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Let brotherly love continue. Hebrews 13:1 Brotherly love E. G. Marsh, M. A. I. WHAT IS BROTHERLY LOVE? It is that feeling of mutual regard, subsisting among the members of the faithful, which is felt to be due from one brother to another, and without which, in the intercourse of domestic life, there could be neither peace in families nor comfort in society. If, though hatred should not exist among them, there were yet no cordial affection, nothing like a desire to promote each other's welfare, the members of that family would deprive themselves of the most fruitful source of enjoyment still permitted to fallen human nature. But brothers and sisters in Christ Jesus form but one family in the eyes of our common Parent; and He has commanded them to love as brethren. II. How IS BROTHERLY LOVE TO BE CULTIVATED AND ATTAINED? There may be differences of sentiment and practice in many particulars, which human infirmity will always occasion, even among those who are endeavouring to find the way to the same heavenly city. But there must be a reception of the Lord Jesus; in all His offices of Prophet, Priest, and King, and a desire to submit to the guidance of His Word, and to be led by the gracious direction of His Spirit, as a foundation for that brotherly love in which we are commanded to live. Common feelings imply common principles; and the peculiar love of Christians must have the peculiar faith of Christians for its basis and origin. III. How MAY BROTHERLY LOVE MOST SECURELY CONTINUE? 1. Of course the first object, with this view, should he to retain the feelings in which that pure affection for the Christian brotherhood originated; to recollect, from day to day, that" one is our Master, even Christ, and that all we are brethren"; and still more especially to look upon every trait of Christian character as a link of attachment, a feature in that family likeness which belongs to all the faithful, and gives them an instinctive interest in each other's well-being. But, after all, the chief preservative of this characteristic grace of Christianity is, the love of Christ Himself, which will always necessarily expand in love for the brethren. 2. But, further; if we desire this mutual regard for all the brethren to continue among us, and to grow, we must attend to two things.(1) We must be on the watch to do those actions which have a tendency to promote and to strengthen brotherly love. We must inquire into each other's wants, with a view to relieve them, and thus exercise the affections which we wish to cultivate.(2) We must be careful to remove those impediments which thwart and retard its growth. Now, there are a number of little causes, which, by being suffered to grow up in the bosoms of Christians, tend to narrow their affections, and restrain that brotherly love which ought to be their delight. Differences of taste will sometimes, if not controlled, engender personal dislikes, against which a wise man can never be too much on his guard. It is surprising how often some slight, but frequently recurring, peculiarities of manner will produce a distaste for the society of a person who is yet a Christian. 3. Again; every man has his infirmities, his failings, his besetting sins. There is no habit more injurious to the exercise of brotherly love than that of dwelling unnecessarily on the defects of those whom we are bound to love as brethren. Whatever be your neighbour's faults, he is still your brother, for whom Christ died. I have not now spoken of the duty of forgiveness, because, among those who are Christians indeed, the occasions for the exercise of this virtue ought to be rare. But yet a forgiving disposition is so essential an attribute of Christianity that brotherly love cannot be cultivated without it. 4. But the grand instrument for the removal of all impediments to our charity, from within or from without, is intercessory prayer. ( E. G. Marsh, M. A. )

Benson Commentary Hebrews 13:1 Let brotherly love continue. Hebrews 13:1-2 . In this concluding chapter we find fresh instances of that divine wisdom wherewith the apostle was influenced in writing this epistle; improving still more the doctrines he had advanced to practical purposes; in which he gives all ministers of Christ an instructive example of the order and method proper to be pursued in teaching Christianity; first to declare the great doctrines of it, and then to improve them to promote holiness. And they will be mistaken who propose to themselves any other method, and those most of all who think one part of it is sufficient without the other. Let brotherly love continue — Or abide constant. Love is the fountain and foundation of all moral and religious duties which Christians owe to each other and to all men, and therefore it is here placed at the head of them all. Several of the fruits of this love are touched on in the following verses. It is justly observed by Diodati, that this exhortation was peculiarly suitable to the converted Jews, as the prejudices of many of them against their Gentile brethren were so strong that they were ready to disown them with abhorrence. Be not forgetful to entertain strangers — The apostle chiefly means those of their Christian brethren who were travelling from place to place at their own cost to preach the gospel. Thus St. John speaks of some who went forth for the sake of Christ, taking nothing of the Gentiles, to whom they preached, 3 John 1:7 . Add to this, the church being then under great persecution in sundry places, many Christians were obliged to leave their own habitations and countries, and to flee for safety to other parts where they were strangers. Such as these the apostle recommends to the love and charity of those to whom he wrote. For thereby some — For instance, Abraham and Lot; have entertained angels unawares — So may an unknown guest, even now, be of more worth than he appears, and may have angels attending him, though unseen. Hebrews 13:2 Be not forgetful to entertain strangers: for thereby some have entertained angels unawares. Hebrews 13:3 Remember them that are in bonds, as bound with them; and them which suffer adversity, as being yourselves also in the body. Hebrews 13:3 . Remember — In your prayers and by your help; them that are in bonds — Thrown into prison for the sake of Christ, as if you yourselves were bound with them — Seeing ye are members one of another; and them which suffer adversity — ??? ????????????? , who are ill-treated, or afflicted with evil; as being yourselves also in the body — And consequently liable to similar sufferings. Hebrews 13:4 Marriage is honourable in all, and the bed undefiled: but whoremongers and adulterers God will judge. Hebrews 13:4 . Marriage is honourable in, or for, all sorts of persons, clergy as well as laity, though the Romanists teach otherwise; and the bed undefiled — Consistent with the highest purity. For who can imagine that God would make any thing morally evil absolutely necessary for the support of the human race in future generations? But whoremongers and adulterers God will judge — That is, punish, and frequently does so in a very awful manner, even in the present world; though they frequently escape punishment from men. The distinction between these two characters, whoremongers and adulterers, is well known to be this: that the former are single persons who have unlawful converse with one another, and the latter are those who are both, or at least one of them, in a married state. The sin of the first is fornication, of the other adultery; although the word ??????? , fornication, may sometimes be used to denote any uncleanness, and so to comprise adultery also. Hebrews 13:5 Let your conversation be without covetousness; and be content with such things as ye have: for he hath said, I will never leave thee, nor forsake thee. Hebrews 13:5-6 . From particular duties the apostle proceeds to one which is more general, relating to our whole course of walking with God. Let your conversation — Greek, ?????? , your behaviour, or manner of living; be without covetousness — ??????????? , without the love of money; or an inordinate desire of, and endeavour after, more of this world’s goods than you have, or than God is pleased to give you, proceeding from an undue esteem of them, and attachment to them. See on Colossians 3:5 ; 1 Timothy 6:6-10 . And be content with such things as ye have — And which God affords you by his providence in a lawful way. The original expression, ???? ???????? , is, with the things that are present. Endeavour to bring your mind down to your circumstances, be they what they may. “The apostle did not mean by this to preclude the Hebrews, or any person, from using lawful means for bettering their circumstances; but that, having used such means, they were to be contented, although God did not make them successful.” For he — Rather, he himself, namely, God, who hath all the stores of nature at his command, and who owns the relation of a Father to us; hath said — To all believers, in saying it to Jacob, Joshua, and Solomon, (see the margin,) I will never leave thee nor forsake thee — The many negative particles, and their position in the original, render this passage extremely emphatical and beautiful. Doddridge renders it, I will not, I will not leave thee; I will never, never, never forsake thee; words from which all God’s people (his love to them being the same in all ages) may take a just encouragement in all the difficulties to which they may be exposed. So that we may boldly say — ???? ?????????? ???? ?????? , taking courage, we may say, with the psalmist, The Lord is my helper — He is my helper, whose wisdom, power, and goodness are boundless; I will not fear what man shall do unto me — However subtle, mighty, or malicious he may be. God’s promises to Jacob, Joshua, David, &c., and their expressions of trust in God, being applied by the apostle to the believing Hebrews, teach us that God’s promises to individuals, and their exercises of faith and trust built thereon, are recorded in Scripture for the encouragement of the people of God in every age. Hebrews 13:6 So that we may boldly say, The Lord is my helper, and I will not fear what man shall do unto me. Hebrews 13:7 Remember them which have the rule over you, who have spoken unto you the word of God: whose faith follow, considering the end of their conversation. Hebrews 13:7 . Remember them who have the rule over you — ??? ????????? ???? , or, who are, or rather, were, the guides of you, namely, formerly; who have spoken — Or, who spake; unto you the word of God — Remember who they were, and your obligations to them; and though all your intercourse with them is for the present cut off, do not, however, forget their instructions and their examples. Bishop Lloyd (see his funeral sermon for Bishop Wilkins) thinks this may refer to James the brother of John, and to James, commonly called the first bishop of Jerusalem, both of whom had been put to death there before this epistle was written; whose faith follow — Embrace by faith the same doctrines, precepts, and promises of the gospel which they embraced; and let your faith be assured, lively, and operative as theirs was, purifying your hearts, and rendering your lives fruitful to the glory of God; considering the end — ??? ??????? , the issue, of their conversation — The happy end they made; the blessed manner in which they quitted life; the ground of that support which they experienced in their latest moments from the truths they had taught you; the heroic resolution with which they were animated to meet even martyrdom itself in that sacred cause; and let the remembrance of these things engage you to retain their faith, and courageously to follow their steps. Hebrews 13:8 Jesus Christ the same yesterday, and to day, and for ever. Hebrews 13:8-9 . Men may die, but Jesus Christ is the same yesterday, to-day, and for ever — From everlasting to everlasting: the same in his person and offices, in his love and power, in his truth and grace; the same object of faith; and the same in all respects, to all believers, in all ages; and therefore be steadfast in the faith and hope of the gospel: and be not carried about with divers, ????????? , various, and strange doctrines — Doctrines inconsistent with each other, and differing from that one faith in our one unchangeable Lord, and strange to the ears and hearts of all that abide in him. For it is a good thing — Of great importance to our own peace of mind, to the glory of God, and the edification of others; it is honourable, pleasant, and profitable, for the heart to be established — In the faith and hope of the gospel; with grace — The influence of the Divine Spirit received through Christ; not with meats — With Jewish ceremonies of any kind, which indeed can never establish the heart; and which have not profited — To the purifying of the conscience from guilt, or increasing their holiness; them that have been occupied therein — How exact and scrupulous soever they have been in observing them. Hebrews 13:9 Be not carried about with divers and strange doctrines. For it is a good thing that the heart be established with grace; not with meats, which have not profited them that have been occupied therein. Hebrews 13:10 We have an altar, whereof they have no right to eat which serve the tabernacle. Hebrews 13:10 . We have an altar — That is, a sacrifice upon an altar, namely, Christ, who was sacrificed on the altar of the cross, who also is the only Christian altar, to which we bring all our sacrifices and services. The apostle, having set forth the only way of the establishment of the heart in faith and holiness, and the uselessness of all distinctions of meats for that purpose, here declares the foundation of all this; for whereas the ground of all distinction of meats and other ceremonies among the Jews was the altar in the tabernacle, with its nature, use, and services, he lets them know that Christians have an altar, and services quite of another kind than those which arose from the altar of old, such as he describes Hebrews 13:13-16 . This seems to be the direct design of the apostle in this place, and a proper analysis of his words. Whereof they have no right to eat — To partake of the benefits which we receive therefrom; who serve the tabernacle — Who adhere to the Mosaic law, or who maintain the necessity, and continue the observance, of the Jewish ceremonies and worship. For this in effect was to deny Christ to be come in the flesh, and to have offered himself a sacrifice on the cross. Hebrews 13:11 For the bodies of those beasts, whose blood is brought into the sanctuary by the high priest for sin, are burned without the camp. Hebrews 13:11 . For, &c. — As if he had said, This was shown figuratively in the law; for the bodies of those beasts whose blood is brought — On the day of atonement; into the sanctuary — The holy of holies; by the high-priest, for sin — To make expiation of it; are burned without the camp — See Leviticus 4:12 ; and therefore no part of them could be eaten by the priest or people; so they who, under the gospel, adhere to that way of worship, cannot partake of Christ, who is the truth signified by that type. In other words, according to their own law, the sin-offerings were wholly consumed, and no Jew ever ate thereof. But Christ was a sin-offering; therefore they cannot feed upon him as we do. This is explained more at large by Macknight, thus: “This law, concerning the bodies of the animals whose blood the high-priest carried into the holy places, we have Leviticus 16:27 . The same law is given concerning all the proper sin- offerings, Leviticus 6:30 ; from which it appears that neither the priest, who offered the sin-offerings, nor the people, for whom they offered them, were to eat of them. Wherefore, if the eating of the burnt-offerings and peace-offerings was permitted, to show that the offerers were at peace with God, as their political Ruler, it may fairly be presumed that the prohibition to eat any part of the bodies of animals whose blood was brought into the holy places as an atonement, was intended to make the Israelites sensible that their sins against God, as moral Governor of the world, were not pardoned through these atonements; not even by the sacrifices which were offered by the high-priest on the tenth of the seventh month, which, like the rest, were to be wholly burned. Unless this was the intention of the law, the apostle could not, from that prohibition, have argued with truth that they who worshipped in the tabernacles with the sin- offerings, had no right to eat of the Christian altar. Whereas if, by forbidding the priests and people to eat the sin-offerings, the law declared that their offences against God, as moral Governor of the world, were not pardoned thereby, it was in effect a declaration, as the apostle affirms, that they had no right to eat of the Christian altar; that is, to share in the pardon which Christ hath procured for sinners by his death, who trusted in the Levitical sacrifices for pardon and acceptance with God.” Hebrews 13:12 Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate. Hebrews 13:12-14 . Wherefore Jesus also — Who was typified by these sin- offerings; that he might sanctify — Might make atonement for, and consecrate to God; the people — His church, the spiritual Israel of God; with his own blood — Carried into the heavenly sanctuary, and presented before the throne of God as a sin-offering; suffered without the gate — Of Jerusalem, as the bodies of the sin-offerings were burned without the camp of Israel in the wilderness, signifying hereby that those carnal Jews, who still adhered to the Mosaical way of worship, had no interest in, nor communion with Christ, nor partook of the benefits of his atonement. The Israelites having cities to live in at the time our Lord suffered, the expression, without the gate, was of the same import as without the camp in the wilderness. Wherefore criminals, being regarded as unclean, were always put to death without the gates of their cities. Let us, &c. — As if he had said, And this consideration, as it shows it to be our duty to leave the Jewish sacrifices, so it should undoubtedly engage us willingly to suffer all extremities in his cause; Let us therefore break through all attachments, and go forth unto him without the camp — The terrestrial Jerusalem; the Jewish Church, with its ceremonious services; let us cleave to him and his doctrine, and openly profess ourselves his disciples; bearing his reproach — Patiently enduring all manner of shame, obloquy, and contempt, and whatever other suffering may await us, for his sake. And we have the more reason to do this; for here we have no continuing city — No settled condition, no lasting place of abode; all things here are but for a moment; and the interests of this mortal life, as they are very uncertain, and of short duration, so they are very trivial, when compared with those that relate to eternity. It is thought by some, that in this the apostle had the destruction of Jerusalem in his eyes which happened about seven or eight years after this epistle was written; but we seek one to come — Namely, the city of the living God; a city prepared for us, and promised to us, as the place of our everlasting abode. Hebrews 13:13 Let us go forth therefore unto him without the camp, bearing his reproach. Hebrews 13:14 For here have we no continuing city, but we seek one to come. Hebrews 13:15 By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to his name. Hebrews 13:15-16 . Having mentioned the altar, the apostle now proceeds to speak of the sacrifice. By him therefore — Our great High-Priest, though persecuted by our unbelieving brethren, and exposed to many sufferings; let us offer the sacrifice of praise to God continually — For surely we have continual reason, having before us a prospect of such unutterable felicity and glory; that is, the fruit of our lips — It is generally granted that this expression is taken from Hosea, where the same duty is called the calves, or sacrifices, of our lips; for the sense is the same, and praise to God is intended in both places. But to do good, &c. — As if he had said, But while we present this verbal tribute, let us remember that another yet more substantial sacrifice is required, namely, to do good to our fellow- creatures, and that in every way in our power, to their souls as well as to their bodies, supplying, as we have ability, both their spiritual and temporal wants; for with such sacrifices God is well pleased — As his inspired servants have abundantly testified. Indeed they have been always more pleasing to him than any victims which, in the neglect of these, could be brought to his altar. Hebrews 13:16 But to do good and to communicate forget not: for with such sacrifices God is well pleased. Hebrews 13:17 Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief: for that is unprofitable for you. Hebrews 13:17 . Obey them that have the rule over you — The expression, ???? ?????????? , implies also, that lead or guide you, namely, in truth and holiness; and submit yourselves — To them with a becoming respect, even though their office should render it sometimes necessary for them to reprove you for some instances of misconduct, or to urge you to duties which you are averse to perform. Give up to them, not your conscience or judgment, but your own will, in all things purely indifferent; for they watch for your souls — With all zeal and diligence they guard and caution you against all danger; as they that must give an account — To the great Shepherd for every part of their behaviour toward you. Chrysostom says, he never read these words of the apostle without trembling, though he often preached several times in a day. How vigilant then ought every pastor to be, how careful of every soul committed to his charge; that they may do it — May watch over you; with joy and not with grief — Greek, ?? ??????????? , not groaning, under discouragement and grief on account of the little success of their ministry among you; for that is — Or would be; unprofitable for you — Both, here and hereafter; for besides discouraging your guides, it would displease the Lord Jesus, and preclude or endanger your eternal salvation. “He is not a good shepherd, who does not either rejoice over his flock or groan for them. The groans of other creatures are heard: how much more shall these come up into the ears of God! Whoever answers this character of a Christian pastor, may undoubtedly demand this obedience.” — Wesley. Hebrews 13:18 Pray for us: for we trust we have a good conscience, in all things willing to live honestly. Hebrews 13:18-19 . Pray for us — For our freedom and success in preaching the gospel, (see the margin,) and our deliverance from the enemies of the faith; for — Though our enemies may meanly insinuate the contrary, and though the doctrine inculcated in this epistle may not be pleasing to some of you; we trust we have a good conscience — Have acted, and continue to act, conscientiously before God, his people, and all men, and have executed our trust faithfully, declaring the whole counsel of God; willing — ???????? , desiring, and resolving; in all things — Or among all men, as ?? ???? may signify, among the Jews as well as among the Gentiles; to live honestly — Or rather, to behave ourselves well, or honourably, as the original expression signifies; that is, always to act in the most fair and reputable manner, according to the obligations of our sacred profession and office, though this should be attended with the sacrifice of every thing. I beseech you the rather to pray earnestly for me, that I may be restored to you the sooner — From this confinement, and may have it in my power to render you those services, which have been and still are prevented by this unjust imprisonment. Hebrews 13:19 But I beseech you the rather to do this, that I may be restored to you the sooner. Hebrews 13:20 Now the God of peace, that brought again from the dead our Lord Jesus, that great shepherd of the sheep, through the blood of the everlasting covenant, Hebrews 13:20-21 . Now, &c. — Having desired them to pray for him, he now addresses a prayer to God for them, and therewith gives a solemn close to the whole epistle. And a glorious prayer it is, including the whole mystery of divine grace, and that both with respect to its original, and the way of its communication; and therefore including the whole of this epistle, especially as far as it is doctrinal, and applying the benefit of all that he had instructed them in to themselves. The prayer includes, 1st, A title given to God suited to the request made. 2d, The work ascribed to him suitable to that title. 3d, The blessings prayed for. 4th, A doxology, with a solemn close of the whole. The title assigned to God, or the name by which he calls upon him is, the God of peace — All things being brought by sin into a state of disorder, confusion, and enmity, there was no source left from whence peace could be derived, but in the nature and will of God. Hence the apostle, when about to represent God in this character, begins by observing, All things are of God, who hath reconciled us to himself by Jesus Christ, 2 Corinthians 5:18 . God alone is the Author of all peace to fallen man, whether the peace which we have with himself, or that in our own souls; whether peace between angels and men, or between Jews and Gentiles: it is all from him, the God of pardoning mercy and renewing grace. That brought again from the dead our Lord Jesus — On whom the iniquities of us all, and the chastisement necessary to procure our peace, were laid; and who was raised from the dead to manifest that the atonement which he had made was accepted, and that God was now in him reconciling us to himself; and as a further proof of this, bringing him from the dead to be the great Shepherd of the sheep — To gather, defend, feed, and save them; yea, and to give unto them eternal life, John 10:28 . This title, the great Shepherd of the sheep, is given to Christ here, because he was foretold under that character, ( Ezekiel 34:23 ,) because he took to himself the title of the good Shepherd, ( John 10:11 ,) and because all who are employed in feeding the flock are but inferior shepherds under him. Through the blood of the everlasting covenant — Namely, the covenant of grace, in its last dispensation, termed everlasting, both in opposition to the covenant made at Sinai, which was but for a time, and accordingly was now removed, and because the effects of it are not temporary benefits, but everlasting mercies of grace and glory. It is not quite certain whether this clause should be connected with what goes before, or what follows. If it is connected with what goes before, the meaning is, either that God brought back our Lord Jesus Christ from the dead, on account of his having shed his blood to procure the everlasting covenant: or that the Lord Jesus became the great Shepherd and Saviour of the sheep, by shedding his blood to procure and ratify the everlasting covenant. This latter sense seems to be supported by Acts 20:28 , where Christ is said to have purchased the church with his own blood. But if the clause is connected with what follows, the meaning is, May God make you perfect in every good work, through the assistance of his Spirit, promised in the everlasting covenant, procured and ratified by his blood. Make you perfect — ?????????? ???? , an expression similar to that used Ephesians 4:12 : for the perfecting of the saints, or the rendering them complete in the various branches of true Christianity, namely, (as is there observed,) in the knowledge of all the doctrines, the possession of all the graces, the enjoyment of all the privileges, the performance of all the duties belonging to true Christianity. But the last particular is what is here chiefly intended, the expression being, May he make you perfect in every good work, implying the apostle’s desire that they might omit no good work which it was in their power to perform, and that they should do every one in the most perfect manner; namely, according to God’s will as their rule, from love to him as their principle, with an eye to his glory as their end. Working in you that — Internal holiness and conformity to the divine image; which is well pleasing in his sight — Which he approves of, and takes complacency in; through the doctrine, the merits, and the Spirit of Jesus Christ. To whom be glory for ever and ever — Here eternal glory is ascribed to Christ, as it is likewise 2 Peter 3:18 , and Revelation 5:13 , in terms exactly similar to those in which it is ascribed to God, even the Father, Php 4:20 ; 1 Timothy 1:17 ; 2 Timothy 4:18 ; a manifest proof of Christ’s Deity, divine adoration and worship being due to God alone. Hebrews 13:21 Make you perfect in every good work to do his will, working in you that which is wellpleasing in his sight, through Jesus Christ; to whom be glory for ever and ever. Amen. Hebrews 13:22 And I beseech you, brethren, suffer the word of exhortation: for I have written a letter unto you in few words. Hebrews 13:22-25 . I beseech you, brethren — He subjoins this tender address to his epistle to caution them against losing, through negligence or prejudice, the benefit they might otherwise derive from it; suffer the word of exhortation — Or, consolation, (for the word ?????????? signifies either,) addressed to you in this letter, which is contained in few words — Considering the copiousness of the subject. Know ye — That is, I give you the joy of knowing; that our brother Timothy — Whose zeal for me had for a while made him a partner in my confinement; is set at liberty; with whom, if he return to me shortly, I will see you — Will pay you a visit. From this it is evident that the apostle, when he wrote this, was set at liberty. They of Italy salute you — The salutations from the Christians of Italy show that the writer of this letter was either in Italy, or had some of the brethren of Italy with him when he wrote it; which agrees with the supposition that Paul was the author of it. For he had been two years a prisoner at Rome, but had now obtained his liberty, ( Hebrews 13:23 ,) by means, as is supposed, of the persons he had converted in the emperor’s family, Php 4:22 . Grace be with you all — St. Paul’s usual benediction. God apply it to our hearts! Hebrews 13:23 Know ye that our brother Timothy is set at liberty; with whom, if he come shortly, I will see you. Hebrews 13:24 Salute all them that have the rule over you, and all the saints. They of Italy salute you. Hebrews 13:25 Grace be with you all. Amen. Benson Commentary on the Old and New Testaments Text Courtesy of BibleSupport.com . Used by Permission.

Expositor's Bible Commentary Hebrews 13:1 Let brotherly love continue. CHAPTER XVI. SUNDRY EXHORTATIONS. Hebrews 13:1-25 Let love of the brethren continue. Forget not to shew love unto strangers: for thereby some have entertained angels unawares. Remember them that are in bonds, as bound with them; them that are evil entreated, as being yourselves also in the body. Let marriage be had in honour among all, and let the bed be undefiled: for fornicators and adulterers God will judge. Be ye free from the love of money; content with such things as ye have: for Himself hath said, I will in no wise fail thee, neither will I in any wise forsake thee. So that with good courage we say. The Lord is my helper; I will not fear: What shall man do unto me? Remember them that had the rule over you, which spake unto you the word of God; and considering the issue of their life, imitate their faith. Jesus Christ is the same yesterday and today, yea and for ever. Be not carried away by divers and strange teachings: for it is good that the heart be established by grace; not by meats, wherein they that occupied themselves were not profited. We have an altar, whereof they have no right to eat which serve the tabernacle. For the bodies of those beasts, whose blood is brought into the holy place by the high priest as an offering for sin, are burned without the camp. Wherefore Jesus also, that He might sanctify the people through His own blood, suffered without the gate. Let us therefore go forth unto Him without the camp, bearing His reproach. For we have not here an abiding city, but we seek after the city which is to come. Through Him then let us offer up a sacrifice of praise to God continually, that is, the fruit of lips which make confession to His name. But to do good and to communicate forget not: for with such sacrifices God is well pleased. Obey them that have the rule over you, and submit to them: for they watch in behalf of your souls, as they that shall give account: that they may do this with joy, and not with grief: for this were unprofitable for you. Pray for us: for we are persuaded that we have a good conscience, desiring to live honestly in all things. And I exhort you the more exceedingly to do this, that I may be restored to you the sooner. Now the God of peace, who brought again from the dead the great shepherd of the sheep with the blood of the eternal covenant, even our Lord Jesus, make you perfect in every good thing to do His will, working in us that which is well-pleasing in His sight, through Jesus Christ; to whom be the glory for ever and ever. Amen. But I exhort you, brethren, bear with the word of exhortation: for I have written unto you in few words. Know ye that our brother Timothy hath been set at liberty; with whom if he come shortly, I will see you. Salute all them that have the rule over you, and all the saints. They of Italy salute you. Grace be with you all. Amen. The condition of the Hebrew Christians was most serious. But one excellence is acknowledged to have belonged to them. It was almost the only ground of hope. They ministered to the saints.[385] Yet even this grace was in peril. In a previous chapter the writer has exhorted them to call to remembrance the former days, in which they had compassion on them that were in bonds.[386] But he considers it sufficient, in reference to brotherly love, to urge them to see that it continues.[387] They were in more danger of forgetting to show kindness to their brethren of other Churches, who, in pursuance of the liberty of prophesying accorded in Apostolic times, journeyed from place to place for the purpose of founding new Churches or of imparting spiritual gifts to Churches already established. Besides, it was a time of local persecutions. One Church might be suffering, and its members might take refuge in a sister-Church. Missionaries and persecuted brethren would be the strangers to whom the enrolled widows used hospitality, and whose feet they washed.[388] We can well understand why in that age a bishop would be especially expected to be given to hospitality.[389] Uhlhorn excellently observes that "the greatness of the age consisted in this very feature: that Christians of all places knew themselves to be fraternally one, and that in this oneness all differences disappeared."[390] In the case of a Church consisting of Hebrews the duty of entertaining strangers, many of them necessarily Greeks, would be peculiarly apt to be forgotten. When a Church wavered in its allegiance to Christianity, the alienation would become still more pronounced. The constant going and coming of missionary brethren reminds the author of the ministry of angels, who are like the swift breezes, and carry Christ's messages over the face of the earth.[391] Sometimes they are as a flame of fire. When they were on their way to destroy the Cities of the Plain, Abraham and Lot entertained them, not knowing that they were heaven-sent ministers of wrath.[392] It would be presumptuous in any man to deny the possibility of angelic visitations in the Christian Church; but the Apostle's meaning is not that hospitality ought to be shown to strangers in the hope that angels may be among them. They are to be received unawares; otherwise the fragrance of the deed is gone. But the fact remains, and has been proved in the experience of many, that kindness to strangers, be they preaching friars, or itinerant exhorters, or persecuted outcasts, brings a rich blessing to children's children. A Syrian builds for himself a hut on the riverside, and offers to carry the wayfarers across on his shoulders. One day a child asks to be taken over. But the light burden becomes every moment heavier. The exhausted bearer asks in astonishment, "Who art thou, child?" It was Christ, and the Syrian was named the Christ-bearer in remembrance of the event.[393] The next exhortation is to purity. It is better not to attempt to connect these exhortations. Their special importance in the case of the Hebrew Christians is reason enough for them. Abstinence from marriage is not commended. Our author is not an Essene. On the contrary, he would discourage it. "Let marriage be held in honour among all classes of men." It is the Divinely appointed remedy against incontinence. But in the married state itself let there be purity. For the incontinent, whether in the bonds of wedlock or not, God's direct, providential judgments will overtake. Then follows a warning against love of money, and the Lord's promise not to fail or forsake Joshua[394] is appropriated by our author on behalf of his readers. Their covetousness arose from anxiety, which may have been occasioned by their distressing poverty in the days of Claudius.[395] That the advice was needed shows the precise character of their threatening apostasy. Worldliness was at the root of their Judaism. It is still the same. The self-righteous do not hate money. Let them imitate the trustfulness of their great leaders in the past, who had not given their time and thoughts to heaping up riches, but had devoted themselves to the work of witnessing and of speaking the word of God. Let them review with critical eye their manner of life, and observe how it ended. They all died in faith. Some of them suffered martyrdom, so complete and entirely unworldly was their self-surrender to Jesus Christ! But Jesus Christ is still the same One. If He was worthy that Stephen and James should die for His sake, He is worthy of our allegiance too. Yea, He will be the same for ever. When the world has passed away, with its fashion and its lust, when the earth and the works that are therein are burned up and dissolved, Jesus Christ abides. What He was yesterday to His martyr Stephen, that He is to all that follow Him in earth's today, and that He will for ever be when He shall have appeared unto them who expect Him unto salvation. The antithesis, it will be seen, is not between the departed saints and the abiding Christ, but between the world, which the Hebrew Christians loved too well, and the Christ Whom the saints of their Church had loved better than the world and served by faith unto death. If Jesus Christ abides, He is our anchorage, and the exhortation first given near the beginning of the Epistle once more suggests itself to the Apostle. "Permit not yourselves to drift and be carried past[396] the moorings by divers strange doctrines." The word "doctrines" is itself emphatic, "Be not borne aside from the personal, abiding Jesus Christ by propositions, whether in reference to practice or to belief." What these "doctrines" were in this particular case we learn from the next verse. They were the doubtful disputations about meats. The epithets "divers and strange" restrict the allusion still more nearly. He speaks not of the general and familiar injunctions of Jewish teachers respecting meats, the subject rather contemptuously dismissed by St. Paul in the Epistle to the Romans: "One man hath faith to eat all things; but he that is weak eateth herbs."[397] Our author could not have regarded these doctrines as "strange," and he could scarcely have spoken of "strengthening the heart with meats" if he had meant abstinence from meats. A recent English expositor[398] has pointed out the direction in which we must seek the interpretation of this difficult passage. The Apostle brushes aside the novel teaching of the Essenes, who, without becoming Christians, "had broken away from the sacrificial system" of the Mosaic law and "substituted for it new ordinances of their own, according to which the daily meal became a sacrifice, and the president of the community took the place of the Levitical priest." Such teaching was quite as inconsistent with Judaism as with Christianity. But the writer of this Epistle rejects it for precisely the same reason for which he repudiates Judaism. Both are inconsistent with the perfect separateness of Christ's atonement. It is well, as St. Paul said, for every man to be fully assured in his own mind.[399] A doubting conscience enfeebles a man's spiritual vigour for work. The Essenes found a remedy for morbidness in strictness as to meats and minute directions for the employment of time. St. Paul taught that an unhealthy casuistry would be best counteracted by doing all things unto the Lord. "He that eateth eateth unto the Lord, for he giveth God thanks; and he that eateth not, unto the Lord he eateth not, and giveth God thanks. For none of us liveth to himself, and none dieth to himself. For whether we live, we live unto the Lord; or whether we die, we die unto the Lord."[400] The author of the Epistle to the Hebrews considers that it betokens a littleness of soul to strengthen conscience by regulations as to various kinds of food. The noble thing[401] is that the heart--that is, the conscience--be stablished by thankfulness,[402] which will produce a strong, placid, courageous, and healthy moral perception. The moral code of the New Testament is direct and simple. It is entirely free from all casuistical crotchets and distinctions without a difference. Those who busy themselves[403] about such matters have never gained anything by it. Do the Essenes repudiate the altar the sacrifice of which may not be eaten? Do they teach that the only sacrifice for sin is the daily meal? This is a fatal error. "We have" says the Apostle, "an altar of which the worshippers are not permitted to eat."[404] All these expressions are metaphorical. By the altar we must understand the atoning sacrifice of Christ; by "those who serve the tabernacle" are meant believers in that sacrifice, prefigured, however, by the priests and worshippers under the old covenant; and by "eating of the altar" is meant participation in the sacredness that pertains to the death and atonement of Christ. The purpose of the writer is to teach the entire separateness of Christ's atonement. It is true that Christians eat the body and drink the blood of Christ.[405] But the words of our Lord and of St. Paul[406] refer to the passover, whereas our author speaks of the sin-offering. In the former the lamb was eaten;[407] in the latter the carcases of the beasts whose blood was brought by the worshipper through his representative,[408] the high-priest, into the holiest place on the day of atonement, were carried forth without the camp and burned in the fire.[409] Both sacrifices, the passover and the sin-offering, were typical. The former typified our participation in Christ's death, the latter the separateness of Christ's death. Many expositors see a reference in the Apostle's words to the Lord's Table, and some of them infer from the word "altar" that the Eucharist is a continual offering of a propitiatory sacrifice to God. It is not too much to say that this latter doctrine is the precise error which the Apostle is here combating. Two other interpretations of these verses have been suggested. Both are, we think, untenable. The one is that we Christians have an altar of which we have a right to eat, but of which the Jewish priests and all who cling to Judaism have no right to eat; and, to prove that they have not, the Apostle mentions the fact that they were not permitted to eat the bodies of the beasts slain as a sin-offering under the old covenant. There are several weighty objections to this view, but the following one will be sufficient. The reference to the sin-offering in the eleventh verse is made in order to show that it was a type of Christ's atoning death. As the bodies of the slain beasts were carried outside the camp and burned, so Christ suffered without the gate. But there is no real resemblance between the two things unless the Apostle intends to teach that the atonement of Christ stands apart and cannot be shared in by any other person, which implies that the tenth verse does not convey the notion that Christians have a right to eat of the altar. The other interpretation is that we, Christians, have an altar of which we who serve the ideal tabernacle have no right to eat, inasmuch as the sacrifice is spiritual. "Our Christian altar supplies no flesh for carnal food."[410] But if the reference is to carnal food, the expression "We have no right to eat" is not the appropriate one. The writer would surely have said, "of which we cannot eat." Besides, this view misses the connection between the ninth and tenth verses. To say that Christ's death procured spiritual blessings and that we do not eat His body after a carnal manner does not affect the question concerning meats, unless the doctrine concerning meats includes the notion that they are themselves an atoning sacrifice. Such was the doctrine of the Essenes. The argument of the Apostle is good and forcible if it means that Christ's atonement is Christ's alone. We share not in its sacredness, though we partake of its blessings. It resembles the sin-offering on the day of atonement, as well as the paschal lamb. But it was not enough that the slain beasts should be burned without the camp. Their blood also must be brought into the holiest place. The former rite signified that the slain beast bore the sin of the people, the latter that the people themselves were sanctified. Similarly Jesus suffered without the gate of Jerusalem, in reproach and ignominy, as the Sin-bearer, and also entered into the true holiest place, in order to sanctify His people through His own blood. We must not press the analogy. The author sees a quaint but touching resemblance between the burning of the slain beasts outside the camp and the crucifying of Jesus on Golgotha outside the city. The point of resemblance is in the ignominy symbolized in the one and in the other. Here too the writer finds the practical use of what he has said. Though the atonement of the Cross is Christ's, and cannot be shared in by others, the reproach of that atoning death can. The thought leads the Apostle away from the divers strange doctrines of the Essenes, and brings him back to the main idea of the Epistle, which is to induce his readers to hold no more dalliance with Judaism, but to break away from it finally and for ever. "Let us come out," he says. The word recalls St. Paul's exhortation to the Christians of Corinth "to come out from among them, to be separate, and not to touch the unclean thing. For what concord can there be between Christ and Belial, between a believer and an unbeliever, between the sanctuary of God and idols?"[411] Our author tells the Hebrew Christians that on earth they have nothing better than reproach to expect. Quit, therefore, the camp of Judaism. Live, so to speak, in the desert. (He speaks metaphorically throughout.) You have no abiding city on earth. The fatal mistake of the Jews has been that they have turned what ought to be simply a camp into an abiding city. They have lost the feeling of the pilgrim; they seek not a better country and a city built by God. Shun ye this worldliness. Not only regard not your earthly life as a permanent dwelling in a city, but leave even the camp; be not only sojourners, but outcasts. Share in the reproach of Jesus, and look for your citizenship in heaven. Reverting to the teaching of the Essenes, the writer proceeds: "Through Jesus let us offer a sacrifice of praise."[412] The emphasis must rest on the words "through Jesus." The daily meal is not a sacrifice, except in the sense of being a thanksgiving; and our thanksgiving is acceptable to God when it is offered through Him Whose death is a propitiation. Even then lip-worship only is not accepted. Share the meal with the poor. God is pleased with the sacrifices of doing good to all and contributing[413] to the necessities of the saints. The Apostle next exhorts them to obey their leaders, and that with yielding submission. The atmosphere is certainly different from the democratic spirit of the Corinthian Church. Yet it is not improbable that the safety of the Hebrew Christians everywhere from a violent reaction towards Judaism was due to the wisdom and profounder insight of the leaders. Our author evidently considers that he has them on his side. "They, whatever we may think of the common herd, are wide awake. They understand that they will have to give an account of their stewardship over you to Christ at His coming. Submit to them, that they may watch over your souls with joy, and not with a grief that finds utterance in frequent sighs.[414] When they give their account, you will not find that your fretful rebelliousness has profited you aught. The Essenian society gain nothing by absorption of the individual in the community, and you will gain nothing, but quite the reverse, by asserting your individual crotchets to the destruction of the Church."[415] He asks his readers to pray for him and Timothy, who has been released from prison. Their prayers are his due. For he believes he has an upright conscience in breaking with Judaism. For the same reason he is confident that their prayers on his behalf will be answered. He and his friends wish in all things to live noble lives. He is the more desirous of having their prayers because of his eagerness to be "restored"[416] to them. He means much more than to return to them. He wishes to be "restored," or "refitted." Their prayers will put an end to the perturbation of his mind, and bring back the happiness of their first love. He, too, prays for them. His prayer is that God may furnish them with every gift of grace to do His will, and His will is their consecration,[417] through the offering of the body of Jesus Christ once. God will answer his prayer and provide in them that which is pleasing in His sight through Jesus Christ. For He has not left His Church without a Shepherd, though it is in the wilderness. He has brought up from the dead, and restored out of the ignominious death without the gate, our Lord Jesus Christ, the great Shepherd, Who is ever with them, whatever may become of the undershepherds. That He has been raised from the dead is certain. For, when He was crucified in ignominy without the gate, His blood was at the same time offered in the true holiest place. That blood has ratified the new and final covenant between God and His people. It was through His own blood of this eternal covenant that He was raised from the dead, and it is in virtue of the same blood and of the same covenant that He is now the Shepherd of His Church. Here, again, we must not draw too broad a distinction between the resurrection of Christ and His ascension to heaven. On the one hand, we must not say that by the words "bringing up from the dead" the Apostle means the ascension; on the other hand, the words do not exclude the ascension. The resurrection and the ascension coalesce in the notion of Christ being living. The only distinction present, we think, to the writer's mind was that between the shame of Christ's death without the camp and the offering of His blood by the living Christ in the holiest place. He Who died on the Cross through that death liveth evermore. He lives to be the Shepherd of His people. Therefore to Him must be ascribed the glory for ever and ever. The Apostle once more begs his readers to bear with the word of exhortation. Let them remember that he has written briefly in order to spare them. He might have said more, but he has refrained. He hopes to bring Timothy with him, unless his friend tarries long. In that case he will come alone, so great is his anxiety to see them. He sends his greetings to all the saints, but mentions the leaders. Brethren who have come from Italy are with him. They may have been exiles or fugitives who had sought safety during the first great persecution of the Church in the days of Nero. They too send greetings. He closes with the Apostolic benediction. For, whoever he was, he was truly an Apostolic man. FOOTNOTES: [385] Hebrews 6:10 . [386] Hebrews 10:34 . [387] Hebrews 13:1 . [388] 1 Timothy 5:10 . [389] 1 Timothy 3:2 . [390] Christian Charity in the Ancient Church , English Trans., p. 92. [391] Hebrews 1:7 . [392] Genesis 18:2 ; Genesis 19:1 . [393] The legend of Christopher is beautifully told by Oosterzee at the beginning of his book on The Person and Work of the Redeemer , English Trans. (Ed. 1886). [394] Joshua 1:5 . [395] Acts 11:28 . [396] mê parapheresthe ( Hebrews 13:9 ). [397] Romans 9:13 . [398] Rendall: The Epistle to the Hebrews , pp. 25: and 139. [399] Romans 14:15 . [400] Romans 14:6-8 . [401] kalon ( Hebrews 13:9 ). [402] chariti . The author has chosen a more classical word than that which St. Paul uses. [403] peripatountes . [404] Hebrews 13:10 . [405] John 6:51-55 . [406] 1 Corinthians 10:16 . [407] Exodus 12:1-51 [408] dia . [409] Leviticus 16:27 . [410] So Rendall, loc. cit . [411] 2 Corinthians 6:15 sqq. [412] Hebrews 13:15 . [413] koinônias . [414] stenazontes ( Hebrews 13:17 ). [415] alysiteles . Comp. Hebrews 13:9 . [416] apokatastathô ( Hebrews 13:19 ). [417] Hebrews 10:10 . The Expositor's Bible Text Courtesy of BibleSupport.com . Used by Permission.