Hebrews 13

Hebrews 13:3

Have that compassion to prisoners, that sense of their sufferings, as you would have if you were in the same condition with them; relieve and rescue those that are under any affliction, as men that know and consider yourselves to be in the same frail, human estate, subject to all that befalls any man.

4 2[a] Marriage is honourable in all, and the bed 3 undefiled: but 4 whoremongers and adulterers God will judge.

Hebrews 13:4

And whereas the Gnostics pronounce marriage unlawful, but indulge to all unnatural lusts, do ye look on marriage, not only as lawful, but as honourable, instituted by God; only take care that you make use of it as a fortification against all unlawful lusts. For fornication, of what sort soever, which the dislike of marriage brings many to, and adultery, which is the violation of marriage, are sins that will be severely punished by God.

[a] Marriage is honourable] The main difficulty here is, what verb is here to be understood and taken in, for the clearing the construction. It may possibly be ἰστί, is, and then the only remaining difficulty will be, what shall be meant by ἐν πᾶσι, whether it be most fitly rendered in all, whether denoting all things, that is, all respects, or all men, that being of several ages or of several qualities, are yet capable of marriage; or whether, as Theophylact adds, in all times of persecutions or of release from persecutions; or whether, according to the promiscuous use of prepositions in these writers, and particularly of ἐν, oft taken notice of in other places, it be to be rendered among all, that is, among all men, noting the general estimation and opinion of all men of all nations, whether heathens, Jews, or Christians; among all whom (save the Gnostic heretics, then newly sprung up) marriage had been looked upon with honour. This might easily be shewed out of the Jewish writers and customs. Marriage and procreation was the means of taking away their reproach, and so a note of peculiar honour among them. So likewise among the heathens the Lacedæmonians’ law appointed a mulct first for the ἄγαμοι, unmarried, then another for the ὀψίγαμοι, those that married late, as the third, and the severest, κακογαμίου, for marrying ill. See Aristo’s Commentaries in Stobæus. And Musonius in his book, Whether Marriage be any hinderance to Philosophers, hath discoursed it at large, ὅτι μέγα καὶ ἀξιοσπούδαστον ὁ γάμος, that “marriage is a great and desirable thing,” as being the beginning of the constitution of families, cities, kingdoms, the only lawful means of continuing the world, and that therefore the gods have taken special care of it, Juno, Cupid, and Venus; and consequently that it is unreasonable to affirm μὴ προσήκειν ἀνθρώπῳ ταῦτα, that “there is any sort of men,” philosopher or other, “for whom this is not convenient.”

Page 412. Ibid.

Hebrews 13:5

And in such times especially as these of persecution, there is no temper so fit for you to be furnished against as that of covetousness: whatever God at present allows you, be ye fully satisfied with that. For what God said to Joshua of the Jews he saith to all true Christians, of whom those were the type, that he will by no means utterly destitute them, and so they have no need of that fear which is wont to betray men to covetousness.

Hebrews 13:6

So that we Christians, particularly you Hebrew

Hebrews 13:7

Set before your eyes the bishops and governors that have been in your church, and preached the gospel to you; observe their manner of living, their perseverance till death; and then make their faith, their perseverance and constancy in the doctrine of the gospel, the example for you to imitate and transcribe.

[b] them which have the rule] The word ἡγούμενος is a common word to signify all kind of authority or rule: ἡγούμενος λαοῦ, ruler of the people, Ecclus. ix. 22; ἡγούμενος ἐκκλησίας, ruler of the congregation, chap. xiii. 54; ἡγούμενος δυνάμεων, ruler of the armies, 1 Macc. xiii. 8; ἡγούμενος Ἰουδαίων, ruler of the Jews, ver. 42; ἡγούμενος ἵθνοῦς, ruler of the nation, Ecclus. xvii. 13; ἡγούμενος πόλεως, ruler of the city, ch. x. 2; ἡγούμενος ἀδελφῶν, ruler of the brethren, ver. 24 and ch. xlix. 17; and frequently ἡγούμενος, ruler, simply. So the Hebrew משי, and משי, and ירב, which are ordinarily rendered ἄρχων, governor, are often ἡγούμενος, ruler. And what kind of government it is, must still be judged by the circumstances of the context in any place, and not from the nature or use of the word. In the New Testament it is applied to Christ as ruler or governor in Israel, Matt. ii. 6; and so also to the government of the apostles in the church, Luke xxii. 26, ὁ ἡγούμενος ὡς ὁ διακονῶν, let him that ruleth, that is, who shall be constituted ruler in the church, be as he that serveth; and there it is all one with ὁ μείζων

t Page 414. u See note [b] on 1 Tim. iv.

Hebrews 13:8

The same faith that then was the true faith, in which they persevered to the death, will be so now unto you and to all ages; you have no reason to think that it is so suddenly changed, that Judaism, which they took to be abolished, should now be in force again among you, as your Gnostic teachers are willing to persuade you.

Hebrews 13:9

This change, and bringing in of new doctrines of Judaism into the church, is a piece of dangerous inconstancy: it were sure more for the turn to be grounded in the truth, to take that which is best for your turn, and then never to remove, or be carried about from that to any other. And that that is the gospel, and not the Mosaical law about sacrifices and meats, &c., that this is much better for the soul than the other, will soon appear unto you, if you consider how empty and unprofitable those observances of the law always were, (considered in themselves,) even when they were in force; for even then they that dealt in them were really little profited by them, (see ch. x. 1, 2, 3, where the sacrifices are said only to be a commemoration of sin, unable to expiate, and so leaving in estate of damnation, unless they advance further to Christ, signified by those sacrifices.)

[c] established] The Hebrews express food by the staff of bread, because feeding is the sustaining and upholding of the body, which

would otherwise, as a cripple deprived of his crutch, as the sick or weak

man of his staff, soon fall to the ground. Accordingly the Hebrew

סֵעַר, stabilivit, fulcivit, to establish and sustain, signifies also refecit,

refreshing, and doth so especially when it is joined with לֵב, heart, (answerable to καρδία here,) as Psalm civ, bread to strengthen man’s heart, and Gen. xxvii, with corn and wine I have sustained him. And in Chaldee and Syriac the same word signifies eating, taking meat. So

[d] grace] That χάρις, grace, hath in many places of the New Testament, and particularly in this, a special peculiar notion to signify the gospel, as that is opposed to the law, (upon this ground, because the matter of the gospel is free undeserved mercy; and besides, the sending Christ and the Holy Ghost and the apostles to reveal this is an act of infinite charity in God also,) will appear, not only by the opposition here to βρώματα, meats, which as βρώσεις also signify the Mosaical feasts and sacrifices, 1 Cor. viii. 8. Heb. ix. 10. Rom. xiv. 17. Col. ii. 16. but more evidently by viewing these many other places in the New Testament, wherein the word χάρις signifies the gospel; John i. 17, ἡ χάρις καὶ ἀλήθεια, grace and truth, the gospel, (and substance of all the Mosaical shadows,) is said to have come by Jesus Christ, in opposition to the law by Moses. So Acts xi. 23, ἰδὼν τὴν χάριν τοῦ Θεοῦ, having seen the grace of God, that is, the gospel, so successfully preached among them, (see note [d] on Acts xviii.) and accordingly, ch. xiii. 43, they exhort them ἐπιμένειν τῇ χάριτι τοῦ Θεοῦ, to continue in the grace, that is, the gospel of God that had been preached, the doctrine thus mercifully revealed from God by them. So Acts xiv. 3, the Lord is said to bear witness to the word of his grace, that is, by miracles to confirm the preaching of the gospel. So ver. 26, and ch. xv. 40, Paul and Barnabas were commended by the apostles τῇ χάριτι τοῦ Θεοῦ, to the grace, that is, the gospel, of God, to the preaching of it, expressed after by εἰς τὸ ἴργον ὁ ἐπλήρωσαν, the work which they performed. So ch. xv. 11, διὰ τῆς χάριτος Ἰησοῦ, by the gospel, in opposition to the yoke of the law laid by the Judaizers upon the Christians. So πεπιστευκότες διὰ τῆς χάριτος, they that believed through the preaching of the gospel. So ch. xx. 40, εὐαγγέλιον τῆς χάριτος, the gospel of grace; and, ver. 32, λόγος τῆς χάριτος, the word of his grace, that is, preaching of the gospel. So ἐλάβομεν χάριν, we received grace, Rom. i. 5, and then ἀποστολήν, apostleship; first the mercy of receiving the gospel, then commission to preach it. So Rom. v. 2, εἰς τὴν χάριν ταύτην, unto this grace, the gospel, in which we stand, &c. So ch. vi. 14 and 15, we are not under the law, but ὑπὸ χάριν, under grace, that is, under the gospel. So 2 Cor. i. 12, ἐν χάριτι Θεοῦ, by the grace of God, the gospel set in opposition to the σοφία σαρκικῇ, the fleshly heathen wisdom, (because this was no way to be attained but by God’s revealing it;) so ch. vi. 1, they are exhorted not to receive χάριν Θεοῦ, the gospel again, εἰς κενὸν, in vain. So Gal. ii. 21, οὐκ ἀθετῶ τὴν χάριν τοῦ Θεοῦ, I do not evacuate the gospel, I do not let that great favour of God of revealing the gospel to me to be cast away upon me; and, ch. v. 4, of them that depended on the law, τῆς χάριτος ἐξεπέσατε, ye have fallen from grace, that is, from the gospel. So Eph. i. 6, the glory of his grace, and ii. 7, the abundant riches of it, that is, of the gospel revealed to the heathen. So Col. i. 6, ἀφ’ ἧς ἡμέρας ἠκούσατε καὶ ἐπέγνωτε τὴν χάριν τοῦ Θεοῦ ἐν ἀληθείᾳ, from the day that ye heard and knew the grace of God in truth: where by the conjunction of ἀλήθεια, truth, with it, (as before in John, grace and truth,) and the hearing and knowing, it is clear there can be nothing meant by χάρις, grace, but the gospel. So 2 Thess. ii. 16, a good hope, ἐν χάριτι, in the gospel; and 2 Tim. ii. 1, ἐνδυναμοῦ, be strong, ἐν τῇ χάριτι, in the preaching of

Hebrews 13:10

And if any man think his Judaizing will do him no hurt in respect of Christianity, that those that stand for the Mosaical performances may yet have their portion in Christ, let him know he is mistaken. For Christ, the only Christian altar to which we bring all our sacrifices, and who is so beneficial to us, will not be beneficial to them that depend on the Mosaical law; they that do so, have no right to partake of

Hebrews 13:11

And the truth of this you may discern by a ceremony among the Jews, to wit, in the sacrifice of atonement or expiation, of which the priest never eat a bit; the blood he carried in with him into the holy place, and the body was burnt without the camp. Now by that sacrifice the Messias was typified most lively, as is acknowledged by themselves, so that they, even the priests and principal persons among them, being not allowed to eat of that sacrifice, might hence collect this truth in hand, that they that eat or partake of Christ should reap no benefit by him as long as they pretended their law in force, and depended on these legal ceremonies for heaven.

Hebrews 13:12

And that the burning that sacrifice (all the body of it) without the camp, so that no part of it was useful to the Jews, people or priest, did typify this truth, that Jews relying on their religion should not receive benefit by Christ, may further be illustrated by our Saviour’s practice, who, when he was to enter into the holy place, that is, heaven, to bless and sanctify us, and to that end to shed his own blood, to carry it as it were in with him, as the priest did the blood of goats and bullocks into the holy place, (to signify that there is no means of expiation to be had but by his blood,) he suffered without the gate, so fulfilling the type, and confirming this truth typified by it, that it was not by those legal sacrifices, but by Christ’s offering himself, that any benefit is to be hoped for by us.

Hebrews 13:13

Let us therefore leave the Judaical service, the Mosaical law, though many afflictions threaten us for so doing; let us rely wholly on Christ upon the cross, (know nothing but Jesus Christ, and him crucified,) and take all afflictions, in the way to that, cheerfully, therein imitating Christ himself, who endured the cross, despised the shame, &c.

Hebrews 13:14

For this that is to be had here, is no condition of rest and tranquillity; we, like Abraham, Isaac, and Jacob, that sojourned in Canaan, are not to look upon our present being as the preferment which is promised Christians, (which if it were, we might then expect it free from afflictions,) but we have a future expectation of stability whereon we depend.

Hebrews 13:15

Let us therefore, now our High Priest is entered heaven, by him offer up to God our Christian sacrifice, our sacrifice, not of beasts’ bodies, but that figured by them, our sacrifice of praise; and that, not like to that of the Jews, at some set seasons only, but continually all the days of our lives; not the fruit of our herds, to be burnt upon his altar, but the offering of our charity, alms and mercy, our Christian sacrifice, ver. 16, joined with our thanksgiving to God, (and never omitted by the primitive Christians in their eucharist,) answerable to the freewill offerings or vows, Hos. xiv. 3, in acknowledgment of his power and goodness.

[e] fruit of our lips] Some difficulty there is in the phrase καρπὸς χειλέων, fruit of lips. It is ordinarily conjectured that the Greek translation in Hosea, ch. xiv. 2, whence it is taken, read מרי instead of פרים, calves, which the Hebrew copies retain; and instances of the like have been given, note [a] on Heb. viii. But Mr. Pocock renders another account of it, viz. that καρπὸς is here taken in the notion of κάρπωμα, the word used by the Septuagint for an holocaust, which being ordinarily of young bullocks, the Hebrew פרים, vituli, calves, may fitly be rendered by it. The only difficulty is to resolve what the reason is that holocausts should be called κάρπωμα: and his conjecture is good, because these being above what was prescribed by the law, they bear proportion to fruit or banquet after a meal, and accordingly they are called by the rabbins קיץ לַמִּזְבֵּחַ, summer fruit for the altar, or a banquet over and above the prescribed sacrifice: for as it is the custom after a feast to serve in fruit, so, saith Bartenorius, “after they have offered the due oblations of every day, they bring the holocausts for their freewill offerings.” See Maimou. ad Mishnaoth, tr. Shekalim, c. iv. §. 4. But if this be not embraced, why yet may it not be resolved that the LXXII, retaining the sense, thought fit (as often they do) lightly to change the words, and so to set fruit for calves? By this means it is become far more fit for our apostle’s turn to signify our Christian sacrifice or freewill oblations, works of mercy, &c., which together with our praises of God we offer to him, proportionable to the offering to God thanksgiving, and paying vows, psalm l. 14, which being promised by the lips and spoken with the mouth, psalm lxvii. 14, the payment of them is really καρπὸς χειλέων here, the fruit, and calves, of our lips. This fruit of the lips is here visibly set down as all one with the θυσία αἰνίσεως, sacrifice of praise. Thus the τοντίστι, that is, enforceth. Now the sacrifice of praise is literally ובה תוה, θυσία αἰνίσεως, so called psalms l. 14, 23. cvii. 22. cxvi. 17; and that the σωτήριον, salvation, ver. 13, that is, the peace offering, or trespass offering, Lev. vii, where for האשים, the trespass offering, the Septuagint have θυσία σωτηρίου, the sacrifice of salvation, ver. 1, θυσίαν, αἰνίσεως, the sacrifice of praise, ver. 2, θυσίαν αἰνίσεως σωτηρίου, the sacrifice of salvific praise, ver. 3. And this the Christian offers in the eucharist, wherein, according to the primitive practice, every man brings his liberal oblation, the bread and wine, and fruits of the season, in x Justin

x Apol. ii. p. 97.

Hebrews 13:16

But be sure not to omit any season of charity or supply to any brother’s wants that can at any time be offered to you; for this is of the same nature and obligation with the former. All such are offerings to God, very acceptable to him, (whatsoever ye do to one of these little ones, ye do unto him,) and required now of us under the gospel as our only Christian sacrifice.

Hebrews 13:17

Obey those that are set to rule you in your several churches, the bishops (see note [a]), whose whole care is spent among you, as being to give an account of your proficiency in the gospel. And by your submission to them do ye endeavour to make their task as easy and sweet as you can, that they may have joy, not sorrow, in the execution of it; for it will be small benefit to you that they have no comfort in the discharge of their office toward you; and as long as they do it sadly, cannot do it so effectually as otherwise they might.

Hebrews 13:18

I beseech your prayers for me and my fellow-labourers in the gospel, which in all reason you ought to afford us, as your reward of our sincere labour and industry for your good, wherein we have confidence of ourselves that we have discharged a good conscience.

Hebrews 13:19

And one thing I most earnestly desire you to pray for us, that I may come to you the more speedily.

Hebrews 13:20

Now our God, which delighteth in the peace and unity of Christians, that raised Christ from death to life, (Christ that great pastor and ruler of his church, who, that he might shew himself a good

Hebrews 13:21

Incline and prepare your hearts for all Christian performances, particularly that of peace and concord, enabling and exciting you to do whatsoever will be acceptable in his sight now, according to the commands of his Son Jesus Christ, God blessed for ever. Amen.

Hebrews 13:22

But I beseech you, as you tender your endless good, that ye embrace and make use of that good advice that I have given you in this brief epistle against defection from Christianity. ᵃ freed from prison; with whom— ᵇ the bishops of your several churches, and all the flock under them. The Christians that from several parts of Italy are in this place, send you greeting. ¹⁶ fit you for, καναρτίσαι ὁμᾶς δν. so the King’s MS. reads Ῥώμης. ¹⁷ Or, Ye know, Γινώσκει. ¹⁸ Or, Rome: for

Hebrews 13:25

[m] spake] Χρηματίζειν is a word of a special signification, noting divine revelation, either by בת קול, the voice from heaven, or any other way. So Matt. ii. 12, 22, revelation of God’s will by dream; and Luke ii. 26, by that or some other such way; and Acts x. 22, a revelation by an angel. So of Moses, Heb. viii. 5, and here of Noe, ch. xi. 7, and Rom. xi. 4, ὁ χρηματισμός, that voice from heaven to Elias, 1 Kings xix. 12. Hence saith Phavorinus, χρηματισμός, ὕπτασία, it signifies a vision, νομοθεσία, the giving of the law; and again, Χρηματισμούς δίδωμι, ἤγουν θείους λόγους, oracles or divine speeches, agreeable to the known notion of χρηστήριον for μαντεῖον τῶν Θεῶν, an oracle of God. According to which notion of the word it is here to be rendered, not speaking simply, but speaking from God, delivering oracles, warnings, or precepts from him.

Hebrews 13:29

For this gracious God, which is our God, will shew himself to the provoking Christians, as (or more severely than) he threatened to the Israelites, Deut. iv. 24, an emblem of which we have Exod. xxiv. 17, where the sight of the glory of the Lord, that is, of his presentiating himself, was like devouring fire on the top of the mountain.

LET brotherly love continue.