<hi type="bold">24. new--</hi>not the usual term (kaine) applied to the Christian covenant (<reference osisRef="Heb.9.15">He 9:15</reference>), which would mean new as different from, and superseding the old; but Greek, "nea," "recent," "lately established," having the "freshness of youth," as opposed to age. The mention of Jesus, the Perfecter of our faith (<reference osisRef="Heb.12.2">He 12:2</reference>), and Himself perfected through sufferings and death, in His resurrection and ascension (<reference osisRef="Heb.2.10">He 2:10</reference>; <reference osisRef="2Cor.5.9">5:9</reference>), is naturally suggested by the mention of "the just made perfect" at their resurrection (compare <reference osisRef="Heb.7.22">He 7:22</reference>). Paul uses "Jesus," dwelling here on Him as the Person realized as our loving friend, not merely in His official character as the Christ.

<hi type="bold">and to the blood of sprinkling--</hi>here enumerated as distinct from "Jesus." Bengel reasonably argues as follows: His blood was entirely "poured out" of His body by the various ways in which it was shed, His bloody sweat, the crown of thorns, the scourging, the nails, and after death the spear, just as the blood was entirely poured out and extravasated from the animal sacrifices of the law. It was incorruptible (<reference osisRef="1Pet.1.18">1Pe 1:18</reference>, <reference osisRef="1Cor.1.19">19</reference>). No Scripture states it was again put into the Lord's body. At His ascension, as our great High Priest, He entered the heavenly holiest place "BY His own blood" (not after shedding His blood, nor with the blood in His body, but), carrying it separately from his body (compare the type, <reference osisRef="Heb.9.7">He 9:7</reference>, <reference osisRef="Heb.12.25">12, 25</reference>; <reference osisRef="Heb.13.11">13:11</reference>). Paul does not say, by the efficacy of His blood, but, "by His own proper blood" (<reference osisRef="Heb.9.12">He 9:12</reference>); not MATERIAL blood, but "the blood of Him who, through the eternal Spirit, offered Himself without spot unto God" (<reference osisRef="Heb.9.14">He 9:14</reference>). So in <reference osisRef="Heb.10.29">He 10:29</reference>, the Son of God and the blood of the covenant wherewith he (the professor) was sanctified, are mentioned separately. Also in <reference osisRef="Heb.13.12">He 13:12</reference>, <reference osisRef="Heb.13.20">20</reference>; also compare <reference osisRef="Heb.10.19">He 10:19</reference>, with <reference osisRef="Heb.10.21">He 10:21</reference>. So in the Lord's Supper (<reference osisRef="1Cor.10.16">1Co 10:16</reference>; <reference osisRef="1Cor.11.24-1Cor.11.26">11:24-26</reference>), the body and blood are separately represented. The blood itself, therefore, continues still in heaven before God, the perpetual ransom price of "the eternal covenant" (<reference osisRef="Heb.13.20">He 13:20</reference>). Once for all Christ sprinkled the blood peculiarly for us at His ascension (<reference osisRef="Heb.9.12">He 9:12</reference>). But it is called "the blood of sprinkling," on account also of its continued use in heaven, and in the consciences of the saints on earth (<reference osisRef="Heb.9.14">He 9:14</reference>; <reference osisRef="Heb.10.22">10:22</reference>; <reference osisRef="Isa.52.15">Is 52:15</reference>). This sprinkling is analogous to the sprinkled blood of the Passover. Compare <reference osisRef="Rev.5.6">Re 5:6</reference>, "In the midst of the throne, a Lamb as it had been slain." His glorified body does not require meat, nor the circulation of the blood. His blood introduced into heaven took away the dragon's right to accuse. Thus Rome's theory of concomitancy of the blood with the body, the excuse for giving only the bread to the laity, falls to the ground. The mention of "the blood of sprinkling" naturally follows the mention of the "covenant," which could not be consecrated without blood (<reference osisRef="Heb.9.18">He 9:18</reference>, <reference osisRef="Heb.9.22">22</reference>).

<hi type="bold">speaketh better things than that of Abel--</hi>namely, than the sprinkling (the best manuscripts read the article masculine, which refers to "sprinkling," not to "blood," which last is neuter) of blood by Abel in his sacrifice spake. This comparison between two things of the same kind (namely, Christ's sacrifice, and Abel's sacrifice) is more natural, than between two things different in kind and in results (namely, Christ's sacrifice, and Abel's own blood [Alford], which was not a sacrifice at all); compare <reference osisRef="Heb.11.4">He 11:4</reference>; <reference osisRef="Gen.4.4">Ge 4:4</reference>. This accords with the whole tenor of the Epistle, and of this passage in particular (<reference osisRef="Heb.12.18-Heb.12.22">He 12:18-22</reference>), which is to show the superiority of Christ's sacrifice and the new covenant, to the Old Testament sacrifices (of which Abel's is the first recorded; it, moreover, was testified to by God as acceptable to Him above Cain's), compare <reference osisRef="Heb.9.1-Heb.10.39">He 9:1-10:39</reference>. The word "better" implies superiority to something that is good: but Abel's own blood was not at all good for the purpose for which Christ's blood was efficacious; nay, it cried for vengeance. So Archbishop Magee, Hammond, and Knatchbull. Bengel takes "the blood of Abel" as put for all the blood shed on earth crying for vengeance, and greatly increasing the other cries raised by sin in the world; counteracted by the blood of Christ calmly speaking in heaven for us, and from heaven to us. I prefer Magee's view. Be this as it may, to deny that Christ's atonement is truly a propitiation, overthrows Christ's priesthood, makes the sacrifices of Moses' law an unmeaning mummery, and represents Cain's sacrifice as good as that of Abel.

24. new-- not the usual term (kaine) applied to the Christian covenant (He 9:15), which would mean new as different from, and superseding the old; but Greek, "nea," "recent," "lately established," having the "freshness of youth," as opposed to age. The mention of Jesus, the Perfecter of our faith (He 12:2), and Himself perfected through sufferings and death, in His resurrection and ascension (He 2:10; 5:9), is naturally suggested by the mention of "the just made perfect" at their resurrection (compare He 7:22). Paul uses "Jesus," dwelling here on Him as the Person realized as our loving friend, not merely in His official character as the Christ. and to the blood of sprinkling-- here enumerated as distinct from "Jesus." Bengel reasonably argues as follows: His blood was entirely "poured out" of His body by the various ways in which it was shed, His bloody sweat, the crown of thorns, the scourging, the nails, and after death the spear, just as the blood was entirely poured out and extravasated from the animal sacrifices of the law. It was incorruptible (1Pe 1:18, 19). No Scripture states it was again put into the Lord's body. At His ascension, as our great High Priest, He entered the heavenly holiest place "BY His own blood" (not after shedding His blood, nor with the blood in His body, but), carrying it separately from his body (compare the type, He 9:7, 12, 25; 13:11). Paul does not say, by the efficacy of His blood, but, "by His own proper blood" (He 9:12); not MATERIAL blood, but "the blood of Him who, through the eternal Spirit, offered Himself without spot unto God" (He 9:14). So in He 10:29, the Son of God and the blood of the covenant wherewith he (the professor) was sanctified, are mentioned separately. Also in He 13:12, 20; also compare He 10:19, with He 10:21. So in the Lord's Supper (1Co 10:16; 11:24-26), the body and blood are separately represented. The blood itself, therefore, continues still in heaven before God, the perpetual ransom price of "the eternal covenant" (He 13:20). Once for all Christ sprinkled the blood peculiarly for us at His ascension (He 9:12). But it is called "the blood of sprinkling," on account also of its continued use in heaven, and in the consciences of the saints on earth (He 9:14; 10:22; Is 52:15). This sprinkling is analogous to the sprinkled blood of the Passover. Compare Re 5:6, "In the midst of the throne, a Lamb as it had been slain." His glorified body does not require meat, nor the circulation of the blood. His blood introduced into heaven took away the dragon's right to accuse. Thus Rome's theory of concomitancy of the blood with the body, the excuse for giving only the bread to the laity, falls to the ground. The mention of "the blood of sprinkling" naturally follows the mention of the "covenant," which could not be consecrated without blood (He 9:18, 22). speaketh better things than that of Abel-- namely, than the sprinkling (the best manuscripts read the article masculine, which refers to "sprinkling," not to "blood," which last is neuter) of blood by Abel in his sacrifice spake. This comparison between two things of the same kind (namely, Christ's sacrifice, and Abel's sacrifice) is more natural, than between two things different in kind and in results (namely, Christ's sacrifice, and Abel's own blood [Alford], which was not a sacrifice at all); compare He 11:4; Ge 4:4. This accords with the whole tenor of the Epistle, and of this passage in particular (He 12:18-22), which is to show the superiority of Christ's sacrifice and the new covenant, to the Old Testament sacrifices (of which Abel's is the first recorded; it, moreover, was testified to by God as acceptable to Him above Cain's), compare He 9:1-10:39. The word "better" implies superiority to something that is good: but Abel's own blood was not at all good for the purpose for which Christ's blood was efficacious; nay, it cried for vengeance. So Archbishop Magee, Hammond, and Knatchbull. Bengel takes "the blood of Abel" as put for all the blood shed on earth crying for vengeance, and greatly increasing the other cries raised by sin in the world; counteracted by the blood of Christ calmly speaking in heaven for us, and from heaven to us. I prefer Magee's view. Be this as it may, to deny that Christ's atonement is truly a propitiation, overthrows Christ's priesthood, makes the sacrifices of Moses' law an unmeaning mummery, and represents Cain's sacrifice as good as that of Abel.


<hi type="bold">25. refuse not--</hi>through unbelief.

<hi type="bold">him that speaketh--</hi>God in Christ. As the blood of sprinkling is represented as speaking to God for us, <reference osisRef="Heb.12.24">He 12:24</reference>; so here God is represented as speaking to us (<reference osisRef="Heb.1.1">He 1:1</reference>, <reference osisRef="2Cor.1.2">2</reference>). His word now is the prelude of the last "shaking" of all things (<reference osisRef="Heb.12.27">He 12:27</reference>). The same word which is heard in the Gospel from heaven, will shake heaven and earth (<reference osisRef="Heb.12.26">He 12:26</reference>).

<hi type="bold">who refused him--</hi>Greek, "refusing as they did." Their seemingly submissive entreaty that the word should not be spoken to them by God any more (<reference osisRef="Heb.12.19">He 12:19</reference>), covered over refractory hearts, as their subsequent deeds showed (<reference osisRef="Heb.3.16">He 3:16</reference>).

<hi type="bold">that spake--</hi>revealing with oracular warnings His divine will: so the Greek.

<hi type="bold">if we turn away--</hi>Greek, "we who turn away." The word implies greater refractoriness than "refused," or "declined."

<hi type="bold">him that speaketh from heaven--</hi>God, by His Son in the Gospel, speaking from His heavenly throne. Hence, in Christ's preaching frequent mention is made of "the kingdom of the heavens" (Greek, <reference osisRef="Matt.3.2">Mt 3:2</reference>). In the giving of the law God spake on earth (namely, Mount Sinai) by angels (<reference osisRef="Heb.2.2">He 2:2</reference>; compare <reference osisRef="Heb.1.2">He 1:2</reference>). In <reference osisRef="Exod.20.22">Ex 20:22</reference>, when God says, "I talked with you from heaven," this passage in Hebrews shows that not the highest heavens, but the visible heavens, the clouds and darkness, are meant, out of which God by angels proclaimed the law on Sinai.

25. refuse not-- through unbelief. him that speaketh-- God in Christ. As the blood of sprinkling is represented as speaking to God for us, He 12:24; so here God is represented as speaking to us (He 1:1, 2). His word now is the prelude of the last "shaking" of all things (He 12:27). The same word which is heard in the Gospel from heaven, will shake heaven and earth (He 12:26). who refused him-- Greek, "refusing as they did." Their seemingly submissive entreaty that the word should not be spoken to them by God any more (He 12:19), covered over refractory hearts, as their subsequent deeds showed (He 3:16). that spake-- revealing with oracular warnings His divine will: so the Greek. if we turn away-- Greek, "we who turn away." The word implies greater refractoriness than "refused," or "declined." him that speaketh from heaven-- God, by His Son in the Gospel, speaking from His heavenly throne. Hence, in Christ's preaching frequent mention is made of "the kingdom of the heavens" (Greek, Mt 3:2). In the giving of the law God spake on earth (namely, Mount Sinai) by angels (He 2:2; compare He 1:2). In Ex 20:22, when God says, "I talked with you from heaven," this passage in Hebrews shows that not the highest heavens, but the visible heavens, the clouds and darkness, are meant, out of which God by angels proclaimed the law on Sinai.


<hi type="bold">26. then shook--</hi>when He gave the law on Sinai.

<hi type="bold">now--</hi>under the Gospel.

<hi type="bold">promised--</hi>The announcement of His coming to break up the present order of things, is to the ungodly a terror, to the godly a promise, the fulfilment of which they look for with joyful hope.

<hi type="bold">Yet once more--</hi>Compare Notes, see on <reference osisRef="Hag.2.6">Hag 2:6</reference>; <reference osisRef="Hag.2.21">Hag 2:21</reference>, 22, both of which passages are condensed into one here. The shaking began at the first coming of Messiah; it will be completed at His second coming, prodigies in the world of nature accompanying the overthrow of all kingdoms that oppose Messiah. The Hebrew is literally, "it is yet one little," that is, a single brief space till the series of movements begins ending in the advent of Messiah. Not merely the earth, as at the establishment of the Sinaitic covenant, but heaven also is to be shaken. The two advents of Messiah are regarded as one, the complete shaking belonging to the second advent, of which the presage was given in the shakings at the first advent: the convulsions connected with the overthrow of Jerusalem shadowing forth those about to be at the overthrow of all the God-opposed kingdoms by the coming Messiah.

26. then shook-- when He gave the law on Sinai. now-- under the Gospel. promised-- The announcement of His coming to break up the present order of things, is to the ungodly a terror, to the godly a promise, the fulfilment of which they look for with joyful hope. Yet once more-- Compare Notes, see on Hag 2:6; Hag 2:21, 22, both of which passages are condensed into one here. The shaking began at the first coming of Messiah; it will be completed at His second coming, prodigies in the world of nature accompanying the overthrow of all kingdoms that oppose Messiah. The Hebrew is literally, "it is yet one little," that is, a single brief space till the series of movements begins ending in the advent of Messiah. Not merely the earth, as at the establishment of the Sinaitic covenant, but heaven also is to be shaken. The two advents of Messiah are regarded as one, the complete shaking belonging to the second advent, of which the presage was given in the shakings at the first advent: the convulsions connected with the overthrow of Jerusalem shadowing forth those about to be at the overthrow of all the God-opposed kingdoms by the coming Messiah.


<hi type="bold">27. this word, Yet once more--</hi>So Paul, by the Spirit, sanctions the Septuagint rendering of <reference osisRef="Hag.2.6">Hag 2:6</reference>, giving an additional feature to the prophecy in the Hebrew, as rendered in English Version, not merely that it shall be in a little while, but that it is to be "once more" as the final act. The stress of his argument is on the "ONCE." Once for all; once and for ever. "In saying 'once more,' the Spirit implies that something has already passed, and something else shall be which is to remain, and is no more to be changed to something else; for the once is exclusive, that is, not many times" [Estius].

<hi type="bold">those things that are shaken--</hi>the heaven and the earth. As the shaking is to be total, so shall the removal be, making way for the better things that are unremovable. Compare the Jewish economy (the type of the whole present order of things) giving way to the new and abiding covenant: the forerunner of the everlasting state of bliss.

<hi type="bold">as of things ... made--</hi>namely, of this present visible creation: compare <reference osisRef="2Cor.5.1">2Co 5:1</reference>; <reference osisRef="Heb.9.11">He 9:11</reference>, "made with hands ... of this creation," that is, things so made at creation that they would not remain of themselves, but be removed. The new abiding heaven and earth are also made by God, but they are of a higher nature than the material creation, being made to partake of the divine nature of Him who is not made: so in this relation, as one with the uncreated God, they are regarded as not of the same class as the things made. The things made in the former sense do not remain; the things of the new heaven and earth, like the uncreated God, "shall REMAIN before God" (<reference osisRef="Isa.66.22">Is 66:22</reference>). The Spirit, the seed of the new and heavenly being, not only of the believer's soul, but also of the future body, is an uncreated and immortal principle.

27. this word, Yet once more-- So Paul, by the Spirit, sanctions the Septuagint rendering of Hag 2:6, giving an additional feature to the prophecy in the Hebrew, as rendered in English Version, not merely that it shall be in a little while, but that it is to be "once more" as the final act. The stress of his argument is on the "ONCE." Once for all; once and for ever. "In saying 'once more,' the Spirit implies that something has already passed, and something else shall be which is to remain, and is no more to be changed to something else; for the once is exclusive, that is, not many times" [Estius]. those things that are shaken-- the heaven and the earth. As the shaking is to be total, so shall the removal be, making way for the better things that are unremovable. Compare the Jewish economy (the type of the whole present order of things) giving way to the new and abiding covenant: the forerunner of the everlasting state of bliss. as of things... made-- namely, of this present visible creation: compare 2Co 5:1; He 9:11, "made with hands... of this creation," that is, things so made at creation that they would not remain of themselves, but be removed. The new abiding heaven and earth are also made by God, but they are of a higher nature than the material creation, being made to partake of the divine nature of Him who is not made: so in this relation, as one with the uncreated God, they are regarded as not of the same class as the things made. The things made in the former sense do not remain; the things of the new heaven and earth, like the uncreated God, "shall REMAIN before God" (Is 66:22). The Spirit, the seed of the new and heavenly being, not only of the believer's soul, but also of the future body, is an uncreated and immortal principle.


<hi type="bold">28. receiving--</hi>as we do, in prospect and sure hope, also in the possession of the Spirit the first-fruits. This is our privilege as Christians.

<hi type="bold">let us have grace--</hi>"let us have thankfulness" [Alford after Chrysostom]. But (1) this translation is according to classical Greek, not Paul's phraseology for "to be thankful." (2) "To God" would have been in that case added. (3) "Whereby we may serve God," suits the English Version "grace" (that is Gospel grace, the work of the Spirit, producing faith exhibited in serving God), but does not suit "thankfulness."

<hi type="bold">acceptably--</hi>Greek, "well-pleasingly."

<hi type="bold">reverence and godly fear--</hi>The oldest manuscripts read, "reverent caution and fear." Reverent caution (same Greek as in <reference osisRef="Heb.5.7">He 5:7</reference>; see on <reference osisRef="Heb.5.7">He 5:7</reference>) lest we should offend God, who is of purer eyes than to behold iniquity. Fear lest we should bring destruction on ourselves.

28. receiving-- as we do, in prospect and sure hope, also in the possession of the Spirit the first-fruits. This is our privilege as Christians. let us have grace-- "let us have thankfulness" [Alford after Chrysostom]. But (1) this translation is according to classical Greek, not Paul's phraseology for "to be thankful." (2) "To God" would have been in that case added. (3) "Whereby we may serve God," suits the English Version "grace" (that is Gospel grace, the work of the Spirit, producing faith exhibited in serving God), but does not suit "thankfulness." acceptably-- Greek, "well-pleasingly." reverence and godly fear-- The oldest manuscripts read, "reverent caution and fear." Reverent caution (same Greek as in He 5:7; see on He 5:7) lest we should offend God, who is of purer eyes than to behold iniquity. Fear lest we should bring destruction on ourselves.


29. Greek, "For even": "for also"; introducing an additional solemn incentive to diligence. Quoted from <reference osisRef="Deut.4.24">De 4:24</reference>.

<hi type="bold">our God--</hi>in whom we hope, is also to be feared. He is love (<reference osisRef="1John.4.8">1Jo 4:8</reference>, <reference osisRef="1John.4.16">16</reference>); yet there is another side of His character; God has wrath against sin (<reference osisRef="Heb.10.27">He 10:27</reference>, <reference osisRef="Heb.10.31">31</reference>). <chapter eID="Heb.12"/>

29. Greek, "For even": "for also"; introducing an additional solemn incentive to diligence. Quoted from De 4:24. our God-- in whom we hope, is also to be feared. He is love (1Jo 4:8, 16); yet there is another side of His character; God has wrath against sin (He 10:27, 31).


<title type="x-s2">CHAPTER 13</title> <title type="x-s3"><reference osisRef="Heb.13.1-Heb.13.25">He 13:1-25</reference>. Exhortation to Various Graces, Especially Constancy in Faith, Following Jesus amidst Reproaches. Conclusion, with Pieces of Intelligence and Salutations.</title>

<hi type="bold">1. brotherly love--</hi>a distinct special manifestation of "charity" or "love" (<reference osisRef="2Pet.1.7">2Pe 1:7</reference>). The Church of Jerusalem, to which in part this Epistle was addressed, was distinguished by this grace, we know from Acts (compare <reference osisRef="Heb.6.10">He 6:10</reference>; <reference osisRef="Heb.10.32-Heb.10.34">10:32-34</reference>; <reference osisRef="Heb.12.12">12:12</reference>, <reference osisRef="Heb.12.13">13</reference>).

<hi type="bold">continue--</hi>Charity will itself continue. See that it continue with you.

CHAPTER 13 He 13:1-25. Exhortation to Various Graces, Especially Constancy in Faith, Following Jesus amidst Reproaches. Conclusion, with Pieces of Intelligence and Salutations. 1. brotherly love-- a distinct special manifestation of "charity" or "love" (2Pe 1:7). The Church of Jerusalem, to which in part this Epistle was addressed, was distinguished by this grace, we know from Acts (compare He 6:10; 10:32-34; 12:12, 13). continue-- Charity will itself continue. See that it continue with you.


<hi type="bold">3. Remember--</hi>in prayers and acts of kindness.

<hi type="bold">bound with them--</hi>by virtue of the unity of the members in the body under one Head, Christ (<reference osisRef="1Cor.12.26">1Co 12:26</reference>).

<hi type="bold">suffer adversity--</hi>Greek, "are in evil state."

<hi type="bold">being yourselves also in the body--</hi>and so liable to the adversities incident to the natural body, which ought to dispose you the more to sympathize with them, not knowing how soon your own turn of suffering may come. "One experiences adversity almost his whole life, as Jacob; another in youth, as Joseph; another in manhood, as Job; another in old age" [Bengel].

3. Remember-- in prayers and acts of kindness. bound with them-- by virtue of the unity of the members in the body under one Head, Christ (1Co 12:26). suffer adversity-- Greek, "are in evil state." being yourselves also in the body-- and so liable to the adversities incident to the natural body, which ought to dispose you the more to sympathize with them, not knowing how soon your own turn of suffering may come. "One experiences adversity almost his whole life, as Jacob; another in youth, as Joseph; another in manhood, as Job; another in old age" [Bengel].


<hi type="bold">4. is, &c.--</hi>Translate, "Let marriage be treated as honorable": as <reference osisRef="Heb.13.5">He 13:5</reference> also is an exhortation.

<hi type="bold">in all--</hi>"in the case of all men": "among all." "To avoid fornication let EVERY MAN have his own wife" (<reference osisRef="1Cor.7.2">1Co 7:2</reference>). Judaism and Gnosticism combined were soon about to throw discredit on marriage. The venerable Paphnutius, in the Council of Nice, quoted this verse for the justification of the married state. If one does not himself marry, he should not prevent others from doing so. Others, especially Romanists, translate, "in all things," as in <reference osisRef="Heb.13.18">He 13:18</reference>. But the warning being against lasciviousness, the contrast to "whoremongers and adulterers" in the parallel clause, requires the "in all" in this clause to refer to persons.

<hi type="bold">the bed undefiled--</hi>Translate, as Greek requires "undefiled" to be a predicate, not an epithet, "And let the bed be undefiled."

<hi type="bold">God will judge--</hi>Most whoremongers escape the notice of human tribunals; but God takes particular cognizance of those whom man does not punish. Gay immoralities will then be regarded in a very different light from what they are now.

4. is, &c.-- Translate, "Let marriage be treated as honorable": as He 13:5 also is an exhortation. in all-- "in the case of all men": "among all." "To avoid fornication let EVERY MAN have his own wife" (1Co 7:2). Judaism and Gnosticism combined were soon about to throw discredit on marriage. The venerable Paphnutius, in the Council of Nice, quoted this verse for the justification of the married state. If one does not himself marry, he should not prevent others from doing so. Others, especially Romanists, translate, "in all things," as in He 13:18. But the warning being against lasciviousness, the contrast to "whoremongers and adulterers" in the parallel clause, requires the "in all" in this clause to refer to persons. the bed undefiled-- Translate, as Greek requires "undefiled" to be a predicate, not an epithet, "And let the bed be undefiled." God will judge-- Most whoremongers escape the notice of human tribunals; but God takes particular cognizance of those whom man does not punish. Gay immoralities will then be regarded in a very different light from what they are now.


<hi type="bold">5. conversation--</hi>"manner of life." The love of filthy lust and the love of filthy lucre follow one another as closely akin, both alienating the heart from the Creator to the creature.

<hi type="bold">such things as ye have--</hi>literally, "present things" (<reference osisRef="Phil.4.11">Php 4:11</reference>).

<hi type="bold">I will never leave thee, nor forsake thee--</hi>A promise tantamount to this was given to Jacob (<reference osisRef="Gen.28.15">Ge 28:15</reference>), to Israel (<reference osisRef="Deut.31.6">De 31:6</reference>, <reference osisRef="Deut.31.8">8</reference>), to Joshua (<reference osisRef="Josh.1.5">Jos 1:5</reference>), to Solomon (<reference osisRef="1Chr.28.20">1Ch 28:20</reference>). It is therefore like a divine adage. What was said to them, extends also to us. He will neither withdraw His presence ("never leave thee") nor His help ("nor forsake thee") [Bengel].

5. conversation-- "manner of life." The love of filthy lust and the love of filthy lucre follow one another as closely akin, both alienating the heart from the Creator to the creature. such things as ye have-- literally, "present things" (Php 4:11). I will never leave thee, nor forsake thee-- A promise tantamount to this was given to Jacob (Ge 28:15), to Israel (De 31:6, 8), to Joshua (Jos 1:5), to Solomon (1Ch 28:20). It is therefore like a divine adage. What was said to them, extends also to us. He will neither withdraw His presence ("never leave thee") nor His help ("nor forsake thee") [Bengel].


<hi type="bold">6. may--</hi>rather as Greek, expressing confidence actually realized, "So that we boldly (confidently) say" (<reference osisRef="Ps.56.4">Psa 56:4</reference>, <reference osisRef="Ps.56.11">11</reference>; <reference osisRef="Ps.118.6">118:6</reference>). Punctuate as both the Hebrew and the Greek require, "And (so) I will not fear: what (then) shall man do unto me?" <hi type="bold">7. Remember--</hi>so as to imitate: not to invoke in prayer, as Rome teaches.

<hi type="bold">have the rule--</hi>rather, "who have had the rule over you": your spiritual leaders.

<hi type="bold">who--</hi>Greek, "the which": such persons as.

<hi type="bold">have spoken unto you--</hi>"spake" (so the Greek aorist means) during their lifetime. This Epistle was among those written later, when many of the heads of the Jerusalem Church had passed away.

<hi type="bold">whose faith--</hi>even unto death: probably death by martyrdom, as in the case of the instances of faith in <reference osisRef="Heb.11.35">He 11:35</reference>. Stephen, James the brother of our Lord and bishop of Jerusalem, as well as James the brother of John (<reference osisRef="Acts.12.2">Ac 12:2</reference>), in the Palestinian Church, which Paul addresses, suffered martyrdom.

<hi type="bold">considering--</hi>Greek, "looking up to," "diligently contemplating all over," as an artist would a model.

<hi type="bold">the end--</hi>the termination, at death. The Greek, is used of decease (<reference osisRef="Luke.9.31">Lu 9:31</reference>; <reference osisRef="2Pet.1.15">2Pe 1:15</reference>).

<hi type="bold">of their conversation--</hi>"manner of life": "religious walk" (<reference osisRef="Gal.1.13">Ga 1:13</reference>; <reference osisRef="Eph.4.22">Ep 4:22</reference>; <reference osisRef="1Tim.4.12">1Ti 4:12</reference>; <reference osisRef="Jas.3.13">Jas 3:13</reference>). Considering how they manifested the soundness of their faith by their holy walk, which they maintained even to the end of that walk (their death by martyrdom).

6. may-- rather as Greek, expressing confidence actually realized, "So that we boldly (confidently) say" (Psa 56:4, 11; 118:6). Punctuate as both the Hebrew and the Greek require, "And (so) I will not fear: what (then) shall man do unto me?" 7. Remember-- so as to imitate: not to invoke in prayer, as Rome teaches. have the rule-- rather, "who have had the rule over you": your spiritual leaders. who-- Greek, "the which": such persons as. have spoken unto you-- "spake" (so the Greek aorist means) during their lifetime. This Epistle was among those written later, when many of the heads of the Jerusalem Church had passed away. whose faith-- even unto death: probably death by martyrdom, as in the case of the instances of faith in He 11:35. Stephen, James the brother of our Lord and bishop of Jerusalem, as well as James the brother of John (Ac 12:2), in the Palestinian Church, which Paul addresses, suffered martyrdom. considering-- Greek, "looking up to," "diligently contemplating all over," as an artist would a model. the end-- the termination, at death. The Greek, is used of decease (Lu 9:31; 2Pe 1:15). of their conversation-- "manner of life": "religious walk" (Ga 1:13; Ep 4:22; 1Ti 4:12; Jas 3:13). Considering how they manifested the soundness of their faith by their holy walk, which they maintained even to the end of that walk (their death by martyrdom).


7. Two manifestations of "brotherly love," hospitality and care for those in bonds.

<hi type="bold">Be not forgetful--</hi>implying it was a duty which they all recognized, but which they might forget to act on (<reference osisRef="Heb.13.3">He 13:3</reference>, <reference osisRef="Heb.7.16">7, 16</reference>). The enemies of Christianity themselves have noticed the practice of this virtue among Christians [Julian, Epistles, 49].

<hi type="bold">entertained angels unawares--</hi>Abraham and Lot did so (<reference osisRef="Gen.18.2">Ge 18:2</reference>; <reference osisRef="Gen.19.1">19:1</reference>). To obviate the natural distrust felt of strangers, Paul says, an unknown guest may be better than he looks: he may be unexpectedly found to be as much a messenger of God for good, as the angels (whose name means messenger) are; nay more, if a Christian, he represents Christ Himself. There is a play on the same Greek word, Be not forgetful and unaware; let not the duty of hospitality to strangers escape you; for, by entertaining strangers, it has escaped the entertainers that they were entertaining angels. Not unconscious and forgetful of the duty, they have unconsciously brought on themselves the blessing.

7. Two manifestations of "brotherly love," hospitality and care for those in bonds. Be not forgetful-- implying it was a duty which they all recognized, but which they might forget to act on (He 13:3, 7, 16). The enemies of Christianity themselves have noticed the practice of this virtue among Christians [Julian, Epistles, 49]. entertained angels unawares-- Abraham and Lot did so (Ge 18:2; 19:1). To obviate the natural distrust felt of strangers, Paul says, an unknown guest may be better than he looks: he may be unexpectedly found to be as much a messenger of God for good, as the angels (whose name means messenger) are; nay more, if a Christian, he represents Christ Himself. There is a play on the same Greek word, Be not forgetful and unaware; let not the duty of hospitality to strangers escape you; for, by entertaining strangers, it has escaped the entertainers that they were entertaining angels. Not unconscious and forgetful of the duty, they have unconsciously brought on themselves the blessing.


8. This verse is not, as some read it, in apposition with "the end of their conversation" (<reference osisRef="Heb.13.7">He 13:7</reference>), but forms the transition. "Jesus Christ, yesterday and to-day (is) the same, and (shall be the same) unto the ages (that is, unto all ages)." The Jesus Christ (the full name being given, to mark with affectionate solemnity both His person and His office) who supported your spiritual rulers through life even unto their end "yesterday" (in times past), being at once "the Author and the Finisher of their faith" (<reference osisRef="Heb.12.2">He 12:2</reference>), remains still the same Jesus Christ "to-day," ready to help you also, if like them you walk by "faith" in Him. Compare "this same Jesus," <reference osisRef="Acts.1.11">Ac 1:11</reference>. He who yesterday (proverbial for the past time) suffered and died, is to-day in glory (<reference osisRef="Rev.1.18">Re 1:18</reference>). "As night comes between yesterday and to-day, and yet night itself is swallowed up by yesterday and to-day, so the "suffering" did not so interrupt the glory of Jesus Christ which was of yesterday, and that which is to-day, as not to continue to be the same. He is the same yesterday, before He came into the world, and to-day, in heaven. Yesterday in the time of our predecessors, and to-day in our age" [Bengel]. So the doctrine is the same, not variable: this verse thus forms the transition between <reference osisRef="Heb.13.7">He 13:7</reference> and <reference osisRef="Heb.13.9">He 13:9</reference>. He is always "the same" (<reference osisRef="Heb.1.12">He 1:12</reference>). The same in the Old and in the New Testament.

8. This verse is not, as some read it, in apposition with "the end of their conversation" (He 13:7), but forms the transition. "Jesus Christ, yesterday and to-day (is) the same, and (shall be the same) unto the ages (that is, unto all ages)." The Jesus Christ (the full name being given, to mark with affectionate solemnity both His person and His office) who supported your spiritual rulers through life even unto their end "yesterday" (in times past), being at once "the Author and the Finisher of their faith" (He 12:2), remains still the same Jesus Christ "to-day," ready to help you also, if like them you walk by "faith" in Him. Compare "this same Jesus," Ac 1:11. He who yesterday (proverbial for the past time) suffered and died, is to-day in glory (Re 1:18). "As night comes between yesterday and to-day, and yet night itself is swallowed up by yesterday and to-day, so the "suffering" did not so interrupt the glory of Jesus Christ which was of yesterday, and that which is to-day, as not to continue to be the same. He is the same yesterday, before He came into the world, and to-day, in heaven. Yesterday in the time of our predecessors, and to-day in our age" [Bengel]. So the doctrine is the same, not variable: this verse thus forms the transition between He 13:7 and He 13:9. He is always "the same" (He 1:12). The same in the Old and in the New Testament.


<hi type="bold">9. about--</hi>rather, as oldest manuscripts read, "carried aside"; namely, compare <reference osisRef="Eph.4.14">Ep 4:14</reference>.

<hi type="bold">divers--</hi>differing from the one faith in the one and the same Jesus Christ, as taught by them who had the rule over you (<reference osisRef="Heb.13.7">He 13:7</reference>).

<hi type="bold">strange--</hi>foreign to the truth.

<hi type="bold">doctrines--</hi>"teachings."

<hi type="bold">established with grace; not with meats--</hi>not with observances of Jewish distinctions between clean and unclean meats, to which ascetic Judaizers added in Christian times the rejection of some meats, and the use of others: noticed also by Paul in <reference osisRef="1Cor.8.8">1Co 8:8</reference>, <reference osisRef="1Cor.8.13">13</reference>; <reference osisRef="1Cor.6.13">6:13</reference>; <reference osisRef="Rom.14.17">Ro 14:17</reference>, an exact parallel to this verse: these are some of the "divers and strange doctrines" of the previous sentence. Christ's body offered once for all for us, is our true spiritual "meat" to "eat" (<reference osisRef="Heb.13.10">He 13:10</reference>), "the stay and the staff of bread" (<reference osisRef="Isa.3.1">Is 3:1</reference>), the mean of all "grace."

<hi type="bold">which have not profited--</hi>Greek, "in which they who walked were not profited"; namely, in respect to justification, perfect cleansing of the conscience, and sanctification. Compare on "walked," <reference osisRef="Acts.21.21">Ac 21:21</reference>; namely, with superstitious scrupulosity, as though the worship of God in itself consisted in such legal observances.

9. about-- rather, as oldest manuscripts read, "carried aside"; namely, compare Ep 4:14. divers-- differing from the one faith in the one and the same Jesus Christ, as taught by them who had the rule over you (He 13:7). strange-- foreign to the truth. doctrines-- "teachings." established with grace; not with meats-- not with observances of Jewish distinctions between clean and unclean meats, to which ascetic Judaizers added in Christian times the rejection of some meats, and the use of others: noticed also by Paul in 1Co 8:8, 13; 6:13; Ro 14:17, an exact parallel to this verse: these are some of the "divers and strange doctrines" of the previous sentence. Christ's body offered once for all for us, is our true spiritual "meat" to "eat" (He 13:10), "the stay and the staff of bread" (Is 3:1), the mean of all "grace." which have not profited-- Greek, "in which they who walked were not profited"; namely, in respect to justification, perfect cleansing of the conscience, and sanctification. Compare on "walked," Ac 21:21; namely, with superstitious scrupulosity, as though the worship of God in itself consisted in such legal observances.


10. Christianity and Judaism are so totally distinct, that "they who serve the (Jewish) tabernacle," have no right to eat our spiritual Gospel meat, namely, the Jewish priests, and those who follow their guidance in serving the ceremonial ordinance. He says, "serve the tabernacle," not "serve IN the tabernacle." Contrast with this servile worship ours.

<hi type="bold">an altar--</hi>the cross of Christ, whereon His body was offered. The Lord's table represents this altar, the cross; as the bread and wine represent the sacrifice offered on it. Our meat, which we by faith spiritually eat, is the flesh of Christ, in contrast to the typical ceremonial meats. The two cannot be combined (<reference osisRef="Gal.5.2">Ga 5:2</reference>). That not a literal eating of the sacrifice of Christ is meant in the Lord's Supper, but a spiritual is meant, appears from comparing <reference osisRef="Heb.13.9">He 13:9</reference> with <reference osisRef="Heb.13.10">He 13:10</reference>, "with GRACE, NOT with MEATS."

10. Christianity and Judaism are so totally distinct, that "they who serve the (Jewish) tabernacle," have no right to eat our spiritual Gospel meat, namely, the Jewish priests, and those who follow their guidance in serving the ceremonial ordinance. He says, "serve the tabernacle," not "serve IN the tabernacle." Contrast with this servile worship ours. an altar-- the cross of Christ, whereon His body was offered. The Lord's table represents this altar, the cross; as the bread and wine represent the sacrifice offered on it. Our meat, which we by faith spiritually eat, is the flesh of Christ, in contrast to the typical ceremonial meats. The two cannot be combined (Ga 5:2). That not a literal eating of the sacrifice of Christ is meant in the Lord's Supper, but a spiritual is meant, appears from comparing He 13:9 with He 13:10, "with GRACE, NOT with MEATS."


11-12. For just as "the bodies of those beasts whose blood is brought into the sanctuary by ... are burned without the camp," so "Jesus also that ... suffered without the gate" of ceremonial Judaism, of which His crucifixion outside the gate of Jerusalem is a type.

<hi type="bold">for--</hi>reason why they who serve the tabernacle, are excluded from share in Christ; because His sacrifice is not like one of those sacrifices in which they had a share but answers to one which was "wholly burned" outside (the Greek is "burnt completely," "consumed by burning"), and which consequently they could not eat of. <reference osisRef="Lev.6.30">Le 6:30</reference>, gives the general rule, "No sin offering whereof any of the blood is brought into the tabernacle of the congregation to reconcile withal in the holy place, shall be eaten; it shall be burnt in the fire." The sin offerings are twofold: the outward, whose blood was sprinkled on the outward altar, and of whose bodies the priests might eat; and the inward, the reverse.

<hi type="bold">the sanctuary--</hi>here the Holy of Holies, into which the blood of the sin offering was brought on the day of atonement.

<hi type="bold">without the camp--</hi>in which were the tabernacle and Levitical priests and legal worshippers, during Israel's journey through the wilderness; replaced afterwards by Jerusalem (containing the temple), outside of whose walls Jesus was crucified.

11-12. For just as "the bodies of those beasts whose blood is brought into the sanctuary by... are burned without the camp," so "Jesus also that... suffered without the gate" of ceremonial Judaism, of which His crucifixion outside the gate of Jerusalem is a type. for-- reason why they who serve the tabernacle, are excluded from share in Christ; because His sacrifice is not like one of those sacrifices in which they had a share but answers to one which was "wholly burned" outside (the Greek is "burnt completely," "consumed by burning"), and which consequently they could not eat of. Le 6:30, gives the general rule, "No sin offering whereof any of the blood is brought into the tabernacle of the congregation to reconcile withal in the holy place, shall be eaten; it shall be burnt in the fire." The sin offerings are twofold: the outward, whose blood was sprinkled on the outward altar, and of whose bodies the priests might eat; and the inward, the reverse. the sanctuary-- here the Holy of Holies, into which the blood of the sin offering was brought on the day of atonement. without the camp-- in which were the tabernacle and Levitical priests and legal worshippers, during Israel's journey through the wilderness; replaced afterwards by Jerusalem (containing the temple), outside of whose walls Jesus was crucified.


<hi type="bold">13. therefore--</hi>This "therefore" breathes the deliberate fortitude of believers [Bengel].

<hi type="bold">without the camp--</hi>"outside the legal polity" [Theodoret] of Judaism (compare <reference osisRef="Heb.13.11">He 13:11</reference>) "Faith considers Jerusalem itself as a camp, not a city" [Bengel]. He contrasts with the Jews, who serve an earthly sanctuary, the Christians to whom the altar in heaven stands open, while it is closed against the Jews. As Jesus suffered without the gate, so spiritually must those who desire to belong to Him, withdraw from the earthly Jerusalem and its sanctuary, as from this world in general. There is a reference to <reference osisRef="Exod.33.7">Ex 33:7</reference>, when the tabernacle was moved without the camp, which had become polluted by the people's idolatry of the golden calves; so that "every one who sought the Lord went out unto the tabernacle of the congregation (as Moses called the tabernacle outside the camp), which was without the camp"; a lively type of what the Hebrews should do, namely, come out of the carnal worship of the earthly Jerusalem to worship God in Christ in spirit, and of what we all ought to do, namely, come out from all carnalism, worldly formalism, and mere sensuous worship, and know Jesus in His spiritual power apart from worldliness, seeing that "we have no continuing city" (<reference osisRef="Heb.13.14">He 13:14</reference>).

<hi type="bold">bearing--</hi>as Simon of Cyrene did.

<hi type="bold">his reproach--</hi>the reproach which He bare, and which all His people bear with Him.

13. therefore-- This "therefore" breathes the deliberate fortitude of believers [Bengel]. without the camp-- "outside the legal polity" [Theodoret] of Judaism (compare He 13:11) "Faith considers Jerusalem itself as a camp, not a city" [Bengel]. He contrasts with the Jews, who serve an earthly sanctuary, the Christians to whom the altar in heaven stands open, while it is closed against the Jews. As Jesus suffered without the gate, so spiritually must those who desire to belong to Him, withdraw from the earthly Jerusalem and its sanctuary, as from this world in general. There is a reference to Ex 33:7, when the tabernacle was moved without the camp, which had become polluted by the people's idolatry of the golden calves; so that "every one who sought the Lord went out unto the tabernacle of the congregation (as Moses called the tabernacle outside the camp), which was without the camp"; a lively type of what the Hebrews should do, namely, come out of the carnal worship of the earthly Jerusalem to worship God in Christ in spirit, and of what we all ought to do, namely, come out from all carnalism, worldly formalism, and mere sensuous worship, and know Jesus in His spiritual power apart from worldliness, seeing that "we have no continuing city" (He 13:14). bearing-- as Simon of Cyrene did. his reproach-- the reproach which He bare, and which all His people bear with Him.


<hi type="bold">14. here--</hi>on earth. Those Hebrews who clung to the earthly sanctuary are representatives of all who cling to this earth. The earthly Jerusalem proved to be no "abiding city," having been destroyed shortly after this Epistle was written, and with it fell the Jewish civil and religious polity; a type of the whole of our present earthly order of things soon to perish.

<hi type="bold">one to come--</hi>(<reference osisRef="Heb.2.5">He 2:5</reference>; <reference osisRef="2Cor.11.10">11:10</reference>, 14, 16; 12:22; <reference osisRef="Phil.3.20">Php 3:20</reference>).

14. here-- on earth. Those Hebrews who clung to the earthly sanctuary are representatives of all who cling to this earth. The earthly Jerusalem proved to be no "abiding city," having been destroyed shortly after this Epistle was written, and with it fell the Jewish civil and religious polity; a type of the whole of our present earthly order of things soon to perish. one to come-- (He 2:5; 11:10, 14, 16; 12:22; Php 3:20).


15. As the "altar" was mentioned in <reference osisRef="Heb.13.10">He 13:10</reference>, so the "sacrifices" here (compare <reference osisRef="1Pet.2.5">1Pe 2:5</reference>, namely, praise and doing good, <reference osisRef="Heb.13.16">He 13:16</reference>). Compare <reference osisRef="Ps.119.108">Psa 119:108</reference>; <reference osisRef="Rom.12.1">Ro 12:1</reference>.

<hi type="bold">By him--</hi>as the Mediator of our prayers and praises (<reference osisRef="John.14.13">Joh 14:13</reference>, <reference osisRef="John.14.14">14</reference>); not by Jewish observances (<reference osisRef="Ps.50.14">Psa 50:14</reference>, <reference osisRef="Ps.50.23">23</reference>; <reference osisRef="Ps.69.30">69:30</reference>, <reference osisRef="Ps.69.31">31</reference>; <reference osisRef="Ps.107.22">107:22</reference>; <reference osisRef="Ps.116.17">116:17</reference>). It was an old saying of the rabbis, "At a future time all sacrifices shall cease, but praises shall not cease."

<hi type="bold">of praise--</hi>for salvation.

<hi type="bold">continually--</hi>not merely at fixed seasons, as those on which the legal sacrifices were offered, but throughout all our lives.

<hi type="bold">fruit of our lips--</hi>(<reference osisRef="Isa.57.19">Is 57:19</reference>; <reference osisRef="Hos.14.2">Ho 14:2</reference>).

<hi type="bold">giving thanks--</hi>Greek, "confessing." Bengel remarks that the Hebrew, "todah," is beautifully emphatic. It literally means "acknowledgment" or "confession." In praising a creature, we may easily exceed the truth; but in praising God we have only to go on confessing what He really is to us. Hence it is impossible to exceed the truth, and here is genuine praise.

15. As the "altar" was mentioned in He 13:10, so the "sacrifices" here (compare 1Pe 2:5, namely, praise and doing good, He 13:16). Compare Psa 119:108; Ro 12:1. By him-- as the Mediator of our prayers and praises (Joh 14:13, 14); not by Jewish observances (Psa 50:14, 23; 69:30, 31; 107:22; 116:17). It was an old saying of the rabbis, "At a future time all sacrifices shall cease, but praises shall not cease." of praise-- for salvation. continually-- not merely at fixed seasons, as those on which the legal sacrifices were offered, but throughout all our lives. fruit of our lips-- (Is 57:19; Ho 14:2). giving thanks-- Greek, "confessing." Bengel remarks that the Hebrew, "todah," is beautifully emphatic. It literally means "acknowledgment" or "confession." In praising a creature, we may easily exceed the truth; but in praising God we have only to go on confessing what He really is to us. Hence it is impossible to exceed the truth, and here is genuine praise.


<hi type="bold">16. But--</hi>But the sacrifice of praise with the lips (<reference osisRef="Heb.13.15">He 13:15</reference>) is not enough; there must be also doing good (beneficence) and communicating (that is, imparting a share of your means, <reference osisRef="Gal.6.6">Ga 6:6</reference>) to the needy.

<hi type="bold">with such--</hi>and not mere ritualistic sacrifices.

16. But-- But the sacrifice of praise with the lips (He 13:15) is not enough; there must be also doing good (beneficence) and communicating (that is, imparting a share of your means, Ga 6:6) to the needy. with such-- and not mere ritualistic sacrifices.


<hi type="bold">17. Obey them that have the rule over you--</hi>(Compare <reference osisRef="Heb.13.7">He 13:7</reference>, <reference osisRef="Heb.13.24">24</reference>). This threefold mention of the rulers is peculiar to this Epistle. In other Epistles Paul includes the rulers in his exhortations. But here the address is limited to the general body of the Church, in contrast to the rulers to whom they are charged to yield reverent submission. Now this is just what might be expected when the apostle of the Gentiles was writing to the Palestine Christians, among whom James and the eleven apostles had exercised a more immediate authority. It was important he should not seem to set himself in opposition to their guides, but rather strengthen their hands; he claims no authority directly or indirectly over these rulers themselves [Birks]. "Remember" your deceased rulers (<reference osisRef="Heb.13.7">He 13:7</reference>). "Obey" your living rulers; nay, more, not only obey in cases where no sacrifice of self is required, and where you are persuaded they are right (so the Greek, for "obey"), but "submit yourselves" as a matter of dutiful yielding, when your judgment and natural will incline you in an opposite direction.

<hi type="bold">they--</hi>on their part; so the Greek. As they do their part, so do you yours. So Paul exhorts, <reference osisRef="1Thess.5.12">1Th 5:12</reference>, <reference osisRef="1Thess.5.13">13</reference>.

<hi type="bold">watch--</hi>"are vigilant" (Greek).

<hi type="bold">for--</hi>Greek, "in behalf of."

<hi type="bold">must give account--</hi>The strongest stimulus to watchfulness (<reference osisRef="Mark.13.34-Mark.13.37">Mr 13:34-37</reference>). Chrysostom was deeply struck with these words, as he tells us [On the Priesthood, 6], "The fear of this threat continually agitates my soul."

<hi type="bold">do it--</hi>"watch for your soul's eternal salvation." It is a perilous responsibility for a man to have to give account for others' deeds, who is not sufficient for his own [Estius, from Aquinas]. I wonder whether it be possible that any of the rulers should be saved [Chrysostom]. Compare Paul's address to the elders, <reference osisRef="Acts.20.28">Ac 20:28</reference>; <reference osisRef="1Cor.4.1-1Cor.4.5">1Co 4:1-5</reference>, where also he connects ministers' responsibility with the account to be hereafter given (compare <reference osisRef="1Pet.5.4">1Pe 5:4</reference>).

<hi type="bold">with joy--</hi>at your obedience; anticipating, too, that you shall be their "joy" in the day of giving account (<reference osisRef="Phil.4.1">Php 4:1</reference>).

<hi type="bold">not with grief--</hi>at your disobedience; apprehending also that in the day of account you may be among the lost, instead of being their crown of rejoicing. In giving account, the stewards are liable to blame if aught be lost to the Master. "Mitigate their toil by every office of attention and respect, that with alacrity, rather than with grief, they may fulfil their duty, arduous enough in itself, even though no unpleasantness be added on your part" [Grotius].

<hi type="bold">that--</hi>Grief in your pastors is unprofitable for you, for it weakens their spiritual power; nay, more, "the groans (so the Greek for 'grief') of other creatures are heard; how much more of pastors!" [Bengel]. So God will be provoked to avenge on you their "groaning" (Greek). If they must render God an account of their negligence, so must you for your ingratitude to them [Grotius].

17. Obey them that have the rule over you-- (Compare He 13:7, 24). This threefold mention of the rulers is peculiar to this Epistle. In other Epistles Paul includes the rulers in his exhortations. But here the address is limited to the general body of the Church, in contrast to the rulers to whom they are charged to yield reverent submission. Now this is just what might be expected when the apostle of the Gentiles was writing to the Palestine Christians, among whom James and the eleven apostles had exercised a more immediate authority. It was important he should not seem to set himself in opposition to their guides, but rather strengthen their hands; he claims no authority directly or indirectly over these rulers themselves [Birks]. "Remember" your deceased rulers (He 13:7). "Obey" your living rulers; nay, more, not only obey in cases where no sacrifice of self is required, and where you are persuaded they are right (so the Greek, for "obey"), but "submit yourselves" as a matter of dutiful yielding, when your judgment and natural will incline you in an opposite direction. they-- on their part; so the Greek. As they do their part, so do you yours. So Paul exhorts, 1Th 5:12, 13. watch-- "are vigilant" (Greek). for-- Greek, "in behalf of." must give account-- The strongest stimulus to watchfulness (Mr 13:34-37). Chrysostom was deeply struck with these words, as he tells us [On the Priesthood, 6], "The fear of this threat continually agitates my soul." do it-- "watch for your soul's eternal salvation." It is a perilous responsibility for a man to have to give account for others' deeds, who is not sufficient for his own [Estius, from Aquinas]. I wonder whether it be possible that any of the rulers should be saved [Chrysostom]. Compare Paul's address to the elders, Ac 20:28; 1Co 4:1-5, where also he connects ministers' responsibility with the account to be hereafter given (compare 1Pe 5:4). with joy-- at your obedience; anticipating, too, that you shall be their "joy" in the day of giving account (Php 4:1). not with grief-- at your disobedience; apprehending also that in the day of account you may be among the lost, instead of being their crown of rejoicing. In giving account, the stewards are liable to blame if aught be lost to the Master. "Mitigate their toil by every office of attention and respect, that with alacrity, rather than with grief, they may fulfil their duty, arduous enough in itself, even though no unpleasantness be added on your part" [Grotius]. that-- Grief in your pastors is unprofitable for you, for it weakens their spiritual power; nay, more, "the groans (so the Greek for 'grief') of other creatures are heard; how much more of pastors!" [Bengel]. So God will be provoked to avenge on you their "groaning" (Greek). If they must render God an account of their negligence, so must you for your ingratitude to them [Grotius].


<hi type="bold">18. Pray for us--</hi>Paul usually requests the Church's intercessions for him in closing his Epistles, just as he begins with assuring them of his having them at heart in his prayers (but in this Epistle not till <reference osisRef="Heb.13.20">He 13:20</reference>, <reference osisRef="Heb.13.21">21</reference>), <reference osisRef="Rom.15.30">Ro 15:30</reference>. "Us," includes both himself and his companions; he passes to himself alone, <reference osisRef="Heb.13.19">He 13:19</reference>.

<hi type="bold">we trust we have a good conscience--</hi>in spite of your former jealousies, and the charges of my Jewish enemies at Jerusalem, which have been the occasion of my imprisonment at Rome. In refutation of the Jews' aspersions, he asserts in the same language as here his own conscientiousness before God and man, <reference osisRef="Acts.23.1-Acts.3.24">Ac 23:1-3; 24</reference>:16, 20, 21 (wherein he virtually implies that his reply to Ananias was not sinful impatience; for, indeed, it was a prophecy which he was inspired at the moment to utter, and which was fulfilled soon after).

<hi type="bold">we trust--</hi>Greek, "we are persuaded," in the oldest manuscripts. Good conscience produces confidence, where the Holy Spirit rules the conscience (<reference osisRef="Rom.9.1">Ro 9:1</reference>).

<hi type="bold">honestly--</hi>"in a good way." The same Greek word as "good conscience." Literally, "rightly," "becomingly."

18. Pray for us-- Paul usually requests the Church's intercessions for him in closing his Epistles, just as he begins with assuring them of his having them at heart in his prayers (but in this Epistle not till He 13:20, 21), Ro 15:30. "Us," includes both himself and his companions; he passes to himself alone, He 13:19. we trust we have a good conscience-- in spite of your former jealousies, and the charges of my Jewish enemies at Jerusalem, which have been the occasion of my imprisonment at Rome. In refutation of the Jews' aspersions, he asserts in the same language as here his own conscientiousness before God and man, Ac 23:1-3; 24:16, 20, 21 (wherein he virtually implies that his reply to Ananias was not sinful impatience; for, indeed, it was a prophecy which he was inspired at the moment to utter, and which was fulfilled soon after). we trust-- Greek, "we are persuaded," in the oldest manuscripts. Good conscience produces confidence, where the Holy Spirit rules the conscience (Ro 9:1). honestly-- "in a good way." The same Greek word as "good conscience." Literally, "rightly," "becomingly."


<hi type="bold">19. the rather--</hi>Greek, "I the more abundantly beseech you."

<hi type="bold">to do this--</hi>to pray for me.

<hi type="bold">that I may be restored to you--</hi>(Phm 22). It is here first in the letter he mentions himself, in a way so unobtrusive, as not to prejudice his Hebrew readers against him, which would have been the result had he commenced this as his other Epistles, with authoritatively announcing his name and apostolic commission.

19. the rather-- Greek, "I the more abundantly beseech you." to do this-- to pray for me. that I may be restored to you-- (Phm 22). It is here first in the letter he mentions himself, in a way so unobtrusive, as not to prejudice his Hebrew readers against him, which would have been the result had he commenced this as his other Epistles, with authoritatively announcing his name and apostolic commission.


20. Concluding prayer.

<hi type="bold">God of peace--</hi>So Paul, <reference osisRef="Rom.15.33">Ro 15:33</reference>; <reference osisRef="Rom.16.20">16:20</reference>; <reference osisRef="2Cor.13.11">2Co 13:11</reference>; <reference osisRef="Phil.4.9">Php 4:9</reference>; <reference osisRef="1Thess.5.23">1Th 5:23</reference>; <reference osisRef="2Thess.3.16">2Th 3:16</reference>. The Judaizing of the Hebrews was calculated to sow seeds of discord among them, of disobedience to their pastors (<reference osisRef="Heb.13.17">He 13:17</reference>), and of alienation towards Paul. The God of peace by giving unity of true doctrine, will unite them in mutual love.

<hi type="bold">brought again from the dead--</hi>Greek, "brought up," &c.: God brought the Shepherd; the Shepherd shall bring the flock. Here only in the Epistle he mentions the resurrection. He would not conclude without mentioning 'the connecting link between the two truths mainly discussed; the one perfect sacrifice and the continual priestly intercession--the depth of His humiliation and the height of His glory--the "altar" of the cross and the ascension to the heavenly Holy of Holies.

<hi type="bold">Lord Jesus--</hi>the title marking His person and His Lordship over us. But <reference osisRef="Heb.13.21">He 13:21</reference>, "through Jesus Christ." His office, as the Anointed of the Spirit, making Him the medium of communicating the Spirit to us, the holy unction flowing down from the Head on the members (compare <reference osisRef="Acts.2.36">Ac 2:36</reference>).

<hi type="bold">great--</hi>(<reference osisRef="Heb.4.14">He 4:14</reference>).

<hi type="bold">shepherd of the sheep--</hi>A title familiar to his Hebrew readers, from their Old Testament (<reference osisRef="Isa.63.11">Is 63:11</reference>; Septuagint): primarily Moses, antitypically Christ: already compared together, <reference osisRef="Heb.3.2-Heb.3.7">He 3:2-7</reference>. The transition is natural from their earthly pastors (<reference osisRef="Heb.13.17">He 13:17</reference>), to the Chief Pastor, as in <reference osisRef="1Pet.5.1-1Pet.5.4">1Pe 5:1-4</reference>. Compare <reference osisRef="Ezek.34.23">Eze 34:23</reference> and Jesus' own words, <reference osisRef="John.10.2">Joh 10:2</reference>, <reference osisRef="John.11.14">11, 14</reference>.

<hi type="bold">through the blood--</hi>Greek, "in," in virtue of the blood (<reference osisRef="Heb.2.9">He 2:9</reference>); it was because of His bloody death for us, that the Father raised and crowned Him with glory. The "blood" was the seal of the everlasting covenant entered into between the Father and Son; in virtue of the Son's blood, first Christ was raised, then Christ's people shall be so (<reference osisRef="Zech.9.11">Zec 9:11</reference>, seemingly referred to here; <reference osisRef="Acts.20.28">Ac 20:28</reference>).

<hi type="bold">everlasting--</hi>The everlastingness of the covenant necessitated the resurrection. This clause, "the blood of the everlasting covenant," is a summary retrospect of the Epistle (compare <reference osisRef="Heb.9.12">He 9:12</reference>).

20. Concluding prayer. God of peace-- So Paul, Ro 15:33; 16:20; 2Co 13:11; Php 4:9; 1Th 5:23; 2Th 3:16. The Judaizing of the Hebrews was calculated to sow seeds of discord among them, of disobedience to their pastors (He 13:17), and of alienation towards Paul. The God of peace by giving unity of true doctrine, will unite them in mutual love. brought again from the dead-- Greek, "brought up," &c.: God brought the Shepherd; the Shepherd shall bring the flock. Here only in the Epistle he mentions the resurrection. He would not conclude without mentioning 'the connecting link between the two truths mainly discussed; the one perfect sacrifice and the continual priestly intercession--the depth of His humiliation and the height of His glory--the "altar" of the cross and the ascension to the heavenly Holy of Holies. Lord Jesus-- the title marking His person and His Lordship over us. But He 13:21, "through Jesus Christ." His office, as the Anointed of the Spirit, making Him the medium of communicating the Spirit to us, the holy unction flowing down from the Head on the members (compare Ac 2:36). great-- (He 4:14). shepherd of the sheep-- A title familiar to his Hebrew readers, from their Old Testament (Is 63:11; Septuagint): primarily Moses, antitypically Christ: already compared together, He 3:2-7. The transition is natural from their earthly pastors (He 13:17), to the Chief Pastor, as in 1Pe 5:1-4. Compare Eze 34:23 and Jesus' own words, Joh 10:2, 11, 14. through the blood-- Greek, "in," in virtue of the blood (He 2:9); it was because of His bloody death for us, that the Father raised and crowned Him with glory. The "blood" was the seal of the everlasting covenant entered into between the Father and Son; in virtue of the Son's blood, first Christ was raised, then Christ's people shall be so (Zec 9:11, seemingly referred to here; Ac 20:28). everlasting-- The everlastingness of the covenant necessitated the resurrection. This clause, "the blood of the everlasting covenant," is a summary retrospect of the Epistle (compare He 9:12).


<hi type="bold">21. Make you perfect--</hi>properly said of healing a rent; join you together in perfect harmony [Bengel].

<hi type="bold">to do his will, working in you--</hi>(<reference osisRef="Heb.10.36">He 10:36</reference>); rather as Greek, "doing in you." Whatever good we do, God does in us.

<hi type="bold">well-pleasing in his sight--</hi>(<reference osisRef="Isa.53.10">Is 53:10</reference>; <reference osisRef="Eph.5.10">Ep 5:10</reference>).

<hi type="bold">through Jesus Christ--</hi>"God doing (working) in you that ... through Jesus Christ" (<reference osisRef="Phil.1.11">Php 1:11</reference>).

<hi type="bold">to whom--</hi>to Christ. He closes as he began (<reference osisRef="Heb.1.1-Heb.1.14">He 1:1-14</reference>), with giving glory to Christ.

21. Make you perfect-- properly said of healing a rent; join you together in perfect harmony [Bengel]. to do his will, working in you-- (He 10:36); rather as Greek, "doing in you." Whatever good we do, God does in us. well-pleasing in his sight-- (Is 53:10; Ep 5:10). through Jesus Christ-- "God doing (working) in you that... through Jesus Christ" (Php 1:11). to whom-- to Christ. He closes as he began (He 1:1-14), with giving glory to Christ.


<hi type="bold">22. suffer the word--</hi>The Hebrews not being the section of the Church assigned to Paul (but the Gentiles), he uses gentle entreaty, rather than authoritative command.

<hi type="bold">few words--</hi>compared with what might be said on so important a subject. Few, in an Epistle which is more of a treatise than an Epistle (compare <reference osisRef="1Pet.5.12">1Pe 5:12</reference>). On the seeming inconsistency with <reference osisRef="Gal.6.11">Ga 6:11</reference>, compare Note, see on <reference osisRef="Gal.6.11">Ga 6:11</reference>.

22. suffer the word-- The Hebrews not being the section of the Church assigned to Paul (but the Gentiles), he uses gentle entreaty, rather than authoritative command. few words-- compared with what might be said on so important a subject. Few, in an Epistle which is more of a treatise than an Epistle (compare 1Pe 5:12). On the seeming inconsistency with Ga 6:11, compare Note, see on Ga 6:11.


<hi type="bold">23. our brother Timothy--</hi>So Paul, <reference osisRef="1Cor.4.17">1Co 4:17</reference>; <reference osisRef="2Cor.1.1">2Co 1:1</reference>; <reference osisRef="Col.1.1">Col 1:1</reference>; <reference osisRef="1Thess.3.2">1Th 3:2</reference>.

<hi type="bold">is set at liberty--</hi>from prison. So Aristarchus was imprisoned with Paul. Birks translates, "dismissed," "sent away," namely, on a mission to Greece, as Paul promised (<reference osisRef="Phil.2.19">Php 2:19</reference>). However, some kind of previous detention is implied before his being let go to Philippi. Paul, though now at large, was still in Italy, whence he sends the salutations of Italian Christians (<reference osisRef="Heb.13.24">He 13:24</reference>), waiting for Timothy to join him, so as to start for Jerusalem: we know from <reference osisRef="1Tim.1.3">1Ti 1:3</reference>, he and Timothy were together at Ephesus after his departing from Italy eastward. He probably left Timothy there and went to Philippi as he had promised. Paul implies that if Timothy shall not come shortly, he will start on his journey to the Hebrews at once.

23. our brother Timothy-- So Paul, 1Co 4:17; 2Co 1:1; Col 1:1; 1Th 3:2. is set at liberty-- from prison. So Aristarchus was imprisoned with Paul. Birks translates, "dismissed," "sent away," namely, on a mission to Greece, as Paul promised (Php 2:19). However, some kind of previous detention is implied before his being let go to Philippi. Paul, though now at large, was still in Italy, whence he sends the salutations of Italian Christians (He 13:24), waiting for Timothy to join him, so as to start for Jerusalem: we know from 1Ti 1:3, he and Timothy were together at Ephesus after his departing from Italy eastward. He probably left Timothy there and went to Philippi as he had promised. Paul implies that if Timothy shall not come shortly, he will start on his journey to the Hebrews at once.


<hi type="bold">24. all--</hi>The Scriptures are intended for all, young and old, not merely for ministers. Compare the different classes addressed, "wives," <reference osisRef="Eph.5.22">Ep 5:22</reference>; little children, <reference osisRef="1John.2.18">1Jo 2:18</reference>; "all," <reference osisRef="1Pet.3.8">1Pe 3:8</reference>; <reference osisRef="1Pet.5.5">5:5</reference>. He says here "all," for the Hebrews whom he addresses were not all in one place, though the Jerusalem Hebrews are chiefly addressed.

<hi type="bold">They of Italy--</hi>not merely the brethren at Rome, but of other places in Italy.

24. all-- The Scriptures are intended for all, young and old, not merely for ministers. Compare the different classes addressed, "wives," Ep 5:22; little children, 1Jo 2:18; "all," 1Pe 3:8; 5:5. He says here "all," for the Hebrews whom he addresses were not all in one place, though the Jerusalem Hebrews are chiefly addressed. They of Italy-- not merely the brethren at Rome, but of other places in Italy.


25. Paul's characteristic salutation in every one of his other thirteen Epistles, as he says himself, <reference osisRef="1Cor.16.21">1Co 16:21</reference>, <reference osisRef="1Cor.16.23">23</reference>; <reference osisRef="Col.4.18">Col 4:18</reference>; <reference osisRef="2Thess.3.17">2Th 3:17</reference>. It is found in no Epistle written by any other apostle in Paul's lifetime. It is used in <reference osisRef="Rev.22.21">Re 22:21</reference>, written subsequently, and in Clement of Rome. Being known to be his badge, it is not used by others in his lifetime. The Greek here is, "The grace (namely, of our Lord Jesus Christ) be with you all." <chapter eID="Heb.13"/>

25. Paul's characteristic salutation in every one of his other thirteen Epistles, as he says himself, 1Co 16:21, 23; Col 4:18; 2Th 3:17. It is found in no Epistle written by any other apostle in Paul's lifetime. It is used in Re 22:21, written subsequently, and in Clement of Rome. Being known to be his badge, it is not used by others in his lifetime. The Greek here is, "The grace (namely, of our Lord Jesus Christ) be with you all."


<milestone n="THE GENERAL EPISTLE OF JAMES" type="x-usfm-toc1"/> <milestone n="" type="x-usfm-toc2"/> <milestone n="" type="x-usfm-toc3"/> <title type="main">THE GENERAL EPISTLE OF JAMES</title>

THE GENERAL EPISTLE OF JAMES