Down to Earth But Heavenly Minded

What does Hebrews Chapter 13 mean?

The final chapter of the book of Hebrews offers instructions for Christian living and a farewell which includes both a prayer request and a benediction. Chapter 12 ended with an encouraging reminder about the nature of the new covenant (Hebrews 12:26–29). This passage begins with a series of statements applying Christian principles to daily life, then transitions into a short-hand summary of the letter’s major points.

The writer commends concepts such as love, charity, sexual purity, and contentment. These are all ideas promoted heavily in other New Testament passages. The principles given here are grounded in the letter’s prior themes, such as the constancy of Christ. The common theme of this group of instructions is mostly actions or attitudes (Hebrews 13:1–6).

Next, this chapter presents instructions for spiritual living. The two major points given here are the need to respect one’s spiritual leaders and the importance of faithfully maintaining sound doctrine. Just as the heroes of the faith were mentioned in chapter 11, this passage refers to more recent leaders as those to be emulated in our walk with Christ. Also, the writer makes a strong point about the constancy of the gospel. Jesus Christ does not change, and neither does the truth. Christians, therefore, ought to be careful not to follow novel, strange, or changing doctrines (Hebrews 13:7–9).

From there, the writer returns to drawing comparisons between elements of the old covenant and the ministry of Jesus Christ. Earlier in this book, it was explained that rituals and sacraments of the Levitical law were meant to symbolize the “real” plan, enacted through Jesus (Hebrews 8:5–6). In this section, a parallel is shown between the disposal of sacrificed animals and the crucifixion of Christ. Animals offered to consecrate Aaron’s priesthood were burnt outside the borders of Israel’s camp (Exodus 29:14). Jesus, whose sacrificial death reconciled us to God (Hebrews 2:10; 9:24–26), was executed outside the borders of the city of Jerusalem (John 19:17–20).

In making this comparison, the writer once again encourages the reader to “hold fast” in the face of persecution, choosing to be identified with Christ rather than with the world (Hebrews 11:24–26). This leads back to another reference to spiritual leadership, reminding believers to cooperate with teachers, rather than frustrating them (Hebrews 13:10–17).

After this appeal, the writer asks for two personal prayer requests. Showing great humility, he requests prayer that his actions be honorable and his conscience clear. Secondly, he wishes to be able to visit the original readers of this letter as soon as possible (Hebrews 13:18–19).

Finally, the writer pronounces a blessing on his readers. This, again, seems to echo the themes found throughout the rest of this book. Peace, Christ’s role as an example, the eternality of the new covenant, God’s will expressing itself in our lives, and the glory of God are all part of this prayer. Then, in an interesting remark, the writer essentially apologizes for giving such a brief treatment to these deep subjects. After a few other minor comments, the book of Hebrews closes with a phrase found frequently at the end of Paul’s writings, wishing grace upon the readers.

Chapter Context
The last chapter of the book of Hebrews follows a pattern common in New Testament books, especially those written by Paul. The writer gave extensive evidence in chapters 1––9 to support a central idea. This concept was that the new covenant, in Jesus Christ, is superior to the old covenant, composed of the Levitical laws. Chapters 10¬-––12 applied this knowledge to the need for persecuted Christians to maintain their faith. Here, in chapter 13, the writer offers a few specific encouragements for the reader, before signing off with a request for prayer and a benediction.

Verse by Verse

Verse 1. Let brotherly love continue.

The end of chapter 12 saw the writer explain, yet again, how the new covenant in Jesus Christ is superior to the old covenant. As with prior passages, this came with a reminder: there are consequences for disobedience. Echoing other passages in the New Testament, earlier verses described how Christ offers us something eternal, which “cannot be shaken,” instead of something temporary and earthly.

This passage continues giving practical instructions, though these are much more specific than the prior chapters. The writer is closing up this message to persecuted Jewish Christians with some final thoughts.

The New Testament routinely identifies love for fellow Christians as evidence of a person’s relationship with Christ. These indications come from Jesus (John 15:12), Paul (Romans 12:10), Peter (1 Peter 3:8), and John (1 John 4:20), making it among the most well-established teachings of Christianity. In a biblical context, this kind of love implies more than an emotion. “Love” for a Christian means a sincere, selfless concern for others, exhibited in actions. In other words, the Bible calls on us to “show” love, not merely to “feel” it.

Context Summary
Hebrews 13:1–6 contains practical, real-world instructions for Christian believers. These mirror some of the more common themes in the New Testament. Brotherly love, hospitality, care for the abused, sexual morality, and contentment are all commended. The writer ties the ability to be content, and faithful, to our trust in Christ to be there with us, and for us, in all of our circumstances. This grounding is strengthened in the following passage.

Verse 2. Do not neglect to show hospitality to strangers, for thereby some have entertained angels unawares.

This part of chapter 13 includes several practical, specific instructions from the writer. After using most of the book to explain the supremacy of the new covenant, the writer then turns to applying that knowledge. The prior verse referred to the need for “brotherly love.” In a scriptural context, this means an active, selfless, lived-out care for fellow believers. This kind of behavior is frequently mentioned in the Bible as a hallmark of genuine Christian faith (John 15:12; 1 John 4:20).

Jesus taught that every word or action we take in this life is subject to scrutiny by God (Matthew 12:36). He also explained that how we treat others says much about how much we truly love Him (Matthew 10:40–42). Christ even tied this expectation of good works to how we treat the needy, strangers, and those in prison (Matthew 25:34–40). This passage in Hebrews touches on a very similar set of persons: fellow believers (Hebrews 13:1), strangers, and those in prison (Hebrews 13:3).

The suggestion that our behavior towards strangers might be directed at angels is not a random thought. Scripture makes reference to actual instances where people were visited by angels, seemingly unaware of to whom they were speaking (Genesis 18:1–3; 19:1–3).

Verse 3. Remember those who are in prison, as though in prison with them, and those who are mistreated, since you also are in the body.

Prior verses listed practical instructions for Christian believers. These included demonstrating brotherly love (Hebrews 13:1) and care for strangers (Hebrews 13:2). Love for fellow Christians is consistently mentioned in the Bible as proof of one’s faith (John 15:12; 1 John 4:20). Scripture not only contains Jesus’ teaching that our attitude toward strangers reflects our attitude towards Him (Matthew 25:35–40), it also includes stories where those strangers were actually angels (Genesis 19:1–3).

This verse completes a series closely resembling Jesus’ words in Matthew 25. There, He indicated the need for Christians to care for the needy, strangers, and those in prison. Prior verses mentioned fellow believers and strangers, and here Christians are commanded to care for those in prison. This letter was written to persecuted Jewish Christians, though it pointedly notes that those originally reading the letter have not suffered as much as have other believers (Hebrews 12:4). Those who are actually being deprived of freedom, rights, or property deserve the support and sympathy of believers.

The writer of Hebrews also includes those who are “mistreated” in his commands. This is from the Greek term kakouchoumenōn, used only twice in the New Testament. The other occurrence is in Hebrews 11:37; it applies to examples of those with godly faith suffering persecution and martyrdom. This meshes well with a major theme of the book of Hebrews: that believers ought to “hold fast” through suffering, while keeping in mind the sufferings of others for the sake of Christ.

Verse 4. Let marriage be held in honor among all, and let the marriage bed be undefiled, for God will judge the sexually immoral and adulterous.

This passage focuses on specific, practical instructions for Christian believers. Earlier verses included the concept of showing love to fellow Christians (Hebrews 13:1), care for strangers (Hebrews 13:2), and concern for those experiencing persecution and mistreatment (Hebrews 13:3).

This verse presents another common teaching of the New Testament: the critical importance of sexual purity. In the modern world, sexual sins are often brushed aside as minor, or irrelevant. History, however, shows that sex and its consequences are a powerful force in a person’s life. Few urges are as universal as sex, and so it is crucial for believers to maintain a godly, healthy approach to sexuality. This includes fidelity within marriage, as well as abstaining from sex until a person is married.

Other Scriptures, such as Romans 1:24–27, explain how sexual sins lead to natural, inevitable consequences. That passage explains how one form of God’s judgment is to simply “hand off” a person to the results of these offenses.

Verse 5. Keep your life free from love of money, and be content with what you have, for he has said, “I will never leave you nor forsake you.”

This chapter lists particular points on which the writer wants to encourage proper Christian behavior. These have included brotherly love (Hebrews 13:1), hospitality (Hebrews 13:2), support for the abused and imprisoned (Hebrews 13:3), and an emphasis on sexual morality (Hebrews 13:4). Other places in the New Testament echo the importance of avoiding sexual sin, given its allure and power (Romans 1:24–27). The consequences of immorality, often, are simply the natural consequences of those risky behaviors.

Here, the writer mentions another common theme of biblical morality: the danger of greed. The phrase “money is the root of all evil” is not actually biblical, since wealth can be properly used and enjoyed without sin (Romans 14:14). What the Bible does say, in 1 Timothy 6:10, is that “the love of money is a root of all kinds of evils.” That verse notes that unhealthy desire for wealth has led to the ruin of many lives.

Unhealthy obsession with money is closely related to discontent. This is something the Bible implies using words such as “covet” (Exodus 20:17; James 4:2) and “jealousy” (James 3:16). Rather than being unhappy over what we do not have, Christians ought to be thankful for what we do have and hopeful for what we will one day obtain (Hebrews 11:14–16).

A foundation of this trusting, content, forward-looking perspective is the believer’s relationship with Christ (Hebrews 12:2). The phrasing here might be a reference to God’s promise to Joshua (Deuteronomy 31:6; Joshua 1:5). The following verse will amplify this trust by quoting specific Psalms which proclaim the security we have in God.

Verse 6. So we can confidently say, “The Lord is my helper;I will not fear;what can man do to me?”

In this passage, the writer of Hebrews has offered direct, practical instructions for Christian living. Among these are concepts such as love, hospitality, purity, and contentment (Hebrews 13:1–5). The prior verse tied a Christian’s ability to be content with his trust in God to provide for his needs. That reference was, most likely, a reference to God’s promise to Joshua in Deuteronomy 31:6 and Joshua 1:5.

Here, the writer further supports the claim that a believer ought to trust in God, rather than being unhappy with his current circumstances. The point made here is one that’s very reasonable, but hard to remember when we’re in a crisis. If the Creator of the universe, the one true God, says He will care for us (1 Peter 5:7) and work out all things for the good of those who love Him (Romans 8:28), then what possible reason would we have to fear circumstances on earth? The words quoted here by the writer are from the Old Testament, possibly Psalm 118:6 or Psalm 56:4.

Verse 7. Remember your leaders, those who spoke to you the word of God. Consider the outcome of their way of life, and imitate their faith.

The prior passage mentioned a series of practical instructions. These were all aimed at Christian behavior and followed major themes offered in the rest of the New Testament. Among these were brotherly love, charity, sexual purity, and contentment (Hebrews 13:1–6). The ultimate source of confidence for Christian living, despite hardship, is our knowledge that Christ is on our side.

Here, the writer continues offering instructions, but with a more theological approach. The first instruction involves respect for Christian leadership. This might be a call for cooperation under the spiritual guidance of those leaders, similar to what Paul expressed to Timothy (1 Timothy 5:17) and Titus (Titus 3:1). Spiritual growth is meant to come via discipleship, which involves a more mature believer helping to grow the faith of a less-experienced Christian (Matthew 28:19–20; Ephesians 4:12–15). Reasonable respect is a necessity for learning.

However, the intent of this passage might be something more historical. Chapter 11 gave an extended list of figures who attained victory through faith, despite persecution. The ideas of remembrance, outcomes, and imitations seem to mirror earlier depictions (Hebrews 12:1). Context, then, suggests remembering the specific spiritual leaders in our lives, and their examples, when living out the Christian life.

Context Summary
Hebrews 13:7–17 contains practical instructions for the Christian believer. These follow major themes from the rest of this letter, including perseverance, peacefulness, and praise. This text also continues to parallel components of the old covenant with the ministry of Jesus Christ. Specifically, these verses compare the disposal of sacrificed animals with Jesus’ crucifixion; both occurred outside the borders of the community. The writer also encourages good works and for believers to cooperate with their spiritual leaders.

Verse 8. Jesus Christ is the same yesterday and today and forever.

This verse connects two ideas: honoring living examples of faith and the importance of consistent doctrine. To make this transition, the writer describes a crucial truth. Earlier, this chapter offered directions for Christian living (Hebrews 13:1–6). That included looking to the example of Christian leaders (Hebrews 13:7); such instruction echoes the depiction of legendary heroes given in chapter 11. A key theme of the book of Hebrews, in fact, is the idea that God’s plan does not change. Using Old Testament Scripture, the writer showed how the new covenant is not about God changing His mind, or His nature. Instead, it was always God’s intent to replace the old covenant (Hebrews 8:6–8).

In the same way, it’s important to realize that the Christian faith is complete. Everything we need to know has already been revealed, even if some things we might want to know are yet to be seen (Mark 13:32; 1 John 3:2). Humanity may grow in our understanding of the truth (1 Timothy 3:9; 2 Peter 3:18; Colossians 1:26), but truth itself does not change. As the book of Jude phrases it, this was a faith given “once for all” to the world (Jude 1:3). Jesus instructed His disciples to pass along His teachings (Matthew 28:19–20), not to develop their own. Paul sought to confirm that the gospel he preached was exactly the same as that of the disciples (Galatians 2:1–10). Paul even declared a curse—twice over—on anyone who would change that message (Galatians 1:8–9).

This leads to an important application: the first step in recognizing false doctrine. Over time, self-labelled teachers have introduced “new” interpretations of the Bible, or of God, which overturn the basics of the faith itself. Sometimes, these relate to doctrinal issues. In other cases, they are claims about changing moral principles. By their very nature, all such claims are absolutely false. Jesus Christ does not change—and neither does His gospel. God does not change—and neither does His truth (Isaiah 40:28). This doesn’t mean we can’t come to a better understanding. It’s good to move our beliefs closer to what God actually intended (Acts 17:11). But if a “new” teaching requires us to believe the apostles and Bible writers were mistaken, that claim is subject to the curse mentioned by Paul (1 Thessalonians 5:21).

In other words, if someone claims to know better, or differently, than the Bible, or to have a more accurate perspective than writers such as Paul, John, or Peter, that person is wrong. Period. Full stop. The following verses add to this point, warning Christians not to stray from established teachings. Other New Testament passages note this as one purpose for which God provided us with a written Word (1 Corinthians 4:6).

In its most immediate context, these words are meant to inspire confidence. Throughout the book of Hebrews, the writer has called on Christians to “hold fast” to faith despite hardship and persecution (Hebrews 3:6; 4:14; 6:18; 10:23). Knowing that God is constant, and unchanging, is a cornerstone of that trust. For the same reason, being reminded that Jesus and His gospel are timeless, changeless, and eternal should inspire believers to trust in what is true, rather than chasing fads or succumbing to fear (1 Timothy 6:20; 2 Timothy 4:3).

Verse 9. Do not be led away by diverse and strange teachings, for it is good for the heart to be strengthened by grace, not by foods, which have not benefited those devoted to them.

This command follows the important point made in the prior verse. The book of Hebrews explains in great detail that God’s will does not change. The new covenant is not a “plan B;” it was something God intended from the very beginning. Likewise, Jesus Christ, and His gospel, are the same throughout all of history. The heroes of the faith mentioned in chapter 11, as well as the spiritual leaders of more recent past, were teaching the same story, at least from their perspective, and the same good news.

Here, the implication is made explicitly clear: changing doctrine is false doctrine. The gospel was delivered “once for all” (Jude 1:3), and those who attempt to change it are subject to a curse (Galatians 1:8–9). As imperfect people, we need to admit the possibility that we might have misinterpreted God’s Word, or His will. So a “new” teaching that improves our understanding of what God truly meant is not a bad thing (Acts 17:11; 1 Thessalonians 5:21). On the other hand, any teaching different from what was originally given is false, by definition.

This verse also contains a strangely specific reference to foods and those who gain no special benefit from them. It’s possible the writer has a particular group in mind. This sect might have focused on eating or avoiding specific foods. Colossians 2:16 brings up a similar point. That being said, the following verses make specific reference to the tabernacle and the Levitical system. The faction hinted at here might have claimed supernatural value of the foods given as offerings in the temple. Or, they might have simply been devoted to the system of animal sacrifices.

In any case, the point made here flows from the constancy of the gospel back into the main theme of the book of Hebrews. Namely, that the covenant offered to us by Jesus is far superior to that provided in human temples.

Verse 10. We have an altar from which those who serve the tent have no right to eat.

Earlier passages noted that the physical components of the temple were really meant to symbolize the work of Jesus Christ. His suffering, on our behalf, was presented as a superior sacrifice (Hebrews 9:12), given in a superior place (Hebrews 9:24), with superior results (Hebrews 9:25–26). The writer also pointed out, extensively, Old Testament Scriptures predicting God’s intent to provide this new covenant, rather than to rely on a system of animal sacrifice (Hebrews 8:6–8). At one point, this was related to the rights of a son as opposed to the rights of a slave (Hebrews 3:5–6).

This verse reflects some of that earlier imagery. Those who insist on pursuing salvation through the old covenant “have no right” to the benefits of the “altar” of the new covenant. This parallels a point made by Paul in the book of Galatians, where he points out that those who attempt to be saved through their works are “fallen away from grace” (Galatians 5:4). The two approaches—faith in Christ versus earning salvation by works—are not compatible (Romans 11:6). No matter how sincere they may be, those who put their trust in rituals, sacraments, or adherence to a moral code—those who “serve the tent”—are not justified before God.

Upcoming verses will continue to explain how Jesus’ sacrifice is meant to symbolically fulfill the system of sacrifices offered under the old covenant. In doing so, the writer will continue to pull together various points and comparisons made throughout the letter.

Verse 11. For the bodies of those animals whose blood is brought into the holy places by the high priest as a sacrifice for sin are burned outside the camp.

Exodus 29:14 specifies that the bodies—the flesh—of animals brought as a sin offering to consecrate Aaron as high priest were to be burned outside of the camp of Israel. This ceremony was intended to showcase man’s need for blood atonement and a need for sacrifice on his behalf (Hebrews 9:22). The book of Hebrews has made a point of saying that the physical rituals of the old covenant are meant as teaching tools (Hebrews 9:11–12; Galatians 3:24). These are meant to symbolize the perfect work of Jesus Christ (Hebrews 9:23–24).

In this passage, the writer uses the same idea to compare Jesus’ physical death with the process used in Exodus to consecrate the priesthood. Jesus’ execution was performed outside the city walls of Jerusalem (John 19:17–20), a parallel to how the bodies of animals sacrificed for sin were to be burnt outside the borders of the nation’s camp (Hebrews 13:12).

Prior verses reminded the readers that Jesus willingly endured shame and persecution for the sake of God’s will, and the good God intended from those experiences (Hebrews 12:2). The same was true of many other heroes of the faith (Hebrews 11:35–40). As this passage continues, the writer will extend this same point using the analogy of things taken “outside” to be destroyed. Jesus was willing to be “cast out” as part of God’s will, and so should Christians be willing to be shunned, persecuted, or cast out for their faith (Hebrews 13:13).

Verse 12. So Jesus also suffered outside the gate in order to sanctify the people through his own blood.

When Jesus was crucified, the execution took place outside the walls of the city of Jerusalem (John 19:17–20). In the prior verse, the writer of Hebrews noted that leftover flesh from sacrificed animals was burned outside the borders of Israel’s camp, under the old covenant (Exodus 29:14). This letter has also shown how the physical components of the old covenant, including the temple and sacrifices, were meant to symbolize the “real” sacrifice of Jesus Christ (Hebrews 9:23–24). Here, that idea is applied to the concept of being discarded, cast out, or rejected.

Just as animals were killed to consecrate Aaron and the priesthood, so too did Jesus die to consecrate those who believe in Him. This symbolic “casting out” was meant to imply something negative: the thing being discarded was unfit, unclean, or unwanted. Jesus willingly endured that kind of hatred (Hebrews 12:2), for our benefit. A major theme of the book of Hebrews has been the need to “hold fast” despite persecution. So, even when the world—or our own culture—hates and rejects us, we ought to be willing to “go to Him” (Hebrews 13:13) in that state, preferring God and His kingdom over the approval of other men (Hebrews 13:14).

Verse 13. Therefore let us go to him outside the camp and bear the reproach he endured.

A dominant theme of the book of Hebrews has been the need to “hold fast” to faith in Christ, despite persecution (Hebrews 3:6; 4:14; 6:18; 10:23). The evidence given in this letter proves the superiority of the new covenant in Christ, over the old covenant of animal sacrifices. The components of the old covenant were all meant to symbolize something important about the ministry of Jesus Christ (Hebrews 10:1). In earlier verses, the writer extended this analogy to the way Jesus was taken outside the city walls of Jerusalem for His execution (John 19:17–20). This parallels how the animals sacrificed to consecrate Aaron’s priesthood were also taken outside the camp to be burnt (Exodus 29:14).

Even when Christians face difficulty, this is not a sign of failure; it’s often part of God’s plan to grow our faith (Hebrews 12:3–11). And, persecution is expected for believers living in a fallen world (John 15:18–21). Rather than despairing when that hardship comes, or running from it, we should embrace being identified with Christ. Elsewhere in the New Testament, we’re told that persecution which comes because we’re so closely identified with Christ is a sign of our relationship with Him (1 Peter 4:14).

Verse 14. For here we have no lasting city, but we seek the city that is to come.

This passage has compared the place of Jesus’ execution to the way sacrificial animals were disposed of under the old covenant. Leftover animal flesh was burned outside the camp of Israel (Exodus 29:14). Jesus’ crucifixion was performed outside the city walls of Jerusalem (John 19:17–20). In one sense, this continues the way in which old covenant rituals were meant to foreshadow the ministry of Jesus Christ (Hebrews 8:5–6). At the same time, this reminds us that Jesus is being shunned by an unbelieving world. Earlier, readers were encouraged to endure hardship and persecution, knowing that Christ felt the same things (Hebrews 12:2). When the world sees enough of Christ in a believer, it persecutes that Christian the same way Jesus was persecuted (John 15:18–21). Rather than dreading that, believers should rejoice in knowing they’re being identified with their savior (1 Peter 4:14).

Here, the writer echoes another point made earlier in the letter. Heroes of the faith such as Noah, Abraham, Isaac, and Jacob trusted in God. A major component of this trust was their understanding of eternity. Rather than seeing everything in a short-term way, those men and women knew that God’s ultimate plans for them were eternal. Instead of seeking an earthly home, they recognized themselves as pilgrims on earth (Hebrews 11:13). This verse repeats that point: for the Christian, everything on earth is temporary—including suffering. This is not our home (Hebrews 11:16).

Verse 15. Through him then let us continually offer up a sacrifice of praise to God, that is, the fruit of lips that acknowledge his name.

This letter to persecuted Jewish Christians is meant to encourage. Their faith is in a superior covenant, brought by Jesus Christ (Hebrews 9:13–14). As a result, even when suffering, believers ought to “hold fast” to that trust in God (Hebrews 3:6; 4:14; 6:18; 10:23). Prior heroes of the faith looked beyond this life to eternity (Hebrews 11:13), which helped them endure temporary hardships on earth (Hebrews 11:35–38). In the same way, Christians ought to expect persecution from the world (John 15:18–21), and choose to be “cast out” with Christ when necessary (Hebrews 13:10–13). And, we should be looking forward, to heaven, rather than excessively worrying about what happens here on earth (Hebrews 13:14).

This verse contains another practical result of this teaching. Believers ought to offer a sacrifice—but one of praise, not animals or materials. Since Jesus’ work on our behalf is completely finished (Hebrews 9:24–26), there is nothing we can add to it (Galatians 3:10–14). Instead, our praise and sacrifice ought to be done out of gratitude, obedience, and worship. The following verse expands this idea to remind believers that doing good for others is a natural, expected part of this joyous perspective.

Verse 16. Do not neglect to do good and to share what you have, for such sacrifices are pleasing to God.

Christians are often commanded to do good for others (Matthew 5:16; 1 Corinthians 10:24; 1 Peter 4:10). This is never presented as a means to obtain salvation, or to earn redemption from God. On the contrary, Scripture makes it clear that good deeds can never rescue us from sin (Galatians 3:10–14; Romans 11:6). The only thing that justifies us before God is the sacrifice of Jesus Christ. When we accept that, by faith, we can be reconciled with God. Good works, then, are not what justifies us before God; they are the natural, expected outcome of this relationship (James 2:17–18).

The prior verse noted that our willingness to do good for others is tied to our praise of God. Those who are saved ought to be thankful and joyful (Hebrews 12:3–12). Joy should inspire good works, done for others, as an act of worship. Jesus accomplished all of the sacrifice needed to save our souls (Hebrews 9:24–26), so our sacrifice should only be out of love and praise for Him (Hebrews 13:15).

Verse 17. Obey your leaders and submit to them, for they are keeping watch over your souls, as those who will have to give an account. Let them do this with joy and not with groaning, for that would be of no advantage to you.

This part of the book of Hebrews is mostly a list of practical instructions for Christian living. As part of this discussion, the writer looked back to heroes of the faith (Hebrews 11). These figures exhibited faith, despite hardships and persecutions, and were able to “hold fast” to trust in God. The writer further developed this idea by noting that Christians ought to look to the example of more recent spiritual leaders (Hebrews 13:7) and to carefully avoid changing doctrines (Hebrews 13:8–9). Respect for spiritual leadership is key to discipleship (1 Thessalonians 5:12; Hebrews 13:7), as much as it is for any other kind of learning.

This verse reminds the reader that those in positions of spiritual leadership are held to a high standard by God. Letters such as Titus, 1 Timothy, and 2 Timothy describe the stringent requirements applied to those who claim to teach the Word of God. James 3:1 clearly points out that those who presume to teach will be held all the more accountable by God. Not only do such people know more (Hebrews 2:1–4; 10:29; Luke 12:47–48), they greatly influence others in their walk with Christ (Mark 9:42; 2 Peter 2:1–3).

A godly, truth-teaching leader is held to account by God, and working for the good of others. When people in a church or other group inspire a pastor, elder, teacher, or other leader to “groan,” they’re adding unnecessary weight to an already heavy load. The Greek term used here is stenazontes, referring to grief, groaning, or sighing. This is from the same root word used in verses such as Romans 8:23 and 2 Corinthians 5:2–4. In short, those under their spiritual leadership should cooperate as much as possible, instead of being obstinate or difficult.

The general message of this verse seems to be “don’t make life harder than it already is for your spiritual leaders.” The very next verse displays the kind of attitude which makes obedience easier to extend: humility and grace.

Verse 18. Pray for us, for we are sure that we have a clear conscience, desiring to act honorably in all things.

Prior verses contained instructions for Christian living. They included references to obedience and submission under spiritual leaders. The reason for this, as provided in this letter, is to avoid putting undue stress on those leaders (Hebrews 13:17). God holds those who claim to teach His Word to a higher standard (James 3:1), and makes them accountable for how they lead the people (Mark 9:42; Titus 2:1). When the people of a church frustrate their leadership, it causes those pastors, elders, or teachers to “groan.” This was described using the same Greek root words as used in Romans 8:23 and 2 Corinthians 5:2–4. Rather than obstructing those who make a godly, sincere attempt to lead, believers ought to cooperate in a spirit of love and submission.

This verse presents a request for prayer which matches very well with the call for believers to submit to their spiritual leaders. A person truly following God, as a teacher, is not arrogant or proud (Ephesians 4:1–2). Instead, he should be humble and have the attitude of a servant (John 13:14–15). Here, the writer of Hebrews demonstrates that exact approach. After a long letter, filled with brilliant exposition of Scripture, he asks for prayer, specifically to ensure that his conduct is honorable and his conscience is clear.

The next verse specifies another facet of this prayer request: that he would be quickly able to see his readers again.

Context Summary
Hebrews 13:18–25 closes out the letter written to persecuted Jewish Christians. The writer asks for prayer, humbly mentioning his desire to live an honorable life with a clear conscience. This is followed by a benediction which touches on several major themes from the rest of the book of Hebrews. The writer also notes that this writing has only just begun to explore these deep ideas. Hebrews ends with a signature seen at the end of the writings of the apostle Paul: a reference to grace.

Verse 19. I urge you the more earnestly to do this in order that I may be restored to you the sooner.

The prior verse demonstrates exactly the kind of humility required of those who claim to teach the Word of God (James 3:1). There, the plea was that the readers would pray to keep the writer’s conscience clear and his actions honorable (Hebrews 13:18). Faced with a godly, modest leader, the earlier instruction to cooperate with spiritual leaders becomes much easier, and much more natural (Hebrews 13:7; 13:17).

In this verse, the writer includes an appeal that his readers pray for restoration. In this case, the writer means having an ability to visit these persecuted believers once again. Wording such as this lends weight to the belief that Paul wrote this letter, since he often expressed a desire to see those to whom he wrote letters. In his case, prison and persecution often interfered with his ability to travel freely. This request is given some emphasis, as something “urged,” and “the more earnestly.” There is no question that the writer of this passage sincerely wishes to see his readers again.

The following verse features a benediction, which is the equivalent of a prayer from the writer, on behalf of his readers.

Verse 20. Now may the God of peace who brought again from the dead our Lord Jesus, the great shepherd of the sheep, by the blood of the eternal covenant,

This verse begins the formal close to this letter to persecuted Jewish Christians. The benediction offered in verses 20 and 21 echoes several of the highlights from the book of Hebrews.

God is frequently associated with peace (1 Thessalonians 5:23; Philippians 4:7; Romans 15:33). In the context of the book of Hebrews, this “peace” is closely tied to the reconciliation we’re offered through Jesus Christ. Rather than God choosing a long-term system of fear, wrath, and judgment (Hebrews 12:18–21), He lovingly provided us with grace (Hebrews 12:22–29).

Likewise, references to Christ as a shepherd are common in the Bible. Jesus instigated this comparison Himself, often using it as a way to explain His role as Messiah (John 10:1–6; 10:7–13; 10:14–16). The shepherd imagery implies guidance, protection, and care. Prior text in the book of Hebrews referred to Christ as a leader, author, or captain—an example to be followed (Hebrews 2:10; 12:2).

The writer also refers to the resurrection of Christ. This is the capstone event proving the ministry of Jesus as something truly from God (Acts 5:30; 1 Corinthians 6:14; Colossians 2:12). Other New Testament passages note that Jesus’ return from the dead is the lynch-pin of Christian faith (1 Corinthians 15:13–20). Interestingly, this is the first time the book of Hebrews specifically mentions Jesus’ resurrection. The intent of this letter was to show that Jesus’ ministry on our behalf was always God’s plan. Discussion of Christ, here, has focused mostly on the parallels between Jesus’ sacrifice and those prescribed in the old covenant.

The writer also reiterates the idea of the new covenant being “eternal.” This is true both looking forwards and backwards. Looking into the past, the writer of Hebrews showed how God had always intended to establish a “new covenant” in order to save mankind (Hebrews 8:4–8). Looking to the future, the results of the new covenant were described as something which “cannot be shaken,” in contrast to the temporary things of earth (Hebrews 12:25–29).

Verse 21. equip you with everything good that you may do his will, working in us that which is pleasing in his sight, through Jesus Christ, to whom be glory forever and ever. Amen.

This verse continues a benediction beginning in verse 20. Immediately before that, the writer had asked for prayer from the readers (Hebrews 13:18). Verse 20 mentioned several of the big ideas explained in the letter so far. Among these are the idea of God offering believers peace (Hebrews 12:22–29), Christ as an example to be followed (Hebrews 12:2), resurrection (Hebrews 6:2; 11:19), and the eternal nature of the new covenant (Hebrews 10:12–14).

Here, the writer continues to recycle the major themes of his message. The reference to being equipped meshes with earlier comments about maintaining obedience to God (Hebrews 3:12). The trusting faith defined earlier in Hebrews means following God in obedience, even when we don’t fully understand (Hebrews 12:1). Sometimes, as in the case of men like Abraham (Genesis 17:17), Moses (Exodus 4:1, 10), or Gideon (Judges 6:15), we may doubt that we’re capable of achieving what God is asking. Faith, however, means relying on God to provide whatever we need in order to accomplish His will. This comment is extremely similar to Peter’s statement in 1 Peter 5:10.

The idea that God “works in us” is key to understanding our life experiences. As stated earlier, some events in life are unhappy, but that doesn’t mean they have no purpose. For the Christian believer, God’s discipline and “training” are part of growing into a stronger, more capable believer (Hebrews 12:5–11). This also echoes Scriptures such as Philippians 2:13, which speaks of God working in us according to His will.

Verse 22. I appeal to you, brothers, bear with my word of exhortation, for I have written to you briefly.

The book of Hebrews is really a letter, written to persecuted Jewish Christians. Over the course of this letter, the writer explains how the Old Testament Scriptures predicted the coming of Jesus Christ. He showed how the new covenant offered by Christ was always God’s plan for mankind’s salvation. The rituals and sacraments of the old covenant were really meant to symbolize the perfect work of Jesus on our behalf. Given all of this, and the examples of faith we see in history, Christians ought to “hold fast” to their faith and not succumb to the pressures of persecution.

Everything to this point in Hebrews has been part of a rich, interwoven, profound look at the meaning of the new covenant and why it is worthy of our trust. And yet, here the writer asks for patience from the readers, since he has only scratched the surface of these topics. Earlier, he had noted that there were many ideas which also needed explanation, but for which he had no time (Hebrews 5:11––6:1; 11:32). Now, the writer again acknowledges that this letter is only a brief account of these amazing truths.

Verse 23. You should know that our brother Timothy has been released, with whom I shall see you if he comes soon.

Scholars differ in their opinion of who wrote the book of Hebrews. The author most commonly attributed to this letter is the apostle Paul, and references such as this are among the reasons why. Timothy was a student and friend of Paul (1 Timothy 1:1–2) who travelled with him on his missionary journeys. Eventually, Timothy was left in charge of a series of churches, during one of Paul’s terms in prison. At the end of his life, sensing his impending execution, Paul wrote his last words recorded in the New Testament, the letter of 2 Timothy.

This verse speaks of Timothy’s “release,” which is almost always interpreted to mean being let go from a Roman prison. This would make sense, given the history of Paul and his travelling companions. At the same time, the Greek of this passage might mean that Timothy has been “sent out,” possibly implying that he is the one carrying this letter to the readers.

Verse 24. Greet all your leaders and all the saints. Those who come from Italy send you greetings.

This verse forms part of the final signature of the book of Hebrews. The writer has previously asked for prayer on his behalf (Hebrews 13:18–19), offered a benediction to the readers (Hebrews 13:20–21), and mentioned Timothy, an important figure of the New Testament church (Hebrews 13:23). The writer has also asked for Christian leaders to be given appropriate respect (Hebrews 13:7; 13:17). Here, again, the writer mentions leaders.

The reference to “all the saints” here helps make sense of how the Bible uses this term. This is from the Greek hagious, which is a reference to any saved Christian believer. In Scripture, “saint” is not a term reserved for super-Christians, or some special class of persons. Uses such as this one, in the book of Hebrews, emphasize this point. “All the saints,” as stated here, is a blanket reference to all of the believers in those churches.

Scholars differ on their opinion of what the writer means by “those who come from Italy” means. Most likely, this refers to those who were originally from that region—those who are of a particular birthplace. This letter is very often associated with the apostle Paul, who spent considerable time under Roman imprisonment. His efforts there established a flourishing Christian presence (Romans 1:7–8). That would make this an additional, specific greeting from that group to these persecuted Jewish believers.

Alternately, the reference to Italy might mean those who came from Italy to wherever the writer of Hebrews finds himself.

Verse 25. Grace be with all of you.

These words close out the book of Hebrews, following a common pattern in the New Testament, in particular the writings of the apostle Paul. The use of this exact phrase as a signature lends weight to the idea that Paul authored this letter.

Book Summary
The book of Hebrews is meant to challenge, encourage, and empower Christian believers. According to this letter, Jesus Christ is superior to all other prophets and all other claims to truth. Since God has given us Christ, we ought to listen to what He says and not move backwards. The consequences of ignoring God are dire. Hebrews is important for drawing on many portions of the Old Testament in making a case that Christ is the ultimate and perfect expression of God’s plan for mankind. This book presents some tough ideas about the Christian faith, a fact the author makes specific note of.

End of Chapter 13 and the book of Hebrews.

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