Heb 13:9-15 | Barnes | STEP | Verse 9. Be not carried about with divers and strange doctrines . That is, they should have settled and fixed points of belief, and not yield to every new opinion which was started. The apostle does not exhort them to adhere to an opinion merely because they had before held it, or because it was an old opinion, nor does he forbid their following the leadings of truth, though they might be required to abandon what they had before held; but he cautions them against that vacillating spirit, and that easy credulity, which would lead them to yield to any novelty, and to embrace an opinion because it was new or strange. Probably the principal reference here is to the Judaizing teachers, and to their various doctrines about their ceremonial observances and traditions. But the exhortation is applicable to Christians at all times. A religious opinion, once embraced on what was regarded a good evidence, or in which we have been trained, should not be abandoned for slight causes. Truth, indeed, should always be followed, but it should be only after careful inquiry. For it is a good thing that the heart be established with grace . This is the proper foundation of adherence to the truth. The heart should be established with the love of God, with pure religion, and then we shall love the truth, and leave it in the right manner. If it is the head merely which is convinced, the consequence is bigotry, pride, narrow-mindedness. If the belief of the truth has its seat in the heart; it will be accompanied with charity, kindness, good-will to all men. In such a belief of the truth it is a good thing to have the heart established. It will produce (1.) firmness and stability of character; (2.) charity and kindness to others; (3.) consolation and support in trials and temptations. When a man is thrown into trials and temptations, he ought to have some settled principles on which he can rely; some fixed points of belief that will sustain his soul. Not with meters . The meaning is, that it is better to have the heart established with grace, or with the principles of pure religion, than with the most accurate knowledge of the rules of distinguishing the clean from the unclean among the various articles of food. Many such rules were found in the law of Moses, and many more had been added by the refinements of Jewish rulers and by tradition. To distinguish and remember all these required no small amount of knowledge, and the Jewish teachers, doubtless, prided themselves much on it. Paul says that it would be much better to have the principles of grace in the heart than all this knowledge; to have the mind settled on the great truths of religion than to be able to make the most accurate and learned distinctions in this matter. The same remark may be made about a great many other points besides the Jewish distinctions respecting meats. The principle is, that it is better to have the heart established in the grace of God, than to have the most accurate knowledge of the distinctions which are made on useless or unimportant subjects of religion. This observation would extend to many of the shibboleths of party; to many of the metaphysical distinctions in a hair-splitting theology; to many of the points of controversy which divide the Christian world. Which have not profited , etc, Which have been of no real benefit to their souls. . (c) "be not carried"

Hebrews 13:9-15

Verse 9. Be not carried about with divers and strange doctrines. That is, they should have settled and fixed points of belief, and not yield to every new opinion which was started. The apostle does not exhort them to adhere to an opinion merely because they had before held it, or because it was an old opinion, nor does he forbid their following the leadings of truth, though they might be required to abandon what they had before held; but he cautions them against that vacillating spirit, and that easy credulity, which would lead them to yield to any novelty, and to embrace an opinion because it was new or strange. Probably the principal reference here is to the Judaizing teachers, and to their various doctrines about their ceremonial observances and traditions. But the exhortation is applicable to Christians at all times. A religious opinion, once embraced on what was regarded a good evidence, or in which we have been trained, should not be abandoned for slight causes. Truth, indeed, should always be followed, but it should be only after careful inquiry.

For it is a good thing that the heart be established with grace. This is the proper foundation of adherence to the truth. The heart should be established with the love of God, with pure religion, and then we shall love the truth, and leave it in the right manner. If it is the head merely which is convinced, the consequence is bigotry, pride, narrow-mindedness. If the belief of the truth has its seat in the heart; it will be accompanied with charity, kindness, good-will to all men. In such a belief of the truth it is a good thing to have the heart established. It will produce

(1.) firmness and stability of character;

(2.) charity and kindness to others;

(3.) consolation and support in trials and temptations. When a man is thrown into trials and temptations, he ought to have some settled principles on which he can rely; some fixed points of belief that will sustain his soul.

Not with meters. The meaning is, that it is better to have the heart established with grace, or with the principles of pure religion, than with the most accurate knowledge of the rules of distinguishing the clean from the unclean among the various articles of food. Many such rules were found in the law of Moses, and many more had been added by the refinements of Jewish rulers and by tradition. To distinguish and remember all these required no small amount of knowledge, and the Jewish teachers, doubtless, prided themselves much on it. Paul says that it would be much better to have the principles of grace in the heart than all this knowledge; to have the mind settled on the great truths of religion than to be able to make the most accurate and learned distinctions in this matter. The same remark may be made about a great many other points besides the Jewish distinctions respecting meats. The principle is, that it is better to have the heart established in the grace of God, than to have the most accurate knowledge of the distinctions which are made on useless or unimportant subjects of religion. This observation would extend to many of the shibboleths of party; to many of the metaphysical distinctions in a hair-splitting theology; to many of the points of controversy which divide the Christian world.

Which have not profited, etc, Which have been of no real benefit to their souls. 1Cor 8:8.

(c) "be not carried" Rev 1:4 Verse 10. We have an altar. We who are Christians. The Jews had an altar on which their sacrifices were offered which was regarded as sacred, and of the benefit of which no others might partake. The design of the apostle is to show that the same thing substantially, so far as privilege and sanctifying influence were concerned, was enjoyed by Christians. The "altar" to which he here refers is evidently the cross on which the great sacrifice was made.

Whereof they have no right to eat which serve the tabernacle. A part of the meat offered in sacrifice among the Jews became the property of the priests and Levites, and they had, by the law, a right to this, as a part of their support. See Lev 6:25,26, Nu 18:9,10. But the apostle says that there is a higher and more valuable sacrifice of which they have no right to partake while they remain in the service of the "tabernacle" or temple; that is, while they remain Jews. The participation in the great Christian sacrifice appertained only to those who were the friends of the Redeemer; sad however much they might value themselves on the privilege of partaking of the sacrifices offered under the Jewish law, that of partaking of the great sacrifice made by the Son of God was much greater.

Which serve the tabernacle. Heb 9:2,3. The Jewish priests and Levites. Verse 11. For the bodies of those beasts, etc. The word here rendered "for"--γαρ--would be here more properly rendered "moreover." Stuart. The apostle is not urging a reason for what he had said in the previous verse, but is suggesting anew consideration to excite those whom he addressed to fidelity and perseverance. In the previous verse the consideration was, that Christians are permitted to partake of the benefits of a higher and more perfect sacrifice than the Jews were, and therefore should not relapse into that religion. In this verse the consideration is, that the bodies of the beasts that were burned were taken without the camp, and that in like manner the Lord Jesus suffered without the gate of Jerusalem, and that we should be willing to go out with him to that sacrifice, whatever reproach or shame it might be attended with.

Whose blood is brought into the sanctuary, etc. Heb 9:7,12.

Are burned without the camp. Lev 4:12,21, 16:27. The "camp" here refers to the time when the Israelites were in the wilderness, and lived in encampments. The same custom was observed after the temple was built, by conveying the body of the animal slain for a sin-offering, on the great day of atonement, beyond the walls of Jerusalem to be consumed there. "Whatever," says Grotius, "was not lawful to be done in the camp, afterwards was not lawful to be done in the city."

(a) "without the camp" Lev 16:27 Verse 12. Wherefore Jesus also, that he might sanctify the people with his own blood. That there might be a conformity between his death for sin and the sacrifices which typified it. It is implied here that it was voluntary on the part of Jesus that he suffered out of the city; that is, it was so ordered by Providence that it should be so. This was secured by his being put to death as the result of a judicial trial, and not by popular tumult. See Notes on Isa 53:8. If he had been killed in a tumult, it is possible that it might have been done as in other cases, (comp. the case of Zacharias, son of Barachias, Mt 23:35,) even at the altar is he was subjected, however, to a judicial process, his death was effected with more deliberation, and in the usual form. Hence he was conducted out of the city, because no criminal was executed within the walls of Jerusalem.

Without the gate. Without the gate of Jerusalem, Jn 19:17,18. The place where he was put to death was called Golgotha, the place of a skull, and hence the Latin word which we commonly use in speaking of it, Calvary, Lk 23:33; comp. Mt 27:33. Calvary, as it is now shown, is within the walls of Jerusalem; but there is no reason to believe that is the place where the Lord Jesus was crucified, for that was outside of the walls of the city. The precise direction from the city is not designated by the sacred writers, nor are there any historical records, or traditional marks, by which it can now be known where the exact place was. All that we know on the subject from the New Testament is, that the name was Golgotha; that the place of the crucifixion and sepulchre were near each other; that they were without the gate, and nigh to the city, and that they were in a frequented spot, Jn 19:20. "This would favour the conclusion that the place was probably upon a great road leading from one of the gates; and such a spot would only be found upon the western or northern sides of the city, on the roads leading towards Joppa or Damascus." See the question about the place of the crucifixion examined at length in Robinson's Bibli. Research., vol. ii., pp. 69--80, and Bibliotheca Sacra, No. 1.

(*) "sanctify" "make expiation for" (b) "without the gate" Jn 19:17,18 Verse 13. Let us go forth therefore unto him without the camp. As if we were going forth with him when he was led away to be crucified. He was put to death as a malefactor. He was the object of contempt and scorn. He was held up to derision, and was taunted and reviled on his way to the place of death, and even on the cross. To be identified with him there, to follow him, to sympathize with him, to be regarded as his friend, would have subjected one to similar shame and reproach. The meaning here is, that we should be willing to regard ourselves as identified with the Lord Jesus, and to bear the same shame and reproaches which he did. When he was led away, amidst scoffing and reviling, to be put to death, would we, if we had been there, been willing to be regarded as his followers, and to have gone out with him as Iris avowed disciples and friends? Alas, how many are there who profess to love him when religion subjects them to no reproach, who would have shrunk from following him to Calvary!

Bearing his reproach. Sympathizing with him; or bearing such reproach as he did. See 1Pet 4:13. Comp. Hen 12:2; Php 3:10; Col 1:24.

(c) "bearing his reproach" Acts 5:41 Verse 14. For here we have no continuing city, etc. We do not regard this as our final home, or our fixed abode, and we should be willing to bear reproaches during the little time that we are to remain here. Comp. Heb 11:10, seq. If, therefore, in consequence of our professed attachment to the Saviour, we should be driven away from our habitations, and compelled to wander, we should be willing to submit to it, for our permanent home is not here, but in heaven. The object of the writer seems to be to comfort the Hebrew Christians on the supposition that they would be driven by persecution from the city of Jerusalem, and doomed to wander as exiles. He tells them that their Lord was led from that city to be put to death, and they should be willing to go forth also; that their permanent home was not Jerusalem, but heaven; and they should be willing, in view of that blessed abode, to be exiled from the city where they dwelt, and made wanderers in the earth.

(d) "here" Mic 2:10 Verse 15. By him therefore. The Jews approached God by the blood of the sacrifice, and by the ministry of their high priest. The exhortation of the apostle here is founded on the general course of argument in the epistle. "In view of all the considerations presented respecting the Christian High Priest--his dignity, purity, and love, his sacrifice and his intercession--let us persevere in offering through him praise to God." That is, let us persevere in adherence to our religion.

The sacrifice of praise. For all the mercies of redemption. The Jews, says Rosenmuller, (Alte u. neue Morgenland, in loc.,) had a species of offerings which they called peace--offerings, or friendship-offerings. They were designed not to produce peace or friendship with God, but to preserve it. Burnt-offerings, sin-offerings, and trespass-offerings, were all on account of transgression, and were designed to remove transgression. But in their peace-offerings, the offerer was regarded as one who stood in the relation of a friend with God, and the oblation was a sign of thankful acknowledgment for favours received; or they were connected with vows in order that further blessings might be obtained; or they were brought voluntarily as a means to continue themselves in the friendship and favour of God, Lev 7:11,12. Comp. Jenning's Jew. Ant. i. 335.

That is, the fruit of our lips. The phrase, "fruit of the lips," is a Hebraism, meaning what the lips produce; that is, words. Comp. Prov 18:20, Hoss 14:2.

Giving thanks to his name. To God; the name of one being often put for the person himself. Praise now is one of the great duties of the redeemed. It Will be their employment for ever.

(e) "him" Eph 5:29 (f) Hoss 14:2 (1) "giving thanks to his name" "make expiation for"