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CHAPTER 13

Hebrews 13:4. The preference over the Recepta πορνοὺς δέ is merited on account of the better attestation (A D* D, Lat. M א, Vulg. Copt. Anton. Max. Bed.) by πορνοὺς γάρ. Commended to attention by Griesbach. Adopted by Lachm. Bleek, Alford, and Tisch. 8.

Hebrews 13:8. Elz.: χθές. But A C* D* M א have ἐχθές. Rightly admitted by Lachm. Tisch. and Alford.

Hebrews 13:9. μὴ παραφέρεσθε] Elz.: μὴ παριφέρεσθε. Against A C D M א, the later supplementer of B, the preponderant majority of the cursives, Vulg. Copt, al., and very many Fathers. Already rejected by Grotius, Bengel, and Wetstein, then by Griesbach, Matthaei, Knapp, Scholz, Bleek, de Wette, Lachm. Tisch. Bloomfield, Delitzsch, Alford, Reiche, and others. Correction to accord with Ephesians 4:14.

Instead of the Recepta περιπατήσαντες, A D* א* present περιπατοῦντες. Placed in the text by Lachm. and Tisch. 1 and 8, and probably the original reading.

Hebrews 13:10. In place of the Recepta οὐκ ἔχουσιν ἐξουσίαν, Tisch. 2 and 7 reads only οὐκ ἔχουσιν, and already Mill (Prolegg. 1292) has condemned ἐξουσίαν as a gloss. But ἐξουσίαν is lacking only in D* Gr. and Lat., in M and with Damascen., whereas it is present in A C D** and *** K א, etc. (with Chrysostom before οὐχ ἔχουσιν). It was erroneously omitted by reason of its similarity in sound to the foregoing οὐκ ἔχουσιν.

Hebrews 13:11. Elz. Tisch. 8 : τὸ αἷμα περὶ ἁμαρτίας εἰς τὰ ἅγια. So D K M א, etc. In place of this, Lachm. and Tisch. 1 write, after C* al., Copt. Syr. al.: τὸ αἷμα εἰς τὰ ἅγια περἰ ἁμαρτίας. By means of its varying position, however, περἰ ἁμαρτίας betrays itself as a glossematic elucidation, seeing that it is entirely wanting in A, in Aeth., and with Chrysostom, and seeing, moreover, that some cursive MSS. (14, 47) present in place of the singular the plural περὶ ἁμαρτιῶν. Rightly therefore have Bleek, Tisch. 2 and 7, and Alford deleted the addition.

Hebrews 13:17. ὑπὲρ τῶν ψυχῶν ὑμῶν ὡς λόγον ἀποδώσοντες] Instead of which Lachm. in the stereotype ed. and Tisch. 1 chose the order: ὡς λόγον ἀποδώσοντες ὑπὲρ τῶν ψυχῶν ὑμῶν. But the authority of A, Vulg. Bede does not suffice for the transposing. Rightly therefore did Lachm. in the larger ed., and Tisch. 2, 7, and 8, return to the Recepta.

Hebrews 13:18. Elz.: πεποίθαμεν. Against the preponderating testimony of A C* D* D, Lat. (suademus) M, 17, 67** 137, which demands the reading, commended by Griesb. and adopted by Lachm. Bleek, Tisch. Alford: πειθόμεθα. To the latter points also the θα γαρ οτι καλην in the Cod. Sinait., since in this codex οτι καλῆ. has been placed immediately before, only in consequence of a manifest oversight of the copyist.

Hebrews 13:21. To the Recepta ἐν παντὶ ἔργῳ, instead of which the Cod. Sinait. presents only ἐν παντί (adopted by Tisch. 8), had Lachmann in the stereotype ed. further added: καὶ λόγῳ, which he has yet rightly struck out again in the larger edition. The addition καὶ λόγῳ is found only in A, and once with Chrysostom, whereas it is twice wanting with the latter. It is a gloss from 2 Thessalonians 2:17.

Instead of the mere ποιῶν of the Recepta, Lachmann reads in the Edit. Stereotypa: αὐτὸς ποιῶν; in the larger edition: αὐτῷ ποιῶν. But αὐτός rests only upon 71 and D, Lat. (ipso faciente); the alleged testimony of C in favour thereof is founded on an error of Wetstein. αὐτῷ, however, which has for it the authority of A C* N* and of Gregor. Nyssen., is a disturbing addition, and manifestly arose only from a twofold writing of the αὐτοῦ immediately foregoing.

Elz. Lachm. Bloomfield, Delitzsch, Reiche, Tisch. 8 : εἰς τοὺς αἰῶνας τῶν αἰώνων. But τῶν αἰώνων is wanting in C*** D, in many cursives, in Arab. Armen., with Clem. Alex, and Theodoret. Suspected by Bengel and Griesbach; rightly rejected by Bleek, de Wette, Tisch. 1, 2, 7, and Alford. For it is more probable that the simpler formula, occurring for the rest Romans 11:36; Romans 16:27, would be enlarged into the ampler formula more usual in the case of doxologies, than that the ampler would be abbreviated into the simpler one.

Hebrews 13:22. D* 46, 57, al., Vulg. Syr. Arm. have ἀνέχεσθαι. Adopted by Lachmann. But the imperative ἀνέχεσθε, presented by the Recepta, is to be retained, as imparting more animation to the discourse. This reading is protected by the preponderating authority of A C D*** K M א, etc., Am. Copt. Aeth. al., Chrys. Theodoret (also in the Commentary), al.

Hebrews 13:23. Elz.: τὸν ἀδελφόν. Lachm. Bleek, Tisch. 1 and 8, de Wette, Delitzsch: τὸν ἀδελφὸν ἡμῶν. The latter is to be preferred on account of the stronger attestation by A C D* M א* 17, 31, 37, 39, al., all vss. Euthal. Maxim. Athan.

Hebrews 13:1. Exhortation to enduring brotherly love.

Ἡ φιλαδελφία] The love of the brethren, i.e. love to the fellow-Christians. Comp. Romans 12:10; 1 Thessalonians 4:9; 1 Peter 1:22; 2 Peter 1:7.

μενέτω] abide, cease not. For, according to Hebrews 6:10, Hebrews 10:33, the readers had already exercised this virtue before, and were still exercising it. Yet in their case, since they had become doubtful regarding the absolute truth of Christianity, and in part already sought to withdraw from the outward fellowship of Christians (Hebrews 10:25), and, moreover, in particularistic prejudice closed their hearts against a brotherly intercourse with the Gentile Christians, the renewed inculcation of this virtue was of special importance.

Hebrews 13:1-25. Concluding exhortations partly of a general nature, partly in special relation to the main purport of the epistle, and concluding notices, followed by a twofold wish of blessing.

Hebrews 13:2. Exhortation to hospitality. Comp. Romans 12:13; 1 Peter 4:9; 1 Timothy 3:2; Titus 1:8. Owing to the hatred of the Jews towards the Christians, and the almost entire absence of public places of entertainment, hospitality towards fellow-Christians on their journeys became, for the Palestinians also, an urgent necessity.

διὰ ταύτης γὰρ ἔκαθόν τινες ξενίσαντες ἀγγέλους] Enforcement of the command uttered, by calling attention to the high honour[123] which, by the exercise of this virtue, accrued to single remote ancestors of the Jewish people; for by the manifestation of hospitality some have unwittingly entertained angels. The author was certainly, in connection with this statement, thinking specially of Abraham and Lot (Genesis 18:19). We have, moreover, to compare the declaration of the Lord, Matthew 25:44-45, according to which he who entertains one of His people, entertains the Lord Himself.

The ἜΛΑΘΟΝ, written in accordance with genuine Greek praxis, but not occurring elsewhere in the N. T., forms a paronomasia with ἘΠΙΛΑΝΘΆΝΕΣΘΕ.

[123] Comp. Philo, de Abrah. p. 366 (with Mangey, II. p. 17 f.): Ἐγὼ δὲ οὐκ αἶδα τίνα ὑπερβολὴν εὐδαιμονίας καὶ μακαριότητος εἶναι φῶ περὶ τὴν οἰκίαν, ἐν ᾖ καταχθῆναι καὶ ξενίων λαχεῖν ὑπίμειναν ἄγγελοι πρὸς ἀνθρώτους, ἱεραὶ καὶ θεῖαι φὑσεις, ὑποδιάκονοι καὶ ὕπαρχοι τοῦ πρώτου Θεοῦ διʼ ὦν σἷα πρισβευτῶν ὅσα ἄν θελήσῃ τῷ γένει ἡμῶν προθεσπίσαι, διαγγέλλει.

Hebrews 13:2-3. Summons to two particular forms of expression of the general virtue, Hebrews 13:1.

Hebrews 13:3. Exhortation to have a care for the prisoners and distressed.

Μιμνήσκεσθε τῶν δεσμίων] Be mindful (sc. in order to aid them with ministering love) of the prisoners.

ὡς συνδεδεμένοι] as fellow-prisoners, i.e. with as much devotion to them as though the captivity had fallen upon yourselves. For the Christians are members of the same body; as in the prosperity, so also are they to share in the sufferings one of the other. Comp. 1 Corinthians 12:26. Böhme (in like manner Heinrichs too) explains: “quippe ejus naturae et conditionis homines, qui ipsi quoque pro captivis sint, nimirum in ecclesia pressa degentes.” Upon this interpretation, it is true, the twofold ὡς retains its full significance; but in order to represent the readers as “in ecclesia pressa degentes,” an addition to συνδεδεμένοι could not have been dispensed with.

τῶν κακουχουμένων] of those who suffer evil treatment. τῶν κακουχουμένων is the genus, under which the foregoing τῶν δεσμίων are ranged as a particular species.

ὡς καὶ αὐτοὶ ὄντες ἐν σώματι] as sojourning yourselves in a body, thus likewise still subjected to the earthly order of the world, and not secured against the like ill-treatment. According to Calvin and others, the sense is: since ye indeed are members of the same body (to wit, the church),—which, however, must have been indicated by ὡς καὶ αὐτοὶ ἐν τῷ σώματι τοῦ Χριστοῦ ὄντες. According to Beza: as though in your own person ye were κακουχούμενοι,—a sense which can only with violence be put upon the words.

Hebrews 13:4. Exhortation to chastity in the narrower sense.

Τίμιος] held in estimation, honourable, sc. ἔστω. Others supplement ἐστίν. So already the Peshito (honoratum est connubium inter omnes), then Beza, Grotius (apud omnes gentes moratas honos est conjugio), M‘Caul, and others. But against this stands the addition: καὶ ἡ κοίτη ἀμίαντος, since the latter could not be asserted as a truth in point of fact. Rather might the indicative rendering thereof be preserved by taking the clauses descriptively: “Marriage honourable in all things,” etc., which then would not be different in sense from the direct requirement that marriage should be honourable. Nevertheless, this mode of interpretation too—recently adopted by Delitzsch—could only be justified if it were followed by a long series of similar statements; here, on the other hand, where imperatives are placed in close proximity before and after, it is unnatural.

ὁ γάμος] marriage. In this sense the word occurs frequently with the Greeks. In the N. T. it has everywhere else the signification: wedding, and its celebration.

ἐν πᾶσιν] is neuter: in all things. The majority take ἐν πᾶσιν as masculine. There is then found expressed in it the precept, either, as by Luther and others, that marriage should in the estimation of all be held in honour, i.e. not desecrated by adultery; or, as by Böhme, Schulz, and others, that it should not be despised or slighted by any unmarried person (according to Hofmann, by any one, whether he live in wedlock, or he think that he ought for his own part to decline it); or finally, as by Calvin and many, that it is to be denied to no order of men (as later to the Catholic priests). In the two last cases it is generally supposed that the reference is to a definite party of those who, out of ascetic or other interest, looked unfavourably upon the married life. But for all three modes of explanation, παρὰ πᾶσιν would have been more suitably written than ἐν πᾶσιν; and a preference for celibacy on the part of born Jews in particular, to whom nevertheless the Epistle to the Hebrews is addressed, is an unexplained presupposition, because one not in accordance with the teaching of history.

καὶ ἡ κοίτη ἀμίαντος] and the marriage bed (against the ordinary usus loquendi, Valckenaer and Schulz: the cohabitation) be undefiled.

πόρνους γὰρ καὶ μοιχοὺς κρινεῖ ὁ Θεός] for fornicators and adulterers will God judge (condemn at the judgment of the world). Comp. 1 Corinthians 6:9 f., al. The ὁ Θεός placed at the close of the sentence is not without emphasis. It reminds that, though such sins of uncleanness remain for the most part unpunished by earthly judges, the higher Judge will one day be mindful of them.

Hebrews 13:5-6. Warning against covetousness; exhortation to contentedness.

Ἀφιλάργυρος] free from greediness of money, from covetousness and avarice, 1 Timothy 3:3. Comp. Hebrews 6:2-4 ff.

ὁ τρόπος] sc. ἔστω: let the mind and comportment, the character, be.

ἀρκούμενοι τοῖς παροῦσιν] sc. ἔστε: be contented with that which is present. τὰ παρόντα here, as Xen. Sympos. iv. 42 (οἷς γὰρ μάλιστα τὰ παρόντα ἀρκεῖ, ἥκιστα τῶν ἀλλοτρίων ὀρέγονται), and often with the classic writers, of the earthly possession which one has.

αὐτὸς γὰρ εἴρηκεν] for He Himself has said, namely, God, as He who is speaking in the scripture; not Christ (Beza, Böhme, Klee).

οὐ μή σε ἀνῶ οὐδʼ οὐ μή σε ἐγκαταλίπω] I will in no wise fail thee, nor by any means forsake thee. To this citation the most similar passages are Deuteronomy 31:6 (οὔτε μή σε ἀνῇ, οὔτε μή σε ἐγκαταλίπῃ), ibid. Hebrews 13:8 (οὐκ ἀνήσει σε, οὐδὲ μή σε ἐγκαταλίπῃ), and 1 Chronicles 28:20 (οὐκ ἀνήσει σε καὶ οὐ μὴ ἐγκαταλίπῃ); although, in these passages, instead of the first person singular the third person is used. Less corresponding in point of expression are Joshua 1:5 (οὐκ ἐγκαταλιέψω σε οὐδʼ ὑπερόψομαί σε), Genesis 28:15 (οὐ μή σε ἐγκαταλίπω), and Isaiah 41:17 (οὐκ ἐγκαταλείψω αὐτούς). On the other hand, there is found a citation entirely correspondent to ours in Philo, de Confus. Linguar. p. 344 C (ed. Mang. I. p. 430). It is possible that, as Bleek and de Wette suppose, the author adopted the same immediately from Philo. It is, however, also possible that the utterance, in the form in which we meet with it here and in Philo, had become proverbial. According to Delitzsch and Kluge, the utterance of Deuteronomy 31:6 assumed this form in the liturgic or homiletic usage of the Hellenistic synagogue, in that reminiscences of other similar O. T. passages blended with the original passage. [According to Piscator, Owen, and Tischendorf, the reference is to Joshua 1:5.]

Hebrews 13:6. Ὥστε θαῤῥοῦντας ἡμᾶς λέγειν κ.τ.λ.] so that we boldly say (namely, in the words of Psalm 118:6): the Lord is my helper, and I will not fear; what can a man do to me?

τί ποιήσει μοι ἄνθρωπος;] is an independent direct question. Grammatically false is the construction of the Vulgate (so also Jac. Cappellus and others), which takes the words as dependent on οὐ φοβηθήσομαι: non timebo, quid faciat mihi homo.

Hebrews 13:7. Exhortation to a remembrance of the former teachers, and an emulation of their faith.

οἱ ἡγούμενοι] the presidents and leaders of the congregation. Comp. Hebrews 13:17; Hebrews 13:24; where, however, those still living are indicated, while here we have to think of those already fallen asleep. By virtue of the characteristic οἵτινες ἐλάλησαν ὑμῖν τὸν λόγον τοῦ Θεοῦ they appear as identical with the persons mentioned Hebrews 2:3, the immediate disciples of Christ, from whom the readers had received the gospel.

ὧν] has reference equally to τὴν ἔκβσαιν τῆς ἀναστροφῆς and τὴν πίστιν.

ἀναθεωρεῖν] the prolonged, closely observing contemplation. Comp. Acts 17:23.

τὴν ἔκβασιν τῆς ἀναστροφῆς] not: the course or path of development of their walk (Oecumenius, but without deciding, and Lud. de Dieu)—which is opposed to linguistic usage; nor yet: the result for others of their believing walk, inasmuch as many were thereby converted to Christianity (Braun, Cramer)—which must have been more precisely defined by means of additions; just as little: the result of their believing walk for the ἡγούμενοι themselves, as regards their rewarding in heaven (Storr, Bloomfield, and others), for an ἀναθεωρεῖν of the latter, to which the author is supposed to exhort, would not have been possible; but: the outlet or end of their walk on earth [1 Corinthians 10:13]. Comp. τὴν ἔξοδον, Luke 9:31, 2 Peter 1:15, and τὴν ἄφιξιν, Acts 20:29. That which is intended, seeing that in combination with the ἀναθεωρεῖν τὴν ἔκβασιν τῆς ἀναστροφῆς a μιμεῖσθαι τὴν πίστιν is spoken of, is beyond doubt the martyr’s death, endured by the earlier leaders and presidents of the Palestinian congregations, Stephen, James the elder, James the brother of the Lord, and Peter, whereby they had manifested the strength and immovable stedfastness of their faith.