Final Exhortations, 1-19

13:1 Brotherly love must continue.

Vv 1-8 answer in several ways the question, ‘How can we serve God?’ Answer: by loving each other as brothers; by entertaining strangers; by remembering the imprisoned and the ill-treated; by upholding marriage and sexual purity; by keeping free from the love of money and being content with what we have:

‘All these issues have immediate relevance in our own day. Those who are indifferent to them thereby prove that they have hardly grasped the letter’s earlier teaching, for this Christian message had profound social and moral content. They are not merely implications which can be considered and ignored as an optional addendum to a more spiritual message…In the teaching of these verses Christians are expected to be loving, pure, contented, loyal, bold and worshipful.’ (Raymond Brown)

In verses 1-3 we have, says Raymond Brown, three aspects of Christian love:

(a) its necessary continuance, v1;
(b) its generous expression, v2;
(c) its practical responsibility, v3.

Keep on loving each other as brothers – ‘Let brotherly love continue’ (AV).

Philadelphia

‘expresses that special mutual regard for one another irrespective of race which is particularly characteristic of Christians. It is a combination of two basic ideas – the exercise of love and the adoption of a new relationship within the household of faith.’ (Guthrie)

The readers are urged to keep this up, suggesting that they were tending to neglect it, Heb 12:14; 13:9. Cf. Ps 133:1; Rom 12:10; 1 Thess 4:9-10; 1 Pet 1:22. On the costliness of such love, see 1 Jn 3:16-17.

Christ is not ashamed to call believers his brothers, Heb 2:11-12.

‘It is marvellous how any men can persuade themselves that they are Christians, and yet be not only strangers, but enemies unto this love.’ (Owen)

13:2 Do not neglect hospitality, because through it some have entertained angels without knowing it.

Do not forget to entertain strangers – ‘First-century inns were notoriously immoral, unhygienic and expensive. Christian travellers had to know that they could count on a warm welcome at the home of a fellow believer.’ (Raymond Brown).

It may or may not be true that ‘charity begins at home.’ But it is certainly true that it ought to begin in and from the home. Moreover, the eastern concept of hospitality includes friendship and (for believers) Christian fellowship. Hospitality was a quality required for bishops, 1 Tim 3:2; Tit 1:8, and for widows wishing to be enrolled, 1 Tim 5:10. See also Rom 12:13; 1 Pet 4:9.

Some people have entertained angels without knowing it – Although some might take advantage of Christian hospitality, other guests prove a blessing to their hosts. Here is, apparently, a reference to Gen 18-19, when Abraham gave hospitality to mysterious visitors, who turned out to be angels. Abraham derived great blessing from their visit.

Our author

‘is not necessarily encouraging his readers to expect that those whom they entertain will turn out to be supernatural beings travelling incognito; he is assuring them that some of their visitors will prove to be true messengers of God to them, bringing a greater blessing than they receive.’ (Bruce)

Jesus said that to welcome his brothers is to welcome himself, Mt 25:31-40.

One writer suggests that this text ‘tells us that we have probably ALL seen angels at some time in our lives – without knowing it.’ (Quoted in Boa & Bowman, Sense and Nonsense About Angels and Demons, p94). Of course, the text says nothing of the kind:

‘The point of this verse is to encourage Christians to be hospitable, not to encourage them to be on the alert for angelic encounters. Nor does the text mean that strangers whom we meet and never see again might be angels. When the writer says that some “entertained angels without knowing it,” he does not mean that the angels never made clear their true nature. When Abraham and Lot met the strangers, they did not know they were angels, but they certainly knew they were before the visitors disappeared.’ (Boa & Bowman, p95)

On the value of meetings in the home, Raymond Brown writes:

‘One of the most encouraging features of contemporary church life is the way in which homes are being used, possibly as never before, in the work of evangelism, teaching and fellowship. Church Bible studies are held in the homes of Christian people and evangelistic house-groups are also being used as a way of reaching non-churchgoers with the good news of Christ. Many unbelievers find it extremely difficult to attend a church service. The informal meeting in the relaxed atmosphere of a Christian home can enable them to speak freely and openly about their doubts.

‘This verse is not only a challenge about the occasional use of the home for meetings, but also about the regular ministry of the home for hospitality. Students and nurses, especially those from overseas, or those denied the blessing of Christian parents, can be strengthened in the faith and helped to spiritual maturity by men and women who offer the warm encouragement of Christian hospitality. It is more necessary in these days than ever. With the serious breakdown of family life and the erosion of home stability young converts particularly need “parents” in the faith. Love which is merely vocal is in danger of becoming mainly sham.’

13:3 Remember those in prison as though you were in prison with them, and those ill-treated as though you too felt their torment.

Remember – because ‘out of sight’ should not mean ‘out of mind’ those in prison. They cannot visit our homes (v2), but we can visit them. Presumably, fellow-Christians who have been imprisoned because of their faith. Similarly, those who are mistreated are also persecuted believers.

As if you were their fellow prisoners…as if you yourselves were suffering – Difficult as it may be, we should put ourselves in the position of the imprisoned and persecuted, asking, what kind of help would be most welcome – ‘a personal visit, some warm encouragement, a sustaining prayer, some useful provisions.’ (Raymond Brown) See 1 Cor 12:26.

In our own day, there are many prisoners of conscience, and systematic persecution of Christians. We are called to work for peace, justice and reconciliation, remembering in particular our family solidarity (v1) with fellow believers.

As Raymond Brown points out, there are other forms of imprisonment that Christians will strive to relieve: the imprisonment of the house-bound and that of the hospitalised, for example.

13:4 Marriage must be honored among all and the marriage bed kept undefiled, for God will judge sexually immoral people and adulterers.

Marriage should be honoured by all – There is no verb in the original, and so it is not clear whether this is intended as a declaration or (as in NIV) as an exhortation. Some Jews (those who followed the teachings of Hillel, for example) and many Gentiles had a lax view of marriage. The relevance to our modern permissive society should be obvious. Though the world spurns the institution of marriage, Christians everywhere are to honour it, and thus keep the bed undefiled.

According to the DLNT:

‘The exhortation in Heb 13:4 reflects especially Jewish marriage values. Sanctity of the “bed” was a common expression for sexual fidelity in marriage…and could also depict fidelity in advance…; other ancient writers also acknowledged that extramarital sex defiled it (Lane, 516). Here both sexual immorality in general and adultery in particular invite God’s judgment (see also 1 Cor 6:9; 1 Thess 4:6) and are dishonorable (see also 1 Thess 4:4).’

Marriage is honourable, but so is the unmarried state, Mt 19:11-12; 1 Cor 7.  Nevertheless, as Albert Barnes points out, the states of singleness and celibacy are not to be regarded as superior:

‘The object here is to state that honour is to be shown to the marriage relation. It is not to be undervalued by the pretence of the superior purity of a state of celibacy, as if marriage were improper for any class of men, or any condition of life; and it should not be dishonoured by any violation of the marriage contract. The course of things has shown that there was abundant reason for the apostle to assert, with emphasis, that “marriage was an honourable condition of life.” There has been a constant effort made to show that celibacy was a more holy state; that there was something in marriage that rendered it dishourable for those who were in the ministry, and for those of either sex who would be eminently pure. This sentiment has been the cause of more abomination in the world than any other single opinion claiming to have a religious sanction. It is one of the supports on which the Papal system rests, and has been one of the principal upholders of all the corruptions in monasteries and nunneries. The apostle asserts, without any restriction or qualification, that marriage is honourable in all; and this proves that it is lawful for the ministers of religion to marry, and that the whole doctrine of the superior purity of a state of celibacy is false.’ (Barnes)

Raymond Brown stresses that a good marriage marriage must be worked at:

‘Young people and older alike need to remember that a good marriage doesn’t just “happen.” In the rush and tear of modern life, when people have to cope with financial difficulties and anxiety over employment, it is all too easy for overworked and preoccupied husbands or wives to take their partners for granted..’

The marriage bed [should be] kept pure – ‘Marriage bed’ is an idiom (a metonymy) for sexual relations.

For God will judge the adulterer and all the sexually immoral – God ‘will call such sins by their proper names, not by the names of love and gallantry, but of whoredom and adultery, whoredom in the single state and adultery in the married state.’ (MHC)

The knowledge that we must one day appear before a righteous Judge is a powerful motive to holy living. ‘Most whoremongers escape human tribunals; but God takes cognizance fo those whom man does not punish. Gay  immoralities will be regarded very differently from what they are now.’ (A.R. Fausset) See Eph 5:6.

‘What kind of punishment does God administer? Scripture says that “neither the sexually immoral nor idolaters nor adulterers nor male prostitutes nor homosexual offenders … will inherit the kingdom of God” (1 Cor. 6:9–10; Eph. 5:5; Rev. 21:8; 22:15). They perish in their sin.’ (Kistemaker)

13:5 Your conduct must be free from the love of money and you must be content with what you have, for he has said, “I will never leave you and I will never abandon you.” 13:6 So we can say with confidence, “The Lord is my helper, and I will not be afraid. What can man do to me?”

Verse 5 addresses ‘the menace of materialism’ (Guthrie) – a problem relevant now as then. Cf. 1 Tim 6:10, where again it is the love of money, rather than money itself, which is the evil to be addressed.

‘The Greek word for covetousness, pleonexia, signifies an inordinate desire of getting. Covetousness is not only in getting riches unjustly, but in loving them inordinately, which is a key that opens the door to all sin. It causes (1) Theft. Achan’s covetous humour made him steal the wedge of gold which cleft asunder his soul from God. Jos 7:21. (2) It causes treason. What made Judas betray Christ? It was the thirty pieces of silver. Mt 26:15. (3) It produces murder. It was the inordinate love of the vineyard that made Ahab conspire Naboth’s death. 1 Kings 21:13. (4) It is the root of perjury. Men shall be covetous; and it follows, truce-breakers. 2 Tim 3:2-3. Love of silver will make men take a fall – oath, and break a just oath. (5) It is the spring of apostasy. ‘Demas has forsaken me, having loved this present world.’ 2 Tim 4:10. He not only forsook Paul’s company, but his doctrine. Demas afterwards became a priest in an idol-temple, according to Dorotheus. (6) Covetousness will make men idolaters. ‘Covetousness which is idolatry.’ Col 3:5. Though the covetous man will not worship graven images in the church, yet he will worship the graven image in his coin. (7) Covetousness makes men give themselves to the devil. Pope Sylvester II sold his soul to the devil for a popedom. Covetous persons forget the prayer, ‘Give us daily bread.’ They are not content with that which may satisfy nature, but are insatiable in their desire. O let us take heed of this dry dropsy! ‘Be content with such things as ye have.’ Heb 13:5. Natura parvo dimittitur Nature is satisfied with little. Seneca.’ (Thomas Watson)

Be content with what you have – Guthrie says that this is ‘not an argument for an economic status quo. It refers rather to an attitude of mind.’

Brown concurs:

‘This contentment is not at all inconsistent with a duly regulated desire to improve our circumstances, and the use of the lawful means fitted for obtaining this purpose. It does not consist in a slothful neglect of the business of life, or a real or pretended apathy to worldly interests. It is substantially a satisfaction with God as our portion, and with what he is pleased to appoint for us. It is opposed to covetousness, or the inordinate desire of wealth; and to unbelieving anxiety – dissatisfaction with what is present, distrust as to what is future.’

Such contentment breeds faith, love, and patience:

‘In being content with daily bread, though less than others have, much grace is seen. All the graces act their part in a contented soul…There is faith. A Christian believes that God does all for the best. There is love, which thinks no evil, but takes all God does in good part. There is patience, submitting cheerfully to what God orders wisely. God is much pleased to see so many graces at once sweetly exercised, like so many bright stars shining in a constellation.’ (Thomas Watson)

God has said, “Never will I leave you; never will I forsake you” – The quote is from Deut 31:6. Why put our trust in possessions, which are here today and gone tomorrow, when the unchangeable God is with us?

Thomas Watsonurges us to have an interest in this promise:

‘Let us labour to have the interest cleared between God and our souls. He who can say, ‘My God,’ has enough to rock his heart quiet in the lowest condition. What can he want who has El-Shaddai, the all-sufficient God for his portion? Though the nether springs fail, yet he has the upper springs; though the bill of fare grow short, yet an interest in God is a pillar of support to us, and we may, with David, encourage ourselves in the Lord our God.’

God’s regard for us does not depend on whether we are high or low with regard to earthly things:

‘God respects you as much in a low as in a high condition, and therefore it need not so much trouble you to be made low. Not only so but, to speak home, he manifests more of his love, grace, and tenderness in the time of affliction than prosperity. As God did not at first choose you because you were high, so he will not forsake you because you are low. Men may look shy upon you, and alter their respects as your condition is altered. When providence has blasted your estates, your summer friends may grow strange, as fearing you may be troublesome to them. But will God do so? No, no!’ (Flavel)

We say – The quote is from Ps 118:6-7.

‘If HE has said, I will never leave, WE may well say, What shall MAN do?’ (Brown)

13:7 Remember your leaders, who spoke God’s message to you; reflect on the outcome of their lives and imitate their faith.

Remember your leaders, who spoke the word of God to you – Reference to being unafraid (v6) leads on to a reference to the faithful teaching and exemplary lives of (former?) leaders. Even though they are not above the word, but are servants of it, due respect should be given to them. The source, authority, and nature, of the divine revelation is here implied: it is from God, it is therefore absolutely authoritative, it is verbal in form.

The outcome of their way of life – ekbasis means lit. ‘an exit’, and so some commentators think that a reference to their death is indicated here (‘they were faithful to the end’). So Guthrie and Raymond Brown. This interpretation is perhaps supported by the instruction to ‘remember’ them, and by the fact that the injunction to ‘remember’ them is put in the past tense. But others favour the meaning indicated by the NIV translation.

13:8 Jesus Christ is the same yesterday and today and forever!

It is important to remember leaders. But they come and go, Zec 1:5. Just as God promised to Joshua, “I will never fail you nor forsake you” (cf. v5), so Jesus Christ is ever the same. Cf. Heb 1:8-12. The language here is reminiscent of Ps 102:27 and Isa 48:12: that such qualities are applied without any sense of incongruity to Jesus says much for the biblical doctrine of the Person of Christ. See Rev 1:18.

‘The author of the Epistle to the Hebrews has just been recalling memories of the first apostles of the gospel. Many of them were dead. Those who had seen Christ, and who had listened to him, became day by day fewer in number. The flux of time, and the ravages of persecution, had done their work in thinning out the illustrious band. More than one soul had been dismayed and discouraged, and therefore it was necessary to recall to the minds of all that, though men may come and men may go, the cause of Christ is immortal.’ (Biblical Illustrator)

In context, this verse teaches that

‘he who yesterday was the source and object of the triumphant faith of those leaders who instructed them in the word of God…is still today the same all-sufficient and all-powerful Redeemer and Lord, and will continue so for ever.’ (Hughes, who quotes Herveus: ‘The same Christ who was with them is with you, and will be with those who come after us, even to the end of the age. Yesterday he was with the fathers; today he is with you; and he will be with your posterity for evermore.’)

This verse, although a first sight appearing out of the blue, is relevant in its succeeding as well as its preceding context. ‘If Jesus Christ is unchanging, so also is the truth concerning him.’ (Hughes)

In the original, there is no verb in this verse. The ‘is’ is implied.

Jesus Christ – The first is Lord’s personal name; the equivalent of ‘Joshua’, meaning ‘Saviour’, ‘Deliverer’, Mt 1:21. The second is not really a name at all, but rather a title, meaning ‘the anointed one; the Messiah’. See Mt 16:16; Lk 4:18. ‘Jesus was the name by which he was known from the day of his incarnation, while Christ was the name by which he was called from the day of his resurrection.’ (Loane)

The same –

The immutability of Christ is in contrast to our changeableness and fickleness. ‘What seems more permanent than the everlasting hills or the never-ending skies? But he laid the foundations of the earth, and the heavens are the works of his hands. ‘They will perish, but you remain; they will all wear out like a garment. Like clothing you will change them and they will be discarded. But you remain the same, and your years will never end.’ Psa 102:26f.

‘Jesus Christ is timeless. Though born into a first-century Palestinian culture, he belongs to every culture. He is not dated. He speaks to all people in their vernacular. Christ is our contemporary.’ (Stott, Authentic Christianity, 66)

If Jesus Christ is the same yesterday, today and forever, then give no hearing to ‘new Christs’ and ‘new gospels’. Because Jesus does not change, the religion of Jesus does not change in its essentials either, v9.

If Jesus Christ is the same yesterday today and forever, then don’t put you confidence in the changing and decaying things of this world.

Yesterday – from eternity past, Jn 8:58, and in the days of his flesh, 2:9; 5:7f.

Today – as our High Priest in heaven, Heb 4:15f. The resurrection did not rob him of his humanity, Lk 24:39. Eternity past is gone; eternity future is yet to come. But today, now, at this very moment we can put our faith in the one who is unchangeable in his person, unshakeable in his purposes, unswerving in his promises. Note the emphasis on today in Heb 3:7.

For ever – to secure our final salvation, Heb 7:25; 9:28. It is ‘this same Jesus’ who ascended to heaven who will rise from his throne and return in glory, Acts 1:11.

‘By asserting that Jesus Christ is the same forever, the author confirms his eternal being (Heb 1:8) and eternal priesthood (Heb 5:6; 6:20; 7:17, 21, 28), as well as the eternal salvation he has accomplished (Heb 5:9; 9:12; 7:24–25), which believers are to inherit (Heb 9:15)’ (O’Brien)

‘We may enquire whether the idea of changelessness exhausts the meaning here. If yesterday refers to the immediate past of our high priest, the whole statement may, in fact, be referring to the sequence of his acts for men, a past sacrifice, a present intercession and a future consummation. In that case it would stress that Jesus Christ need never be replaced.’ (Guthrie) As Raymond Brown puts it, ‘in the great yesterday of world history he died for them as the unique sacrifice. Today he is the forerunner who has already entered heaven and is even now interceding at God’s right hand. The future is known fully to him. He lives for ever, the Lord of history who will certainly return, Heb 10:37, for those “who are eagerly waiting for him,” Heb 9:28.’

‘The Jesus Christ (the full name being given, to mark with affectionate solemnity both his person and his office) who supported your spiritual rulers through life even unto their end “yesterday” (in times past), being at once “the Author and the Finisher of their faith,” (Heb 12:2) remains still the same Jesus Christ “to-day,” ready to help you also, if like them you walk by “faith” in him. Compare “this same Jesus,” Acts 1:11. He who yesterday (proverbial for the past time) suffered and died, is to-day in glory. (Rev 1:18) “As night comes between yesterday and to-day, and yet night itself is swallowed up by yesterday and to-day, so the”suffering”did not so interrupt the glory of Jesus Christ which was of yesterday, and that which is to-day, as not to continue to be the same. He is the same yesterday, before he came into the world, and to-day, in heaven. Yesterday in the time of our predecessors, and to-day in our age” BENGEL. So the doctrine is the same, not variable: this verse thus forms the transition between Heb 13:7 and Heb 13:9. He is always “the same.” (Heb 1:12) The same in the Old and in the New Testament.’ (JFB)

‘The evident design of this independent proposition here is, to encourage them to persevere by showing that their Saviour was always the same; that he who had sustained his people in former times was the same still, and would be the same for ever. The argument here, therefore, for perseverance is founded on the immutability of the Redeemer. If he were fickle, vacillating, changing in his character and plans; if to-day he aids his people, and to-morrow will forsake them; if at one time he loves the virtuous, and at another equally loves the vicious; if he formed a plan yesterday which he has abandoned today; or if he is ever to be a different being from what he is now, there would be no encouragement to effort. Who would know what to depend on? Who would know what to expect tomorrow? For who could have any certainty that he could ever please a capricious or a vacillating being? Who could know how to shape his conduct if the principles of the Divine administration were not always the same? At the same time, also, that this passage furnishes the strongest argument for fidelity and perseverance, it is an irrefragable proof of the divinity of the Saviour. It asserts immutability-sameness in the past, the present, and to all eternity-but of whom can this be affirmed but God? It would not be possible to conceive of a declaration which would more strongly assert immutability than this.’ (Barnes)

Writing of Jesus as a friend, J.C. Ryle says, ‘The Lord Jesus is “a friend who never changes.” There is no fickleness about him: those whom he loves, he loves to the end. Husbands have been known to forsake their wives; parents have been known to cast off their children; human vows and promises of faithfulness have often been forgotten. Thousands have been neglected in their poverty and old age, who were honored by all when they were rich and young. But Christ never changed his feelings towards one of his friends. He is “the same yesterday and today and forever.”‘

‘The beauty and loveliness of all other things is fading and perishing; but the loveliness of Christ is fresh to all eternity: the sweetness of the best creatures is a fading flower; if not before, yet certainly at death it must fade away. Job 4:21 “Does not their excellency, which is in them, go away?” Yes, yes, whether natural excellencies of the body, or acquired endowments of the mind, lovely features, amiable qualities, attracting excellencies; all these like pleasant flowers are withered, faded, and destroyed by death; “but Christ is still the same, yesterday, today, and for ever.”‘ (Flavel)

‘See the excellence of the divine nature in its immutability. This is the glory of the Godhead. Mutableness denotes weakness, and is not in God, who is ‘the same, yesterday, and to-day, and for ever.’ Heb 13:8. Men are fickle and mutable, like Reuben, ‘unstable as water.’ Gen 49:4. They are changeable in their principles. If their faces altered as fast as their opinions, we should not know them. Changeable in their resolutions; as the wind that blows in the east, presently turns about to the west. They resolve to be virtuous, but quickly repent of their resolutions. Their minds are like a sick man’s pulse, which alters every half hour. An apostle compares them to waves of the sea, and wandering stars. Jude 12. They are not pillars in God’s temple, but reeds. Others are changeable in their friendship. They quickly love and quickly hate. Sometimes they will put you in their bosom, then excommunicate you out of their favour. They change as the chameleon, into several colours, but God is immutable.’ (Thomas Watson)

By the way, this verse does not teach that God has no interest in time.

13:9 Do not be carried away by all sorts of strange teachings. For it is good for the heart to be strengthened by grace, not ritual meals, which have never benefited those who participated in them.

Do not be carried away by all kinds of strange teachings – This stands in contrast to the constancy of Jesus Christ.

The example of faithful teaching has been mentioned in v7. Because Christ does not change, v8, the truth about him does not change either. False teaching is diverse (’all kinds … ’), for it takes many forms, whereas the true doctrine only takes one essential form. False teaching is ‘strange’, for it is alien, and it leads astray. See Eph 4:11-14.

‘We live in a period when the warning and exhortation of verse 9 have special relevance. Many of our contemporaries are beginning to acknowledge some form of spiritual need in their lives and into this vacuum the perpetrators of various religious notions or Christian deviations press their unbiblical or distorted teaching. There has scarcely been any other time in this century when so many of these cults have been present and active … We need to take seriously the teaching of this letter about the primacy of God’s Word and the supremacy of God’s Son, so that we are not blown about or led away by diverse and strange teachings of any group not firmly based on the teaching of Scripture. We need to pray for friends who may be involved in them, recognizing that many are genuinely seeking the truth and could discover peace, life and security if they came to Christ. Some young adherents of the sects are disillusioned with the church, and that should come as a rebuke to us all. Have we offered the warmth, friendship, acceptance, sense of community and “certainty” which attract many people to these cults in the first place?’ (Raymond Brown)

Ceremonial foods – It would seem that the ‘strange teachings’ included dietary requirements and restrictions; these were common enough in both Jewish and Gentile circles, Heb 9:10; cf. Col 2:16,20-23; 1 Tim 4:3. But our hearts are strengthened by grace, not by any outward observances. Voluntary fasting, as in Mt 6:16ff, is, of course, a different matter. What other man-made ordinances would our author have considered null and void?

Mt 24:4  Jesus answered: “Watch out that no-one deceives you.

13:10 We have an altar that those who serve in the tabernacle have no right to eat from.

We have an altar – A metonymy, standing for ‘sacrifice’ or ‘sin-offering’.

The sacrifice of Christ is a better sacrifice, not only because the spiritual antitype is superior to the material type, but also because those who enter the heavenly sanctuary “by the blood of Jesus,” Heb 10:19, know that the one who became their perfect sin-offering is permanently available as the source of their spiritual nourishment and refreshment, as the feed on him in their hearts by faith.’ (Bruce)

13:11 For the bodies of those animals whose blood the high priest brings into the sanctuary as an offering for sin are burned outside the camp.

13:12 Therefore, to sanctify the people by his own blood, Jesus also suffered outside the camp. 13:13 We must go out to him, then, outside the camp, bearing the abuse he experienced. 13:14 For here we have no lasting city, but we seek the city that is to come.

Here we do not have an enduring city – ‘Hebrews has already made it plain that no earthly city can provide true security, for the earth itself will be shaken by the voice of God in the final cataclysm (Heb 12:25–27).’ (O’Brien)

Someone who stops over at an airport hotel does not go to the bathroom, frown at its decor, and start redecorating. Why? Because he doesn’t live there. His home is somewhere else. While he is away he will get by with only the basic essentials. Similarly, we Christians shouldn’t work too hard at making our lives here in this world more comfortable. This is just the airport and we are in transit. We should spend our energies on enhancing our eternal reward, and not worry so much about the walls of the hotel bathroom. (Source unknown)

The city that is to come – ‘By implication, the importance of the literal Jerusalem, symbolic of the temple and the levitical sacrifices, must give way to that of the heavenly Jerusalem.’ (Hagner)

13:15 Through him then let us continually offer up a sacrifice of praise to God, that is, the fruit of our lips, acknowledging his name. 13:16 And do not neglect to do good and to share what you have, for God is pleased with such sacrifices.

Vs. 13:15-16 ‘The believers’ sacrifices are praise, to do good, and to share.’ (Php 4:18) (Ryrie)

13:17 Obey your leaders and submit to them, for they keep watch over your souls and will give an account for their work. Let them do this with joy and not with complaints, for this would be no advantage for you. 13:18 Pray for us, for we are sure that we have a clear conscience and desire to conduct ourselves rightly in every respect. 13:19 I especially ask you to pray that I may be restored to you very soon.

Obey your leaders and submit to them – Describes a general attitude towards the shepherds of Christ’s flock.  Our obedience should be real and heartfelt, but not undiscerning.  Follow not man except insofar as he follows Christ.  In this regard, the injuction of Psa 105:15, ‘Touch not my anointed’, is abused by some.

Benediction and Conclusion, 20-25

13:20 Now may the God of peace who by the blood of the eternal covenant brought back from the dead the great shepherd of the sheep, our Lord Jesus Christ, 13:21 equip you with every good thing to do his will, working in us what is pleasing before him through Jesus Christ, to whom be glory forever. Amen.

The God of peace – ‘God the Father is called the “God of peace.” (Heb 13:20) God the Son, the “Prince of peace.” (Isa 9:6) God the Holy Ghost, the “Spirit…of peace”.’ (Eph 4:3) (Thomas Watson)

Who through (‘on the basis of’ – P.E. Hughes) the blood of the eternal covenant brought back from the dead our Lord Jesus – ‘The Crucifixion is not a defeat needing Resurrection to reverse it, but a victory which the Resurrection quickly follows and seals … So it is that the centre of Apostolic Christianity is Crucifixion-Resurrection; not Crucifixion alone nor Resurrection alone, nor even Crucifixion and Resurrection as the finale, but the blending of the two in a way that is as real to the Gospel as it is defiant to the world.’ (A.M Ramsey)

It is sometimes claimed that Christ’s resurrection is absent from the Letter to the Hebrews.  But, summarising some of N.T. Wright’s thinking:

• the writer assumes that the resurrection of the dead is among the basic doctrines that new converts would be taught;
• (cf. Hebr 11:35) The text .. uses the word ‘resurrection’in the two senses of ‘resuscitation of the very recently dead’and ‘resurrection to new bodily life at some stage in the future;
• The future hope, which thus emerges at the climax of the book, appears to draw together the belief that God’s future world is ready and waiting in heaven and the belief that it will involve the resurrection of the dead;
• As from ch. 11 in particular, the resurrection is never far away, and becomes explicit in the benediction at the very end of the letter: Now may the God of peace, who brought again from the dead our Lord Jesus, that great shepherd of the sheep, by the blood of the eternal covenant, make you perfect in every good work to do his will … Here at last the resurrection of both Jesus and his people comes out into the open. For the rest of the book, though, the main emphasis is on Jesus having suffered and having then been exalted into the heavenly realm, whence he will return (as in Phil 3:20-21) to save those who are waiting for him (cf. esl. Hebr 4:14; 5:5-10; 6:19f.; 7:16; 7:24; 9:24-28; 10:12-14).

(Source)

13:22 Now I urge you, brothers and sisters, bear with my message of exhortation, for in fact I have written to you briefly. 13:23 You should know that our brother Timothy has been released. If he comes soon, he will be with me when I see you. 13:24 Greetings to all your leaders and all the saints. Those from Italy send you greetings. 13:25 Grace be with you all.

My word of exhortation – ‘Since the same Greek expression in Acts 13:15 refers to a synagogue speech, the term may identify this “epistle” as an expository sermon in written form. Hebrews is aptly described as a “word of exhortation,” for exhortation or encouragement is the heart of the book’s purpose. (Heb 3:13; 6:18; 10:25; 12:5) The author repeatedly calls his readers to an active and courageous response.’ (Heb 4:11,14,16; 6:1; 10:19-25) (New Geneva)

There is some debate about the extent to which the NT documents (both gospels and epistles) are closely based on apostolic preaching and sermons. In the case of Hebrews, however, this verse makes the matter clear. Both ‘urge’ (parakaleo) and ‘exhortation’ (paraklesis) use the language of the spoken ministry of the Word. ‘Paraklesis practiced by Paul involved the proclamation of the mighty acts of God in Christ, often with some exposition of the OT, and a drawing out of the practical implications for the audience in question – believers or unbelievers. (cf. Acts 13:15-41) The terminology itself suggests that the activity had a summons to decision or an encouragement to persevere in the Christian way. Although systematic teaching was clearly involved, the address is not simply to the intellect but also to the affections and the will.’ (David Peterson, Q by Adams, Speaking God’s Words, 78f).

Our brother Timothy – This shows that although Hebrews may not be a Pauline writing, it comes from within the same circle of associates.