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SUNDRY
EXHORTATIONS.
Hebrews 13
Let love of the brethren continue.
Forget not to shew love unto strangers: for thereby some have entertained
angels unawares. Remember them that are in bonds, as bound with them; them that
are evil entreated, as being yourselves also in the body. Let marriage be had
in honour among all, and let the bed be undefiled: for fornicators and
adulterers God will judge. Be ye free from the love of money; content with such
things as ye have: for Himself hath said, I will in no
wise fail thee, neither will I in any wise forsake thee. So
that with good courage we say.
The Lord is my helper; I will not fear: What shall
man do unto me?
Remember them that had the rule over you, which spake
unto you the word of God; and considering the issue of their life, imitate
their faith. Jesus Christ is the same yesterday and today, yea and for ever. Be
not carried away by divers and strange teachings: for it is good that the heart
be established by grace; not by meats, wherein they that occupied themselves
were not profited. We have an altar, whereof they have no right to eat which
serve the tabernacle. For the bodies of those beasts, whose blood is brought into
the holy place by the high priest as an offering for sin, are burned without
the camp. Wherefore Jesus also, that He might sanctify the people through His
own blood, suffered without the gate. Let us therefore go forth unto Him
without the camp, bearing His reproach. For we have not here
an abiding city, but we seek after the city which is to come. Through
Him then let us offer up a sacrifice of praise to God continually, that is, the
fruit of lips which make confession to His name. But to do good
and to communicate forget not: for with such sacrifices God is well pleased.
Obey them that have the rule over you, and submit to them: for they watch in
behalf of your souls, as they that shall give account: that they may do this
with joy, and not with grief: for this were unprofitable for you.
Pray for us: for we are persuaded that we have a good
conscience, desiring to live honestly in all things. And I exhort you the more
exceedingly to do this, that I may be restored to you the sooner.
Now the God of peace, who brought again from the dead
the great shepherd of the sheep with the blood of the eternal covenant, even
our Lord Jesus, make you perfect in every good thing to do His will, working in
us that which is well-pleasing in His sight, through Jesus Christ; to whom be
the glory for ever and ever. Amen.
But I exhort you, brethren, bear with the word of
exhortation: for I have written unto you in few words. Know ye that our brother
Timothy hath been set at liberty; with whom if he come
shortly, I will see you.
Salute all them that have the rule over you, and all
the saints. They of Italy
salute you.
Grace be with you all. Amen.
The condition of the Hebrew Christians was most serious.
But one excellence is acknowledged to have belonged to them. It was almost the
only ground of hope. They ministered to the saints.[385]
Yet even this grace was in peril. In a previous chapter the writer has exhorted
them to call to remembrance the former days, in which they had compassion on
them that were in bonds.[386] But he considers it sufficient, in reference to
brotherly love, to urge them to see that it continues.[387] They were in more
danger of forgetting to show kindness to their brethren of other Churches, who,
in pursuance of the liberty of prophesying accorded in Apostolic times,
journeyed from place to place for the purpose of founding new Churches or of
imparting spiritual gifts to Churches already established. Besides, it was a
time of local persecutions. One Church might be suffering, and its members
might take refuge in a sister-Church. Missionaries and persecuted brethren
would be the strangers to whom the enrolled widows used hospitality, and whose
feet they washed.[388] We can well understand why in
that age a bishop would be especially expected to be given to hospitality.[389]
Uhlhorn excellently observes that "the greatness of the age consisted in
this very feature: that Christians of all places knew themselves to be
fraternally one, and that in this oneness all differences
disappeared."[390] In the case of a Church consisting of Hebrews the duty
of entertaining strangers, many of them necessarily Greeks, would be peculiarly
apt to be forgotten. When a Church wavered in its allegiance to Christianity,
the alienation would become still more pronounced.
The constant going and coming of missionary brethren
reminds the author of the ministry of angels, who are like the swift breezes, and
carry Christ's messages over the face of the earth.[391] Sometimes they are as
a flame of fire. When they were on their way to destroy the Cities of the
Plain, Abraham and Lot entertained them, not knowing that they were heaven-sent
ministers of wrath.[392] It would be presumptuous in
any man to deny the possibility of angelic visitations in the Christian Church;
but the Apostle's meaning is not that hospitality ought to be shown to
strangers in the hope that angels may be among them. They are to be received
unawares; otherwise the fragrance of the deed is gone. But the fact remains,
and has been proved in the experience of many, that kindness to strangers, be
they preaching friars, or itinerant exhorters, or persecuted outcasts, brings a
rich blessing to children's children. A Syrian builds for himself a hut on the
riverside, and offers to carry the wayfarers across on his shoulders. One day a
child asks to be taken over. But the light burden becomes every moment heavier.
The exhausted bearer asks in astonishment, "Who art thou, child?" It
was Christ, and the Syrian was named the Christ-bearer in remembrance of the
event.[393]
The next exhortation is to purity. It is better not to
attempt to connect these exhortations. Their special importance in the case of
the Hebrew Christians is reason enough for them. Abstinence from marriage is
not commended. Our author is not an Essene. On the contrary, he would
discourage it. "Let marriage be held in honour among all classes of
men." It is the Divinely appointed remedy against
incontinence. But in the married state itself let
there be purity. For the incontinent, whether in the bonds of wedlock or not,
God's direct, providential judgments will overtake.
Then follows a warning against love of money, and the
Lord's promise not to fail or forsake Joshua[394] is
appropriated by our author on behalf of his readers. Their covetousness arose
from anxiety, which may have been occasioned by their distressing poverty in
the days of Claudius.[395] That the advice was needed shows the precise
character of their threatening apostasy. Worldliness was at the root of their
Judaism. It is still the same. The self-righteous do not hate money.
Let them imitate the trustfulness of their great leaders
in the past, who had not given their time and thoughts
to heaping up riches, but had devoted themselves to the work of witnessing and
of speaking the word of God. Let them review with critical eye their manner of
life, and observe how it ended. They all died in faith. Some of them suffered martyrdom,
so complete and entirely unworldly was their self-surrender to Jesus Christ!
But Jesus Christ is still the same One. If He was worthy that Stephen and James
should die for His sake, He is worthy of our allegiance too. Yea, He will be
the same for ever. When the world has passed away, with its fashion and its
lust, when the earth and the works that are therein are burned up and
dissolved, Jesus Christ abides. What He was yesterday to His martyr Stephen,
that He is to all that follow Him in earth's today,
and that He will for ever be when He shall have appeared unto them who expect
Him unto salvation. The antithesis, it will be seen, is not between the
departed saints and the abiding Christ, but between the world, which the Hebrew
Christians loved too well, and the Christ Whom the saints of their Church had
loved better than the world and served by faith unto death.
If Jesus Christ abides, He is our anchorage, and the
exhortation first given near the beginning of the Epistle once more suggests
itself to the Apostle. "Permit not yourselves to drift and be carried past[396] the moorings by divers strange doctrines."
The word "doctrines" is itself emphatic,
"Be not borne aside from the personal, abiding Jesus Christ by
propositions, whether in reference to practice or to belief." What these
"doctrines" were in this particular case we learn from the next
verse. They were the doubtful disputations about meats. The epithets
"divers and strange" restrict the allusion still more nearly. He
speaks not of the general and familiar injunctions of Jewish teachers
respecting meats, the subject rather contemptuously dismissed by St. Paul in the Epistle
to the Romans: "One man hath faith to eat all things; but he that is weak
eateth herbs."[397] Our author could not have
regarded these doctrines as "strange," and he could scarcely have
spoken of "strengthening the heart with meats" if he had meant
abstinence from meats. A recent English expositor[398]
has pointed out the direction in which we must seek the interpretation of this
difficult passage. The Apostle brushes aside the novel teaching of the Essenes,
who, without becoming Christians, "had broken away from the sacrificial
system" of the Mosaic law and "substituted
for it new ordinances of their own, according to which the daily meal became a
sacrifice, and the president of the community took the place of the Levitical
priest." Such teaching was quite as inconsistent with Judaism as with
Christianity. But the writer of this Epistle rejects it for precisely the same reason
for which he repudiates Judaism. Both are inconsistent with the perfect
separateness of Christ's atonement.
It is well, as St.
Paul said, for every man to be fully assured in his
own mind.[399] A doubting conscience enfeebles a man's
spiritual vigour for work. The Essenes found a remedy for morbidness in
strictness as to meats and minute directions for the employment of time. St. Paul taught that an
unhealthy casuistry would be best counteracted by doing all things unto the
Lord. "He that eateth eateth unto the Lord, for he giveth God thanks; and
he that eateth not, unto the Lord he eateth not, and giveth God thanks. For
none of us liveth to himself, and none dieth to
himself. For whether we live, we live unto the Lord; or whether we die, we die
unto the Lord."[400] The author of the Epistle to
the Hebrews considers that it betokens a littleness of soul to strengthen
conscience by regulations as to various kinds of food. The noble thing[401] is that the heart--that is, the conscience--be
stablished by thankfulness,[402] which will produce a strong, placid,
courageous, and healthy moral perception. The moral code of the New Testament
is direct and simple. It is entirely free from all casuistical crotchets and
distinctions without a difference. Those who busy themselves[403]
about such matters have never gained anything by it.
Do the Essenes repudiate the altar the sacrifice of which
may not be eaten? Do they teach that the only sacrifice for sin is the daily
meal? This is a fatal error. "We have" says the Apostle, "an
altar of which the worshippers are not permitted to eat."[404] All these
expressions are metaphorical. By the altar we must understand the atoning
sacrifice of Christ; by "those who serve the tabernacle" are meant
believers in that sacrifice, prefigured, however, by the priests and
worshippers under the old covenant; and by "eating of the altar" is
meant participation in the sacredness that pertains to the death and atonement
of Christ. The purpose of the writer is to teach the entire separateness of
Christ's atonement. It is true that Christians eat the body and drink the blood
of Christ.[405] But the words of our Lord and of St. Paul[406] refer to
the passover, whereas our author speaks of the sin-offering. In the former the
lamb was eaten;[407] in the latter the carcases of the beasts whose blood was
brought by the worshipper through his representative,[408] the high-priest,
into the holiest place on the day of atonement, were carried forth without the
camp and burned in the fire.[409] Both sacrifices, the passover and the
sin-offering, were typical. The former typified our participation in Christ's
death, the latter the separateness of Christ's death.
Many expositors see a reference in the Apostle's words to
the Lord's Table, and some of them infer from the word "altar" that
the Eucharist is a continual offering of a propitiatory sacrifice to God. It is
not too much to say that this latter doctrine is the precise error which the
Apostle is here combating.
Two other interpretations of these verses have been
suggested. Both are, we think, untenable. The one is that we Christians have an
altar of which we have a right to eat, but of which the Jewish priests and all
who cling to Judaism have no right to eat; and, to prove that they have not, the
Apostle mentions the fact that they were not permitted to eat the bodies of the
beasts slain as a sin-offering under the old covenant. There are several
weighty objections to this view, but the following one will be sufficient. The
reference to the sin-offering in the eleventh verse is made in order to show
that it was a type of Christ's atoning death. As the bodies of the slain beasts
were carried outside the camp and burned, so Christ suffered without the gate.
But there is no real resemblance between the two things unless the Apostle
intends to teach that the atonement of Christ stands apart and cannot be shared
in by any other person, which implies that the tenth verse does not convey the
notion that Christians have a right to eat of the altar.
The other interpretation is that we, Christians, have an
altar of which we who serve the ideal tabernacle have no right to eat, inasmuch
as the sacrifice is spiritual. "Our Christian altar supplies no flesh for
carnal food."[410] But if the reference is to carnal food, the expression
"We have no right to eat" is not the appropriate one. The writer
would surely have said, "of which we cannot
eat." Besides, this view misses the connection between the ninth and tenth
verses. To say that Christ's death procured spiritual blessings and that we do not eat His body after a carnal manner does not
affect the question concerning meats, unless the doctrine concerning meats
includes the notion that they are themselves an atoning sacrifice. Such was the
doctrine of the Essenes. The argument of the Apostle is good and forcible if it
means that Christ's atonement is Christ's alone. We share not in its
sacredness, though we partake of its blessings. It resembles the sin-offering
on the day of atonement, as well as the paschal lamb.
But it was not enough that the slain beasts should be
burned without the camp. Their blood also must be brought into the holiest
place. The former rite signified that the slain beast bore the sin of the
people, the latter that the people themselves were sanctified. Similarly Jesus
suffered without the gate of Jerusalem,
in reproach and ignominy, as the Sin-bearer, and also entered into the true
holiest place, in order to sanctify His people through His own blood.
We must not press the analogy. The author sees a quaint
but touching resemblance between the burning of the slain beasts outside the
camp and the crucifying of Jesus on Golgotha
outside the city. The point of resemblance is in the ignominy symbolized in the
one and in the other. Here too the writer finds the practical use of what he
has said. Though the atonement of the Cross is Christ's, and cannot be shared
in by others, the reproach of that atoning death can. The thought leads the
Apostle away from the divers strange doctrines of the
Essenes, and brings him back to the main idea of the Epistle, which is to
induce his readers to hold no more dalliance with Judaism, but to break away
from it finally and for ever. "Let us come out," he says. The word
recalls St. Paul's
exhortation to the Christians of Corinth "to come out from among them, to
be separate, and not to touch the unclean thing. For what concord can there be
between Christ and Belial, between a believer and an unbeliever, between the
sanctuary of God and idols?"[411] Our author
tells the Hebrew Christians that on earth they have nothing better than
reproach to expect. Quit, therefore, the camp of Judaism. Live, so to speak, in
the desert. (He speaks metaphorically throughout.) You have no abiding city on
earth. The fatal mistake of the Jews has been that they have turned what ought
to be simply a camp into an abiding city. They have lost the feeling of the
pilgrim; they seek not a better country and a city built by God. Shun ye this
worldliness. Not only regard not your earthly life as a permanent dwelling in a
city, but leave even the camp; be not only sojourners, but outcasts. Share in
the reproach of Jesus, and look for your citizenship in heaven.
Reverting to the teaching of the
Essenes, the writer proceeds: "Through Jesus let us offer a sacrifice of
praise."[412] The emphasis must rest on
the words "through Jesus." The daily meal is not a sacrifice, except
in the sense of being a thanksgiving; and our thanksgiving is acceptable to God
when it is offered through Him Whose death is a
propitiation. Even then lip-worship only is not accepted. Share the meal with
the poor. God is pleased with the sacrifices of doing good to all and contributing[413] to the necessities of the saints.
The Apostle next exhorts them to obey their leaders, and
that with yielding submission. The atmosphere is certainly different from the
democratic spirit of the Corinthian Church. Yet it is not
improbable that the safety of the Hebrew Christians everywhere from a violent
reaction towards Judaism was due to the wisdom and profounder insight of the
leaders. Our author evidently considers that he has them on his side.
"They, whatever we may think of the common herd, are wide awake. They
understand that they will have to give an account of their stewardship over you
to Christ at His coming. Submit to them, that they may watch over your souls
with joy, and not with a grief that finds utterance in frequent sighs.[414] When they give their account, you will not find that
your fretful rebelliousness has profited you aught. The Essenian society gain nothing by absorption of the individual in the
community, and you will gain nothing, but quite the reverse, by asserting your
individual crotchets to the destruction of the Church."[415]
He asks his readers to pray for him and Timothy, who has
been released from prison. Their prayers are his due. For he believes he has an
upright conscience in breaking with Judaism. For the same reason he is confident
that their prayers on his behalf will be answered. He and his friends wish in
all things to live noble lives. He is the more desirous of having their prayers
because of his eagerness to be "restored"[416] to them. He means much
more than to return to them. He wishes to be "restored," or
"refitted." Their prayers will put an end to the perturbation of his
mind, and bring back the happiness of their first love.
He, too, prays for them. His prayer is that God may
furnish them with every gift of grace to do His will, and His will is their
consecration,[417] through the offering of the body of
Jesus Christ once. God will answer his prayer and provide in them that which is
pleasing in His sight through Jesus Christ. For He has not
left His Church without a Shepherd, though it is in the wilderness. He
has brought up from the dead, and restored out of the ignominious death without
the gate, our Lord Jesus Christ, the great Shepherd, Who is ever with them,
whatever may become of the undershepherds. That He has been raised from the
dead is certain. For, when He was crucified in ignominy without the gate, His
blood was at the same time offered in the true holiest place. That blood has
ratified the new and final covenant between God and His people. It was through
His own blood of this eternal covenant that He was raised from the dead, and it
is in virtue of the same blood and of the same covenant that He is now the
Shepherd of His Church.
Here, again, we must not draw too broad a distinction
between the resurrection of Christ and His ascension to heaven. On the one
hand, we must not say that by the words "bringing up from the dead"
the Apostle means the ascension; on the other hand, the words do not exclude
the ascension. The resurrection and the ascension coalesce in the notion of
Christ being living. The only distinction present, we think, to the writer's
mind was that between the shame of Christ's death without the camp and the
offering of His blood by the living Christ in the holiest place. He Who died on the Cross through that death liveth evermore. He
lives to be the Shepherd of His people. Therefore to Him must be ascribed the
glory for ever and ever.
The Apostle once more begs his readers to bear with the
word of exhortation. Let them remember that he has written briefly in order to
spare them. He might have said more, but he has refrained.
He hopes to bring Timothy with him, unless his friend
tarries long. In that case he will come alone, so great is his anxiety to see
them.
He sends his greetings to all the saints, but mentions the
leaders. Brethren who have come from Italy are with him. They may have
been exiles or fugitives who had sought safety during the first great
persecution of the Church in the days of Nero. They too send greetings.
He closes with the Apostolic
benediction. For, whoever he was, he was truly an Apostolic
man.
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