Submit to Your Leaders
Some among the recipients of this epistle were weak, immature, forsaking the assemblies, susceptible to strange teachings, and in danger of falling away. Thankfully their current leaders were trying to lead them in the right direction and should therefore be heeded (cf. vv. 7, 24). Like shepherds, they “watch out for your souls” and will be held accountable (cf. 4:13; 12:23).1 Church leaders are to accept their responsibility with joy, not grief, for the benefit of the souls entrusted to their care (cf. 1 Tim. 3:1).
Prayer Requested and Prayer Offered
“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” (Hebrews 13:18-19).
The first statement is indicative of plural authors (cf. 2:5; 5:11; 6:9, 11), and the second indicates that one of them is the leading figure (cf. vv. 22-23; 11:32), apparently known to the reading audience.2 Their lives are worthy of emulating, but they too are in need of prayers. This is similar to the Thessalonian letters, co-authored by Paul, Silvanus, and Timothy (1 Thess. 1:1; 2 Thess. 1:1), wherein occasionally Paul inserts a personal comment (1 Thess. 2:18; 3:5; 5:27; 2 Thess. 2:5; 3:17).
“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” (Hebrews 13:20-21).
As the God of peace (Phil. 4:9; Rom. 15:33; 1 Cor. 14:33), the peace he wants us to have begins with his presence in our lives (Rom. 5:1; 15:13) and extends to relationships within the body of Christ and beyond (Rom. 12:18; 14:19). God’s peace is coupled with his power, having raised our Lord Jesus from the dead (Acts 2:24; 17:31; Rom. 4:24), who is now the Great Shepherd of the sheep (Psa. 23:1; 1 Pet. 5:4). His leadership is therefore worthy of following.
Godly peace, motivation, and help are available through the blood of the everlasting covenant (cf. 10:29). The modifier “everlasting” is in contrast to the temporary covenant of the Jews (cf. 8:13), thus no other covenant is going to be made beyond this one. God’s blessings and assistance through Christ’s sacrifice and covenant enable us to be complete in every good work to accomplish his will (cf. Matt. 7:21; Eph. 2:10; Tit. 2:14; Jas. 2:14-26). He continues to work in us what is well pleasing in his sight (cf. Phil. 2:12-13; Col. 1:29; 1 Thess. 2:13; 2 Thess. 1:11).
Because of the intermediary work of Jesus Christ, he is deserving of glory, honor, and praise “forever and ever.” The “Amen” that closes this prayer is repeated as the concluding word of the epistle (see comments below).
Final Appeal and Exhortation
“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” (Hebrews 13:22-25).
As a postscript, the prominent writer of this epistle (cf. vv. 18-19) makes a personal appeal, similar to the endings in Paul’s letters where he seems to have taken the pen from the amanuensis and written the postscript in his own hand (e.g., 1 Cor. 16:21; Gal. 6:11; Col. 4:18; 2 Thess. 3:17; Philem. 19).
This epistle is described here as “a word of exhortation,” which appears to be its primary purpose. Donald Guthrie affirms: “the writer’s arguments are not to be regarded as a theological treatise or an intellectual exercise, but as a burning issue of vital practical importance…. the readers needed to be warned against turning away from Christianity” (NT Introduction 704, 710).
Timothy, apparently known to the original readership, had been imprisoned but was released and would potentially accompany the authorial leader to personally visit them. A greeting is sent to the local leaders (cf. vv. 7, 17), “and all other saints.” This seems to suggest that Hebrews was intended for a particular congregation in an area where there were other congregations in the near vicinity.
Also sending a greeting are certain ones “from Italy.” This could have reference to (a) residents in Italy, in which case the author(s) are in Italy at the time of writing and are addressing this epistle to Christians outside of Italy; or (b) Italians
living away from Italy sending greetings back home, in which case the author(s) are outside of Italy addressing this epistle to those living in Italy, perhaps Rome?4 The preposition apo (“from”) rather than en (“in”) seems to support the latter. Timothy was known to the Roman Christians (Rom. 16:21; Phil. 1:1; 2:19; Col. 1:1; Philem. 1; cf. 2 Tim. 4:9, 13), and Hebrews was first attested at Rome, quoted by Clement of Rome in his letter to the Corinthians (ca. AD 95-96).
The final grace wish may suggest Paul’s contribution to the Hebrews epistle or perhaps betray his influence, since all of his letters (and no others in the NT) end with the grace benediction. The concluding “Amen” is an affirmation of truth, signifying “so be it” or “truly.” This Hebraic expression served as a Jewish liturgical formula (BDAG 53) spoken by the congregation at the end of a prayer, a reading of scripture, or a prophetic declaration (1 Chron. 16:36; Neh. 5:13; 8:6), adopted by Christians (cf. 1 Cor. 14:16) and by Paul in particular.3
Conclusion
Although written in a historical context far removed from our own, Hebrews issues the same message of assurance. It enables us to understand more clearly how God has worked through the ages to prepare for and secure our redemption and heavenly home. He has provided a better way with better promises through a better covenant. Hebrews reminds us of the seriousness of sin, the dangers of apostasy, the importance of a steadfast faith, and the gratitude we owe to God for all that he has done and continues to do. He has given his Son, who is both subservient and exalted, as a far greater prophet, mediator, lawgiver, rest-provider, and savior. As the long-anticipated messianic king, Jesus is also our merciful and faithful High Priest, brother, sanctifier, forerunner, sacrifice, shepherd, and the unchangeable founder and perfector of our faith. May we be encouraged if not transformed by the message of Hebrews to remain faithful to the One who has been faithful to us.
--Kevin L. Moore
Endnotes:
1 See also Acts 20:28; 1 Peter 5:1-3.
2 See K. L. Moore, “The Plural Authorship of Hebrews,” Part 1 (20 July 2016) <Link> and Part 2 (27 July 2016) <Link>. In the vast majority of extant multi-sender papyrus letters from antiquity, first person terminology is entirely plural, demonstrating that the responsibility for the content rests equally with each correspondent. However, some of these ancient letters (e.g., P. Oxy. 1158, 3094, 3313, P. Mur. 42) alternate between “we” and “I,” indicating that one of the senders is the primary spokesman or leader of the group who at times refers only to himself.
3 Rom. 1:25; 11:36; 15:33; 16:27; Gal. 1:5; 6:18; Eph. 3:21; Phil. 4:20; 1 Tim. 1:17; 6:16; 2 Tim. 4:18; cf. 2 Cor. 1:20.
4 See K. L. Moore, “Introducing Hebrews,” Moore Perspective (3 Aug. 2016), <Link>.
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