Hebrews · Chapter 13

V. 1. Brotherly love is explained in the following verses.

Verse 1. Let brotherly love continue.] Be all of one heart and one soul. Feel for, comfort, and support each other; and remember that he who professes to love God should love his brother also. They had this brotherly love among them; they should take care to retain it. As God is remarkable for his filanqrwpia, philanthropy, or love to man, so should they be for filadelfia, or love to each other. See the note on “Titus 3:4”.

Verses 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.

Verse 1. Let brotherly love continue. The love as when you first believed, and when many of you sold your possessions to raise a fund for the widows, who were cut off from the alms of the synagogue.

1. Brotherly love—A single word, used in the classics of love between brothers and sisters. The Jews applied the word brother to any Jew; the Christians appropriated it from a racial use to a religious one. Remain—It had existed in past times; it was liable to be broken by tendencies to apostasy; let it be firm and permanent. Entertain strangers—A branch of brotherly love. The absence of hotels in the East made hospitality a cardinal virtue. The itinerant servants of Christ ever needed an itinerant home. Entertained angels unawares—A beautiful allusion to Abraham (Genesis 18) and to Lot, Genesis 19:1-3. Our author does not suppose that his readers will ever entertain an angel in like manner, but the entertainers of Christian ministers have often in past times found that they entertained something better than angels, namely, messengers of salvation to the family. The successive phrases, remain, be not forgetful, remember, are forms of reminder of virtues which had existed but were liable to perish from negligence. Many a Christian at the present day is lost to the Church because, in going to a new locality, he is received by the Church there with inhospitality and neglect. Christian sociality is a virtue of great churchly value, and ministers should emphasize it in their teachings.

V. 2. Some-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. Genesis 18:2; 19:1.

Verse 2. To entertain strangers] In those early times, when there were scarcely any public inns or houses of entertainment, it was an office of charity and mercy to receive, lodge, and entertain travellers; and this is what the apostle particularly recommends.

Entertained angels] Abraham and Lot are the persons particularly referred to. Their history, the angels whom they entertained, not knowing them to be such, and the good they derived from exercising their hospitality on these occasions, are well known; and have been particularly referred to in the notes on Genesis 18:3; 19:2.

Verses 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.

Ver. 2. Be not forgetful to entertain strangers, whether accredited ministers of the word, or brethren fleeing from persecution. Abraham and Lot, in so doing, entertained Angels, unconscious of their guests. Tertullian recites a proverb of the first believers. “See how these christians love one another.” Dr. Cave’s account of Pachome, an Egyptian father, and celebrated as a pillar in the church, is deficient. He was an officer attached to a Roman legion, and gives this account of his own conversion. That being on a forced march, and the men in great distress, we came, says he, to a town whose inhabitants afforded every supply; but with an openness and generosity of heart we had nowhere before witnessed. Struck with their benevolence, we enquired who those people were that had been so impelled to do good? It was replied, that they were Christians, whose maxim was, to aid every one as much as they could; to do good to all men, even to their enemies, or rather to be the friends of all the world, and thus disarm every foe. I then lifted up my hand to heaven and said, “if this religion make men so much better than others, then from this very day I would be a christian.”

V. 3. Remember-In your prayers, and by your help. Them that are in bonds, as being bound with them-Seeing ye are members one of another.

And them that suffer, as being yourselves in the body-And consequently liable to the same.

Verse 3. Remember them that are in bonds] He appears to refer to those Christian’s who were suffering imprisonment for the testimony of Jesus.

As bound with them] Feel for them as you would wish others to feel for you were you in their circumstances, knowing that, being in the body, you are liable to the same evils, and may be called to suffer in the same way for the same cause.

Verse 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 — Twn kakoucoumenwn, who are ill-treated, or afflicted with evil; as being yourselves also in the body — And consequently liable to similar sufferings.

3. Remember them that are in bonds—From the travelling brother to be entertained, transition is easily made to the brethren in prison. As bound with them—As if their bonds were your bonds, since ye are one in Christ, liable to the same persecutions. Suffer—The common lot of all in the body, and so demanding a common sympathy between those in common lot. To learn from our own sufferings to sympathize with sufferers is a very valuable piece of education—an education of the heart.

V. 4. Marriage is honourable in, or for all sorts of men, clergy as well as laity: though the Romanists teach otherwise.

And the bed undefiled-Consistent with the highest purity; though many spiritual writers, so called, say it is only licensed whoredom. But whoremongers and adulterers God will judge-Though they frequently escape the sentence of men.

Verse 4. Marriage is honourable in all] Let this state be highly esteemed as one of God’s own instituting, and as highly calculated to produce the best interests of mankind. This may have been said against the opinions of the Essenes, called Therapeutæ, who held marriage in little repute, and totally abstained from it themselves as a state of comparative imperfection. At the same time it shows the absurdity of the popish tenet, that marriage in the clergy is both dishonourable and sinful; which is, in fact, in opposition to the apostle, who says marriage is honourable in ALL; and to the institution of God, which evidently designed that every male and female should be united in this holy bond; and to nature, which in every part of the habitable world has produced men and women in due proportion to each other.

The bed undefiled] Every man cleaving to his own wife, and every wife cleaving to her own husband, because God will judge, i.e. punish, all fornicators and adulterers.

Instead of de but, gar, for, is the reading of AD*, one other, with the Vulgate, Coptic, and one of the Itala; it more forcibly expresses the reason of the prohibition: Let the bed be undefiled, FOR whoremongers and adulterers God will judge.

Verse 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 porneia, fornication, may sometimes be used to denote any uncleanness, and so to comprise adultery also.

Ver. 4. Marriage is houourable in all ranks and degrees of men, which forms a double argument against concubinage and adultery. The apostle’s affirmation however is chiefly intended to counteract the pernicious notion of some ascetics, who at this early period denounced marriage as incompatible with the pure spirit of christianity; and who, if their vile imposture had been continued, they would well nigh have depopulated the human race. The Corinthian church was partly infected with this error, and wrote to Paul apparently on this subject. 1 Corinthians 7:1, 2. The apostle in this passage to the Hebrews restores the institution to its primitive honour as one of the first proofs of divine beneficence and goodness towards man. Genesis 2:18-22.

4. That social life may be peaceful married life must be pure. Marriage is honourable—The verb should, unquestionably, be in the imperative, like the main verbs in the three previous verses and in verse 5. Render it, Let marriage be (held) among you honourable in all respects, and the marriage bed be undefiled; for (not but) fornicators and adulterers God will judge. The Greek attains a solemn emphasis, unattainable by the English, by closing the sentence with God. The implication is, men may disregard the law of chastity, legislators and judges may set human laws against it; but there is a final judge by whom it will be avenged—God.

V. 5. He-God.

Hath said-To all believers, in saying it to Jacob, Joshua, and Solomon. Genesis 28:15; Joshua 1:5; 1 Chronicles 28:20.

Verse 5. Let your conversation] That is, the whole tenor of your conduct, tropov, the manner of your life, or rather the disposition of your hearts in reference to all your secular transactions; for in this sense the original is used by the best Greek writers.

Be without covetousness] Desire nothing more than what God has given you; and especially covet nothing which the Divine Providence has given to another man, for this is the very spirit of robbery.

Content with such things as ye have] arkoumenoi toiv parousin. Being satisfied with present things. In one of the sentences of Phocylides we have a sentiment in nearly the same words as that of the apostle: arkeisqai pareousi, kai allotriwn apecesqai. Be content with present things, and abstain from others. The covetous man is ever running out into futurity with insatiable desires after secular good; and, if this disposition be not checked, it increases as the subject of it increases in years. Covetousness is the vice of old age.

I will never leave thee, nor forsake thee.] These words were, in sum, spoken to Joshua, Joshua 1:5: “As I was with Moses, so will I be with thee; I will not fail thee, nor forsake thee.” They were spoken also by David to Solomon, 1 Chronicles 28:20: “David said to Solomon his son, Be strong and of good courage, and do it: fear not, nor be dismayed; for the Lord God, even my God, will be with thee; he will not fail thee, nor forsake thee.” The apostle, in referring to the same promises, feels authorized to strengthen the expressions, as the Christian dispensation affords more consolation and confidence in matters of this kind than the old covenant did. The words are peculiarly emphatic: ou mh se anw, oudouJ mh se egkatalipw. There are no less than five negatives in this short sentence, and these connected with two verbs and one pronoun twice repeated. To give a literal translation is scarcely possible; it would run in this way: “No, I will not leave thee; no, neither will I not utterly forsake thee.” Those who understand the genius of the Greek language, and look at the manner in which these negatives are placed in the sentence, will perceive at once how much the meaning is strengthened by them, and to what an emphatic and energetic affirmative they amount.

This promise is made to those who are patiently bearing affliction or persecution for Christ’s sake; and may be applied to any faithful soul in affliction, temptation, or adversity of any kind. Trust in the Lord with thy whole heart, and never lean to thy own understanding; for he hath said, “No, I will never leave thee; not I: I will never, never cast thee off.”

Verses 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, tropov, your behaviour, or manner of living; be without covetousness — Afilargurov, 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, toiv parousin, 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 — Wste qarrountav hmav legein, 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.

Ver. 5. Let your conversation be without covetousness. Tropov, mores sint absque avaritia. Let your manners be without avarice, or inordinate desire. Seeing the Lord has said, I will never leave thee, nor forsake thee, let it be apparent from your conduct that your heart is not set on worldly riches, but on seeking to please him who is the alsufficient God, and a satisfying portion to the soul.

5. Conversation—Your daily course and character in life.

Covetousness—The enemy of hospitality, liberality, and peace. Content— Not excluding proper effort to better your condition, but securing tranquillity in the condition that results, and meeting all disadvantages with equanimity. For he—God. Hath said—Our happy equanimity is not based on a stoical reliance on self, but on a divine basis. The faithfulness of God underlies us. He and I, as Delitzsch tells us, are used in post-biblical Hebrew as mystical names of God. Never leave… forsake thee—In substance this promise repeatedly occurs in the Old Testament, but never in exact words. Thus one, a modification, occurs (Septuagint) in Joshua 1:5: “I will never forsake thee nor overlook thee.” Yet it is remarkable that the exact words given by our author are found in Philo, 1:430, 26. It is by all agreed that the coincidence is too peculiar to be accidental. Lunemann says, “Possibly, as Bleek and De Wette believe, the author has quoted it directly from Philo. But possibly, also, the expression, as here found and in Philo, may have been stereotyped into a proverb.” Delitzsch suggests that the passage had assumed this form in the liturgical service of the synagogue, and thence may have been used by both Philo and our author. We know no law that forbids an inspired author to quote an uninspired. Paul quoted the Greek poets, Jude quotes the book of Enoch, and our author may have quoted Philo.

V. 6. Psalm 118:6.

Verse 6. So that we may boldly say] We, in such circumstances, while cleaving to the Lord, may confidently apply to ourselves what God spake to Joshua and to Solomon; and what he spake to David, “The Lord is my helper, I will not fear what man can do.” God is omnipotent, man’s power is limited; howsoever strong he may be, he can do nothing against the Almighty.

Verses 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, tropov, your behaviour, or manner of living; be without covetousness — Afilargurov, 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, toiv parousin, 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 — Wste qarrountav hmav legein, 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.

6. Boldly—Based on the primitive rock of God’s own promise, how bold may we not be! Helper—Psalms 118:6

Psalm 118:6. What man—More properly, a

direct question: What can man do?

V. 7. Remember them-Who are now with God, considering the happy end of their conversation on earth.

Verse 7. Remember them which have the rule over you] This clause should be translated, Remember your guides, twn hgoumenwn, who have spoken unto you the doctrine of God. Theodoret’s note on this verse is very judicious: “He intends the saints who were dead, Stephen the first martyr, James the brother of John, and James called the Just. And there were many others who were taken off by the Jewish rage. ‘Consider these, (said he,) and, observing their example, imitate their faith.’“ This remembrance of the dead saints, with admiration of their virtues, and a desire to imitate them, is, says Dr. Macknight, the only worship which is due to them from the living.

Considering the end of their conversation] wJn anaqewrountev thn ekbasin thv anastrofhv. “The issue of whose course of life most carefully consider.” They lived to get good and do good; they were faithful to their God and his cause; they suffered persecution; and for the testimony of Jesus died a violent death. God never left them; no, he never forsook them; so that they were happy in their afflictions, and glorious in their death. Carefully consider this; act as they did; keep the faith, and God will keep you.

Verse 7. Remember them who have the rule over you — Twn hgoumenwn umwn, 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 — Thn ekbasin, 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.

Ver. 7, 8. Remember them who have the rule over you: hgoumenwn, your leaders and guides, ducum vestrorum; who have spoken to you the word of God: whose faith follow, and abide in their doctrine. Considering the end of their conversation, which is Christ, the same yesterday, to-day, and for ever. The poets say, Jupiter rex omnibus idem. Jove, the king, is the same to all. The immutability of Christ is stated in equivalent terms, in Revelation 1:8. I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty. — Theophylact says, Idem est Christ heri; id est, omni præterito tempore, et hodie, hoc est, præsenti tempore, et in seculo futura, ideoq, infinita. Christ is the same yesterday, that is, in all preseding time; and to-day, that is, the present time; and in future ages, and therefore he is infinite.

These phrases, according to Estius, speak of Christ’s divinity, which is always the same; or according to Heinsius, without any beginning or ending. Junius says, we may infer the identity of his essence, from the identity and effects of his actions. And Tirinus says, that Jesus Christ is now the same to us in power and munificence, and will be always and everywhere the same, and in all things. To the same effect are the words of Cyril, St. Thomas, Anselm, Ribera, and Lapide, as may be seen in the Biblia Magna. Erasmus explains this jointly of Christ’s person and doctrine, and proper enough from the immutability of his person is inferred his truth, which shall remain when the heavens are no more.

I have been careful to collect learned illustrations here, because Dr. Doddridge expounds this text solely of Christ’s power and grace; and out of respect to some great expositors, who urge Acts 5:4, and 2 Corinthians 4:5, as instances in which Christ signifies not his person but his word. And who are those great expositors? Why truly, Grotius and Limborch, two avowed Arians. The illustrious authors cited above are all fathers in sacred criticism, and are hostile to the doctor’s notion. It is a lamentable fact, that if there be an Arian gloss, however futile, Dr. Doddridge is sure to favour his readers with it, and in some wary or bye way to state it with beguiling force.

7. Remember—As of the departed. Have the rule—Rather, the leaders of you. End of their conversation—The close and outcome of their life and career. The phrase suggests, but does not express, the martyrdom of at least some of their leaders. Long ago, nearly thirty years, Stephen was martyred, this our Paul having then consented. James, brother of John, was slain by Herod about twenty years previous; and James, bishop of Jerusalem, perhaps about two years before this epistle was received. Of course, during the thirty years since Stephen many a Church official had deceased, leaving a memory to which Paul could refer as exemplar.

V. 8. Men may die; but Jesus Christ, yea, and his gospel, is the same from everlasting to everlasting.

Verse 8. Jesus Christ the same yesterday] In all past times there was no way to the holiest but through the blood of Jesus, either actually shed, or significantly typified. To-day-he is the lamb newly slain, and continues to appear in the presence of God for us. For ever-to the conclusion of time, he will be the way, the truth, and the life, none coming to the Father but through him; and throughout eternity, eiv touv aiwnav, it will appear that all glorified human spirits owe their salvation to his infinite merit. This Jesus was thus witnessed of by your guides, who are already departed to glory. Remember HIM; remember them; and take heed to yourselves.

Verses 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, Poikilaiv, 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.

Ver. 7, 8. Remember them who have the rule over you: hgoumenwn, your leaders and guides, ducum vestrorum; who have spoken to you the word of God: whose faith follow, and abide in their doctrine. Considering the end of their conversation, which is Christ, the same yesterday, to-day, and for ever. The poets say, Jupiter rex omnibus idem. Jove, the king, is the same to all. The immutability of Christ is stated in equivalent terms, in Revelation 1:8. I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty. — Theophylact says, Idem est Christ heri; id est, omni præterito tempore, et hodie, hoc est, præsenti tempore, et in seculo futura, ideoq, infinita. Christ is the same yesterday, that is, in all preseding time; and to-day, that is, the present time; and in future ages, and therefore he is infinite.

These phrases, according to Estius, speak of Christ’s divinity, which is always the same; or according to Heinsius, without any beginning or ending. Junius says, we may infer the identity of his essence, from the identity and effects of his actions. And Tirinus says, that Jesus Christ is now the same to us in power and munificence, and will be always and everywhere the same, and in all things. To the same effect are the words of Cyril, St. Thomas, Anselm, Ribera, and Lapide, as may be seen in the Biblia Magna. Erasmus explains this jointly of Christ’s person and doctrine, and proper enough from the immutability of his person is inferred his truth, which shall remain when the heavens are no more.

I have been careful to collect learned illustrations here, because Dr. Doddridge expounds this text solely of Christ’s power and grace; and out of respect to some great expositors, who urge Acts 5:4, and 2 Corinthians 4:5, as instances in which Christ signifies not his person but his word. And who are those great expositors? Why truly, Grotius and Limborch, two avowed Arians. The illustrious authors cited above are all fathers in sacred criticism, and are hostile to the doctor’s notion. It is a lamentable fact, that if there be an Arian gloss, however futile, Dr. Doddridge is sure to favour his readers with it, and in some wary or bye way to state it with beguiling force.

8. What is (verse 7) that end or outcome? It is Jesus Christ, the immutable. His double name is given in solemn emphasis. The eternity of his sameness consists in this, that the today is an ever movable standpoint. Take whatever to-day you please, and Christ was the same yesterday, and will be the same to-morrow, and so on forever.

V. 9. Be not carried about with various doctrines-Which differ from that one faith in our one unchangeable Lord.

Strange-To the ears and hearts of all that abide in him. For it is good-It is both honourable before God and pleasant and profitable.

That the heart be stablished with grace-Springing from faith in Christ. Not with meats-Jewish ceremonies, which indeed can never stablish the heart.

Verse 9. Be not carried about] mh periferesqe. Be not whirled about. But ABCD, and almost every other MS. of importance, with the Syriac, Coptic, Arabic, Vulgate, and several of the Greek fathers, have mh paraferesqe, be not carried away, which is undoubtedly the true reading, and signifies here, do not apostatize; permit not yourselves to be carried off from Christ and his doctrine.

Divers and strange doctrines.] didacaiv, poikilaiv. Variegated doctrines; those that blended the law and the Gospel, and brought in the Levitical sacrifices and institutions in order to perfect the Christian system. Remember the old covenant is abolished; the new alone is in force. Strange doctrines, didacaiv xenaiv, foreign doctrines; such as have no apostolical authority to recommend them.

That the heart be established with grace] It is well to have the heart, the mind, and conscience, fully satisfied with the truth and efficacy of the Gospel; for so the word cariv should be understood here, which is put in opposition to brwmasin, meats, signifying here the Levitical institutions, and especially its sacrifices, these being emphatically termed meats, because the offerers were permitted to feast upon them after the blood had been poured out before the Lord. See Leviticus 7:15; Deuteronomy 12:6, 7.

Which have not profited them] Because they neither took away guilt, cleansed the heart, nor gave power over sin.

Verses 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, Poikilaiv, 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.

Ver. 9, 10. Be not carried about with divers and strange doctrines. Novelty in doctrine is but a beguiling charm; it is, on the contrary, infinitely preferable for the heart to be established with grace, in all the power of regeneration, and all the habitudes of piety and holiness. Then the buzzings of the pharisees about meats and drinks cannot hurt you. We have in Christ a better priest, and a better altar, at which they, through unbelief, have no right to eat.

9. Fixed on Christ, the immutable, be not carried about like a wind-whirled ship. The winds by which, as coming from different quarters, the ship is whirled and hurled about, are divers and strange doctrines. Probably the true reading is, Be not carried away; and then it suggests a being driven to an unknown destiny. Divers refers to their number and variety, strange to their unnatural and unchristian character. Established—Firmly based on the ever same Jesus Christ. With, or, rather, by grace, and not by meats. It is debated whether reference is here made to sacrificial meats eaten in idol temples or to meats ascetically avoided by religious vegetarians. But the altar of verse 10 is undoubtedly suggested by the word meats in this verse, and so indicates a reference to sacrificial meats. And, as Lunemann well argues, profited seems to refer not to abstaining, but to the eating of meats. An altar—We Christians discard all Jewish controversy touching sacrificial meats, for we have a sacrificial altar apart from all Jews. To the question, What is it that our author designates by the term altar? an obvious answer is, “The table of the Lord,” whereon the emblem of the Victim is partaken, and from which all but the believing Christian are excluded. And, knowing as we do that the “table” existed in the full knowledge of our author, we cannot imagine that there should not have been in his mind some reference to it. Others have understood by altar the cross on which the real sacrifice was offered. But the real altar, or the deep reality symbolized by the word altar, has no material shape or nature. The “table,” the cross, and the altar, are all but terms and images by which the saving power of the atonement is represented, the participation of which is limited to living faith. The propitiatory merits of Christ are at once the table, the altar, and the food by which the sinner lives. No right to eat—For they possess not the faith by which that aliment is received. Serve the tabernacle—The tabernacle built by Moses in the wilderness, which was the scene and emblem of Hebrew sacrifices; and was succeeded, when Jerusalem became the capital, by the temple built by Solomon, and rebuilt by Zerubbabel, and re-rebuilt by Herod. The tabernacle was in the desert in the centre of the camp of the hosts of Israel, and our author, as matter of doctrine, refers to it as the primitive institution rather than to the later temple. Yet, while he uses the primitive words tabernacle and camp, he uses the word city in verse 14, both being the same thing so far as the symbol was concerned.

V. 10. On the former part of this verse, the fifteenth and sixteenth depend; on the latter, the intermediate verses.

We have an altar-The cross of Christ.

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.

Verse 10. We have an altar] The altar is here put for the sacrifice on the altar; the Christian altar is the Christian sacrifice, which is Christ Jesus, with all the benefits of his passion and death. To these privileges they had no right who continued to offer the Levitical sacrifices, and to trust in them for remission of sins.

Verse 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 verses 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.

Ver. 9, 10. Be not carried about with divers and strange doctrines. Novelty in doctrine is but a beguiling charm; it is, on the contrary, infinitely preferable for the heart to be established with grace, in all the power of regeneration, and all the habitudes of piety and holiness. Then the buzzings of the pharisees about meats and drinks cannot hurt you. We have in Christ a better priest, and a better altar, at which they, through unbelief, have no right to eat.

V. 11. For-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, who are freed from the Mosaic law.

Verse 11. For the bodies of those beasts] Though in making covenants, and in some victims offered according to the law, the flesh of the sacrifice was eaten by the offerers; yet the flesh of the sin-offering might no man eat: when the blood was sprinkled before the holy place to make an atonement for their souls, the skins, flesh, entrails, &c., were carried without the camp, and there entirely consumed by fire; and this entire consumption, according to the opinion of some, was intended to show that sin was not pardoned by such offerings. For, as eating the other sacrifices intimated they were made partakers of the benefits procured by those sacrifices, so, not being permitted to eat of the sin-offering proved that they had no benefit from it, and that they must look to the Christ, whose sacrifice is pointed out, that they might receive that real pardon of sin which the shedding of his blood could alone procure. While, therefore, they continued offering those sacrifices, and refused to acknowledge the Christ, they had no right to any of the blessings procured by him, and it is evident they could have no benefit from their own.

Verse 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.”

11. For—To illustrate this separation between the faithful participant and unbeliever. As at the great day of atonement the sacrificed animal was carried out of the limits of camp or city, and burned; and as, similarly, Christ was led out of the city to be crucified, so do we, his followers, leave the symbolic “camp” or “city” of Judaism, and go out unto him. The Jew is in the camp, the city, and we are with the crucified One. Outside the city is the cross. Apart from the tabernacle is the Church, and in the Church is the true altar. The bodies of sacrificed beasts were generally eaten by priests or people. But there was one pre-eminent exception. On the great day of atonement the blood of the victim was brought into the sanctuary and sprinkled on the altar for sin, but the body of the beast, instead of being made a banquet for the people, was taken from the camp while in the desert, and from the city in later ages, and burned without.

V. 12. Wherefore Jesus also-Exactly answering those typical sin-offerings.

Suffered without the gate-Of Jerusalem, which answered to the old camp of Israel.

That he might sanctify-Reconcile and consecrate to God. The people-Who believe in him.

By his own blood-Not those shadowy sacrifices, which are now of no farther use.

Verse 12. That he might sanctify the people] That he might consecrate them to God, and make an atonement for their sins, he suffered without the gate at Jerusalem, as the sin-offering was consumed without the camp when the tabernacle abode in the wilderness. Perhaps all this was typical of the abolition of the Jewish sacrifices, and the termination of the whole Levitical system of worship. He left the city, denounced its final destruction, and abandoned it to its fate; and suffered without the gate to bring the Gentiles to God.

Verses 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.

12. Jesus, the antitype, in like manner suffered without the gate. Herein was pictured the divine secession from Judaism. The true sacrifice was limited by no city walls; was housed into no tabernacle or temple; was universal as the sky beneath which it was transacted.

V. 13. Let us then go forth without the camp-Out of the Jewish dispensation.

Bearing his reproach-All manner of shame, obloquy, and contempt for his sake.

Verse 13. Let us go forth therefore unto him] Let us leave this city and system, devoted to destruction, and take refuge in Jesus alone, bearing his reproach-being willing to be accounted the refuse of all things, and the worst of men, for his sake who bore the contradiction of sinners against himself, and was put to death as a malefactor.

Verses 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.

13. Let us—The followers of the Crucified. Go—As he went. He went out of the material city, Jerusalem; we go out of the mystical city, Judaism. This is a striking proof that our epistle was addressed to Jerusalem. Bearing his reproach—The scorn, oppression, and persecution of the Jerusalem hierarchy and its partisans, under which our author’s beloved “Hebrews” were suffering. Let us go, is his cheering word of command; bearing his reproach, are his words of holy patience and defiance.

V. 14. For we have here-On earth.

No continuing city-All things here are but for a moment; and Jerusalem itself was just then on the point of being destroyed.

Verse 14. For here have we no continuing city] Here is an elegant and forcible allusion to the approaching destruction of Jerusalem. The Jerusalem that was below was about to be burnt with fire, and erased to the ground; the Jerusalem that was from above was that alone which could be considered to be menousan, permanent. The words seem to say: “Arise, and depart; for this is not your rest: it is polluted:” About seven or eight years after this, Jerusalem was wholly destroyed.

Verses 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.

Ver. 14. Here we have no continuing city, but we seek one to come. A city conveys the idea of society and of opulence, the leading objects of man’s desire. Our highest enjoyments are indeed of a social nature, and a competence, if not affluence, is a laudable object of ambition. Comfortable accommodation as we pass through life is what all seek, but few find; and when found, there we are for making our home, and taking up our rest. But there is no continuance; we are often bereaved by some unforeseen causes, or if not, we are soon removed from them by death. Our enjoyments arise in great measure from agreeable connections, in domestic or in religious life; but in these there is no abiding. Providence often separates chief friends, persecution scattered the early christians, and death separated David and Jonathan. If we acquire a competence for the present life, it may all be scattered by the wind: riches make themselves wings and fly away. Job said, I shall die in my nest, and multiply my days as the sand; but how soon were all his hopes put to flight. The world is full of changes, death takes away those whom we love, and will soon take us away. Here we have no continuing city.

But we seek one to come. Heaven is also called a city, one that hath foundations, whose builder and maker is God. That is a state of glorious society, enjoying all the delights of mutual intercourse without any alloy; a home that is undisturbed by domestic discord, and friendship without deceit. A state perfectly exempt from all that tends to mar our present enjoyment and satisfaction in religious society; no cold indifference is found there, no jealousies, no divisions, no dissensions, no disputes, neither sin nor imperfection of any kind. All is harmony and love, and that for ever. Our highest enjoyments here are transient only, and are quickly succeeded with clouds and darkness. There all is permanent, a high noonday, and our sun shall no more go down.

All true believers are seeking to enter this city, making it the great and leading object of pursuit, and by that are they distinguished from the men of the world. To them it is a glorious reality; they are here strangers and pilgrims only, the world on which they tread will soon be burnt up, and nothing will remain but the city of the living God, the heavenly Jerusalem, and its ever-blessed inhabitants.

14. Here—In Judaism, the mystic old Jerusalem. The words have, we think, no reference to our transitory abode on earth. One to come— Christianity, the mystic new Jerusalem below, the earthly counterpart and preparatory for the New Jerusalem above. Though the localities outside the city of Jerusalem, where the victim was sacrificed, look bare and desolate, yet mystically, outside the old Judaism, there is the future evangelic city to come. There is the mystic temple, the true Church; within it is the true altar, the “table of the Lord,” the banquet of his atoning grace. From the old and past, let us go to the new and future. This symbolism of the mystical earthly Jerusalem must not be confounded with that of the celebrated new Jerusalem of Revelation xxi, though merging often in thought and in reality into it.

V. 15. The sacrifice-The altar is mentioned, Hebrews 13:10; now the sacrifices: 1. Praise; 2. Beneficence; with both of which God is well pleased.

Verse 15. By him therefore let us offer the sacrifice of praise] He has now fulfilled all vision and prophecy, has offered the last bloody sacrifice which God will ever accept; and as he is the gift of God’s love to the world, let us through him offer the sacrifice of praise to God continually, this being the substitute for all the Levitical sacrifices. The Jews allowed that, in the time of the Messiah, all sacrifices, except the sacrifice of praise, should cease. To this maxim the apostle appears to allude; and, understood in this way, his words are much more forcible. In Vayikra Rabba, sect. 9, fol. 153, and Rabbi Tanchum, fol. 55: “Rabbi Phineas, Rabbi Levi, and Rabbi Jochanan, from the authority of Rabbi Menachem of Galilee, said, In the time of the Messiah all sacrifice shall cease, except the sacrifice of praise.” This was, in effect, quoting the authority of one of their own maxims, that now was the time of the Messiah; that Jesus was that Messiah; that the Jewish sacrificial system was now abolished; and that no sacrifice would now be accepted of God, except the sacrifice of praise for the gift of his Son.

That is, the fruit of our lips] This expression is probably borrowed from Hosea 14:2, in the version of the Septuagint, karpon ceilewn which in the Hebrew text is wnytpc פרים parim sephatheinu, “the heifers of our lips.” This may refer primarily to the sacrifices, heifers, calves, &c., which they had vowed to God; so that the calves of their lips were the sacrifices which they had promised. But how could the Septuagint translate פרים parim, calves, by karpon, fruit? Very easily, if they had in their copy yrp peri, the mem being omitted; and thus the word would be literally fruit, and not calves. This reading, however, is not found in any of the MSS. hitherto collated.

Verses 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.

15. This mystical Jerusalem has also its sacrifice, namely, of the fruit of our lips, which is praise and thanks. In reference to man we endure reproach; yet to God our voice is holy song. Says Delitzsch: “According to a favourite Old Testament idea, thoughts are the branches and twigs, and words the flowers and fruit, which, rooted in the mind and heart, and springing up thence, shoot forth and ripen from the mouth and lips.”

Verse 16. But to do good and to communicate] These are continual sacrifices which God requires, and which will spring from a sense of God’s love in Christ Jesus. Praise to God for his unspeakable gift, and acts of kindness to men for God’s sake. No reliance, even on the infinitely meritorious sacrifice of Christ, can be acceptable in the sight of God if a man have not love and charity towards his neighbour. Praise, prayer, and thanksgiving to God, with works of charity and mercy to man, are the sacrifices which every genuine follower of Christ must offer: and they are the proofs that a man belongs to Christ; and he who does not bear these fruits gives full evidence, whatever his creed may be, that he is no Christian.

Verses 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.

16. Other sacrifices belong to this new city, namely, to do good and to communicate; that is, impart benefactions.

V. 17. Obey them that have the rule over you-The word implies also, that lead or guide you; namely, in truth and holiness. And submit yourselves-Give up (not your conscience or judgment, but) your own will, in all things purely indifferent.

For they watch over your souls-With all zeal and diligence, they guard and caution you against all danger.

As they that must give account-To the great Shepherd, for every part of their behaviour toward you. How vigilant then ought every pastor to be! How careful of every soul committed to his charge!

That they may do this-Watch over you.

With joy and not with groans-He is not a good shepherd, who does not either rejoice over them, or groan for them. The groans of other creatures are heard: how much more shall these come up in the ears of God! Whoever answers this character of a Christian pastor may undoubtedly demand this obedience.

Verse 17. Obey them that have the rule over you] Obey your leaders, toiv hgoumenoiv. He is not fit to rule who is not capable of guiding. See Clarke on “Hebrews 13:7”. In the former verse the apostle exhorts them to remember those who had been their leaders, and to imitate their faith; in this he exhorts them to obey the leaders they now had, and to submit to their authority in all matters of doctrine and discipline, on the ground that they watched for their souls, and should have to give an account of their conduct to God. If this conduct were improper, they must give in their report before the great tribunal with grief; but in it must be given: if holy and pure, they would give it in with joy. It is an awful consideration that many pastors, who had loved their flocks as their own souls, shall be obliged to accuse them before God for either having rejected or neglected the great salvation.

Verse 17. Obey them that have the rule over you — The expression, toiv hgoumenoiv, 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, mh stenazontev, 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.

Ver. 17. Obey them that have the rule over you, and submit yourselves. Be guided by those holy elders who by age, by wisdom and experience, and incessant labours, have a paternal voice in the house of God. (See on 1 Thessalonians 5:12, 13) Those true shepherds who govern their flocks as fathers, taking the judgment and consent of the people along with them, like Romaine, Cecil, and Hill, in London; Crosse, in Bradford; Venn, in Huddersfield; Ryland, in Bristol, and many others, who admirably succeeded in preserving concord and peace among large congregations. They are models for us to study and imitate. — On collating this verse with 1 Thessalonians 5:12, 13, we discover another proof that Paul wrote this letter to the Hebrews.

17. Have the rule over you—A prolix and not very correct rendering of words signifying (as in ver. 7) your leaders, or guides. Both verses imply certainly a distinction between laity and ministry. We have rather a distinct view of the Church polity at Jerusalem in Acts 21:18, (where see notes,) indicating that St. James was resident apostle with subordinate elders. The words obey, or trust, and submit, or yield, concede to, imply a mental position of trust and acknowledged authority. Our author endorses their ministry as true and faithful. They watch—That is, are sleepless, as vigilant shepherds. Account—To God in judgment. That refers to grief.

Verse 18. Pray for us] Even the success of apostles depended, in a certain way, on the prayers of the Church. Few Christian congregations feel, as they ought, that it is their bounden duty to pray for the success of the Gospel, both among themselves and in the world. The Church is weak, dark, poor, and imperfect, because it prays little.

We trust we have a good conscience] We are persuaded that we have a conscience that not only acquits us of all fraud and sinister design, but assures us that in simplicity and godly sincerity we have laboured to promote the welfare of you and of all mankind.

To live honestly.] en pasi kalwv qelontev anastrefesqai. Willing in all things to conduct ourselves well-to behave with decency and propriety.

Verses 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 — Qelontev, desiring, and resolving; in all things — Or among all men, as en pasi 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.

18. For us—Uniting the leaders and himself as a common subject of their prayers. Paul alone, of all the New Testament writers, asks the prayers of his readers. 1 Thessalonians 5:25; 2 Thessalonians 3:1. Live honestly—A slight reminiscence that his character had been questioned at Jerusalem.

Verse 19. The rather to do this] That is, pray for us, that, being enabled to complete the work which God has given us here to do, we may be the sooner enabled to visit you. It is evident, from this, that the people to whom this epistle was written knew well who was the author of it; nor does there appear, in any place, any design in the writer to conceal his name, and how the epistle came to lack a name it is impossible to say. I have sometimes thought that a part of the beginning might have been lost, as it not only begins without a name, but begins very abruptly.

Verses 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 — Qelontev, desiring, and resolving; in all things — Or among all men, as en pasi 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.

19. But I—Narrowing from us in the last verse to himself alone. Restored—It was St. Paul who had once been with them, was snatched from them, is now detained from them, hopes to be restored to them. This entire passage to the end of the epistle demonstrates that it was written, not directly to a general section, as Palestine, but to a particular Church. Yet though addressed to the mother city, it was intended to be treasured and read in all the churches.

V. 20. The everlasting covenant-The Christian covenant, which is not temporary, like the Jewish, but designed to remain for ever. By the application of that blood, by which this covenant was established, may he make you, in every respect, inwardly and outwardly holy!

Verse 20. Now the God of peace] We have often seen that peace among the Hebrews signifies prosperity of every kind. The God of peace is the same as the God of all blessedness, who has at his disposal all temporal and eternal good; who loves mankind, and has provided them a complete salvation.

Brought again from the dead our Lord] As our Lord’s sacrificial death is considered as an atonement offered to the Divine justice, God’s acceptance of it as an atonement is signified by his raising the human nature of Christ from the dead; and hence this raising of Christ is, with the utmost propriety, attributed to God the Father, as this proves his acceptance of the sacrificial offering.

That great Shepherd of the sheep] This is a title of our blessed Lord, given to him by the prophets; so Isaiah 40:11; He shall feed his flock like a shepherd; He shall gather the lambs with his arms, and carry them in his bosom, and shall gently lead those which are with young: and Ezekiel 34:23; I will set up one shepherd over them, and he shall feed them; even my servant David, (i.e. the beloved, viz. Jesus,) and he shall feed them, and be their shepherd: and Zecariah 13:7; Awake, O sword, against my shepherd-smite the shepherd, and the flock shall be scattered. In all these places the term shepherd is allowed to belong to our blessed Lord; and he appropriates it to himself, John 10:11, by calling himself the good Shepherd, who, lays down his life for the sheep. Through the blood of the everlasting covenant] Some understand this in the following way, that “God brought back our Lord from the dead on account of his having shed his blood to procure the everlasting covenant.” Others, that the Lord Jesus became the great Shepherd and Saviour of the sheep by shedding his blood to procure and ratify the everlasting covenant.” The sense, however, will appear much plainer if we connect this with the following verse: “Now the God of peace, who brought again from the dead, our Lord Jesus, that great Shepherd of the sheep, make you, through the blood of the everlasting covenant, perfect in every good work to do his will.” The Christian system is termed the everlasting covenant, to distinguish it from the temporary covenant made with the Israelites at Mount Sinai; and to show that it is the last dispensation of grace to the world, and shall endure to the end of time.

Verses 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 — Katartisai umav, 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, Philippians 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.

Ver. 20, 21. Now the God of peace, who having harmony in himself, and promotes concord in his works, that brought again from the dead our Lord Jesus, after he had reconciled all things to himself on the cross, that great shepherd of the sheep, celebrated by the prophets, Psalm 23. 95:3. Ezekiel 34:11, through the blood of the everlasting covenant; and he could not have been raised without the ransom of his life being paid; make you perfect. Paul prays here for the Hebrews as he had just solicited them to pray for him. The peace of God which passeth all understanding is the grand source of personal happiness, and the earnest of future felicity.

20. In the coming two verses the epistle proper closes, after the Pauline manner, with a benedictory prayer. It is offered with a glance of retrospect over the whole epistle. God of peace—The formula of Paul alone. See Romans 15:33; 1 Corinthians 14:23; 2 Corinthians 13:11; Philippians 4:9; 1 Thessalonians 5:23; 2 Thessalonians 3:16. The whole of this chapter has, beginning with brotherly love, churchly peace, unity, stability, and obedience to pastoral rule, as its key-note. And the whole epistle has Christian stability and unity under the atoning Christ as its object. Shepherd of the sheep—Under whom it should be one peaceful fold. Blood of the everlasting covenant—Whose import our epistle has so richly unfolded. It is through (or, rather, Greek, in) the blood of the covenant that the risen Jesus is the great Shepherd of the sheep. In that character, and in possession of the power of that atoning blood, he was raised from the dead.

Verse 21. Make you perfect] katartisia umav. Put you completely in joint. See Clarke’s note on “2 Corinthians 13:9”, where the meaning of the original word is largely considered. From the following terms we see what the apostle meant by the perfection for which he prays. They were to do the will of God in every good work, from God working in them that which is well pleasing in his sight. 1. This necessarily implies a complete change in the whole soul, that God may be well pleased with whatsoever he sees in it; and this supposes its being cleansed from all sin, for God’s sight cannot be pleased with any thing that is unholy. 2. This complete inward purity is to produce an outward conformity to God’s will, so they were to be made perfect in every good work. 3. The perfection within and the perfection without were to be produced by the blood of the everlasting covenant; for although God is love, yet it is not consistent with his justice or holiness to communicate any good to mankind but through his Son, and through him as having died for the offences of the human race. To whom be glory for ever.] As God does all in, by, and through Christ Jesus, to him be the honour of his own work ascribed through time and eternity. Amen.

Verses 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 — Katartisai umav, 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, Philippians 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.

Ver. 20, 21. Now the God of peace, who having harmony in himself, and promotes concord in his works, that brought again from the dead our Lord Jesus, after he had reconciled all things to himself on the cross, that great shepherd of the sheep, celebrated by the prophets, Psalm 23. 95:3. Ezekiel 34:11, through the blood of the everlasting covenant; and he could not have been raised without the ransom of his life being paid; make you perfect. Paul prays here for the Hebrews as he had just solicited them to pray for him. The peace of God which passeth all understanding is the grand source of personal happiness, and the earnest of future felicity.

21. Perfect—Symmetrical and complete. In every good work—In all well doing. A perfection of Christian life, not consisting only in internal emotion, or showing itself mainly by outward profession, but manifesting itself in all well doing, and rendering vocal profession less necessary. His will—Which is the expression of perfect right. Working in you—Whilst you cooperate with his working. God will not work effectually in us unless we work efficiently with him. To whom—The nearness of the word Christ induces many commentators to make whom refer to him; and thus to him would be ascribed glory for ever and ever. But the naming of Christ here is comparatively incidental, the main subject being God, (verse 20,) so that the reference is more probably to him. Amen—This closes the epistle, and what follows is a personal postscript.

6. Postscript, 22-25.

V. 22. Suffer the word of exhortation-Addressed to you in this letter, which, though longer than my usual letters, is yet contained in few words, considering the copiousness of the subject.

Verse 22. Suffer the word of exhortation] Bear the word or doctrine of this exhortation. This seems to be an epithet of this whole epistle: and as the apostle had in it shown the insufficiency of the Levitical system to atone for sin and save the soul; and had proved that it was the design of God that it should be abolished; and had proved also that it was now abolished by the coming of Christ, whom he had shown to be a greater priest than Aaron, higher than all the angels, the only Son of God as to his human nature, and the Creator, Governor, and Judge of all; and that their city was shortly to be destroyed; he might suppose that they would feel prejudiced against him, and thus lose the benefit of his kind intentions toward them; therefore he entreats them to bear the exhortation which, notwithstanding the great extent of the subject, he had included in a short compass.

I have written a letter unto you in few words.] Perhaps it would be better to translate dia bracewn epesteila umin, I have written to you briefly, as epistellein often signifies simply to write, and this appears to be its meaning here.

Verses 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 paraklhsiv 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, (verse 23,) by means, as is supposed, of the persons he had converted in the emperor’s family, Philippians 4:22. Grace be with you all — St. Paul’s usual benediction. God apply it to our hearts!

22. Paul here makes earnest request for a considerate reception by the Hebrews of this epistle. I beseech you—His letter is full of solemn warnings and deep rebukes, and now, retracting nothing, he implores a patient acceptance. Exhortation—Though full of argument, the whole is exhortation—exhortation to persevere in Christian faith. Few words— Few, not as compared with his other epistles, but few in comparison with the vastness of the subject. Written a letter in few words—A reference to the brevity of his letter, characteristic of St. Paul alone of all the New Testament writers. Comp. Ephesians 3:3; Galatians 6:11.

V. 23. If he come-To me.

Verse 23. Know ye that our brother Timothy] The word hmwn, our, which is supplied by our translators, is very probably genuine, as it is found in ACD*, ten others, the Syriac, Erpen’s Arabic, the Coptic, Armenian, Slavonic, and Vulgate.

Is set at liberty] apolelumenon. Is sent away; for there is no evidence that Timothy had been imprisoned. It is probable that the apostle refers here to his being sent into Macedonia, Philippians 2:19-24, in order that he might bring the apostle an account of the affairs of the Church in that country. In none of St. Paul’s epistles, written during his confinement in Rome, does he give any intimation of Timothy’s imprisonment, although it appears from Philippians 1:1; Colossians 1:1; Philemon 1:1; that he was with Paul during the greatest part of the time. With whom, if he come shortly, I will see you.] Therefore Paul himself, or the writer of this epistle, was now at liberty, as he had the disposal of his person and time in his own power. Some suppose that Timothy did actually visit Paul about this time, and that both together visited the Churches in Judea.

Verses 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 paraklhsiv 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, (verse 23,) by means, as is supposed, of the persons he had converted in the emperor’s family, Philippians 4:22. Grace be with you all — St. Paul’s usual benediction. God apply it to our hearts!

Ver. 23. Timothy is set at liberty. This marks a respect not unlike that of St. Paul for Timothy, and that the writer of this epistle was well known to the Hebrew christians. The slight variation in the style may be accounted for from the variation in the subjects of this and his other epistles.

23. Know ye—The Greek form may be either indicative or imperative. But it is clear that our writer introduces this remark here to inform the Hebrews that he hopes that Timothy will visit them with himself, and that requires the imperative. The words are very conclusive proof that the writer is Paul. For, 1. They accord with the relations of Paul with Timothy, appearing in every mention of Timothy, and with no other. 2. The terms in which Timothy is mentioned as o adelfov, “the brother,” are precisely the terms in which Timothy is designated in 2 Corinthians 1:1; Colossians 1:1; 1 Thessalonians 3:2; and Philemon 1. The words is set at liberty, Delitzsch acknowledges are as well rendered sent on an official mission, (Acts 13:3, 15:30;) and what that mission was we learn from Philippians 2:19: “I trust in the Lord Jesus to send Timotheus shortly unto you.” This was written shortly before the epistle to the Hebrews, and fits with our present text so perfectly as to form a strong probability of unity. 3. If Timothy returns soon enough for Paul’s visit to the Hebrews, then they will come together; if not, Paul comes alone. Delitzsch says, that there is no apparent subordination of Timothy here; but assuredly there is. Paul’s visit to them is the main fact, Timothy’s is the incidental. Timothy is as subordinate in being an attendant on Paul’s visit, as he is in being sent on a mission by Paul to Philippi. 4. The words in regard to Timothy’s quick return curiously correspond with Paul’s words in Philippians 2:19, 24, where the same Greek word for shortly is used. In all this is an accumulation of coincidences not to be set aside.

Verse 24. Salute all them that have the rule over you] Salute all your leaders or guides, touv hgoumenouv umwn. See Clarke on “Hebrews 13:7” and “Hebrews 13:17”.

And all the saints.] All the Christians; for this is the general meaning of the term in most parts of St. Paul’s writings. But a Christian was then a saint, i.e. by profession a holy person; and most of the primitive Christians were actually such. But in process of time the term was applied to all that bore the Christian name; as elect, holy people, sanctified, &c., were to the nation of the Jews, when both their piety and morality were at a very low ebb.

They of Italy salute you.] Therefore it is most likely that the writer of this epistle was then in some part of Italy, from which he had not as yet removed after his being released from prison. By they of Italy probably the apostle means the Jew’s there who had embraced the Christian faith. These salutations show what a brotherly feeling existed in every part of the Christian Church; even those who had not seen each other yet loved one another, and felt deeply interested for each other’s welfare.

Verses 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 paraklhsiv 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, (verse 23,) by means, as is supposed, of the persons he had converted in the emperor’s family, Philippians 4:22. Grace be with you all — St. Paul’s usual benediction. God apply it to our hearts!

24. Them that have the rule over you—Same word as in verses 7 and 15, and signifying leaders. The antithesis here between leaders and all the saints implies a distinct and authorized drawn line between ministry and laity. The doctrine that such distinction is post-apostolical is inadmissible. And the duty of the latter to the former is expressed in verse 17 (where see notes) in terms rarely used by modern Congregationalism. They of Italy— That is, (as the best criticism now interprets the Greek,) the Italian Christians. The Greek phrase is, oi apo thv ‘Italiav, they from Italy. The German critic Bleek, in reviewing Stuart on Hebrews, maintained that the Greek apo signified that the they were away from Italy, and so the epistle could not have been written in Italy. But Stuart triumphantly quoted instances where the phrase simply implied origin, or birthplace, or residence. Thus John 11:1: Lazarus, of (apo) Bethany; Lazarus being both a resident of the place, and at that time in Bethany. A salutation to the Hebrews at Jerusalem from so wide-spread a body as “Italian Christians” generally, might seem strange. But, 1. Paul says to the Corinthians, (1 Corinthians 16:19,) “The Churches of Asia salute you.” And St. Peter (1 Peter 1:1) addresses the Churches in Pontus, Galatia, Cappadocia, Asia, and Bithynia. 2. The leading body of Christians in Italy were doubtless known to Paul; his writing this epistle was doubtless known to them; he was authorized in spirit to salute the Jerusalem Church in their name. 3. What Church was more suitable or more likely to be saluted from Rome than the mother Church of all, in whose streets Jesus had preached, and without whose gates he was crucified—Jerusalem? And in this we have a strong confirmation of the judgment of Christian antiquity, unwisely impugned by modern “criticism,” that this epistle was written to the Church of that city.

V. 25. Grace be with you all-St. Paul's usual benediction. God apply it to our hearts!

Verse 25. Grace be with you all.] May the Divine favour ever rest upon you and among you; and may you receive, from that source of all good, whatsoever is calculated to make you wise, holy, useful, and happy! And may you be enabled to persevere in the truth to the end of your lives! Amen. May it be so! May God seal the prayer by giving the blessings! THE subscriptions to this epistle are, as in other cases, various and contradictory.

The VERSIONS are as follow:—

The Epistle to the Hebrews was written from Roman Italy, and sent by the hand of Timothy.-SYRIAC.

VULGATE nothing, in the present printed copies.

It was written from Italy by Timothy: with the assistance of God, disposing every thing right, the fourteen epistles of the blessed Paul are completed, according to the copy from which they have been transcribed. May the Lord extend his benedictions to us. Amen.-ARABIC.

The Epistle to the Hebrews is completed. The end.-ÆTHIOPIC. Written in Italy, and sent by Timothy.-COPTIC.

The MANUSCRIPTS, and ancient editions taken from MSS., are not more to be relied on.

To the Hebrews, written from Rome.-CODEX ALEXANDRINUS.

The epistles of Saint Paul the apostle are finished.-COLOPHON, at the end of this epistle; in one of the first printed Bibles; and in an ancient MS. of the Vulgate in my own collection.

The end of the Epistle to the Hebrews.-GREEK TEXT of the

COMPLUTENSIAN EDITION.

The Epistle of the blessed Paul to the Hebrews is finished.-LATIN TEXT of ditto.

To the Hebrews.-The Epistle of Paul the apostle to the Hebrews.-The Epistle to the Hebrews, written from Italy.-From Athens.-From Italy by Timothy.-Written in the Hebrew tongue, &c.-Various MSS.

Written to the Hebrews from Italy by Timothy.-COMMON GREEK TEXT. That it was neither written from Athens, nor in the Hebrew tongue, is more than probable; and that it was not sent by Timothy, is evident from Hebrews 13:23. For the author, time, place, and people to whom sent, see the INTRODUCTION.

I. On the term “conscience,” as frequently occurring in this epistle, I beg leave to make a few observations.

Conscience is defined by some to be “that judgment which the rational soul passes on all her actions;” and is said to be a faculty of the soul itself, and consequently natural to it. Others state that it is a ray of Divine light. Milton calls it “God’s umpire;” and Dr. Young calls it a “god in man.” To me it seems to be no other than a faculty capable of receiving light and conviction from the Spirit of God; and answers the end in spiritual matters to the soul, that the eye does to the body in the process of vision. The eye is not light in itself, nor is it capable of discerning any object, but by the instrumentality of solar or artificial light; but it has organs properly adapted to the reception of the rays of light, and the various images of the objects which they exhibit. When these are present to an eye the organs of which are perfect, then there is a discernment of those objects which are within the sphere of vision; but when the light is absent, there is no perception of the shape, dimensions, size, or colour of any object, howsoever entire or perfect the optic nerve and the different humours may be. In the same manner (comparing spiritual things with natural) the Spirit of God enlightens that eye of the soul which we call conscience; it penetrates it with its effulgence; and (speaking as human language will permit on the subject) it has powers properly adapted to the reception of the Spirit’s emanations, which, when received, exhibit a real view of the situation, state, &c., of the soul, as it stands in reference to God and eternity. Thus the Scripture says, “The Spirit itself bears witness with our spirit,” &c., i.e. it shines into the conscience, and reflects throughout the soul a conviction, proportioned to the degree of light communicated, of condemnation or acquittance, according to the end of its coming.

The late Mr. J. Wesley’s definition of conscience, taken in a Christian sense, is nearly the same with the above: “It is,” says he, “that faculty of the soul which, by the assistance of the grace of God, sees at one and the same time, 1. Our own tempers and lives; the real nature and quality of our thoughts, words and actions. 2. The rule whereby we are to be directed. And 3. The agreement or disagreement therewith. To express this a little more largely: Conscience implies, first, the faculty a man has of knowing himself; of discerning, both in general and in particular, his temper, words, thoughts, and actions: but this is not possible for him to do, without the assistance of the Spirit of God; otherwise self-love, and indeed every other irregular passion, would disguise and wholly conceal him from himself. It implies, secondly, a knowledge of the rule whereby he is to be directed in every particular, which is no other than the written word of God. Conscience implies, thirdly, a knowledge that all his thoughts, and words, and actions are conformable to that rule. In all these offices of conscience, the unction of the holy One is indispensably needful. Without this, neither could we clearly discern our lives and tempers, nor could we judge of the rule whereby we are to walk, nor of our conformity or disconformity to it. A good conscience is a Divine consciousness of walking in all things according to the written word of God. It seems, indeed, that there can be no conscience that has not a regard to God. I doubt whether the words right and wrong, according to the Christian system, do not imply, in the very idea of them, agreement and disagreement to the will and word of God. And if so, there is no such thing as conscience in a Christian, if we leave God out of the question.” Sermon on Conscience, page 332. Some of the Greek fathers seem to consider it as an especial gift of God; a principle implanted immediately by himself. So Chrysostom, on Psa 7., speaking of conscience, says: fusikon gar esti, kai para tou qeou hmin para thn archn enteqen. It is a natural thing, but is planted in us by our God from our birth, In his homily on Isaiah 6:2, he explains himself more particularly: qeion gar esti, kai para, qeou taiv hmeteraiv enidrumenon fucaiv. It is a Divine principle, and is by God himself implanted in our souls. It is allowed on all hands that it is a recorder and judge of human actions, which cannot be corrupted, or be induced to bear a false testimony. Every sense of the body, and every faculty of the mind, may be weakened, obstructed, or impaired, but conscience; all other powers may be deceived or imposed on, but conscience. “No man,” says Chrysostom, “can flee from the judgment of his own conscience, which cannot be shunned. It cannot be corrupted; it cannot be terrified; it cannot be flattered or bribed; nor can its testimony be obscured by any lapse of time.” Epist. ad Olymp. This strongly argues its Divine nature; and, while the Spirit of God strives with man, conscience has its full influence, and is ever alert in the performance of its office. Cicero, in his oration for Milo, describes the power of conscience well in a few words: Magna est vis conscientiæ in utramque partem, ut neque timeant qui nihil commiserint, et pœnam semper ante oculos versari putent qui peccarint. “Great is the power of conscience in both cases; they fear nothing who know they have committed no evil; on the contrary, they who have sinned live in continual dread of punishment.” One of our poets has said, “‘Tis conscience that makes cowards of us all.” And had we been sure that Shakespeare was a scholar, we might have supposed that he had borrowed the thought from Menander.

oJ sunistorwn autw ti, kan h qrasutatov,

hJ sunesiv auton deilotaton einai poiei.

If a man be conscious of any crime, although he

were the most undaunted of mankind,

His conscience makes him the most timid of mortals.

Apud Stobæum, Serm. xxiv., p. 192.

Conscience is sometimes said to be good, bad, tender, seared, &c.: good, if it acquit or approve; bad, if it condemn or disapprove; tender, if it be alarmed at the least approach of evil, and severe in scrutinizing the actions of the mind or body; and seared, if it feel little alarm, &c., on the commission of sin. But these epithets can scarcely belong to it if the common definition of it be admitted; for how can it be said there is a “tender light,” a “dark or hardened light,” a “bad god,” &c., &c.? But on the other definition these terms are easily understood, and are exceedingly proper; e. g. “a good conscience” is one to which the Spirit of God has brought intelligence of the pardon of all the sins of the soul, and its reconciliation to God through the blood of Christ; and this good conscience retained, implies God’s continued approbation of such a person’s conduct; see Acts 23:1; 1 Timothy 1:5,19; and here, Hebrews 13:18. “A bad or evil conscience”’ supposes a charge of guilt brought against the soul by the Holy Spirit, for the breach of the Divine laws; and which he makes known to it by conscience, as a medium of conveying his own light to the mind; see Hebrews 10:22; 1 Timothy 4:2; Titus 1:3. “A tender conscience” implies one fully irradiated by the light of the Holy Ghost, which enables the soul to view the good as good, and the evil as evil, in every important respect; which leads it to abominate the latter, and cleave to the former; and, if at any time it act in the smallest measure opposite to these views, it is severe in its reprehensions, and bitter in its regret. “A darkened or hardened conscience” means one that has little or none of this Divine light; consequently, the soul feels little or no self-reprehension for acts of transgression, but runs on in sin, and is not aware of the destruction that awaits it, heedless of counsel, and regardless of reproof. This state of the soul St. Paul calls by the name of a “seared conscience,” or one cauterized by repeated applications of sin, and resistings of the Holy Ghost; so that, being grieved and quenched, he has withdrawn his light and influence from it.

The word conscience itself ascertains the above explication with its deductions, being compounded of con, together, or with, and scio, to know, because it knows or convinces by or together with the Spirit of God. The Greek word suneidhsiv, which is the only word used for conscience through the whole New Testament, has the very same meaning, being compounded of sun, together or with, and eidw, to know. This is the same as suneidov, which is the word generally used among ecclesiastical writers.

From the above view of the subject I think we are warranted in drawing the following inferences:-

1. All men have what is called conscience; and conscience plainly supposes the light or Spirit of God. 2. The Spirit of God is given to enlighten, convince, strengthen, and bring men back to God. 3. Therefore all men may be saved who attend to and coincide with the light and convictions communicated; for the God of the Christians does not give men his Spirit to enlighten, &c., merely to leave them without excuse; but that it may direct, strengthen, and lead them to himself, that they may be finally saved.

4. That this spirit comes from the grace of God is demonstrable from hence: it is a “ good and perfect gift,” and St. James says all such come from the Father of lights. Again, it cannot be merited, for as it implies the influence of the Holy Spirit, it must be of an infinite value; yet it is GIVEN; that then which is not merited and yet is given must be of grace; not ineffectual grace, there is no such principle in the Godhead. Thus it appears all men are partakers of the grace of God, for all acknowledge that conscience is common to all; and this is but a recipient faculty, and necessarily implies the spirit of grace given by Jesus Christ, not that the world might be thereby condemned, but that it might be saved. Nevertheless, multitudes, who are partakers of this heavenly gift, sin against it, lose it, and perish everlastingly, not through the deficiency of the gift, but through the abuse of it. I conclude that conscience is not a power of the soul, acting by or of itself; but a recipient faculty, in which that true light that lighteth every man that cometh into the world has its especial operation.

II. In this chapter the apostle inculcates the duty of hospitality, particularly in respect to entertaining strangers; i.e. persons of whom we know nothing, but that they are now in a state of distress, and require the necessaries of life. Some, says the apostle, have entertained angels without knowing them; and some, we may say, have entertained great men, kings, and emperors, without knowing them. By exercising this virtue many have gained; few have ever lost.

God, in many parts of his own word, is represented as the stranger’s friend; and there is scarcely a duty in life which he inculcates in stronger terms than that of hospitality to strangers. The heathen highly applauded this virtue; and among them the person of a stranger was sacred, and supposed to be under the particular protection of Jove, Homer gives the sentiment in all its beauty when he puts the following words into the mouth of Eumæus, when he addressed Ulysses, who appeared a forlorn stranger, and, being kindly received by him, implored in his behalf a Divine blessing:— zeuv toi doih, xeine, kai aqanatoi qeoi alloi

oJtti malisteJqeleiv, oti me profrwn upedexo.

ton daJpameibomenov prosefhv, eumaie subwta.

xeinJ, ou moi qemiv estJ, oudeiJ kakiwn seqen elqoi,

xeinon atimhsai. prov qap diov eisin apantev

xeinoi te, ptwcoi te. dosiv daJligh te filh te

gignetai hmeterh.

ODYSS., lib. xiv., v. 53.

My gentle host, Jove grant thee, and the gods

All grant thee, for this deed thy best desire!

To whom the herd Eumæus thus replied;

My guest, it were unjust to treat with scorn

The stranger, though a poorer should arrive

Than even thou; for all the poor that are,

And all the strangers, are the care of Jove.

Little, and with good will, is all that lies

Within my scope.

COWPER.

The Scriptures which more particularly recommend this duty are the following: He doth execute the judgment of the fatherless and widow, and loveth the stranger, in giving him food and raiment. Love ye, therefore, the stranger; for ye were strangers in the land of Egypt; Deuteronomy 10:18, 19. I was a stranger, and ye took me in. Come, ye blessed of my Father, Matthew 25:35. Given to hospitality; Romans 12:13. Neglect not to entertain strangers; Hebrews 13:2. “The entertaining of unknown strangers,” says Dr. Owen, “which was so great a virtue in ancient times, is almost driven out of the world by the wickedness of it. The false practices of some, with wicked designs, under the habit and pretence of strangers, on the one hand, and pretences for sordid covetousness on the other, have banished it from the earth. And there are enough who are called Christians who never once thought it to be their duty.” But it is vain to inculcate the duty where the spirit of it is not found; and we shall never find the spirit of it in any heart where the love of God and man does not rule.

Benevolent wishes of Be ye warmed and Be ye clothed are frequent enough; these cost nothing, and therefore can be readily used by the most parsimonious.

But to draw out a man’s soul to the hungry, to draw out his warmest affections, while he is drawing out, in order to divide with the destitute, the contents of his purse, belongs to the man of genuine feeling; and this can scarcely be expected where the compassionate mind that was in Christ does not rule. One bountiful meal to the poor may often be a preventive of death; for there are times in which a man may be brought so low for want of proper nourishment that, if he get not a timely supply, after-help comes in vain, nature being too far exhausted ever to recover itself, though the vital spark may linger long. One wholesome meal in time may be the means of enabling nature to contend successfully with after privations; and he who has afforded this meal to the destitute has saved a life. “But most who go about seeking relief are idle persons and impostors, and it would be sinful to relieve them.” When you know the applicant to be such, then refuse his suit; but if you have nothing but suspicion, which suspicion generally arises from an uncharitable and unfeeling heart, then beware how you indulge it. If, through such suspicion, a man should lose his life, God will require his blood at your hand.

Reader, permit me to relate an anecdote which I have heard from that most eminent man of God, the reverend John Wesley; it may put thee in mind to entertain strangers. “At Epworth, in Lincolnshire, where (says he) I was born, a poor woman came to a house in the market-place and begged a morsel of bread, saying, I am very hungry. The master of the house called her a lazy jade, and bade her be gone. She went forward, called at another house, and asked for a little small-beer, saying, I am very thirsty. Here she was refused, and told to go to the workhouse. She struggled on to a third door and begged a little water, saying, I am faint. The owner drove her away, saying, He would encourage no common beggars. It was winter, and the snow lay upon the ground. The boys, seeing a poor ragged creature driven away from door to door, began to throw snow-balls at her. She went to a little distance, sat down on the ground, lifted up her eyes to heaven, reclined on the earth, and expired!” Here was a stranger; had the first to whom she applied relieved her with a morsel of bread, he would have saved her life, and not been guilty of blood. As the case stood, the woman was murdered; and those three householders will stand arraigned at the bar of God for her death. Reader, fear to send any person empty away. If you know him to be an impostor, why then give him nothing. But if you only suspect it, let not your suspicion be the rule of your conduct; give something, however little; because that little may be sufficient to preserve him, if in real want, from present death. If you know him not to be a knave, to you he may be an angel. God may have sent him to exercise your charity, and try your faith. It can never be a matter of regret to you that you gave an alms for God’s sake, though you should afterwards find that the person to whom you gave it was both a hypocrite and impostor. Better to be imposed on by ninety-nine hypocrites out of a hundred applicants, than send one, like the poor Epworth woman, empty away.

Finished correcting this epistle for a new edition, Dec. 30, 1831-A. C.

Verses 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 paraklhsiv 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, (verse 23,) by means, as is supposed, of the persons he had converted in the emperor’s family, Philippians 4:22. Grace be with you all — St. Paul’s usual benediction. God apply it to our hearts!

25. Grace… all—Here, as said in our Introduction to this epistle, we have St. Paul’s own appointed sign-manual given to authenticate his own epistle. This was declared by him to be the “token” of his hand in the second one of his written epistles extant. 2 Thessalonians 3:17, 18: “The salutation of Paul with mine own hand, which is the TOKEN in every epistle: so I write, The grace of our Lord Jesus Christ be with you all. Amen.” In every one of Paul’s fourteen epistles is this token found. 1 Thessalonians 5:28; 2 Thessalonians 3:18; Galatians 6:18; 1 Corinthians 16:23; 2 Corinthians 13:14; Romans 16:24; Colossians 4:18; Philemon 1:25; Ephesians 6:24; Philippians 4:23; 1 Timothy 6:21; 2 Timothy 4:22; Titus 3:15. This seems to be a declaration by the author himself that he is no other than Paul.