HEBREWS 13
I) [REVIEW OF HEB 12:25-29 BELOW
or jump to the beginning of Hebrews chapter 13 
[(Heb 12:25-29)]:
(Heb 12:25 NASB) '''See to it that you do not refuse Him Who is speaking. For if
those did not escape when they refused Him who warned them on earth,
much less will we escape who turn away from Him who warns from heaven.
(Heb 12:26 NASB) And His voice shook the earth then, but now He has promised,
saying, "YET ONCE MORE I WILL SHAKE NOT ONLY THE EARTH, BUT ALSO THE
HEAVEN."
(Heb 12:27 NASB) This expression, "Yet once more," denotes the removing of
those things which can be shaken, as of created things, so that those
things which cannot be shaken may remain.
(Heb 12:28 NASB) Therefore, since we receive a kingdom which cannot be shaken,
let us show gratitude, by which we may offer to God an acceptable
service with reverence and awe;
(Heb 12:29 NASB) for our God is a consuming fire."
[(Heb 12:25-29) Biblestudymanuals.net Commentary On Heb 12:25-29]:
(Heb 12:25 NASB) "See to it that you do not refuse Him Who is speaking. For if
those did not escape when they refused Him who warned them on earth,
much less will we escape who turn away from Him who warns from heaven.
[The author of Hebrews addresses the Hebrew christians and for that matter, all
christians in view of what happened in ancient times with the
Israelites of old who refused God in the sense of refusing to obey His
voice on earth and as a result they did not escape God's temporal
judgment; and therefore much less will the Hebrew christians of today
escape God's judgment when He warns them from heaven]
(Heb 12:26 NASB) And His voice shook the earth then, but now He has promised,
saying, "YET ONCE MORE I WILL SHAKE NOT ONLY THE EARTH, BUT ALSO THE
HEAVEN."
[And the
voice of God from the earth shook the earth then in the ancient time of
Israel at Mt Sinai, but now He has promised in future times once more
He will shake the earth, and not the earth only but the heaven -
evidently in fulfillment of His promise to create a new heaven and a
new earth:
[Compare Isa 11:6-9; 65:17-25[:
AT THE BEGINNING OF THE MESSIANIC KINGDOM THERE WILL BE MORTAL HUMAN BEINGS WHO ARE UNDER MESSIAH'S RULE FOR A THOUSAND YEARS:
(Isa 11:6-9) IN THAT DAY, ALL ANIMALS WILL DEMONSTRATE A RESPECT AND
SUBMISSION, EVEN BENEVOLENCE AND PROTECTION TOWARD HUMAN BEINGS DURING
THE REIGN OF THE LORD IN HIS ETERNAL KINGDOM. AND EVERYONE AND
EVERYTHING ON THE EARTH WILL REFLECT A KNOWLEDGE OF GOD IMPLYING A
COMPLETE RESTORATION OF THE WORLD TO THE RIGHTEOUSNESS OF THE LORD FROM
ITS FALLEN CONDITION
(Isa 11:1
HOLMAN) "Then a shoot will [have grown] from the stump of Jesse, and
a branch from his roots will bear fruit. (Isa 11:2 KJV) And the Spirit of
the LORD shall [have rested] upon Him, the Spirit of wisdom and
understanding, the Spirit of counsel and might, the Spirit of knowledge
and of the fear of the LORD; (Isa 11:3 NKJV) His delight is in the fear of
the LORD, And He shall not judge by the sight of His eyes, Nor decide by
the hearing of His ears; (Isa 11:4 YLT) And He [has] judged in
righteousness the poor, and [has] decided in uprightness [i.e., in equity]
for the humble [in the sense of the lowly] of [the earth]; And has
[struck] the earth with the rod of His mouth, And with the breath of His
lips He [puts] the wicked to death. (Isa 11:5 NKJV) Righteousness shall be
the belt of His loins, And faithfulness the belt of His waist. (Isa 11:6
NKJV) The wolf also shall [have dwelt] with the lamb, The leopard
shall lie down with the young goat, The calf and the young lion and the
fatling together; And a little child shall lead them. (Isa 11:7
NKJV) The cow and the bear shall graze; Their young ones shall lie
down together; And the lion shall eat straw like the ox. (Isa 11:8
NKJV) The nursing child shall play by the cobra's hole, And the
weaned child shall put his hand in the viper's den. (Isa 11:9
NKJV) They shall not hurt [lit., do evil toward] nor destroy in
all My holy mountain, For the earth shall be full of the knowledge of the
LORD As the waters cover the sea.
In view of the
appearance of the Descendant of Jesse, His indwelling by the Spirit, His
demonstration of His innate fear of the LORD as Messiah to come, Isaiah
moves to the description of the age in which the Messiah comes to begin
His Eternal Kingdom on the earth: "The wolf also shall [have dwelt]
with the lamb, The leopard shall lie down with the young goat, The calf
and the young lion and the fatling [in the sense of the best, well fed
yearling which is used for sacrifice] together; And a little child shall
lead them. The cow and the bear shall graze; Their young ones shall lie
down together; And the lion shall eat straw like the ox. The nursing child
shall play by the cobra's hole, And the weaned child shall put his hand in
the viper's den. So predator will no longer be predator. All animals will
demonstrate a respect and submission, even benevolence and protection
toward human beings during the reign of the LORD in His eternal kingdom.
Note that these changes in the animal life are literal, and not to be
taken figuratively as some contend. They are possible because the Creator
is Sovereign and declared through Isaiah that these changes would be
characteristic of His Kingdom on earth in literal language. The
restoration of human beings to God is implied in phrase "For the
earth shall be full of the knowledge of God As the waters cover the sea"
in the NKJV which in turn implies the complete and thorough restoration of
the world's environment from its fallen condition. So the world's entire
ecological system including plants, animals and people will be in harmony
with the Righteous rule of the LORD. In His reign, nature will be at peace
with itself and with man. Contrary to what some contend, the Eternal
Kingdom rule has not yet begun, since these factors do not characterize
any age of history so far: Animal life shall not hurt [lit., do evil
toward] nor destroy in all My holy mountain [in the sense that the entire
earth will be in that day the LORD's holy mountain], For the earth -
plants, animals and people - shall be full of the knowledge of the LORD As
the waters cover the sea - in the sense of everything being obedient to
Him - all the people, animals and plants. Peace and tranquility will reign
throughout His Kingdom - "As the waters cover the sea," (cf. Isa
9:7); (Isa 11:6-9).
(Isa 65:17-18) WHEREUPON AT THE END OF THE MILLENNIAL AGE THERE WILL BE CREATED A NEW HEAVENS AND A NEW EARTH:
(Isa 65:17 NIV) Behold,
I will create new heavens and a new earth. The former things will not be
remembered, nor will they come to mind.
(Isa 65:18 NIV) But
be glad and rejoice forever in what I will create, for I will create
Jerusalem to be a delight and its people a joy.' "
(Isa 65:17-25) DOES ISA 65:17-25 REFER TO THE MILLENNIAL KINGDOM OR TO THE NEW CREATION
VERSEBYVERSEMINISTRY.ORG/BIBLE-ANSWERS ON ISA 65:17-25:
Does Isaiah 65:17-25 refer to the Millennial Kingdom or the
New Creation?
December 16, 2019
Is Isaiah 65:17-25 supposed to depict the Kingdom, as v.17
suggests otherwise when God states He will "create new heavens and a new
earth"? The passage also goes on to talk about infants, bearing children
and death. How can this take place in the Kingdom if we have glorified bodies?
The reference in Isaiah 65:17 to the new heavens is not the
same "new heavens and earth" of Revelation 21. Isaiah is referring to
the repaired world that will host the 1,000-year Kingdom on earth. We know this
because of multiple details:
First, we know that the Old Testament saints never knew of
events beyond the Kingdom. The Lord never revealed anything more than the
coming Kingdom to Israel, so all references in the Old Testament to a future
world or paradise are references to the Messianic Kingdom only.
Secondly, the context of Isaiah 65 includes details (as you
mentioned) like death which are specifically excluded from the new heavens and
earth that follows the Kingdom. For example:
[Compare Rev 21:1-4]:
REV. 21:1 "Then I saw a new heaven and a new earth; for the
first heaven and the first earth passed away, and there is no longer any sea.
REV. 21:2 And I saw the holy city, new Jerusalem, coming
down out of heaven from God, made ready as a bride adorned for her husband.
REV. 21:3 And I heard a loud voice from the throne, saying,
“Behold, the tabernacle of God is among men, and He will dwell among them, and
they shall be His people, and God Himself will be among them,
REV. 21:4 and He will wipe away every tear from their eyes;
and there will no longer be any death; there will no longer be any mourning, or
crying, or pain; the first things have passed away.”
While Isaiah 65 mentions the presence of death in the
Kingdom, which occurs as a result of unbelief and sin present in that world
(though not for the resurrected saints), John says there is no death at all in
the eternal order that follows the Kingdom.
Finally, the descriptions of the physical world found in
Isaiah 65-66 do not match those of Revelation 21-22. For example, Isaiah 66:19
says there will be "coastlands" in that world, while John says in
Revelation 21:1 that there will no longer be a sea in the new heavens and
earth.
Therefore, we must conclude that though the phrasing between
Isaiah 65 and Revelation 21 are similar, similarity does not mean they are
speaking of the same place. In Isaiah the term "new heavens and new
earth" refers to the changes and improvements coming in the 1,000 year / Millennial Kingdom
on this earth, while the term "new heavens and a new earth" in
Revelation 21 refers to the future Eternal Universe coming to replace the Millennial Kingdom.
[(Heb 12:25-29) Biblestudymanuals.net Commentary On Heb 12:25-29, cont.]:
(Heb 12:27 NASB) This expression, "Yet once more," denotes the removing of
those things which can be shaken, as of created things, so that those
things which cannot be shaken may remain.
(Heb 12:28 NASB) Therefore, since we receive a kingdom which cannot be shaken,
let us show gratitude, by which we may offer to God an acceptable
service with reverence and awe;
(Heb 12:29 NASB) for our God is a consuming fire."
[These verses
imply that there will be another occurrence which will be characterized
by the removal / the shaking up of created things, so that those things
which cannot be shaken up may remain in a new and eternal kingdom which
cannot be shaken, so that we may offer to God an acceptable service to
God with reverence and awe - for our God indeed is a consuming fire - He is all powerful]
[Compare Rev 21:1-6]:
(Rev 21:1 NASB) "Then he showed me a river of the water
of life, clear as crystal, coming from the throne of God and of the
Lamb,"
"21:1.
The opening verses of chapter 21 describe the creation of the new
heaven and the new earth, which chronologically follows the
thousand-year reign of Christ described in chapter 20. Chapter 21
begins with the familiar words I saw, an expression repeated in verse 2
(cf. v. 22, "I did not see"). This new creation is described as a new
heaven and a new earth. That it is a totally new heaven and a new
earth, and not the present heaven and earth renovated, is supported by
the additional statement, for the first heaven and the first earth had
passed away (also see comments on 20:11). An amazingly small amount of
information is given about the new heaven and the new earth. But one
major fact is stated in this verse: there was no longer any sea.
In
contrast with the present earth, which has most of its surface covered
by water, no large body of water will be on the new earth. The Bible is
silent, however, on any features of the first heaven except the
statement in 21:23 that there will be no sun or moon and, by
implication, no stars. The new heaven refers not to the abode of God,
but to the earth's atmosphere and planetary space.
No landmarks
whatever are given concerning the new earth, and nothing is known of
its characteristics, vegetation, color, or form. The implication,
however, is that it is round and is the residence of all who are saved.
A few other references are found in Scripture in relation to the new
earth, including Isaiah 65:17; 66:22; and 2 Peter 3:10-13.
Because
in some of these passages the Millennium is also discussed, expositors
have often confused the eternal state with the Millennium. However, the
principle is well established in Scripture that distant events are
often telescoped together. Examples of this are Isaiah 61:1-2 (cf. Luke
4:17-19), which speaks of the first and second comings of Christ
together, and Daniel 12:2, which mentions the resurrection of the
righteous and of the wicked together even though, according to
Revelation 20:5, they will be separated by a thousand years. Sometimes
even the chronological order is reversed, as in Isaiah 65:17-25 (vv.
17-19 refer to the new heaven and new earth whereas vv. 20-25 clearly
refer to the Millennium). End-time events are all also brought in close
proximity in 2 Peter 3:10-13, where the beginning and the end of the
day of the Lord are mentioned in the same passage.
Though
expositors have differed on this point, the principle that clear
passages should be used to explain obscure passages supports the
conclusion that the second coming of Christ is followed by a
thousand-year reign on earth, and this in turn is followed by a new
heaven and new earth, the dwelling place of the saints for eternity.
With the absence of any geographic identification and the absence of a
sea, the new earth will obviously be entirely different. By contrast,
the sea is mentioned many times in relation to the Millennium (e.g.,
Ps. 72:8; Isa. 11:9, 11; Ezek. 47:8-20; 48:28; Zech. 9:10; 14:8). The
evidence is conclusive that the new heaven and new earth are not to be
confused with the Millennium."
(Rev 21:2 NASB) "in the middle of its street. On either side of the river was the tree
of life, bearing twelve kinds of fruit, yielding its fruit every month;
and the leaves of the tree were for the healing of the nations.
"21:2.
John's attention was then directed to a specific feature of the new
heaven and new earth, namely, the Holy City, the New Jerusalem, coming
down out of heaven from God, prepared as a bride beautifully dressed
for her husband. The New Jerusalem is called "the Holy City," in
contrast with the earthly Jerusalem (which spiritually was compared to
Sodom in 11:8). As early as 3:12 the New Jerusalem was described as
"the city of My God, the New Jerusalem, which is coming down out of
heaven from My God." The fact that the New Jerusalem comes down from
heaven and that it is not said to be created at this point has raised
the question as to whether it has been in existence during the
Millennium (see further discussion on this under 21:9).
Many
expositors regard the promise of Christ in John 14:2, "I am going there
to prepare a place for you," as referring to this city. The suggestion
has been made that if the New Jerusalem is in existence during the
millennial reign of Christ, it may have been suspended in the heavens
as a dwelling place for resurrected and translated saints, who
nevertheless would have immediate access to the earth to carry on their
functions of ruling with Christ. J. Dwight Pentecost, for instance,
quotes F.C.
Jennings, William Kelly, and Walter Scott as supporting
this concept of the New Jerusalem as a satellite city during the
Millennium (Things to Come. Grand Rapids: Zondervan Publishing House,
1958, pp. 577-79). In the Millennium the New Jerusalem clearly does not
rest on the earth, for there is an earthly Jerusalem and an earthly
temple (Ezek. 40-48).
The New Jerusalem then will apparently be
withdrawn from its proximity to the earth when the earth will be
destroyed at the end of the Millennium, and then will come back after
the new earth is created. Though this possibility of a satellite city
has been disregarded by most commentators and must be considered as an
inference rather than a direct revelation of the Bible, it does solve
some problems of the relationship between the resurrected and
translated saints to those still in their natural bodies in the
Millennium, problems which otherwise are left without explanation.
Here,
however, the New Jerusalem is described as it will be in the eternal
state, and it is said to be "a bride beautifully dressed for her
husband." Because the church is pictured in Scripture as a bride (2
Cor. 11:2), some have tried to identify the New Jerusalem's inhabitants
as specifically the church saints, excluding saints of other
dispensations. However, the use of marriage as an illustration is
common in Scripture, not only to relate Christ to the church but also
Yahweh to Israel. Though the city is compared to a beautifully dressed
bride, it actually is a city, not a person or group of people."
(Rev 21:3 NASB) "There will no longer be any curse; and the throne of God and of the
Lamb will be in it, and His bond-servants will serve Him;
(Rev 21:4 NASB) they will see His face, and
His name will be on their foreheads."
"21:3-4.
Following this initial revelation of the New Jerusalem John wrote, I
heard a loud voice from the throne. This is the last of 20 times that
the expression "a loud voice" is used in Revelation (first used in 5:2).
The
final revelation from heaven states that God will then dwell with men,
that the saints will be His people and He will be their God. In
eternity saints will enjoy a new intimacy with God which is impossible
in a world where sin and death are still present. The new order will be
without sorrow. God will wipe every tear from their eyes, and death
with its mourning, and pain with its crying will vanish, for the old
order of things will have passed away.
Some have wondered if grief
and sorrow will exist for a while in heaven and then be done away with
here at the establishing of the new order. It is better to understand
this passage as saying that heaven will have none of the features that
so characterize the present earth.
(Rev
21:5 NASB) "And He who sits on the throne said, "Behold, I am making
all things new." And He said, "Write, for these words are faithful
and true."
(Rev 21:6 NASB) Then
He said to me, "It is done. I am the Alpha and the Omega, the beginning
and the end. I will give to the one who thirsts from the spring of the
water of life without cost."
"21:5-6. The dramatic change to
the new order is expressed in the words, I am making everything new!
This revelation is trustworthy and true, and John was instructed to
write down that fact. The One bringing about the change is Christ, who
calls Himself the Alpha and the Omega (cf. 1:8; 22:13), the first and
last letters of the Greek alphabet, interpreted by the phrase the
Beginning and the End.
Those who are thirsty are promised that they
will be able to drink without cost from the spring of the water of
life. Apparently this refers not to physical thirst but to a desire for
spiritual blessings."
[(Heb 12:25-29) Expositor's Bible Commentary On Heb 12:25-29)]:
"E. A Kingdom That Cannot Be Shaken (12:25-29)
Earthly, material things (things that can be "shaken") will not last
forever. By contrast, God's kingdom is unshakable, and the author uses
the contrast as an exhortation to right conduct. He has made it plain
that God will not trifle with wrongdoing. The persistent sinner can
reckon only on severe judgment. God will bring all things present to an
end. Accordingly, the readers should serve him faithfully."
(Heb 12:25 NASB) "See to it that you do not refuse Him Who is speaking. For if
those did not escape when they refused Him who warned them on earth,
much less will we escape who turn away from Him who warns from heaven."
"25 Several times in this epistle Judaism and Christianity have been
contrasted, and here the contrast concerns the way God speaks. Some
feel there is a contrast between Moses and Christ. This may be so, but
the basic contrast is between the way God spoke of old and the way he
now speaks. Israel of old "refused" him, which means that in their
manner of life they rejected what God said and failed to live up to
what he commanded (cf. Deut 5:29; the writer cannot be referring to
Israel's refusal to hear God's voice because they were praised for
this, Deut 5:24-28). What God said was a warning "on earth" because it
was connected with the revelation made at Sinai. If, then, the
Israelites of old did not escape the consequences of their refusal of a
voice on earth, the readers ought not to expect that they will escape
far worse consequences if they "turn away from him who warns us from
heaven."
(Heb 12:26 NASB) And His voice shook the earth then, but now He has promised,
saying, "YET ONCE MORE I WILL SHAKE NOT ONLY THE EARTH, BUT ALSO THE
HEAVEN."
"26 Here the solemnity of Sinai is recalled. Repeatedly we are told that
then the earth shook (Exod 19:18; Judg 5:4-5; Pss 68:8; 77:18; 114:4,
7). The writer has already spoken of the awe-inspiring nature of what
happened when the law was given. Now the reference to the shaking of
the earth brings it all back. At the same time it enables him to go on
to speak of a promise that involved a further shaking, that recorded in
Haggai 2:6. The prophet looked forward to something much grander than
Sinai. Then God shook the earth, but Haggai foresaw a day when God
would shake "not only the earth but also the heavens." This will be no
small event but one of cosmic grandeur. The reference to heaven and
earth may be meant to hint at the concept of the new heaven and the new
earth (Isa 66:22). At any rate, it points to the decisive intervention
that God will make at the last time."
(Heb 12:27 NASB) '''This expression, "Yet once more," denotes the removing of
those things which can be shaken, as of created things, so that those
things which cannot be shaken may remain.'''
"27 The writer picks out the expression "once more" (eti hapax; lit.,
"yet once more") to point out the decisive significance of the things
of which he is writing. There is an air of finality about it all. This
is the decisive time. The word rendered "the removing" (metathesin) can
mean a "change" (as in 7:12 of a change of law). But "removal" is also
possible and seems better in this context. What can be shaken will be
removed in that day. NIV renders hos pepoiemenonas "that is, created
things" (RSV, "as of what has been made"), and this is the sense of it
(poieo is often used of God's creative activity). This physical
creation can be shaken, and it is set in contrast to what cannot be
shaken. These are the things that really matter, the things that have
the character of permanence. The author does not go into detail about
the precise nature of the ultimate rest. But whatever it may be, it
will separate the things that last forever from those that do not. "So
that" introduces a clause of purpose. It is God's will for this final
differentiation to be made so that only what cannot be shaken will
remain."
(Heb 12:28 NASB) "Therefore, since we receive a kingdom which cannot be shaken,
let us show gratitude, by which we may offer to God an acceptable
service with reverence and awe;"
"28 The "kingdom" is not a frequent subject in this epistle (the word
occurs in a quotation in 1:8 and in the plural in 11:33). This is in
contrast to the synoptic Gospels, where the "kingdom" is the most
frequent subject in the teaching of Jesus. But this passage shows that
the author understood ultimate reality in terms of God's sovereignty.
This reality contrasts with earthly systems. They can be shaken and in
due course will be shaken. Not so God's kingdom! The author does not
simply say that it will not be shaken but that it cannot be shaken. It
has a quality found in nothing earthly. The kingdom is something we
"receive." It is not earned or created by believers; it is God's gift.
It is not quite certain how we should understand the expression "let us
be thankful" (echomen charin). A strong argument for this rendering is
that it is the usual meaning of the expression. But charis means
"grace"; and, as Montefiore (in loc.) points out, elsewhere in this
epistle it signifies "grace" rather than "gratitude." He thinks that
the duty of thanksgiving is not inculcated elsewhere in Hebrews nor is
it particularly appropriate here. So he prefers to translate it, "Let
us hold on to God's grace" (JB is similar). Montefiore's position is
favored by the following "through which" (di' hes), which NIV renders
"and so." The writer appears to be saying that we must appropriate the
grace God offers and not let it go, because it is only by grace that we
serve as we should. "Worship" may be too narrow for latreuomen, for the
word can be used of service of various kinds. KJV renders it "serve."
Whether the meaning is service in general or worship in particular, it
must be done "with reverence and awe." The combination stresses the
greatness of God and the lowly place his people should take in relation
to him."
(Heb 12:29 NASB) "for our God is a consuming fire."
"29 In an expression apparently taken from Deuteronomy 4:24, the writer
emphasizes that God is not to be trifled with. It is easy to be so
taken up with the love and compassion of God that we overlook his
implacable opposition to all evil. The wrath of God is not a popular
subject today but it looms large in biblical teaching. The writer is
stressing that his readers overlook this wrath at their peril. Baillie
speaks of the wrath of God "as being identical with the consuming fire
of inexorable divine love in relation to our sins" (D.M. Baillie, God
Was in Christ [London: Faber & Faber 1955], p. 189). It is
something like this to which the writer directs his readers' attention.
The first twelve chapters of Hebrews form a closely knit argument.
Chapter 13 is something of an appendix dealing with a number of
practical points. Some commentators find the difference so striking
that they think it an addition by someone other than the author of the
first twelve chapters. This is going too far. There is no linguistic
difference, and, while the argument is not so tight, it is in the
manner of the author, especially the section on the cross (vv. 9-14)."
[(Heb 12:25-29) Bible Knowledge Commentary On Heb 12:25-29]:
(Heb 12:25 NASB) "See to it that you do not refuse Him Who is speaking. For if
those did not escape when they refused Him who warned them on earth,
much less will we escape who turn away from Him who warns from heaven."
"12:25. The contrast between the two covenants is now focused as a
contrast between a warning given on earth and one that issues from
heaven itself. Since those who refused the Old Covenant did not escape,
how could those of the New Covenant who turn away expect to do so? (cf.
2:3) Here no doubt the author thought of the Speaker as none other than
the Originator of the New Covenant who now sits "at the right hand of
the Majesty in heaven" (1:3).
(Heb 12:26 NASB) And His voice shook the earth then, but now He has promised,
saying, "YET ONCE MORE I WILL SHAKE NOT ONLY THE EARTH, BUT ALSO THE
HEAVEN."
(Heb 12:27 NASB) '''This expression, "Yet once more," denotes the removing of
those things which can be shaken, as of created things, so that those
things which cannot be shaken may remain.'''
"12:26-27. This is the divine voice which once shook only the earth, but
will ultimately shake not only the earth but also the heavens. The
reference to Haggai 2:6 was understood by the author as speaking of the
ultimate remaking of the heavens and earth which will follow the
millennial kingdom (cf. Heb. 1:10-12). What remains after this
cataclysmic event will be eternal."
(Heb 12:28 NASB) "Therefore, since we receive a kingdom which cannot be shaken,
let us show gratitude, by which we may offer to God an acceptable
service with reverence and awe;"
(Heb 12:29 NASB) "for our God is a consuming fire."
"12:28-29. And such is the character of the kingdom which we are
receiving. The words let us be thankful may be rendered "let us have
[or, 'obtain'] grace" (echōmen charin) and are likely a final reference
to the resources of grace available from the great High Priest (cf.
4:14-16). This is confirmed by the words and so (lit., "through which,"
diʾ ēsʾ which remind the readers that this grace is required in order
to worship (better, "serve," latreuōmen, also used in 8:5; 9:9; 10:2;
13:10) God acceptably within the New-Covenant community. Failure to do
so should be deterred by the concluding solemn thought that our God is
a consuming fire (cf. 10:26-27). A believer who departs from his
magnificent privileges will invite God's retribution."
[Biblestudymanuals
note: The New-Covenant community is that generation of Israel alone who
all to a man will believe in Christ evidently at His Second Coming ,
but other 'communities' - those believers of the time from Adam and Eve
on to Abraham, and those believers during the time of Abraham, Isaac,
Jacob and Israel until the beginning of the Church Age; and believers
of the Church Age will all benefit from Christ's work on the
cross, each individual and group in accordance with the sovereignty of
God.
Finally, a
believer who departs from his magnificient privileges - which is every
believer every day of his mortal life - for no one can say he is
without sin: 1 Jn 1:8 - will
indeed invite God's retribution to the extent of his departure, not the
least of which is loss of eternal rewards and discipline while in his
mortal body .
But salvation unto eternal life via a moment of faith alone in Christ
alone + nothing else cannot result in loss of eternal life for that
born of God, child of God. Once a child of God born of God always a
child of God born of God.]
I) [Heb 13:1-6 NASB]:
(Heb 13:1 NASB) '''Let love of the brethren continue.
(Heb 13:2 NASB) Do not neglect to show hospitality to strangers, for by this some have entertained angels without knowing it.
(Heb 13:3 NASB) Remember the prisoners, as though in prison with them, and
those who are ill-treated, since you yourselves also are in the body.
(Heb 13:4 NASB) Marriage is to be held in honor among all, and the marriage bed
is to be undefiled; for fornicators and adulterers God will judge.
(Heb 13:5 NASB) Make sure that your character is free from the love of money,
being content with what you have; for He Himself has said, "I WILL
NEVER DESERT YOU, NOR WILL I EVER FORSAKE YOU,"
(Heb 13:6 NASB) so that we confidently say, "THE LORD IS MY HELPER, I WILL NOT BE AFRAID. WHAT WILL MAN DO TO ME?" '''
A) [(Heb 13:1-6) BIBLESTUDYMANUALS COMMENTARY ON HEB 13:1-6]:
(Heb 13:1 NASB) '''Let love of the brethren continue.
[So the writer tells believers to let their love - in the sense of
kindness toward one another; i.e., brotherly love - brothers and sisters in Christ - "continue
to demonstrate their love for one another."]
(Heb 13:2 NASB) "Do
not neglect to show hospitality to strangers, for by this some have
entertained angels without knowing it."
[The writer goes on to write that the Jewish believers in the first century are not to neglect to show
hospitality in the sense of expressing receptive kindness toward those
who are strangers to them albeit fellow Jewish believers - which may be risky in a number of ways in today's world
such as causing them harm, or resulting in negative reactions, etc. On
the other hand, fruitful results, i.e., "happy" ones may follow acts of
hospitality - even to the extent that they may have entertained angels
without knowing it - implying great benefit. Acts
of hospitality toward strangers, especially visitors to a village were
highly esteemed in the ancient world and became a custom amongst fellow
ancient Jews and fellow first
century Christians as well. On the other hand, ancient customs that are
not
prevelant today might NOT provide a suitable and safe stage for
providing hospitality to strangers in today's world everywhere
you go except perhaps in small rural and or remote settings where there
is a need for and safe conditions for hospitality to strangers. So
believers in this age are nevertheless to keep an eye on people to see
if they can be of aid in some manner as testimony of the Christian love
for all peoples brothers in Christ and people of all beliefs]
(Heb 13:3 NASB) Remember the prisoners, as though in prison with them, and
those who are ill-treated, since you yourselves also are in the body.
[The phrase rendered, "Remember the prisoners, as though in prison with them" has in view fellow believers
who have been imprisoned because they were active in sharing their
faith, and some of them were "ill-treated," because of the next phrase
rendered, "since you yourselves also are in the body" in the sense of
being of the body of Christ. This is not very applicable for today,
albeit there are parts of the world where persecution of believers is
indeed active, giving fellow believers the circumstance /
opportunity to remember them through prayer and visitation]
(Heb 13:4 NASB) Marriage is to be held in honor among all, and the marriage bed
is to be undefiled; for fornicators and adulterers God will judge.
[And the author goes on to write that marriage is to be held in honor
among all, and the marriage bed is to be undefiled in the sense of
being faithful to ones spouse with the proviso warning that fornicators
and adulterers will be judged by God]
(Heb 13:5 NASB) Make sure that your character is free from the love of money,
being content with what you have; for He Himself has said, find out which verse: "I WILL
NEVER DESERT YOU, NOR WILL I EVER FORSAKE YOU,"
Then in verse 5, the author states that believers in this age, most directly to Jewish believers are to make sure
that their character is free from the love of money. They are to be
content with what they have, confident in God and His care for one
on the basis of His plan for one: "for He Himself has said, 'I will
never desert you, nor ever forsake you," signifying that His grand
eternal plan for one - His child born of Him
- will be completely
fulfilled no matter what: a great statement of eternal life security
based on a moment of faith alone in His promise alone of the gift of
eternal life through His Son alone. Albeit rewards in this life and the
next
will come on the basis of the child's response of acts of faithfulness
during his mortal life ].
1) [Compare Dt 31:6]:
"Be strong and courageous, do not be afraid or in dread of them, for
the LORD your God is the ONE Who is going with you, He will not desert
you or abandon you.
[Command to ancient Israel before going into the promised land]
(Heb 13:6 NASB) so that we confidently say, "THE LORD IS MY HELPER, I WILL NOT BE AFRAID. WHAT WILL MAN DO TO ME?" '''
[And all of this can we who have believed confidently say, "The Lord is
my helper, I will not be afraid. What will man do to me?"]
2) [Compare Ps 118:6]:
(Ps 118:6 NASB) "The LORD is for me; I will not fear, What can man do to me?"
[Believers of all ages from Adam and Eve through their age to Abraham,
Isaac and Jacob and their time, followed by Israel through to the
church age - those that are believers through today and the future
times until eternity]
B) [(Heb 13:1-6) Expositor's Commentary On Heb 13:1-6]:
(Heb 13:1 NASB) '''Let love of the brethren continue.
'''F. Love (13:1-6)
Christians are to be concerned for the needs of others. Those Christ
has died for cannot live for themselves. Christianity is faith in
action and that means love at work. So the writer draws attention to
something of what it means to live in love.
1 "Brotherly love" (philadelphia) is a most important virtue in the NT.
Those who are linked in the common bond of having been saved by the
death of Jesus cannot but have warm feelings toward one another (cf.
Rom 12:10; 1 Thess 4:9; 1 Peter 1:22; 2 Peter 1:7; in the OT see Ps
133:1). Calvin comments, "We can only be Christians if we are brethren"
(in loc.).'''
[Biblestudymanuals commentary on above commentary by Expositor's:
This is what Christians are commanded to do, for example: to be
concerned for the needs of others - especially fellow believers and follow through with actions. But
failure to do these things does not disqualify them from being
Christian. But it does indicate that whenever they fail they are not being
faithful Christians and may be under God's discipline as well ]
B cont.) [(Heb 13:1-6) Expositor's Commentary On Heb 13:1-6, (cont.)]:
(Heb 13:2 NASB) "Do not neglect to show hospitality to strangers, for by this some have entertained angels without knowing it.''
'''2 To "brotherly love" the author adds "hospitality" (philoxenia, "love
of strangers"). Entertaining angels unawares reminds us of Abraham (Gen
18:1ff.) and Lot (Gen 19:1ff.). The writer is not advocating
hospitality on the off chance that one might happen to receive an angel
as guest but rather because God is pleased when believers are
hospitable. Sometimes unexpectedly happy results follow acts of
hospitality. It was highly esteemed in the ancient world and was
certainly very important for Christians. Accommodation at inns was
expensive, and in any case inns had a bad reputation. But as Christian
preachers traveled around, believers gave them lodging and so
facilitated their mission. Without hospitality in Christian homes, the
spread of the faith would have been much more difficult.'''
[Biblestudymanuals commentary on Expositor's commentary above:
The writer goes on to write that the Jewish believers in the first century are not to neglect to show
hospitality in the sense of expressing receptive kindness toward those
who are strangers to them albeit fellow Jewish believers - which may be risky in a number of ways in today's world
such as causing them harm, or resulting in negative reactions, etc. On
the other hand, fruitful results, i.e., "happy" ones may follow acts of
hospitality - even to the extent that they may have entertained angels
without knowing it - implying great benefit. Acts
of hospitality toward strangers, especially visitors to a village were
highly esteemed in the ancient world and became a custom amongst fellow
ancient Jews and fellow first
century Christians as well. On the other hand, ancient customs that are
not
prevelant today might NOT provide a suitable and safe stage for
providing hospitality to strangers in today's world everywhere
you go except perhaps in small rural and or remote settings where there
is a need for and safe conditions for hospitality to strangers. So
believers in this age are nevertheless to keep an eye on people to see
if they can be of aid in some manner as testimony of the Christian love
for all peoples brothers in Christ and people of all beliefs]
[B cont.) [(Heb 13:1-6) Expositor's Commentary On Heb 13:1-6, (cont.)]:
(Heb 13:3 NASB) Remember the prisoners, as though in prison with them, and
those who are ill-treated, since you yourselves also are in the body.
"3 The writer takes a further step in turning his attention to
prisoners. Guests may come unbidden, but prisoners must be actively
sought out. In the first century prisoners were not well treated, and
they depended—often even for necessities like food—on sympathizers.
Sometimes people withheld help for fear of identifying them selves with
the prisoners and suffering similar punishment. But Christians should
have compassion on those in prison "as if you were their fellow
prisoners." "If one part suffers, every part suffers with it," wrote
Paul (1Cor 12:26); and there is something of the same thought here.
Believers should feel so much for their friends in prison and for
"those who are mistreated" that they become one with them. Compassion
is an essential part of Christian living."
[Biblestudymanuals Commentary on above commentary from Expositor's]:
Notice that those in view in prison were fellow believers - friends in Christ not strangers]
(Heb 13:4 NASB) "Marriage is to be held in honor among all, and the marriage bed
is to be undefiled; for fornicators and adulterers God will judge."
[B cont.) [(Heb 13:1-6) Expositor's Commentary On Heb 13:1-6, (cont.)]:
'''4 From love for the badly treated the author turns to love within the
marriage bond. We should probably understand the opening expression as
an imperative: "Let marriage be held in honor" (RSV). "By all" (en
pasin) might be masculine, "among all men," or neuter, "in all
circumstances," probably the latter. Some ascetics held marriage in low
esteem, but the author repudiates this position. "The marriage bed" is
a euphemism for sexual intercourse. He considers the physical side of
marriage important and "pure." Contrary to the views of some thinkers
in the ancient world, there is nothing defiling about it. Over against
honorable marriage he sets "sexual immorality" (pornous; the word is
usually rendered "fornicators") and "adulterers" (moichous, used where
violation of the marriage bond is involved).
All forms of sexual sin come under the judgment of God. This was a
novel view to many in the first century. For them chastity was an
unreasonable demand to make. It is one of the unrecognized miracles
that Christians were able not only to make this demand but to make it
stick. The word "God" comes last in the Greek and is emphatic. Sexual
sinners are likely to go their way, careless of all others. But in the
end they will be judged by none less than God."
(Heb 13:5 NASB) "Make sure that your character is free from the love of money,
being content with what you have; for He Himself has said, "I WILL
NEVER DESERT YOU, NOR WILL I EVER FORSAKE YOU,"
"5 Sins of impurity and covetousness are also linked elsewhere in the NT
(e.g., 1 Cor 5:10-11; Eph 4:19; 5:3-5; 1 Thess 4:3-6). The covetous man
pursues his selfish aims, whether sexual or financial, without regard
to the rights of others. So the writer warns against the love of money
and urges contentment with what one has. In any case covetousness is
needless, for the believer has the promise that God will never leave
him nor forsake him. The origin of this quotation is not clear; the
words do not correspond exactly to any OT passage, though there are
several statements that are rather like it (e.g., Gen 28:15; Deut 31:6,
8; Josh 1:5; 1 Chronicles 28:20; Isa 41:17; perhaps closest is Josh
1:5). It is interesting that Philo has the same quotation in the same
words (On the Confusion of Tongues 166). Accordingly, it seems that
both Philo and the writer of Hebrews are quoting from a version of the
LXX that has not survived. Be that as it may, the words point to the
complete reliability of God. Since he has promised to help his own,
covetousness in all its forms is useless. God's people are secure no
matter what comes, because he is with them. Beside this great fact, the
petty securities of worldly possessions, position, and the like do not
matter at all."
(Heb 13:6 NASB) '''so that we confidently say, "THE LORD IS MY HELPER, I WILL NOT BE AFRAID. WHAT WILL MAN DO TO ME?" '''
"6 Despondency is foreign to Christians. They can speak "with
confidence" (tharrountas, a participle that indicates an attitude of
courage and trust). "We" once more links the writer with his readers.
He sees his lot as bound up with theirs. The quotation from Psalm 118:6
is exact, agreeing with the LXX (117:6). There are three points in this
confidence. First, the Lord is the psalmist's (and our) helper. This
carries on the argument of the previous verse, sharpening a little the
thought of the assistance that the believer may count on. Second, there
is the ringing declaration of confidence as the psalmist renounces
fear. With the Helper he has at his side, there is no reason for fear,
and he has none. Third, there is the rhetorical question that underlies
man's insignificance. The question is "What will man do to me?" rather
than "What can man do to me?" as in NIV, JB, NEB, RSV, and TEV. It is
performance rather than capacity the psalmist is speaking of. He is not
thinking theoretically but of what will happen. Man will not succeed in
anything he attempts to do against one who trusts in God."
[Biblestudymanuals Commentary on Expositor's Commentary Above on Heb 13:5-6 which reads as follows:
(Heb 13:5 NASB) '''Make sure that your character is free from the love of money,
being content with what you have; for He Himself has said, "I WILL
NEVER DESERT YOU, NOR WILL I EVER FORSAKE YOU,
(Heb 13:6 NASB) so that we confidently say, "THE LORD IS MY HELPER, I WILL NOT BE AFRAID. WHAT WILL MAN DO TO ME?" '''
and Expositor's Commentary which reads in part, '''Despondency is foreign to Christians. They can speak "with
confidence" (tharrountas, a participle that indicates an attitude of
courage and trust)"
There is no Christian that leads a perfect mortal life and without
moments of despondency in order to be a 'real' Christian. That's
nonsense and unbiblical. If "true" believers are automatically faithful and if faithful lives are required in order to be
and remain a Christian then why all the passages in Scripture that command believers to behave properly
and consequences if they don't - none of which are loss of ones
salvation unto eternal life? Furthermore, the more a believer makes
efforts to be
faithful the more challenges he faces from an evil world bent upon
defeating those efforts. Most believers seek refuge from these
challenges by attempting to blend in with the world, not demonstrating
and sharing their faith to others - not standing upon and being
recognized
as a believer in Jesus Christ. No believer can claim to have perfect moments of faithfulness, (ref 1jn1:8 ).
By the grace of God, every believer's
possession of eternal life is not dependant upon being faithful, and
not dependent upon not ever being despondent. Their salvation is
dependent upon a single moment of faith alone in Christ alone without
requirements
such as not ever falling away from the faith]
[C) [(Heb 13:1-6) Bible Knowledge Commentary On Heb 13:1-6]:
(Heb 13:1 NASB) '''Let love of the brethren continue.
(Heb 13:2 NASB) Do not neglect to show hospitality to strangers, for by this some have entertained angels without knowing it.
(Heb 13:3 NASB) Remember the prisoners, as though in prison with them, and
those who are ill-treated, since you yourselves also are in the body.
(Heb 13:4 NASB) Marriage is to be held in honor among all, and the marriage bed
is to be undefiled; for fornicators and adulterers God will judge.
(Heb 13:5 NASB) Make sure that your character is free from the love of money,
being content with what you have; for He Himself has said, "I WILL
NEVER DESERT YOU, NOR WILL I EVER FORSAKE YOU,"
(Heb 13:6 NASB) so that we confidently say, "THE LORD IS MY HELPER, I WILL NOT BE AFRAID. WHAT WILL MAN DO TO ME?" '''
"EPILOGUE (CHAP. 13)
The Epilogue can be distinguished from the body of the epistle in that
the latter contains only broad, general admonitions, while the Epilogue
contains specific ones. In some ways these specific instructions
suggest ways "to worship God acceptably" (cf. 12:28). The Epilogue also
contains the writer's personal comments to his readers and his farewell
to them.
13:1-6. The first section of the Epilogue contains moral directions for
the readers. Obeying these would inculcate personal kindness to
brothers (v. 1), strangers (v. 2), and prisoners (v. 3). The writer
then called for sexual purity in which marriage is held in high regard
(v. 4). The readers were also to avoid monetary greed and to be content
with what they have (v. 5; cf. Luke 12:15; Phil. 4:11; 1 Tim. 6:6-10).
Even if they had little on the material level, they had the Lord (Heb.
13:5) and His help (v. 6).
II) [Heb 13:7-8]:
(Heb 13:7 NASB) "Remember those who led you, who spoke the word of God to you;
and considering the result of their conduct, imitate their faith.
(Heb 13:8 NASB) Jesus Christ is the same yesterday and today and forever."
A) [(Heb 13:7-8) Biblestudymanuals Commentary On Heb 13:7-8]:
(Heb 13:7 NASB) "Remember those who led you, who spoke the word of God to you;
and considering the result of their conduct, imitate their faith.
(Heb 13:8 NASB) Jesus Christ is the same yesterday and today and forever."
The author of Hebrews now writes to the Hebrew Christians to remember
those who led them - evidently believers who were their teachers, those
who spoke
the word of God to them, and were examples to them relative to their
conduct. And he says to them to imitate their faith. And then he adds
to sum it all up on this issue: "Jesus Christ is the same yesterday and
today and
forever" saying that over all of this, i.e., overriding all of this is
the
Lord Jesus Christ Himself Who is and will always be the same yesterday
and today and forever. So be confident that He is always with you,
wholly and absolutely consistent in His relationship with you as
He has promised.
B) (Heb 13:7-8) Expositor's Commentary On Heb 13:7-8]:
(Heb 13:7 NASB) "Remember those who led you, who spoke the word of God to you;
and considering the result of their conduct, imitate their faith."
"G. Christian Leadership (13:7-8)
The concluding section of the epistle contains a number of small,
disconnected units. From love the writer passes to a few thoughts about
Christian leaders. This is important, for there is not much in the NT
about the way Christians should treat their leaders. There is, however,
more about how leaders themselves should behave.
7 Three times in this chapter the present participle of the verb
hegeomai occurs in the sense of "
leader" (here, vv. 17, 24). The term
is a general one and is used of leaders of religious bodies as well as
of princes, military commanders, etc. This makes it difficult to say
precisely who these leaders were or what they did. They may have been
"elders," but that word is not used of them and so we cannot be sure
that they were elders. They "spoke the word of God" so that one of
their principal functions was preaching or teaching. But again the word
is a general one. The aorist tense may well point to a specific
time—that of the original proclamation of the gospel to these readers
(cf. 2:3). "The word of God" is the totality of the Christian message,
and the expression reminds the readers that this is no human invention
but of divine origin.
The word translated "outcome" (ekbasis, again in the NT only in 1Cor
10:13) is understood by many as a euphemism for death, often as a
martyr's death (so Hering, Westcott, Moffatt). "Martyr's death" does
seem to be stretching the word a bit. On the whole, however, it seems
as though past leaders were in mind (though TEV is much too definite
with "Remember your former leaders .... Think back on how they lived
and died"). The past tenses and the word ekbasis support this, though
it is not impossible to see the meaning as "consider the result of
their manner of life." They are held up as examples to be imitated and,
specifically, their faith is singled out. Faith is the important thing,
and the readers were being tempted to unbelief in falling back from the
Christian way. They should instead follow these good examples of faith."
(Heb 13:8 NASB) "Jesus Christ is the same yesterday and today and forever."
"8 In this profound and wonderfully succinct verse, the writer's
thoughts turn again to Christ. Earthly leaders come and go, but he is
always there. The full name "Jesus Christ" (again in Hebrews only in
10:10; 13:21) adds solemnity to this pronouncement. Echthes
("yesterday") should probably not be taken to refer to Christ's
preexistence or the Incarnation. It stands for the past as a whole and
is part of an expression taking up past, present, and future into an
impressive statement of Christ's unchanging nature. The readers need
not fear that Christ is different now or will be different in the
future from what he has been in the past. Past or present makes no
difference to the eternal Savior. "Forever" (eis tous aionias, "into
the ages," "to eternity") takes the continuity as far into the future
as it will go. No matter what ages lie ahead, Christ will be unchanged
through them. Christian conduct is based on this certainty. Christ will
never be superseded."
C) (Heb 13:7-8) Bible Knowledge Commentary On Heb 13:7-8]:
(Heb 13:7 NASB) "Remember those who led you, who spoke the word of God to you;
and considering the result of their conduct, imitate their faith.
(Heb 13:8 NASB) Jesus Christ is the same yesterday and today and forever."
"13:7-8. Religious directions follow the moral ones and this segment of
the Epilogue extends through verse 17. The call, Remember your leaders,
perhaps referred to former leaders who had passed away. The outcome of
their way of life could be contemplated with good effect and the
readers were to imitate their faith. Those leaders were gone, but Jesus
Christ of Whom they spoke remains continuously the same."
III) [Heb 13:9-16]:
A) [(Heb 13:9) Biblestudymanuals On Heb 13:9]:
(Heb 13:9 NASB) "Do not be carried away by varied and strange teachings; for it
is good for the heart to be strengthened by grace, not by foods,
through which those who were so occupied were not benefited."
[The author of Hebrews writes of his readers' being exposed to varied
and strange teachings without stipulating further specifics - teachings
of which are not conducive to growing in the faith of Christianity: He
implies that these varied and strange teachings do not strengthen /
benefit the heart, i.e., the mind /
the knowledge of God's Word by the
grace of God which is good. These varied and strange teachings provided
"foods" which did not benefit the heart to be strengthened by God's
grace, i.e., they were not benefitted spiritually in a godly way in the
heart, i.e., the mind .
Other passages indicate that these strange teachings - strange to God's
Word on this matter - were about certain temporal and non-beneficial
matters for Christians to obey in order to benefit in a spiritual
manner such as what foods to eat and drink or other temporal things]
1) [(Heb 13:9) Expositor's Bible Commentary On Heb 13:9]:
(Heb 13:9 NASB) "Do not be carried away by varied and strange teachings; for it
is good for the heart to be strengthened by grace, not by foods,
through which those who were so occupied were not benefited."
'''H. Christian Sacrifice (13:9-16)
The writer has put strong emphasis on the centrality of Christ's
sacrifice and keeps this steadily in view as he approaches the end of
his letter. He has some erroneous teaching in mind, but we cannot
define it with precision. He and his readers both knew what it was, so
there was no need for him to be specific. Whatever it was, the
unchangeability of Christ should inspire them to refuse its curious
diversities and novel teaching.
Once more the writer draws attention to Christ's sacrifice, using the
ceremonies of the Day of Atonement as the basis. Some may have thought
the Christian way an impoverished one, lacking the sacrifices that were
central to religion in the ancient world. But Christians do have
sacrifices, none the less real for being spiritual and not material.
9 The writer warns against being carried away by "all kinds of strange
teachings." "All kinds of" renders poikilais; literally,
"many-colored." Since it points to a great variety of teaching, it is
difficult to identify specifically what is in mind. There was not one
straightforward piece of wrong teaching but a variety of wrong
teachings. "Strange" renders xenais ("foreign," i.e., foreign to the
gospel). The readers should know better than to go after such
teachings, for they have known the grace of God. The heart, as often,
stands for the whole of the inner life; and this is sustained, not by
anything material, such as food, but by grace. God is the source of the
believer's strength as he lives out the Christian life.
Though there is nothing in the Greek to correspond to the adjective
"ceremonial which NIV prefixes to "foods," this is probably a correct
gloss. Most religions of the day had food regulations, as did the Jews;
but usually this meant that some foods were regarded as "unclean." The
foods were not regarded as "good for our hearts." So it seems likely
that what the worshipers took to be the beneficial effects of some
sacrificial meal are in mind. The author denies it. The real life of
man is not sustained on the level of things to eat. It requires the
grace of God. The end of the verse means something like "in which those
who walk are not profited" (NIV has paraphrased). This points to a way
of life in which "foods" are a dominant element.'''
2) [(Heb 13:9) Bible Knowledge Commentary On Heb 13:9]:
(Heb 13:9 NASB) "Do not be carried away by varied and strange teachings; for it
is good for the heart to be strengthened by grace, not by foods,
through which those who were so occupied were not benefited."
"13:9. That is why new doctrines which conflict with the unchanging
message about Jesus Christ should be rejected. The author's reference
here to all kinds of strange teachings does not sound at all like a
reference to normative Judaism but as if the readers were confronting a
peculiar, sectarian variation of that religion (cf. comments under
"Background and Setting" in the Heb. Introduction)."
[Biblestudymanuals comment on "normative Judaism:" This begs the
question, "What is normative Judaism? The majority of Jews evidently
held to the view that Jesus was NOT the Messiah. Is that normative? No.
The Old Testament Scriptures properly interpreted authenticated Who
Jesus is and Jesus fulfilled all descriptions of Him perfectly so far in history.
Now that's normative despite the rejection of Him by most Jews
throughout the years]
B) [(Heb 13:10) Biblestudymanuals On Heb 13:10]:
(Heb 13:10 NASB) "We have an altar from which those who serve the tabernacle have no right to eat."
So the author writes that we - believers in Christ, especially in view
are Jewish believers in Christ - have an altar of Christ's perfect
sacrifice for the sins of all of humanity, (1 Jn 2:2) - an altar (of
the cross) from which all those who serve the tabernacle would have no
right to eat as that altar of the ancient tabernacle was not effective
toward forgiveness of sins unto eternal life - but the future "altar"
since the tabernacle altar = cross of Christ would be and is effective
100% for forgiveness of sins for all who express just a moment of faith
alone in that sacrifice for sins. Therefore those who served the
tabernacle had no right to eat - figuratively speaking - of the altar
of the cross of Christ.
1) [(Heb 13:10) Expositor's Bible Commentary On Heb 13:10]:
(Heb 13:10 NASB) "We have an altar from which those who serve the tabernacle have no right to eat."
"10 Some see the "altar" as the communion table (from which Christians,
but not others, eat). But this is a curious way of interpreting the
passage in the light of the point just made. This would simply be
substituting one material thing for another, and the whole argument
would fall to the ground. Instead the writer is saying that the cross
is distinctive to the Christian way. It was on a cross that the
Christian sacrifice was offered. Thus it may not improperly be spoken
of as an "altar." In a Christian context the sacrifice must be on the
cross as the author has made abundantly clear in a number of places.
"Those who minister at the tabernacle" are often understood to be the
Jewish priests. But the word latreuontes ("those who minister") may be
used of the service of others than priests, and the participle is used
of worshipers in 9:9; 10:2. The writer seems to be speaking of Jewish
worshipers in general. Those who worship at the tent have, as such, no
rights in the altar of the cross. The crucified Savior means nothing to
them. The writer is pointing his readers to the privilege Christians
have and warning them against losing it.
[Biblestudymanuals comment on the last sentence above which reads, "The writer is pointing his readers to the privilege Christians
have and warning them against losing it."
Incorrect. Christians cannot become non-Christians by losing their salvation .
On the other hand should they reject their salvation or behave in such
an egregious manner they are in danger of losing rewards in this life
and the next, and suffer severe punishment in their temporal lives ]
C) [(Heb 13:9-11) Biblestudymanuals Commentary On Heb 13:11]:
(Heb 13:9 NASB) "Do not be carried away by varied and strange teachings; for it
is good for the heart to be strengthened by grace, not by foods,
through which those who were so occupied were not benefited.
(Heb 13:10 NASB) We have an altar from which those who serve the tabernacle have no right to eat.
(Heb 13:11 NASB) For the bodies of those animals whose blood is brought into
the holy place by the high priest as an offering for sin, are burned
outside the camp."
So those who have been teaching that the blood of animals sacrificed on
the altar of the tabernacle in which the blood of those animals was
brought into the holy place by the high priest as an offering for sin;
they were nevertheless NOT benefitted with eternal forgiveness of sins.
Furthermore, the bodies of those animals were to be burned outside the
camp. Note further that just as the bodies of those animals whose blood
was brought into the holy place by the high priest of the Tabernacle
(and Temple) as an offering for sin, those bodies were burned outside
the camp, so Christ's body - His sacrifice for sins was also made
outside the city of Jerusalem.
1) [(Heb 13:11) Expositor's Bible Commentary On Heb 13:11[:
(Heb 13:9 NASB) "Do not be carried away by varied and strange teachings; for it
is good for the heart to be strengthened by grace, not by foods,
through which those who were so occupied were not benefited.
(Heb 13:10 NASB) We have an altar from which those who serve the tabernacle have no right to eat.
(Heb 13:11 NASB) For the bodies of those animals whose blood is brought into
the holy place by the high priest as an offering for sin, are burned
outside the camp."
'''11 "For" (gar, which NIV omits) leads from the general idea of serving
the altar to a specific example, one taken from the Day of Atonement
ceremonies in all probability. The doubt is caused by the fact that the
expression that NIV renders "the Most Holy Place" (ta hagia) may be
used of the "Holy Place" (as in 9:2); and there were sin offerings
other than those of the Day of Atonement when the bodies were burned
outside the camp (Lev 4:12, 21). But there have been references to the
Day of Atonement earlier in the epistle, which also seems to fit the
present passage better than the other sin offerings. On that Day the
high priest brought the blood of the victims into the Most Holy Place
(Lev 16:14-15), but the bodies of the animals were burned outside the
camp (Lev 16:27). The word used here for "animals" (zoon) is not common
in the Bible and does not appear to be used elsewhere of sacrificial
victims. The bodies of the animals used on the Day of Atonement were
burnt up—totally consumed—in the fire. This was "outside the camp," the
word drawing attention to the wilderness situation ("camp," parembole,
basically a military term, was readily applied to such situations as
that of Israel in the wilderness).'''
D) [(Heb 13:12) Biblestudymanuals Commentary On Heb 13:12]:
(Heb 13:9 NASB) "Do not be carried away by varied and strange teachings; for it
is good for the heart to be strengthened by grace, not by foods,
through which those who were so occupied were not benefited.
(Heb 13:10 NASB) We have an altar from which those who serve the tabernacle have no right to eat.
(Heb 13:11 NASB) For the bodies of those animals whose blood is brought into
the holy place by the high priest as an offering for sin, are burned
outside the camp.
(Heb 13:12 NASB) Therefore Jesus also, that He might sanctify the people through His own blood, suffered outside the gate."
Just as it stipulates in Heb 13:11 that the bodies of those animals
whose blood was brought into the
holy place inside the tabernacle by the high priest as a sacrifice, i.e., as
a blood offering for sin for temporal forgiveness of daily sins, (not eternal) - those
animal bodies were then taken and burned outside the camp - away from the tabernacle; so Jesus also - His body through His
own blood - was sacrificed and suffered for the sins of the people Israel [and all mankind, cf. 1 Jn 2:2), entirely outside the
gate of Jerusalem just as the bodies of
the sacrificed animals for sins were put outside of the holy place once they were killed and their blood drained as a sacrifice.
Albeit the blood offering sacrifice for sins via the animals was made
inside the
tabernacle at the altar - the holy place - it was exclusively for temporal sins, not for eternal
life.
So the animals were sacrificed as sin offerings albeit not to the extent of Christ's blood payment for
sins unto eternal life to sanctify the people, i.e., to set apart
God's people unto eternal life - evidently referring to
the people of Israel - but as Scripture elsewhere indicates, Christ's
sacrifice was done for all
mankind, (cf. 1 Jn 2:2). It was Christ's Whose blood and body was
offered for sins unto eternal life outside the gate of Jerusalem.
1) [(Heb 13:9-12) Expositor's Bible Commentary On Heb 13:12]:
(Heb 13:9 NASB) "Do not be carried away by varied and strange teachings; for it
is good for the heart to be strengthened by grace, not by foods,
through which those who were so occupied were not benefited.
(Heb 13:10 NASB) We have an altar from which those who serve the tabernacle have no right to eat.
(Heb 13:11 NASB) For the bodies of those animals whose blood is brought into
the holy place by the high priest as an offering for sin, are burned
outside the camp.
(Heb 13:12 NASB) Therefore Jesus also, that He might sanctify the people through His own blood, suffered outside the gate."
'''12 "And so" (dio) [therefore in the NASB] introduces an inference. The Day of Atonement
typologically foreshadowed the atoning work of Jesus. The author
apparently is reasoning that because the type involved an activity
"outside the camp," there will be an equivalent with the antitype. The
parallel is not complete because in the case of the sin offerings the
animal was actually killed inside the camp and only the carcass
disposed of outside the camp (though the red heifer, "which was a kind
of sin-offering, was slaughtered outside the camp," Bruce, in loc.).
The type was clear enough. The human name Jesus brings before us the
picture of the Man, suffering for us. The conjunction hina introduces a
clause of purpose. His suffering was not aimless but was designed with
a specific object in mind, "to make his people holy."
The verb hagiazo means "to set aside for God;" and it is applied both
to things used for ritual purposes and to people who are thus taken out
of the circle of the merely worldly and brought into the number of the
people of God. This process was effected "through his own blood."
[Biblestudymanuals: but only through a moment of faith alone in Christ alone]
The
expression puts some emphasis on the fact that Christ did not need an
external victim (as did the high priests) but brought about the
sanctification in question by the sacrifice of himself. "Blood" clearly
signifies "death," as is commonly the case in the NT—and, for that
matter, in the OT. There are some scholars who think the meaning is
"life," but this seems untenable (cf. my discussion in ch. 3 of my
Apostolic Preaching of the Cross, 3rd ed. [Grand Rapids: Eerdmans,
1965]).
"People" can mean people in general; but more characteristically it
means "the people of God," a meaning that suits this passage. To effect
this purpose, then, Jesus suffered "outside the gate." Though not
stated elsewhere in the NT, this is implied in John 19:17; and, anyway,
crucifixions took place outside cities. Snell argues from Leviticus
10:1-5; 24:14, 23 that "people were taken 'outside the camp' when they
were accursed under the Law and rejected, as much as the ritually
useless bodies were after the sacrifice was finished" (in loc.). He
goes on to argue that "our Lord's offering has been first compared with
that on the Day of Atonement... and is next said to have involved
formal rejection by the authorities of the old Judaism" (ibid.). That
does seem to be the point of the reference. Jesus was rejected by
Jewish authorities, and his death outside Jerusalem symbolized this." '''
3) [(Heb 13:9-14) Bible Knowledge Commentary On Heb 13:10-14]:
(Heb 13:9 NASB) "Do not be carried away by varied and strange teachings; for it
is good for the heart to be strengthened by grace, not by foods,
through which those who were so occupied were not benefited.
(Heb 13:10 NASB) We have an altar from which those who serve the tabernacle have no right to eat.
(Heb 13:11 NASB) For the bodies of those animals whose blood is brought into
the holy place by the high priest as an offering for sin, are burned
outside the camp.
(Heb 13:12 NASB) Therefore Jesus also, that He might sanctify the people through His own blood, suffered outside the gate.
(Heb 13:13 NASB) So, let us go out to Him outside the camp, bearing His reproach.
(Heb 13:14 NASB) For here we do not have a lasting city, but we are seeking the city which is to come."
'''13:10-14. If those who hawked "strange teachings" tended to idealize
the wilderness experience and the tabernacle, the writer's words now
make a special point. A Christian has a special altar (probably a
figure of speech for the sacrifice of Christ) from which he derives
spiritual sustenance. Those who minister at the tabernacle were not
entitled to partake of that kind of spiritual food. If some people
preferred a desert way of life and considered themselves "servants" of
the ancient tabernacle they were, the writer pointed out, debarred from
Christian privileges. Under the old institution the blood from
sacrifices made on the Day of Atonement was brought into the most holy
place, but the bodies were burned outside the camp (v. 11), a location
deemed unholy in the years of the wilderness sojourn. But Jesus also
suffered outside the city gate (i.e., outside Jerusalem), but the
effect of His sacrifice was to make the people holy. Far from
association with Him being unholy, as some unbelieving Jews regarded
it, the readers were in fact "holy" (or sanctified; cf. 2:11; 10:10,
14) and should not hesitate to share in the disgrace He bore (cf. 12:2)
by abandoning the camp of Judaism and identifying with Him. If the
readers actually were acquainted with sectarian encampments in their
region this exhortation would have had special force. The readers' true
home was no camp or city that then existed, but the city that is to
come (cf. 11:10, 16; 12:22).'''
E) [(Heb 13:12-16) Biblestudymanuals Commentary On Heb 13:13-16]:
(Heb 13:12 NASB) "Therefore Jesus also, that He might sanctify the people through His own blood', suffered outside the gate.
(Heb 13:13 NASB) So, let us go out to Him outside the camp, bearing His reproach."
[Since Jesus suffered outside the gate of Jerusalem to sanctify the
people of Israel (and the whole world, cf. 1 Jn 2:2), let us go out to
Him outside the camp - the gate - bearing His reproach in the sense of
suffering as we might suffer according to the Sovereignty of God as we
are faithful to Him]
(Heb 13:14 NASB) For here we do not have a lasting city, but we are seeking the city which is to come.
[For we believers - especially Jewish believers in the church age
do not yet in this temporal life have a lasting city to be faithful
toward, but
we look forward to the heavenly New Jerusalem as our dwelling place in the next
life and are to be faithful toward that end relative to eternal rewards]
(Heb 13:15 NASB) Through Him then, let us continually offer up a sacrifice of
praise to God, that is, the fruit of lips that give thanks to His name.
[So through our Savior Jesus Christ Who sacrificed Himself for our
sins and the sins of the whole world, (cf. 1 Jn 2:2); let us
continually offer up a sacrifice of praise to God, that is the fruit of
our lips let us give thanks to His name]
(Heb 13:16 NASB) And do not neglect doing good and sharing, for with such sacrifices God is pleased.
[And let us not neglect doing good and sharing with one another, for with such sacrifices God is pleased. For
Christ's suffering and once for all sacrifice "outside the
camp" has changed everything. Now in this time of the church age, God
looks to people to follow Christ's
way. This means that they offer no animals for sacrifice, for Christ's
once for all sacrifice has taken the place of all sacrifices. Now
believers are to make their response to
what Christ has done for them in praise, good deeds, and works of love
and charity.]
1) [(Heb 13:12-16) Expositor's Bible Commentary On Heb 13:13-16]:
(Heb 13:12 NASB) "Therefore Jesus also, that He might sanctify the people through His own blood', suffered outside the gate.
(Heb 13:13 NASB) So, let us go out to Him outside the camp, bearing His reproach."
['''13 This leads to an appeal to the readers to "go to him outside the
camp" (the compound verb exerchomai, "to go out," and the adverb exo,
"outside," emphasize the thought of "out," "outside"). Christ is
outside the camp of Judaism, and the readers are encouraged to go to
him where he is. To remain within the camp of Judaism would be to be
separated from him. Here there may be an allusion to Moses' pitching
"the tent of meeting" outside the camp and to the people's going out to
it (Exod 33:7). But in the case of Christ, there was a price to
pay—that of sharing in the rejection he had undergone, "bearing the
disgrace he bore." In 11:26 Moses was said to have accepted "disgrace
for the sake of Christ" (the same expression as here). To align oneself
with Christ is to subject oneself to scorn, reproach, and perhaps more.
But consistently throughout this epistle the writer has argued, as he
does here, that it is well worth it. Furthermore, his readers must have
a different outlook from that of contemporary Judaism. The Jews held
that the way Christ died proved him to be accursed (Deut 21:23; Gal
3:13). The readers must be ready to stand outside Judaism with the
Christ who bore the curse for them "outside the camp." ''']
(Heb 13:14 NASB) For here we do not have a lasting city, but we are seeking the city which is to come.
['''14 The writer reinforces his appeal to go to Jesus by reminding
Christians that they have no stake in any earthly city, Jewish or
otherwise. For people with such an outlook it is no great matter to be
"outside the camp." As in 11:10 (where see the comments) the "city"
will stand for the highest and best in community life, the heavenly
city. That is not to be found "here," i.e., "here on earth." In this
sense no earthly city is "enduring." All earthly cities are transient,
temporary. But Christians are looking for a city to come. People love
to look for earthly security. But the best earthly security is
insecure. The readers should pursue that which is really lasting. They
should put earnest endeavor (epizeteo; NIV, "we are looking") into
striving for the abiding city, not into maintaining their grip on any
fleeting earthly one.''']
(Heb 13:15 NASB) Through Him then, let us continually offer up a sacrifice of
praise to God, that is, the fruit of lips that give thanks to His name.
['''15 The verse begins with an emphatic "through him" (NIV apparently
tries to add force by substituting "Jesus" for "him"). It is through
Jesus and not the Jewish priests (or any other priests) that men offer
to God acceptable sacrifice. The verb anaphero is the technical one for
the offering of sacrifices of animals and the like. The author uses it
of the only sacrifices Christians offer, spiritual sacrifices. So he
urges them to offer "a sacrifice of praise" (the expression occurs in
LXX in Lev 7:13, 15 and with the definite articles in Lev 7:12), i.e.,
a sacrifice consisting of praise. The thought that the sacrifice
Christians offer is spiritual occurs elsewhere, as in Romans 12:1 (cf.
the similar thought that the essence of religion is ethical and
spiritual, James 1:27). This sacrifice is to be offered "continually."
In systems like Judaism sacrifices were offered at set times, but for
Christians praise goes up all the time. Since a loving God is working
out his purposes all the time, there are no circumstances in which
praise should not be offered (cf. 1 Thess 5:18). The sacrifice is
further explained in an expression from Hosea 14:2 (LXX 14:3; cf. Prov
18:20), "the fruit of lips that confess his name." In the light of the
Cross, there is no room for sacrifices such as those the Jews offered.
Now believers offer the sacrifice of praise and acknowledge Christ.''']
(Heb 13:16 NASB) And do not neglect doing good and sharing, for with such sacrifices God is pleased.
['''16 The writer gives two more examples of the sacrifices Christians
offer. "To do good" (eupoiia, only here in the NT and not in the LXX)
is a general term, while "fellowship" or "sharing" (koinonia) is more
specific. It signifies sharing with others such things as we have:
money, goods, and, of course, those intangibles that make up
"fellowship." Animal sacrifices were the almost universal religious
practice. Christians had nothing of the sort, but the writer is making
the point that this did not mean they had nothing to offer. They had
their sacrifices, some of which he has listed, and it is "with such
sacrifices" that God is well pleased. Christ's suffering "outside the
camp" has altered everything. Now God looks to people to take Christ's
way. And that means they offer no animals but make their response to
what Christ has done for them in praise, good deeds, and works of love
and charity.'''
2) [(Heb 13:15-16) Bible Knowledge Commentary On Heb 13:15-16]:
(Heb 13:15 NASB) Through Him then, let us continually offer up a sacrifice of
praise to God, that is, the fruit of lips that give thanks to His name.
(Heb 13:16 NASB) And do not neglect doing good and sharing, for with such sacrifices God is pleased.
'''13:15-16. No blood sacrifices were needed in the light of Jesus' death,
but to offer... praise and to do good and to share with others were
indeed sacrifices that God desired (cf. 10:25).
13:17. If former leaders were to be remembered and their teachings
retained (vv. 7-8), present ones were to be obeyed. Their
responsibility before God was to be recognized and their shepherding
tasks should not be complicated by disobedience. (So that their work
will be a joy possibly should be, "so their accounting [to God for you]
may be with joy.")'''
IV) [Heb 13:17-25]:
A) [(Heb 13:17) Biblestudymanuals Commentary On Heb 13:17]:
(Heb 13:17 NASB) "Obey your leaders and submit to them, for they keep watch over
your souls as those who will give an account. Let them do this with joy
and not with grief, for this would be unprofitable for you."
Believers are commanded to obey their leaders and submit to them - this
with the presumption that their leaders are biblical. For example in 1
Tim 3:1-7 Paul wrote to Timothy that a teacher / leader must be husband
of one wife, above reproach, sober minded, self-controlled,
respectable, hospitable, able to teach, not a drunkard, not violent but
gentle, not quarrelsome, not a lover of money, manage his household
well, with all dignity keeping his children submissive; for if someone
does not know how to manage his household how could he care for God's
church? He must not be a recent convert or he may become puffed up with
conceit.
1) [Heb 13:17 Expositer's Bible Commentary On Heb 13:17]:
(Heb 13:17 NASB) "Obey your leaders and submit to them, for they keep watch over
your souls as those who will give an account. Let them do this with joy
and not with grief, for this would be unprofitable for you."
'''I. Christian Obedience (13:17)
The author is mindful of the responsibility of Christian leaders to
whom he has already referred (v. 7). In due course they must give
account to God for their flock. So he urges his readers to keep this in
mind and not make things hard for their leaders.
17 The readers are to be obedient to their leaders. In v. 7 the leaders
were men who had died. Here, however, those alive and currently in
places of authority are meant. (At the same time we should perhaps
notice that there is nothing in the Gr. to correspond to NIV's "their
authority"; hypeikete means simply "yield" or "submit," i.e., to them.)
NIV omits "for" (gar), which introduces the reason for the submission.
The pronoun autoi puts some emphasis on the subject: "They and no one
else." The verb "keep watch" (agrypneo) means literally "keep oneself
awake, be awake" (BAG, s.v.). There is the imagery of the leaders
keeping awake nights in their concern for their people.
"They keep watch over you" is more literally "they keep watch for your
souls," where it is a question whether NIV (also NEB) is right and
"souls" (psychon) is simply a periphrasis for "you," or whether, as a
number of commentators think, the thought is of the spiritual life. In
view of the similar use of psyche in 10:39 (lit., "of faith, to the
saving of the soul"), it may well be that we are to see here a
reference to spiritual well-being. The leaders are concerned for the
deep needs of their people, not simply for what lies on the surface.
They are concerned, because they must render account. Leaders are
responsible, and God will call them to account one day. The writer
pleads that the readers will so act that keeping watch will be a thing
of joy for the leaders (Paul could speak of the Thessalonians as his
"glory and joy": 1 Thess 2:20; cf. Philippians 2:16; 3 John 4). The
alternative is for them to do it with "groaning" (stenazontes; NIV, "a
burden"), which, he says, would be "of no advantage" for the readers.
2) [(Heb 13:17) Bible Knowledge Commentary On Heb 13:17]:
(Heb 13:17 NASB) "Obey your leaders and submit to them, for they keep watch over
your souls as those who will give an account. Let them do this with joy
and not with grief, for this would be unprofitable for you."
'''13:17. If former leaders were to be remembered and their teachings
retained (vv. 7-8), present ones were to be obeyed. Their
responsibility before God was to be recognized and their shepherding
tasks should not be complicated by disobedience. (So that their work
will be a joy possibly should be, "so their accounting [to God for you]
may be with joy.")'''
B) [(Heb 13:18-19) Biblestudymanuals Commentary On Heb 3:18-19)]:
(Heb 13:18 NASB) "Pray for us, for we are sure that we have a good conscience, desiring to conduct ourselves honorably in all things.
(Heb 13:19 NASB) And I urge you all the more to do this, so that I may be restored to you the sooner."
The author of Hebrews requests / commands his readers to pray for
himself and his entourage. For the author assures them that he and his
group "have a good conscience, desiring to conduct ourselves honorably
in all things." This indicates that there was a question as to the
author's honorability - which he resolves by declaring that he has a good
conscience and honorable conduct - his integrity. Furthermore, the author urges them to
pray all the more so that they be restored - to them sooner indicating
prior visit(s) to continue their ministry to them.
1) [(Heb 13:18-19) Expositor's Bible Commentary On Heb 13:18-19)]:
(Heb 13:18 NASB) "Pray for us, for we are sure that we have a good conscience, desiring to conduct ourselves honorably in all things.
(Heb 13:19 NASB) And I urge you all the more to do this, so that I may be restored to you the sooner.
'''J. Prayer (13:18-19)
A short appeal for prayer reveals both the writer's conviction that
prayer is a powerful force and his hope that he will soon see his
correspondents again. Following immediately on the reference to the
leaders, this leads a number of commentators to see the writer as one
who had once been a leader in the group. His desire to "be restored to
you" (v. 19) shows clearly that he had once worked among them in some
capacity.
18 The present imperative "Pray" (proseuchesthe) looks for a continuous
activity and implies that they had already been doing this. "Keep
praying for us" is its force. There is a question whether we should
take the plural "us" as a genuine plural or as epistolary, meaning "I"
(as in 5:11; 6:9, 11). The plural in this verse is followed by a
singular in v. 19, and exactly opposite conclusions have been drawn
from this. Westcott and Kent (in loc.), for example, think the plural
genuine and that the writer associates others with him (for a similar
transition from plural to singular, cf. Gal 1:8-9; Col 4:3). But Bruce
and Hewitt (in loc.) think that the singular shows the plural to be no
more than literary. I see no reason for thinking that others are
associated with the writer, so I incline to this latter view.
The writer has rebuked his readers from time to time; he has warned
them of the dangers in their conduct and exhorted them. But he depends
on them, too, and looks to them now to support him with their prayers.
At the same time there is a problem arising from the way he puts his
request. He says, "Pray for us, for we are persuaded that we have a
good conscience" (NIV omits the "for" [gar]; this makes it a separate
statement and thus eliminates the problem). Having a good conscience is
a most unusual reason for requesting prayer. We could understand it if
the writer spoke of his difficulties or the like. Lacking knowledge of
the circumstances, we cannot be sure. Yet it seems that the readers
have been accusing the writer of some fault. Moffatt suggests that they
may have attributed his absence from them to unworthy motives (in
loc.). Something had gone wrong. The writer protests that he has a
clear conscience and that this is a reason for asking for their
fellowship in prayer.
The adjective "good" (kalen) is applied to conscience only here in the
NT (elsewhere we find agathe). The writer is not aware of having
committed any sin. He goes on to affirm his determination "to live
honorably" (the adverb is kalos) and that "in every way." He allows no
exceptions but expresses wholeheartedness. "Desire" is perhaps a little
weak for thelontes, for the verb expresses the set of the will, not
merely a wish. The writer professes a firm determination to live in the
way indicated.
19 The author underlines the importance of the readers' doing as he
asks. He appeals (parakalo, NIV, "urge") strongly, where the adverb
perissoteros (which NIV renders "particularly") means something like
"more abundantly," "beyond measure." What it was that prevented him
from being "restored" to them is not said, but evidently the obstacle
was considerable. Some have suggested that he had been imprisoned for
his faith. We know too little of the circumstances to rule this out,
but there is nothing to indicate it. Others think it was sickness. We
simply do not know. The language seems to show that it was something
outside the writer's control and that it needed a good deal of prayer.
The problem was with the writer, not the readers, because he
specifically asks for prayer for himself.'''
2) [(Heb 13:18-19) Bible Knowledge Commentary On Heb 13:18-19]:
(Heb 13:18 NASB) "Pray for us, for we are sure that we have a good conscience, desiring to conduct ourselves honorably in all things.
(Heb 13:19 NASB) And I urge you all the more to do this, so that I may be restored to you the sooner."
"13:18-19. With that same sense of spiritual humility that led him to
use "we" in most of his warning sections, the writer requested the
prayers of his readers, and particularly that he might be restored to
them soon. His interest in them was personal, and he was eager to see
them.
C) [(Heb 13:20) Biblestudymanuals Commentary On Heb 13:20]:
(Heb 13:20 NASB) "Now the God of peace, who brought up from the dead the great
Shepherd of the sheep through the blood of the eternal covenant, even
Jesus our Lord,"
The author of Hebrews in the form of a prayer and benediction writes,
"Now the God of peace, Who brought up from the dead the great Shepherd
of the sheep - referring to the Son of God, even Jesus Christ our Lord
- the sheep referring most specifically to the Hebrew Christians and
also to all those who have believed in Christ throughout the ages -
through the blood of the eternal covenant referring to the covenant
between God and the house of Israel and the house of Judah yet
benefitting ALL of those throughout the ages who trust in Christ's sacrifice for the sins of the whole world - each in his / her own way according to the sovereignty of God.
1) [(Heb 13:20) Expositor's Bible Commentary On Heb 13:20]:
(Heb 13:20 NASB) "Now the God of peace, who brought up from the dead the great
Shepherd of the sheep through the blood of the eternal covenant, even
Jesus our Lord,"
'''20 God is called "the God of peace" a number of times in the Pauline
writings (Rom 15:33; 16:20; 2Cor 13:11; Philippians 4:9; 1 Thess 5:23).
"Peace" connotes the fullest prosperity of the whole man, taking up as
it does the OT concept of the Hebrew salom (see comments on 7:2). Here
it reminds us that it is God in whom all our prosperity is centered.
There is no well-rounded life that does not depend on him. The
expression is especially suitable in view of what the epistle discloses
of the condition of the readers. They have had to cope with some form
of persecution and were still not free from opposition. They were
tempted to go back from Christianity and have had to be warned of the
dangers of apostasy. They may have had doubts about who their true
leaders were. It is well for them to be reminded that real peace is in
God.
The doxology goes on to characterize God in terms of the Resurrection.
In the NT, Jesus is occasionally said to have risen. It is, however,
much more common in the NT for the Resurrection to be ascribed to God,
as here (though the verb artago is not common in this connection). The
one whom God brought up from the dead is now described as "the great
Shepherd of the sheep." The language seems to be derived from Isaiah
63:11—"Where is he who brought them through the sea, with the shepherd
of his flock?"—though the thought here is, of course, quite different.
Christ is called a shepherd in the great treatment of the shepherd
theme in John 10 and again in 1 Peter 2:25 (cf. also Matt 26:31; Mark
14:27). It is a piece of imagery that stresses the care of our Lord for
his own, for sheep are helpless without their shepherd. But an aspect
we in modern times sometimes miss is that the shepherd has absolute
sovereignty over his flock (cf. Rev 2:27; 12:5; 19:15; in each case the
verb rendered "rule" in NIV means "to shepherd"). The adjective "great"
is used because Christ is not to be ranked with other shepherds. He
stands out.
The Resurrection is linked with "the blood of the eternal covenant"
(cf. Isa 55:3; Zech 9:11). It is interesting to see how the thought of
covenant persists to the end. It has been one of the major themes of
this epistle. The adjective again brings out the point that this
covenant will never be replaced by another as it replaced the old
covenant. It is perpetual in its validity. And it was established by
blood. The author never forgets that. For him the death of Jesus is
central. At the same time, his linking it with the Resurrection shows
that he did not have in mind a dead Christ but one who, though he shed
his blood to establish the covenant, lives for ever. Last in this verse
in the Greek (and with some emphasis) come the words "our Lord Jesus."
The expression is unusual outside of Acts, where it occurs a number of
times. It combines the lordship of Christ and his real humanity, two
themes of continuing importance.'''
C cont.) [(Heb 13:20-21) Biblestudymanuals Commentary On Heb 13:20-21, (cont.)]:
(Heb 13:20 NASB) "Now the God of peace, who brought up from the dead the great
Shepherd of the sheep through the blood of the eternal covenant, even
Jesus our Lord,
(Heb 13:21 NASB) equip you in every good thing to do His will, working in us
that which is pleasing in His sight, through Jesus Christ, to whom be
the glory forever and ever. Amen."
So Heb 13:20 continues into Heb 13:21 as a prayer request for believers
to be equipped in every good thing to do His [God's] will, that God
will work in them that which is pleasing in His sight, which work is
through Jesus Christ, to Whom be the glory forever and ever. Amen.
Notice that the glory of the godly work that we believers volunteer of
our own free will to do is nevertheless the work of God in them to the
glory of and through Jesus Christ for which we receive rewards in
heaven for doing!!!! Amen. For it is the work of God the Holy Spirit
directing the willing and obedient mind of His child in the steps to
take to do God's will. All of this which includes the willing study of
God's Word.
2) [(Heb 13:21) Expositor's Bible Commentary On Heb 13:21]:
(Heb 13:20 NASB) "Now the God of peace, who brought up from the dead the great
Shepherd of the sheep through the blood of the eternal covenant, even
Jesus our Lord,
(Heb 13:21 NASB) equip you in every good thing to do His will, working in us
that which is pleasing in His sight, through Jesus Christ, to whom be
the glory forever and ever. Amen."
'''
21 The prayer is that God will "equip" the readers "with everything
good for doing his will." The verb "equip" (katartizo) is often used of
mending what is broken and torn, and some see a reference to putting
right what was amiss in the spiritual life of the readers. A prayer
that God would put things right would be quite in place. But in this
context perhaps the meaning is "supply you with what you need to live
the Christian life"; so NIV gives the right meaning. "Everything good"
is comprehensive. The writer wants nothing to be lacking. Notice the
emphasis on doing the will of God, a thought we have had before in this
epistle.
It is also interesting to notice the juxtaposition of "doing his will"
and "may he work in us." From one point of view a deed is the deed of
man, but from another it is God working in and through his servant. We
should not overlook the significance of the word "us." As he has done
so often, the writer links himself with his readers. He looks for God
to do his perfect work in them and in him alike. He is not aloof and a
special case; he needs the grace of God as much as they do. He wants
God to do in us "what is pleasing to him," where "pleasing" (euarestos)
renders a word used only here in Hebrews but eight times elsewhere in
the NT. In Titus 2:9 it refers to slaves being pleasing to their
masters; elsewhere it always refers to people being acceptable to God.
But men can do what is acceptable to God only through Jesus Christ.
Therefore, the prayer includes this point.
Whether "to whom" refers to the Father or to Christ poses a problem.
Grammatically it could be either. A number of commentators take it to
refer to God on the ground that ho theos is the subject of the main
verb and that in any case doxologies mostly refer to him. Others point
out that "Jesus Christ" immediately precedes the word in question and
that in any case this epistle puts emphasis on Christ and his work for
men. So it seems that a good case can be made for either. I do not see
how the question can be resolved. Perhaps the writer was not making a
sharp distinction.
The doxology concludes with "for ever and ever. Amen." A number of
important MSS omit the words "and ever." It is the kind of addition
scribes would naturally insert if it was lacking in the text before
them. There seems, however, to be no reason for anyone to omit it if it
were original; so the shorter reading should probably be preferred. It
is curious that doxologies should include "Amen," as this one does, for
the word was normally the response of a congregation. Perhaps initially
a doxology was spoken by the leader of a congregation and the people
responded with their "Amen." In time the response was added to the
doxology, as being the normal thing. Be that as it may, the "Amen"
makes a satisfying close.'''
3) [(Heb 13:20-21) Bible Knowledge Commentary On Heb 13:20-21]:
(Heb 13:20 NASB) "Now the God of peace, who brought up from the dead the great
Shepherd of the sheep through the blood of the eternal covenant, even
Jesus our Lord,
(Heb 13:21 NASB) equip you in every good thing to do His will, working in us
that which is pleasing in His sight, through Jesus Christ, to whom be
the glory forever and ever. Amen."
'''13:20-21. In a lovely benediction which captures a number of the major
themes of the epistle (e.g., peace, blood, covenant, Resurrection,
Shepherd, equip), the writer expressed confidence in our Lord Jesus as
the Great Shepherd of New-Covenant people, through whom God was able to
effect His will (equip is katartisai, "to prepare, make ready for use";
cf. Eph. 4:12) in the readers and in himself. This indeed is what he
prayed for his readers.'''
[Biblestudymanuals Commentary on "New-Covenant people" above]:
The phrase rendered, "The New-Covenant people" refers to that
generation of Israel - yet to be discovered in history who will all to
a man express a moment of faith alone in Christ alone unto immediate
possession of eternal life, live upward to 1,000 years, transformed
into perfect beings and know God's Word perfectly, and corule the earth
with Christ; albeit all individuals throughout the ages
who express that same trust will benefit with eternal life .
D) [(Heb 13:22-25) Biblestudymanuals Commentary On Heb 13:22-25]:
(Heb 13:22 NASB) But I urge you, brethren, bear with this word of exhortation, for I have written to you briefly.
(Heb 13:23 NASB) Take notice that our brother Timothy has been released, with whom, if he comes soon, I will see you.
(Heb 13:24 NASB) Greet all of your leaders and all the saints. Those from Italy greet you.
(Heb 13:25 NASB) Grace be with you all."
So to end his letter to the Hebrew Christians, the author urges his
brethren, i.e., fellow Jewish Christians to bear his exhortations to
them in the sense of
to accept and obey what the author is relaying to them as valid & true and persevere in the
faith accordingly. The author further exhorts them to take notice the phrase rendered "our
brother Timothy" in the sense of being in the faith, i.e., a believer. Timothy has been released evidently from
captivity and will accompany
him when the author comes to see them if Timothy comes soon. If not,
the author will visit them without Timothy. Then he goes on to write
and
tell them
to greet all of your leaders and all the saints implying that the
recipient of this letter was someone else besides the leaders and all
the saints but is intended perhaps for them too. And he adds
"Those [believers]
from Italy greet you." Finally, he
closes the letter with "Grace be with you all," that all of those whom
he is addressing, i.e., the Hebrew Christians and for that matter all believers - God's unmerited favor - blessings - be upon them all. The greetings show that the epistle was
being sent to a definite, known group of Christians with whom the
author had ties.
1) [(Heb 13:22-25) Expositor's Bible Commentary On Heb 13:22-25]:
(Heb 13:22 NASB) "But I urge you, brethren, bear with this word of exhortation, for I have written to you briefly.
(Heb 13:23 NASB) Take notice that our brother Timothy has been released, with whom, if he comes soon, I will see you.
(Heb 13:24 NASB) Greet all of your leaders and all the saints. Those from Italy greet you.
(Heb 13:25 NASB) Grace be with you all."
"B. Final Exhortations (13:22-25)
The author now rounds off the whole epistle with a final appeal and a
brief section of greetings. The greetings show that the epistle was
being sent to a definite, known group of Christians with whom the
author had ties.
22 "I urge" (NIV, NASB) may be the right way to translate parakalo; but
it seems to mean something more like "I beg you" (TEV, NEB; cf. "I do
ask you, brothers, to take these words of advice kindly" [JB]). There
is appeal in it, but also encouragement. The letter has had its share
of rebukes and stern warnings, and the writer now softens the impact a
little with this appeal and with the affectionate address "Brothers."
He calls his epistle the "word of exhortation" ("my" is inserted by
NIV, RSV). A similar expression is found in Acts 13:15, where it
clearly means a homily. So the point of it here may be that this letter
is rather like a written sermon. "Exhortation" (parakleseos) includes
the note of encouragement as elsewhere in the letter. It contains a
good deal of exhortation here; but the writer means it as
encouragement, not as rebuke.
The author goes on to say that he has written only briefly. Some
commentators think that such a description can scarcely apply to an
epistle as long as this one and so suggest that perhaps chapter 13 (or
part of it) was added to some previously existing writing and that this
expression refers only to the "addition." Against that it is hard to
see why anyone would bother to apologize for writing anything as short
as this chapter. It is better to see it as applying to the whole. For
the letter is short, considering the subject matter. Some of the
subjects could have been dealt with at much greater length. There has
been some straight speaking. So before he finishes, the writer adds
this brief section inviting the readers to take it in the right spirit.
It would all be much worse if they did not.
23 "I want you to know" renders the word ginoskete, which could be
either indicative, "you know," or imperative, "Know!" On the whole it
seems more likely to be the latter (as implied by "I want you to
know"), for the writer is evidently giving some new information,
whereas the indicative would mean that he was repeating something they
already knew (why would he do so?). Timothy is no doubt the companion
of Paul (no other Timothy is known to us from those times) and he seems
to have had some ties with both the readers and the writer. Otherwise
we would expect a general expression instead of "our brother Timothy."
It is not clear what "released" means, for the word can refer to
starting off on a journey (as in Acts 13:3; 28:25) or making other
beginnings. Timothy may have started on a journey or he may have been
released from some obligation. But on the whole it seems most likely
that the term, used absolutely as it is, means that he had been
released from imprisonment. All that we can say for certain is that
Timothy had left the place where he was. The writer now expected that
he would come to the place where Timothy was and hoped that then the
two of them might go on to visit the readers. But evidently he intended
moving fairly soon, whether or not Timothy came.
24 For the third time in the chapter, the leaders come to our
attention. That they are to be greeted by the recipients of the letter
makes it clear that the "leaders" were not the recipients and,
furthermore, that the letter was not sent to the whole church. That
greetings were to be sent shows that the recipients were on good terms
with the leaders. The words "and all" may be significant—viz., there
are no exceptions. "The saints" (hoi hagioi, NIV, "God's people") is a
common NT description of the people of God, but it is found in this
epistle again only in 6:10. It means God's people as those consecrated
to him, set apart to do him service. The greeting from "those from
Italy" raises the question whether they were Italians living abroad or
in their own country. The words could mean either. (Acts 10:23 has a
similar expression for those still living in their homeland and Acts
21:27 for those living away from their homeland.) There seems no way of
determining the point.
25 The NT letters normally end with a prayer for grace for the
recipients. Grace is a fitting note on which to end a letter like this
one, so full of what God has done for people in Christ. There are some
variant readings, but NIV has the text that most agree is correct. The
author then closes by praying for God's grace for all his friends. He
omits none from his concern or from God's."
2) [(Heb 13:22-25) Bible Knowledge Bible Commentary On Heb 13:22-25]:
(Heb 13:22 NASB) "But I urge you, brethren, bear with this word of exhortation, for I have written to you briefly.
(Heb 13:23 NASB) Take notice that our brother Timothy has been released, with whom, if he comes soon, I will see you.
(Heb 13:24 NASB) Greet all of your leaders and all the saints. Those from Italy greet you.
(Heb 13:25 NASB) Grace be with you all."
"13:22-25. Urging once again that his readers bear with his word of
exhortation, he expressed the hope that he and Timothy would soon see
them. After giving them greetings, he committed them to God's grace."
