ANALYSIS OF CHAPTER 13
THE closing chapter of this epistle is made up almost entirely of
exhortations to the performance of various practical duties. The
exhortations relate to the following points:--brotherly love,
Hebrews 13:1; hospitality, Hebrews 13:2; sympathy with those in bonds,
Hebrews 13:3; fidelity in the marriage relation, Hebrews 13:4;
contentment, Hebrews 13:5,6; submission to those in authority,
Hebrews 13:7,8; stability in the doctrines of religion, Hebrews 13:9-15;
benevolence, Hebrews 13:16; obedience to those entrusted with office,
Hebrews 13:17; and special prayer for him who wrote this epistle,
Hebrews 13:18,19. The epistle then closes with a beautiful and impressive
benediction, Hebrews 13:20,21; with an entreaty that they would receive
with favour what had been written, Hebrews 13:22; with the grateful
announcement that Timothy, in whom they doubtless felt a great interest,
was set at liberty, Hebrews 13:23; and with a salutation to all the
saints, Hebrews 13:24,25.
Verse 1. Let brotherly love continue.Implying that it now existed
among them. The apostle had no occasion to reprove them for the want of
it, as he had in regard to some to whom he wrote, but he aims merely to
impress on them the importance of this virtue, and to caution them against
the danger of allowing it ever to be interrupted.
See Barnes "John 13:34".
{b} "continue" 1 Peter 1:22
Verse 2. Be not forgetful to entertain strangers. On the duty of
hospitality, see a full explanation in See Barnes "Romans 12:13".
For thereby some have entertained angels unawares. Without knowing
that they were angels. As Abraham (Genesis 18:2, seq.) and Lot
did, Genesis 19. The motive here urged for doing it is, that by
entertaining the stranger we may perhaps be honoured with the presence of
those whose society will be to us an honour and a blessing. It is not well
for us to miss the opportunity of the presence, the conversation, and the
prayers of the good. The influence of such guests in a family is worth
more than it costs to entertain them. If there is danger that we may
sometimes receive those of an opposite character, yet it is not wise, on
account of such possible danger, to lose the opportunity of entertaining
those whose presence would be a blessing. Many a parent owes the
conversion of a child to the influence of a pious stranger in his family;
and the hope that this may occur, or that our own souls may be blessed,
should make us ready, at all proper times, to welcome the feet of the
stranger to our doors. Many a man, if he had been accosted as Abraham was
at the door of his tent by strangers, would have turned them rudely away;
many a one in the situation of Lot would have sent the unknown guests
rudely from his door; but who can estimate what would have been the
results of such a course on the destiny of those good men and their
families? For a great number of instances in which the heathen were
supposed to have entertained the gods, though unknown to them, see
Wetstein, in loc.
{c} "some" Genesis 18:3; 14:2; 1 John 4:7,20
Verse 3. Remember them that are in bonds. All who are bound;
whether prisoners of war; captives in dungeons; those detained in
custody for trial; those who are imprisoned for righteousness' sake;
or those held in slavery. The word used here will include all instances
where bonds, shackles, chains were ever used. Perhaps there is an
immediate allusion to their fellow-Christians who were suffering
imprisonment on account of their religion, of whom there were doubtless
many at that time; but the principle will apply to every case of those
who are imprisoned or oppressed. The word remember implies more than
that we are merely to think of them. Comp. Exodus 20:8; Ecclesiastes 12:1. It means
that we are to remember them with appropriate sympathy; or as we
should wish others to remember us if we were in their circumstances. That
is, we are
(1.) to feel deep compassion for them;
(2.) we are to remember them in our prayers;
(3.) we are to remember them, as far as practicable, with aid for their
relief. Christianity teaches us to sympathize with all the oppressed, the
suffering, and the sad; and there are more of this class than we commonly
suppose, and they have stronger claims on our sympathy than we commonly
realize. In this land there are not far from ten thousand confined in
prison: the father separated from his children; the husband from his wife;
the brother from his sister; and all cut off from the living world. Their
fare is coarse, and their couches hard, and the ties which bound them to
the living world are rudely snapped asunder. Many of them are in solitary
dungeons; all of them are sad and melancholy men. True, they are there for
crime; but they are men--they are our brothers. They have still the
feelings of our common humanity, and many of them feel their
separation from wife and children and home as keenly as we would. That
God who has mercifully made our lot different from theirs has commanded us
to sympathize with them--and we should sympathize all the more when we
remember that but for his restraining grace we should have been in the
same condition. There are in this land of "liberty," also, nearly three
millions who are held in the hard bondage of slavery. There is the father,
the mother, the child, the brother, the sister. They are held as property;
liable to be sold; having no right to the avails of their own labour;
exposed to the danger of having the tenderest ties sundered at the
will of their master; shut out from the privilege of reading the
word of God; fed on coarse fare; living in wretched hovels; and often
subjected to the painful inflictions of the lash at the caprice of a
passionate driver. Wives and daughters are made the victims of degrading
sensuality, without the power of resistance or redress; the security of
home is unknown; and they are dependent on the will of another man whether
they shall or shall not worship their Creator. We should remember them,
and sympathize with them as if they were our fathers, mothers,
sisters, brothers, or sons and daughters. Though of different colour, yet
the same blood flows in their veins as in ours, (Acts 17:26;) they are
bone of our bone, and flesh of our flesh. By nature they have the same
right to "life, liberty, and the pursuit of happiness," which we and our
children have; and to deprive them of that right is as unjust as it
would be to deprive us and ours of it. They have a claim on our sympathy,
for they are our brethren. They need it, for they are poor and helpless.
They should have it, for the same God who has kept us from that hard lot
has commanded us to remember them. That kind remembrance of them should be
shown in every practicable way. By prayer; by plans contemplating their
freedom; by efforts to send them the gospel; by diffusing abroad the
principles of liberty and of the rights of man; by using our influence to
arouse the public mind in their behalf, we should endeavour to relieve
those who are in bonds, and to hasten the time when "the oppressed shall
go free." On this subject See Barnes " :".
As bound with them. There is great force and beauty in this
expression. Religion teaches us to identify ourselves with all who are
oppressed, and to feel what they suffer as if we endured it ourselves.
Infidelity and atheism are cold and distant. They stand aloof from the
oppressed and the sad. But Christianity unites all hearts in one; binds us
to all the race, and reveals to us, in the case of each one oppressed and
injured, a brother.
And them which suffer adversity. The word here used refers, properly,
to those who are maltreated, or who are injured by others. It does
not properly refer to those who merely experience calamity.
As being yourselves also in the body. As being yourselves exposed to
persecution and suffering, and liable to be injured. That is, do to
them as you would wish them to do to you if you were the sufferer.
When we see an oppressed and injured man, we should remember that it is
possible that we may be in the same circumstances, and that then we shall
need and desire the sympathy of others.
{a} "in bonds" Matthew 25:36
Verse 4. Marriage is honourable in all. The object here is to state
that honour 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 men, or any
condition of life; and it should not be dishonoured 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 honourable 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 dishourable for those who were 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 honourable 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 See Barnes " :".
And the bed undefiled. Fidelity to the marriage vow.
But whoremongers and adulterers God will judge. All licentiousness of
life, and all violations of the marriage covenant, will be severely
punished by God. See Barnes "1 Corinthians 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.
{b} "marriage is honourable" Proverbs 5:15-23
{c} "whoremongers" 1 Corinthians 6:9; Revelation 22:15
Verse 5. Let your conversation. Your conduct--for so the word
conversation is used in the Scriptures. See Barnes "Philippians 1:27".
Be without covetousness. See Barnes "Ephesians 5:3";
See Barnes "Colossians 3:5".
And be to content with such things as ye have.
See Barnes "Philippians 4:11,12"; See Barnes "Matthew 6:25", seq. 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
Matthew 6:25, seq.
For he hath said. That is, God has said.
I will never leave thee, nor forsake thee. See Deuteronomy 31:6; Joshua 1:5;
1 Chronicles 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.
{*} "conversation" "conduct"
{d} "content" Matthew 6:25,34
{e} "hath said" Genesis 28:15
Verse 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 men. It remains yet to be shown that they
who exercise simple trust in God for the supply of their wants are ever
forsaken. Comp. Psalms 37:25.
The Lord is my helper. Substantially this sentiment is found in
Psalms 27:1; Psalms 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.
{f} "boldly say" Psalms 27:1
Verse 7. Remember them which have the rule over you. Marg., "are the
guides." The word here used 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 Hebrews 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 Barnes "Hebrews 6:12".
Considering the end of their conversation. Of their conduct; of their
manner of life. The word here rendered the end--\~ekbasiv\~ --occurs
only here and in 1 Corinthians 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 as 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 for ever, 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 towards living teachers, but toward those who are dead.
Their duty towards living teachers is enforced in Hebrews 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.
{1} "them which" "are the guides"
{a} "faith follow" Hebrews 6:12
{*} "follow" "whose faith imitate"
Verse 8. Jesus Christ, the same yesterday, etc. 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, to-day, 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 for ever. 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 to-day he aids his people, and to-morrow 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.
{b} "same" Revelation 1:4
Verse 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 leave it in the right manner. If it is the head merely
which is convinced, the consequence is bigotry, pride, narrow-mindedness.
If the belief of the truth has its seat in the heart; it will be
accompanied with charity, kindness, good-will to all men. In such a
belief of the truth it is a good thing to have the heart established.
It will produce
(1.) firmness and stability of character;
(2.) charity and kindness to others;
(3.) consolation 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 meters. 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, etc, Which have been of no real benefit
to their souls. See Barnes "1 Corinthians 8:8".
{c} "be not carried" Revelation 1:4
Verse 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 Leviticus 6:25,26; Numbers 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; sad 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. See Barnes "Hebrews 9:2,3". The Jewish
priests and Levites.
Verse 11. For the bodies of those beasts, etc. The word here rendered
"for"--\~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 anew 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 burned 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, etc.
See Barnes "Hebrews 9:7,12".
Are burned without the camp. Leviticus 4:12,21; 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,
afterwards was not lawful to be done in the city."
{a} "without the camp" Leviticus 16:27
Verse 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 Notes on Isaiah 53:8.
If he had been killed in a tumult, it is possible that it might have
been done as in other cases, (comp. the case of Zacharias, son of
Barachias, Matthew 23:35,) even at the altar is 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, John 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, Luke 23:33; comp. See Barnes "Matthew 27:33". Calvary, as
it is now shown, is within the walls of Jerusalem; but there is no reason
to believe that 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,
John 19:20. "This would favour 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 towards 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.
{*} "sanctify" "make expiation for"
{b} "without the gate" John 19:17,18
Verse 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 Iris 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 1 Peter 4:13. Comp. See Barnes " :";
See Barnes "Philippians 3:10"; See Barnes "Colossians 1:24".
{c} "bearing his reproach" Acts 5:41
Verse 14. For here we have no continuing city, etc. 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.
Comp. See Barnes "Hebrews 11:10", seq. 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.
{d} "here" Micah 2:10
Verse 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 favours 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 favour of God, Leviticus 7:11,12. Comp. 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. Comp.
Proverbs 18:20; Hosea 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 for ever.
{e} "him" Ephesians 5:29
{f} Hosea 14:2
{1} "giving thanks to his name" "make expiation for"
Verse 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 Barnes "Galatians 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 that which
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.) because it shows in us a right state of heart;
(2.) because it accords with his own nature. He does good continually, and
he is pleased with all who evince the same spirit.
{g} "communicate" Romans ; 12:13
{h} "such sacrifices" Philippians 4:18
Verse 17. Obey them that have the rule over you. Marg., guide. See
Notes on ver. 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. Comp. See Barnes "1 Thessalonians 5:12", See Barnes "1 Thessalonians 5:13".
And submit yourselves. That is, to all which they enjoin that is
lawful and right. There are, in relation to a society,
(1,) those things which God has positively commanded--which are always to
be obeyed.
(2.) Many 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.) many 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. \~mh stenazontev\~ -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
imminent 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 honour and obedience.
{c} "good conscience" Acts 24:16
{*} "honestly" "desirous of behaving ourselves well"
Verse 18. Pray for us. This is a request which the apostle often
makes in his own behalf and in behalf of his fellow-labourers in
the gospel. See 1 Thessalonians 5:25. See Barnes "Ephesians 6:18,19".
For we trust we have a good conscience, etc.
See Barnes "Acts 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 men.
{c} "good conscience" Acts 24:16
{*} "honestly" "desirous of behaving ourselves well"
Verse 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 Hebrews 13:23, that he was then a prisoner,
and that his detention was on that account. See Intro. & 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.
Verse 20. Now the God of peace. God who is the Author, or the Source
of peace. See Barnes "1 Thessalonians 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 Barnes "John 14:27".
That brought again from the dead our Lord Jesus.
See Barnes "Acts 2:32" See Barnes "1 Corinthians 15:15". 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. See Barnes "John 10:1,14".
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.
See Barnes "Hebrews 9:14", Hebrews 9:15-23. 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.) it was formed in the councils of eternity, or has been an eternal
plan in the Divine Mind; and
(2.) because it is to continue for ever. 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.
{d} "God of peace" 1 Thessalonians 5:23
{e} "that brought" 1 Peter 1:21
{+} "again" "brought back"
{f} "shepherd" Ezekiel 34:23
{g} "sheep" Zechariah 9:11
{2} "everlasting covenant" "testament"
Verse 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
here used--\~katartizw\~-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
See Barnes "Hebrews 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. Marg. 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: Comp.
See Barnes "Philippians 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 for ever and ever. That is, to Christ; for so
the connexion evidently demands. It is not uncommon for the apostle
Paul to introduce doxologies in this way in the midst of a letter.
See Barnes "Romans 9:4". It was common among the Jews, as it is now in
the writings and conversation of the Mohammedans, when the name of God
was mentioned, to accompany it with an expression of praise.
Verse 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
handing 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.
Verse 23. Know ye not 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 Intro. & 2, (5,) 4, and Prof. Stuart's
Intro. & 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. See Barnes "2 Corinthians 1:1" See Barnes "Philippians 1:1";
See Barnes "Colossians 1:1"; See Barnes "Philemon 1:1". 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"--\~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.
(1.) The connexion 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."
(2.) In Philippians 2:19,23, 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.
(3.) The supposition agrees well with the meaning of the word
here used--\~apoluw\~. 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 Matthew 14:15; 22; 23;
Matthew 15:32,; 39; Luke 9:12, et al. Comp. Rob. Lex. and Stuart's Intro. %
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.
Verse 24. Salute all them. See Notes on Romans 16:3, seq. It was
customary for the apostle Paul to close his epistles with an
affectionate salutation.
That have the rule over you. See Barnes "Hebrews 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 Barnes "Romans 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 Intro. %. 2.
{*} "rule over you" "salute all your guides"
Verse 25. Grace be with you all.
See Barnes "Romans 16:20".
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 I Cot. 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, Hebrews 13:23. In
regard to the time and place of writing it, see the Intro. $. 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, 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 splendour, 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 nature 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, Acts 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 rased 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
splendour 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
be 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.
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