Heb 13:10-15 – Heb 13:16-19

Heb 13:10-15

Hebrews Chapter 13:10-15

10. We have an altar, whereof they have no right to eat which serve the tabernacle.

10. Habemus altare, de quo edendi non habent potestatem qui tabernaculo serviunt.

11. For the bodies of those beasts, whose blood is brought into the sanctuary by the high priest for sin, are burned without the camp.

11. Qyiryn ebun abunakuyn ubfertyr sabgyus ori oeccati ub sabcta oer sacerdotem, eorum corpora cremantur extra castra.

12. Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate.

12. Quare et Iesus ut sanctificaret per proprium sanguinem populum, extra portam passus est.

13. Let us go forth therefore unto him without the camp, bearing his reproach.

13. Prinde exeamus ad eum extra castra, probrum ejus ferentes:

14. For here have we no continuing city, but we seek one to come.

14. Non enim habemus hic manentem civitatem, sed futurum inquirimus.

15. By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to his name.

15. Pere ipsum ergo offeramus semper hostiam laudis Deo, hoc est, fructum labiorum confitentium nomini ejus.

10. We have an altar, etc. This is a beautiful adaptation of an old rite under the Law, to the present state of the Church. There was a kind of sacrifice appointed, mentioned in the sixteenth chapter of Leviticus, no part of which returned to the priests and Levites. This, as he now shows by a suitable allusion, was accomplished in Christ; for he was sacrificed on this condition, that they who serve the tabernacle should not feed on him. But by the ministers of the tabernacle he means all those who performed the ceremonies. Then that we may partake of Christ, he intimates that we must renounce the tabernacle; for as the word altar includes sacrificing and the victim; so tabernacle, all the external types connected with it.

Then the meaning is, “No wonder if the rites of the Law have now ceased, for this is what was typified by the sacrifice which the Levites brought without the camp to be there burnt; for as the ministers of the tabernacle did eat nothing of it, so if we serve the tabernacle, that is, retain its ceremonies, we shall not be partakers of that sacrifice which Christ once offered, nor of the expiation which he once made by his own blood; for his own blood he brought into the heavenly sanctuary that he might atone for the sin of the world.”

Note 284. The verb ἁγιάζω means here expiation, as in chapter 2:11, 10:10, and other places in this Epistle; and so it is taken by Calvin and the rendering of Stuart is “that he might make expiation,” etc. — Ed

13. Let us go forth, therefore, etc. That the preceding allegory or mystical similitude might not be frigid and lifeless, he connects with it an important duty required of all Christians. And this mode of teaching is what Paul also usually adopts, that he might show to the faithful what things God would have them to be engaged in, while he was endeavoring to draw them away from vain ceremonies; as though he had said, “This is what God demands from you, but not that work in which you in vain weary yourselves.” So now our Apostle speaks; for while he invites us to leave the tabernacle and to follow Christ, he reminds us that a far different thing is required of us from the work of serving God in the shade under the magnificent splendor of the temple; for we must go after him through exiles, flights, reproaches, and all kinds of afflictions. This warfare, in which we must strive even unto blood, he sets in opposition to those shadowy practices of which alone the teachers of ceremonies boasted.

14. For here we have no continuing city, etc. He extends still further the going forth which he had mentioned, even that as strangers and wanderers in this world we should consider that we have no fixed residence but in heaven. Whenever, therefore, we are driven from place to place, or whenever any change happens to us, let us think of what the Apostle teaches us here, that we have no certain shade on earth, for heaven is our inheritance; and when more and more tried, let us ever prepare ourselves for our last end; for they who enjoy a very quiet life commonly imagine that they have a rest in this world: it is hence profitable for us, who are prone to this kind of sloth, to be often tossed here and there, that we who are too much inclined to look on things below, may learn to turn our eyes up to heaven.

15. By him, therefore, let us offer the sacrifice of praise to God, etc. He returns to that particular doctrine to which he had referred, respecting the abrogation of the ancient ceremonies; and he anticipates an objection that might have been made; for as the sacrifices were attached as appendages to the tabernacle, when this was abolished, it follows that the sacrifices also must have ceased. But the Apostle had taught us that as Christ had suffered without the gate, we are also called thither, and that hence the tabernacle must be forsaken by those who would follow him.

Here a question arises, whether any sacrifices remained for Christians; for this would have been inconsistent, as they had been instituted for the purpose of celebrating God’ worship. The Apostle, therefore, in due time meets this objection, and says that another kind of sacrifice remains for us, which no less pleases God, even the offering of the calves of our lips, as the Prophet Hoses says. (Hosea 14:2.) Now that the sacrifice of praise is not only equally pleasing to God, but of more account than all those external sacrifices under the Law, appears evident from the fiftieth Psalm; for God there repudiates all these as things of nought, and bids the sacrifice of praise to be offered to him. We hence see that it is the highest worship of God, justly preferred to all other exercises, when we acknowledge God’s goodness by thanksgiving; yea, this is the ceremony of sacrificing which God commends to us now. There is yet no doubt but that under this one part is included the whole of prayer; for we cannot give him thanks except when we are heard by him; and no one obtains anything except he who prays. He in a word means that without brute animals we have what is required to be offered to God, and that he is thus rightly and really worshipped by us.

Note 285. The words in Hosea are not regimen, but in apposition. “So will we render calves, our lips.” Such is the meaning given by the Targum, though the Vulg. puts the words in construction, “the calves of our lips.” Instead of the calves offered in sacrifices, the promise made was to offer their lips, that is, words which they were required to take, “Take with you words”. The Sept., Syr., and Arab. Render the phrase as here given, “the fruit of our lips,” only the Apostle leaves out “our”. There is the same meaning, though not exactly the same words. — Ed.

But as it was the Apostle’s design to teach us what is the legitimate way of worshipping God under the New Testament, so by the way he reminds us that God cannot be really invoked by us and his name glorified, except through Christ the mediator; for it is he alone who sanctifies our lips, which otherwise are unclean, to sing the praises of God; and it is he who opens a way for our prayers, who in short performs the office of a priest, presenting himself before God in our name.

Heb 13:16-19

Hebrews Chapter 13:16-19

16. But to do good and to communicate forget not: for with such sacrifices God is well pleased.

16. Beneficentiae autem et communicationis ne sitis immemores: talibus enim hostiis delectatur Deus.

17. Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief: for that is unprofitable for you.

17. Parate praefectis vestris ac deferte; ipsi enim vigilant pro animabus vestris tanquam rationem redditurei, ut cum guadio hoc faciant, et non gementes; id enim vobis non expedit.

18. Pray for us: for we trust we have a good conscience, in all things willing to live honestly.

18. Orate pro nobis; confidimus enim quod bonam habemus conscientam, cupientes in omnibus honeste versari.

19. But I beseech you the rather to do this, that I may be restored to you the sooner.

19. Magis autem vos hortor ut id faciatis, quo celerius vobis restituar.

16. But to do good, etc. Here he points out even another way of offering a due and regular sacrifice, for all the acts and duties of love are so many sacrifices; and he thereby intimates that they were foolish and absurd in their wishes who thought that something was wanting except they offered beasts to God according to the Law, since God gave them many and abundant opportunities for sacrificing. For though he can derive no benefit from us, yet he regards prayer a sacrifice, and so much as the chief sacrifice, that it alone can supply the place of all the rest; and then, whatever benefits we confer on men he considers as done to himself, and honors them with the name of sacrifices. So it appears that the elements of the Law are now not only superfluous, but do harm, as they draw us away from the right way of sacrificing.

The meaning is, that if we wish to sacrifice to God, we must call on him and acknowledge his goodness by thanksgiving, and further, that we must do good to our brethren; these are the true sacrifices which Christians ought to offer; and as to other sacrifices, there is neither time nor place for them.

For with such sacrifices God is well pleased. There is to be understood here an implied contrast, — that he no longer requires those ancient sacrifices which he had enjoined until the abrogation of the Law.

But with this doctrine is connected an exhortation which ought powerfully to stimulate us to exercise kindness towards our neighbors; for it is not a common honor that God should regard the benefits we confer on men as sacrifices offered to himself, and that he so adorns our works, which are nothing worth, as to pronounce them holy and sacred things, acceptable to him. When, therefore, love does not prevail among us, we not only rob men of their right, but God himself, who has by a solemn sentence dedicated to himself what he has commanded to be done to men.

The word communicate has a wider meaning than to do good, for it embraces all the duties by which men can mutually assist one another; and it is a true mark or proof of love, when they who are united together by the Spirit of God communicate to one another.

Note 286. The words may be thus rendered, “And forget not benevolence (or, literally, well-doing) and liberality.” The δὲ here should be rendered “and,” for this is enjoined in addition to what is stated in the previous verse. The word εὐποιΐα means kindness, benevolence, beneficence, the doing of good generally; but κοινωνία refers to the distribution of what is needful for the poor. See Romans 15:26, 2 Corinthians 9:13. So that Calvin in this instance has reserved their specific meaning. Stuart’s version is “Forget not kindness also and liberality;” and he explains the clause thus, “Beneficence or kindness toward the suffering and liberality toward the needy.” — Ed

17. Obey them, etc. I doubt not but that he speaks of pastors and other rulers of the Church, for there were then no Christian magistrates; and what follows, for they watch for your souls, properly belongs to spiritual government. He commands first obedience and then honor to be rendered to them. These two things are necessarily required, so that the people might have confidence in their pastors, and also reverence for them. But it ought at the same time to be noticed that the Apostle speaks only of those who faithfully performed their office; for they who have nothing but the title, nay, who use the title of pastors for the purpose of destroying the Church, deserve but little reverence and still less confidence. And this also is what the Apostle plainly sets forth when he says, that they watched for their souls, — a duty which is not performed but by those who are faithful rulers, and are really what they are called.

Note 287. Grotius renders the second verb, ὑπείκετε, “concede” to them, that is, the honor due to their office; Beza, “be compliant,” (obsecundate;) and the directions of your guides and submit to their admonitions.” Doddridge gives the sentiment of Calvin, “Submit yourselves to them with becoming respect.” The words may be rendered, “Obey your rulers and be submissive;” that is cultivate an obedient, compliant and submissive spirit. He speaks first of what they were to do — to render obedience and then of the spirit with which that obedience was to be rendered; it was not merely to be an outward act, but proceeding from a submissive mind. Schleusner’s explanation is similar, “Obey your rulers and promptly (or willingly) obey them.” — Ed.

Doubly foolish, then, are the Papists, who from these words confirm the tyranny of their own idol: “The Spirit bids us obediently to receive the doctrine of godly and faithful bishops, and to obey their wholesome counsels; he bids us also to honor them.” But how does this favor mere apes of bishops? And yet not only such are all those who are bishops under the Papacy, but they are cruel murderers of souls and rapacious wolves. But to pass by a description of them, this only will I say at present, that when we are bidden to obey our pastors, we ought carefully and wisely to find out those who are true and faithful rulers; for if we render this honor to all indiscriminately, first, a wrong will be done to the good; and secondly, the reason here added, to honor them because they watch for souls, will be rendered nugatory. In order, therefore, that the Pope and those who belong to him may derive support from this passage, they must all of necessity first prove that they are of the number of those who watch for our salvation. If this be made evident, there will then be no question but that they ought to be reverently treated by all the godly.

Note 288. “The Greek interpreters,” says Estius, “teach that obedience is due to a bishop, though he be immoral in his conduct; but not if he perverts the doctrine of faith in his public preaching, for in that case he deprives himself of power, as he declares himself to be an enemy to the church.” Poole, who quotes this passage, adds, “Let the Papisticals note this, who vociferously claim blind obedience in behalf of their pastors.” — Ed.

For they watch, etc. His meaning is, that the heavier the burden they bear, the more honor they deserve; for the more labor anyone undertakes for our sake, and the more difficulty and danger he incurs for us, the greater are our obligations to him. And such is the office of bishops, that it involves the greatest labor and the greatest danger; if, then, we wish to be grateful, we can hardly render to them that which is due; and especially, as they are to give an account of us to God, it would be disgraceful for us to make no account of them.

Note 289. See Appendix G 3.

He further reminds us in what great a concern their labor may avail us, for, if the salvation of our souls be precious to us, they ought by no means to be deemed of no account who watch for it. He also bids us to be teachable and ready to obey, that what pastors do in consequence of what their office demands, they may also willingly and joyfully do; for, if they have their minds restrained by grief or weariness, though they may be sincere and faithful, they will yet become disheartened and careless, for vigor in acting will fail at the same time with their cheerfulness. Hence the Apostle declares, that it would be unprofitable to the people to cause sorrow and mourning to their pastors by their ingratitude; and he did this, that he might intimate to us that we cannot be troublesome or disobedient to our pastors without hazarding our own salvation.

As hardly one in ten considers this, it is hence evident how great generally is the neglect of salvation; nor is it a wonder how few at this day are found who strenuously watch over the Church of God. For besides, there are very few who are like Paul, who have their mouth open when the people’s ears are closed, and who enlarge their own heart when the heart of the people is straitened. The Lord also punishes the ingratitude which everywhere prevails. Let us then remember that we are suffering the punishment of our own perverseness, whenever the pastors grow cold in their duty, or are less diligent than they ought to be.

18. For we trust, etc. After having commended himself to their prayers, in order to excite them to pray, he declares that he had a good conscience. Though indeed our prayers ought to embrace the whole world, as love does, from which they flow; it is yet right and meet that we should be peculiarly solicitous for godly and holy men, whose probity and other marks of excellency have become known to us. For this end, then, he mentions the integrity of his own conscience, that is, that he might move them more effectually to feel an interest for himself. By saying, I am persuaded, or I trust, he thus partly shows his modesty and partly his confidence. In all, may be applied to things as well as to men; and so I leave it undecided.

Note 290. The Greek fathers connect it with the preceding clause, “For we trust we have a good conscience towards all,” that is towards Jews and Gentiles; but the Vulg. connects it with the following, “willing in all things to live well;” that is honorably. “Willing in all things to behave well” Macknight; “determined in all things to behave honorable” Doddridge; “being desirous in all things to conduct ourselves uprightly,” Stuart. To keep the alliteration in the text, the words may be rendered thus — “We trust that we have a good conscience, being desirous to maintain a good conduct." A good conscience is a pure conscience, free from guilt and sinister motives: and to behave or live goodly, as the words are literally, is not to behave honorably or honestly, but to behave or live uprightly according to the rule of God’s word; so that the best version is, “Willing in all things to live uprightly.” “We trust,” is rendered by Doddridge and Macknight, “we are confident;” but our version is preferable. — Ed.

19. But I beseech you, etc. He now adds another argument, — that the prayers they would make for him, would be profitable to them all as well as to himself individually, as though he had said, “I do not so much consult my own benefit as the benefit of you all; for to be restored to you would be the common good of all.”

A probable conjecture may hence perhaps be gathered, that the author of this Epistle was either beset with troubles or detained by the fear of persecution, so as not to be able to appear among those to whom he was writing. It might however be, that he thus spoke, though he was free and at liberty, for he regarded man’s steps as being in God’s hand; and this appears probable from the end of the Epistle.