Further Exhortations (Hebrews 13:1-16)

“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).

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.

Related Posts: Heb 13:17-25

 

Image credit: https://stockcake.com/i/sunset-family-silhouette_1192238_323481 

The Sociocultural Context of the New Testament (Part 7): Hospitality

Due to the scarceness and poor conditions of public lodging in antiquity, providing visitors with food and shelter was a virtual necessity. Hospitality (Greek philoxenía = phílos [friend] + xénos [stranger]) under one’s own roof was deeply rooted in ancient society, highly valued, and even viewed as an obligation. The large number of itinerant evangelists and other Christian travelers made this particularly relevant to the early church. NT writers consistently remind their readers of this duty (e.g., 1 Tim. 5:10; Heb. 13:2; 1 Pet. 4:9; 3 John 5-8), according to “standards much more widely recognized and lauded” (J. D. G. Dunn, Theology of Paul 677). Nevertheless, the prospect of receiving and serving Christ himself (Matt. 10:40; 25:31-45) was of far greater significance than the secular ideas of reciprocity or honor and shame (see Part 2).

Exhorting the believers at Rome, Paul writes, “sharing [continually] the needs of the saints, pursuing [continually] hospitality” (Rom. 12:13).¹ From a Christian perspective the apostle is reminding his readers, “Even under persecution one should not allow himself to be so preoccupied with his own troubles that he becomes insensitive to the needs of others…. To share with others is never more meaningful than when one is hard pressed to find a sufficient supply for himself” (E. F. Harrison, “Romans,” EBC 10:133). Paul is calling upon his readers to “put into practice the love and concern for one another that he has mentioned earlier (v. 10)…. to have fellowship with, to participate in, the ‘needs’ of the saints. These ‘needs’ are material ones: food, clothing, and shelter… sharing of our material goods …. to go out of our way to welcome and provide for travelers” (D. J. Moo, Romans 779-80). See also 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.

Letters of recommendation helped open doors of hospitality for traveling Christians (Rom. 16:1-2; 1 Cor. 16:10-12; cf. Phil. 2:25-30; Col. 4:7-9; Eph. 6:21-22). “There are hints in the Pauline letters and elsewhere in the New Testament that ordinary Christians traveling to another city could already expect to find accommodation with ‘brothers,’ very likely following a custom established among diaspora Jews. Thus hospitality is already among the virtues of the Christian common life stressed in the traditional admonitions Paul includes in his letter to the Romans (12:13)” (W. A. Meeks, First Urban Christians 109, 230 n. 169). E. A. Judge comments further, “Security and hospitality when traveling had traditionally been the privilege of the powerful, who had relied upon a network of patronage and friendship, created by wealth. The letters of recommendation disclose the fact that these domestic advantages were now extended to the whole household of faith, who are accepted on trust, though complete strangers” (The Conversion of Rome 7). 

Jesus and his immediate disciples were able to devote full attention to spiritual service because of the benevolent assistance of others (Matt. 10:9-14; 26:17-19; Mark 9:28, 33; Luke 8:3; 10:4-8; 19:5; 24:28-29; Acts 1:13). While financial contributions were still necessary (1 Cor. 9:4-14; 2 Cor. 11:7-9), there were many other ways God’s servants could be supported (cf. Rom. 12:4-13; Gal. 6:16). Paul clearly relied on the hospitality and provision of his fellow-Christians (Acts 9:19; 16:15, 34; 18:1-3; 20:11; 21:4, 7-10, 16-17; 28:13-14; 24:23; Rom. 15:24; 16:2, 23; 1 Cor. 16:6; Gal. 1:18; Philem. 22; 2 Tim. 1:16-18; cf. 2 Tim. 4:13). Leadership in the church was also predicated upon being hospitable (1 Tim. 3:2; Titus 1:8).2

--Kevin L. Moore

Endnotes:

     ¹ Scripture quotations are the author’s own translation.

     ² On the negative side, see Luke 9:51-55; 2 John 7-11; 3 John 9-11.

Related Posts: Sociocultural Context Part 1: Introduction, Part 4: Individualism vs Collectivism, Part 5: Households & Slavery, Part 6: House Churches, Part 9: Kiss Greeting & Feet Washing

Image credit: https://www.africaresource.com/rasta/sesostris-the-great-the-egyptian-hercules/portraits-of-famous-black-romans/

Questions About Angels

Does the Bible teach that each person has a guardian angel?

      The concept of guardian angels became popular among the Jews during the intertestamental period (cf. Tobit 5.6, 21; Testament of Levi 5.6) but has no clear precedent in the New Testament.
     In Matthew 18 Jesus taught that his disciples must be “as little children” to enter the kingdom of heaven and the Lord does not want a single one to be lost (vv. 1-14). In the midst of this discourse, Jesus said: “Take heed that you do not despise one of these little ones, for I say to you that in heaven their angels always see the face of My Father who is in heaven” (v. 10 NKJV). However, the reference to “their angels” [plural] does not indicate that each Christian has his/her own guardian angel, and whatever these angels are doing is taking place in heaven instead of on earth. The NEB rendering "their guardian angels" is without justification. This passage is addressing eternal salvation rather than temporal guidance or protection on earth (cf. Luke 12:8-9; 15:7, 10; 16:22; Revelation 3:5). The point seems to be that maltreatment of "these little ones" does not escape the notice of the heavenly throne (cf. Luke 1:19).

      An angel of the Lord released Peter from prison (Acts 12:7-11), and when the brethren did not believe Rhoda’s report that Peter was standing at the gate, they replied, “It is his angel” (v. 15). However, their mistaken assumption does not prove that Peter actually had a “guardian angel,” and they may have been presupposing that Peter was killed and his spirit (cf. 23:8) had spoken to Rhoda. Later Paul was comforted by “an angel of God” (Acts 27:23 f.), but again, this does not support a “guardian angel” theory. Hebrews 1:14 acknowledges that angels (in general) are ministering spirits for the heirs of salvation, but this does not suggest that each Christian has his/her own guardian angel.

What is the function of angels today?

      Angels are referred to as “ministering spirits sent forth to minister for those who will inherit salvation” (Hebrews 1:13-14). The Greek word apostellomena in this verse [from apostellô, “to send forth”] is a present tense participle, meaning that angels are currently and continually being sent by God to minister to the needs of God’s people. This is consistent with how God has operated in the past (Psalm 91:11-12; 103:20-21; Matthew 4:11; 24:31; Luke 22:43), and there is no reason to suppose that angels are no longer active as God’s providential agents. “Some have argued that with the conclusion of the miraculous age angels also ceased to function, but in view of the fact that angelic activity is not restricted to the miraculous, there is no reason to believe that this is the case” (Rex Banks, The Exhorter [July-Sept. 2001]: 4). Wayne Jackson comments on Hebrews 1:14, “Since the supernatural era is gone, and only God’s providential activity (i.e. the divine manipulation of natural law) remains, one must conclude, I think, that somehow God employs angels in the implementation of His providential will on behalf of His saints in today’s world . . . . but beyond this we should not speculate” (VOTI 29:94). God providentially works in the lives of Christians (Romans 8:28; 1 Corinthians 10:13; 2 Corinthians 2:12; 1 Thessalonians 3:11), and his angels appear to be the instruments through which he works.  

What is meant by the statement, “some have unwittingly entertained angels” (Hebrews 13:2)?

      In this verse the writer of Hebrews is admonishing his readers to remember to be hospitable to strangers, and the motivation he offers is that “some have unwittingly entertained angels.” Since the epistle to the Hebrews is filled with allusions, references, and quotes from the Old Testament, the inspired writer no doubt had in mind Old Testament examples of angelic visitations with which his initial readers would have been familiar (e.g. Genesis 18-19; Judges 6:11 ff.; 13:2 ff.). This does not necessarily mean that we should expect angels to personally visit us today, but the point is that hospitality should be practiced (cf. Romans 12:13; 1 Peter 4:9) because (as biblical accounts illustrate) there are unexpected benefits to be gained.

How do some popular myths about angels compare to the biblical record?

      Angels are often depicted in modern art as blonde-haired females, but in the Bible they always appear in masculine form (Genesis 19:1, 10; Mark 16:5; et al.) and nothing is said about their hair or its color. With the exception of the seraphim and cherubim, angels in the Bible are never portrayed with wings. They do not play harps or have halos suspended over their heads. Although angels have the ability to speak, they are not mentioned in the Bible as singing (with the possible exception of Job 38:7). The Bible does not teach that angels are departed saints or that saints will someday become angels. As a matter of fact, Paul says that “we shall judge angels” (1 Corinthians 6:3). While much of the angels’ work in the Bible is described in a positive manner, they often evoke fear (Numbers 22:31; Matthew 28:2-5; et al.) and administer harsh judgment (2 Kings 19:35; Psalm 78:49; Matthew 13:41-42; Revelation 8:5-13; et al.). One with a biblical perspective on angels does not deny their existence (Acts 23:8) or activity (Hebrews 1:14), or misapply scripture references about them (Matthew 4:5-6), or ascribe to them attributes and functions beyond the scope of God’s revealed word.

Are angels aware of what is happening in our lives?

      Jesus said “there is joy in the presence of the angels of God over one sinner who repents” (Luke 15:10). The lives of the apostles were “a spectacle to the world, both to angels and to men” (1 Corinthians 4:9). Jesus (in the flesh) was “seen by angels” (1 Timothy 3:16), and concerning Timothy’s conduct, Paul admonished him “before God and the Lord Jesus Christ and the elect angels” (1 Timothy 5:21).

--Kevin L. Moore

Related Posts: The Angel of the Lord, Michael the Archangel, Demons & Demon Possession

Related articles: Rick Renner, 12 Legions of Angels; Wayne Jackson, What the Bible Says About Angels; Hiram Kemp, What the Bible Says About Angels 

Related Presentations: Martin Klamm, Guardian Angels

Image Credit: http://shieldoffaith62.blogspot.com/2012/12/guardian-angels-among-us.html