A Call to Ethical Living
The author has concluded the main part of his epistle, having argued his points with convincing forcefulness, and now turns to various matters he desires to mention before concluding. chapter 13, therefore, is like an appendix. This is not to say, however, that the material in this chapter is unrelated to the main part of the epistle. Indeed, some of the author’s main concerns are again touched upon here, but in a somewhat different way, fleetingly, in order to bring out the practical significance of what has already been argued. At the same time, much material is similar to the general ethical exhortation found in the final sections of other epistles of the NT. Despite the unusual way Hebrews begins, these specific and concluding exhortations give the work the character of a letter. The opening verses of this chapter are particularly of that character, although some items may well have a special bearing on the readers.
13:1 This short verse reads literally “Let brotherly love continue.” Love, of course, is the basis of all Christian ethics. Jesus sums up the law in the twofold command to love God and one’s neighbor as oneself (Matt. 22:37–40; Mark 12:29–31; cf. Rom. 13:9f.). Love is all-important to the Christian, greater even than faith or hope (1 Cor. 13). Its importance is a constant theme of the NT. The particular stress here upon love between Christian brothers also appears, for example, in John 13:34; Romans 12:10; 1 Thess. 4:9; and 1 Peter 1:22. The exhortation to love one another has already been given by the author: “Let us consider how we may spur one another on toward love and good deeds” (10:24). Love is always shown in concrete acts—acts such as the author now mentions.
13:2 Hospitality to strangers was important in the early church, especially in a time when facilities for travelers were few and often not reputable. Thus, exhortations such as the present one are found in several places in the NT (e.g., Rom. 12:13; 1 Pet. 4:9; cf. 1 Tim. 3:2; 5:10; Titus 1:8). Probably it is traveling Christian workers who are primarily in view (see especially 3 John 5–8). Entertain is literally “show hospitality.” The reference to some in the past who had unknowingly shown hospitality to angels alludes to the famous story of Abraham’s hospitality in Genesis 18:1–8 (cf. 19:1ff.), but possibly also to Gideon (Judg. 6:11–22), Manoah and the mother of Samson (Judg. 13:3–21), and Tobit (Tob. 5:4–9). The motif is therefore a familiar one in Jewish tradition.
13:3 The remembering of prisoners and empathy with those who suffer had already been admirably displayed by the readers in the past (10:33f.; cf. 6:10). They are called to exhibit these Christian virtues (cf. Matt. 25:36) again as present or imminent circumstances may warrant. NIV’s as if you yourselves were suffering is literally “as you yourselves being in a body.” Barclay’s paraphrase brings the point out clearly, “for you have not yet left this life, and the same fate can happen to you.” This identification with those who suffer is again a common NT motif (e.g., 1 Cor. 12:26; Rom. 12:15).
13:4 From our author’s statement that marriage is to be held in honor, we may infer that he is countering the influence of an asceticism that forbade marriage in the name of a supposedly higher way of holiness. But as in Judaism, in Christianity the material world created by God is good, and such extreme asceticism is unnecessary. Human sexuality is itself good. Sexual promiscuity, of course, is out of the question: the marriage bed [should be] kept pure. In common with Paul’s strictures (cf. 1 Cor. 6:9; Eph. 5:5; Col. 3:5) the author emphasizes that the immoral and the adulterous will receive the judgment of God.
Additional Notes
13:1 The extent to which the key themes of chap. 13 reflect the concerns of the body of the epistle is effectively demonstrated by F. V. Filson, “Yesterday”: A Study of Hebrews in the Light of Chapter 13, SBT (2) 4 (London: SCM, 1967). On the diverse character of the material, however, Filson notes that chap. 13 contains twenty imperatives on fifteen separate topics. In addition to the present passage, the word for “brotherly love” (Philadelphia) occurs in the NT only in Rom. 12:10; 1 Thess. 4:9; 1 Pet. 1:22; and 2 Pet. 1:7 (twice). In Hellenistic literature the word generally refers to love for blood brothers and sisters; in Christian literature it refers particularly to love for those who share Christian faith. See BAGD, p. 858.
13:2 The word for “hospitality to strangers” (philoxenia) occurs elsewhere in the NT only in Rom. 12:13; the cognate adjective “hospitable” (philoxenos), however, occurs among the qualifications for bishops listed in 1 Tim. 3:2 and Titus 1:8, and also 1 Pet. 4:9. Hospitality to strangers was highly esteemed in the Hellenistic world as well as in Jewish tradition. Zeus was regarded as the protector of the oppressed foreigner, and he and other gods are said to have visited the world in the guise of strangers. Hospitality to strangers is also advocated by Jesus, who puts it alongside things such as feeding the hungry, clothing the naked, and visiting the imprisoned (Matt. 25:35, 38, 44). Clement of Rome, reflecting his knowledge of Hebrews, praises Rahab not only for her faith but also for her hospitality (philoxenia). See 1 Clem. 12:1 (cf. 10:7 and 11:1 for Abraham and Lot respectively). The Didache (chaps. 11 and 12) encourages hospitality to Christian evangelists (who are to be received “as the Lord”), but also recommends measures against the abuse of such hospitality. On the whole subject, see G. Stählin, TDNT, vol. 5, pp. 1–36.
13:3 Visiting the imprisoned was also a virtue in certain Hellenistic circles (esp. among the Stoics). In the ancient world Christians had established an excellent reputation for themselves for exercising charity to those in prison, as well as for helping the suffering. Christian motivation in this regard stemmed directly from the teaching of Jesus (cf. Matt. 25:31–46). Cf. F. F. Bruce, Hebrews, pp. 391.
13:4 It is possible that the asceticism countered in this passage stems from a gnostic orientation that has as its starting point the claim that matter, and hence the body, is evil. Marriage is thus to be avoided by those who would cultivate the life of the spirit. This form of asceticism is argued against elsewhere in the NT (e.g., 1 Tim. 4:3). This provides some support for T. W. Manson’s thesis that Hebrews was written to the same gnostic-influenced community in the Lycus Valley to which Colossians is addressed. R. Jewett has adopted this viewpoint in his commentary. A similar asceticism, but with very different presuppositions, was held by the Essenes such as those who formed the community at Qumran. Hughes uses this to support his theory that the readers were influenced by the Essene perspective. “Undefiled” (amiantos) is the same word used in 7:26 to describe the holiness of Christ our high priest (cf. 1 Pet. 1:4 where it describes the Christian’s inheritance.) On the word sexually immoral (pornos), cf. 12:16 and 1 Cor. 6:9, where this word is joined, as here, with adulterer (moichos).
The Security of the Believer
A further admonition against loving money leads the author to a general statement about the security of the believer, a statement that must have carried special significance for the readers, given what they were facing or were about to face.
13:5 The love of money is a danger to be avoided by those who would live by faith. It brings further evil with it (1 Tim. 6:9f.) and reflects an improper attachment to this transitory world. In the past the readers had exhibited the proper attitude when they endured the loss of their property gladly “because you knew that you yourselves had better and lasting possessions” (10:34). The readers are therefore to be content with what they have. This is again a common theme in the NT (cf. 1 Tim. 6:6ff., where Christians are exhorted to remain content with the bare necessities of life). As is true of so much of the ethical teaching of the early church, this emphasis also derives from the teaching of Jesus (cf. Matt. 6:24–34; Luke 12:15). The readers, however, are to go beyond simple contentment with what they have. They are to find their security totally in God. The quotation introduced with the words God (lit., “he himself”) has said is from Deuteronomy 31:6 (and again in v. 8). Our author, however, has altered the third person of the original (“he will”) to the more vivid first person (“I will”). The same promise, but with slightly different wording, is made in the first person in Joshua 1:5 (cf. also Gen. 28:15; 1 Chron. 28:20). Whereas material possessions are by their nature subject to loss and thus unworthy of ultimate commitment, God and his saving purpose are unchanging.
13:6 The quotation is drawn verbatim from the LXX of Psalm 118:6. The author affirms the faithfulness of the Lord in every circumstance and thus argues that there is no place for fear of what man can do against the Christian. The appropriateness of this reminder for the readers is clear. If they are called to suffer not only personal loss, as in the past, but even the loss of life (cf. 12:4), they are to remember that God is with them and that they participate in a kingdom that cannot be shaken (12:28). With the Lord as their helper the readers can thus face every eventuality that may threaten them.
Additional Notes
13:5 The single Greek word underlying free from the love of money (aphilargyros) occurs elsewhere in the NT only in 1 Tim. 3:3 in the list of qualifications for a bishop. The verb for be content (arkeō) occurs in 1 Tim. 6:8, where the same point is made by Paul. The emphasis on contentment with one’s present belongings finds a parallel in the Stoic teaching of self-sufficiency. Paul also exemplified this attitude in his life (see Phil. 4:11f.). The same verb for forsake (enkataleipō) occurs in 2 Cor. 4:9, where Paul refers to being “persecuted, but not abandoned.” The OT quotation in this verse agrees exactly with the quotation as found in Philo, On the Confusion of Tongues 166. Rather than indicating direct dependence of our author on Philo, probably this reflects a common form of the quotation in the preaching of Hellenistic Judaism.
13:6 With confidence translates a Greek verb (tharreō; cf. tharseō) that also may indicate “courage.” It occurs elsewhere in the NT only in 2 Cor. (5:6, 8; 7:16; 10:1, 2). See W. Grundmann, TDNT, vol. 3, pp. 25–27. The quotation from Ps. 118:6 follows the LXX verbatim; the latter closely follows the Hebrew original. (Paul’s statement in Rom. 8:31 may be an allusion to the same passage.)
A Call to Faithfulness and a Warning Against False Teaching
Yet again the readers are summoned to faith. This leads the author in turn to refer to the one whom he has earlier described as “the author and perfecter of faith” (12:2). The constancy of Jesus Christ is a motive for the readers to have faith as well as to avoid false teaching.
13:7 The leaders referred to in this verse are those of the past (the present leaders of the community are referred to in vv. 17 and 24) who proclaimed the word of God to the readers. The author exhorts his readers to consider the outcome of their way of life. Like the paragons of chapter 11, they were people of faith. That is, they remained true to their convictions through all difficult circumstances (perhaps including the events described in 10:32–34). The outcome of their way of life is not to be understood as martyrdom (cf. 12:4), but simply as a manifestation of faithfulness. Holding these examples before them, the author challenges the readers to imitate their faith (cf. 6:12).
13:8 This remarkable verse does not intend to represent Jesus in the abstract and timeless categories of Platonic thought. It is not meant as a description of the transcendent and eternal nature of Jesus Christ. The main point of the verse is that because of his past and present work Jesus Christ is sufficient to meet all needs that Christians have. This is apparent not only from the context but also from the actual structure of the verse, which reads, literally, “Jesus Christ yesterday and today is the same, and until the ages.” His work of yesterday, the sacrificial and atoning work as high priest, has been expounded at length by our author. That is the very basis of Christianity. Today his work continues in the intercession he makes for us at the right hand of God (7:25; cf. 4:14–16). It is also true, as a kind of surplus, that the future of the readers remains secure. The faithfulness of Christ in the past and present will find its counterpart in the future when he returns to consummate the saving purposes of God (9:28). The faithfulness of Jesus Christ is unchanging (cf. 7:24) and is thus something upon which the readers may depend in living the life of faith.
13:9 The constancy of Jesus Christ should in itself put the readers on guard against innovative and strange teachings by which they may be carried away. The author now specifies what he has in mind. He desires his readers to reject teachings about foods (NIV adds the interpretive word ceremonial) insofar as it is alleged that they have to do with the spiritual well-being of Christians. Strength for the Christian comes not by the partaking or nonpartaking of certain foods, but by grace. Our author has already argued the transitory character of the dietary laws of Judaism (9:10). The argument is similar here. But because the doctrines are described in this verse as strange, it seems unlikely that the dietary restrictions of Judaism are in view in the present context. More probably, here as in verse 4 the writer may be countering teachings derived from the influence of an early Jewish Gnosticism or the general religious syncretism of the time (perhaps involving the partaking of a sacrifice; cf. v. 10). Compare Colossians 2:16; 1 Timothy 4:3ff.
Those who obey these rules, those who eat (lit., “who are walking in them”), did not profit thereby (NIV re-expresses this in the words are of no value). Dietary regulations of whatever kind are of no ultimate significance. Paul takes a similar attitude toward dietary teachings (cf. Rom. 14:17; 1 Cor. 8:8). Thus the readers are not to let themselves be carried away by such teachings. God’s grace is all they need for strength to do his will and to live as they ought.
Additional Notes
13:7 The participial noun for leaders, here and in vv. 17 and 24 (hēgoumenoi, from hēgeomai), occurs also in passages such as Luke 22:26 and Acts 15:22. See F. Büchsel, TDNT, vol. 2, pp. 907–9. Possibly leaders refers to the founders of this community of believers, described in 2:3: “confirmed to us by those who heard him.” The aorist tense of the verb underlying spoke (laleō) points clearly to completed action in the past. The expression “the word of God” (ho logos tou theou) occurs also in 4:12, but in a different sense. Here it is equivalent to the gospel, NIV’s remember translates the verb anatheōreō, which can mean “observe” in a literal sense (as in Acts 17:23, the only other occurrence in the NT), but is here used figuratively in the sense of “consider.” The Greek word for “outcome” (ekbasis) can mean “the end of” in the sense of death, but here means “successful outcome.” The only other NT occurrence is in 1 Cor. 10:13, where it means “escape.” See BAGD, pp. 237f. “Way of life” is from anastrophē, a common NT word meaning “conduct” or “behavior.” The reference to faith (pistis) calls the readers’ minds back to chap. 11. The former leaders of their community exhibited the same commitment to the reality of the unseen. See above on 11:1.
13:8 It is arguable that yesterday refers not to the work of the incarnate Christ, but simply to the experience of Christ’s provision by the former “leaders” mentioned in the preceding verse. It is certainly to be understood by the readers that because of the constancy of Jesus Christ he will provide for them just as he did for their former leaders. But the form of this verse, which sounds much like a weighty creedal statement, makes it probable that more than this is meant. The word yesterday (echthes) can be used to mean “the past as a whole,” BAGD, p. 331. The Greek phrase underlying forever (eis tous aiōnas, lit., “unto the ages”) occurs frequently in Hebrews (cf. 5:6; 6:20; 7:17, 21, 24, 28). The present verse presupposes the eternal character of Jesus as God’s Son, which has already come to expression in the quotation from Ps. 102 in 1:12: “But you remain the same, and your years will never end” (cf. Rev. 1:17f.).
13:9 The concern about the dangers of false teaching is most prominent in the Pastoral Epistles in the NT (cf. 1 Tim. 4:16; 6:3f.; Titus 1:9). On grace (charis), see note to 4:16. For a parallel use of the Greek verb for “strengthen” (bebaioō), see 1 Cor. 1:8; 2 Cor. 1:21. (In Hebrews 2:3 the same verb is used in a different sense.) For the heart as the center of the religious life, see J. Behm, TDNT, vol. 3, p. 608–14. On foods (brōma), see J. Behm, TDNT, vol. 1, pp. 642–45. The notion of “walking” (peripateō) is used commonly in Hebraic idiom for conduct, particularly the following of the stipulations of the law.
Christ’s Sacrifice and the Spiritual Sacrifices of Christians
The sacrificial work of Christ has put the Christian in a new and privileged position, free from the Mosaic law or any other dietary legislation, and dependent only upon grace. This definitive sacrifice should produce an appropriate response: in the first instance, willingness to suffer abuse such as Christ suffered, but in the second place, willingness to serve others. In this remarkable passage the author recapitulates earlier argumentation and focuses on the practical outworking of these truths in the lives of his readers.
13:10–11 Our author returns to a familiar theme: the typological relationship between the sacrificial ritual of the levitical priesthood and the definitive sacrifice of Christ. His first point here is that those who continue in that outmoded sacrificial system cannot partake of the true and final sacrifice. This point is confirmed typologically in that the bodies of those animals whose blood was offered as a sin offering were burned outside the camp (see Lev. 4:21; 16:27). Just as the priests could not eat of those sacrificial animals, so they cannot partake of the sacrifice which they foreshadowed. Those who minister at the tabernacle (lit., “the tent”) thus may not eat from this new altar. The word eat here is almost certainly to be taken in a figurative sense to mean to partake of the benefits of the sacrifice of Christ. That is, within the framework of the old system, they cannot partake of the fulfillment brought by the sacrifice of Christ. This is true of the priests and the high priest, but by implication true of all those who participate in their work. Thus for the readers to return to Judaism would mean the forfeit of the benefits of Christ’s work. They, like the priests, would be excluded from partaking of the altar, that is, the work of Christ. This argument will lead in verse 13 to the appeal to leave Judaism behind.
13:12–13 Reference to the burning of the bodies of the sacrificial animals “outside the camp” leads to a further interesting typological parallel. Jesus suffered outside the city gate. The crucifixion—that fulfillment of the OT sacrifices wherein he made the people holy through his own blood—took place outside the city walls (John 19:20; cf. Matt. 21:39). This analogy is now given an application to the readers in the author’s exhortation to join Jesus outside the camp. That is, they are called to leave behind the security and comfort of Judaism and in so doing to bear the disgrace he bore (RSV: “bear the abuse he endured,” cf. 12:2). The readers are called to endure the persecution that will come their way when they remain true to their Christian faith. This exhortation is thus a restatement of the author’s concern for the readers expressed throughout the book (e.g., 2:1; 3:12; 4:11; 6:4ff.; 10:35; 12:3).
13:14 Another way the author expresses the kind of commitment he is asking of his readers is by emphasizing the transitory character of all earthly cities: here we do not have an enduring city. Like Abraham, and with all Christians, the readers seek an abiding city, “the city with foundations” (11:10; cf. 11:16). To be sure, through the fulfillment brought by the finished work of Christ, they have in a sense already come to that city, the heavenly Jerusalem (12:22). Yet although “realized eschatology” (see commentary on 9:11) is a present reality, the eschatological age in the strictest sense remains an expectation of the future. Thus, like the exemplars of faith, the readers are to be controlled by an unseen, future reality (cf. 11:1), the city that is to come. By implication, the importance of the literal Jerusalem, symbolic of the temple and the levitical sacrifices, must give way to that of the heavenly Jerusalem. But it is exactly the latter that the readers will not participate in if they remain in the Judaism of the literal Jerusalem (cf. v. 10).
13:15–16 There are forms of sacrifice—spiritual, and not literal—that are still pleasing to God. To these the author now calls his readers. The first he mentions, utilizing OT language, is a sacrifice of praise. This expression is used a few times in the OT to indicate a particular category of literal sacrifice (e.g., 2 Chron. 29:31), but it also becomes a figure of speech for a grateful heart (e.g., Ps. 50:14, 23). This continual sacrifice is to be made through Jesus (lit., “him”), and it is further defined as the fruit of lips that confess his name. Barclay’s translation is appropriate: “which publicly affirm their faith in him.” In this instance, the sacrifice of praise first called for will be the readers’ faithfulness to their Christian confession. Only in this way can they show their thankfulness to God for what he has done. There are, however, other sacrifices with which God is pleased, the spiritual counterpart of the sacrifices of the old covenant. These include actions such as to do good and to share with others. The readers are not to forget these common Christian virtues. This, and not through the sacrifice of animals (cf. 9:8f.), is the way that faithfulness to God is to be manifested.
Additional Notes
13:10–11 It is possible, but hardly probable, that v. 10 is an allusion to the Eucharist or Lord’s Supper, in which, of course, non-Christians were not allowed to participate. Yet our author never clearly alludes to the Eucharist (as, for example, he might have done in referring to the Melchizedek story in chap. 7; cf. Gen. 14:18); and the language of the altar (and implied sacrifice) would, at least at this early time, be strange in an allusion to the Eucharist. See R. Williamson, “The Eucharist and the Epistle to the Hebrews,” NTS 21 (1975), pp. 300–312. It is much more likely that the reference to “foods” in the preceding verse reminded the writer that the priests, although allowed to eat of most of the sacrificed animals (cf. 1 Cor. 9:13; 10:18), were not allowed to eat of the sin offering on the Day of Atonement (Exod. 29:14; Lev. 4:11f., 21; 16:27). But it is precisely the true sin offering (cf. v. 12) that the priestly representatives of the old order cannot partake of as long as they remain concerned with the preparation rather than the fulfillment.
This text has prompted some commentators to think of the readers as converted priests (cf. Acts 6:7), but this must remain highly speculative since the argument would have been intelligible to ordinary Jewish converts. Altar (thysiastērion), used figuratively here, is the common NT word and is used in reference to the literal altar of the temple in 7:13. The language of “serving the tent” is used earlier, esp. in 8:4f. See comments on 9:14 for the verb “serve” (latreuō) and the notes on 8:2 for “tent” or wilderness tabernacle. See A. Snell, “We Have an Altar,” RefThR 23 (1964), pp. 16–23. Right translates exousia (“authority”), a very common NT word found only here in Hebrews. Much of the actual wording of v. 11 is drawn from the LXX of Lev. 16:27. The present tenses of the verbs may again hint at the actual existence of the temple and its ritual at the time the author writes. NIV’s Most Holy Place translates ta hagia (lit., “the holies”). For the use of this expression in referring to the Holy of Holies, see notes on 9:8, 12, 25. Only the high priest could bring the sacrificial blood into the Holy of Holies, and that one day in the year (see 9:7). On the importance of blood, see note to 9:7. The camp (parembolē) refers to the encampments of the nomadic Israel. Outside the camp refers to unhallowed ground. See H. Koester, “ ‘Outside the Camp’: Hebrews 13:9–14,” HTR 55 (1962), pp. 299–315 and J. N. Thompson, “Outside the Camp: A Study of Hebrews 13:9–14,” CBQ 40 (1978), pp. 53–63.
13:12–13 The word for “suffer” (paschō) is also used in the NT to refer to the death of Jesus (cf. 9:26; 1 Pet. 3:18). See note on 9:26. Outside the city gate is equivalent to outside the camp. Outside the city gate meant, of course, outside the wall. Thus, the true sacrifice for sin, to which the sacrifice on the Day of Atonement pointed, was accomplished not on the hallowed ground of the temple precincts, but outside the holy city. This in itself suggests the separation between Christianity and Judaism as well as the present irrelevance of the sacrifices of the temple. See J. Jeremias, TDNT, vol. 6, pp. 921f. Make holy translates the verb hagiazō (lit., “sanctify”), which occurs often in Hebrews and usually with the meaning of cleanse from sin or make atonement. See note on 2:11. The people (laos) are understood to be the people of the new covenant (cf. 8:10; 10:30). The words outside the camp, as in v. 11, are drawn from Lev. 16:27. This call to “go out” to the crucified Jesus, outside the camp, may mean to leave the protection of Judaism as a legal religion in the Roman Empire. The affirmation of Christianity meant full exposure to persecution. Thus, for the readers, remaining loyal to their Christian profession would mean “bearing his reproach” (oneidismos). Almost the same expression occurs in 11:26 (see note) in the description of the faith of Moses. For a reference in the epistle to the abuse suffered by Christ, see 12:2.
13:14 For the importance and background of the word city (polis), see note on 11:10. The reference here to a city that is enduring or abiding may be intended to remind the readers of the argument presented in 12:27f. The verb looking for (epizēteō) occurs in only one other place in Hebrews, where it describes the heroes and heroines of the OT as “looking for a [heavenly] country of their own” (11:14).
13:15–16 A few important manuscripts (e.g., P46; Sinaiticus, first hand) omit therefore (oun), perhaps by accident. See Metzger, TCGNT, p. 676. The spiritual application of the language of the sacrificial cultus, which we have encountered frequently in Hebrews, is common in the NT. First Peter 2:5 is a good example: “You also, like living stones, are being built into a spiritual house to be a holy priesthood, offering spiritual sacrifices acceptable to God through Jesus Christ.” The expression the fruit of lips is, like the immediately preceding language, drawn from the OT (cf. Hos. 14:2; Isa. 57:19). Contemporary use of this phrase is attested at Qumran (see 1QH 1.28; cf. 1QS 9.4f.). After the word “confessing,” the author writes his name in the dative case. This is similar to passages in the Gospels where what is confessed is expressed by the preposition en (“in”) and the dative (e.g., Matt. 10:32 and Luke 12:8). See O. Michel, TDNT, vol. 5, pp. 207–12. The Greek noun underlying do good (eupoiia) occurs only here in the Greek Bible. To share with others translates the common NT noun for “fellowship” or “sharing” (koinōnia), in Hebrews found only here. The notion of being “well pleasing to God” (euaresteō) is found several times in our epistle (11:5f.; 12:28; 13:21). Paul uses language similar to that of Hebrews in Phil. 4:18, where, referring to the gifts brought by Epaphroditus, he writes: “They are a fragrant offering, an acceptable sacrifice, pleasing to God” (cf. Matt. 9:13). On this figurative use of “sacrifice,” see J. Behm, TDNT, vol. 3, pp. 180–90.
Obedience to Church Leaders and a Request for Prayer
In this final exhortation, the readers are enjoined to obey their leaders—a common enough motif in the NT, but one that has special significance for these particular readers, given their inclination to abandon their Christian faith and to return to Judaism. Obedience to their leaders will assure safe arrival at the goal God has marked out for them. This is followed by the first personal information about the author, given via a specific request for prayer. The request and the reference to the author’s relation to the readers now give the character of an epistle to this impressive theological document.
13:17 Our author now exhorts his readers to obey their leaders and to submit to their authority. They must recognize the responsibility that lies upon the shoulders of these leaders, “for” (omitted by NIV) in fulfilling their charge, the leaders keep watch as those who must give an account. The point is that the readers are to be obedient and submissive to the authority of their leaders in order that their work will be a joy, not a burden (lit., “not groaning”). But obedience to the leaders is not merely for the sake of making their work easier. The failure to submit to them cannot benefit the readers. Indeed, the implication of this understatement is that disobedience and insubordination will put the readers in peril.
13:18–19 The author now asks prayer for himself (the plurals in v. 18 are probably rhetorical rather than literal; cf. v. 19). That this request comes without any transition suggests that the author has been related directly to the readers as one of their leaders. The statement about a clear (lit., “good”) conscience implies criticism of the author from some quarter or another—criticism of which the readers have become aware and that may be having a negative effect on them. The author takes the whole matter seriously, as we can see from his language we are sure (“we are convinced” or “persuaded”). This statement is preceded by “for” in the original. The criticism here would appear to involve conduct rather than doctrine (although the two are always related), and thus the author assures his readers of his proper motivation.
When the author expresses his desire to live honorably in every way, unfortunately we can only speculate as to the circumstances that are in view. Is this statement related, for example, to the specific request of verse 19? This may be suggested by the wording of the latter: “I particularly urge you to pray so that I may be restored to you soon.” For some reason the author has apparently been hindered from returning to the community of the readers. He is clearly in difficulty of some kind. In light of verse 23 this is probably not imprisonment, unless he is confident of imminent release. The author’s special relationship to the readers is apparent in his earnest request for prayer to be restored to them. He longs to be in their midst again.
Additional Notes
13:17 This reference to obeying the present leaders (hēgoumenoi) brings to mind the challenge to “imitate the faith” of former leaders (13:7; see note there). The verb underlying submit (hypeikō) occurs only here in the NT. The nuance of the verb agrypneō, keep watch over, suggests constant vigilance or wakefulness (cf. Eph. 6:18; Luke 21:36; cf. the cognate noun referring to lit., “sleepless nights” in 2 Cor. 11:27; 6:5). The perspective here, indeed, is very similar to that of Paul in 2 Cor. 11:28: “I face daily the pressure of my concern for all the churches” (cf. 1 Thess. 2:19f.). NIV’s translation they keep watch over you (lit., “your souls,” psychē) appropriately brings out the broader sense of whole persons or beings, as the word is used in 6:19 and 10:39 (see note on the latter passage). The responsibility of stewardship held by the leaders is a familiar biblical theme (cf. Ezek. 3:17–21; Luke 16:2). This is the only occurrence of the verb “to groan” (stenazō) in Hebrews. NIV’s of no advantage translates the classical word alysitelēs (“unprofitable”), which in the Greek Bible occurs only here. For parallels involving a call to obedience to church leaders generally, see 1 Cor. 16:16 and 1 Thess. 5:12f. It is possible, of course, that the present exhortation implies some particular insubordination of which the author has heard (is 10:25 relevant?). F. F. Bruce speculates that the leaders were those of a wider Christian community from which the readers may have been tempted to withdraw.
13:18–19 Here our author writes very much as Paul does on occasion. The request for prayer concerning personal needs is of course common in the Pauline letters (cf. Rom. 15:30; 2 Cor. 1:11f.; Eph. 6:19; Col. 4:3). The expression “a good conscience” is found several times in the NT, but with the adjectives agathē, “good,” or kathara, “pure,” rather than kalē as here (e.g., Acts 23:1; 1 Tim. 1:19; 3:9; 2 Tim. 1:3; 1 Pet. 3:16, 21). A passage very similar to the present one is found in 2 Cor. 1:12, where, after a request for prayer, Paul speaks of his untroubled conscience. For the word conscience, see note on 9:9. NIV’s in every way translates en pasin, which may also be translated “at all times” (cf. GNB, NEB; agreeing with NIV are KJV, NASB, RSV, JB). The verb urge (parakaleō) occurs with the same meaning in v. 22 (cf. 3:13 and 10:25 for the word used in a different sense). The verb for be restored (apokathistēmi) occurs in Hebrews only here.
A Concluding Prayer
The letter is rounded out with a magnificent closing prayer in which the author picks up a number of the key motifs in the epistle. The prayer is notable for its beauty and comprehensive scope. Its powerful impact will be apparent to all who have read the letter and noted the deep pastoral concerns of the author’s heart.
13:20–21 The address the God of peace is a formula common in the Pauline epistles (e.g., Rom. 15:33; 16:20; 2 Cor. 13:11; Phil. 4:9; 1 Thess. 5:23; 2 Thess. 3:16). God is further addressed as the one who raised Jesus from the dead, although in the original the phrase our Lord Jesus does not occur until the end of the address (i.e., the last words of v. 20), just prior to the first petition, in a climactic position. This passing reference, in the midst of a calling upon God in prayer, surprisingly constitutes the only explicit mention of the resurrection of Jesus in the entire epistle (although of course the resurrection is presupposed in the references to the ascension that are so important to our author). The words that form the immediate object of brought back from the dead are the great Shepherd of the sheep, language that finds a NT parallel in the reference to “the Chief Shepherd” of 1 Peter 5:4 (cf. “shepherd of the sheep” in the LXX of Isaiah 63:11) and the words of Jesus in John 10:11 (cf. Mark 14:27).
Through the blood of the eternal covenant is a pregnant phrase that at once alludes to the earlier, detailed description of the sacrificial meaning of Christ’s death (chaps. 7, 9–10) and to the accompanying powerful argument about the inauguration of a new covenant (7:22–8:13). The author’s choice of the adjective eternal is deliberate. For if the old covenant gave way to a new covenant, assurance is needed that the new covenant is definitive and not itself merely a transitory reality. This is not to deny that OT language is utilized here. For our author, the new covenant established by Christ is none other than that “everlasting covenant” spoken of in Isaiah 55:3, Jeremiah 32:40, and Ezekiel 37:26. This is the “better covenant” of which Christ has become mediator (cf. 7:22; 8:6f.); and with the concept of an eternal covenant we may recall the “eternal redemption” mentioned in 9:12.
The actual petition is that this great God, who has already done so much, would now meet the needs of his people by supplying them with everything good for doing his will, and remarkably that he would at the same time work (lit., “doing”) in us what is pleasing to him. The shift to the first person pronoun us provides a sensitive identification of the author with the readers. In that the readers are called to do the will of God, and God does that will in us, the passage is reminiscent of Philippians 2:12f. It is to be noted that the agency of that activity of God in us is expressed: through Jesus Christ. This is in complete accord with the view of Christ and his work throughout the book (cf. 7:22). Most of the NT doxologies are directed to God (e.g., Rom. 11:36; 16:27; Gal. 1:5; Eph. 3:21; Phil. 4:20; 1 Tim. 1:17; Jude 25), and only a few, like the present one, are directed to Christ (e.g., possibly 1 Pet. 4:11; 2 Pet. 3:18; Rev. 1:6). This doxology serves as the climactic ending which corresponds to the exalted Christology set forth in the opening chapter of the book and, indeed, the Christology that constitutes the basis of the exposition in the intervening chapters. In light of the treatise to which the author is now putting the final touches, this doxology to Christ is both appropriate and moving. Although the Amen is formulaic, it is also the only fitting response to things so wonderful.
Additional Notes
13:20–21 This concluding prayer and doxology bear some resemblance to the doxology at the end of Romans (16:25–27), which is also to some extent built upon themes expounded in the body of that work. F. F. Bruce notes the structure of the prayer is that of a collect: it is expressed in the third person, contains an invocation, an adjective clause pointing to the ground upon which the petition depends, main and subsidiary petitions, a plea to the merit of Christ’s work, a doxology, and an amen. There are several relatively unimportant textual variants in these verses. A majority of later manuscripts add the word “work” to the words every [thing] good; an unintelligible third person pronoun is found before “doing” in some manuscripts, perhaps by dittography (i.e., accidental repetition by a scribe), and thus the shorter reading is to be preferred; some manuscripts harmonize the pronoun us to agree with the earlier second person pronouns; and some manuscripts omit the words and ever at the end of the doxology, where the shorter ending is probably to be preferred. On these variants, see Metzger, TCGNT, p. 576f. The verb for brought back (or “raised”) is not one of the usual NT words (egeirō or anistēmi), but anagō (which is used of Christ in Rom. 10:7), perhaps by suggestion from the LXX of Isa. 63:11, where Moses, described as the shepherd of the sheep, is brought up “out of the sea.” This is the only occurrence of the words Shepherd (poimēn) and sheep (probatōn) in Hebrews.
The phrase through the blood of the eternal covenant probably modifies brought back from the dead as in NIV. But in the Greek text it may also be taken to modify the immediately preceding words, that great Shepherd of the sheep (thus GNB: “who is the Great Shepherd of the sheep as the result of his sacrificial death”; cf. JB).
For the expression “blood of the covenant,” see Zech. 9:11. On covenant (diathēkē), see note to 7:22. Good (agathon) is also used absolutely in 9:11 and 10:1, where, however, it refers to the “good things” of the eschatological order inaugurated by Christ’s finished work. The readers are called to do the will (thelēma) of God in 10:36; here the prayer is made that they might be equipped to do that will. What is pleasing to (lit., “before”) him reflects Semitic idiom. This is synonymous with “the sacrifices that please God” in v. 16.
Commentators differ as to whether the doxology is directed to God or to Christ, since the wording leaves some ambiguity. That doxologies are usually directed to God in the NT writings, that God is the acting subject of these verses and the object of praise in v. 15, together with the fact that the readers are Jewish Christians, argue that God is in view. On the other hand, and more compelling, are the facts that in the Greek, as in the NIV, the nearest antecedent to the pronoun whom is Jesus Christ, that Jesus assumes extraordinary importance as the great Shepherd by whose blood the covenant and its gifts are made possible, and that the author assumes the deity of Christ in chap. 1. Thus NIV’s translation seems justified (thus also GNB, NEB, JB). See C. E. B. Cranfield, “Hebrews 13:20–21,” SJT 20 (1967), pp. 437–41; R. Jewett, “Form and Function of the Homiletic Benediction,” AngThR 51 (1969), pp. 18–34.
Postscript and Final Benediction
Although the epistle has ended with a concluding prayer, as often happens in the letters of the NT, the author has yet a few more words for his readers. Again we get a few bits of tantalizing information, which are followed by a word of greeting and a final benediction.
13:22 The author first adds a note to his readers, whom he again (cf. 3:1, 12; 10:19) addresses as brothers, to urge them to bear with (or “listen willingly to”) what he has written. He now describes his epistle as my word of exhortation, a phrase that is widely accepted as a good characterization of the work as a whole. As we have seen, Hebrews is essentially a series of exhortations, a kind of sermon in written form. These exhortations are based, to be sure, on very solid theological argumentation, but the latter always supports a practical concern or application. Our author has himself done in this work what he at one point urges his readers to do: “encourage one another” (10:25). He notes further that he has written “briefly” (NIV translates only a short letter), the implication being that he is able to elaborate these matters at greater length when the occasion presents itself (cf. the restraint in 9:5b and 11:32). In the meantime he covets the readers’ attention to the important document he is sending to them, though it seems lengthy and difficult.
13:23 The readers are now informed (I want you to know is lit., “know”) about the release of our brother Timothy. It is probable, though not absolutely certain, that this Timothy is the disciple of Paul whom we know of elsewhere in the NT. In any event, he is apparently well known and beloved to the readers. It is also probable, but again not absolutely certain, that the message about Timothy is that he has been released “from prison,” since the literal released could mean the experience of some other kind of freedom. Where he may have been imprisoned is unknown (the NT nowhere records an imprisonment of Timothy), although Rome or Ephesus are good possibilities for Timothy the disciple of Paul. The author is hopeful that Timothy can meet him before long and accompany him on a visit to the church, apparently already planned.
13:24 The author now urges: Greet all your leaders. The reference to all may suggest those of a larger church community than that simply of the readers, but this is far from certain. These greetings are in line with the author’s encouragement for the readers to respect and submit to their leaders (v. 17). His greetings extend, however, to all God’s people (lit., “all the saints”). He has furthermore a special greeting to the readers from those (“the saints,” but implied from the preceding verse) from Italy. Unfortunately these last words are unclear in that the greetings may, on the one hand, be sent from Italians in Italy to Christians elsewhere or, on the other, from Italians living abroad to their brothers in the homeland. The most natural reading is the latter, although the former cannot be ruled out. If we could be positive about the location of the addressees, this uncertainty, of course, would not exist. But that determination cannot be made on the basis of this verse alone.
13:25 The last words of an epistle are commonly a brief benediction such as this. This one happens to be in verbatim agreement with that of Titus 3:15 and very close to that of 2 Timothy 4:22. The determinative word is grace (charis), that one word that is quintessential to the Christian gospel and to every message given to the church by God’s spokespersons—including this letter of exhortation by an anonymous author to Jewish Christians who have come to the new covenant through the grace of Jesus Christ.
Additional Notes
13:22 It is possible that in this postscript the author, if he had dictated the letter as a whole to a scribe or secretary, takes up the pen himself. This phenomenon is often evident in the Pauline letters (cf. 1 Cor. 16:21; Gal. 6:11; Col. 4:18; 2 Thess. 3:17). Urge (parakaleō) or “earnestly request” is the same verb used in v. 19. The verb underlying bear with (anechō) occurs only here in Hebrews. The phrase word of exhortation hortation (logos tēs paraklēseōs) occurs also in Acts 13:15, where it describes Paul’s sermon at Pisidian Antioch—a sermon that was based on the interpretation of certain OT texts in order to bring out their significance for the present. Since this is also what our author does for his readers, perhaps we are to think of the phrase as having this special connotation. When 1 Peter is described as a “brief letter” (5:12), the words may be taken more literally than here. Our author has tried to keep the length of the work under control despite the significance of what he writes, and he asks the readers’ indulgence in this regard.
13:23 Since our author shows some contact with Pauline theology, he was probably a member of the larger Pauline circle, and thus the likelihood that this Timothy was the disciple of Paul is increased. The verb released (apolyō) occurs in Hebrews only here. In the passive, as here, it can mean simply that Timothy has “been dismissed,” “taken leave,” or “departed,” perhaps having finished some responsibility. See BAGD, p. 96. If, as we have argued, the letter is addressed to a community of believers in Rome, then Timothy’s imprisonment or other hindrance must have occurred elsewhere. He apparently has some distance to travel to meet the author.
13:24 The word for leaders (hēgoumenoi) occurs also in vv. 7 and 17. The technical term “saints” (hagioi), describing those who have been set apart by the saving grace of God, is also used by the author in 6:10 (cf. 3:1 where the adjective “holy,” hagios, is combined with “brothers”). See O. Procksch, TDNT, vol. 1, pp. 100–110. The word greet (aspazomai) is an intimate term in that culture, implying an embrace. See H. Windisch, TDNT, vol. 1, pp. 496–502.
13:25 A few minor textual variants occur in this verse. Many manuscripts have understandably added an amen to the benediction. For discussion of these variants and the very interesting variations in the subscription added to the letter, many of which include “to the Hebrews, written from Italy through Timothy,” see Metzger, TCGNT, p. 577f.