Hebrews Chapter 13
Living a Positive Christian Life
A. Instructions for Body Life
Hebrews 13:1-3 – General Love Among Believers: Express Brotherly Love
Scripture says, “Let brotherly love continue. Do not forget to entertain strangers, for by so doing some have unwittingly entertained angels. Remember the prisoners as if chained with them, those who are mistreated, since you yourselves are in the body also” (Hebrews 13:1-3, NKJV).
The author of Hebrews emphasizes the importance of love within the body of Christ. The Greek word used here for brotherly love is philadelphia, meaning love of brothers, friendship, and affectionate partnership. The assumption is that love already exists among Christians, and the exhortation is that this love should remain and grow stronger.
a. Brotherly Love (Hebrews 13:1)
Believers are commanded to let brotherly love continue. In the Greek language, there are four words used to describe different forms of love:
Eros refers to erotic, sexual love.
Storge refers to family love, the natural affection between parents and children or between siblings.
Agape refers to divine, sacrificial love. This is the kind of love that God demonstrates toward us, a love that is steadfast, unchanging, and unconditional. It loves even when rejected and gives without expecting repayment.
Philia, from which philadelphia comes, refers to deep friendship, affection, and partnership. It is a love of fellowship among believers.
Brotherly love (philadelphia) is vital in the church, as it binds Christians together in mutual encouragement, support, and partnership in Christ.
b. Hospitality Toward Strangers (Hebrews 13:2)
The text also commands believers not to neglect showing hospitality to strangers. Hospitality was essential in the ancient world, where inns were often unsafe and immoral. Christians traveling for the sake of the Gospel needed safe and welcoming homes, and believers were called to open their doors to them.
The Greek word for hospitality is philoxenia, meaning “love for strangers.” True Christian love extends beyond friends and family, reaching even those unknown to us but united with us in Christ. This is consistent with other exhortations in Scripture: “Be kindly affectionate to one another with brotherly love, in honor giving preference to one another, not lagging in diligence, fervent in spirit, serving the Lord, rejoicing in hope, patient in tribulation, continuing steadfastly in prayer, distributing to the needs of the saints, given to hospitality” (Romans 12:10-13). Likewise, elders are required to be “hospitable, able to teach” (1 Timothy 3:2) and believers are told, “Be hospitable to one another without grumbling” (1 Peter 4:9).
i. The seriousness of this command is reinforced by the reminder that some, by showing hospitality, “have unwittingly entertained angels.” Abraham did this in Genesis 18:1-22 when he welcomed three visitors, and Lot did the same in Genesis 19:1-3. More importantly, when believers extend hospitality to the least of Christ’s brethren, they extend it to Christ Himself: “For I was hungry and you gave Me food, I was thirsty and you gave Me drink, I was a stranger and you took Me in” (Matthew 25:35).
c. Guarding Against Abuses of Hospitality
Because hospitality was so central to the early church, false teachers and opportunists sometimes tried to take advantage of Christian generosity. Early church writings warned believers to exercise discernment. Strangers were to be welcomed, but if they abused hospitality for selfish gain, they were to be rejected. This reminds us that Christian hospitality is not naïve, but discerning, aiming to truly bless and edify.
d. Remembering Prisoners (Hebrews 13:3)
The church is also commanded to remember those in prison “as if chained with them.” In its immediate context, this primarily referred to those imprisoned for the sake of the Gospel. However, the principle extends to all prisoners, particularly those suffering unjustly. Believers are called to serve them with sympathy and compassion, bearing their burdens as if enduring their suffering alongside them.
This ministry is seen in Paul’s writings as well, where he frequently requested prayer for those in chains. For example, he wrote, “Remember the prisoners as if chained with them” (Hebrews 13:3), which calls Christians not to forget their brothers and sisters suffering persecution. Today this command also applies to the many believers imprisoned for their faith in parts of the world where Christianity is opposed.
Prison ministry has long been a way for the church to obey this command, bringing the Gospel to those behind bars and reminding them that Christ has not forgotten them. As Jesus said, “I was in prison and you came to Me” (Matthew 25:36).
Hebrews 13:4 – Honor Marital Love
The Scripture declares, “Marriage is honorable among all, and the bed undefiled; but fornicators and adulterers God will judge” (Hebrews 13:4, NKJV).
a. Marriage is Honorable Among All
The Bible consistently upholds the sanctity of marriage as a God-ordained institution, established at creation when God declared, “It is not good that man should be alone; I will make him a helper comparable to him” (Genesis 2:18). He then brought Eve to Adam and united them as one flesh, establishing the pattern of marriage for all humanity (Genesis 2:24). Jesus Christ affirmed this when He said, “Therefore what God has joined together, let not man separate” (Matthew 19:6).
Marriage is meant to be honored in every culture and among all people, yet in modern times this divine institution is increasingly dishonored. It is dishonored by divorce, whether justified or not, since divorce tears apart what God has joined. It is dishonored by couples choosing to live together outside of marriage, treating God’s covenant lightly. It is dishonored by adultery, where vows of faithfulness are broken. It is dishonored by neglect, when spouses fail to cherish and nurture one another. It is dishonored by re-definition, when society attempts to change what God has designed, redefining marriage in ways that contradict His Word.
i. In today’s society, emphasizing the honor of marriage can be difficult. Some who are unmarried may feel marginalized by the church’s teaching on marriage and family, yet Scripture presents marriage as a high calling, while also affirming singleness as a gift when it is dedicated to the Lord (1 Corinthians 7:7-8). The problem is not the biblical teaching, but the culture’s rejection of God’s design.
ii. In a world where marriage is increasingly disregarded, Christians must continue to proclaim and live out the truth that marriage is indeed honorable among all. The Christian home stands as a testimony of God’s wisdom and design when it reflects love, faithfulness, and godly order.
b. The Marriage Bed is Undefiled
The verse continues, “Marriage is honorable among all, and the bed undefiled.” Here the Word of God affirms sexual intimacy within marriage as pure and holy. Far from being a subject of shame, marital intimacy is celebrated in Scripture. The Song of Solomon describes marital love with beauty, tenderness, and passion, showing that sexual expression in marriage is a gift from God.
i. The Bible teaches that sex has a purpose beyond reproduction or pleasure. While both are aspects of it, the primary purpose is the bonding of husband and wife into a one-flesh relationship. Genesis 2:24 declares, “Therefore a man shall leave his father and mother and be joined to his wife, and they shall become one flesh.” This unique union gives meaning to sexual intimacy, elevating it beyond mere physical pleasure.
ii. Because sex is designed to strengthen the one-flesh union, the enemy of our souls works tirelessly to corrupt it. He seeks to promote sex outside of marriage, perverting God’s design, and at the same time to discourage and distort sexual intimacy within marriage, sowing division and frustration between spouses. Believers must resist this strategy by honoring the marriage bed, nurturing intimacy, and recognizing that this aspect of their relationship glorifies God.
iii. God allows freedom in the expression of marital intimacy, provided it is done in love, respect, and with a desire to serve one another. Paul wrote, “Let the husband render to his wife the affection due her, and likewise also the wife to her husband. The wife does not have authority over her own body, but the husband does. And likewise the husband does not have authority over his own body, but the wife does. Do not deprive one another except with consent for a time, that you may give yourselves to fasting and prayer; and come together again so that Satan does not tempt you because of your lack of self-control” (1 Corinthians 7:3-5). Likewise, in Ephesians 5:25-28, husbands are commanded to love their wives as Christ loved the church, and wives are to respect their husbands, creating a foundation of sacrificial love and mutual honor.
c. Fornicators and Adulterers God Will Judge
As the Bible celebrates marital intimacy, it also strongly condemns sexual immorality outside of marriage. The text warns, “but fornicators and adulterers God will judge.” This is consistent throughout Scripture. Paul wrote, “Do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived. Neither fornicators, nor idolaters, nor adulterers, nor homosexuals, nor sodomites, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners will inherit the kingdom of God” (1 Corinthians 6:9-10).
i. In this context, fornication refers to all sexual activity outside of marriage, which cheapens God’s design by separating physical intimacy from covenant commitment. Adultery refers to unfaithfulness within marriage, where vows are betrayed. Both are violations of God’s holiness and attacks on the foundation of family and society.
ii. God’s judgment on these sins is certain, whether in this life through brokenness, guilt, and relational destruction, or in the final judgment for those who remain unrepentant. Proverbs 6:32 warns, “Whoever commits adultery with a woman lacks understanding; he who does so destroys his own soul.” Sexual immorality may provide temporary pleasure, but it undermines the one-flesh purpose of intimacy and invites the discipline of God.
Thus, marriage is to be held in high esteem among all believers. It is a divine covenant to be honored, protected, and nurtured. The marriage bed is to be kept pure, enjoyed in holiness, and safeguarded from the corruption of the world. And those who despise this gift through fornication or adultery will face the judgment of God.
Hebrews 13:5-6 – Learn Contentment Over Covetousness
The Word of God says, “Let your conduct be without covetousness; be content with such things as you have. For He Himself has said, ‘I will never leave you nor forsake you.’ So we may boldly say:
‘The LORD is my helper;
I will not fear.
What can man do to me?’” (Hebrews 13:5-6, NKJV).
a. Let Your Conduct Be Without Covetousness; Be Content
The believer is called to a life that is free from covetousness, which is the craving for more than what God has provided. Covetousness is the opposite of contentment, and in the world it is often celebrated under different names such as ambition, drive, or competitiveness. Yet in reality, it is the sin of desiring what God has not granted, a restless spirit that cannot be satisfied. Scripture consistently warns against this heart condition: “You shall not covet your neighbor’s house; you shall not covet your neighbor’s wife, nor his male servant, nor his female servant, nor his ox, nor his donkey, nor anything that is your neighbor’s” (Exodus 20:17).
Paul wrote with clarity in 1 Timothy 6:9-10, “But those who desire to be rich fall into temptation and a snare, and into many foolish and harmful lusts which drown men in destruction and perdition. For the love of money is a root of all kinds of evil, for which some have strayed from the faith in their greediness, and pierced themselves through with many sorrows.” The warning is not against possessions themselves, but against the greedy desire for them.
b. Be Content With Such Things As You Have
True contentment does not come from possessions or circumstances, but from the heart that rests in God’s sufficiency. Contentment is internal, rooted in faith and trust. The Apostle Paul gives his personal testimony in Philippians 4:11-13: “Not that I speak in regard to need, for I have learned in whatever state I am, to be content: I know how to be abased, and I know how to abound. Everywhere and in all things I have learned both to be full and to be hungry, both to abound and to suffer need. I can do all things through Christ who strengthens me.”
This testimony shows that contentment is not natural, but learned. It is forged in both hardship and blessing, as the believer discovers that Christ is enough. Without this perspective, wealth will never satisfy. When someone asked millionaire Bernard Baruch, “How much money does it take for a rich man to be satisfied?” he replied, “Just a million more than he has.” This illustrates that without Christ, the craving for more is endless, but in Christ, the heart can rest.
c. “I Will Never Leave You Nor Forsake You”
The foundation of contentment is the promise of God’s presence. This assurance echoes Deuteronomy 31:6, where Moses told Israel, “Be strong and of good courage, do not fear nor be afraid of them; for the LORD your God, He is the One who goes with you. He will not leave you nor forsake you.” This same truth is applied here in Hebrews: we can be free from covetousness because God Himself will never abandon His people.
Charles Spurgeon observed that in the original Greek this phrase carries a fivefold negative, which could be rendered, “I will never, never, never, never, never leave you nor forsake you.” The piling up of negatives emphasizes the absolute certainty of God’s promise. Because of this, covetousness has no place in the believer’s life. Why cling to uncertain riches when the eternal God guarantees His abiding presence?
Spurgeon also remarked, “I defy the devil himself to mention circumstances under which I ought to be miserable if this text is true.” Indeed, no earthly trial, loss, or scarcity can undo this truth. The child of God has every reason to rest in joy and assurance, even in want, because the Lord is present.
d. So We May Boldly Say: “The LORD Is My Helper”
The writer then quotes Psalm 118:6, “The LORD is on my side; I will not fear. What can man do to me?” The application is that with God as our helper, no threat of man, no loss of possessions, and no worldly insecurity can shake us. Real contentment rests not in wealth, health, or human support, but in the unshakable reality of God’s presence and help.
Too often, people try to find their sense of security in things—money, careers, or relationships—that are ultimately fragile and temporary. Yet the believer has something infinitely greater: the personal promise of the living God who cannot fail. As David declared, “The LORD is my shepherd; I shall not want” (Psalm 23:1).
Therefore, true contentment is not found in gaining more, but in trusting the One who has already promised to never leave or forsake His people.
Hebrews 13:7 – Follow Your Leaders
“Remember those who rule over you, who have spoken the word of God to you, whose faith follow, considering the outcome of their conduct” (Hebrews 13:7, NKJV).
a. Remember Those Who Rule Over You
The church is commanded to recognize and honor godly leadership within the body of Christ. Those who “rule over” are not tyrants or authoritarian rulers, but shepherds who guide through the faithful teaching of God’s Word and the example of their conduct. Leadership in the church is measured not by worldly standards of charisma or success, but by faithfulness to Scripture and a consistent life of godliness.
Paul gave Timothy similar counsel: “Take heed to yourself and to the doctrine. Continue in them, for in doing this you will save both yourself and those who hear you” (1 Timothy 4:16). The spiritual health of the church is directly tied to leaders who watch both their life and their doctrine carefully. To remember such leaders is to honor their teaching, imitate their example, and submit to the truth they proclaim.
b. Whose Faith Follow
Just as the church needs godly leaders, it also needs godly followers who are willing to be taught, guided, and shaped by their leaders’ example. Leaders who are faithful in preaching the Word and living by it demonstrate faith that can be imitated. Paul encouraged believers in this way, saying, “Imitate me, just as I also imitate Christ” (1 Corinthians 11:1). The ultimate goal is not to exalt leaders, but to follow Christ more closely through the faithful example of those who walk before us.
c. Considering the Outcome of Their Conduct
Church leaders are not called to perfection, but they are called to live lives that clearly show the reality of Christ’s transforming power. Their conduct—how they handle trials, how they love others, how they live in holiness—should demonstrate that their faith is authentic. When believers see leaders finish well, persevering in faith until death, it is a powerful testimony that encourages others to remain steadfast.
B. Instructions in Worship
Hebrews 13:8 – The Enduring Principle: The Unchanging Nature of Jesus
“Jesus Christ is the same yesterday, today, and forever” (Hebrews 13:8, NKJV).
a. Jesus Christ Is the Same
This verse presents one of the most important truths in Christian theology: the immutability of Christ. Because Jesus is God, His nature does not change. He is eternally consistent, trustworthy, and faithful. His love does not fade, His truth does not shift, and His promises do not fail. As it is written, “For I am the LORD, I do not change” (Malachi 3:6). Since Jesus is God the Son, His unchanging nature is just as sure.
b. Yesterday, Today, and Forever
The constancy of Christ provides the foundation for Christian faith and conduct. The Jesus revealed in the Gospels, who healed the sick, forgave sins, and laid down His life, is the same Jesus present with His church today and the same Jesus who will reign forever. This truth safeguards the church from chasing after novelty or being swayed by false doctrines that present a “new Jesus.” The Jesus of Scripture is the eternal Christ, and His person and work remain unchanging.
Because He is the same yesterday, today, and forever, His sacrifice remains sufficient, His promises remain reliable, and His authority remains supreme. For believers, this unchanging nature of Christ means that we can trust Him with absolute confidence in every season of life.
Hebrews 13:9-14 – Following the Rejected Jesus
The Word of God says, “Do not be carried about with various and strange doctrines. For it is good that the heart be established by grace, not with foods which have not profited those who have been occupied with them. We have an altar from which those who serve the tabernacle have no right to eat. For the bodies of those animals, whose blood is brought into the sanctuary by the high priest for sin, are burned outside the camp. Therefore Jesus also, that He might sanctify the people with His own blood, suffered outside the gate. Therefore let us go forth to Him, outside the camp, bearing His reproach. For here we have no continuing city, but we seek the one to come” (Hebrews 13:9-14, NKJV).
a. Do Not Be Carried About With Various and Strange Doctrines
The Christian is warned against being led astray by novel teachings that distort the Gospel. False doctrines have always abounded in the church, whether in the form of legalism, worldly philosophy, or new religious movements. In the immediate context, the writer is addressing Jewish believers tempted to return to Mosaic laws, ceremonies, and food regulations as if righteousness could be achieved by them. Yet these rituals, though once commanded by God, were fulfilled in Christ and could not establish the heart before Him. Paul gave a similar warning: “Beware lest anyone cheat you through philosophy and empty deceit, according to the tradition of men, according to the basic principles of the world, and not according to Christ” (Colossians 2:8).
b. For It Is Good That the Heart Be Established by Grace
The heart is made stable only by grace, not by rules about foods or external rituals. Legalism, whether in Jewish ceremonial law or man-made religious traditions, cannot produce spiritual strength. Grace, the unmerited favor of God, is what sustains and establishes believers. Paul testified to this in Romans 5:1-2, “Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ, through whom also we have access by faith into this grace in which we stand, and rejoice in hope of the glory of God.” Grace is the foundation of assurance, stability, and perseverance in the Christian life.
c. We Have an Altar From Which Those Who Serve the Tabernacle Have No Right to Eat
The imagery of the altar points to Christ’s sacrifice on the cross, which is the true altar for believers. Under the old covenant, the priests had their portion from the sacrifices of the tabernacle. But the writer emphasizes that those who continue in the old Levitical system have no right to partake of the benefits of Christ’s sacrifice because they reject Him. Paul expressed this truth clearly: “For the message of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God” (1 Corinthians 1:18). For the Christian, the cross is both the altar and the centerpiece of faith.
i. Our altar is not in an earthly tabernacle but in the once-for-all sacrifice of Jesus Christ. As Paul said, “For I determined not to know anything among you except Jesus Christ and Him crucified” (1 Corinthians 2:2).
d. Jesus Suffered Outside the Gate – Therefore Let Us Go to Him
The writer draws upon the imagery of the Day of Atonement, when the bodies of the sacrificial animals were burned outside the camp (Leviticus 16:27). In the same way, Jesus was rejected and crucified outside the city of Jerusalem, suffering humiliation and bearing reproach for our redemption. “Therefore Jesus also, that He might sanctify the people with His own blood, suffered outside the gate” (Hebrews 13:12).
To follow Jesus means to join Him outside the camp, bearing the reproach He endured. The “camp” here represents the religious establishment of Judaism, which rejected Christ. For these Jewish believers, this meant leaving behind all they had grown up considering holy and embracing the shame of Christ’s cross. For all believers, it means being willing to stand apart from the world’s approval and endure rejection for the sake of Jesus.
i. Spurgeon put it this way: “It means, first, let us have fellowship with him. He was despised; he had no credit for charity; he was mocked in the streets; he was hissed at; he was hounded from among society. If I take a smooth part, I can have no fellowship with him: fellowship requires a like experience.”
ii. He also reminded believers of the cost: “A sorry life your Master had, you see. All the filth in earth’s kennels was thrown at him by sacrilegious hands… This was the reproach of Christ; and we are not to marvel if we bear as much. ‘Well,’ says one, ‘I will not be a Christian if I am to bear that.’ Skulk back, then, you coward, to your own damnation; but oh! men that love God, and who seek after the eternal reward, I pray you do not shrink from this cross. You must bear it.”
iii. To live comfortably in fellowship with the world, enjoying its pleasures and practices without conflict, is to reveal that one belongs to the world rather than to Christ. “If you can dwell with the wicked, if you can live as they live, and be ‘hail-fellow well met’ with the ungodly… then their god is your god, and you are one of them. There is no being a Christian without being shut out of the world’s camp.”
e. For Here We Have No Continuing City, But We Seek the One to Come
Bearing reproach is made easier when we remember that this world is not permanent. Jerusalem itself, with its temple and ceremonies, was soon to be destroyed. For the Christian, this world is not our lasting home. Our citizenship is in heaven, as Paul declared: “For our citizenship is in heaven, from which we also eagerly wait for the Savior, the Lord Jesus Christ” (Philippians 3:20).
i. Those who bear reproach for Christ may endure hardship now, but this is the worst it will ever be for them. For those who reject Christ and seek comfort in this life, this world is the best they will ever have. Jesus said plainly, “For what profit is it to a man if he gains the whole world, and loses his own soul?” (Matthew 16:26).
Thus, believers are called to step outside the world’s approval, follow the rejected Jesus, and embrace His reproach, all while seeking the eternal city that is to come, the New Jerusalem, where Christ will reign forever.
(Hebrews 13:15–16)
"Therefore by Him let us continually offer the sacrifice of praise to God, that is, the fruit of our lips, giving thanks to His name. But do not forget to do good and to share, for with such sacrifices God is well pleased."
The writer now brings the exhortation from the imagery of the altar and the cross into the practical realm of Christian worship and conduct. Because believers have an altar in Christ (Hebrews 13:10) and a High Priest in Jesus Christ (Hebrews 4:14–16), they are not left without a means of sacrifice, but their sacrifices are spiritual, not ceremonial or bloody.
a. "Therefore by Him let us continually offer the sacrifice of praise to God."
The new covenant does not abolish sacrifice, but it transforms it. Believers no longer bring bulls, goats, or grain offerings. Instead, they bring spiritual sacrifices, acceptable to God through Jesus Christ (1 Peter 2:5). The essential principle is that all sacrifice must be offered "by Him," that is, by Jesus Christ. Just as no sacrifice under the old covenant was acceptable unless offered according to God’s prescription, so no act of worship is acceptable unless it is mediated through Christ.
The continual aspect is also emphasized. Unlike the occasional, seasonal offerings of Israel’s temple, the Christian is called to "pray without ceasing" (1 Thessalonians 5:17) and to maintain a constant posture of thanksgiving and praise. This continual offering of praise shows that worship is not confined to the sanctuary, nor to the Sabbath, but is to be the regular expression of a redeemed heart.
i. The writer gives several essentials for God-pleasing praise:
– Praise that pleases God is offered through Jesus Christ, on the basis of His righteousness and His once-for-all sacrifice (Hebrews 10:12–14).
– Praise that pleases God is offered continually, showing that the believer’s life is one of unbroken communion with God.
– Praise that pleases God is a true sacrifice, because it may be costly, inconvenient, or even given in seasons of trial and sorrow (Job 1:20–21; Habakkuk 3:17–18).
– Praise that pleases God is the fruit of our lips. It is not silent admiration or hidden thought, but it is spoken, sung, and declared before God and man. As Proverbs 18:21 teaches, "Death and life are in the power of the tongue, and those who love it will eat its fruit." In the same way, the lips of the believer should bear fruit in confession, thanksgiving, and exaltation of Christ.
ii. Maclaren illustrates the natural impulse of a heart in love: "What would you think of a husband who never felt any impulse to tell his wife that she was dear to him, or a mother who never found it needful to unpack her heart of its tenderness? A dumb Christian is as great an anomaly as either." True faith must overflow in expression, because what fills the heart will flow from the mouth (Luke 6:45).
iii. Spurgeon likewise insists that emotion is not enough: "It is not sufficient to feel adoring emotions, we are to utter the praises of God." Praise must be verbalized, because silence in worship dishonors the God who has given us salvation.
b. "But do not forget to do good and to share, for with such sacrifices God is well pleased."
The writer balances verbal praise with practical obedience. The sacrifice God desires is not only from the lips but also from the life. Doing good and sharing (or distributing, koinonia in Greek) reflects the fruit of genuine faith and is an outward evidence of inward devotion.
James makes this same point when he writes, "Pure and undefiled religion before God and the Father is this: to visit orphans and widows in their trouble, and to keep oneself unspotted from the world" (James 1:27). Likewise, John writes, "But whoever has this world’s goods, and sees his brother in need, and shuts up his heart from him, how does the love of God abide in him?" (1 John 3:17).
The twofold emphasis is clear:
– Praise that is only verbal but not practical is incomplete. God is not honored by worship that neglects the needs of others.
– Acts of mercy, generosity, and sharing are themselves sacrifices, pleasing to God, because they reflect His character and demonstrate the transforming work of the Spirit.
The principle is both humbling and encouraging. God is not pleased by outward ritual, nor by empty words. Instead, He delights in the grateful confession of His people and in their loving service toward others. When believers live in this way, they mirror Christ Himself, who "did not come to be served, but to serve, and to give His life a ransom for many" (Matthew 20:28).
In summary, the believer’s worship is holistic: it is the fruit of lips confessing His name, and it is the fruit of hands doing good and sharing with others. Both are sacrifices, and both are well pleasing to God when offered through Christ.
(Hebrews 13:17)
"Obey those who rule over you, and be submissive, for they watch out for your souls, as those who must give account. Let them do so with joy and not with grief, for that would be unprofitable for you."
This exhortation brings the epistle toward its conclusion by addressing the relationship between the congregation and its spiritual leaders. The call is for believers to recognize, respect, and submit to God-ordained leadership in the church, while also reminding leaders of their solemn accountability before God.
a. "Obey those who rule over you, and be submissive."
The instruction is clear: God expects His people to obey and submit to the leaders He places over them. The verb translated "obey" (Greek, peitho) means to be persuaded or to listen with the intent to follow. Submission is not blind allegiance but a willing recognition of God’s order and authority. The assumption, as noted earlier in Hebrews 13:7, is that these leaders are men of godly character who "spoke the word of God" and whose "faith" is to be imitated.
This submission is not to man’s opinion but to leaders who faithfully uphold the Word of God. When spiritual leaders teach and apply Scripture, they speak with authority, not because of themselves, but because of the authority of the Word. Paul reminded Titus of this same principle: "Speak these things, exhort, and rebuke with all authority. Let no one despise you" (Titus 2:15).
i. The history of the church has shown, however, that this command is subject to abuse when taken beyond its intended scope. In the 1970s and 1980s, the so-called "Shepherding Movement" demanded unquestioned submission to human leaders, often in matters of personal life choices, finances, and even marriage. This distorted biblical submission into a form of spiritual tyranny. As one wise pastor noted, "A teacher should teach us to submit to God, not to himself." True biblical submission recognizes God’s Word and Spirit as the ultimate authority. Leaders are under-shepherds, not lords (1 Peter 5:2–3).
b. "As those who must give account."
The reason for submission is not simply organizational convenience, but divine accountability. Church leaders are entrusted with the care of souls, and they will one day stand before God to give account for their stewardship. James 3:1 gives a sobering reminder: "My brethren, let not many of you become teachers, knowing that we shall receive a stricter judgment." Leaders are held to a higher standard, because their influence affects not only their own lives but also the eternal destiny and spiritual health of others.
At the same time, this does not remove individual responsibility. Each believer must still "work out [their] own salvation with fear and trembling" (Philippians 2:12). The relationship is not one of dependency that excuses disobedience, but one of mutual accountability. The leader watches for souls, and the believer must respond rightly to both God and His appointed leadership.
c. "Let them do so with joy and not with grief, for that would be unprofitable for you."
The writer appeals to the congregation’s self-interest. If leaders are burdened and grieved by constant resistance, criticism, or rebellion, their work becomes a sorrowful task rather than a joyful one. Such grief in leadership ultimately harms the entire body of Christ. The work of shepherding is difficult enough without the added weight of contentiousness from the flock.
Paul expressed this same desire to the Philippians: "Fulfill my joy by being like-minded, having the same love, being of one accord, of one mind" (Philippians 2:2). Unity and cooperation produce joy in leadership, while strife and division bring discouragement. Leaders who serve joyfully will be more effective, and the entire church benefits. But when leaders are continually grieved by resistance, the body suffers. Thus, the exhortation is not only a command but also a practical admonition: for the good of the whole church, submit joyfully to faithful shepherds.
In summary, Hebrews 13:17 calls believers to obey and submit to their spiritual leaders, provided that these leaders are faithful to God’s Word and are men of godly character. Leaders are not to abuse their position, for they will give account to God. Believers, in turn, are to make their leaders’ work a joy, not a grief, because such cooperation brings spiritual profit to all.
(Hebrews 13:18–19)
"Pray for us; for we are confident that we have a good conscience, in all things desiring to live honorably. But I especially urge you to do this, that I may be restored to you the sooner."
These verses bring the epistle into its final section with a personal and pastoral appeal. The author, having exhorted his readers on faith, endurance, and obedience, now turns to ask for their prayers, modeling both humility and dependence upon the intercession of the saints.
a. "Pray for us."
The writer considered it essential that the readers support him through prayer. No leader is above the need for prayer, and no Christian should think they stand alone in strength. Even the Apostle Paul frequently requested prayer: "Brethren, pray for us" (1 Thessalonians 5:25), and again, "Continue earnestly in prayer, being vigilant in it with thanksgiving; meanwhile praying also for us, that God would open to us a door for the word, to speak the mystery of Christ" (Colossians 4:2–3).
The grammar of the Greek text indicates that the request is in the present imperative, meaning that the readers were already engaged in prayer for him, and he was urging them to continue steadfastly. Prayer is not a one-time act but a continual practice, an ongoing lifeline for both the one who prays and the one being prayed for.
i. This shows the mutual dependence within the body of Christ. Even though the author of Hebrews has delivered some of the deepest theological truths in Scripture, he still confesses his need for the prayers of ordinary believers. True spiritual leadership is marked not by independence but by humility and interdependence.
b. "For we are confident that we have a good conscience, in all things desiring to live honorably."
The request for prayer is grounded in integrity. The author was not asking for support in selfish ambition or sinful pursuits, but rather on the basis of a clear conscience and a life devoted to honor before God and men. The phrase "good conscience" echoes Paul’s own testimony: "I myself always strive to have a conscience without offense toward God and men" (Acts 24:16).
A clear conscience is the foundation of effective ministry. Leaders who live honorably can ask for prayer with confidence, knowing that their conduct aligns with the will of God. This example reminds all believers that our walk matters when we seek the prayers of others. A defiled conscience hinders prayer, but a good conscience strengthens it (1 Timothy 1:5).
c. "But I especially urge you to do this, that I may be restored to you the sooner."
The author adds urgency to his request, showing that prayer is not only spiritual but also practical. He was hindered from being reunited with his audience, and he saw their prayers as a means by which God might remove those obstacles. Prayer, then, is not an empty ritual, but an active participation in God’s providential working.
i. This request underscores how seriously the author regarded their prayers. He truly believed that the timing of his reunion with them depended on whether or not they interceded. This aligns with James 5:16, which declares, "The effective, fervent prayer of a righteous man avails much." Prayer moves the hand of God, not by changing His sovereign will, but by aligning believers with His purposes and releasing His power into specific situations.
ii. The author’s humility is again evident. He, a teacher of profound truths, confesses his dependence upon the prayers of others for restoration and reunion. This is a model for both leaders and congregations: leaders should welcome the prayers of the flock, and congregations should pray earnestly for those in authority, knowing that their prayers have real impact.
In conclusion, Hebrews 13:18–19 reminds us that prayer is not optional but vital. Leaders need the prayers of those they serve, and all believers are to intercede continually, knowing that prayer influences the unfolding of God’s plan. The author’s confidence in a good conscience and his urgent request for prayer highlight both the moral foundation of ministry and the power of intercessory prayer in removing obstacles and opening doors.
(Hebrews 13:20–21)
"Now may the God of peace who brought up our Lord Jesus from the dead, that great Shepherd of the sheep, through the blood of the everlasting covenant, make you complete in every good work to do His will, working in you what is well pleasing in His sight, through Jesus Christ, to whom be glory forever and ever. Amen."
This benediction is one of the most profound prayers of blessing in the New Testament. It is priestly in its tone and comprehensive in its theology, echoing the Old Testament priestly blessing in Numbers 6:24–26: "The LORD bless you and keep you; the LORD make His face shine upon you, and be gracious to you; the LORD lift up His countenance upon you, and give you peace."
a. "Now may the God of peace."
The writer begins with the character of God, identifying Him as the God of peace. This title reflects both His nature and His work. Peace here does not mean merely the absence of conflict, but the fullness of reconciliation, wholeness, and well-being that comes through His covenant. It recalls passages such as Romans 5:1, "Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ," and Philippians 4:7, "and the peace of God, which surpasses all understanding, will guard your hearts and minds through Christ Jesus."
i. The God of peace is also the God of power, for He "brought up our Lord Jesus from the dead." This recalls the central truth of the gospel, the resurrection, which not only vindicates Christ but guarantees the believer’s hope.
ii. The God of peace is the God of loving care, for He is described as the One who raised "that great Shepherd of the sheep." This title for Christ echoes John 10:11, "I am the good shepherd. The good shepherd gives His life for the sheep," and 1 Peter 5:4, "and when the Chief Shepherd appears, you will receive the crown of glory that does not fade away."
iii. The God of peace is also the God of covenantal love, for all of this is accomplished "through the blood of the everlasting covenant."
b. "Through the blood of the everlasting covenant."
The everlasting covenant has been understood in two ways. Some interpret it as the eternal plan within the Godhead before the foundation of the world, when the Father, Son, and Holy Spirit purposed the redemption of mankind. Scripture alludes to this plan in Revelation 13:8, "the Lamb slain from the foundation of the world," Ephesians 1:4, "just as He chose us in Him before the foundation of the world," and 2 Timothy 1:9, "who has saved us and called us with a holy calling, not according to our works, but according to His own purpose and grace which was given to us in Christ Jesus before time began."
Others see the everlasting covenant as simply another designation for the New Covenant, which was ratified by the blood of Christ, in contrast to the Old Covenant, which was temporary and passing away. In either case, the emphasis is clear: the blood of Jesus secures eternal redemption and guarantees the covenant promises.
c. "Make you complete in every good work to do His will."
The purpose of the blessing is not only comfort but transformation. The prayer is that God would equip the believers with everything necessary to do His will. The word "complete" (katartizō) carries the idea of being made fully prepared, thoroughly equipped, or restored to proper function. It is used of mending nets in Matthew 4:21, indicating that God makes His people useful for service.
i. This echoes Paul’s words in Philippians 2:13: "for it is God who works in you both to will and to do for His good pleasure." The prayer recognizes that every good work originates not in human ability but in divine enablement.
ii. The goal is that believers live in a way that is "well pleasing in His sight." This recalls Romans 12:1, where Paul exhorts believers to present their bodies as "a living sacrifice, holy, acceptable to God, which is your reasonable service."
d. "Through Jesus Christ, to whom be glory forever and ever. Amen."
The benediction ends by ascribing glory to Jesus Christ. All the working of God’s will in the believer comes through Him, and all glory rightly belongs to Him forever. The prayer ends with "Amen," affirming the certainty and agreement of this blessing.
(Hebrews 13:22–25)
"And I appeal to you, brethren, bear with the word of exhortation, for I have written to you in few words. Know that our brother Timothy has been set free, with whom I shall see you if he comes shortly. Greet all those who rule over you, and all the saints. Those from Italy greet you. Grace be with you all. Amen."
The closing verses give the final appeal, personal notes, greetings, and the ultimate benediction of grace.
a. "And I appeal to you, brethren, bear with the word of exhortation, for I have written to you in few words."
The writer acknowledges the weightiness of what he has written, calling it a "word of exhortation." This phrase is used in Acts 13:15 of a sermon, indicating that Hebrews could be viewed as a written sermon, pastoral in tone and theological in depth. Although the book is rich and profound, the author describes it as written "in few words," a reminder that divine truth always exceeds human expression.
b. "Know that our brother Timothy has been set free, with whom I shall see you if he comes shortly."
This reference to Timothy provides a rare historical note and suggests the close association of the author with Paul’s circle. While it does not settle the question of authorship, it shows that the readers were familiar with Timothy and that the writer anticipated personal fellowship with them soon.
c. "Greet all those who rule over you, and all the saints. Those from Italy greet you."
The epistle closes with warm greetings. "Those who rule over you" likely refers to the leaders mentioned earlier in Hebrews 13:7 and 13:17, the spiritual overseers of the church. The mention of "those from Italy" suggests either that the letter was written from Italy or that Italian believers who were abroad were sending their greetings. This points strongly toward a Roman connection.
d. "Grace be with you all. Amen."
The letter concludes as it began, with grace. The epistle began in Hebrews 2:9 by reminding us that Jesus tasted death for everyone by the grace of God, and now it ends with grace extended to all. This is fitting, for Hebrews has shown that the Old Covenant has passed away, and the New Covenant established by Christ is one of grace.
The final word, "Amen," seals the blessing. Grace, not law, is the last note sounded in this letter, reminding us that everything for the believer depends upon the superior Savior, Jesus Christ, and the covenant secured in His blood.
