Hebrews Chapter Thirteen
1. Let brotherly love continue.
Let the love of the brethren remain (literal).1
The main body of the letter is complete, and, as is common with Paul’s epistles (whom I consider to be the author), he concludes with important thoughts that do not necessarily relate to the theme of what came before, nor do they include lengthy explanations.
Philadelphia, the Greek word for brotherly love, is rooted in philos, the love of a friend or associate;2 in this letter, we have seen more of agape, the love that is an act of the will and does not flow from the emotions.
The command (remain, or continue, is in the imperative mood) that is given here is for an enduring love (friendship) for the brethren; not for all of humanity, but specifically for those within the faith of the Lord Jesus Christ.
Jesus declared: “by this everyone will come to know that to Me ye are disciples: if love [agape] ye possess toward one another” (John 13:35, literal).3 Jesus identifies the one thing that will exemplify our lives as His disciples: love; however, as noted, this is agape, a love that flows as an act of our wills: it is characterized by commitment, not favorable circumstances. Let’s be sure that we understand what Jesus is saying: if we hold an agape love for those who are His disciples, then everyone will perceive that we are also His disciples. Once again, it is important that we understand what it means to be His disciple: “So then, everyone who does not surrender all of his possessions, he is not able to be My disciple” (Luke 14:33, literal).4 Everything that we possess, including those who are most dear to us, must be surrendered to Christ (Luke 14:26); the Lord alone is to hold that place of top priority in our lives – this is the First Commandment: “Thou shalt have no other gods before me” (Exodus 20:3). The love that the Lord has for humanity is agape (a commitment that required the life of Jesus, the Son of God), therefore it is only reasonable that when He is first in our lives, a proper love will flow through us for not only our fellow disciples, but also for everyone; it is then that the righteousness of His Law will fill us (Romans 8:4).
As noted, the writer used the word philadelphia, which speaks of a tender affection (from the Greek philos), a love that involves the emotions, and he presented it as a command: we are required to hold our fellow disciples in the Lord in a love of friendship.5 Nevertheless, if we bring this together with Jesus’ words in John 13:35, we quickly realize that both agape and philos are to characterize our love for our brethren in the Lord. This is completely in keeping with how these words are used in Scripture: “For the Father loveth [phileo, the verb form of philos] the Son …” (John 5:20a); “The Father loveth [agapao, the verb form of agape] the Son …” (John 3:35a); the Father held both forms of love for His Son, and so we, too, are called upon to show both for our fellow disciples in Christ.
The command presented is for this love of friendship to remain – a present tense verb that tells us that this love is to always be present. Even if we do not know someone that well, if they are discerned to be a disciple of Christ (1 John 4:1), then a bond of friendship will exist. The difficulty that we face in this day is that so many profess to be Christians, yet so few pass the test of obedience to the Lord. Once again, we must place our undivided focus on the Lord (Hebrews 12:2), live in uncompromising obedience to His Word (Matthew 24:13), and carefully guard against a heart that can too easily be drawn into error (Matthew 24:4). The Way to life is narrow, and few will find it (Matthew 7:13-14), and even fewer will continue in it (Hebrews 3:12). We must be discerning!
2. Be not forgetful to entertain strangers: for thereby some have entertained angels unawares.
Do not neglect hospitality, for by this, some have received angels as their guests (literal).6
Hospitality is from the Greek word philoxenia, which means a love of strangers: phileo, to love, and xenos, a stranger.7 Clearly, hospitality, within this context, refers specifically to extending consideration toward those whom we do not know. The writer probably had Abraham in mind when he provided for three strangers who were messengers sent from Jehovah (Genesis 18:1-5), and one of whom appears to have been Jehovah, Himself, in bodily form (Genesis 18:13). Although we typically consider hospitality to be a meal or a place to stay, the love that we extend to strangers can take many forms – simply a friendly face and a listening ear may be all that is required.
3. Remember them that are in bonds, as bound with them; and them which suffer adversity, as being yourselves also in the body.
Care for those in bonds, as having been bound with them; for those who are treated badly, as yourselves also being in the Body (literal).8
The writer has already acknowledged that his readers had shown him compassion when he was imprisoned (Hebrews 10:34), and now he directs that this same care be given for others; care for is in the imperative mood (a command).9 The care is to be extended toward those who are imprisoned, and to those who suffer ill treatment; the reason cited for this care is because we are all a part of the Body of Christ. To the Romans, Paul explained: “Thus, we, being many, [are] one Body in Christ, and every one mutually members” (Romans 12:5, literal).10 He elaborated on this to the Corinthians: “And whether [if] one member suffer, all the members suffer with it; or [if] one member be honoured, all the members rejoice with it” (1 Corinthians 12:26); being part of a body, the experience of one member has an impact on the entire body. The writer provides a practical guide as to how we are to express the love of the brethren through caring for those in need (Hebrews 13:1). We must keep in mind that the broader context is still among those who are in Christ – those who are in the Body.
4. Marriage is honourable in all, and the bed undefiled: but whoremongers and adulterers God will judge.
In everything, marriage [is] honorable, and the marriage bed pure, but God will judge the sexually immoral and adulterers (literal).11
The foundation for this observation is the spiritual metaphor that lies behind a Biblical marriage. Paul explained this very carefully to the Ephesians. He began with: “Wives are to submit to their own husbands as to the Lord” (Ephesians 5:22, literal).12 However, he then quickly provides the reason for this command: “because the husband is the head of the wife even as Christ [is] the Head of the ekklesia and He is also the Savior of the Body” (Ephesians 5:23, literal).13 Therefore, Biblical marriage is a living illustration of the relationship between Christ and His ekklesia: the husband filling the role of Christ, and the wife that of the ekklesia. The wife’s role is to submit to her husband even as the ekklesia submits to Christ (anyone who does not live in obedience to Christ is not a part of His ekklesia); the husband, on the other hand, is to love his wife as Christ loves His ekklesia (Ephesians 5:25) – he willingly sacrifices of himself for his wife. With this holy relationship as the foundation for marriage, clearly, it is honorable and pure.
However, the writer immediately contrasts this with immorality and adultery – activities that the Lord will judge! We’ve just reviewed the holy basis for marriage: Christ, the Son of God and Savior of the world, as the Husband to His Wife, the ekklesia, comprised of those who, through faith, have been purchased out of sin through His love expressed upon Calvary. The sexually immoral show no restraint in fulfilling their lusts, and the adulterer has sexually joined him/herself to someone who is not his/her mate; in both cases, marriage as a picture of Christ and His ekklesia is destroyed. Indeed, all who are not members of Christ’s ekklesia through faith and obedience will fall under God’s judgment. Jesus said, “If ye are loving Me, then My commandments ye must obey” (John 14:15, literal). It is by faith that we enter into a relationship with Him as our Lord (become a part of His ekklesia), and it is through our obedience to His commands that we remain a part of His ekklesia.
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.
Thy character, free from the love of money: being satisfied with what you have, for He has said: “I will never let thee go, neither will I forsake thee” (literal).14
We are to not have a love of money, which is expressed through greed – always wanting more. The Greek word is aphilarguros, which is comprised of a – not, philos – to love, and arguros – silver;15 we must not be drawn to silver, or to those things that silver can buy. We are also told that the reason for all evils is the love of money (1 Timothy 6:10, literal);16 the Greek word used for love of money is the same as our text – without the initial not (a-). From this we can easily see that the pursuit of material gain is not to be our goal in life – not just as others may perceive us, but in truth; it is our character, the essence of who we are that is to be free of this vice. How often do “Christians” hide their covetous nature under the guise of the Lord blessing them? How despicable is that? To use the Lord as a covering for their sin!
If our character is truly free of covetousness, then we will be satisfied with what we have; there will be no inner chafing to get something bigger or better. As a disciple of the Lord, we have placed Him as our top priority (Luke 14:33), and, if we will first seek His righteousness, then He has promised to provide for us as we need (Matthew 6:31-33). Seeking the Lord above all things is godliness; resting in His promise to provide will bring contentment: “But godliness with contentment is great gain” (1 Timothy 6:6).
The quote that the writer uses is from Joshua 1:5b – “… I will not fail [abandon, or forsake] thee, nor forsake [withdraw from helping] thee”17: the words given by the Lord to Joshua as he assumed the leadership of the children of Israel from Moses, and faced leading Israel into the Promised Land. However, as is so often the case, this is not an unconditional promise, because the Lord went on to say, “Only be thou strong and very courageous, that thou mayest observe [be careful] to do according to all the law, which Moses my servant commanded thee: turn not from it to the right hand or to the left, that thou mayest prosper whithersoever thou goest” (Joshua 1:7).18 The Lord will always be faithful to His Word; it is we who must be very careful that we live in a manner that is in keeping with His commands to us; this was true for Joshua, but no less true for us today. Hence, as we consider a life without being covetous, we can rest fully in His promise to provide for us, but only if we are living in faithfulness to Him – i.e., in obedience to His commands.
Jesus explained: “My sheep are obeying My voice and I know them, and they are following Me, and I am giving everlasting life to them, and they will never perish forever, and no one will seize them out of My hand” (John 10:27-28, literal). In most translations, including the KJV, this sounds like a foundational passage for the teaching of eternal security – and it is used as such by most who hold to that doctrine. However, if attention is given to the verb tenses, it soon becomes apparent that this provides absolutely no support for the heresy of eternal security. Jesus said that His sheep obey and follow Him, and, therefore, they will not perish nor be snatched out of His hand. Jesus proclaimed His protection of His sheep from all outside attack: no one is able to remove the sheep from His hand (Romans 8:38-39); however, His sheep can become distracted and permit a heart of disbelief to take them out of His hand. “Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God” (Hebrews 3:12). Jesus said that His sheep hear His voice, which is not audibly, but to hearken to His voice – to obey Him! The primary means for an evil heart of unbelief to enter is through disobedience – we are no longer hearing His voice. The reality of God’s words to Joshua, and to us, is that He will never let us go nor forsake us, but we can so easily be deceived and turn away from Him. Lord, guard our hearts!
6. So that we may boldly say, The Lord is my helper, and I will not fear what man shall do unto me.
So then, we with confidence say, “The Lord [is] a helper to me, and I will not fear what anyone will do to me” (literal).19
This flows from the previous verse that ended with the Lord’s promise to never let us go, nor abandon us. We noted that this security is conditional upon our obedience to the Lord – unless we remain faithful to Him, we do not abide in Him, that place of security. “The one who is obeying His commandments is continuing in Him, and He in him” (1 John 3:24a, literal).20 It could not be any more obvious than that: in order to remain in the security that is in the Lord, we must live in obedience to His commands. Jesus stated that if we love Him, then we must obey His commandments (John 14:15). It is only then, when we are living faithfully for Him, that we can say with confidence: “the Lord is my helper, and I will not fear what man can do to me.” Without being faithful to Him, we cannot be confident of anything, and certainly not that the Lord is with us.
As we saw in John’s letter, obedience is central to remaining in Him; if we are not faithful, that means that we have let disobedience darken our door. Unless we repent, we stand in jeopardy of having our name removed from the Book of Life; “He that overcometh [someone who is living faithfully], the same shall be clothed in white raiment; and I will not blot out his name out of the book of life [for the one who is not living faithfully, his name will be removed from the Book of Life], but I will confess his name before my Father, and before his angels” (Revelation 3:5). This fits perfectly with the writer’s declaration that for the one who has known the full truth of God and turns away from it, there is no longer a place of repentance (Hebrews 6:4-6). It is only as we remain in Him through faithful obedience, that we will be secure from all outside threats – in that, we can have confidence!
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. 8. Jesus Christ the same yesterday, and to day, and for ever.
7. Be thinking of those who are leading you, who have proclaimed unto you the Word of God, whose faith follow, considering carefully the outcome of [their] way of life: 8. Jesus Christ, the same yesterday and today, and unto the ages (literal).21
This is a favored verse of those who place great emphasis upon the role of the “pastor” within the church, being particularly fond of the KJV phrase rule over you, which, in their minds, establishes the divine authority of the “pastor.” From there, they hold that it is clear that “believers, then, must yield to their pastors, follow their admonition, obey their commands, and submit to their authority.”22 They assure everyone that this does not permit the abuse of such authority, but it is very clear, in their way of thinking, that the congregation must be in submission to their God-given “pastor.” Although there are a few translations that use the word rule, the Bishop’s Bible, the primary English resource permitted by King James, used the word oversight,23 which is very different from the term ruler.
Rule is from the Greek word hegeomai, which primarily means to lead; it is only through an active leadership that any connotation can be made for ruling, or governing, but that is certainly not the chief element of leading. This has become terribly skewed by those who seek to justify their positions of authority (albeit not Biblical) over their congregations.
The writer commands his readers to think of those who have provided godly leadership and taught them the Word of God; in other words, don’t forget those who have led you to a full and Biblical understanding of Who God is and what He has done for you. The Word of God proclaimed assumes that it has been given in fullness and accuracy, for the writer charges his readers to follow, or imitate, the faith of these leaders. Along with emulating the faith of these godly leaders, the writer directs that careful consideration be given to the outcome of their way of life. The KJV separates this verse from the next, but it seems that the next provides an explanation of how their way of life will end.
The writer has already explained that “… it is appointed unto men once to die, but after this the judgment” (Hebrews 9:27), and Paul told the Corinthians that our confidence is such that we are willing “to be absent from the body, and to be present with the Lord” (2 Corinthians 5:8). Therefore, the end for those who are faithful to the Lord, is to be present with Him. John stated that “… we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is” (1 John 3:2). In essence, the outcome (or end) for the way of life of faithful leaders is Jesus Christ, Who declared Himself to be the first and the last (Revelation 1:11) – the same yesterday, today, and forever.
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. 10. We have an altar, whereof they have no right to eat which serve the tabernacle.
9. Do not be carried about by deceitful and strange teachings, for [it is] good that the heart be secured by grace, not by food, in which those who did live, did not benefit. 10. We have an altar from which those who are serving the tabernacle have no right to eat (literal).24
After being reminded of the unchangeable Jesus, the writer issues the warning against being borne hither and thither by doctrines that are deceptive and foreign to our experience. This is based upon our hearts having been secured in Christ by the grace of God through faith in Him, and that we are faithfully abiding in Him. It is only through faithfully following the Lord (remaining in Him) that we will be able to identify teachings that are deceitful and strange. Yes, we are commanded to test everything that comes our way (1 John 4:1), but unless we are abiding in Christ, our examination of the teachings of others may well be flawed, in which case, we could easily become the victims of error. Jesus cautioned His disciples to continually be vigilant lest they should be led away from the Truth into error (Matthew 24:4); this warning was given while He was still present with His disciples (and Judas failed to heed it) – Jesus’ words are so much more relevant to us today when so much of “Christianity” has become riddled with pagan thought and practices. Much of what Christians have come to accept as being normal has, in fact, made God’s Truth to appear to be deceitful and strange to them. Isaiah’s words not only fit with modern society, but are also very relevant for today’s “Christians”: “Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter!” (Isaiah 5:20).
It is as we learn to detect and avoid doctrine that is not in keeping with the Truth, that our hearts will become increasingly secure in the grace of God; a grace that becomes ours through an active faith in the Lord Jesus. Faith in the Lord opens the door of God’s grace, which, in turn, is the access to the Way of salvation that the Lord has purchased (Ephesians 2:8). The writer, as he has so many times throughout this letter, draws a parallel to the Jewish traditions in order to emphasize the superiority of the NC in Christ. Not by food is a reference to the Jewish sacrificial system that was the means of God’s grace being extended to the faithful Jews; the sacrifices to the Lord involved animals, grains, and drinks – the food that sustained the people, and yet, in their offerings, it opened divine grace to them through faith in the Lord. The contrast is that, under the NC, the grace of God is received by faith alone – the food sacrifices were ended by the Lord Jesus through His one, all-fulfilling offering. Those who lived under the OC never received the benefit that comes only through the Lord Jesus: a forever cleansing from sin.
Earlier, the writer noted: “For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect” (Hebrews 10:1). The Mosaic sacrifices could never make the people spiritually whole because “it is not possible that the blood of bulls and of goats should take away sins” (Hebrews 10:4). Even though the faithful Jew (under the OC), upon dying, would enter Paradise, which was a pleasurable place of rest, their sins were not cleansed until Jesus paid the redemption price at Calvary. When Jesus died (His blood having been shed for the cleansing of all sin), their graves were opened, and when He rose from the dead, their resurrection followed (Matthew 27:52-53); they became the wave offering to the Lord for the harvest that was yet to come (Revelation 14:4). With the payment for sin completed, the OC sacrifices were ended, and we receive God’s grace solely through faith in the Lord Jesus Christ (the NC).
Verse ten, which ties this to the Mosaic traditions, is difficult, and has been the source of much speculation over the years; so let’s approach it carefully. Under the OC, the priests were those who ate of the sacrifices made; for example: “25. Speak unto Aaron and to his sons, saying, This is the law of the sin offering: In the place where the burnt offering is killed shall the sin offering be killed before the LORD: it is most holy. 26. The priest that offereth it for sin shall eat it: in the holy place shall it be eaten, in the court of the tabernacle of the congregation” (Leviticus 6:25-26; see also, Numbers 18:9-10). The writer points out that the priests who were serving in the temple, at the time of his writing, had no right to eat from the altar that those who are in Christ eat. We, who are born from above into the NC, do not eat that which is sacrificed; however, we do commemorate the Lord’s death by eating bread (representing His body) and drinking the fruit of the vine (symbolizing His blood; Luke 22:19-20): “For as often as ye eat this bread, and drink this cup, ye do shew the Lord’s death till he come” (1 Corinthians 11:26). The priests who continued the temple traditions could not partake of the bread and cup as established by Jesus, because it is a memorial to Him becoming our High Priest and forever removing the work of the priests in the temple (Hebrews 9:12). The writer has stated expressly that when the Lord declared that He would make a New Covenant, He thereby rendered the existing Covenant old, and, beyond that, the OC was about to disappear altogether (Hebrews 8:13). Through Jesus’ sacrifice, the NC was established (Luke 22:20) and the OC was fulfilled and ended (symbolized by God tearing the veil that hung in front of the Holy of Holies within the temple); yet the unbelieving Jewish leadership would have simply replaced the veil, and continued with the OC as though nothing was changed. It was their unbelief that would not permit them to partake of the Lord’s Supper, which celebrates the NC and the closing of the OC.
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.
11. For the blood of the animals is brought into the sanctuary by the high priest to atone for sin, [and] the bodies of these [animals] are burned outside of the camp. 12. Therefore, Jesus also, in order to make the people holy through His own blood, suffered outside of the gate [of Jerusalem] (literal).25
The OC requirement of the Lord is summarized in Leviticus 16:27 – “And the bullock for the sin offering [for the sins of the high priest and his family (Leviticus 16:11-14)], and the goat for the sin offering [for the sins of the people (Leviticus 16:15)], whose blood was brought in to make atonement in the holy place, shall one carry forth without the camp; and they shall burn in the fire their skins, and their flesh, and their dung.” The carcases of the animals whose blood was used on the Day of Atonement, were to be taken outside of the camp, and, later, outside of Jerusalem, where they were completely burned. In this case, the meat of the animals was not to be eaten by the priests – their bodies were completely burned.
From this we understand that on the Day of Atonement, the completed sacrifice included both the blood being sprinkled within the Holy of Holies upon the mercy seat (Leviticus 16:14-15) and the destruction of the animal carcases outside of the camp/city (Leviticus 16:27). We see both of these fulfilled through Jesus: 1) He sprinkled His shed blood upon the heavenly mercy seat for the available cleansing of all of humanity (Hebrews 12:24), and 2) He died and was buried outside of Jerusalem – the destruction of His human body was complete. However, in three days He was raised in immortality, as the First Who was raised to never die again (1 Corinthians 15:20), thereby demonstrating the superiority of His atonement over the Day of Atonement under the OC. By individual faith in the sacrifices made by the high priest on the Day of Atonement, a temporary covering of sin was made (the reality of the OC); under the NC, faith in the sacrifice that Jesus made, brings a cleansing that is forever: “For by one offering He made perfect forever those who are being sanctified” (Hebrews 10:14, literal). Do not miss the condition that is placed upon this eternal cleansing: it is for those who are being sanctified! The writer of Hebrews has made it very clear that remaining in Christ requires a deliberate action on our part, and we must guard against permitting a heart of unbelief to rob us of what Christ has prepared for those who are His (being sanctified).
13. Let us go forth therefore unto him without the camp, bearing his reproach. 14. For here have we no continuing city, but we seek one to come.
Therefore, let us go out unto Him, outside of the camp, patiently bearing His reproach; for here we have no permanent city, but we are looking for one that is coming (literal).26
As Jesus proceeded from Pilate’s hall to the place of crucifixion, He endured the mocking and abuse of the Roman soldiers who were assigned to the task, as well as the Jewish crowd all along the way. The camp, in this case, is Jerusalem, the hub of the Jewish religion and the capital of Israel, which the Lord spiritually called Sodom and Egypt (Revelation 11:8). It was in this city, where Jehovah said that He would place His name (1 Kings 11:36), that Jesus, the Son of God, was condemned to die by those who professed to be His people. The payment for sin was not made within the walls of Jerusalem, but in that place where justice was served upon those who had been condemned: the Son of God died between two thieves.
As we go to Him, we must expect to receive the same response that Jesus endured, and, also like Jesus, the greatest reproach will come from those who claim to bear His name. “And ye will be detested by all on account of My name, but he who remains faithful unto the end, this one will be saved!” (Mark 13:13, literal).27 Notice that our allegiance to the Lord Jesus must be evident (the hatred is there because we bear His name), our faithfulness to the Lord must remain unto the end (this focuses on our obedience to His commands, which is the only way to remain faithful), and our salvation will come after the end (it is yet future). It is amazing that Jesus said that we would be abhorred by all; our obedience to the Lord will cause those about us to label us as being narrow-minded and legalistic. The first is a compliment, because Jesus made it very clear that the Way to life is narrow and that few would find it (Matthew 7:14), and, as for being legalistic, obedience must never be mistaken for legalism! However, Jesus said that faithfulness (being steadfast in our obedience to His commands) must continue unto the end (our death or His return) in order for Him to provide us with His salvation. The Scriptures do not teach that our salvation is secured from the moment that we pray a prayer of faith, despite this being a favored doctrine among most “Christians” today.
We are called upon to bear patiently the reproach that will come our way because of our commitment to the Lord. The reason that we are able to endure is because of the hope that we have in the Lord: a hope of a heavenly place that He is preparing for all of those who live in obedience to Him. While in this life, we may find it difficult to bear the cross that Jesus has for us, but if we keep our eyes focused on the Lord, then our hearts will yearn for our heavenly home. As the world around us continues to deteriorate, we can rest in the knowledge that the Lord is present with us: He is guiding us to live for Him, and leading us to be with Him one day!
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.
Therefore, through Him, let us continually bring an offering of praise to God: this is the fruit of lips that are praising His name (literal).28
The writer has just explained that we can expect to bear the same reproach as Christ, and now he calls upon us to offer continual praise to the Lord. “12. Beloved, do not be amazed at the painful suffering among you, which is taking place to test you, as though [something] unheard of was happening to you. 13. But rejoice in that ye are sharing in the sufferings of Christ, so that ye will also rejoice exceedingly at the revelation of His glory. 14. If ye are reproached because of the name of Christ, [ye are] blessed because the Spirit of glory and of God is resting upon you; indeed, through them [those who reproach you] He is blasphemed, but through you He is glorified. 15. So, do not any of you be suffering as a murderer, or a thief, or as a criminal, or a meddler; 16. But if as a follower of Christ, do not be ashamed, and glorify God in this matter” (1 Peter 4:12-16, literal).29 Suffering is our lot in this life, and, Peter says, we should not be surprised that our suffering is greater than that of the world; the devil takes great delight in using those about us to lure us into falling victim to his wiles (1 Peter 5:8; Ephesians 6:11). Jesus said, “Ye are having affliction in the world, but, be encouraged, I have overcome the world” (John 16:33b, literal).30 Because Jesus did not dispute the devil’s claim to be able to give the kingdoms of this world to whomever he chose, He acknowledged that the devil holds them in his control (Matthew 4:8-10). Jesus also declared that His kingdom is not of this world (John 18:36), therefore, as we enter into His kingdom by faith, we are immediately in conflict with the world that functions under Satan’s control. It is in this that Peter tells us to rejoice, because, by suffering as a follower of Christ, we bring glory to God.
Once again, we see the significance of obedience to the Lord: through our obedience, we follow the leading of the Spirit and declare to all that He is our Lord; it is by disobedience to the Lord that we fail to follow Him, and thereby align ourselves with the world that is operating under the guidance of Satan. It is our obedience to the Lord that makes us overcomers: “He that overcometh shall inherit all things; and I will be his God, and he shall be my son” (Revelation 21:7). In other words, only those who are overcoming (it is a present tense verb) will belong to the Lord; Jesus said, “And the one who perseveres [remaining steadfast in the face of affliction; being an overcomer] unto the end, this is the one who will be saved” (Matthew 24:13, literal).31
The writer has just reminded his readers that they can expect to face contempt and derision as they follow the Lord, and now he adds that we need to offer continual praise to Him. This is the paradox of being a follower of Christ: on the one hand, we will be ridiculed by those who are not truly in Him (the worldly and those who profess faith but do not possess it); on the other, because we are His, we hold an eternal perspective on the tribulations that are ours, and so can express our praise to the Lord. Sufferings and trials are not a surprise (Jesus promised them), and need not distract us from all that is ours in Christ – for which we can continually offer our praise and thanks to Him.
16. But to do good and to communicate forget not: for with such sacrifices God is well pleased.
And do not neglect kindness and generosity, for God will be well-pleased with such sacrifices (literal).32
We are not to be surprised by sufferings (v. 13), and, in the midst of these, we are to offer continual praise the Lord (v. 15), and now, beyond that, we are to show kindness and be generous with what God has blessed us. Indeed, the writer is presenting a very clear picture of what it means to follow the Lord – to bear the cross that He has for us even while keeping Him as our focus! Indeed, as one of our elderly students of the Word liked to say: “Being a Christian is serious business!” As we consider the message that the writer has for us, we begin to recognize that following the Lord faithfully is not something that we will ever be able to do without His enabling.
Jesus said, “11. Ye are blessed when, because of Me, ye are reviled, and persecuted, and they, lying, speak every evil word against you; 12. Rejoice, and rejoice exceedingly, because great [is] your reward in the heavens, for in this way they persecuted the prophets who were before you” (Matthew 5:11-12, literal).33 When we encounter all kinds of afflictions and trials because we are bearing His name, then we must rejoice exceedingly (it is a command!) because the Lord will reward our faithfulness in eternity; whatever comes our way because of Him, it is a reason to rejoice! This is so contrary to our natural response, yet we must ask the Lord to enable us to be grateful and rejoice in the difficult times.
As we rejoice in the midst of our tribulations, we must not forget to exhibit a spirit of kindness and generosity toward others; the writer refers to these as being sacrifices that are pleasing to the Lord. As we began this chapter, we saw that the writer was specifically addressing our attitude toward our fellow-followers of Christ (the brethren). However, it seems that he has moved beyond that now, and so we must not limit our kindness and generosity to those who are within the Body of Christ. Jesus said, “43. Ye have heard that it is said, ‘Love your neighbor, and hate your enemy,’34 44. But I am telling you, ‘Love your enemies, bless those who are cursing you, do good to those who are hating you, and pray for those who are reviling you, and who are persecuting you, 45. so that ye may become the sons of your Father in the heavens’ …” (Matthew 5:43-45a, literal).35 Jesus went on to say that by doing this, we emulate the Lord in His dealings with humanity – for He sends the sunshine and rain upon both those who are just and unjust (Matthew 5:45b). God loved humanity to the extent that He sent Jesus, His Son, to make the payment for sin so that out of a lost humanity, there will be those who, through Christ, will live with Him. “But God demonstrates His love to us, that our being yet sinful, Christ did die on our behalf” (Romans 5:8, literal).36 God’s love for us was there before we came to know Him; humanity has done nothing to deserve God’s love, yet because we have been created in His image and are capable of fellowship with Him, Christ died for our sins. It is this undeserved expression of God’s love that is the pattern that we are to follow in demonstrating kindness and generosity toward those about us – whether friend or foe. To our friends, this is not difficult; to our foes, this becomes a sacrifice that is well-pleasing to our heavenly Father. “21. If thine enemy be hungry, give him bread to eat; and if he be thirsty, give him water to drink: 22. For thou shalt heap coals of fire upon his head, and the LORD shall reward thee” (Proverbs 25:21-22).
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.
Follow those who are leading you and submit, for they watch for your souls as those who will give an account, so that with joy this is done and not sighing; for this is detrimental to you (literal).37
Follow is from the Greek word peitho, which, in the middle voice as here, primarily means to be persuaded or convinced;38 it is by becoming convinced of the truth of a matter that we gain the ability to trust in it. Follow, as it is used here, does not mean to simply obey someone because it is expected of you, or because you have been told by someone who appears to be in authority. The commands for 1 John 4:1 are also applicable in this situation: do not believe everyone without first testing them to ensure that their message is according to God’s Word! We are to be continually examining everyone who teaches from the Scriptures before we believe their doctrine. Therefore, we follow those who are spiritually leading us only after we have examined them against God’s Standard and found them to be faithful to Him; the Lord would never tell us to follow someone who is not teaching His truth accurately!
As we considered verse seven of this chapter, we noted that there are those who claim to hold great authority over a congregation simply because the governing configuration makes provision for it; nevertheless, that individual contravenes God’s Word by wielding such power, and the congregation violates His Word by having an unbiblical structure. Jesus taught His disciples: “25. Ye know that the princes of the Gentiles exercise dominion over them, and they that are great exercise authority upon them. 26. But it shall not be so among you …” (Matthew 20:25-26a). Within the kingdoms of this world, there is an understood hierarchy of authority, and those who occupy the top positions hold the greatest power; however, Jesus openly declared that His kingdom is not of this world (John 18:36), and so we must not look to the world for governing guidance within a local assembly. As a matter of fact, Jesus declared that there is to be no top-down authority structure among His children, nor can there be such if we are faithfully testing everyone according to God’s Word. To the Ephesians, Paul explained: “Submitting yourselves one to another in the fear of God” (Ephesians 5:21) – this eliminates the authority structures that we find in virtually all “churches” today. However, Paul also taught that there are differing roles within the Body of Christ, and some of these incorporate greater responsibilities than others; however, even in this, there remains the continual testing that is to be done by everyone within the Body (obedience to the commands of 1 John 4:1, which is the application of Ephesians 5:21). “27. Now ye are the body of Christ, and members in particular [individually]. 28. And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments [leadership], diversities of tongues” (1 Corinthians 12:27-28).39 The body is used as an illustration of how there are differing roles within the Body of Christ, yet it is one Body. Paul provided very specific teaching regarding the roles of the elders and deacons (1 Timothy 3 and Titus 1), yet nowhere are they granted ruling authority, only a greater responsibility to provide the Body with a godly example to follow. Peter understood this truth as well: “1. The elders which are among you I exhort … 2. Feed [from poimaino; shepherd] the flock of God which is among you [you is plural, which means a plurality of elders with the people among them: no hierarchy], taking the oversight [care] thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind; 3. Neither as being lords over God’s heritage, but being ensamples [models] to the flock” (1 Peter 5:1-3).40 Essential to the local assembly is mutual accountability: submitting yourselves one to another in the fear of God – no one is above the commanded examination against the Word of God.
In an assembly of mutual accountability, the Word of God will be central to everyone’s thinking; after all, they must be familiar with His truth in order to conduct a proper examination of the attitudes, actions, and spiritual wisdom of others. The tremendous responsibility of the teaching and shepherding elders is to feed the flock so that they will grow in their understanding of the Lord Jesus and His commands as to how we must live (2 Peter 3:18). It is within this atmosphere of spiritual growth and discernment that following those who are setting the spiritual example is appropriate and necessary. It is only within such a setting that those who are leading will have the spiritual welfare of the assembly as their primary concern, for then, truly, they watch for your souls – they not only teach the truth, but also live it!
In the vast majority of “churches” today, the truth of God’s Word has been supplanted by theology or philosophy, whether denominational or that of the pastor, it matters not. As a result, it is virtually impossible for anyone to become spiritually mature within such a setting. The writer lamented those who, based upon the passage of time, should have been teachers, but who still did not have a proper understanding of the fundamentals of faith in Christ (Hebrews 5:12) – they were still sipping the milk of the Word when they should have been digesting solid food. So today, enough Bible is included to convince the unwary that what they are hearing is accurate, yet the people willingly follow a man, a theology or a philosophy. They might know much about God, but they will never come to know Him; to make matters worse, the salvation that the Lord has prepared for those who are in Christ has been skewed to the extent that it no longer saves – even though it is claimed that it does.
My wife and I experienced this when the Lord began to open our eyes to His truth! We left the Evangelical Free church that we had attended for a dozen years or so because it became very apparent that they were guided by pragmatism, and not the Scriptures. During this time, my wife was heavily involved in their Sunday School program, and I was on the Board for several years – it’s not that we were simply pew warmers! After that, we came under fundamental Baptist teaching for a few years (both in assemblies, and through finding the writings of David Cloud), and we did grow some; after all of our years in the Evangelical movement (including Bible college training), we came to realize that we had learned virtually nothing of God’s truth, and what we had learned was tainted. However, we soon understood that the Baptists may hold some things more correctly than the Evangelical Free, but we very quickly hit a ceiling there as well: their theology took priority over God’s Word, or God’s Word was interpreted according to their theology – in essence, their standard was their theology, and not the Scriptures. With a commitment to study and teach the Word of God without bias, we launched a home assembly; along the way we had an attempted coup by some staunch Baptists who joined us, but we separated from them, returned to our original mandate, and have continued to open God’s Word week-by-week. It has been a difficult adventure (at times), but immensely spiritually beneficial as we have never learned so much from the Scriptures as we have since leaving theologies behind – the Word is used to interpret itself! These words of Jesus have encouraged us along the way: “For where two or three are gathered together in my name, there am I in the midst of them” (Matthew 18:20).
Those who provide spiritual leadership do so with the understanding that they will be required to give an accounting of what they have done for those who sat under their teaching. That accounting will be to the Lord, not to a denominational district superintendent, and it will not be as to how well they have taught the fundamentals of the denomination or the clarity of their theology, but whether, or not, they taught the uncompromised truth of His Word. Paul’s exhortations to Timothy were: “Hold the standard of accurate teachings that you heard from me …” (2 Timothy 1:13, literal), and “Proclaim the Word …” (2 Timothy 4:2a, literal).41 Paul’s concern was that the Word of God would be taught accurately: “Thou must with great diligence present thyself as being genuine to God, a blameless laborer who is accurately teaching the Word of Truth” (2 Timothy 2:15, literal).42 As we consider modern “Bible”
teaching, Paul’s concerns were well founded, because there has been a major shift away from an accurate proclamation of God’s Word.
However, it is interesting that the writer’s concluding comments are from the perspective of a leader who is disappointed by those who are supposed to be following his godly and Biblical example, but are not, and this is to their own hurt – the leaders have labored faithfully, but with few results. Paul anticipated this, as well: “3. For a time will take place when accurate teaching they will no longer accept, but, itching in [their] hearing, they will accumulate to themselves teachers according to their own desires, 4. and they will turn away from hearing the truth, and will be turned to myths” (2 Timothy 4:3-4, literal).43 Today it is difficult to find any who are diligently teaching the Scriptures accurately, and virtually all professing “Christians” are content to be led by their favored teachers without a second thought. Yet, to be included in the heavenly company one day, we must do the will of God (Matthew 7:21), which is, for the most part, not being taught today. Those who fail to do His will, even those who do many religious activities, will be rejected: “22. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? 23. And then will I profess unto them, I never knew you: depart from me, ye that work iniquity” (Matthew 7:22-23). Even “good, Christian work” is regarded as iniquity when a relationship with the Lord is not established and maintained by doing His will.
Jesus told us that the Way to life is narrow (Matthew 7:13-14); He clarified that He is the only Way to life (John 14:6), and that if we do not live in obedience to His commands, then we do not love Him (John 14:15). We must remain strong in His truth (Colossians 2:7)!
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.
18. Be praying for us; for we are persuaded that we have an honorable conscience in all things, desiring to live well. 19. And I more earnestly implore [you] to do this, so that I will quickly be restored to you (literal).44
The writer has called upon his readers to keep their leaders in mind (v. 7), and to follow them, which includes first testing them against the Scriptures (v. 17), and he now summarizes it all with the command to be continually praying for us – the writer and those who are providing that leadership and spiritual training. Each of these is a command given regarding our attitude toward those who are setting the Biblical, spiritual example of how to live for the Lord and to grow in His Word.
The writer affirms that those who are providing this leadership (and he includes himself: we) have a clear conscience before the Lord and a sincere desire to live in keeping with His will (live well). However, even in this, he exhorts them to be praying for them: talking to God about those who are leading, and making requests on their behalf. James warned: “Do not many [of you] become teachers, my brothers; you do know that a greater judgment we will receive” (James 3:1, literal).45 Those who teach others hold a great responsibility to ensure that they accurately handle the Word of God (2 Timothy 2:15). Without a doubt, heresies will abound: “And false prophets also came among the people, even as among you will come false teachers who will quietly introduce destructive heresies, even denying the Lord Who bought them, bringing to themselves imminent destruction” (2 Peter 2:1, literal).46 This is the reason that John exhorts us to continually test all things and everyone against the only true Standard – the Word of God; this is the only way to guard against those who will lead others astray through their teaching. It is those who are leading who hold the greatest ability to bring error in; unless we are continually examining them against God’s Word, there will be no possible way to detect their subtle doctrinal changes and either correct them, or remove them, before they are able to taint others.
The message of the writer is this: we must be thinking about those who provide us with spiritual leadership, be examining them and their teachings, following them if they are approved by God’s Standard, and then praying for them that they will remain true to the Lord. We have learned of the mutual submission that is to be present within the Body of Christ (Ephesians 5:21), and that even those who bear a greater responsibility are among us, not over us (2 Peter 5:1-3). “And he who is being taught the Word, let him share with the one who is teaching, in all that is good” (Galatians 6:6, literal).47 With the Word of God being central, no one is above being held accountable, for it is only then that the many members will function in harmony as they were intended.
The writer appeals to his readers to pray for him, so that he will quickly be restored to them. He demonstrates that our prayers for those who provide spiritual leadership are to go beyond their spiritual integrity, and include the practical, day-to-day challenges that they face. Again, mutual care comes into play: we are spiritual beings who live in a fallen world; our spiritual integrity is of utmost importance, but we will also encounter trials and tribulations in this life. We must pray for one another’s spiritual welfare, but must not exclude the physical, which can often have an impact on how we fare spiritually. Of greatest comfort is this: “Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered” (Romans 8:26). When we do not know how to pray in accordance with the Lord’s will, the Spirit of God is there to intercede with the Father on our behalf! Not only that, but Jesus, the Son of God, Who is seated to the right of the Father, is also making intercession for us (Romans 8:34). Nevertheless, we will not be able to avoid the challenges of life through prayer, because Jesus promised that we would not be without tribulation in this world (John 16:33); we are assured that the Lord will provide the strength needed to go through our trials. “And the God of all grace, Who has called us into His eternal glory in Christ Jesus, you, having suffered a little, He, Himself, will complete, confirm, strengthen [and] establish” (1 Peter 5:10, literal).48 Notice that all of what God desires to do for us follows suffering; as we identify with Christ, the writer has assured us that we will suffer (Hebrews 13:13), but Peter reassures us that, in the light of eternal glory, our suffering in this life will be but a moment.
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.
20. And the God of peace, Who, by the blood of the everlasting covenant, brought up from the dead the Great Shepherd of the sheep, our Lord Jesus, 21. [And the God of peace] Will make you ready in every good work to do His will, doing in you what is acceptable before Him through Jesus Christ, to Whom [is] the glory forevermore. Amen (literal).49
Peace, in the Greek, when it is used as a greeting or farewell, corresponds to the Hebrew word shalom, where it speaks of health and welfare; otherwise, it identifies inner rest and freedom from anxiety, and, particularly for the child of God, it tells of reconciliation and harmony with God.50 As the angels announced Jesus’ birth to the shepherds, they proclaimed: “Glory in the highest to God, and, on the earth, [His] peace [and] favor among people” (Luke 2:14, literal);51 their declaration was not for peace to be upon the earth, but that God’s peace and favor was now on earth in the form of Jesus. Jesus later confirmed this by stating: “Do not suppose that I came to bring peace to the earth; I did not come to bring peace, but a sword” (Matthew 10:34, literal);52 having made this statement, He went on to speak of the divisions that will come within households because of Him, and that a person’s enemies will be those of his own family (Matthew 10:35-36). In other words, someone’s peace with God will frequently lead to a rift within his family; this is, again, a reminder that the Way to life is narrow (Jesus only), and that only a few will find this Way even after seeking for it (Matthew 7:14).53 We might wonder at this; we are told of one who came to Jesus seeking eternal life, yet when he understood the cost, he refused it: he sought for the Way, but, even when He found it, he was unwilling to pay the price of following the Lord (Mark 10:17-22).
The writer rehearses what God did in order to bring peace with humanity: He raised Jesus from the dead because He shed His blood as the only accepted payment for the sins of humanity – a perfect Lamb for a full payment for sin. Through this, Jesus is the great Shepherd of the sheep – the sheep are not all of humanity, but those who have found the Lord and His cleansing from sin, and follow Him faithfully (obediently). Jesus identified His sheep: “And other sheep I have that are not of this fold [not of Israel: the Gentiles who will come to believe in Him], these also I must lead and My voice they will hear, and will become one flock [with] one Shepherd (John 10:16, literal).54 There is one Shepherd and one flock! It is through this Shepherd that peace with God comes to those who come to Him by faith.
Moreover, the God of peace will make us ready to do His will, but He is the God of peace only to those who are in Christ. “There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit” (Romans 8:1). If we are in Christ, then we must also be seeking to live in obedience to His commands (walk after the Spirit); those who are faithful to Him are eager to do His will. It is as we abide in Christ that God will work in us by His Spirit to transform us into what He desires (Romans 12:2); a transforming work that is only possible as we live in willing submission to the Lord Jesus. We come to the God of peace through faith in the Lord Jesus, it is all of Him – we have nothing to contribute; however, for those who are new creatures in Christ, God has created us for works that are pleasing to Him, and He expects us to follow the pathway that He has prepared for us (Ephesians 2:8-10). It is only as we do so that we will bring glory to the Lord Jesus, for it is only through His sacrifice that we are able to do the will of the Father.
It is our obedience to the Lord that brings glory to Him, and it is also how we do the will of the Father that opens the gates of heaven for us (Matthew 7:21). As James tells us: “For as the body without the spirit is dead, so faith without works is dead also” (James 2:26); the works are an expression of our faith in the Lord (obedience). If there is no expression of our faith in Christ, then, James says, there is no faith; faith cannot exist alone, it must find expression through action (James 2:17). The writer explains that when this is taking place, then the Lord is working in us in keeping with the eternal glory that is His.
22. And I beseech you, brethren, suffer the word of exhortation: for I have written a letter unto you in few words.
I urge you, brethren, to listen to the word of exhortation; for also with few [words] I have written to you (literal).55
Listen to (suffer) is more than simply hearing with the ear; the writer is pleading with his readers to accept what he has written as being valid.56 In other words, his desire is that they will personally accept the clarification that he has made of the Lord Jesus being the fulfillment (and end) of the OC. This is something with which the Jews really struggled, and the writer exhorts his readers to understand and apply the truth of what he has written.
23. Know ye that our brother Timothy is set at liberty; with whom, if he come shortly, I will see you.
Know that brother Timothy has been released; with whom, when he comes soon, I will see you (literal).57
Evidently, Timothy had been imprisoned, and was now freed. The writer is expecting Timothy to come to him, and then, together, they will see the audience of this letter. It would seem that this letter is not written generally to those of Hebrew heritage (as James did; James 1:1), but to those who formed a significant Hebrew settlement: perhaps in Jerusalem (which was still intact, at this time).
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.
24. Greet all of those who are leading you, and all of the saints; those from Italy greet you. 25. The grace [be] with all of you. Amen (literal).58
The writer extends specific greetings to those who are leading; undoubtedly, it is to these that this letter is primarily directed. The writer is concerned that they lead with accuracy under the NC; the Jews had much to leave behind if they were to correctly follow the dictates of the NC that was established through the Lord Jesus. Again, those who were leading did not have ruling authority, but they bore the responsibility of providing accurate teaching as overseers; although without authority, they would exercise great influence. Specific greetings to the leaders would emphasize that he had them in mind as he wrote this letter, and, therefore, they needed to pay particular heed to his exhortations.
The writer extends his greetings to everyone who receives his letter, and adds the same from those who were with him in Italy.
The grace can only refer to the favor and blessing that is extended to us through the Lord Jesus Christ. This is frequently included in both the opening and closing comments of Paul’s letters; sometimes it is specifically attributed to the Lord Jesus, while other times, like here, it stands alone.
Amen is the transliteration of a Hebrew word that speaks of certainty; when it appears at the end of a letter (as here), it’s the author’s final affirmation of the truth of what has been included.
Let the love of the brethren remain (literal).1
The main body of the letter is complete, and, as is common with Paul’s epistles (whom I consider to be the author), he concludes with important thoughts that do not necessarily relate to the theme of what came before, nor do they include lengthy explanations.
Philadelphia, the Greek word for brotherly love, is rooted in philos, the love of a friend or associate;2 in this letter, we have seen more of agape, the love that is an act of the will and does not flow from the emotions.
The command (remain, or continue, is in the imperative mood) that is given here is for an enduring love (friendship) for the brethren; not for all of humanity, but specifically for those within the faith of the Lord Jesus Christ.
Jesus declared: “by this everyone will come to know that to Me ye are disciples: if love [agape] ye possess toward one another” (John 13:35, literal).3 Jesus identifies the one thing that will exemplify our lives as His disciples: love; however, as noted, this is agape, a love that flows as an act of our wills: it is characterized by commitment, not favorable circumstances. Let’s be sure that we understand what Jesus is saying: if we hold an agape love for those who are His disciples, then everyone will perceive that we are also His disciples. Once again, it is important that we understand what it means to be His disciple: “So then, everyone who does not surrender all of his possessions, he is not able to be My disciple” (Luke 14:33, literal).4 Everything that we possess, including those who are most dear to us, must be surrendered to Christ (Luke 14:26); the Lord alone is to hold that place of top priority in our lives – this is the First Commandment: “Thou shalt have no other gods before me” (Exodus 20:3). The love that the Lord has for humanity is agape (a commitment that required the life of Jesus, the Son of God), therefore it is only reasonable that when He is first in our lives, a proper love will flow through us for not only our fellow disciples, but also for everyone; it is then that the righteousness of His Law will fill us (Romans 8:4).
As noted, the writer used the word philadelphia, which speaks of a tender affection (from the Greek philos), a love that involves the emotions, and he presented it as a command: we are required to hold our fellow disciples in the Lord in a love of friendship.5 Nevertheless, if we bring this together with Jesus’ words in John 13:35, we quickly realize that both agape and philos are to characterize our love for our brethren in the Lord. This is completely in keeping with how these words are used in Scripture: “For the Father loveth [phileo, the verb form of philos] the Son …” (John 5:20a); “The Father loveth [agapao, the verb form of agape] the Son …” (John 3:35a); the Father held both forms of love for His Son, and so we, too, are called upon to show both for our fellow disciples in Christ.
The command presented is for this love of friendship to remain – a present tense verb that tells us that this love is to always be present. Even if we do not know someone that well, if they are discerned to be a disciple of Christ (1 John 4:1), then a bond of friendship will exist. The difficulty that we face in this day is that so many profess to be Christians, yet so few pass the test of obedience to the Lord. Once again, we must place our undivided focus on the Lord (Hebrews 12:2), live in uncompromising obedience to His Word (Matthew 24:13), and carefully guard against a heart that can too easily be drawn into error (Matthew 24:4). The Way to life is narrow, and few will find it (Matthew 7:13-14), and even fewer will continue in it (Hebrews 3:12). We must be discerning!
2. Be not forgetful to entertain strangers: for thereby some have entertained angels unawares.
Do not neglect hospitality, for by this, some have received angels as their guests (literal).6
Hospitality is from the Greek word philoxenia, which means a love of strangers: phileo, to love, and xenos, a stranger.7 Clearly, hospitality, within this context, refers specifically to extending consideration toward those whom we do not know. The writer probably had Abraham in mind when he provided for three strangers who were messengers sent from Jehovah (Genesis 18:1-5), and one of whom appears to have been Jehovah, Himself, in bodily form (Genesis 18:13). Although we typically consider hospitality to be a meal or a place to stay, the love that we extend to strangers can take many forms – simply a friendly face and a listening ear may be all that is required.
3. Remember them that are in bonds, as bound with them; and them which suffer adversity, as being yourselves also in the body.
Care for those in bonds, as having been bound with them; for those who are treated badly, as yourselves also being in the Body (literal).8
The writer has already acknowledged that his readers had shown him compassion when he was imprisoned (Hebrews 10:34), and now he directs that this same care be given for others; care for is in the imperative mood (a command).9 The care is to be extended toward those who are imprisoned, and to those who suffer ill treatment; the reason cited for this care is because we are all a part of the Body of Christ. To the Romans, Paul explained: “Thus, we, being many, [are] one Body in Christ, and every one mutually members” (Romans 12:5, literal).10 He elaborated on this to the Corinthians: “And whether [if] one member suffer, all the members suffer with it; or [if] one member be honoured, all the members rejoice with it” (1 Corinthians 12:26); being part of a body, the experience of one member has an impact on the entire body. The writer provides a practical guide as to how we are to express the love of the brethren through caring for those in need (Hebrews 13:1). We must keep in mind that the broader context is still among those who are in Christ – those who are in the Body.
4. Marriage is honourable in all, and the bed undefiled: but whoremongers and adulterers God will judge.
In everything, marriage [is] honorable, and the marriage bed pure, but God will judge the sexually immoral and adulterers (literal).11
The foundation for this observation is the spiritual metaphor that lies behind a Biblical marriage. Paul explained this very carefully to the Ephesians. He began with: “Wives are to submit to their own husbands as to the Lord” (Ephesians 5:22, literal).12 However, he then quickly provides the reason for this command: “because the husband is the head of the wife even as Christ [is] the Head of the ekklesia and He is also the Savior of the Body” (Ephesians 5:23, literal).13 Therefore, Biblical marriage is a living illustration of the relationship between Christ and His ekklesia: the husband filling the role of Christ, and the wife that of the ekklesia. The wife’s role is to submit to her husband even as the ekklesia submits to Christ (anyone who does not live in obedience to Christ is not a part of His ekklesia); the husband, on the other hand, is to love his wife as Christ loves His ekklesia (Ephesians 5:25) – he willingly sacrifices of himself for his wife. With this holy relationship as the foundation for marriage, clearly, it is honorable and pure.
However, the writer immediately contrasts this with immorality and adultery – activities that the Lord will judge! We’ve just reviewed the holy basis for marriage: Christ, the Son of God and Savior of the world, as the Husband to His Wife, the ekklesia, comprised of those who, through faith, have been purchased out of sin through His love expressed upon Calvary. The sexually immoral show no restraint in fulfilling their lusts, and the adulterer has sexually joined him/herself to someone who is not his/her mate; in both cases, marriage as a picture of Christ and His ekklesia is destroyed. Indeed, all who are not members of Christ’s ekklesia through faith and obedience will fall under God’s judgment. Jesus said, “If ye are loving Me, then My commandments ye must obey” (John 14:15, literal). It is by faith that we enter into a relationship with Him as our Lord (become a part of His ekklesia), and it is through our obedience to His commands that we remain a part of His ekklesia.
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.
Thy character, free from the love of money: being satisfied with what you have, for He has said: “I will never let thee go, neither will I forsake thee” (literal).14
We are to not have a love of money, which is expressed through greed – always wanting more. The Greek word is aphilarguros, which is comprised of a – not, philos – to love, and arguros – silver;15 we must not be drawn to silver, or to those things that silver can buy. We are also told that the reason for all evils is the love of money (1 Timothy 6:10, literal);16 the Greek word used for love of money is the same as our text – without the initial not (a-). From this we can easily see that the pursuit of material gain is not to be our goal in life – not just as others may perceive us, but in truth; it is our character, the essence of who we are that is to be free of this vice. How often do “Christians” hide their covetous nature under the guise of the Lord blessing them? How despicable is that? To use the Lord as a covering for their sin!
If our character is truly free of covetousness, then we will be satisfied with what we have; there will be no inner chafing to get something bigger or better. As a disciple of the Lord, we have placed Him as our top priority (Luke 14:33), and, if we will first seek His righteousness, then He has promised to provide for us as we need (Matthew 6:31-33). Seeking the Lord above all things is godliness; resting in His promise to provide will bring contentment: “But godliness with contentment is great gain” (1 Timothy 6:6).
The quote that the writer uses is from Joshua 1:5b – “… I will not fail [abandon, or forsake] thee, nor forsake [withdraw from helping] thee”17: the words given by the Lord to Joshua as he assumed the leadership of the children of Israel from Moses, and faced leading Israel into the Promised Land. However, as is so often the case, this is not an unconditional promise, because the Lord went on to say, “Only be thou strong and very courageous, that thou mayest observe [be careful] to do according to all the law, which Moses my servant commanded thee: turn not from it to the right hand or to the left, that thou mayest prosper whithersoever thou goest” (Joshua 1:7).18 The Lord will always be faithful to His Word; it is we who must be very careful that we live in a manner that is in keeping with His commands to us; this was true for Joshua, but no less true for us today. Hence, as we consider a life without being covetous, we can rest fully in His promise to provide for us, but only if we are living in faithfulness to Him – i.e., in obedience to His commands.
Jesus explained: “My sheep are obeying My voice and I know them, and they are following Me, and I am giving everlasting life to them, and they will never perish forever, and no one will seize them out of My hand” (John 10:27-28, literal). In most translations, including the KJV, this sounds like a foundational passage for the teaching of eternal security – and it is used as such by most who hold to that doctrine. However, if attention is given to the verb tenses, it soon becomes apparent that this provides absolutely no support for the heresy of eternal security. Jesus said that His sheep obey and follow Him, and, therefore, they will not perish nor be snatched out of His hand. Jesus proclaimed His protection of His sheep from all outside attack: no one is able to remove the sheep from His hand (Romans 8:38-39); however, His sheep can become distracted and permit a heart of disbelief to take them out of His hand. “Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God” (Hebrews 3:12). Jesus said that His sheep hear His voice, which is not audibly, but to hearken to His voice – to obey Him! The primary means for an evil heart of unbelief to enter is through disobedience – we are no longer hearing His voice. The reality of God’s words to Joshua, and to us, is that He will never let us go nor forsake us, but we can so easily be deceived and turn away from Him. Lord, guard our hearts!
6. So that we may boldly say, The Lord is my helper, and I will not fear what man shall do unto me.
So then, we with confidence say, “The Lord [is] a helper to me, and I will not fear what anyone will do to me” (literal).19
This flows from the previous verse that ended with the Lord’s promise to never let us go, nor abandon us. We noted that this security is conditional upon our obedience to the Lord – unless we remain faithful to Him, we do not abide in Him, that place of security. “The one who is obeying His commandments is continuing in Him, and He in him” (1 John 3:24a, literal).20 It could not be any more obvious than that: in order to remain in the security that is in the Lord, we must live in obedience to His commands. Jesus stated that if we love Him, then we must obey His commandments (John 14:15). It is only then, when we are living faithfully for Him, that we can say with confidence: “the Lord is my helper, and I will not fear what man can do to me.” Without being faithful to Him, we cannot be confident of anything, and certainly not that the Lord is with us.
As we saw in John’s letter, obedience is central to remaining in Him; if we are not faithful, that means that we have let disobedience darken our door. Unless we repent, we stand in jeopardy of having our name removed from the Book of Life; “He that overcometh [someone who is living faithfully], the same shall be clothed in white raiment; and I will not blot out his name out of the book of life [for the one who is not living faithfully, his name will be removed from the Book of Life], but I will confess his name before my Father, and before his angels” (Revelation 3:5). This fits perfectly with the writer’s declaration that for the one who has known the full truth of God and turns away from it, there is no longer a place of repentance (Hebrews 6:4-6). It is only as we remain in Him through faithful obedience, that we will be secure from all outside threats – in that, we can have confidence!
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. 8. Jesus Christ the same yesterday, and to day, and for ever.
7. Be thinking of those who are leading you, who have proclaimed unto you the Word of God, whose faith follow, considering carefully the outcome of [their] way of life: 8. Jesus Christ, the same yesterday and today, and unto the ages (literal).21
This is a favored verse of those who place great emphasis upon the role of the “pastor” within the church, being particularly fond of the KJV phrase rule over you, which, in their minds, establishes the divine authority of the “pastor.” From there, they hold that it is clear that “believers, then, must yield to their pastors, follow their admonition, obey their commands, and submit to their authority.”22 They assure everyone that this does not permit the abuse of such authority, but it is very clear, in their way of thinking, that the congregation must be in submission to their God-given “pastor.” Although there are a few translations that use the word rule, the Bishop’s Bible, the primary English resource permitted by King James, used the word oversight,23 which is very different from the term ruler.
Rule is from the Greek word hegeomai, which primarily means to lead; it is only through an active leadership that any connotation can be made for ruling, or governing, but that is certainly not the chief element of leading. This has become terribly skewed by those who seek to justify their positions of authority (albeit not Biblical) over their congregations.
The writer commands his readers to think of those who have provided godly leadership and taught them the Word of God; in other words, don’t forget those who have led you to a full and Biblical understanding of Who God is and what He has done for you. The Word of God proclaimed assumes that it has been given in fullness and accuracy, for the writer charges his readers to follow, or imitate, the faith of these leaders. Along with emulating the faith of these godly leaders, the writer directs that careful consideration be given to the outcome of their way of life. The KJV separates this verse from the next, but it seems that the next provides an explanation of how their way of life will end.
The writer has already explained that “… it is appointed unto men once to die, but after this the judgment” (Hebrews 9:27), and Paul told the Corinthians that our confidence is such that we are willing “to be absent from the body, and to be present with the Lord” (2 Corinthians 5:8). Therefore, the end for those who are faithful to the Lord, is to be present with Him. John stated that “… we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is” (1 John 3:2). In essence, the outcome (or end) for the way of life of faithful leaders is Jesus Christ, Who declared Himself to be the first and the last (Revelation 1:11) – the same yesterday, today, and forever.
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. 10. We have an altar, whereof they have no right to eat which serve the tabernacle.
9. Do not be carried about by deceitful and strange teachings, for [it is] good that the heart be secured by grace, not by food, in which those who did live, did not benefit. 10. We have an altar from which those who are serving the tabernacle have no right to eat (literal).24
After being reminded of the unchangeable Jesus, the writer issues the warning against being borne hither and thither by doctrines that are deceptive and foreign to our experience. This is based upon our hearts having been secured in Christ by the grace of God through faith in Him, and that we are faithfully abiding in Him. It is only through faithfully following the Lord (remaining in Him) that we will be able to identify teachings that are deceitful and strange. Yes, we are commanded to test everything that comes our way (1 John 4:1), but unless we are abiding in Christ, our examination of the teachings of others may well be flawed, in which case, we could easily become the victims of error. Jesus cautioned His disciples to continually be vigilant lest they should be led away from the Truth into error (Matthew 24:4); this warning was given while He was still present with His disciples (and Judas failed to heed it) – Jesus’ words are so much more relevant to us today when so much of “Christianity” has become riddled with pagan thought and practices. Much of what Christians have come to accept as being normal has, in fact, made God’s Truth to appear to be deceitful and strange to them. Isaiah’s words not only fit with modern society, but are also very relevant for today’s “Christians”: “Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter!” (Isaiah 5:20).
It is as we learn to detect and avoid doctrine that is not in keeping with the Truth, that our hearts will become increasingly secure in the grace of God; a grace that becomes ours through an active faith in the Lord Jesus. Faith in the Lord opens the door of God’s grace, which, in turn, is the access to the Way of salvation that the Lord has purchased (Ephesians 2:8). The writer, as he has so many times throughout this letter, draws a parallel to the Jewish traditions in order to emphasize the superiority of the NC in Christ. Not by food is a reference to the Jewish sacrificial system that was the means of God’s grace being extended to the faithful Jews; the sacrifices to the Lord involved animals, grains, and drinks – the food that sustained the people, and yet, in their offerings, it opened divine grace to them through faith in the Lord. The contrast is that, under the NC, the grace of God is received by faith alone – the food sacrifices were ended by the Lord Jesus through His one, all-fulfilling offering. Those who lived under the OC never received the benefit that comes only through the Lord Jesus: a forever cleansing from sin.
Earlier, the writer noted: “For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect” (Hebrews 10:1). The Mosaic sacrifices could never make the people spiritually whole because “it is not possible that the blood of bulls and of goats should take away sins” (Hebrews 10:4). Even though the faithful Jew (under the OC), upon dying, would enter Paradise, which was a pleasurable place of rest, their sins were not cleansed until Jesus paid the redemption price at Calvary. When Jesus died (His blood having been shed for the cleansing of all sin), their graves were opened, and when He rose from the dead, their resurrection followed (Matthew 27:52-53); they became the wave offering to the Lord for the harvest that was yet to come (Revelation 14:4). With the payment for sin completed, the OC sacrifices were ended, and we receive God’s grace solely through faith in the Lord Jesus Christ (the NC).
Verse ten, which ties this to the Mosaic traditions, is difficult, and has been the source of much speculation over the years; so let’s approach it carefully. Under the OC, the priests were those who ate of the sacrifices made; for example: “25. Speak unto Aaron and to his sons, saying, This is the law of the sin offering: In the place where the burnt offering is killed shall the sin offering be killed before the LORD: it is most holy. 26. The priest that offereth it for sin shall eat it: in the holy place shall it be eaten, in the court of the tabernacle of the congregation” (Leviticus 6:25-26; see also, Numbers 18:9-10). The writer points out that the priests who were serving in the temple, at the time of his writing, had no right to eat from the altar that those who are in Christ eat. We, who are born from above into the NC, do not eat that which is sacrificed; however, we do commemorate the Lord’s death by eating bread (representing His body) and drinking the fruit of the vine (symbolizing His blood; Luke 22:19-20): “For as often as ye eat this bread, and drink this cup, ye do shew the Lord’s death till he come” (1 Corinthians 11:26). The priests who continued the temple traditions could not partake of the bread and cup as established by Jesus, because it is a memorial to Him becoming our High Priest and forever removing the work of the priests in the temple (Hebrews 9:12). The writer has stated expressly that when the Lord declared that He would make a New Covenant, He thereby rendered the existing Covenant old, and, beyond that, the OC was about to disappear altogether (Hebrews 8:13). Through Jesus’ sacrifice, the NC was established (Luke 22:20) and the OC was fulfilled and ended (symbolized by God tearing the veil that hung in front of the Holy of Holies within the temple); yet the unbelieving Jewish leadership would have simply replaced the veil, and continued with the OC as though nothing was changed. It was their unbelief that would not permit them to partake of the Lord’s Supper, which celebrates the NC and the closing of the OC.
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.
11. For the blood of the animals is brought into the sanctuary by the high priest to atone for sin, [and] the bodies of these [animals] are burned outside of the camp. 12. Therefore, Jesus also, in order to make the people holy through His own blood, suffered outside of the gate [of Jerusalem] (literal).25
The OC requirement of the Lord is summarized in Leviticus 16:27 – “And the bullock for the sin offering [for the sins of the high priest and his family (Leviticus 16:11-14)], and the goat for the sin offering [for the sins of the people (Leviticus 16:15)], whose blood was brought in to make atonement in the holy place, shall one carry forth without the camp; and they shall burn in the fire their skins, and their flesh, and their dung.” The carcases of the animals whose blood was used on the Day of Atonement, were to be taken outside of the camp, and, later, outside of Jerusalem, where they were completely burned. In this case, the meat of the animals was not to be eaten by the priests – their bodies were completely burned.
From this we understand that on the Day of Atonement, the completed sacrifice included both the blood being sprinkled within the Holy of Holies upon the mercy seat (Leviticus 16:14-15) and the destruction of the animal carcases outside of the camp/city (Leviticus 16:27). We see both of these fulfilled through Jesus: 1) He sprinkled His shed blood upon the heavenly mercy seat for the available cleansing of all of humanity (Hebrews 12:24), and 2) He died and was buried outside of Jerusalem – the destruction of His human body was complete. However, in three days He was raised in immortality, as the First Who was raised to never die again (1 Corinthians 15:20), thereby demonstrating the superiority of His atonement over the Day of Atonement under the OC. By individual faith in the sacrifices made by the high priest on the Day of Atonement, a temporary covering of sin was made (the reality of the OC); under the NC, faith in the sacrifice that Jesus made, brings a cleansing that is forever: “For by one offering He made perfect forever those who are being sanctified” (Hebrews 10:14, literal). Do not miss the condition that is placed upon this eternal cleansing: it is for those who are being sanctified! The writer of Hebrews has made it very clear that remaining in Christ requires a deliberate action on our part, and we must guard against permitting a heart of unbelief to rob us of what Christ has prepared for those who are His (being sanctified).
13. Let us go forth therefore unto him without the camp, bearing his reproach. 14. For here have we no continuing city, but we seek one to come.
Therefore, let us go out unto Him, outside of the camp, patiently bearing His reproach; for here we have no permanent city, but we are looking for one that is coming (literal).26
As Jesus proceeded from Pilate’s hall to the place of crucifixion, He endured the mocking and abuse of the Roman soldiers who were assigned to the task, as well as the Jewish crowd all along the way. The camp, in this case, is Jerusalem, the hub of the Jewish religion and the capital of Israel, which the Lord spiritually called Sodom and Egypt (Revelation 11:8). It was in this city, where Jehovah said that He would place His name (1 Kings 11:36), that Jesus, the Son of God, was condemned to die by those who professed to be His people. The payment for sin was not made within the walls of Jerusalem, but in that place where justice was served upon those who had been condemned: the Son of God died between two thieves.
As we go to Him, we must expect to receive the same response that Jesus endured, and, also like Jesus, the greatest reproach will come from those who claim to bear His name. “And ye will be detested by all on account of My name, but he who remains faithful unto the end, this one will be saved!” (Mark 13:13, literal).27 Notice that our allegiance to the Lord Jesus must be evident (the hatred is there because we bear His name), our faithfulness to the Lord must remain unto the end (this focuses on our obedience to His commands, which is the only way to remain faithful), and our salvation will come after the end (it is yet future). It is amazing that Jesus said that we would be abhorred by all; our obedience to the Lord will cause those about us to label us as being narrow-minded and legalistic. The first is a compliment, because Jesus made it very clear that the Way to life is narrow and that few would find it (Matthew 7:14), and, as for being legalistic, obedience must never be mistaken for legalism! However, Jesus said that faithfulness (being steadfast in our obedience to His commands) must continue unto the end (our death or His return) in order for Him to provide us with His salvation. The Scriptures do not teach that our salvation is secured from the moment that we pray a prayer of faith, despite this being a favored doctrine among most “Christians” today.
We are called upon to bear patiently the reproach that will come our way because of our commitment to the Lord. The reason that we are able to endure is because of the hope that we have in the Lord: a hope of a heavenly place that He is preparing for all of those who live in obedience to Him. While in this life, we may find it difficult to bear the cross that Jesus has for us, but if we keep our eyes focused on the Lord, then our hearts will yearn for our heavenly home. As the world around us continues to deteriorate, we can rest in the knowledge that the Lord is present with us: He is guiding us to live for Him, and leading us to be with Him one day!
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.
Therefore, through Him, let us continually bring an offering of praise to God: this is the fruit of lips that are praising His name (literal).28
The writer has just explained that we can expect to bear the same reproach as Christ, and now he calls upon us to offer continual praise to the Lord. “12. Beloved, do not be amazed at the painful suffering among you, which is taking place to test you, as though [something] unheard of was happening to you. 13. But rejoice in that ye are sharing in the sufferings of Christ, so that ye will also rejoice exceedingly at the revelation of His glory. 14. If ye are reproached because of the name of Christ, [ye are] blessed because the Spirit of glory and of God is resting upon you; indeed, through them [those who reproach you] He is blasphemed, but through you He is glorified. 15. So, do not any of you be suffering as a murderer, or a thief, or as a criminal, or a meddler; 16. But if as a follower of Christ, do not be ashamed, and glorify God in this matter” (1 Peter 4:12-16, literal).29 Suffering is our lot in this life, and, Peter says, we should not be surprised that our suffering is greater than that of the world; the devil takes great delight in using those about us to lure us into falling victim to his wiles (1 Peter 5:8; Ephesians 6:11). Jesus said, “Ye are having affliction in the world, but, be encouraged, I have overcome the world” (John 16:33b, literal).30 Because Jesus did not dispute the devil’s claim to be able to give the kingdoms of this world to whomever he chose, He acknowledged that the devil holds them in his control (Matthew 4:8-10). Jesus also declared that His kingdom is not of this world (John 18:36), therefore, as we enter into His kingdom by faith, we are immediately in conflict with the world that functions under Satan’s control. It is in this that Peter tells us to rejoice, because, by suffering as a follower of Christ, we bring glory to God.
Once again, we see the significance of obedience to the Lord: through our obedience, we follow the leading of the Spirit and declare to all that He is our Lord; it is by disobedience to the Lord that we fail to follow Him, and thereby align ourselves with the world that is operating under the guidance of Satan. It is our obedience to the Lord that makes us overcomers: “He that overcometh shall inherit all things; and I will be his God, and he shall be my son” (Revelation 21:7). In other words, only those who are overcoming (it is a present tense verb) will belong to the Lord; Jesus said, “And the one who perseveres [remaining steadfast in the face of affliction; being an overcomer] unto the end, this is the one who will be saved” (Matthew 24:13, literal).31
The writer has just reminded his readers that they can expect to face contempt and derision as they follow the Lord, and now he adds that we need to offer continual praise to Him. This is the paradox of being a follower of Christ: on the one hand, we will be ridiculed by those who are not truly in Him (the worldly and those who profess faith but do not possess it); on the other, because we are His, we hold an eternal perspective on the tribulations that are ours, and so can express our praise to the Lord. Sufferings and trials are not a surprise (Jesus promised them), and need not distract us from all that is ours in Christ – for which we can continually offer our praise and thanks to Him.
16. But to do good and to communicate forget not: for with such sacrifices God is well pleased.
And do not neglect kindness and generosity, for God will be well-pleased with such sacrifices (literal).32
We are not to be surprised by sufferings (v. 13), and, in the midst of these, we are to offer continual praise the Lord (v. 15), and now, beyond that, we are to show kindness and be generous with what God has blessed us. Indeed, the writer is presenting a very clear picture of what it means to follow the Lord – to bear the cross that He has for us even while keeping Him as our focus! Indeed, as one of our elderly students of the Word liked to say: “Being a Christian is serious business!” As we consider the message that the writer has for us, we begin to recognize that following the Lord faithfully is not something that we will ever be able to do without His enabling.
Jesus said, “11. Ye are blessed when, because of Me, ye are reviled, and persecuted, and they, lying, speak every evil word against you; 12. Rejoice, and rejoice exceedingly, because great [is] your reward in the heavens, for in this way they persecuted the prophets who were before you” (Matthew 5:11-12, literal).33 When we encounter all kinds of afflictions and trials because we are bearing His name, then we must rejoice exceedingly (it is a command!) because the Lord will reward our faithfulness in eternity; whatever comes our way because of Him, it is a reason to rejoice! This is so contrary to our natural response, yet we must ask the Lord to enable us to be grateful and rejoice in the difficult times.
As we rejoice in the midst of our tribulations, we must not forget to exhibit a spirit of kindness and generosity toward others; the writer refers to these as being sacrifices that are pleasing to the Lord. As we began this chapter, we saw that the writer was specifically addressing our attitude toward our fellow-followers of Christ (the brethren). However, it seems that he has moved beyond that now, and so we must not limit our kindness and generosity to those who are within the Body of Christ. Jesus said, “43. Ye have heard that it is said, ‘Love your neighbor, and hate your enemy,’34 44. But I am telling you, ‘Love your enemies, bless those who are cursing you, do good to those who are hating you, and pray for those who are reviling you, and who are persecuting you, 45. so that ye may become the sons of your Father in the heavens’ …” (Matthew 5:43-45a, literal).35 Jesus went on to say that by doing this, we emulate the Lord in His dealings with humanity – for He sends the sunshine and rain upon both those who are just and unjust (Matthew 5:45b). God loved humanity to the extent that He sent Jesus, His Son, to make the payment for sin so that out of a lost humanity, there will be those who, through Christ, will live with Him. “But God demonstrates His love to us, that our being yet sinful, Christ did die on our behalf” (Romans 5:8, literal).36 God’s love for us was there before we came to know Him; humanity has done nothing to deserve God’s love, yet because we have been created in His image and are capable of fellowship with Him, Christ died for our sins. It is this undeserved expression of God’s love that is the pattern that we are to follow in demonstrating kindness and generosity toward those about us – whether friend or foe. To our friends, this is not difficult; to our foes, this becomes a sacrifice that is well-pleasing to our heavenly Father. “21. If thine enemy be hungry, give him bread to eat; and if he be thirsty, give him water to drink: 22. For thou shalt heap coals of fire upon his head, and the LORD shall reward thee” (Proverbs 25:21-22).
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.
Follow those who are leading you and submit, for they watch for your souls as those who will give an account, so that with joy this is done and not sighing; for this is detrimental to you (literal).37
Follow is from the Greek word peitho, which, in the middle voice as here, primarily means to be persuaded or convinced;38 it is by becoming convinced of the truth of a matter that we gain the ability to trust in it. Follow, as it is used here, does not mean to simply obey someone because it is expected of you, or because you have been told by someone who appears to be in authority. The commands for 1 John 4:1 are also applicable in this situation: do not believe everyone without first testing them to ensure that their message is according to God’s Word! We are to be continually examining everyone who teaches from the Scriptures before we believe their doctrine. Therefore, we follow those who are spiritually leading us only after we have examined them against God’s Standard and found them to be faithful to Him; the Lord would never tell us to follow someone who is not teaching His truth accurately!
As we considered verse seven of this chapter, we noted that there are those who claim to hold great authority over a congregation simply because the governing configuration makes provision for it; nevertheless, that individual contravenes God’s Word by wielding such power, and the congregation violates His Word by having an unbiblical structure. Jesus taught His disciples: “25. Ye know that the princes of the Gentiles exercise dominion over them, and they that are great exercise authority upon them. 26. But it shall not be so among you …” (Matthew 20:25-26a). Within the kingdoms of this world, there is an understood hierarchy of authority, and those who occupy the top positions hold the greatest power; however, Jesus openly declared that His kingdom is not of this world (John 18:36), and so we must not look to the world for governing guidance within a local assembly. As a matter of fact, Jesus declared that there is to be no top-down authority structure among His children, nor can there be such if we are faithfully testing everyone according to God’s Word. To the Ephesians, Paul explained: “Submitting yourselves one to another in the fear of God” (Ephesians 5:21) – this eliminates the authority structures that we find in virtually all “churches” today. However, Paul also taught that there are differing roles within the Body of Christ, and some of these incorporate greater responsibilities than others; however, even in this, there remains the continual testing that is to be done by everyone within the Body (obedience to the commands of 1 John 4:1, which is the application of Ephesians 5:21). “27. Now ye are the body of Christ, and members in particular [individually]. 28. And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments [leadership], diversities of tongues” (1 Corinthians 12:27-28).39 The body is used as an illustration of how there are differing roles within the Body of Christ, yet it is one Body. Paul provided very specific teaching regarding the roles of the elders and deacons (1 Timothy 3 and Titus 1), yet nowhere are they granted ruling authority, only a greater responsibility to provide the Body with a godly example to follow. Peter understood this truth as well: “1. The elders which are among you I exhort … 2. Feed [from poimaino; shepherd] the flock of God which is among you [you is plural, which means a plurality of elders with the people among them: no hierarchy], taking the oversight [care] thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind; 3. Neither as being lords over God’s heritage, but being ensamples [models] to the flock” (1 Peter 5:1-3).40 Essential to the local assembly is mutual accountability: submitting yourselves one to another in the fear of God – no one is above the commanded examination against the Word of God.
In an assembly of mutual accountability, the Word of God will be central to everyone’s thinking; after all, they must be familiar with His truth in order to conduct a proper examination of the attitudes, actions, and spiritual wisdom of others. The tremendous responsibility of the teaching and shepherding elders is to feed the flock so that they will grow in their understanding of the Lord Jesus and His commands as to how we must live (2 Peter 3:18). It is within this atmosphere of spiritual growth and discernment that following those who are setting the spiritual example is appropriate and necessary. It is only within such a setting that those who are leading will have the spiritual welfare of the assembly as their primary concern, for then, truly, they watch for your souls – they not only teach the truth, but also live it!
In the vast majority of “churches” today, the truth of God’s Word has been supplanted by theology or philosophy, whether denominational or that of the pastor, it matters not. As a result, it is virtually impossible for anyone to become spiritually mature within such a setting. The writer lamented those who, based upon the passage of time, should have been teachers, but who still did not have a proper understanding of the fundamentals of faith in Christ (Hebrews 5:12) – they were still sipping the milk of the Word when they should have been digesting solid food. So today, enough Bible is included to convince the unwary that what they are hearing is accurate, yet the people willingly follow a man, a theology or a philosophy. They might know much about God, but they will never come to know Him; to make matters worse, the salvation that the Lord has prepared for those who are in Christ has been skewed to the extent that it no longer saves – even though it is claimed that it does.
My wife and I experienced this when the Lord began to open our eyes to His truth! We left the Evangelical Free church that we had attended for a dozen years or so because it became very apparent that they were guided by pragmatism, and not the Scriptures. During this time, my wife was heavily involved in their Sunday School program, and I was on the Board for several years – it’s not that we were simply pew warmers! After that, we came under fundamental Baptist teaching for a few years (both in assemblies, and through finding the writings of David Cloud), and we did grow some; after all of our years in the Evangelical movement (including Bible college training), we came to realize that we had learned virtually nothing of God’s truth, and what we had learned was tainted. However, we soon understood that the Baptists may hold some things more correctly than the Evangelical Free, but we very quickly hit a ceiling there as well: their theology took priority over God’s Word, or God’s Word was interpreted according to their theology – in essence, their standard was their theology, and not the Scriptures. With a commitment to study and teach the Word of God without bias, we launched a home assembly; along the way we had an attempted coup by some staunch Baptists who joined us, but we separated from them, returned to our original mandate, and have continued to open God’s Word week-by-week. It has been a difficult adventure (at times), but immensely spiritually beneficial as we have never learned so much from the Scriptures as we have since leaving theologies behind – the Word is used to interpret itself! These words of Jesus have encouraged us along the way: “For where two or three are gathered together in my name, there am I in the midst of them” (Matthew 18:20).
Those who provide spiritual leadership do so with the understanding that they will be required to give an accounting of what they have done for those who sat under their teaching. That accounting will be to the Lord, not to a denominational district superintendent, and it will not be as to how well they have taught the fundamentals of the denomination or the clarity of their theology, but whether, or not, they taught the uncompromised truth of His Word. Paul’s exhortations to Timothy were: “Hold the standard of accurate teachings that you heard from me …” (2 Timothy 1:13, literal), and “Proclaim the Word …” (2 Timothy 4:2a, literal).41 Paul’s concern was that the Word of God would be taught accurately: “Thou must with great diligence present thyself as being genuine to God, a blameless laborer who is accurately teaching the Word of Truth” (2 Timothy 2:15, literal).42 As we consider modern “Bible”
teaching, Paul’s concerns were well founded, because there has been a major shift away from an accurate proclamation of God’s Word.
However, it is interesting that the writer’s concluding comments are from the perspective of a leader who is disappointed by those who are supposed to be following his godly and Biblical example, but are not, and this is to their own hurt – the leaders have labored faithfully, but with few results. Paul anticipated this, as well: “3. For a time will take place when accurate teaching they will no longer accept, but, itching in [their] hearing, they will accumulate to themselves teachers according to their own desires, 4. and they will turn away from hearing the truth, and will be turned to myths” (2 Timothy 4:3-4, literal).43 Today it is difficult to find any who are diligently teaching the Scriptures accurately, and virtually all professing “Christians” are content to be led by their favored teachers without a second thought. Yet, to be included in the heavenly company one day, we must do the will of God (Matthew 7:21), which is, for the most part, not being taught today. Those who fail to do His will, even those who do many religious activities, will be rejected: “22. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? 23. And then will I profess unto them, I never knew you: depart from me, ye that work iniquity” (Matthew 7:22-23). Even “good, Christian work” is regarded as iniquity when a relationship with the Lord is not established and maintained by doing His will.
Jesus told us that the Way to life is narrow (Matthew 7:13-14); He clarified that He is the only Way to life (John 14:6), and that if we do not live in obedience to His commands, then we do not love Him (John 14:15). We must remain strong in His truth (Colossians 2:7)!
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.
18. Be praying for us; for we are persuaded that we have an honorable conscience in all things, desiring to live well. 19. And I more earnestly implore [you] to do this, so that I will quickly be restored to you (literal).44
The writer has called upon his readers to keep their leaders in mind (v. 7), and to follow them, which includes first testing them against the Scriptures (v. 17), and he now summarizes it all with the command to be continually praying for us – the writer and those who are providing that leadership and spiritual training. Each of these is a command given regarding our attitude toward those who are setting the Biblical, spiritual example of how to live for the Lord and to grow in His Word.
The writer affirms that those who are providing this leadership (and he includes himself: we) have a clear conscience before the Lord and a sincere desire to live in keeping with His will (live well). However, even in this, he exhorts them to be praying for them: talking to God about those who are leading, and making requests on their behalf. James warned: “Do not many [of you] become teachers, my brothers; you do know that a greater judgment we will receive” (James 3:1, literal).45 Those who teach others hold a great responsibility to ensure that they accurately handle the Word of God (2 Timothy 2:15). Without a doubt, heresies will abound: “And false prophets also came among the people, even as among you will come false teachers who will quietly introduce destructive heresies, even denying the Lord Who bought them, bringing to themselves imminent destruction” (2 Peter 2:1, literal).46 This is the reason that John exhorts us to continually test all things and everyone against the only true Standard – the Word of God; this is the only way to guard against those who will lead others astray through their teaching. It is those who are leading who hold the greatest ability to bring error in; unless we are continually examining them against God’s Word, there will be no possible way to detect their subtle doctrinal changes and either correct them, or remove them, before they are able to taint others.
The message of the writer is this: we must be thinking about those who provide us with spiritual leadership, be examining them and their teachings, following them if they are approved by God’s Standard, and then praying for them that they will remain true to the Lord. We have learned of the mutual submission that is to be present within the Body of Christ (Ephesians 5:21), and that even those who bear a greater responsibility are among us, not over us (2 Peter 5:1-3). “And he who is being taught the Word, let him share with the one who is teaching, in all that is good” (Galatians 6:6, literal).47 With the Word of God being central, no one is above being held accountable, for it is only then that the many members will function in harmony as they were intended.
The writer appeals to his readers to pray for him, so that he will quickly be restored to them. He demonstrates that our prayers for those who provide spiritual leadership are to go beyond their spiritual integrity, and include the practical, day-to-day challenges that they face. Again, mutual care comes into play: we are spiritual beings who live in a fallen world; our spiritual integrity is of utmost importance, but we will also encounter trials and tribulations in this life. We must pray for one another’s spiritual welfare, but must not exclude the physical, which can often have an impact on how we fare spiritually. Of greatest comfort is this: “Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered” (Romans 8:26). When we do not know how to pray in accordance with the Lord’s will, the Spirit of God is there to intercede with the Father on our behalf! Not only that, but Jesus, the Son of God, Who is seated to the right of the Father, is also making intercession for us (Romans 8:34). Nevertheless, we will not be able to avoid the challenges of life through prayer, because Jesus promised that we would not be without tribulation in this world (John 16:33); we are assured that the Lord will provide the strength needed to go through our trials. “And the God of all grace, Who has called us into His eternal glory in Christ Jesus, you, having suffered a little, He, Himself, will complete, confirm, strengthen [and] establish” (1 Peter 5:10, literal).48 Notice that all of what God desires to do for us follows suffering; as we identify with Christ, the writer has assured us that we will suffer (Hebrews 13:13), but Peter reassures us that, in the light of eternal glory, our suffering in this life will be but a moment.
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.
20. And the God of peace, Who, by the blood of the everlasting covenant, brought up from the dead the Great Shepherd of the sheep, our Lord Jesus, 21. [And the God of peace] Will make you ready in every good work to do His will, doing in you what is acceptable before Him through Jesus Christ, to Whom [is] the glory forevermore. Amen (literal).49
Peace, in the Greek, when it is used as a greeting or farewell, corresponds to the Hebrew word shalom, where it speaks of health and welfare; otherwise, it identifies inner rest and freedom from anxiety, and, particularly for the child of God, it tells of reconciliation and harmony with God.50 As the angels announced Jesus’ birth to the shepherds, they proclaimed: “Glory in the highest to God, and, on the earth, [His] peace [and] favor among people” (Luke 2:14, literal);51 their declaration was not for peace to be upon the earth, but that God’s peace and favor was now on earth in the form of Jesus. Jesus later confirmed this by stating: “Do not suppose that I came to bring peace to the earth; I did not come to bring peace, but a sword” (Matthew 10:34, literal);52 having made this statement, He went on to speak of the divisions that will come within households because of Him, and that a person’s enemies will be those of his own family (Matthew 10:35-36). In other words, someone’s peace with God will frequently lead to a rift within his family; this is, again, a reminder that the Way to life is narrow (Jesus only), and that only a few will find this Way even after seeking for it (Matthew 7:14).53 We might wonder at this; we are told of one who came to Jesus seeking eternal life, yet when he understood the cost, he refused it: he sought for the Way, but, even when He found it, he was unwilling to pay the price of following the Lord (Mark 10:17-22).
The writer rehearses what God did in order to bring peace with humanity: He raised Jesus from the dead because He shed His blood as the only accepted payment for the sins of humanity – a perfect Lamb for a full payment for sin. Through this, Jesus is the great Shepherd of the sheep – the sheep are not all of humanity, but those who have found the Lord and His cleansing from sin, and follow Him faithfully (obediently). Jesus identified His sheep: “And other sheep I have that are not of this fold [not of Israel: the Gentiles who will come to believe in Him], these also I must lead and My voice they will hear, and will become one flock [with] one Shepherd (John 10:16, literal).54 There is one Shepherd and one flock! It is through this Shepherd that peace with God comes to those who come to Him by faith.
Moreover, the God of peace will make us ready to do His will, but He is the God of peace only to those who are in Christ. “There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit” (Romans 8:1). If we are in Christ, then we must also be seeking to live in obedience to His commands (walk after the Spirit); those who are faithful to Him are eager to do His will. It is as we abide in Christ that God will work in us by His Spirit to transform us into what He desires (Romans 12:2); a transforming work that is only possible as we live in willing submission to the Lord Jesus. We come to the God of peace through faith in the Lord Jesus, it is all of Him – we have nothing to contribute; however, for those who are new creatures in Christ, God has created us for works that are pleasing to Him, and He expects us to follow the pathway that He has prepared for us (Ephesians 2:8-10). It is only as we do so that we will bring glory to the Lord Jesus, for it is only through His sacrifice that we are able to do the will of the Father.
It is our obedience to the Lord that brings glory to Him, and it is also how we do the will of the Father that opens the gates of heaven for us (Matthew 7:21). As James tells us: “For as the body without the spirit is dead, so faith without works is dead also” (James 2:26); the works are an expression of our faith in the Lord (obedience). If there is no expression of our faith in Christ, then, James says, there is no faith; faith cannot exist alone, it must find expression through action (James 2:17). The writer explains that when this is taking place, then the Lord is working in us in keeping with the eternal glory that is His.
22. And I beseech you, brethren, suffer the word of exhortation: for I have written a letter unto you in few words.
I urge you, brethren, to listen to the word of exhortation; for also with few [words] I have written to you (literal).55
Listen to (suffer) is more than simply hearing with the ear; the writer is pleading with his readers to accept what he has written as being valid.56 In other words, his desire is that they will personally accept the clarification that he has made of the Lord Jesus being the fulfillment (and end) of the OC. This is something with which the Jews really struggled, and the writer exhorts his readers to understand and apply the truth of what he has written.
23. Know ye that our brother Timothy is set at liberty; with whom, if he come shortly, I will see you.
Know that brother Timothy has been released; with whom, when he comes soon, I will see you (literal).57
Evidently, Timothy had been imprisoned, and was now freed. The writer is expecting Timothy to come to him, and then, together, they will see the audience of this letter. It would seem that this letter is not written generally to those of Hebrew heritage (as James did; James 1:1), but to those who formed a significant Hebrew settlement: perhaps in Jerusalem (which was still intact, at this time).
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.
24. Greet all of those who are leading you, and all of the saints; those from Italy greet you. 25. The grace [be] with all of you. Amen (literal).58
The writer extends specific greetings to those who are leading; undoubtedly, it is to these that this letter is primarily directed. The writer is concerned that they lead with accuracy under the NC; the Jews had much to leave behind if they were to correctly follow the dictates of the NC that was established through the Lord Jesus. Again, those who were leading did not have ruling authority, but they bore the responsibility of providing accurate teaching as overseers; although without authority, they would exercise great influence. Specific greetings to the leaders would emphasize that he had them in mind as he wrote this letter, and, therefore, they needed to pay particular heed to his exhortations.
The writer extends his greetings to everyone who receives his letter, and adds the same from those who were with him in Italy.
The grace can only refer to the favor and blessing that is extended to us through the Lord Jesus Christ. This is frequently included in both the opening and closing comments of Paul’s letters; sometimes it is specifically attributed to the Lord Jesus, while other times, like here, it stands alone.
Amen is the transliteration of a Hebrew word that speaks of certainty; when it appears at the end of a letter (as here), it’s the author’s final affirmation of the truth of what has been included.
ENDNOTES:
1 Stephanus 1550 NT; Friberg Lexicon; Gingrich Lexicon.
2 Strong’s Online.
3 Stephanus 1550 NT; Friberg Lexicon; Gingrich Lexicon.
4 Ibid.
5 Abbott-Smith Greek Lexicon.
6 Stephanus 1550 NT; Friberg Lexicon; Gingrich Lexicon.
7 Vine’s, “entertain.”
8 Stephanus 1550 NT; Friberg Lexicon; Gingrich Lexicon; Liddell-Scott Lexicon.
9 Stephanus 1550 NT.
10 Stephanus 1550 NT; Friberg Lexicon; Gingrich Lexicon; Vine’s, “every.”
11 Stephanus 1550 NT; Friberg Lexicon; Gingrich Lexicon; https://translate.google.com/?sl=el&tl=en&text=ἐν πᾶσιν%0A%0A&op=translate.
12 Stephanus 1550 NT; Friberg Lexicon; Gingrich Lexicon.
13 Ibid.
14 Ibid.
15 Strong’s Online.
16 Stephanus 1550 NT; Friberg Lexicon; Gingrich Lexicon; Bauer Greek-English Lexicon.
17 Genesius Hebrew-English Lexicon.
18 TWOT #2414.
19 Stephanus 1550 NT; Friberg Lexicon; Gingrich Lexicon.
20 Ibid.
21 Stephanus 1550 NT; Friberg Lexicon; Gingrich Lexicon; Bauer Greek-English Lexicon; Vine’s “end.”
22 Bud Talbert, The Pastor and His People, Part 1.
23 ESword, Bishops’ Bible.
24 Stephanus 1550 NT; Friberg Lexicon; Gingrich Lexicon.
25 Ibid.
26 Ibid.
27 Ibid.
28 Ibid.
29 Stephanus 1550 NT; Friberg Lexicon; Gingrich Lexicon; Bauer Greek-English Lexicon.
30 Stephanus 1550 NT; Friberg Lexicon; Gingrich Lexicon.
31 Ibid.
32 Stephanus 1550 NT; Friberg Lexicon; Gingrich Lexicon; Bauer Greek-English Lexicon.
33 Ibid.
34 This is not a quote from the OT; the closest is Psalm 139:21-22, where the Psalmist declares that he hates those who hate the Lord, and calls them his enemies. In truth, the Psalmist is emulating Jehovah, Whose hatred is for the sin that separates (Psalm 5:4-5), for we know that God has a love for humanity (John 3:16).
35 Stephanus 1550 NT; Friberg Lexicon; Gingrich Lexicon.
36 Ibid.
37 Stephanus 1550 NT; Friberg Lexicon; Gingrich Lexicon; Bauer Greek-English Lexicon.
38 Friberg Lexicon.
39 Ibid.
40 Ibid.
41 Stephanus 1550 NT; Friberg Lexicon; Gingrich Lexicon.
42 Stephanus 1550 NT; Bauer Greek-English Lexicon; Friberg Lexicon.
43 Stephanus 1550 NT; Friberg Lexicon; Gingrich Lexicon.
44 Ibid.
45 Ibid.
46 Ibid.
47 Ibid.
48 Stephanus 1550 NT; Friberg Lexicon; Gingrich Lexicon; https://www.drshirley.org/greek/textbook02/chapter60-optative.pdf.
49 Stephanus 1550 NT; Friberg Lexicon; Gingrich Lexicon.
50 Friberg Lexicon; Gingrich Lexicon.
51 Stephanus 1550 NT; Friberg Lexicon; Gingrich Lexicon; Bauer Greek-English Lexicon.
52 Stephanus 1550 NT; Friberg Lexicon; Gingrich Lexicon.
53 Bauer Greek-English Lexicon.
54 Stephanus 1550 NT; Friberg Lexicon; Gingrich Lexicon.
55 Ibid.
56 Friberg Lexicon.
57 Stephanus 1550 NT; Friberg Lexicon; Gingrich Lexicon.
58 Ibid.
1 Stephanus 1550 NT; Friberg Lexicon; Gingrich Lexicon.
2 Strong’s Online.
3 Stephanus 1550 NT; Friberg Lexicon; Gingrich Lexicon.
4 Ibid.
5 Abbott-Smith Greek Lexicon.
6 Stephanus 1550 NT; Friberg Lexicon; Gingrich Lexicon.
7 Vine’s, “entertain.”
8 Stephanus 1550 NT; Friberg Lexicon; Gingrich Lexicon; Liddell-Scott Lexicon.
9 Stephanus 1550 NT.
10 Stephanus 1550 NT; Friberg Lexicon; Gingrich Lexicon; Vine’s, “every.”
11 Stephanus 1550 NT; Friberg Lexicon; Gingrich Lexicon; https://translate.google.com/?sl=el&tl=en&text=ἐν πᾶσιν%0A%0A&op=translate.
12 Stephanus 1550 NT; Friberg Lexicon; Gingrich Lexicon.
13 Ibid.
14 Ibid.
15 Strong’s Online.
16 Stephanus 1550 NT; Friberg Lexicon; Gingrich Lexicon; Bauer Greek-English Lexicon.
17 Genesius Hebrew-English Lexicon.
18 TWOT #2414.
19 Stephanus 1550 NT; Friberg Lexicon; Gingrich Lexicon.
20 Ibid.
21 Stephanus 1550 NT; Friberg Lexicon; Gingrich Lexicon; Bauer Greek-English Lexicon; Vine’s “end.”
22 Bud Talbert, The Pastor and His People, Part 1.
23 ESword, Bishops’ Bible.
24 Stephanus 1550 NT; Friberg Lexicon; Gingrich Lexicon.
25 Ibid.
26 Ibid.
27 Ibid.
28 Ibid.
29 Stephanus 1550 NT; Friberg Lexicon; Gingrich Lexicon; Bauer Greek-English Lexicon.
30 Stephanus 1550 NT; Friberg Lexicon; Gingrich Lexicon.
31 Ibid.
32 Stephanus 1550 NT; Friberg Lexicon; Gingrich Lexicon; Bauer Greek-English Lexicon.
33 Ibid.
34 This is not a quote from the OT; the closest is Psalm 139:21-22, where the Psalmist declares that he hates those who hate the Lord, and calls them his enemies. In truth, the Psalmist is emulating Jehovah, Whose hatred is for the sin that separates (Psalm 5:4-5), for we know that God has a love for humanity (John 3:16).
35 Stephanus 1550 NT; Friberg Lexicon; Gingrich Lexicon.
36 Ibid.
37 Stephanus 1550 NT; Friberg Lexicon; Gingrich Lexicon; Bauer Greek-English Lexicon.
38 Friberg Lexicon.
39 Ibid.
40 Ibid.
41 Stephanus 1550 NT; Friberg Lexicon; Gingrich Lexicon.
42 Stephanus 1550 NT; Bauer Greek-English Lexicon; Friberg Lexicon.
43 Stephanus 1550 NT; Friberg Lexicon; Gingrich Lexicon.
44 Ibid.
45 Ibid.
46 Ibid.
47 Ibid.
48 Stephanus 1550 NT; Friberg Lexicon; Gingrich Lexicon; https://www.drshirley.org/greek/textbook02/chapter60-optative.pdf.
49 Stephanus 1550 NT; Friberg Lexicon; Gingrich Lexicon.
50 Friberg Lexicon; Gingrich Lexicon.
51 Stephanus 1550 NT; Friberg Lexicon; Gingrich Lexicon; Bauer Greek-English Lexicon.
52 Stephanus 1550 NT; Friberg Lexicon; Gingrich Lexicon.
53 Bauer Greek-English Lexicon.
54 Stephanus 1550 NT; Friberg Lexicon; Gingrich Lexicon.
55 Ibid.
56 Friberg Lexicon.
57 Stephanus 1550 NT; Friberg Lexicon; Gingrich Lexicon.
58 Ibid.