Hebrews

Hebrews 13. In this next chapter there is more than one truth important to notice. The exhortations are as simple as they are weighty, and require but few remarks. They rest in the sphere in which the whole of the epistle does: what relates to the Christian's path as walking here, not what flows from union with Christ in heavenly places. Brotherly love, hospitality, care for those in bonds, the strict maintenance of the marriage tie and personal purity, the avoiding of covetousness: such are the subjects of exhortation, all important and connected with the gracious walk of a Christian, but not drawn from the higher and more heavenly sources and principles of the christian life as we see in Ephesians and Colossians. Nor, even though there be more analogy — for the epistle to the Romans rests in general in life in Christ in this world, presenting Christ's resurrection, without going on to His ascension* — are the exhortations such as in this latter epistle. Those which follow connect themselves with the circumstances in which the Hebrews found themselves, and rest on the approaching abolition and judgment of Judaism, from which they had now definitely to separate themselves.
{* It is only spoken of in Romans 8:34, and an allusion in Romans 10:6.}

In exhorting them (v. 7) to remember those who have guided the flock, he speaks of those already departed in contrast with those still living (v. 17). The issue of their faith might well encourage others to follow their steps, to walk by those principles of faith which had led them to so noble a result.

Moreover Christ never changed; He was the same yesterday, to-day, and for ever. Let them abide in the simplicity and integrity of faith. Nothing is a plainer proof that the heart is not practically in possessing of that which gives rest in Christ, that it does not realise what Christ is, than the restless search after something new — "divers and strange doctrines." To grow in the knowledge of Christ is our life and our privilege. The search after novelties which are foreign to Him, is a proof of not being satisfied with Him. But He who is not satisfied with Jesus does not know Him, or, at least, has forgotten Him. It is impossible to enjoy Him, and not to feel that He is everything, that is to say, that He satisfies us, and that by the nature of what He is, He shuts out everything else.

Now with regard to Judaism, in which the Hebrews were naturally inclined to seek satisfaction for the flesh, the apostle goes farther. They were no longer Jews in the possession of the true worship of God, a privileged worship in which others had no right to participate. The altar of God belonged now to the Christians. Christians only had a right to it. An earthly worship, in which there was no entering within the veil, into God's own presence in the sanctuary, could no longer subsist — a worship that had its worldly glory, that belonged to the elements of this world and had its place there. Now, it is either heaven, or the cross and shame. The great sacrifice for sin has been offered; but by its efficacy, it brings us into the sanctuary, into heaven itself, where the blood has been carried in; and on the other hand it takes us outside the camp, a religious people connected with the world down here, into shame and rejection on earth. This is the portion of Christ. In heaven He is accepted, He has gone in with His own blood — on earth cast out and despised.

A worldly religion, which forms a system in which the world can walk, and in which the religious element is adapted to man on the earth, is the denial of Christianity.

Here we have no continuing city, we seek the one which is to come. By Christ we offer our sacrifices of praise and thanksgiving. By sharing also our goods with others, by doing good in every way, we offer sacrifices with which God is well pleased (v. 16) .

He then exhorts them to obey those who, as responsible to God, watch over souls, and who go before the saints in order to lead them on. It is a proof of that humble spirit of grace which seeks only to please the Lord.

The sense of this responsibility makes Paul ask the saints to pray for him, but with the declaration that he had assuredly a good conscience. We serve God, we act for Him, when He is not obliged to be acting on us. That is to say, the Spirit of God acts by our means when He has not to occupy us with ourselves. When the latter is the case, one could not ask for the prayers of saints as a labourer. While the Spirit is exercising us in our conscience, we cannot call ourselves labourers of God. When the conscience is good, we can ask unreservedly for the prayers of the saints. The apostle so much the more asked for them because he hoped thus the sooner to see them again.

Finally, he invokes blessing upon them, giving God the title he so often ascribes to Him — "the God of peace." In the midst of exercise of heart with regard to the Hebrews, of arguments to preserve their love from growing cold, in the midst of the moral unsteadiness that enfeebled the walk of these Christians, and their trials in the breaking down of what they considered stable and holy, this title has a peculiarly precious character.

The Spirit sets them also in the presence of a risen Christ, of a God who had founded and secured peace by the death of Christ, and had given a proof of it in His resurrection. He had brought Christ again from the dead according to the power of the blood of the everlasting* covenant. On this blood the believing people might build a hope that nothing could shake. For it was not, as at Sinai, promises founded on the condition of the people's obedience, but on the ransom which had been paid, and the perfect expiation of their disobedience. The blessing was therefore unchangeable, the covenant (as the inheritance and the redemption) was everlasting. He prays that the God who had wrought it, would work in them to grant them full power and energy for the accomplishment of His will, working Himself in them that which was well-pleasing in His sight.
{* The word "everlasting" is specific, in the epistle to the Hebrews, in contrast with a system which was passing away. It speaks of eternal redemption, eternal inheritance, the eternal Spirit even.}

He urges them to give heed to exhortation; he had only sent them a few words.

He who wrote the letter desires they should know that Timothy had been set at liberty; he himself was so already; he was in Italy; circumstances which tend to confirm the idea that it was Paul who wrote this letter — a very interesting point, although in nowise affecting its authority.

It is the Spirit of God who everywhere gives His own authority to the word.