1 Let brotherly love continue.
This verse sets the closing subject of the book of Hebrews: brotherly love, or the close, kind affection of kinship in this great City of the Living God (Heb 12:22-29). The Greek word for love in this case is philadelphia, a fraternal, genuine knitting of soul with soul, such as David and Jonathan. The more common form of Christian love is agape, which is a decision of the will to love in deed regardless of the consequences and even if your love is not returned (John 15:13). Agape is a sacrificial sort of love – Love your enemies (Mat 5:44). Philadelphia is a spontaneous, natural love for a soul-mate friend (Php 1:8). Both kinds of love are demonstrated by works of giving and sacrifice, but brotherly love is especially rare and precious (Rom 12:10; 1Pet 1:22).
Brotherly love is the correct manner and attitude of conduct among the members of the church body. It is compassionate (1Pet 3:8) and forgiving (Eph 4:32), deeply concerned for the spiritual well-being of every person. It is the mark of authentication for true Christianity in the eyes of the world (John 13:35). Jesus also has philadelphia love for the brethren (Titus 3:4). The opposite of brotherly love is gossip, deceit, slander, division, back-biting and discord. These sins against the brotherhood are condemned in the strongest terms (Pro 6:16-19; Rom 16:17; Titus 3:10).
2 Be not forgetful to entertain strangers: for thereby some have entertained angels unawares.
In olden times it was common for travelers to seek lodging at the homes of strangers along their way. Actually though, the word strangers is not in the original. And the word entertain (philonexia) is better translated hospitality (as in Rom 12:13). “Do not neglect hospitality, for some have lodged angels without knowing it.”
The point is not that we should show hospitality to all, just in case some stranger might actually be an angel in disguise, but that the hospitable person receives all manner of people – even angels now and then. In truth, there is great reward for showing kindness to even the least among our fellow man. Jesus described the righteous before the Throne, hearing these words of approval, Come, ye blessed of my Father, inherit the Kingdom. For I was an hungred, and ye gave me meat. A stranger, and ye took Me in. Naked, sick and in prison, and ye visited Me. Then shall the righteous answer, Lord when saw we thee an hungred, a stranger, naked, in prison? And the King shall answer, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto Me (Mat 25:34-40).
While I do not doubt that God could send an angel in the form of a man to test a person’s commitment, the fact is that we see real people every day that test our kindness and love. And I venture to say that the highest rewards are actually in occasions that you show kindness to those that you do know. Often that is even the greater test. Showing love to an exasperating brother or a needy sister is loving Christ.
Lot recognized two strangers just arrived in Sodom to be angels (Gen 18–19), and Abraham received three men who turned out to be Jehovah. Two disciples walking the road to Emmaus discovered that the stranger they had invited to lodge with them was actually Jesus Himself (Luke 24:13-32). On the other hand, the righteous who received Jesus when He was naked, hungry and in prison never knew it was Him until they stood before the Great White Throne – they were just showing hospitality to their fellow man. Leo Tolstoy’s beautiful story, “Where love is, God is”, was written upon this theme.
3 Remember them that are in bonds, as bound with them; and them which suffer adversity, as being yourselves also in the body.
Every age has seen honest Christians being persecuted and imprisoned for the faith in Christ. Today the physical cruelty is felt primarily in Muslim and Communist nations. Jesus told us beforehand that we should expect to suffer jailings Luke 21:12; Rev 2:10), but to count it a blessing when we are so persecuted for righteousness’ sake (Mat 5:10). Paul made sure to receive the blessings that come from being imprisoned for the sake of the Gospel. Yet, even in jail he was not idle, speaking the name of Christ to all and writing numerous letters to the churches. Remember my bonds, he wrote (Col 4:18). Not just remembering them in prayer, but as suffering along with them. They are our brothers in Christ.
Them which suffer adversity. Many who suffer for their faith in Christ are deprived of their freedoms in ways other than imprisonment. Beatings, false accusations, persecution, reproaches, discrimination (1Pet 2:19-20; 3:14-17; 4:12-16; 2Cor 12:10). Jesus encouraged these to endure their sufferings with all patience and so possess ye your souls (Luke 21:19).
4 Marriage is honourable in all, and the bed undefiled: but whoremongers and adulterers God will judge.
Marriage was designed and defined by God at the beginning of the world (Gen 2:18). He created Woman by taking out a piece of Adam’s own body and decreed that the Man shall cleave unto his wife: and they shall be one flesh (Gen 2:21-24). Although Jesus never married, He re-affirmed this commandment to His disciples (Mark 10:6-9). There is no impurity in the marital relationship, but sex outside of marriage is sinful (Eph 5:5; Rev 21:8). The Scriptures everywhere bless the matrimonial bond (1Tim 5:14; 1Pet 3:1-8; Pro 5:18-19), but early in Church history many thought that marriage was not an ideal choice. After all, Paul said that it is good for a man not to touch a woman. Asceticism became popular and monasteries were built where men isolated themselves from society in order to seek a higher spiritual relationship with God (see my note on 1Cor 7:1).
Adultery and fornication are particularly sinful because they affect others – husbands, wives, children, families and church are all defrauded by one act of illicit sexual indulgence (1Thes 4:3-7). Marriage can be a help against indulging in fleshly lusts (1Cor 7:2-5). It is also a large opportunity to serve others, to offer a godly testimony, and to brightly portray the love relationship of Christ and His Church (Eph 5:22-32).
5 Let your conversation be without covetousness; and be content with such things as ye have: for he hath said, I will never leave thee, nor forsake thee. 6 So that we may boldly say, The Lord is my helper, and I will not fear what man shall do unto me.
The sin of covetousness is one of the most prevalent and damaging of all sins. The Tenth Commandment is: Thou shalt not covet (Ex 20:17; Rom 13:9). Jesus listed covetousness as one of the evil things that sprout within the heart and defile the man (Mark 7:21-23). Covetousness is an evil attitude, or state of mind, that walks hand-in-hand with the sins of Selfishness and Pride. These are sins of the spirit that precede and provoke many, if not all, of the sins of the flesh. James 1:14-15 says, “A man is enticed to sin by his own lust (covetousness). Then, when lust has conceived, it brings forth sin. And sin, when it is finished, brings forth death.”
Covetousness seems to be a particularly besetting sin (Heb 12:1) in many Anabaptist churches during these freedom-filled days of general worldly prosperity. Beware. The New Testament ranks covetousness and gossip right with the more obvious sins of fornication, murder and homosexuality (Rom 1:29-31; 1Cor 6:9-10; Eph 5:3-5; Col 3:5). Interestingly, I have never heard of a person being excommunicated for covetousness. Nevertheless, it is a particularly evil attitude that tends to spread in life and action until the whole man is completely affected. Paul counseled the church in Corinth to not keep company with a covetous person who professes to be a Christian (1Cor 5:9-13).
While covetousness is an age-old sin, the Scriptures warn that it will be especially prevalent in the last days (2Tim 3:2; 2Pet 2:14). Why was Eve tempted to eat the forbidden fruit? Because she coveted the wisdom that it would supposedly give her. We cannot over-warn about the dangers of covetousness.
I will never leave thee. This promise first came to Isaac (Gen 26:3), and was repeated by Moses, Joshua and David (Deut 31:6; Josh 1:5; 1Chr 28:20). If God notices each sparrow that dies, then He certainly notices when His people are in need (Mat 6:28-32) or are suffering persecution at the hands of evil men (Mat 10:28-31). Our adversities do not go unnoticed by God, who can use them to purify and train us to be more holy (see chapter 12).
Verse six quotes the Septuagint version of Psalms 118:6, which reads a little differently in the Masoretic text of the Old Testament. The word helper (boethos) is not found elsewhere in the New Testament, but appears more than 25 times in the Psalms, usually in the sense of God being our help and shield (Ps 33:20). Interestingly, God made Eve to be an help meet (boethos) for Adam (Gen 2:18-20). The Lord is called the shield of thy help (Deut 33:29), our Ebenezer, or “stone of our help” (1Sam 7:12).
7 Remember them which have the rule over you, who have spoken unto you the word of God: whose faith follow, considering the end of their conversation.
This marks the first of three exhortations to honor the leaders of the church, or them which have the rule over you (agoumenon, also Heb 13:17; 13:24). Remember them – certainly in prayer, but also in appreciating their faith and imitating their conversation (way of life). Paul wrote, Be ye followers of me, even as I also am of Christ (1Cor 11:1). The congregation that respects its elders is building a healthy, vibrant church; but the congregation that does not respect its elders is invariably characterized by spiritual lethargy, personal selfishness and eventual full-scale rebellion. Let the elders that rule well be counted worthy of double honour, especially they who labour in the word and doctrine (1Tim 5:17). We beseech you, brethren, to know them which labour among you, and are over you in the Lord, and admonish you; and to esteem them very highly in love, for their work’s sake (1Thes 5:12-13). Obey them…and submit yourselves (Heb 13:17).
While the command is directed firstly to the people of the congregation, it also lands soberly upon the ministers of the Gospel, reminding them to live in all ways and always in such manner that they are worthy to be imitated. Solomon pointed out that the man of wise reputation who acts just once in a little folly sends forth a very stinking savour (Ecc 10:1). In his last two epistles, the Apostle Paul exhorted Timothy on several occasions to continue constantly in living according to sound doctrine (1Tim 4:16) and to keep carefully that which was committed to his trust (1Tim 6:20).
8 Jesus Christ the same yesterday, and to day, and for ever.
The Jehovah God of the Old Testament is the Christ of the New Testament (see note Heb 11:26). He is not like a man that might change his mind with the passing of time (1Sam 15:29). Though the heavens wax old and be changed, Thou art the same, and Thy years shall not fail (Heb 1:12). Therefore He is called the Author and Finisher of our faith (Heb 12:2). By His Word He has begotten all things and by His Word they shall come to an end (Col 1:15-16).
In the context of these verses, the implication is that the will and purposes of Christ for His Church are fixed and unchanging. It is an important truth that must guide the ministers of the Word (v7), for today it is popular to think of the Gospel as an evolving message. The world has changed greatly from the time of the Apostles, they say, so ministers must adapt the Gospel to the new world reality. False! Jesus Christ remains the same and His Gospel is everlasting (Heb 13:20; Rev 14:6).
9 Be not carried about with divers and strange doctrines. For it is a good thing that the heart be established with grace; not with meats, which have not profited them that have been occupied therein.
One cannot read long in the epistles of the Apostles without coming to another warning of the dangers of being deceived. As Jesus said, Take heed that no man deceive you (Mat 24:4). There are many ways and forms that deception can insert itself in persons and churches. In this case, it is attributed to unstable hearts; to being easily swayed by cool-sounding doctrines that actually do not go with the New Testament. How true this is today! This verse matches the picture of Ephesians 4:14, Be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive.
This warning is first for elders (v6), that by sound doctrine they might persuade the less-stable among them (Titus 1:9). Yet, it behooves every Christian to carefully train himself in the Word and so protect himself from the many false prophets that have gone out into the world (2Pet 2:1-3; Col 2:8; 1John 4:1) in order to beguile (us) with enticing words (Col 2:4).
Establish the heart with grace; not with meats. The contrast relates to the Law and the Gospel, which is at the very heart of the book of Hebrews. The Law of the Old Testament has been superseded by a new and better Covenant that has come to Mankind by Jesus Christ. This contrast is seen again in the next verse.
The reference to meats (1Tim 4:3; Heb 9:10) probably refers to the Jewish belief that certain unclean meats according to the Law were still unclean under the New Covenant (see notes for Rom 14:14-20; 1Cor 8:8-13). However, as a general rule it applies also for the many fables and superstitions which are revered in various countries and traditions. Beliefs about spirits, karma and the afterlife have not profited them that have been occupied therein. Even Christians need to take this warning to heart, for many get caught up in strange doctrines of angels and demons, etc. All of these need to be discarded so that the pure truth of the Gospel which is able to make us wise unto salvation can shine brightly in our minds and hearts (2Tim 3:15).
10 We have an altar, whereof they have no right to eat which serve the tabernacle.
The concept of eating at an altar relates to the Jewish animal sacrifices, where the priests were given the right to eat the meat of certain offerings (i.e. Deut 18:1). The Apostle Paul mentioned this practice as reason to honor church leaders with monetary gifts (1Cor 9:13) and also showed that the New Testament Communion corresponds to that Old Testament practice (see 1Cor 10:15-20). Jesus said, Verily, verily, I say unto you, Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you. And that is the altar at which Christians only are allowed to partake.
An altar evokes sacrifice and death, but also implies there is an officiating priest. The book of Hebrews has demonstrated that Jesus Christ is both. In life, He was the sacrifice victim, but after His death and resurrection, He serves as the High Priest at the altar of the heavenly tabernacle. Only those who identify with Him are eligible to eat at His altar.
An altar also implies giving and service, for the children of Israel were to bring voluntary offerings of their own stock and store. The people of the New Covenant however, present their very bodies in living sacrifice, a reasonable service in living out the perfect will of God (Rom 12:1-2). The Apostle refers to this as the continual sacrifice of praise in verse 15.
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. 12 Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate. 13 Let us go forth therefore unto him without the camp, bearing his reproach.
Several of the prescribed animal sacrifices in the Law were to be carried outside the camp and burned. The consecration ceremony for Aaron and his sons followed this commandment (Ex 29:10-14), as did the ceremonial sacrifice of the Red Heifer which was led outside the camp and killed before the face of Eleazar the priest. The entire heifer was then burned in his sight and its ashes were collected and kept in a clean place for purifying the unclean (Num 19). The type is clearly prophetic of Jesus suffering outside the walls of Jerusalem that He might sanctify the people (v12).
The sin offering was another sacrifice which was to be burned outside the camp. But first it was killed at the door of the tabernacle and its blood poured out at the altar’s base. Unlike the other offerings, the priests were not allowed to eat the meat of the sin offerings. Instead, the whole body was taken outside the camp and burned (Lev 4). To eat of the offering implies a connection with the altar (v10). Thus, the peace offerings could be eaten, but the sin offerings could not. Excepting the blood, the whole animal was to be burned outside the camp.
Jesus perfectly fulfilled the types and shadows of the sin offering. He suffered outside the gates of Jerusalem and His body was laid up in a clean place without the camp. To go forth unto Him without the camp means leaving the comforts of this worldly city and to live as pilgrims with no continuing city. And to bear His reproach is identify with Him in sufferings and following in His footsteps.
14 For here have we no continuing city, but we seek one to come.
The way of Christ is to go to Him without the camp; it is a long pilgrimage in a foreign land (Heb 11:13-16) for our true citizenship is in heaven (Php 3:20). The city of this world is mystical Babylon, a place of wealth, pleasures and sin. The heavenly city is New Jerusalem, the city of the Living God (Heb 12:22). Babylon will one day burn up completely and never be rebuilt (Rev 18:21), but the New Jerusalem will be established forever (Rev 21:2).
Abraham looked for that heavenly city, which hath foundations, whose builder and maker is God (Heb 11:10).
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. 16 But to do good and to communicate forget not: for with such sacrifices God is well pleased.
We owe a great debt of gratitude to God for having redeemed us from this vain world (1Pet 1:18); it is an unspeakable gift (2Cor 9:15). To offer Him the sacrifice of praise is a proper tribute. The term once again draws on imagery of the Old Covenant, which administrated a wide variety of animal and grain sacrifices. The Greek word for praise (ainesis) does not occur elsewhere in the New Testament, but is found frequently in the Septuagint, often in connection to the peace offering (Lev 3), which served two purposes: 1) as a voluntary act of thanksgiving to God, or 2) to solemnify a vow or gift. Under the first motive, the peace offering is called a sacrifice of thanksgiving (Lev 7:11-21). In the Greek, this latter term is virtually identical to the sacrifice of praise of verse 15 (also Ps 50:14; 107:22; Jer 17:26).
However, the peace offering (or sacrifice of praise) which the New Covenant contemplates is not the fat of a calf presented with unleavened cakes upon the altar of burnt offerings, but the fruit of our lips, which is a figurative expression meaning our of thanksgiving and praise to God and His Son. The phrase, the fruit of our lips is unique, but matches the Septuagint version of Hosea 14:2, which reads in the Masoretic text: So will we render the calves of our lips. Again the imagery relates to the peace offering’s sacrifice of a lamb as a thanksgiving or praise to God. To us Hosea’s words are obscure, but to the Jews who were used to offering calves in thanksgiving to God, it would have been a clearly understood figurative expression.
As with the Old Covenant so with the New; there are offerings other than the sacrifice of praise to be performed. To do good and to communicate (koinonia) are sacrifices that are well-pleasing to God also (v16). Koinonia is used elsewhere for communion (1Cor 10:16), fellowship (Acts 2:42; Gal 2:9; 1John 1:3-7) and sharing financially (Rom 15:26; 2Cor 9:13). Giving, serving, obeying, submitting – these require decision, dedication and effort. They are truly sacrifices.
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.
This is the second of three exhortations which call for church members to respect their ordained elders (see Heb 13:7). We speak of men that have hazarded their lives for the name of our Lord Jesus Christ (Acts 15:25-26); men that have gladly spent themselves for the church, even when the more they love, the less they feel loved in return (2Cor 12:15). Parents in particular must be careful to teach their children to esteem them very highly in love for their work’s sake (1Thes 5:13). Mom and Dad’s own respectful example is an impressive teacher.
Bishops and deacons are appointed by the church to feed the flock of God (1Pet 5:2). Their special vocation is to keep the church from being spiritually ravished by grievous wolves (Acts 20:28-29). Therefore, listen to their warnings and submit yourselves. Elders do not rule as lords exercising dominion over God’s heritage, but are called to be ensamples to the flock (1Pet 5:3; Mat 20:25-27; 1Tim 4:12; Php 3:17; 2Cor 1:24). They are watchmen, shepherds, servants. A shepherd does not drive his sheep, he leads them.
Obey them and submit yourselves. These are serious commandments that are not qualified in any manner. “Obey them,” that’s all. Jesus told His disciples to obey the Jewish elders even though they were living hypocrites because they sit in Moses’ seat (Mat 23:2-3). The elders in Anabaptist churches are chosen by the congregation to administer the activities of the body, so in reality the command to obey the elders is a command to obey the church body. Church members choose who will be songleader, sunday school teacher, deacon, bishop, etc. Likewise, the church as a body is involved in the guidelines, missions and decisions of the congregation. However, the elders are called to administer in those areas. So obey them and submit yourselves one to another in the fear of God (Eph 5:20-21).
They watch (agrupneo) for your souls. The word implies staying awake in order to sound the alarm if danger suddenly arises. The watchman may not sleep during the time of his duty. He must be careful to maintain vigilance, keeping his eyes and ears on guard; attentive to any worrisome movements or noises that might indicate that danger is approaching. The greatest church leader of all time, the Apostle Paul, agonized for those under his charge, suffering in weariness and painfulness, in watchings (agrupnia) often (2Cor 11:23-29).
Why then do some church members find it easier to believe and obey discord-sowers and false teachers instead of Holy Spirit-led leaders? Because they are following their own spirit (1John 2:19). It is true that sometimes church leaders do not lead the flock into the greenest pastures and sometimes their own example is flawed. Yet, be careful in how you oppose them. Remember King Saul, who David refused to touch even though he had been anointed to take his place (1Sam 24:10). Rather than raising criticisms, members that cannot support their leadership should move to a church that they can support. We are called to peace and unity (Col 3:15).
On the other hand, an elder who lives a poor example must be held to account. If not, the church will suffer serious damage. The prophets of old attributed many of Israel’s ills to idle shepherds that leave the flock (Zech 11:17); their shepherds have caused them to go astray (Jer 50:6); they are greedy and cannot understand (Is 56:11; Eze 34:2; Zech 10:3). The good shepherd cares for his sheep; they are his joy and crown (Php 4:1; 1Thes 2:19). He has no greater joy than to see them walking in the truth (3John 1:4). His love for them is so great, that he would give even his own life for their salvation (Rom 9:3)
As they that must give account. Paul elaborates on this topic in 1Cor 3:9-15. Each Christian is a builder in the temple of God, therefore, let every man take heed how he buildeth. For every man’s work shall one day be tried by fire to see of what sort is. And if any man’s work abide…he shall receive a reward. But if it be burned up, he shall suffer loss. Jesus taught the same in His parable of the talents. Leaders will be held to a higher standard and shall receive the greater condemnation (James 3:1-2).
18 Pray for us: for we trust we have a good conscience, in all things willing to live honestly. 19 But I beseech you the rather to do this, that I may be restored to you the sooner.
These verses support the Pauline authorship of the book of Hebrews, for the writer is clearly well-known and respected. He also implies that he is presently imprisoned in Rome (v24), but hopes to be set free soon (v19). Earlier he had also mentioned being in prison (Heb 10:34). In his other epistles, Paul often requested prayer on his behalf (Rom 15:30; Eph 6:18-19; Col 4:3; 1Thes 5:25; 2Thes 3:1) and professed to having a good conscience (Acts 23:1; Rom 9:1; 2Cor 1:12; 2Tim 1:3). Additionally, Paul’s style of writing frequently employs third person pronouns when speaking of himself, as here too, Pray for us: for we trust we have a good conscience (compare particularly, 2Cor 1:8-14).
The word willing (thelo) is active. He is not simply passively disposed to live honestly, but has chosen, is determined, has willed to live honestly (kalos). The same word appears earlier in this verse: We have a good (kalos) conscience (1Tim 1:5).
My paraphrase: “I beseech you for abundant prayers on my behalf, so that I might be released from my bonds and restored unto you as soon as possible, for I am determined to live honestly in accordance to good conscience.”
20 Now the God of peace, that brought again from the dead our Lord Jesus, that great shepherd of the sheep, through the blood of the everlasting covenant, 21 Make you perfect in every good work to do his will, working in you that which is wellpleasing in his sight, through Jesus Christ; to whom be glory for ever and ever. Amen.
This benediction is one of the most eloquent in all the New Testament (see also Rom 16:25-27; Jude 1:24-25). The God of peace is a term found only in the epistles of Paul and always in benediction (Rom 16:20; 2Cor 13:11; Php 4:9; 1Thes 5:23; Rom 15:33). The usage of anago in this sense, that brought again from the dead, is found elsewhere only once in the New Testament (Rom 10:17), but Luke used it often in a different way. It is also frequently found in the Septuagint, a few times in reference to the resurrection (1Sam 2:6; Ps 30:3).
Jesus is the good shepherd (John 10:11) and also the chief shepherd (1Pet 5:4), but here He is called, The great (megas) shepherd. Earlier in this book the Apostle referred to Jesus as the great high priest (Heb 4:14). Christ as a shepherd leading is flock is a common theme in the Scriptures. David wrote one of the most beautiful poems of all time describing the Lord as shepherd caring for His sheep (Ps 23). The prophecies of old also portrayed Christ as a shepherd (Is 40:11; Eze 34:23; Zech 13:7).
Through the blood of the everlasting covenant. In chapter 9 the Apostle compared the ratification of the first covenant by blood (Heb 9:18-20) to the inauguration of the Covenant of Christ by the shedding of His own blood (Heb 9:11-14). The prophet Zechariah, in a remarkably clear prophecy, predicted this great event: As for Thee also, by the blood of Thy covenant I have sent forth thy prisoners out of the pit wherein is no water (Zech 9:11). The word everlasting (aionios) is often translated “eternal” or “for ever” (see Mat 25:26).
Make you perfect (katartizo). This word was translated prepared in Heb 10:5 and framed in Heb 11:3. The Scriptures constantly call for Christians to be careful to maintain good works (Tit 3:8), but the ability and strength comes from God (see also Php 2:13; 2Tim 2:21). And that is grace – Power and Pardon in the life of the believer. In the benediction of his first epistle, Peter made the connection clear, The God of all grace...make you perfect(katartizo), stablish, strengthen, settle you (1Pet 5:10; see also 2Cor 13:11).
To do His will. Evangelists and preachers often present the purpose of the Gospel, that everlasting covenant of Christ, to be one great aim: the eternal salvation of man’s soul. Yet, according to many Scriptures, that is only half of the divine purpose in establishing the high and holy Kingdom of God among men. “May the God of peace make you perfectly conform unto His will, so that you abound in good works and do that which pleases Him.” These are the ones that God has chosen to experience the glories of eternal life with Him. So often this half of God’s plan is left out, especially by the Calvinists, who think that since God “elected” the saved before the world began (Eph 1:3-5) then He must not have taken into account a man’s good works. How small is God in their view! Our God is eminently capable of knowing, even before He created the World, exactly who will live according to His will. And these are the ones that He has elected (Eph 2:10; 2Tim 3:17; Heb 10:24). Christ came to establish a Kingdom and Covenant that will never end. A covenant indicates that there are stipulations, there are rules, there are requirements. Yes, believe on the Lord Jesus Christ and thou shalt be saved, but the one who believes in Christ, will do what He has said.
22 And I beseech you, brethren, suffer the word of exhortation: for I have written a letter unto you in few words. 23 Know ye that our brother Timothy is set at liberty; with whom, if he come shortly, I will see you. 24 Salute all them that have the rule over you, and all the saints. They of Italy salute you. 25 Grace be with you all. Amen.
The content and tone of these closing words continue to indicate Paul to be the writer of this epistle (see v19). Notice that it was sent as an advance letter to a personal visit which the writer expects the audience to already know about. Additionally, Timothy was Paul’s almost constant companion for much of his ministry. Nevertheless, some scholars do not believe that Paul wrote the epistle to the Hebrews (see note for Heb 1:1). Clearly however, the writer was well-known in the church to which this epistle was particularly delivered: “I have written this letter unto you for exhortation; please receive it patiently. Brother Timothy has been released; if he arrives in time, he will go with me to see you. Salute your leaders and all the brethren. They of Italy send their greetings. Grace be with you all, amen.”
Who was Paul writing to? Virtually all of the epistles name the primary church audience in the introduction. The book of Hebrews however, has no introduction and in fact, it appears to have been removed for some reason (notice the abrupt beginning). It is my belief that Paul was writing to the church of Jerusalem from Rome (they of Italy), for we know that he traveled to Jerusalem towards the end of his ministry, probably on two occasions. Likely this letter was written just before his second and last journey from Rome to Jerusalem, for he had been with them earlier and hoped to be restored to them soon (Heb 13:19; see note for Heb 10:34). According to Clarke, many of the earliest manuscripts of the book of Hebrews name Paul as the writer (see Clarke for Heb 13:25).
Suffer (anechomai) the word. “It might be hard for you, but endure unto accepting the exhortation of this short letter” (also in 2Tim 4:3). Grace be with you all. This is the standard, unique ending to all of Paul’s epistles (1Cor 16:21-23; Col 4:18; 2Thes 3:16-17). Only the Revelation has a similar ending (Rev 22:21).