Day 1409 of 1461 · 2030-11-09
Hebrews 13:1–25
1Let brotherly love continue.
2Don’t forget to show hospitality to strangers, for in doing so, some have entertained angels without knowing it.
3Remember those who are in bonds, as bound with them, and those who are ill-treated, since you are also in the body.
4Let marriage be held in honor among all, and let the bed be undefiled; but God will judge the sexually immoral and adulterers.
5Be free from the love of money, content with such things as you have, for he has said, “I will in no way leave you, neither will I in any way forsake you.”
6So that with good courage we say, “The Lord is my helper. I will not fear. What can man do to me?”
7Remember your leaders, men who spoke to you the word of God, and considering the results of their conduct, imitate their faith.
8Jesus Christ is the same yesterday, today, and forever.
9Don’t be carried away by various and strange teachings, for it is good that the heart be established by grace, not by food, through which those who were so occupied were not benefited.
10We have an altar from which those who serve the holy tabernacle have no right to eat.
11For the bodies of those animals, whose blood is brought into the holy place by the high priest as an offering for sin, are burned outside of the camp.
12Therefore Jesus also, that he might sanctify the people through his own blood, suffered outside of the gate.
13Let’s therefore go out to him outside of the camp, bearing his reproach.
14For we don’t have here an enduring city, but we seek that which is to come.
15Through him, then, let’s offer up a sacrifice of praise to God continually, that is, the fruit of lips which proclaim allegiance to his name.
16But don’t forget to be doing good and sharing, for with such sacrifices God is well pleased.
17Obey your leaders and submit to them, for they watch on behalf of your souls, as those who will give account, that they may do this with joy, and not with groaning, for that would be unprofitable for you.
18Pray for us, for we are persuaded that we have a good conscience, desiring to live honorably in all things.
19I strongly urge you to do this, that I may be restored to you sooner.
20Now may the God of peace, who brought again from the dead the great shepherd of the sheep with the blood of an eternal covenant, our Lord Jesus,
21make you complete 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 the glory forever and ever. Amen.
22But I exhort you, brothers, endure the word of exhortation; for I have written to you in few words.
23Know that our brother Timothy has been freed, with whom, if he comes shortly, I will see you.
24Greet all of your leaders and all the saints. The Italians greet you.
25Grace be with you all. Amen.
About a five-minute read
Drawn from the public-domain commentaries and Spurgeon sermons that cover this exact passage · ~914 words.
Matthew Henry. 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. 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.
Jamieson–Fausset–Brown. Remember--in prayers and acts of kindness. bound with them--by virtue of the unity of the members in the body under one Head, Christ (Co1 12:26). suffer adversity--Greek, "are in evil state." being yourselves also in the body--and so liable to the adversities incident to the natural body, which ought to dispose you the more to sympathize with them, not knowing how soon your own turn of suffering may come. 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. for--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. Make you perfect--properly said of healing a rent; join you together in perfect harmony [BENGEL]. to do his will, working in you-- (Heb 10:36); rather as Greek, "doing in you." Whatever good we do, God does in us. well-pleasing in his sight-- (Isa 53:10; Eph 5:10). through Jesus Christ--"God doing (working) in you that . . . through Jesus Christ" (Phi 1:11). to whom--to Christ.
John Calvin. 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. To keep the alliteration in the text, the words may be rendered thus -- "We trust that we have a good conscience, being desirous to maintain a good conduct." A good conscience is a pure conscience, free from guilt and sinister motives: and to behave or live goodly, as the words are literally, is not to behave honorably or honestly, but to behave or live uprightly according to the rule of God's word; so that the best version is, "Willing in all things to live uprightly." "We trust," is rendered by Doddridge and Macknight, "we are confident;" but our version is preferable. -- Ed.
Jonathan Edwards. Jesus Christ, the same yesterday, to-day, and for ever. the exhortation, which the apostle gives the Christian Hebrews in the verse preceding this, is to remember and follow the good instructions and examples of their ministers, “Remember them who have the rule over you, who have spoken unto you the word of God; whose faith follow, considering the end of their conversation. If they still professed to be Christians or the followers of Jesus Christ, then they should still cleave to the same doctrine that they were taught in their first conversion; they should still follow the faith of them, who had first indoctrinated them in Christianity; for Jesus Christ was the same now that he was then, and therefore, Christianity was obviously the same thing.
C. H. Spurgeon, sermons. When he shall come in all his terrors to condemn, he shall smite by covenant—namely, by the sword of the covenant of Sinai; and if he comes in the splendors of his grace to save, he still comes to us by covenant—namely, the covenant of Zion; the covenant which he has made with the Lord Jesus Christ, the head and representative of his people. It is important, then, since the covenant is the only ladder which reaches from earth to heaven—since it is the only way in which God has intercourse with us, and by which we can deal with him, that we should know how to discriminate between covenant and covenant; and should not be in any darkness or error with regard to what is the covenant of grace, and what is not.
Spurgeon on this passage
Sermons by C. H. Spurgeon on today's passage, quoted word for word from the original New Park Street Pulpit text (1855–1859, public domain), via CCEL.
The Immutability of Christ · Hebrews 13:8
We are one moment holy, kept by the power of God; we are the next moment sinning, led astray by our own lusts; but our Master is for ever the same; pure and never spotted; firm, and never changing—everlastingly Omnipotent, unchangeably Omniscient. Should he come on earth to visit us again, as sure he will, we should find him the same Jesus; as loving, as approachable, as generous, as kind, and though arrayed in nobler garments than he wore when first he visited earth, though no more the Man of Sorrows and griefs acquaintance, yet he would be the same person, unchanged by all his glories, his triumphs, and his joys. But “Thou hast the dew of thy youth.” Christ Jesus, whom we adore, thou art as young as ever!
The Blood of the Everlasting Covenant · Hebrews 13:20
When he shall come in all his terrors to condemn, he shall smite by covenant—namely, by the sword of the covenant of Sinai; and if he comes in the splendors of his grace to save, he still comes to us by covenant—namely, the covenant of Zion; the covenant which he has made with the Lord Jesus Christ, the head and representative of his people. It is important, then, since the covenant is the only ladder which reaches from earth to heaven—since it is the only way in which God has intercourse with us, and by which we can deal with him, that we should know how to discriminate between covenant and covenant; and should not be in any darkness or error with regard to what is the covenant of grace, and what is not. And mark, whenever we come into close and intimate dealings with God, it is sure to be, on our part, also by covenant.
Full commentary on this passage
Matthew Henry
chapter
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).
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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, Co1 12:2…
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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 pri…
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John Calvin
1
Hebrews 13:1-6
1. Let brotherly love continue.
1. Fraterna charitas maneat.
2. Be not forgetful to entertain strangers: for thereby some have entertained angels unawares.
2. Hospitalitatis ne sitis immemores; per hanc enim quosdam latuit quum recipissent Angelos.
3. Remember them that are in bonds, as bound with them; and them which suffer adversity, as being yourselves also in the body.
3. Memores estote vinctorum, tanquam ipsi quoque sitis in corpore.
4. Marriage is honourable in all, and the bed undefiled: but whoremongers and adulterers God will judge.
4. Honorabile in omnibus conjugium et thorus impollutus; scortatores auten et adulteros judicabit Deus.
5. Let your conversation be without covetousness; and be content with such things as ye have: for he hath said, I will never leave thee, nor forsake thee.
5. Sint mores sine avaritia: contenti sitis iis quae adsunt; ipse enim dixit, Non te desero, neque te derelinquo:
6. So that we may boldly say, The Lord is my helper, and I will not fear what man shall do unto me.
6. Ut fidentes dicamus, Dominus mihi adjutor, neque timebo quid faciat mihi homo.
1. Let brotherly love, etc. Probably he gave this command respecting brotherly love, because a secret hatred arising from the haughtiness of the Jews was threatening to rend the Churches. But still this precept is generally very needful, for nothing flows away so easily as love; when everyone thinks of himself more than he ought, he will allow to others less than he ought; and then many offenses happen daily which cause separations. [275]
He calls love brotherly, not only to teach us that we ought to be mutually united together by a peculiar and an inward feeling of love, but also that we may remember that we cannot be Christians without being brethren; for he speaks of the love which the household of faith ought to cultivate one towards another inasmuch as the Lord has bound them closer together by the common bond of adoption. It was therefore a good custom in the primitive Church for Christians to call one another brothers; but now the name as well as the thing itself is become almost obsolete, except that the monks have appropriated to themselves the use of it when neglected by others, while at the same time they show by their discords and intestine factions that they are the children of the evil one.
2. Be not forgetful to entertain strangers, etc. This office of humanity has also nearly ceased to be properly observed among men; for the ancient hospitality, celebrated in histories, is unknown to us, and Inns now supply the place of accommodations for strangers. But he speaks not so much of the practice of hospitality as observed then by the rich; but he rather commends the miserable and the needy to be entertained, as at that time many were fugitives who left their homes for the name of Christ.
And that he might commend this duty the more, he adds, that angels had sometimes been entertained by those who thought that they received only men. I doubt not but that this is to be understood of Abraham and Lot; for having been in the habit of showing hospitality, they without knowing and thinking of any such thing, entertained angels; thus their houses were in no common way honored. And doubtless God proved that hospitality was especially acceptable to him, when he rendered such a reward to Abraham and to Lot. Were any one to object and say, that this rarely happened; to this the obvious answer is, -- That not mere angels are received, but Christ himself, when we receive the poor in his name. In the words in Greek there is a beautiful alliteration which cannot be set forth in Latin.
3. Remember them that are in bonds, or, Be mindful of the bound, etc. There is nothing that can give us a more genuine feeling of compassion than to put ourselves in the place of those who are in distress; hence he says, that we ought to think of those in bonds as though we were bound with them. What follows the first clause, As being yo…
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7
Hebrews 13:7-9
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.
7. Memores estote praefectorum vestrorum, qui loquuti sunt vobis sermonem Dei, quorum intuentes exitum conversationis imitamini fidem.
8. Jesus Christ the same yesterday, and to day, and for ever.
8. Iesus Christus heri et hodie, idem etiam in secula.
9. 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.
9. Doctrinis variis et peregrinis ne circunferamini: bonum enim gratia cor confirmari, non cibis, qui nihil profuerunt iis qui in illis versati sunt.
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]
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]
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 wor…
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10
Hebrews 13:10-15
10. We have an altar, whereof they have no right to eat which serve the tabernacle.
10. Habemus altare, de quo edendi non habent potestatem qui tabernaculo serviunt.
11. For the bodies of those beasts, whose blood is brought into the sanctuary by the high priest for sin, are burned without the camp.
11. Qyiryn ebun abunakuyn ubfertyr sabgyus ori oeccati ub sabcta oer sacerdotem, eorum corpora cremantur extra castra.
12. Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate.
12. Quare et Iesus ut sanctificaret per proprium sanguinem populum, extra portam passus est.
13. Let us go forth therefore unto him without the camp, bearing his reproach.
13. Prinde exeamus ad eum extra castra, probrum ejus ferentes:
14. For here have we no continuing city, but we seek one to come.
14. Non enim habemus hic manentem civitatem, sed futurum inquirimus.
15. 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.
15. Pere ipsum ergo offeramus semper hostiam laudis Deo, hoc est, fructum labiorum confitentium nomini ejus.
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]
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.
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 …
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16
Hebrews 13:16-19
16. But to do good and to communicate forget not: for with such sacrifices God is well pleased.
16. Beneficentiae autem et communicationis ne sitis immemores: talibus enim hostiis delectatur Deus.
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.
17. Parate praefectis vestris ac deferte; ipsi enim vigilant pro animabus vestris tanquam rationem redditurei, ut cum guadio hoc faciant, et non gementes; id enim vobis non expedit.
18. Pray for us: for we trust we have a good conscience, in all things willing to live honestly.
18. Orate pro nobis; confidimus enim quod bonam habemus conscientam, cupientes in omnibus honeste versari.
19. But I beseech you the rather to do this, that I may be restored to you the sooner.
19. Magis autem vos hortor ut id faciatis, quo celerius vobis restituar.
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]
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 dut…
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20
Hebrews 13:20-25
20. 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,
20. Porro Deus pacis, qui eduxit ex mortuis Pastorem ovium magnum in sanguine Testamenti aeterni, Dominum nostrum Iesum,
21. 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 for ever and ever. Amen.
21. Confirmet (alias, aptet, vel, perficiat) vos in omni opere bono, ut faciatis ejus voluntatem, faciens in vobis quod acceptum sit coram ipso, per Iesum Christum, cui gloria in secula seculorum. Amen.
22. And I beseech you, brethren, suffer the word of exhortation: for I have written a letter unto you in few words.
22. Hortar (alias, obsecro) autem vos fratres, suscipite sermonem exhortationis: etenim brevibus verbis scripsi.
23. Know ye that our brother Timothy is set at liberty; with whom, if he come shortly, I will see you.
23. Scitate (alias, scitis) fratrem Timotheum solutum esse, cum quo, si celerius venerit, videbo vos.
24. Salute all them that have the rule over you, and all the saints. They of Italy salute you.
24. Salutate omnes qui praesunt vobis et omnes sanctos: salutant vos Itali.
25. Grace be with you all. Amen.
Gratia cum omnibus vobia. Amen.
Written to the Hebrews from Italy, by Timothy.
Ad Hebroeos scripta ab Italia per Timotheum [291]
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 of katartisai. 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 v "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]
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 Romans 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…
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Jamieson–Fausset–Brown
3
Remember--in prayers and acts of kindness.
bound with them--by virtue of the unity of the members in the body under one Head, Christ (Co1 12:26).
suffer adversity--Greek, "are in evil state."
being yourselves also in the body--and so liable to the adversities incident to the natural body, which ought to dispose you the more to sympathize with them, not knowing how soon your own turn of suffering may come. "One experiences adversity almost his whole life, as Jacob; another in youth, as Joseph; another in manhood, as Job; another in old age" [BENGEL].
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4
is, &c.--Translate, "Let marriage be treated as honorable": as Heb 13:5 also is an exhortation.
in all--"in the case of all men": "among all." "To avoid fornication let EVERY MAN have his own wife" (Co1 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.
the bed undefiled--Translate, as Greek requires "undefiled" to be a predicate, not an epithet, "And let the bed be undefiled."
God will judge--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.
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5
conversation--"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.
such things as ye have--literally, "present things" (Phi 4:11).
I will never leave thee, nor forsake thee--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 (Ch1 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].
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6
may--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?"
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7
Two manifestations of "brotherly love," hospitality and care for those in bonds.
Be not forgetful--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].
entertained angels unawares--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.
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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.
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9
about--rather, as oldest manuscripts read, "carried aside"; namely, compare Eph 4:14.
divers--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).
strange--foreign to the truth.
doctrines--"teachings."
established with grace; not with meats--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 Co1 8:8, Co1 8:13; Co1 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."
which have not profited--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.
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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.
an altar--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."
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15 more notes on this passage are in the library.
Jonathan Edwards
8 · Sermons
April, 1738.
hebrews xiii. 8.
Jesus Christ, the same yesterday, to-day, and for ever.
the exhortation, which the apostle gives the Christian Hebrews in the verse preceding this, is to remember and follow the good instructions and examples of their ministers, “Remember them who have the rule over you, who have spoken unto you the word of God; whose faith follow, considering the end of their conversation. Heb. xiii. 7.
Heb. xiii. 7, 8.
If they still professed to be Christians or the followers of Jesus Christ, then they should still cleave to the same doctrine that they were taught in their first conversion; they should still follow the faith of them, who had first indoctrinated them in Christianity; for Jesus Christ was the same now that he was then, and therefore, Christianity was obviously the same thing. It was not one thing now and another when they were first converted, or even like to any other thing than it always had been. Surely therefore, when Christ and Christianity were thus unchangeable, he would therefore have them not fickle and changeable in their faith, not depart from their former faith, nor be carried about with divers and strange doctrine, as it follows in the next verse.
When it is said that Christ is the same yesterday, to-day, and for ever, by yesterday is meant all time past; by today, the time present; and by for ever, all that is future, from the present time to eternity.
Doctrine. Jesus Christ is the same now that he ever has been and ever will be.
Christ is thus unchangeable in two respects.
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8 · Sermons
I. In his divine nature. As Christ is one of the persons of the Trinity, he is God, and so hath the divine nature, or the Godhead dwelling in him, and all the divine attributes belong to him, of which immutability or unchangeableness is one. Christ in his human nature was not absolutely unchangeable, though his human nature, by reason of its union with the divine, was not liable to those changes to which it was liable, as a mere creature; as for instance, it was indestructible and imperishable. Having the divine nature to uphold it, it was not liable to fall and commit sin, as Adam and the fallen angels did, but yet the human nature of Christ, when he was upon earth, was subject to many changes. It had a beginning; it was conceived in the womb of the Virgin; it was in a state of infancy, and afterwards changed from that state to a state of manhood, and this was attended not only with a change on his body, by his increasing in stature, but also on his. mind; for we read that he not only increased in stature but also in wisdom. Luke ii. 52. And the human nature of Christ was subject to sorrowful changes, though not to sinful ones. He suffered hunger, and thirst, and cold; and at last he suffered dreadful changes by having his body tortured and destroyed, and his soul poured out unto death; and afterwards became subject to a glorious change at his resurrection and ascension. And that his human nature was not liable to sinful changes, as Adam’s or the angels’, was not owing to any thing in his human nature, but to its relation to the divine nature which upheld it. But the divine nature of Christ is absolutely unchangeable, and not liable to the least alteration or variation in any respect. It is the same now as it was before the world was created. It was the same after Christ’s incarnation as before, when Christ was born in a stable, and laid in a manger, and underwent many changes on earth, and at last suffered that dreadful agony in the garden, and suffered on the cross; it made no real alteration in the divine nature; and afterwards when Christ was glorified, and sat on the right hand of the Majesty on high, it made no alteration in his divine nature.
II. Christ is unchangeable in his office. He is unchangeable as the Mediator and Saviour of his church and people. That unchangeableness of Christ in his office of Mediator, appears in several things.
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8 · Sermons
1. This office never ceases to give place to any other to come in his room: Christ is the only Mediator between God and man, that ever has been or ever shall be. He is an everlasting Saviour. There have been typical mediators many, that have continued but a little while, and then have passed away, and others have come in their room; but the great antitype continues for ever. There have been prophets, that have been raised up, and these have died, and others have succeeded them. Moses was not suffered to continue by reason of death; and the dispensation which he introduced was abolished, to give place to another which Christ should introduce. Moses gives place to Christ, but Christ never gives place to any other. John the Baptist was a great prophet. He was Christ’s forerunner; like the morning star, the forerunner of the sun, he shone bright a little while, but his ministry by degrees ceased, and gave way to the ministry of Christ, as the morning star by little and little goes out as the sun rises. John iii. 30. John the Baptist says, ” He must increase, but I must decrease.” But Christ’s ministry never ceases. So the ancient legal priests, they had but a changeable and short lived priesthood. Aaron died, and his son Eleazar succeeded in his room; and so there were many priests, one after another; but Christ continues a priest for ever. Heb. vii. 23, 24. “And they truly were many priests; and they were not suffered to continue by reason of death; but Christ, because he continueth ever, hath an unchangeable priesthood.” These legal priests succeeded one another by inheritance; the father died and the son succeeded him, and then he died and his son succeeded him; but it is observed that Christ, in his priesthood, ” is without father and without mother, without descent.” He had no ancestor that went before him in his priesthood, or any posterity that should succeed him in it. In that respect, Melchizedek is a type of Christ, of whom the Scriptures give us an account, that he was a priest, but seems not to have been a priest by inheritance, as the sons of Aaron were: as Heb. vii. 3. “without father, and without mother, and without descent, having neither beginning of days, nor end of life, but made like unto the Son of God, abideth a priest continually:” and therefore it is said of Christ, Psal. cx. 4. “The Lord hath sworn and will not repent. Thou art a priest for ever after the order of Melchizedek.” Those things that appertain to Christ’s priesthood are everlasting. The tabernacle at which the priests of old officiated, was a tabernacle that men pitched, and therefore a tabernacle that was taken down. It was the holy of holies of old; but Christ is a minister of the true tabernacle and the true sanctuary, which the Lord hath built, and not man. Heb. v. 2. The holy of holies he entered into was heaven; he is priest in a tabernacle which shall never be taken down, and in a temple that shall never be demolished. So the altar on which he offers incense, the priestly garments or robes in which he officiates, are not of a corruptible nature. And so Christ is everlasting with reference to his kingly office. David and Solomon were great kings, and eminent types of Christ: but death put an end to their kingdom and greatness. Earthly monarchies that ever have been, those that have ruled over the bigger part of the known world, as particularly the Grecian and Roman monarchies, they have come to an end, but Christ’s is an everlasting kingdom, his throne is for ever and ever; Heb. i. 8. “Thy throne, O God, is for ever and ever; a sceptre of righteousness is the sceptre of thy kingdom.” Though all other kingdoms shall be demolished, Christ’s kingdom shall stand for ever. Dan. vii. 13, 14.
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12–14 · Notes on the Bible
[289] Heb. xiii. 12, 13, 14. “Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate. Let us go forth therefore unto him without the camp, bearing his reproach, for here we have no continuing city, but we seek one to come.” Christ suffered as one that was not fit to live among men, nor to die in a place where men dwelt; and therefore was carried forth as execrable without the gate to suffer there: such reproach did Christ suffer, and such were the circumstances of the Christian church in those days, that those that would be the faithful followers of Christ must suffer like reproach: they were cast off by the generality of men; they were looked upon as not fit for human society, worthy to be shut out from dwelling with men. Matt. x. 22. “And ye shall be hated of all men for my name’s sake.” If they would cleave to Christ, they must even go forth with him without the camp, and be reputed as unclean as he was: they must be shut without the gates of the city as execrable too, and must bear his reproach, or the same reproach that he bore. So the apostle advises them to be willing to go forth unto him without the camp, bearing his reproach.
But by going forth to Christ without the camp, or the gate of the city, the apostle here seems especially to mean exposing themselves to be shut out as unclean, from the congregation of the Jews, and from the temple and city of Jerusalem, and from the religious society of the Jews in their synagogues, by their forsaking the ancient legal sacrifices and other legal observances for Christ, ver. 9.
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