Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Robert Jamieson, A. R. Fausset, David Brown · 1871
Commentary Critical and Explanatory on the Whole Bible (1871). CCEL expanded electronic edition states it is in the public domain.
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Barnes' Notes on the Bible
Albert Barnes · 1834
Albert Barnes' Notes on Revelation Of St. John The Divine (New Testament, English original, public domain). Sourced from the Christian Classics Ethereal Library (CCEL). Public domain. Retrieval mirror: biblehub.com/commentaries/barnes.
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Adam Clarke's Commentary and Critical Notes on the Bible
Adam Clarke · 1831
Public domain English commentary by Adam Clarke, normalized from Wikisource book pages for scripture.how. Public domain. Retrieval mirror: biblehub.com/commentaries/clarke.
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John Gill's Exposition of the Bible
John Gill · 1763
John Gill(1697-1771), Exposition of the Old and New Testament(1746-1763). Public domain. Retrieval mirror: biblehub.com/commentaries/gill.
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Calvin's Commentaries
John Calvin · 1850
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Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
간결 절별 전권 개혁주의 주석
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The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
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Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
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Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
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Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
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Word Pictures in the New Testament
A.T. Robertson · 1933
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The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
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Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
신약 학술 정밀주해 (독일 — K&D 대응)
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Wesley's Explanatory Notes
John Wesley · 1755
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Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
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The Treasury of David
Charles H. Spurgeon · 1885
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MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
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The People's New Testament
B.W. Johnson · 1891
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Coke's Commentary on the Holy Bible
Thomas Coke · 1803
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Trapp's Complete Commentary
John Trapp · 1660
청교도 전권 주석 — Henry/Gill 보완
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Hodge's Commentary on the New Testament
Charles Hodge · 1860
프린스턴 조직신학 관점 신약 정밀 주석 (롬·고전후·엡)
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Analysis Of The Chapter
The closing chapter Hebrews 13 of this Epistle is made up almost entirely of exhortations to the performance of various practical duties. The exhortations relate to the following points: brotherly love, Hebrews 13:1; hospitality, Hebrews 13:2; sympathy with those in bonds, Hebrews 13:3; fidelity in the marriage relation, Hebrews 13:4; contentment, Hebrews 13:5-6; submission to those in authority, Hebrews 13:7-8; stability in the doctrines of religion, Hebrews 13:9-15; benevolence, Hebrews 13:16; obedience to those entrusted with office, Hebrews 13:17; and special prayer for him who wrote this Epistle, Hebrews 13:18-19. The Epistle then closes with a beautiful and impressive benediction, Hebrews 13:20-21; with an entreaty that they would receive with favor what had been written, Hebrews 13:22; with the grateful announcement that Timothy, in whom they doubtless felt a great interest, was set at liberty, Hebrews 13:23; and with a salutation to all the saints, Hebrews 13:24-25.
Exhortations to hospitality to Strangers, Hebrews 13:1, Hebrews 13:2. Kindness to those in bonds, Hebrews 13:3. Concerning marriage, Hebrews 13:4. Against covetousness, Hebrews 13:5, Hebrews 13:6. How they should imitate their teachers, Hebrews 13:7, Hebrews 13:8. To avoid strange doctrines, Hebrews 13:9. Of the Jewish sin-offerings, Hebrews 13:10, Hebrews 13:11. Jesus suffered without the gate, and we should openly confess him and bear his reproach, Hebrews 13:12, Hebrews 13:13. Here we have no permanent residence; and while we live should devote ourselves to God, and live to do good, Hebrews 13:14-16. We should obey them that have the rule over us, Hebrews 13:17. The apostle exhorts them to pray for him, that he might be restored to them the sooner, Hebrews 13:18, Hebrews 13:19. Commends them to God in a very solemn prayer, Hebrews 13:20, Hebrews 13:21. Entreats them to bear the word of exhortation, mentions Timothy, and concludes with the apostolical benediction, Hebrews 13:22-25.
INTRODUCTION TO Hebrews 13
The apostle having finished the doctrinal part of this epistle, closes it with practical exhortations to these Hebrews, puts up prayers for them, and sends salutations to them. The exhortations are to brotherly love, and the continuance of it, Hebrews 13:1 to hospitality, by which some have entertained angels unawares, Hebrews 13:2, to sympathy with those that are in bonds, and in, afflictions, Hebrews 12:3 to purity and chastity in the honourable state of marriage, urged by the judgment of God on unclean persons, Hebrews 13:4 to avoid covetousness, and to be content with present things, enforced by the promises of God, which give boldness and strength to faith, Hebrews 13:5, to remember their spiritual guides and governors, the preachers of the Gospel to them; to follow their faith, and consider the end of their conversation, which is Christ Jesus, the same yesterday, today, and for ever, Hebrews 13:7. And then he cautions them from being carried about with the doctrines of men, which are divers and strange; which he urges from the profitable effect of the Gospel to establish the heart, and from the unprofitableness of meats to legal worshippers, and from the Christians having an altar, which is Christ, which those who are seeking life by the service of the law have nothing to do with, Hebrews 13:9. And this he illustrates in the type of burnt offerings, which were burnt without the camp, and there was nothing left for the priests to eat of, Hebrews 13:11. In like manner Christ, the antitype, suffered without the gates of Jerusalem, for the sanctification of his people, by his blood; and who only, and not those who seek for righteousness by the law, have an interest in, Hebrews 13:12. However, it becomes the saints to quit everything, and all dependence on themselves, and fellowship with others, and go forth to Jesus, believing in him, whatsoever reproach they suffer on his account; for here is nothing permanent and durable in this world; but there is a state of happiness to come, which will last for ever, Hebrews 13:13. And since Christ has offered himself for his people, they ought to offer up the sacrifices of praise to God by him, and to do acts of beneficence and goodness, which are sacrifices well pleasing to God through him, Hebrews 13:15. And to these exhortations apostle adds others; as to obey their spiritual rulers and governors, and submit unto them; since they watch for their souls, and must give an account, which to do with joy, and not with grief, is best and profitable, Hebrews 13:17 and to pray for the apostle, and other ministers, since they had a good conscience, and were willing to live honestly; and the rather, that he might be restored to them the sooner, Hebrews 13:18 and to engage them to this their duty, he sets them an example, by putting up prayers for them, Hebrews 13:20 and desires them to take in good part the letter he had wrote unto them, Hebrews 13:22 and acquaints them that Timothy was set at liberty, with whom he hoped to see them in a short time, Hebrews 13:23 and then closes the epistle with his own, and the salutations of others, and with his usual benediction, Hebrews 13:24.
XIII.
This concluding chapter is chiefly occupied with special exhortations relating to Christian conduct: with these, however, are intermingled some important and characteristic references to the leading themes of the Epistle.
Ch. 13. Concluding Exhortations to Love (1); Hospitality (2); Kindness to Prisoners and the Suffering (3); Purity of Life (4); Contentment (5); Trustfulness (6); Submission to Pastoral Authority (7, 8); Steadfastness and Spirituality (9); The Altar, the Sacrifice, and the Sacrifices of the Christian (10–16); The Duty of Obedience to Spiritual Authority (17). Concluding Notices and Benedictions (18–25).
We may notice that the style of the writer in this chapter offers more analogies to that of St Paul than in the rest of the Epistle; the reason being that these exhortations are mostly of a general character, and probably formed a characteristic feature in all the Christian correspondence of this epoch. They are almost of the nature of theological loci communes.
In this chapter we find exhortations apparently springing out of a desire to arrest symptoms of a tendency to hide their Christian profession disowning their teachers and fellow Christians and resenting the shame and hardship incident to the following of Christ.
Meyer's Critical and Exegetical Commentary on the New Testament
Hebrews 13 Introduction
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.
The apostle, having treated largely of Christ, and faith, and free grace, and gospel privileges, and warned the Hebrews against apostasy, now, in the close of all, recommends several excellent duties to them, as the proper fruits of faith (Heb 13:1-17); he then bespeaks their prayers for him, and offers up his prayers to God for them, gives them some hope of seeing himself and Timothy, and ends with the general salutation and benediction, Heb 13:18-25.