophers." When Pliny, the governor of Bithynia, examined the Christians and reported back to Trajan, the Emperor, he had to admit, even although he was looking for a charge on which to condemn them, that at their Lord's Day meeting: "They bound themselves by an oath not for any criminal end but to avoid theft or robbery or adultery, never to break their word nor repudiate a deposit when called upon to refund it." In the early days the Christians presented such a purity to the world that not even their critics and their enemies could find a fault in it.

(v) There is contentment. The Christians must be free from the love of money. He must be content with what he has, and why should he not be for he possesses the continual presence of God? Hebrews quotes two great Old Testament passages--Jos 1:5 and Psa 118:6--to show that the man of God needs nothing more because he has with him always the presence and the help of God. Nothing that man can give him can improve on that.

Barclay: Heb 13:7-8

Implicit in this passage is a description of the real leader of men.

(i) The real leader of the Church preaches Christ and thereby brings men to him. Leslie Weatherhead somewhere tells of a public schoolboy who decided to enter the ministry. He was asked when he had come to that decision and said it was after hearing a certain sermon in his school chapel. He was asked the name of the preacher and his answer was that he had no memory of the preacher's name. All he knew was that he had shown him Jesus. The duty of the real preacher is to obliterate himself and show men nothing but Christ.

(ii) The real leader of the Church lives in the faith and thereby brings Christ to men. A saint has been defined as "a man in whom Christ lives again." The duty of the real preacher is not so much to talk to men about Christ as to show them Christ in his own life. Men listen not so much to what he is saying as to what he is.

(iii) The real leader, if need be, dies in loyalty. He shows men how to live and is prepared to show them how to die. Jesus, having loved his own, loved them to the end; and the real leader, having loved Jesus, loves him to the end. His loyalty never stops halfway.

(iv) Thereby the real leader leaves to those who come after two things--an example and an inspiration. Quintilian, the Roman master of oratory, said: "It is a good thing to know, and always to keep turning over in the mind, the things which were illustriously done of old." Epicurus advised his disciples continuously to remember those of old time who lived with virtue.

If there is one thing more than another that the world and the Church need in every generation, it is leadership like that.

Then the writer to the Hebrews moves on to another great thought. It is in the nature of things that all earthly leaders must come and go. They have their part in the drama of life and then the curtain comes down. But Jesus Christ is the same yesterday and today and for ever. His pre-eminence is permanent; his leadership is for ever. Therein lies the secret of earthly leadership; the real leader is the man who is himself led by Jesus Christ. He who walked the ways of Galilee is as powerful as ever to smite evil and to love the sinner; and, as then he chose twelve to be with him and sent them out to do his work, so now he is still seeking those who will bring men to him and him to men.

Barclay: Heb 13:9-16

It may be that no one will ever discover the precise meaning behind this passage. Clearly there was some false teaching going on in the Church to which this letter was written. The writer to the Hebrews did not need to describe it; his readers knew all about it, because some of them had succumbed to it and all were in danger of it. As to what it was, we can only guess.

We may start with one basic fact. The writer to the Hebrews is convinced that real strength comes to a man's heart only from the grace of God and that what people eat and drink has nothing to do with their spiritual strength. So then in the Church to which he was writing there were some who placed too much importance on laws about food. There are certain possibilities.

(i) The Jews had rigid food laws, laid down at length in Lev 11 . They believed they could serve and please God by eating and by not eating certain foods. Possibly there were some in this Church who were ready to abandon their Christian liberty and once again put themselves under the yoke of Jewish rules and regulations about food, thinking that by so doing they were going to add strength to their spiritual life.

(ii) Certain Greeks had very definite ideas about food. Long ago Pythagoras had been like that. He believed in reincarnation, that a man's soul passed from body to body until finally it merited release. That release could be hastened by prayer and meditation and discipline and asceticism; and so the Pythagoreans were vegetarians. There were people called Gnostics who were much the same. They believed that matter was altogether bad and that a man must concentrate on spirit which is altogether good. They therefore believed that the body was altogether bad and that a man ought to discipline it and treat it with the greatest austerity. They cut down food to the bare minimum and they, too, abstained from meat. There were any number of Greeks who thought that by what they ate or refused to eat they were strengthening their spiritual life and releasing their soul.

(iii) Neither of these things seems quite to fit. This eating and drinking has something to do with the body of Jesus. The writer to the Hebrews goes back to the regulations for the Day of Atonement. According to these regulations, the body of the bullock which was an offering for the sins of the High Priest and the body of the goat which was an offering for the sins of the people must be totally consumed with fire in a place outside the camp (Lev 16:27). They were sin offerings and the point is that even if the worshippers had wished to eat their flesh they could not do so. The writer to the Hebrews sees Jesus as the perfect sacrifice. The parallel for him is complete because Jesus, too, was sacrificed "outside the gate" that is, outside the city wall of Jerusalem. Crucifixions were always carried out outside a town. Jesus, then, was a sin-offering for men; and it follows that, just as none could eat of the flesh of the sin-offering on the Day of Atonement, no one can eat of his flesh.

It may be that here we have the clue. There may have been a little group in this Church who, either at the sacrament or at some common meal where they consecrated their food to Jesus, claimed that they were in fact eating the body of Christ. They may have persuaded themselves that because they had consecrated their food to Christ, his body had entered into it. That was indeed what the religious Greeks believed about their gods. When a Greek sacrificed he was given back part of the meat. Often he made a feast for himself and his friends within the temple where the sacrifice had been made; and he believed that when he ate the meat of the sacrifice, the god to whom that meat had been sacrificed was in it and entered into him. It may well be that certain Greeks had brought their own ideas into Christianity with them; and talked about eating the body of Christ.

The writer to the Hebrews believed with all the intensity of his being that no food can bring Christ into a man and that Christ can enter into him only by grace. It is quite likely that we have here a reaction against an overstressing of the sacraments. It is a notable fact that the writer to the Hebrews never mentions the sacraments; they do not seem to come into his scheme at all. It is likely that, even thus early, there were those who took a mechanical view of the sacraments, forgetting that no sacrament in the world avails anything by itself and that its only use is that in it the grace of God meets the faith of man. It is not the meat but the faith and the grace which matter.

This queer argument has set the writer to the Hebrews thinking. Christ was crucified outside the gate. He was exiled from men and numbered with the transgressors. Therein the writer to the Hebrews sees a picture. We, too, have to sever ourselves from the life of the world and be willing to bear the same reproach as Christ bore. The isolation and the humiliation may come to the Christian as they came to his Saviour.

Hebrews goes further. If the Christian cannot again offer the sacrifice of Christ, what can he offer? The writer says he can offer certain things.

(i) He can offer his continual praise and thanks to God. The ancient peoples sometimes argued that a thank-offering was more acceptable to God than a sin-offering, for when a man offered a sin-offering he was trying to get something for himself, while a thank-offering was the unconditional offering of the grateful heart. The sacrifice of gratitude is one that all may and should bring.

(ii) He can offer his public and glad confession of his faith in the name of Christ. That is the offering of loyalty. The Christian can always offer to God a life that is never ashamed to show whose it is and whom it serves.

(iii) The Christian can offer deeds of kindness to his fellow men. In fact that was something which a Jew knew well. After A.D. 70 the sacrifices of the Temple came to an end when the Temple was destroyed. The Rabbis taught that with the Temple ritual gone, theology, prayer, penitence, the study of the law and charity were sacrifices equivalent to the ancient ritual. Rabbi Jochanan ben Zakkai comforted himself in those sorrowful days by believing that "in the practice of charity he still possessed a valid sacrifice for sin." An ancient Christian writer says: "I expected that thy heart would bear fruit and that thou wouldst worship God, the Creator of all, and unto him continually offer thy prayers by means of compassion; for compassion shown to men by men is a bloodless sacrifice and holy unto God." After all, Jesus himself said: "As you did it to one of the least of these my brethren, you did it to me" (Mat 25:40). The best of all sacrifices to bring to God is the gift of help to one of his children in need.

Barclay: Heb 13:17-20

The writer to the Hebrews lays down the duty of the congregation to its present leaders and its absent leader.

To the present leaders the duty of the congregation is obedience. A Church is a democracy but not a democracy run mad; it must give obedience to those whom it has chosen as its guides. That obedience is not to be given in order to gratify the leaders' sense of power or to increase their prestige. It is to be given so that at the end of the day the leaders may be seen to have lost none of the souls committed to their care. The greatest joy of the leader of any Christian fellowship is to see those whom he leads established in the Christian way. As John wrote: "No greater joy can I have than this, to hear that my children follow the truth" (3Jo 1:4). The greatest sorrow of the leader of any Christian fellowship is to see those whom he leads growing further away from God.

To the absent leader the duty of the congregation is that of prayer. It is a Christian duty always to bear our absent loved ones to the throne of God's grace and daily to remember there all who bear the responsibility of leadership and authority. When Stanley Baldwin became Prime Minister of Great Britain, his friends thronged round to congratulate him. He said: "It is not your congratulations I need; it is your prayers."

We must give our respect and our obedience to those set in authority over us in the Church when they are present with us, and when they are absent we must remember them in our prayers.

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 13:1-6

Instructions Regarding Morality 13:1-6

13:1 When love for Jesus Christ falters, love for the brethren normally flags as well (cf. Rom. 12:10; 1 Thess. 4:9-10; 1 Pet. 1:22; 2 Pet. 1:7; 1 John 2:9).

13:2 Abraham entertained angels when he showed them hospitality (Gen. 18). Hospitality (lit. love of strangers) is a concrete expression of Christian love today as it was in the first century (cf. 3 John 5-8).⁴³⁴ Abraham received a special blessing because he showed hospitality, and we may, too (cf. Matt. 25:35). All Christians should practice hospitality (Rom. 12:13), expecially Christian leaders (Titus 1:8).

Have you ever entertained an angel? Since the word "angel" means "messenger," in one sense any time we entertain someone who brings a message from God (e.g., a visiting preacher or missionary) we entertain an angel. In the sense of entertaining a spirit being who comes to us in human form with a message from God, perhaps some have that privilege even today.

13:3 The prisoners in view were evidently Christians who were suffering for their testimonies (cf. 10:34; Matt. 25:36, 40). The existence of a significant number of prisoners supports a date for writing after A.D. 64. The readers might suffer the same fate themselves one day since they were still leading a mortal existence. Paul urged Timothy not to be ashamed of him when he was a prisoner (2 Tim. 1:8). All the Christians in the province of Asia had abandoned Paul then except for those in Onesiphorus' household (2 Tim 1:15-18).

13:4 Christians also need to maintain a high regard for marriage and to remain sexually pure. God's judgment will follow the sexually impure (cf. 12:29). Under the Old Covenant the Israelites were to punish fornicators and adulterers, but under the New Covenant God does it.

"How does God judge fornicators and adulterers? Sometimes they are judged in their own bodies (Rom. 1:24-27). Certainly they will be judged at the final judgment (Rev. 21:8; 22:15). Believers who commit these sins certainly may be forgiven, but they will lose rewards in heaven (Eph. 5:5ff). David was forgiven, but he suffered the consequences of his adultery for years to come; and he suffered in the hardest way: through his own children."⁴³⁵

13:5-6 Greed has lured many believers away from a life of faithful discipleship, as has sexual temptation. We need to cultivate a spirit of contentment so we do not apostatize. Contentment really has nothing to do with how much money we have, though the world generally does not recognize this fact. We have the Lord, and with Him we have all we need. Furthermore He will never abandon us (Matt. 28:20).

"One of the results of persecution has been the loss of property (10:34). In these circumstances, the Christian response is not to grasp all the more eagerly at material wealth, but to rely quietly on God's provision, even in the face of human opposition."⁴³⁶

Constable: Heb 13:7-19

Instructions Regarding Religious Duties 13:7-19

"Within the structure of 13:7-19, vv 7-9 and vv 17-19 constitute the literary frame for the central unit of explanatory parenesis in vv 10-16."⁴³⁷

13:7 The example of our spiritual leaders is one we should follow (cf. 12:1; 13:17, 24). They, as the heroes of faith in chapter 11, set a good pattern. The outcome of their life if they had died was that they were now with the Lord and already beginning to enjoy some of their eternal inheritance. People tend to forget or to worship their former leaders, but we should remember them and their godly teachings and examples (cf. 1 Thess. 5:12-13).

"In Hebrews discipleship consists in imitating the pattern of response established by past exemplars of faithfulness rather than in following' Jesus (see . . . 6:12 . . .)."⁴³⁸

13:8 Jesus Christ is the content of the message that the leaders had preached to these hearers (cf. v. 7).⁴³⁹ That message and its hero is what this writer had urged his readers not to abandon. The leaders had preached the word of God to these readers, and that preaching culminated in Jesus Christ.

"Jesus is not the object of faith [in this verse or in Hebrews, according to this writer], but the supreme model of it."⁴⁴⁰

"Yesterday' the original leaders preached Jesus Christ, even as the writer does now; the present time can tolerate no other approach to the grace of God (2:9). Forever' recalls the quality of the redemption secured by Jesus Christ (5:9; 9:12, 14-15; 13:20) and of the priesthood of Christ (7:24-25): it is eternal.'"⁴⁴¹

Another less probable interpretation of this verse sees Jesus as the leader who is perpetually available in contrast to the leaders who had preached to these readers but who were now dead.⁴⁴² He had also died and gone to heaven (cf. 12:2). His example of faithfulness as expounded in this epistle should be a continuing encouragement to all believers. He is as faithful to His promises now as He ever was, and He always will be faithful to them.

13:9 We should reject teaching that deviates from apostolic doctrine. The terms "varied and strange" describe a variety of heretical positions. Rather than accepting these ideas we should receive strength by taking in God's grace that comes through His Word (4:12-13; 1 Pet. 2:2). This strength comes from spiritual rather than material food. Evidently one of the strange teachings prevalent when this letter originated was that certain foods or abstinence from certain foods resulted in greater godliness (cf. Col. 2:16; 1 Tim. 4:1-5). This was, of course, what Judaism taught too. Judaism taught that eating food strengthened the heart in the sense that when the Jews ate they gave thanks to God and thus brought Him into their experience (cf. Ps. 104:14-15).⁴⁴³ However, Jesus' death on the cross is the source of both the saving and sustaining grace of God by which we experience strengthening.

"This, I think, is the key message of Hebrews: You can be secure while everything around you is falling apart!'"⁴⁴⁴

13:10 Believers under the Old Covenant ate part of what they offered to God as a peace offering (Lev. 7:15-18). However believers under the New Covenant feed spiritually on Jesus Christ who is our peace offering. Those still under the Old Covenant had no right to partake of Him for spiritual sustenance and fellowship with God since their confidence was still in the Old Covenant.

"Christians had none of the visible apparatus which in those days was habitually associated with religion and worship--no sacred buildings, no altars, no sacrificing priests. Their pagan neighbors thought they had no God, and called them atheists; their Jewish neighbors too might criticize them for having no visible means of spiritual support."⁴⁴⁵

Roman Catholics have tended to see in this "altar" a reference to the mass, whereas Protestants have viewed it as a reference either to Christ Himself or His cross or a heavenly altar. I prefer Christ Himself since it is through Him that we are to offer a sacrifice of praise to God (v. 15; cf. 1 Pet. 2:5).

13:11 Far from defiling those who associated with Jesus Christ, our sin (purification) offering, association with Him leads to holiness. Here the writer compared Jesus to the sin offering that the Jewish high priest offered on the Day of Atonement (cf. Lev. 16:27).

". . . in Hebrews the expression high priest' customarily signals that the field of reference is the annual atonement ritual (cf. 5:3; 7:27; 8:1-3; 9:7, 11, 12, 24-26)."⁴⁴⁶

13:12 Jesus' death outside Jerusalem fulfilled the Day of Atonement ritual in that the high priest burned the remains of the two sacrificial animals outside the precincts of the wilderness camp. It also fulfilled the ritual of that day in that Jesus' execution outside the city involved the shame of exclusion from the sacred precincts. It symbolized His rejection by the Jewish authorities.⁴⁴⁷

13:13 Christians bear Jesus' reproach when we identify ourselves with Him. He suffered reproach, and so do we, when we identify with Him. This was especially true of the original Jewish recipients of this epistle. They needed to sever their emotional and social ties to Judaism.⁴⁴⁸ Jerusalem was no longer their special city (cf. v. 14).

"The exhortation to leave the camp and to identify fully with Jesus introduces a distinctive understanding of discipleship. Jesus' action in going outside the camp' (v 12) set a precedent for others to follow. The task of the community is to emulate Jesus, leaving behind the security, congeniality, and respectability of the sacred enclosure, risking the reproach that fell upon him. Christian identity is a matter of going out' now to him. It entails the costly commitment to follow him resolutely, despite suffering.

"In the context of the allusion to Golgotha in v 12, this summons to discipleship implies following Jesus on the way to the cross . . ."⁴⁴⁹

13:14 The city we seek is the heavenly Jerusalem. Our present habitation on earth is only temporary (cf. 11:26).

13:15-16 Even though God does not require periodic animal and vegetable sacrifices from us, we should offer other sacrifices to Him. These sacrifices include praise (cf. Hos. 14:3), good works, and (even, especially) sharing what we have with others (as well as giving Him ourselves, Rom. 12:1). We should offer these sacrifices of the New Covenant continually.

"In systems like Judaism sacrifices were offered at set times, but for Christians praise goes up all the time."⁴⁵⁰

13:17 The leaders in view are church elders (pastors; cf. vv. 7, 24). These shepherds will have to give account to God one day for their stewardship over us. We should make their work now easier for them by being obedient and submissive to them. Will the leaders of your church be able to tell God that leading you was a pleasure when they stand before Him?

13:18-19 The writer confessed to needing the prayers of his brothers and sisters in the faith. He faced the same pressure to depart from the Lord that they faced. He longed to return to them again wherever they may have been living. He believed their prayers could affect God's timing of his return to them. Hebrews was not originally anonymous since the writer and the readers knew each other.

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.

Constable: Heb 13:22-25

2. Personal Explanations 13:22-25

The closing verses of Hebrews are an addendum to the body of the homily. The writer added them because he felt concern for his addressees and wanted to add a few personal remarks.

13:22 The writer urged his readers again to accept the word of exhortation contained in this epistle rather than rejecting it. It is after all a brief word.

"The definite expression the exhortation' is a synonymous designation for the sermon. It referred specifically to the exposition and application of the Scripture that had been read aloud to the assembled congregation. In a fourth-century description of the liturgy for the consecration of a bishop the homily is designated logous parakleseos, words of exhortation' (Apost. Const. 8.5). This appears to be a fixed expression for the sermon in early Christian circles . . ."⁴⁵²

13:24 The writer obviously composed this epistle during the lifetime of Timothy and after some confinement that Timothy had experienced. Evidently the writer and Timothy were close associates in the Lord's work.

13:25 The term "leaders" refers to local church leaders (cf. vv. 7, 17). The letter probably went to one house-church. The evidence indicates that most first century churches had more than one leader (cf. Tit. 1:5; Acts 14:23; 20:17; Phil. 1:1). It would be strange if the writer sent this letter to someone in one church who was not a leader.

"The multiplicity of house churches suggests why diversity, disunity, and a tendency toward independence were persistent problems in the early Church. Unity and organization became matters of urgent concern. The members of the several house churches in a particular center needed to keep in touch with one another. It was of vital importance that the greetings of the writer be conveyed to all the saints' . . ."⁴⁵³

"Those from Italy" probably refers to Christians who had left Italy rather than to believers currently living there (cf. Acts 18:2).⁴⁵⁴ If this is true, the writer probably wrote from somewhere other than Italy.

13:25 The writer closed with a final benediction and prayer that God's grace would be with his readers in the sense that they would receive strength from it (cf. 2:9; 4:16; 10:19; 12:15; 13:9). This would happen as they persevered faithfully in the truth.

This entire last chapter is an admonition to worship God acceptably, according to the New Covenant.

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

Commentary -- Other

Evidence: Heb 13:8

Jesus has never changed . He has no variableness or shadow of turning ( Jam 1:17 ). Heb 1:12 says of Him, " You are the same, and your years shall not fail."

Evidence: Heb 13:19

Only by imitating the spirit and manner of the Lord Jesus shall we become wise to win souls. CHARLES SPURGEON

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

Bibliography

Andersen, Ward. "The Believer's Rest (Hebrews 4)." Biblical Viewpoint 24:1 (April 1990):31-38.

Bailey, Mark L., and Thomas L. Constable. The New Testament Explorer. Nashville: Word Publishing Co., 1999.

Barclay, William. The Letter to the Hebrews. Daily Study Bible series. 2nd ed. Edinburgh: Saint Andrew Press, 1963.

Bateman, Herbert W., IV. "Two First-Century Messianic Uses of the OT: Heb 1:5-13 and 4QFlor 1.1-19." Journal of the Evangelical Theological Society 38:1 (March 1995):11-27.

Baylis, Charles P. "The Author of Hebrews' Use of Melchizedek from the Context of Genesis." Th.D. dissertation, Dallas Theological Seminary, 1989.

Baxter, J. Sidlow. Explore the Book. 6 vols. London: Marshall, Morgan & Scott, 1965.

Black, David Alan. "A Note on the Structure of Hebrews 12, 1-2." Biblica 68:4 (1987):543-51.

_____. "The Problem of the Literary Structure of Hebrews: An Evaluation and a Proposal." Grace Theological Journal 7:2 (Fall 1986):163-77.

Blaising, Craig A. "The Fulfillment of the Biblical Covenants." In Progressive Dispensationalism, pp. 174-211. By Craig A. Blaising and Darrell L. Bock. Wheaton: Victor Books, 1993.

Bligh, John. "The Structure of Hebrews." Heythrop Journal 5 (April 1964):170-77.

Blomberg, Craig L. "Degrees of Reward in the Kingdom of Heaven?" Journal of the Evangelical Theological Society 35:2 (June 1992):159-72.

Bornkamm, Gunther. Early Christian Experience. New York: Harper & Row, 1969.

Bruce, F. F. The Epistle to the Hebrews. New International Commentary on the New Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1964.

_____. "The Kerygma of Hebrews." Interpretation 23:1 (January 1969):3-19.

Burns, J. Lanier. "A Reemphasis on the Purpose of Tongues." Bibliotheca Sacra 132:527 (July-September 1975):242-49.

Casey, J. M. "Eschatology in Heb 12:14-29: An Exegetical Study." Ph.D. dissertation, Catholic University of Leuven, 1977.

Chafer, Lewis Sperry. Systematic Theology. 8 vols. Dallas: Dallas Seminary Press, 1947-48.

Chitwood, Arlen L. Judgment Seat of Christ. Norman, Okla.: The Lamp Broadcast, Inc., 1986.

Cockerill, G. L. The Melchizedek Christology in Heb. 7:1-28. Ann Arbor, Mich.: University Microfilms International, 1979.

Cole, Timothy J. "Enoch, a Man Who Walked with God." Bibliotheca Sacra 148:591 (July-September 1991):288-97.

Colijn, Brenda B. "Let Us Approach': Soteriology in the Epistle to the Hebrews." Journal of the Evangelical Theological Society 39:4 (December 1996):571-86.

Constable, Thomas L. "Analysis of Bible Books--New Testament." Paper submitted for course 686 Analysis of Bible Books--New Testament. Dallas Theological Seminary, January 1968.

____. "The Substitutionary Death of Christ in Hebrews." Th.M. thesis, Dallas Theological Seminary, 1966.

Cosby, M. R. "The Rhetorical Composition and Function of Hebrews 11 in Light of Example-lists in Antiquity." Ph.D. dissertation, Emory University, 1985.

Cross, Frank M. "The Tabernacle." Biblical Archaeologist 10:3 (September 1947):45-68.

Cullmann, Oscar. The Christology of the New Testament. Revised ed. Translated by Shirley C. Guthrie and Charles A. M. Hall. Philadelphia: Westminster Press, 1963.

Custer, Stewart. "The Awfulness of Apostasy (Hebrews 6)." Biblical Viewpoint 24:1 (April 1990):45-50.

Darby, John Nelson. Synopsis of the Books of the Bible. 5 vols. Revised ed. New York: Loizeaux Brothers Publishers, 1942.

Decker, Rodney J. "The Church's Relationship to the New Covenant." Bibliotheca Sacra 152:607 (July-September 1995):290-305; 608 (October-December 1995):431-56.

Dictionary of the Apostolic Church. Edited by James Hastings. 1915 ed. S.v. "Hebrews, Epistle to the," by F. S. Marsh.

Dictionary of the Bible. Edited by James Hastings. 1910 ed. S.v. "Hebrews, Epistle to," by A. B. Bruce.

Dillow, Joseph C. The Reign of the Servant Kings. Miami Springs, Fla.: Schoettle Publishing Co., 1992.

Dodds, E. R. Pagan and Christian in an Age of Anxiety. New York: Norton, 1965.

Dunham, Duane A. "An Exegetical Examination of the Warnings in the Epistle to the Hebrews." Th.D. dissertation, Grace Theological Seminary, 1974.

Dunn, J. D. G. Baptism in the Holy Spirit. Philadelphia: Westminster Press, 1970.

The Ecclesiastical History of Eusebius Pamphilus. Twin Brooks series. Translated by Christian Frederick Cruse. Popular ed. Grand Rapids: Baker Book House, 1974.

Ellingworth, Paul. The Epistle to the Hebrews: A Commentary on the Greek Text. The New International Greek Testament Commentary series. Grand Rapids: Wm. B. Eerdmans Publishing Co.; and Carlisle, England: Paternoster Press, 1993.

Elliott, J. H. Home for the Homeless: A Sociological Exegesis of 1 Peter. Philadelphia: Fortress Press, 1981.

English, E. Schuyler. Studies in the Epistle to the Hebrews. Reprint ed. Neptune, N.J.: Loizeaux Brothers, 1976.

Estes, Daniel J. "Looking for Abraham's City." Bibliotheca Sacra 147:588 (October-December 1990):399-413.

Fanning, Buist M. "A Theology of Hebrews." In A Biblical Theology of the New Testament, pp. 369-415.

Farrar, F. W. The Epistle of Paul the Apostle to the Hebrews. Cambridge Greek Testament for Schools and Colleges series. Cambridge: University Press, 1894.

Filson, Floyd V. "Yesterday": A Study of Hebrews in the Light of Chapter 13. Studies in Biblical Theology 2nd series 4. Naperville, Ill.: Allenson, 1967.

Gaebelein, Arno C. The Annotated Bible. 4 vols. Reprint ed. Chicago: Moody Press, and New York: Loizeaux Brothers, Inc., 1970.

Gleason, Randall C. "The Old Testament Background of Rest in Hebrews 3:7-4:11." Bibliotheca Sacra 157:627 (July-September 2000):281-303.

_____. "The Old Testament Background of the Warning in Hebrews 6:4-8." Bibliotheca Sacra 155:617 (January-March 1998):62-91.

Glenn, Donald R. "Psalm 8 and Hebrews 2: A Case Study in Biblical Hermeneutics and Biblical Theology." In Walvoord: A Tribute, pp. 39-51. Edited by Donald K. Campbell. Chicago: Moody Press, 1982.

Gourgues, M. "Lecture christologique du Psaume CX et fête de la Pentecôte." Revue Biblique 83 (1976):5-24.

Govett, Robert. Entrance into the Kingdom. Reprint ed. Miami Springs, Fla.: Conley and Schoettle, 1978.

A Greek-English Lexicon of the New Testament. By C. G. Wilke. Revised by C. L. Wilibald Grimm. Translated, revised and enlarged by Joseph Henry Thayer, 1889.

Gromacki, Robert G. Stand Bold in Grace. Grand Rapids: Baker Book House, 1984.

Guthrie, Donald. Hebrews. Tyndale New Testament Commentaries series. Leicester, England: InterVarsity Press, and Grand Rapids: Wm. B. Eerdmans Publishing Co., 1983.

_____. New Testament Introduction. 3 vols. 2nd ed. London: Tyndale Press, 1966.

Harrison, Everett F. "The Theology of the Epistle to the Hebrews." Bibliotheca Sacra 121:484 (October-December 1964):333-40.

Hay, D. M. Glory at the Right Hand: Psalm 110 in Early Christianity. Society of Biblical Literature Monograph Series 18. Nashville: Abingdon Press, 1973.

Hewitt, Thomas. The Epistle to the Hebrews. Tyndale New Testament Commentaries series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1978.

Hodges, Zane C. The Gospel Under Siege. Dallas: Redencion Viva, 1981.

_____. "Hebrews." In The Bible Knowledge Commentary: New Testament, pp. 777-813. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1983.

Hook, H. Phillip. "A Biblical Definition of Faith." Bibliotheca Sacra 121:482 (April-June 1964):133-40.

Horning, Estella B. "Chiasmus, Creedal Structure, and Christology in Hebrews 12:1-2. Biblical Research 23 (1978):37-48.

Hughes, Philip Edgcumbe. "The Blood of Jesus and His Heavenly Priesthood in Hebrews." Bibliotheca Sacra 130:518 (April-June 1973):99-109; 519 (July-September 1973):195-212; 520 (October-December 1973):305-14; 131:521 (January-March 1974):26-33.

_____. A Commentary on the Epistle to the Hebrews. Reprint ed. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1983.

_____. "Hebrews 6:4-6 and the Peril of Apostasy." Westminster Theological Journal 35 (1973):137-55.

Hughes, R. Kent. Hebrews: An Anchor for the Soul. 2 vols. Wheaton: Crossway Books, 1993.

International Standard Bible Encyclopaedia. Edited by James Orr. 1957 ed. S.v. "Hebrews, Epistle to the," by T. Rees.

Josephus, Flavius. The Works of Flavius Josephus. Translated by William Whiston. Antiquities of the Jews. London: T. Nelson and Sons, 1866.

Kaiser, Walter C., Jr. "The Promise Theme and the Theology of Rest." Bibliotheca Sacra 130:518 (April-June 1973):135-50.

Kendall, R. T. Once Saved, Always Saved. Chicago: Moody Press, 1985.

Kent, Homer A., Jr. The Epistle to the Hebrews. Reprint ed. Grand Rapids: Baker Book House, 1983.

Lane, William L. Hebrews 1-8. Word Biblical Commentary series. Dallas: Word Books, 1991.

_____. Hebrews 9-13. Word Biblical Commentary series. Dallas: Word Books, 1991.

Lang, G. H. The Epistle to the Hebrews. London: Paternoster Press, 1951.

Lange, John Peter, ed. Commentary on the Holy Scriptures. 12 vols. Reprint ed. Grand Rapids: Zondervan Publishing House, 1960. Vol 11: Galatians--Hebrews, by Otto Schmoller, Karl Braume, C. A. Auberlen, C. J. Riggenbach, J. J. Van Oosterzee, and Carl Bernhard Moll. Translated by C. C. Starbuck, M. B. Riddle, Horatio B. Hackett, John Lillie, E. A. Washburn, E. Harwood, George E. Day, and A. C. Kendrick.

Lenski, Richard C. H. The Interpretation of the Epistle to the Hebrews and The Epistle of James. Reprint ed. Minneapolis: Augsburg Publishing House, 1963.

Lewis, C. S. Mere Christianity. New York: Macmillan, 1976.

_____. The Problem of Pain. 1940. Reprint ed. London: Collins Press, Fontana Books, 1959.

Lindars, Barnabas. The Theology of the Letter to the Hebrews. Cambridge: Cambridge University Press, 1991.

Lovelace, Richard F. Dynamics of Spiritual Life: An Evangelical Theology of Renewal. Downers Grove, Ill.: InterVarsity Press, 1979.

MacArthur, John F., Jr. Faith Works: The Gospel According to the Apostles. Dallas: Word Publishing, 1993.

_____. Hebrews. Chicago: Moody Press, 1983.

MacDonald, William. Hebrews from Shadow to Substance. Moody Correspondence Course series. Revised ed. Chicago: Moody Bible Institute, 1962.

Mackay, Cameron. "The Argument of Hebrews." Church Quarterly

Review 168 (1967):325-38.

MacLeod, David J. "The Cleansing of the True Tabernacle." Bibliotheca Sacra 152:605 (January-March 1995):60-63.

_____. "The Doctrinal Center of the Book of Hebrews." Bibliotheca Sacra 146:583 (July-September 1989):291-300.

_____. "The Literary Structure of the Book of Hebrews." Bibliotheca Sacra 146:582 (April-June 1989):185-97.

_____. "The Present Work of Christ in Hebrews." Bibliotheca Sacra 148:590 (April-June 1991):184-200.

_____. "The Theology of the Epistle to the Hebrews: Introduction, Prolegomena, and Doctrinal Center." Th.D. dissertation, Dallas Theological Seminary, 1987.

MacRae, G. W. "Heavenly Temple and Eschatology in the Letter to the Hebrews." Semeia 12 (1978):179-99.

Man, Ronald E. "The Value of Chiasm for New Testament Interpretation." Bibliotheca Sacra 141:562 (April-June 1984):146-57.

Manson, W. The Epistle to the Hebrews: An Historical and Theological Reconsideration. London: Hodder and Stoughton, 1951.

Marshall, I. Howard. Kept by the Power of God. Minneapolis: Bethany House Publishers, 1969.

_____. "New Wine in Old Wine-Skins: V. The Biblical Use of the Word Ekklesia.'" Expository Times 84:12 (1973):359-64.

Master, John R. "The New Covenant." In Issues in Dispensationalism, pp. 93-110. Edited by Wesley R. Willis and John R. Master. Chicago: Moody Press, 1994.

Mauro, Philip. God's Pilgrims. Revised ed. New York: Gospel Publishing House, n.d.

McCullough, J. C. "The Impossibility of a Second Repentance in Hebrews." Biblical Theology 20 (1974):1-7.

McNeile, A. H. An Introduction to the Study of the New Testament. 2nd ed. Revised by C. S. C. Williams. Oxford: Clarendon Press, 1965.

Millar, Merland Ray. "What Is the Literary Form of Hebrews 11?" Journal of the Evangelical Theological Society 29:4 (December 1986):411-17.

The Mishnah. Translated by Herbert Danby. London: Oxford University Press, 1933.

Moffatt, James. A Critical and Exegetical Commentary on the Epistle to the Hebrews. International Critical Commentary series. Reprint ed. Edinburgh: T. and T. Clark, 1963.

Montefiore, H. W. A Commentary on the Epistle to the Hebrews. London: Black, 1964.

Morgan, G. Campbell. Living Messages of the Books of the Bible. 2 vols. New York: Fleming H. Revell Co., 1912.

Morris, Leon. "Hebrews." In Hebrews-Revelation. Vol. 12 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein. Grand Rapids: Zondervan Publishing House, 1981.

Mugridge, Alan. "Warnings in the Epistle to the Hebrews." Reformed Theological Review 46:3 (September-December 1987):74-82.

Neal, Marshall. "The New Covenant (Hebrews 8)." Biblical Viewpoint 24:1 (April 1990):59-65.

Neighbor, R. E. If They Shall Fall Away. Reprint ed. Miami Springs, Fla.: Conley and Schoettle, 1984.

Newell, William R. Hebrews Verse by Verse. Chicago: Moody Press, 1947.

Oberholtzer, Thomas Kem. "The Warning Passages in Hebrews." Bibliotheca Sacra 145:577 (January-March 1988):83-97; 578 (April-June 1988):185-96; 579 (July-September 1988):319-28; 580 (October-December 1988):410-19; 146:581 (January-March 1989):67-75.

Parsons, Mikael C. "Son and High Priest: A Study in the Christology of Hebrews." Evangelical Quarterly 60:3 (July 1988):195-215.

Pentecost, J. Dwight. "The Apostles' Use of Jesus' Predictions of Judgment on Jerusalem in A.D. 70." In Integrity of Heart, Skillfulness of Hands, pp. 134-43. Edited by Charles H. Dyer and Roy B. Zuck. Grand Rapids: Baker Book House, 1994.

_____. A Faith That Endures. Grand Rapids: Discovery House Publishers. 1992.

_____. Things to Come. Findlay, Ohio: Dunham Publishing Co., 1958.

_____. Thy Kingdom Come. Wheaton: Scripture Press, Victor Books, 1990.

Peters, George N. H. The Theocratic Kingdom. 3 vols. New York: Funk and Wagnalls, 1884; reprint ed. Grand Rapids: Kregel, 1972.

Peterson, D. G. "An Examination of the Concept of Perfection' in the Epistle to the Hebrews.'" Ph.D. dissertation, University of Manchester, 1978.

_____. "The Prophecy of the New Covenant in the Argument of Hebrews." Reformed Theological Review 38 (1979):74-81.

Pink, Arthur W. An Exposition of Hebrews. Reprint ed. Grand Rapids: Baker Book House, 1974.

Reich, Max I. The Glories of Christ in the Epistle to the Hebrews. Moody Correspondence Course series. Revised ed. Chicago: Moody Bible Institute, 1960.

Rhee, Victor (Sung Yul). "Chiasm and the Concept of Faith in Hebrews 11." Bibliotheca Sacra 155:619 (July-September 1998):327-45.

_____. "Christology and the Concept of Faith in Hebrews 5:11-6:20." Journal of the Evangelical Theological Society 43:1 (March 2000):83-96.

Rice, George E. "Apostasy As a Motif and Its Effect on the Structure of Hebrews." Andrews University Seminary Studies 23:1 (Spring 1985):29-35.

Ridout, Samuel. Lectures on the Epistle to the Hebrews. 6th ed. New York: Loizeaux Brothers, 1943.

Robertson, Archibald Thomas. Word Pictures in the New Testament. 6 vols. Nashville: Broadman Press, 1931.

Robinson, S. E. "The Apocraphal Story of Melchizedek." Journal for the Study of Judaism 18:1 (June 1987):26-39.

Rogers, Cleon L., Jr. "The Davidic Covenant in Acts-Revelation." Bibliotheca Sacra 151:601 (January-March 1994):71-84.

Ross, Robert W. "Hebrews." In The Wycliffe Bible Commentary, pp. 1401-27. Edited by Charles F. Pfeiffer and Everett F. Harrison. Chicago: Moody Press, 1962.

Ryken, Leland. The Literature of the Bible. Grand Rapids: Zondervan Publishing House, 1974.

Ryrie, Charles Caldwell. The Basis of the Premillennial Faith. Neptune, NJ: Loizeaux Brothers, 1953.

_____. "The End of the Law." Bibliotheca Sacra 124:495 (July-September 1967):239-47.

Saucy, Robert L. The Case for Progressive Dispensationalism. Grand Rapids: Zondervan Publishing House, 1993.

Scofield, C. I., ed. The Scofield Reference Bible. New ed. New York: Oxford University Press, 1909.

Scott, Brett R. "Jesus' Superiority over Moses in Hebrews 3:1-6." Bibliotheca Sacra 155:618 (April-June 1998):201-10.

Scott, J. Julius, Jr. "Archegos in the Salvation History of the Epistle to the Hebrews." Journal of the Evangelical Theological Society 29:1 (March 1986):47-54.

Selby, Gary S. "The Meaning and Function of Suneidesis in Hebrews 9 and 10." Restoration Quarterly 28:3 (Third Quarter 1985/86):145-54.

Sharp, Jeffrey R. "Typology and the Message of Hebrews." East Asia Journal of Theology 4:2 (1986):95-103.

Smith, T. C. "An Exegesis of Hebrews 13:1-17." Faith and Mission 7:1 (Fall 1989):70-78.

Soden, John. "The Use of Psalm 45:7-8 (6-7) in Hebrews 1:8-9." Exegesis and Exposition 2:1 (Summer 1987):51-70.

Spencer, William David. "Christ's Sacrifice as Apologetic: An Application of Heb 10:1-18." Journal of the Evangelical Theological Society 40:2 (June 1997):189-97.

Stanton, Gerald B. Kept from the Hour. Fourth ed. Miami Springs, Fla.: Schoettle Publishing Co., 1991.

Stedman, Ray C. What More Can God Say? Bible Commentary for Laymen series. Reprint ed. Glendale, Calif.: Gospel Light Publications, Regal Books, 1977.

Swete, H. B. The Ascended Christ. London: Macmillan and Co., 1916.

Swetnam, James. "Form and Content in Hebrews 1-6." Biblica 53 (1972):368-85.

_____. "Form and Content in Hebrews 7-13." Biblica 55 (1974):333-48.

Tenney, Merrill C. "A New Approach to the Book of Hebrews." Bibliotheca Sacra 123:491 (July-September 1966):230-36.

Theological Dictionary of the New Testament. Edited by Gerhard Kittel and Gerhard Fredrich. Translated and edited by Geoffrey W. Bromiley, 1964-74. S. V. "aphistemi, apostasia, dichostasia," by Heinrich Schlier, 1 (1964):512-14.

Thiessen, Henry Clarence. Introduction to the New Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1962.

Thomas, W. H. Griffith. Hebrews: A Devotional Commentary. Reprint ed. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1984.

Thompson, J. W. The Beginnings of Christian Philosophy: The Epistle to the Hebrews. Catholic Biblical Quarterly Monograph Series 13. Washington: The Catholic Biblical Association of America, 1981.

Toussaint, Stanley D. "The Exchatology of the Warning Passages in the Book of Hebrews." Grace Theological Journal 3:1 (Spring 1982):67-80.

Trotter, Andrew H., Jr. Interpreting the Epistle to the Hebrews. Guides to New Testament Exegesis series. Grand Rapids: Baker Book House, 1997.

Vanhoye, Albert. A Structureal Translation of the Epistle to the Hebrews. Translated by James Swetnam. Rome: Pontifical Biblical Institute, 1964.

Wall, Joe L. Going for the Gold. Chicago: Moody Press, 1991.

Waltke, Bruce K. "Cain and His Offering." Westminster Theological Journal 48:2 (Fall 1986):363-72.

Walvoord, John F. Major Bible Prophecies. Grand Rapids: Zondervan Publishing House, 1991.

_____. The Millennial Kingdom. Revised ed. Findlay, Oh: Dunham Publishing Co., 1963.

Ware, Bruce A. "The New Covenant and the People(s) of God." In Dispensationalism, Israel and the Church: The Search for Definition, pp. 68-97. Edited by Craig A. Blaising and Darrell L. Bock. Grand Rapids: Zondervan Publishing House, 1992.

Westcott, Brooke Foss. The Epistle to the Hebrews. Reprint ed. Grand Rapids: Wm. B. Eerdmans Publishing Co., n.d.

Wills, L. "The Form of the Sermon in Hellenistic Judaism and Early Christianity." Harvard Theological Review 77 (1984):277-99.

Wright, G. Ernest. "The Significance of the Temple in the Ancient Near East. Part III: The Temple in Palestine-Syria." Biblical Archaeologist 7:4 (December 1944):65-77.

Wuest, Kenneth S. "Hebrews Six in the Greek New Testament." Bibliotheca Sacra 119:473 (January-March 1962):45-53.

Zuck, Roy B. "The Doctrine of Conscience." Bibliotheca Sacra 126:504 (October-December 1969):329-40.

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.)

====================

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

BIBLIOGRAPHY

Aristotle. The "Art" of Rhetoric . Loeb Classical Library. Translated by J. H. Freese. Cambridge: Harvard University Press, 1926.

____________ . On Rhetoric . Edited and translated by George A. Kennedy. New York, Oxford: Oxford University Press, 1991.

Attridge, Harold W. Hebrews . Hermeneia Commentaries. Edited by Helmut Koester. Philadelphia: Fortress Press, 1989.

Bauer, Walter. A Greek-English Lexicon of the New Testament and Other Early Christian Literature . Translated by William Arndt and F.W. Gingrich. 2nd ed. Revised and augmented by F.W. Gingrich and F.W. Danker. Chicago: University of Chicago Press, 1979.

Beasley-Murray, G.R. "Baptism." The New International Dictionary of New Testament Theology . Vol. 1. Edited by Colin Brown. Grand Rapids: Zondervan, 1975.

Bietenhard, H. "Name." The New International Dictionary of New Testament Theology . Vol. 2. Edited by Colin Brown. Grand Rapids: Zondervan, 1975.

Blass, F., A. Debrunner, and Robert W. Funk. A Greek Grammar of the New Testament and Other Early Christian Literature . Chicago: University of Chicago Press, 1961.

Blowers, Paul. "Patterns of Perfection in Hebrews." Unpublished paper presented to a Fellowship of Professors at Johnson Bible College in Knoxville, Tennessee, September. 21, 1990.

Boatman, Don Earl. Helps From Hebrews . Bible Study Textbook. Joplin, MO: College Press, 1960.

Bromiley, Geoffery, ed. International Standard Bible Encyclopedia . 4 Vols. Rev. ed. Grand Rapids: Eerdmans, 1979.

Brown, Colin, ed. The New International Dictionary of New Testament Theology . 3 Vols. Grand Rapids: Zondervan, 1975.

Brown, Francis, et al . The New Brown-Driver-Briggs-Gesenius Hebrew and English Lexicon . Lafayette, IN: Associated Publishers and Authors, Inc., 1980.

Bruce, F.F. The Epistle to the Hebrews . New International Critical Commentary on the New Testament. Grand Rapids: Eerdmans, 1964.

Calvin, John. The Epistle of Paul the Apostle to the Hebrews . Trans. by William B. Johnston. Grand Rapids: Eerdmans, 1963.

Carson, D.A., Douglas J. Moo and Leon Morris. An Introduction to the New Testament . Grand Rapids: Zondervan, 1992.

Chamberlain, William. An Exegetical Grammar of the Greek New Testament . Grand Rapids: Baker, 1941. Reprinted 1979.

Crouch, Owen. God Has Spoken: Expository Preaching and Teaching - Hebrews . Joplin, MO: College Press, 1983. Reprinted 1990.

Davidson, A.B. The Epistle to the Hebrews . Edinburgh: T. & T. Clark, n.d.

Dods, Marcus. The Epistle to the Hebrews . Vol. IV in The Expositor's Greek Testament. Edited by W. Robertson Nicoll. Grand Rapids: Eerdmans, 1910.

Douglas, J.D., ed. The New Bible Dictionary . 2nd. Ed. Leicester, England: InterVarsity, 1992.

Ellingworth, Paul. Commentary on Hebrews . New International Greek Testament Commentary. Grand Rapids: Eerdmans, 1993.

Elwell, Walter, ed. Evangelical Dictionary of Theology . Grand Rapids: Baker, 1984.

Enos, Theresa, ed. Encyclopedia of Rhetoric and Composition: Communication From Ancient Times to the Information Age . New York: Garland Pub., 1996.

Fant, Clyde E. and Pinson, William E., eds. Twenty Centuries of Great Preaching: An Encyclopedia of Preaching . 23 Vols. Waco, TX: Word Books, 1971.

Feinberg, C.L. "Tithe." The Zondervan Pictorial Encyclopedia of the Bible . Vol. 5. Edited by Merrill C. Tenney. Grand Rapids: Eerdmans, 1974-76.

Fensham, F.C. "Oath." International Standard Bible Encyclopedia , Vol. III, ed. by G. Bromiley. Grand Rapids: Eerdmans, 1979.

Fiensy, David. New Testament Introduction . The College Press NIV Commentary. Joplin, MO: College Press, 1994.

Gooding, D.W. and D.J. Wiseman. "Censer." The New Bible Dictionary . 2nd ed. Edited by J.D. Douglas. Leicester, England: InterVarsity, 1982.

Gregory, T.M. "Oath." The Zondervan Pictorial Encyclopedia of the Bible . Vol. 4. Edited by Merrill C. Tenney. Grand Rapids: Eerdmans, 1974-76.

Guthrie, Donald. "Epistle to the Hebrews," International Standard Bible Encyclopedia , Vol. 2. Edited by G. Bromiley. Grand Rapids: Eerdmans, 1979.

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

____________ . New Testament Introduction . 3rd ed. rev. Downers Grove, IL: Intervarsity Press, 1970.

Hatch, Edwin and Henry Redpath. A Concordance to the Septuagint . Two Volumes including supplement. Graz, Austria: Akademische Druck - Univ. Verlagstalt, 1954.

Héring, Jean. The Epistle to the Hebrews. London: Epworth Press, 1970.

Josephus. Jewish Antiquities . Books I-IV. Loeb Classical Library. Translated by H. St. J. Thackeray. Cambridge: Harvard University Press, 1930.

____________ . The Jewish War . Books IV-VII. Loeb Classical Library. Translated by H. St. J. Thackeray. Cambridge: Harvard University Press, 1928.

Kittel, Gerhard and Gerhard Friedrich, eds. Theological Dictionary of the New Testament . 10 Vols. Translated and edited by Geoffrey Bromiley. Grand Rapids: Eerdmans, 1964-76.

Kistemaker, Simon. Exposition of the Epistle to the Hebrews . New Testament Commentary. Grand Rapids: Baker, 1984.

Konig, Eduard. "Tabernacle." The Jewish Encyclopedia . Ed. by Isadore Singer. New York: KTAV Publishing House, Inc., n.d.

Lane, William L. Hebrews 1-8 . Word Biblical Commentary, Vol. 47A. Edited by David A. Hubbard, John D. W. Watts and Ralph P. Martin. Dallas: Word Books, 1991.

____________ . Hebrews 9-13 . Word Biblical Commentary, Vol. 47A. Edited by David A. Hubbard, John D.W. Watts and Ralph P. Martin. Dallas: Word Books, 1991.

Lenski, R.C.H. The Interpretation of the Epistle to the Hebrews and the Epistle of James . Minneapolis: Augsburg Press, 1966.

Liddell, Henry George and Robert Scott. A Greek-English Lexicon . 9th ed. Rev. and augmented by Sir Henry Stuart Jones. Oxford: Clarendon Press, 1940.

Lindars, Barnabas. "The Rhetorical Structure of Hebrews." New Testament Studies Vol. 35 (1989), pp. 382-406.

Louw, Johannes and Eugene A. Nida, eds. Greek-English Lexicon of the New Testament Based on Semantic Domains . 2 Vols. New York: United Bible Societies, 1988.

Martin, Ralph P. New Testament Foundations: A Guide for Christian Students . 2 Vols. Grand Rapids: Eerdmans, 1978.

Metzger, Bruce M. A Textual Commentary on the Greek Testament . New York, London: United Bible Societies, 1971, corrected edition, 1975.

Meyer, F.B. The Way into the Holiest: Expositions of the Epistle to the Hebrews . Fort Washington, PA: Christian Literature Crusade, 1982.

Milligan, R. Epistle to the Hebrews . The New Testament Commentary, Vol. IX. Cincinnati: Standard Pub., n.d.

Moffat, James. A Critical and Exegetical Commentary on the Epistle to the Hebrews . The International Critical Commentary. Edinburgh: T. & T. Clark, 1924. Reprinted 1968.

Montefiore, Hugh. The Epistle to the Hebrews . Peabody, MA: Hendrickson Publishers, 1964. Reprinted 1987.

Morris, Leon, et al. The Expositor's Bible Commentary , Volume 12. Edited by Frank E. Gaebelein. Grand Rapids: Zondervan, 1981.

Moule, Charles F. Idiom Book of New Testament Greek . 2nd ed. Cambridge: Cambridge University Press, 1959.

Moulton, James H. and George Milligan. The Vocabulary of the Greek Testament: Illustrated from the Papyri and Other Non-Literary Sources . Grand Rapids: Eerdmans, 1930. Reprinted 1980.

Moulton, James H., Wilbert F. Howard and Nigel Turner. A Grammar of New Testament Greek . 4 Vols. Edinburgh: T. & T. Clark, 1963-79.

Moulton, W.F. and A.S. Geden. A Concordance to the Greek Testament . Edinburgh: T. & T. Clark, 1897. 5th ed., 1978.

Nairne, A. The Epistle to the Hebrews . Cambridge: Cambridge University Press, 1921.

Paterson, J. H. "Sea." The Zondervan Pictorial Encyclopedia of the Bible . Vol. 5. Edited by Merrill C. Tenney. Grand Rapids: Eerdmans, 1974-76.

Rahlfs, Alfred, ed. Septuaginta . 2 vols. in 1. Stuttgart: Deutsche Bibel Stiftung, 1935.

Schiappa, Edward. "Protagoras." Encyclopedia of Rhetoric and Composition: Communication . ed. by Theresa Enos. New York: Garland Pub., 1996.

Silva, Moises. "Perfection and Eschatology in Hebrews." Westminster Theological Journal . Vol. 39 (1976), pp. 60-71.

Singer, Isadore, ed. The Jewish Encyclopedia . New York: Ktav Publishing House, Inc., n.d.

Spicq, C. L'Épitre Aux Hebreux . Paris: Librairie Lecoffre, 1952.

Soulen, Richard. Handbook of Biblical Criticism . 2nd ed. Atlanta: John Knox Press, 1976, 1981.

Swetnam, J. "Sacrifice and Revelation in the Epistle to the Hebrews: Observations and Surmises on Hebrew 9, 26." Catholic Biblical Quarterly Vol. 30 (1968), pp. 227-254.

Tenney, Merrill C., ed. The Zondervan Pictorial Encyclopedia of the Bible . 5 Vols. Grand Rapids: Zondervan, 1974-76.

Thayer, Joseph. A Greek-English Lexicon of the New Testament . 4th Edition. Edinburgh: T. & T. Clark, 1901.

Thompson, James. The Letter to the Hebrews . The Living Word Commentary. Edited by Everett Ferguson. Austin, TX: R.B. Sweet Co., 1971.

Trotter, Andrew H., Jr. Interpeting the Epistle to the Hebrews . Guides to New Testament Exegesis. Edited by Scot McKnight. Grand Rapids: Baker, 1996.

Waltke, B.K. "Melchizedek." The Zondervan Pictorial Encyclopedia of the Bible . Vol. 4. Edited by Merrill C. Tenney. Grand Rapids: Zondervan, 1975-76.

Westcott, B.F. The Epistle to the Hebrews . 2nd Edition. 1892. Reprint, Grand Rapids: Eerdmans. 1994.

Wiseman, D.J. "Weights and Measures." The New Bible Dictionary . 2nd ed. Ed. By J.D. Douglas. Leicester, England: InterVarsity, 1982.

Zodhiates, Spiros. The Complete Word Study Dictionary: New Testament . Rev. ed. Chattanooga, TN: AMG Press, 1993.

-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