Brotherly Love
The Greek philadelphía is a combination of phílos (“friend” or “friendly”) + adelphós (“brother”), rendered “brotherly love” (see also Rom. 12:10; 1 Thess. 4:9; 1 Pet. 1:22; 2 Pet. 1:7). Listed first among these exhortations to a Jewish-Christian reading audience, any animosity toward Gentiles that may have been exhibited in the past is now replaced in Christ by unceasing love within the multinational and multiethnic brotherhood.
Hospitality and Compassion
Due to the scarceness and poor conditions of public lodging in the ancient Mediterranean world, providing visitors with food and shelter was a virtual necessity. The compound Greek word philoxenía is a combination of phílos (“friend”) + xénos (“stranger”). Providing hospitality under one’s own roof was deeply rooted in ancient society, highly valued, and even viewed as an obligation (cf. Rom. 12:13; 1 Tim. 5:10; 1 Pet. 4:9; 3 John 5-8).1 In Christian circles, the prospect of receiving and serving Christ himself (Matt. 10:40; 25:31-45) was of far greater significance than what was practiced in the secular world.
As an incentive, “some have unwittingly entertained angels.” Since Hebrews is filled with allusions, references, and quotes from the OT, this is probably referring to the OT examples of angelic visitations with which the initial readers were familiar (e.g., Gen. 18–19; Judg. 6:11 ff.; 13:2 ff.). While this does not necessarily mean that we today should expect angels to personally visit us (though surely within the realm of possibility!), the point is that hospitality should be practiced because (as Bible stories illustrate) it is right and good, God expects it, and there are unexpected benefits to be gained.
Readers are also reminded to be empathetic to prisoners and those mistreated, “since you yourselves are in the body also.” This most likely alludes to Christians imprisoned for their faith and is therefore an extension of brotherly love (cf. 10:34; Matt. 7:12; 25:36).
Moral Purity and Contentment
“Marriage is honorable among all, and the bed undefiled; but fornicators and adulterers God will judge. 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 13:4-6).
Marriage is accepted in most cultures, and has been through the ages, as a normal and honorable institution. But those who violate God’s marriage and moral laws, engaging in sexual activity outside of a divinely-approved marriage, are subject to the judgment of God (cf. 12:16; 1 Cor. 5:1–7:2; Matt. 19:3-9).
Our manner of life must also be void of covetousness or materialistic greed. Instead, contentment with what we have is expected (cf. Phil. 4:11; 1 Tim. 6:6-8). Not only does God provide all we need, he stands behind his promise, “I will never leave you nor forsake you” (cf. Deut. 31:6, 8; Josh. 1:5; Phil. 4:9). With great confidence (cf. 4:16; 10:19), therefore, we can genuinely recite the words of the psalmist: “The Lord is my helper; I will not fear. What can man do to me?” (Psa. 27:1; 118:6; Acts 18:9-10): the opposite of fear and discontentment!
Incentive for Faithfulness
“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).
It is important to recognize and acknowledge the ones presently “leading” [hēgouménōn] (cf. vv. 17, 24) and those who previously “spoke” [elálēsan] God’s word (cf. 2:3), some of whom have gone on to their heavenly reward (cf. 11:2). The call to “imitate their faith” reiterates the significance of 11:1–12:3 and reaffirms the importance of godly examples and sound teaching.2 The outcome of their faithful lives, both while on earth and as they entered the realm beyond death, is motivation for following in their footsteps.
“Jesus Christ is the same yesterday, today, and forever” (Hebrews 13:8).
This verse transitions from the preceding emphasis on faith exemplified to the ensuing warning about diverse teachings. Jesus Christ has not changed and is still our perfect example (cf. 12:2-3). He is the same one about whom these readers were initially taught and in whom they initially believed and obeyed (cf. 1:12). Christian leaders are worthy of emulation with respect to how they live and what they teach, but only as they themselves are imitators of Christ (cf. 1 Cor. 11:1).
“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.” (Hebrews 13:9-10).
The warning here is particularly relevant in a first-century Jewish context in view of certain food regulations (cf. Rom. 14:1-23; 1 Cor. 8:1-13, 10:23-31; Col. 2:16-23; 1 Tim. 4:1-5). Seeing that God’s grace is only accessible through Christ and his new covenant, this ought to be one’s focus rather than old-covenant food laws which are ultimately of no spiritual benefit (cf. John 1:17; Rom. 14:17; 1 Cor. 8:8). The grace of God is a more powerful motivator than ritualistic law-keeping (cf. 1 Cor. 15:10).
“We [Christians] have an altar from which those who serve the tabernacle have no right to eat.” The Jewish priests ate from the sacrifices of the tabernacle’s altar (cf. Lev. 2:3; 6:16, 18, 26, 29; 7:6). Now Jesus Christ is our High Priest, sacrifice, and altar, although reference here to “altar” may simply be a metonymy for “sacrifice” (cf. 7:27). Non-Christian Jewish priests, who engage in the obsolete tabernacle service (cf. 7:13), have no right to partake of the spiritual blessings in Christ.
“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. 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” (Hebrews 13:11-16).
On the Day of Atonement the sin offerings were not eaten by priests but were burned outside the camp (cf. Lev. 16:27). In like manner, Jesus (our sacrifice) suffered outside the Jerusalem gate to ensure our sanctification (cf. 2:9, 11; 9:14, 28; 10:29; John 19:20). Since Christ was rejected by unreceptive Jews and was condemned outside their holy city, [Jewish] Christians must come out of the anti-Christian Jewish religion and be willing to suffer as did Christ (cf. 11:26; 12:2).
This world is not our home, but we look forward to a more permanent “city” (cf. 11:10, 16; 12:22). “Therefore,” let us continually offer sacrifices to God, viz. praise, the fruit of our lips, thanksgiving, benevolence, ourselves (cf. Col. 3:16-17; Rom. 12:1-2; Jas. 5:13).
--Kevin L. Moore
Endnotes:
1 Cf. Acts 2:44-45; 4:35; 6:3; 20:34; 28:10; Eph. 4:28; Phil. 2:25; 4:16; Tit. 3:14; 1 John 3:17; Rev. 3:17. See K. L. Moore, “The Sociocultural Context of the New Testament (Part 7): Hospitality,” Moore Perspective (7 Aug. 2019), <Link>.
2 Cf. 1 Cor. 4:9, 16; 11:1; Gal. 2:20; 4:12, 14; Phil. 1:21; 2:5-11, 17-30; 3:17; 1 Thess. 1:7; 2:1-12; 2 Thess. 3:9; 1 Tim. 1:16; 4:12; Titus 2:7.
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