Study Notes and Questions for Hebrews 13:1-25
THE RESPONSIBILITY OF BEING A CHRISTIAN
Gerald Neufeld
Context
This chapter contains many exhortations to committed believers on how they should live: in personal Christian ethics, within a community of believers, and in relationship to the church particularly with leaders and their teaching. The primary concern for the pastor is that his congregation’s faith is not a “Sunday only” faith but one that is lived throughout the week; i.e., for a Christian there is no separation between the sacred and the secular. As such this chapter is profoundly relevant to today’s Christian who lives in a pluralistic, even anti-Christian society.
Outline
This chapter may be outlined as follows:
A. Exhortations for pilgrims 1-19
1. regarding community life 1-3 2. regarding private life 4-6 3. regarding church life 7-19
i. spiritual life and doctrine 7-9 ii. true Christian sacrifices 10-16 iii. submission of church leaders 17 iv. prayer for their pastor 18-19
B. Pastor’s prayer 20-21 C. Concluding words 22-25 1. personal note 22-23 2. final greetings 24 3. benediction 25 Notes
13:1-19 A. Exhortation for pilgrims
There are twelve commands, requests and instructions in this section.
13:1-3 A.1 Exhortations regarding Christian community life
13:1 “Let brotherly love continue” The phase “brotherly love” (Philadelphia) includes both the intentional exercise of love and the acceptance of other people within the Christian church family (household). Rather than emotional feelings, brotherly1 love includes
self-sacrifice, care, understanding and a tendency to see the best in the way that one would relate to a brother or sister. That the preacher urged his congregation to continue in this exercise of mutual acceptance and care, indicates that they already had done so but that now, that greater trouble was coming, to especially continue in helping one another. It is through such help that a brother or sister is able to cope with and sustain the trials and tribulations of life. This exhortation to brotherly love is the perfect introduction to the rest of the exhortations that follow.
1 Within the NT historical context, term “brother” was an idiom for all fellow believers. There are
exhortations throughout the NT to love our brothers (e.g. Matthew 22:39; John 13:34; Romans 13:8; 1 Peter 1:22; etc.). Jesus himself states our love for each other is also the mark of a true disciple (John 13:35).
13:2 “Do not neglect strangers” This is an encouragement to the congregation to show
Christian hospitality2. Christians – or for that matter any ethical person – who traveled
would not have wanted to stay at the public inns and hostels since the vast majority of these were also brothels. When Christian travelers came into a town they would look up the local Christians and stay with them. To welcome a stranger into one’s home implied having personal fellowship with them. Additionally, within the Jewish
middle-eastern culture it would have been viewed particularly negatively not to do so. It is interesting that this exhortation comes up multiple times in the New Testament highlighting its importance in Christian living (Romans 12:13; it is one of the required characteristics of an elder in the church, see 1 Timothy 3:2 and Titus 1:8; and is also a requirement for Christian widows, see 1 Timothy 5:10; see also 1 Peter 4:9; John also mentions it with respect to traveling teachers, see 3 John 3-8).
Although the word “strangers” would certainly have applied to Christians – many of whom were itinerate preachers – who were traveling through, it is not necessarily restricted to them alone and may also include non-believers. It would be through just this kind of fellowship that the gospel would be transmitted to others. Thisw kind of hospitality was not the norm in Greek and Roman culture. As Donald Guthrie states, “The readiness with which early Christians were prepared to do this became a source of amazement if not scorn to non-Christian observers” (Donald Guthrie, 268).
“entertained angels unawares” This seems to be an OT allusion to the time when Abraham welcomed the three strangers that came to visit (Genesis 18-19). The preacher has confidence in the Scriptural knowledge of his congregation that they would make this connection. This part of the exhortation is an encouragement to err on the side of hospitality since one never knows God’s intended purpose in the visit. In Abraham story, he received a great blessing in the immanent birth of Isaac.
Positively, the preacher was convinced that Christians who did practice hospitality would also receive a blessing from God; and negatively, those who did not practice hospitality would lose out. As well, it may be that the preacher had Matthew 25:31-46 in mind (Lane, 171).
“For I was hungry and you gave me food, I was thirsty and you gave me drink, I was a stranger and you welcomed me, I was naked and you clothed me, I was sick and you visited me, I was in prison and you came to me” (Matthew 25:35–37 ESV)
13:3 “Remember those who are in prison” and “those who are mistreated” Although not explicitly stated, these were fellow Christians who had been imprisoned and mistreated as a result of their commitment to Christ and the gospel. To “remember” such people meant to identify with them publicly and to provide for their needs because the prison system of the time expected friends and family to provide food and other needs for prisoners (Lane, 172). They were to have compassion for the prisoners as if they themselves were imprisoned (“as if you yourselves were suffering” NIV). This would mean to place oneself in danger of imprisonment or conflict with the
authorities. It therefore would take significant courage and trust in God’s provision to do so. This was not something new for them since they had already done exactly this when they had first experienced conflict (Hebrews 10:34).
2 Hospitality was practiced among the early church as is evident by the many refereces in the NT (e.g.
The preacher goes on to give a reason why they should identify publicly in this way – it is because “you are also in the body” (cf. NIV) meaning the body of Christ (cf.
“brotherly love” in v. 1) and so liable to be similarly mistreated.
13:4-6 A.2 Exhortations regarding private life of a Christian
13:4 This verse contains two commands concerning faithfulness in marriage. The first, “let
marriage be held in honor” has to with do the general attitude to the covenant of
marriage. Within Greek and Roman society it was lax and immorality was rampant, although they would not have viewed it as such since chastity in marriage was at least by some, considered unreasonable (George Guthrie, 436). Even in Jewish society it was not held in the kind of honour that God required (see Jesus’ teaching on divorce). However, for Christians, “all” must treat marriage with the honour God intended. The preacher now specifically states that the “marriage bed be undefiled.”
The preacher warns them that “God will judge the sexually immoral and adulterous.” This is based on the “biblical conception that marriage is a creation ordinance of God; it has been the gift of God to the human family from the time of creation of human life. Marriage thus becomes the sphere in which Christians will invariably display the degree of seriousness with which they regard God as Creator and his mandates concerning marriage” (Lane, 173). Within that culture only Christians would accept this statement, but that is to whom the preacher is addressing this exhortation. Although this verse was given to a different time and culture, it is just a relevant – if not more so – within the church today.
13:5-6 The preacher continues his warning against self-gratification by addressing his people’s concern for financial security and wealth. He makes two exhortations and then gives the reasons for them. The two are: be “free from the love of money” and second also be “content with what you have.” The second clearly follows the first and is the positive aspect of what a Christian’s attitude should be to what God has given us. This first exhortation deals with greed, the second with envy and anxiety. Within the context of his congregation anxiety over their financial security was no doubt causing a great deal of concern. They had already lost their homes and business once and so they knew how dire things could get (Hebrews 10:34). Instead of being anxious they could rest in the assurance that God stated, “I will never leave nor forsake you.” God identifies Himself with His pilgrim people. Stedman, commenting on this phrase states, “The Greek phrases for “Never will I leave you; never will I forsake you” constitute the strongest expression of assurance possible. They may be interpreted: “Never, under any circumstances ever, will I leave you!” God promises to supply, as Paul stoutly avers (Phil. 4:19), but believers must allow him to do so in his own way and time, without specifying either” (Stedman, 151).
Based on this assurance they could “be content” with what God had provided for them. This does not mean they could not again lose their property or even their lives but that He would be their support and assurance that whatever happened He would see them through to the end, completing (perfecting) the work He had begun in them
(Philippians 1:6). To underline this point, the preacher quotes Psalm 118:6, which was a famous thanksgiving psalm used regularly at Jewish festivals so it would be well known to the congregation. Of course in their situation “what man could do” was confiscate their property, throw them in prison and even kill them; but man could never take away the ultimate blessing of peace with God in the holy city (v. 14) that they had been promised and to which they were walking as pilgrims of Christ.
See also v. 16 on sharing wealth and resources.
13:7-19 A.3 Exhortations regarding church life: leaders and doctrine A.3.i Spiritual life and doctrine (vv. 7-9)
13:7 “Remember your leaders” “imitate their faith” The pastor now reminds his congregation of those former leaders who had died but who they still remember (present tense; i.e., keep on remembering) (Donald Guthrie, 270). These leaders were the ones who had originally spoken ”the word of God” – i.e., the gospel – to them and through who they likely had been converted. The main activity of these leaders was to teach and preach God’s word. However, it was not simply what they said but also how they lived their lives that confirmed their message. The congregation is not called to imitate their lives but their faith. Although these leaders were not perfect in their obedience or
faithfulness they are still held up as examples for the congregation to “consider” because of their endurance to the end.
13:8 In contrast to those great spiritual leaders, all of which died, the preacher now declares the timeless nature of Jesus, which he first introduced at the start of the sermon
(Hebrews 1:12). This is a theme he has emphasized throughout his sermon. Jesus Christ, who is now seated at the right hand of God, is our king-priest forever; this will never change. But because the preacher highlights the past, present and future there may be more to this statement than Christ’s changeless character. As Donald Guthrie writes, “the whole statement may, in fact, be referring to the sequence of his acts for men, as past sacrifice, a present intercession and a future consummation. In that case it would stress that Jesus Christ need never be replaced” (Donald Guthrie, 271).
13:9 The changelessness of Jesus Christ is contrasted with the “diverse and strange teaching” of men. The term “diverse” implies that there was many different teachings and the term “strange” contrasts with the truth of Christ. So already, at this early state in church history, there were some people who were taking basic Christian truths and twisting and modifying them so that they were no longer the good news that was first preached. It seems that this “strange teaching” had to do with “food,” possibly
including Jewish food prohibitions. Clearly, at least some, in the congregation were tempted to accept this modified doctrine and so their preacher was warning them to be careful.
The reason the preacher gives in rejecting such teaching is that salvation is “by grace” from God and not the observance of physical rituals involving food.
A.3.ii True Christian sacrifice (vv. 10-16)
13:10-12 “We have an altar” The “we” refers to the Jewish Christians at the Roman house-church including the preacher and the word “altar” most likely refers to the sacrifice of Christ (Bruce, 378). Although Christians had no visible sign of religion like a material altar or animal sacrifices3, they had something infinitely better. In other words, the preacher is
saying, ‘we Christians have the sacrifice of Christ.’ As well, the word “camp” or “gate” throughout these verses is synonymous with official Judaism (O’Brien, 525).
3 Christians were often accused of athiesm simply because they did not seem to have any visible signs of
an actual religion. They had no temples, altars or animal sacrifices; they had no rituals or holy days. The preacher, countering this, states that although that may be so, we do have a sacrifice (altar) whose efficacy is infinitely better and which lasts forever.
In contrast, Jews who do not place their faith, hope and trust in Jesus Christ – that is, those who “serve the tent”4 – have no right to participate in the celebration of Christ’s
sacrifice5; i.e., they “have no right to eat.” And as a foreshadowing, they also had no
right to eat the meat that as sacrificed on the Day of Atonement. Although the blood of the bull and goat was sprinkled in the tabernacle, the body of the animal was taken outside and burned (Leviticus 16:27).
The preacher had already taught on Christ and the Day of Atonement (Hebrews 9:11-14; 24-28; 10:1-4). Now he expands on this relationship by drawing a parallel
(although not exact) between the animals what were “burned outside the camp” and Jesus who also “suffered outside the gate.” The superiority of Christ’s sacrifice and therefore the superiority of Christian doctrine had already been emphasized. Here the preacher re-states that Christ’s sacrifice “sanctified the people” (i.e., made them holy) and so is superior. As Peter O’Brien states, “Our author is clearly distinguishing two groups, two ways of worship, and two approaches to God” (O’Brien, 521).
13:13 The vast difference between the Levitical system and Christ’s sacrifice leads the preacher to make a startling comparison. Because Christ died “outside the camp” the Jewish believers too must separate themselves from official Judaism. That Jesus died on a cross outside the gate or camp was a great offense and a stumbling block for practicing Jews. But those Jews who accept Christ as their Saviour must also join Him outside the camp. They cannot expect to be treated better than Jesus and so they too must “bear the reproach he endured” by identifying with the execution of Christ (cf. Hebrews 11:26 where even Moses bore the reproach of Christ). This was no doubt an appeal to those Jewish Christians who were being tempted to return to Judaism. Peter O’Brien, following Bruce and Lane, makes an interesting connection between Christ’s sacrifice outside the camp, and the tent of meeting. He states:
However, our author’s use of the phrase outside the camp in vv. 11,13 may have been intended also to recall the Old Testament occasion when God was rejected in the camp of Israel, and as a result he revealed his presence outside it (Exod. 33:7-10 LXX). After the incident of the golden calf ‘Moses used to take a tent and pitch it outside the camp some distance away, calling it the “tent of meeting.” Anyone inquiring of the LORD would go to the tent of meeting outside the
camp’ (v. 7). Jesus’ humiliation and death as an outcast show that God has again been rejected by
his people. ‘[H]is presence therefore was to be enjoyed outside the camp, where Jesus was, and everyone who sought him must go out and approach him through Jesus’. (O’Brien, 524).
13:14 “For here we have no lasting city” The City of God theme was introduced earlier
(Hebrews 11:10,16; 12:22) as a community of all believers, past, present and future and as a contrast to the material cities of the world; and specially with Rome which was the greatest cultural and social society of its time. Here the preacher again emphasizes that no man-made city is the permanent home of a believer. The permanent home of
believers is the heavenly Jerusalem, which is to come (Hebrews 12:22).
4 Strictly, “serve the tent” would refer to the Levitical priests but here it includes all those who continue to
worship in this way rather than accepting Christ’s one-time superior sacrifice.
5 It is interesting to note that our preacher could easily have related this to the Eucharist (communion) but
13:15-16 The preacher who has emphasized throughout his sermon the one-time perfect sacrifice of Jesus now uses the same terminology, stating that Christians should – not just once – but continually “offer up a sacrifice of praise to God.” This phrase means to always and continually be grateful and thankful to God for all the blessings we receive in Christ. And Christians are to offer this sacrifice of praise “through him;” that is, in the name of Christ (i.e., “the fruit of the lips that acknowledge his name”); this is the only way our praise can and will be acceptable to God (cf. Hebrews 7:25; see also Romans 10:9; 14:11; Philippians 2:9ff).
As well as offering a sacrifice of praise by our words, we are to offer a sacrifice through sharing our resources – including our wealth and time – with others; i.e., “brotherly love” (v. 1). There is no direct indication to whom this sharing should be directed but it would seem most likely to other Christians who are suffering. The theme of the Christian community supporting each other spiritually and materially is a theme throughout the sermon. The preacher also gives a wonderful reason for such sharing; “such sacrifices are pleasing to God.” This is the practical side of offering a sacrifice of praise with our lips. Every Christians’ goal must be to please God. Paul says it similarly when he urges the Roman church to offer their “bodies as a living sacrifice, holy and pleasing to God (Romans 12:2 NIV).
A.3.iii Submission to church leaders (v. 17)
13:17 The preacher directly commands the congregation to “obey your leaders.” From this we may assume two things: that there were leaders resident at the church and that at least some in the congregation who did not see eye-to-eye with their decisions, were stirring up dissent. These “leaders” were most likely the local over-seers or elders of the church. Not only were they to obey the leader’s direction for the church, they were also to “submit to them” even though they did not agree with them. The reason they were to obey and submit is that the leaders were responsible to “keep watch over [their] souls;” a responsibility to which they would have to “give an account” directly to God. As F.F. Bruce points out, “No wonder they lost sleep over this responsibility6” (Bruce, 385).
This was a very weighty responsibility given by God and so they deserved the highest respect and support of those for whom the responsibility was given.
There is also a second practical reason to give the elders full support. Leaders are to serve their congregation with “joy and not with groaning” because an attitude of “groaning” or “grief” (NASB) would have “no advantage” for the congregation.
Commenting on this verse and the next two, William Lane writes, “The responsibility of the leaders is the sharing of the word of God, deep faith, diligence in the fulfillment of their ministries, a clear conscience and responsible behaviour. The responsibility of a pilgrim people is respect for those who have been appointed to leadership in the Church, imitation of their godly lives, support of their various ministries, and earnest prayer for their integrity” (Lane, 174).
A.3.iv Prayer for their pastor (vv. 18-19)
13:18-19 The preacher now urges his congregation to pray for him. This exhortation clearly teaches the importance of prayer and in this specific case, the importance of prayer for our pastors. The reason that the pastor feels able to ask for such prayer is that he
knows that he has a “clear conscience” and that he is acting with integrity towards them (“desiring to act honorably in all things”). There is no point in the pastor asking for payer if he is not striving to holiness. Such prayer should be “earnest” prayer; that is, intentional prayer because such prayer can affect the outcome of actual events in their lives – in this case events that would prevent the preacher from being reunited with the church. In this exhortation to pray, the pastor may also be including others as well – possibly Timothy (cf. v. 23).
13:20-21 B. The Pastor’s prayer
13:20-21 In these two verses, the pastor/preacher ends his sermon with a prayer for his congregation. This prayer contains many wonderful phrases and teaching that summarizes and highlights many of the things already taught but also adds new insights into the wonder of God’s love.
“God of peace” The prayer begins with a reminder to the Roman house-church that although they are facing great conflict, that God who is sovereign over all that has and will happen (Hebrews 12:5-11) is a God of peace. He will restore peace and that only through Him peace is possible on earth between people and between His people and Himself.
“who brought again from the dead our Lord Jesus” Surprisingly this is the first direct reference in the sermon to the resurrection of Christ. Of course it is taken for granted throughout his teaching because he is mostly focusing on the ongoing current work of Christ as our great high priest. However in this closing prayer he does remind his congregation that it was God who raised Jesus from the grave (Acts 2:24; Galatians 1:1; and many others).
“the great shepherd of the sheep” The description of Jesus as the great shepherd is also familiar. It is interesting here that the preacher does not refer to Jesus as a high priest, particularly given the next phrase. But here – using the shepherd imagery – he is reminding them of the guidance, love and care that Jesus Christ has for them.
“the blood of the eternal covenant” This phrase does encompass the entire main theme of the sermon that Jesus is the great high priest of an “eternal” covenant that will never become obsolete through His perfect sacrifice.
“equip you with everything good” The prayer continues by requesting God to provided all that is necessary for them (complete) through “everything good.” Ultimately God alone can make the believer complete.
“that you may do his will” This is the purpose of God’s work in the believer – to do His will.
“working in us that which is pleasing in his sight” The sentiment is that of God working in His people to accomplish what pleases Him. In doing so it includes both the
responsibility of the believer to intentionally obey and live out their life to God’s glory and at the same time for God to providentially work in the life of the believer to accomplish this.
“through Jesus Christ” The process of human responsibility and God’s sovereignty can only be completed through Jesus Christ.
“to whom be glory forever and ever” The prayer ends with a doxology that makes it clear that everything that happens, happens ultimately for the glory of God.
13:22-25 C. Concluding words C.1 Personal note
13:22-23 “word of exhortation” “I have written to you briefly” The preacher now makes it clear the kind of sermon he has been preaching in written form. Although it was clear
throughout, he wants very much to encourage them to run the race of faith till the end despite the bleak future they were facing. It is a sermon of encouragement of all that they have in the new (eternal) covenant and a warning to take this all very seriously and not to lose heart and to trust in the God who can deliver them.
On the lighter side, one wonders how long the sermon might have been if the preacher had written more extensively.
“brother Timothy” Timothy clearly had been arrested and in prison but was now released. The little information given by the preacher would suggest that the congregation were fully aware of all the circumstances surrounding Timothy’s imprisonment. However, even the preacher is not entirely sure of exactly where Timothy was at the moment (“if he comes soon”).
Although there is no direct evidence, we could assume that this Timothy is the same one associated with Paul.
C.2 Final greetings
13:24 This final request to greet everyone makes it evident that the preacher knew his
congregation well. The greeting is to everyone “all your leaders” and “all the saints” (i.e., all believers); there is no indication of a hierarchical church system (Donald Guthrie, 280).
“Those who come from Italy send you greetings” could mean that the preacher is writing this outside of Italy but in the company of Italians who are sending their greeting.
C.3 Benediction
13:25 “Grace be with all of you” This is a concluding prayer that God’s grace be with the congregation. It may well have been a common greeting but only God’s people would have understood its deeper meaning (Donald Guthrie, 281).
Biography
F.F. Bruce, The Epistle To The Hebrews (Revised), The New International Commentary on the New Testament, Gordon D. Fee, Gen. Ed., Grand Rapids, Michigan: William B. Eerdmans, 1990. Donald Guthrie, Hebrews, The Tyndale New Testament Commentary, Leon Morris, Gen. Ed.,
Nottingham, England:Inter-Varsity Press, 1983.
George Guthrie, Hebrews, The NIV Application Commentary, Gen. Ed., Terry Muck, Grand Rapids, Michigan:Zondervan Press, 1998.
William L. Lane, Hebrews, A Call To Commitment, Vancouver, British Columbia:Regent College Publishing, 2004.
Peter T. O’Brien, The Letter to the Hebrews, The Pillar New testament Commentary, D.A. Carson, Gen. Ed., Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 2010. Ray C. Stedman, Hebrews, The IVP New Testament Commentary Series, Grant R. Osborne,
Questions Study it:
1. [13:1-3] What does “brotherly love” mean? Why is this the over-arching theme of this chapter? Who were imprisoned? Why was it important to visit? How would such a visit jeopardize their own safely?
2. [13:4-6] How is the attitude to marriage and wealth the same during the Greco-Roman times and today? Why do you think there is this consistency?
3. [13:7-9] In what sense was the congregation to “consider the outcome” of the former leaders way of life? What does it mean to “imitate their faith?” Why does the preacher now make the statement concerning the timelessness of Jesus?
4. [13:10-16] Who is the preacher referring to when he says, “we have an altar?” What is the meaning of “altar?” What is the meaning of “camp” and “gate?” Describe in your own words the main point the preacher is making in these verses. How do some commentators understand the phrase “outside the camp” as it relates to the OT?
5. [13:17] Describe the attitude and the reasons for the attitude members of the congregation should have towards their leaders? Under these stipulations how would one express their disagreement with the decision of an elder?
6. [13:18-19] Why was it important to pray for the pastor? What was the responsibility of the pastor?
7. [13:20-21] Identify all aspects in which Jesus Christ is mentioned in this prayer. Who is to receive glory?
8. [13:22-23] How does the preacher describe his letter to the congregation?
Live it:
1. How do you understand “brotherly” love within our church home? How has this love been made evident or real to you? How have you expressed it yourself? Given the safety of modern hotels and restaurants, how should hospitality to strangers be practiced by Christians today?
2. Do you find it difficult to be “content” in the position that God has placed you? How do you understand being content? How is the truth that God will never leave or forsake you encouraging to you? Practically, what does that phrase mean to you?
3. Have you ever experienced the “reproach of Christ”? Describe what happened. Were you tempted to avoid being reproached or did you, like Moses, “consider the reproach of Christ greater wealth than the treasures of Egypt”?
4. The theme that Christians are pilgrims who have no “lasting city’ here on earth but are progressing towards the “heavenly Jerusalem” (Hebrews 12:22) “the city that is to come” is emphasized throughout the sermon. Is this how you feel as well about the community that you live in?
5. How does the preacher describe “praise” and what importance does he give to it? In your prayer life, how much time do you spend on praise and thanksgiving?
