Hebrews 13
13:1. This exhortation to continue in love of the brethren is followed by concrete examples (cf. 1 John 3:13 ff.).
13:2. Hospitality offered to the brethren was extremely important to the spread of the gospel. Traveling evangelists depended upon it, and also those who had been displaced by persecution.
In the original languages, the word for messenger could be either an angel or a human messenger. Obviously heavenly messengers are meant here (e.g., Abraham and Lot, Gen. 18 and 19). But cf. James 2:25, where the same Greek word is used for the spies Rahab took in.
13:3. The most natural meaning of in the body is in the flesh, and thus subject to the same bodily sufferings. But it is also true that we are in the same mystical body (the body of Christ), and thus share the sufferings of the other members (1 Cor. 12:26 f.).
13:4. The notion that celibacy was somehow a more spiritual state for a human being because it was a denial of the flesh was apparently an early heresy, and is here refuted. Christianity is not a denial of the flesh, but the redemption of fallen man, body, soul, and spirit. Marriage is a completely honorable estate, and the marriage bed is pure, and must be kept that way by all. For God will judge those who defile the bed, whether outside the covenant of marriage, or by the breaking of that covenant.
13:5-6. The love of money is also a form of lust, and money is a fickle lover. Put your confidence in God, who is faithful to his promises, for richer, for poorer.
13:7-9. Imitate their faith (7): i.e., the faith of those who forsook the pleasures of this life to bring the good news of God’s grace, to the end that they received the better reward (cf. 6:12; 11:16). The word of God they brought about Jesus Christ cannot change, for he does not change (8). Therefore do not be misled by the strange teachings (doctrines) of those who add ceremonial food rules (or anything else) to the doctrine of salvation by God’s grace alone through the work of Jesus Christ, which strengthens the heart of the hearer (9).
The food issue Paul spoke to in Romans and Colossians dealt with Gentiles eating meat sacrificed to idols, whereas the issue here seems to be Jewish Christians being told that it was necessary to keep the ceremonial food rules, and the temple system rituals, which perhaps they were no longer being allowed to do. Nevertheless, the teaching of Ro.14:17 and Col. 2:16-17 is the same as v.9. We are saved by grace, not by rules about foods, which were of no lasting benefit to those thus occupied (cf. John 6:58).
13:10-11. Our High Priest carried the blood of the new covenant through the veil of death into the Holiest Place of heaven (cf. 9:13-15). This was a sacrifice for sin offered once for all (10:10, 12). The only altar we have is the cross. Those who serve the tabernacle have no right to eat of the offering for sin. The body of those animals was burned outside the camp, not eaten. But Jesus our sin sacrifice has also become our peace offering, of which we are invited to partake as a meal of thanksgiving (John 6:53 ff.; Mt. 26:26-28).
13:12-17. As our sin sacrifice, Jesus also suffered outside the camp. If we are likewise driven out of this earthly camp, let us bear his reproach knowing that there is a lasting heavenly city to come (12-14; 11:16; 12:28). Rather than turn back to the perishing city, through Christ let us continually praise God, and give thanks to his name (15). Let us not neglect doing good and sharing, bearing each others burdens, for God is pleased with such sacrifices (16). Also, give due submission to those who lead, for adding to their burden benefits no one (17).
13:18-19. It is obvious that the author has a history with those he has been addressing. He reminds them of his clear conscience towards them, no doubt in that he has spoken the truth to them, and has extorted nothing from them.
13:20-21. This concluding prayer is clear, concise, and loaded with reminders of all that he has been saying to them. It is a beautiful benediction giving all glory to God through Jesus Christ for every part of our salvation, which is all part of the eternal covenant. This covenant, a covenant of grace and redemption to fallen man, was entered into by the Father and the Son before the foundation of the world, from eternity. Thus the New Covenant is infinitely older than the Old Covenant! It is new only in the sense that Jesus, the Mediator of it, historically entered into time and space to do his redemptive work after the covenant of works made with Adam (and all his seed in him) had been broken. But every part of the salvation of the first Adam and his elect seed had been arranged before time began (Eph.1:4-5; 3:11; 2 Tim. 1:9 f.).
The following is from Thomas Boston (1676-1732), Commentary on the Shorter Catechism (Westminster), commenting on WSC Q.20, and discussing the covenant of grace, from Ps. 89:3, “I have made a covenant with my chosen,” and 1 Cor. 15:45, “The last Adam was made a quickening spirit.”
Thus [Adam’s] misery was originally owing to the breaking
of the covenant of works; and in that dismal state he and all
his descendants had remained for ever, if God, in the wonderful
depths of his amazing love and grace, had not from all eternity
devised a method of recovery, by entering into a covenant with
his own Son as second Adam, head and representative of those
destinated by sovereign pleasure to be heirs of salvation. Thus
fallen man’s recovery, from the first to the last step thereof, is
entirely owing to the fulfilling of that covenant entered into
betwixt the Father and the Son from eternal ages, and in it the
whole mystery of our salvation lies.
13:22-25. Final personal notes and greetings, wherein Timothy’s recent release from arrest is mentioned. It is not certain that the author was in Italy, or that some Jews known to them from Italy were with him, perhaps after having been exiled from there. The Holy Spirit has not seen fit to reveal either the name or circumstances of the author, but through him has extended grace to us all.