Hebrews 13 — Watchtower ONLINE LIBRARY

Overview of Hebrews

- G. CONCLUDING EXHORTATIONS AND REMARKS (13:1-25)
  - Counsel on brotherly love, assisting those undergoing trials, hospitality, honorable marriage, and dependence on Jehovah (13:1-6)
  - Imitate the faith of those taking the lead; avoid “strange teachings” (13:7-9)
  - Bear the reproach that Christ bore; keep looking for the city to come (13:10-14)
  - Sacrifices that please God: praise, good works, and sharing with others (13:15, 16)
  - Benefits of being obedient and submissive to those taking the lead (13:17)
  - Paul asks that his fellow believers pray for him and requests that “the God of peace” equip Christians for their work (13:18-21)
  - Paul promises to visit the Hebrew Christians; he closes with greetings (13:22-25)

Hebrews 13:1

Let your brotherly love continue: “Brotherly love” (Greek, phi·la·del·phiʹa) involves a strong, warm, personal attachment, such as to a close family member. (See study note on Ro 12:10.) The faithful Hebrew Christians had already shown such love during times of persecution. (Heb 10:32-34) However, they needed to continue to do so, especially in view of the impending end of the Jewish system of things. (Mt 24:20, 21; Lu 21:20-24) What lay ahead would test their faith and endurance even more; thus, they would need love and support from one another.

+Ro 12:10; 1Th 4:9; 1Pe 1:22

Research Guide

The Watchtower (Study),
1/2016, pp. 8-9

2016 Yearbook, pp. 2-3

The Watchtower,
8/1/1997, pp. 14-19
12/15/1989, pp. 16-17
Publications Index
w25.05 18-19; w16.01 8-9; yb16 2-3; w97 8/1 14-19; w89 12/15 16-17

Hebrews 13:2

hospitality: Or “kindness to strangers.”—See study notes on Ro 12:13; 1Ti 3:2.

some unknowingly entertained angels: This phrase does not specify who it was that showed hospitality to materialized angels without knowing it. There are several possible examples in the Hebrew Scriptures. Abraham and Sarah hosted a group of three angels, and Lot and his family later hosted two of those angels. The accounts do not directly say whether (or at what point) the human hosts realized that their guests were angels sent as representatives of Jehovah God. (Ge 18:2-15; 19:1-11) An account about Gideon and one about Manoah and his wife clearly state that the human hosts did not know right away that they were talking to angels. (Jg 6:20-22; 13:16, 21) The point of the counsel in this verse is to urge Christians to be hospitable whenever possible because this pleases God and may bring unexpected blessings.

+Ro 12:13; 1Ti 3:2; 1Pe 4:9; 3Jo 8
+Ge 18:2, 3; 19:1-3

Hebrews 13:3

Keep in mind those in prison: The Hebrew Christians had already shown sympathy for “those in prison” (lit., “the bound ones”). (See study note on Heb 10:34.) Here Paul exhorts fellow believers to continue doing so. Paul himself had been imprisoned numerous times and had been brutally mistreated. (Ac 16:22, 24, 37; 2Co 11:23-25) He also knew that the help, comfort, and prayers of fellow Christians meant a great deal to prisoners. (Heb 13:19 and study note; compare 2Ti 1:16-18.) Even a writer of the second century C.E. (Lucian) who was critical of Christians acknowledged that they would visit fellow believers in prison, bring them meals, and encourage them by reading and discussing the Scriptures.

in prison: As Paul knew well, Christians who were imprisoned for their faith had to endure inhumane treatment. Prisons were usually packed well beyond reasonable capacity, poorly ventilated, unsanitary, and dark. They might be bitterly cold in the winter and stifling hot in the summer. Most prisoners had to sleep on the floor, often in chains. (Ac 12:6; compare Ac 16:23, 24.) Because they were frequently deprived of food and water, they depended on friends and relatives to provide them with life’s necessities. (Php 2:25; 4:18; 2Ti 1:16 and study note, 17; 4:13; see Media Gallery, “Bring the Cloak”; “Paul Is Imprisoned but Unconquered.”) Thus, it is no wonder that Paul urged fellow Christians to keep them in mind.

as if you were suffering with them: A more literal translation of this phrase is “as you yourselves also are in the body.” This expression seems to parallel the first part of the verse, where Paul urges his readers to keep remembering imprisoned fellow believers “as though [they] were imprisoned with them.” Here Paul is urging his readers to show “fellow feeling” for mistreated Christians by imagining how those readers would feel if they themselves—in their own bodies—were being mistreated. (1Pe 3:8 and study note; 1Co 12:26) This counsel was timely, for in the first century C.E., many Christians were being persecuted for their faith.—Ac 14:22; 1Th 3:4; 1Pe 5:8-10.

+Col 4:18
+Ro 12:15

Research Guide

The Watchtower (Study),
1/2016, p. 10

The Watchtower,
11/15/1997, p. 29
12/15/1989, pp. 17-18
Publications Index
w16.01 10; w97 11/15 29; w89 12/15 17-18

Hebrews 13:4

Let marriage be honorable among all: Christians were to hold marriage in high esteem, to view it as precious. The Greek word rendered “honorable” is also used at 1Pe 1:19 to describe the “precious” blood of Christ.

the marriage bed: Here the Greek expression is literally “the bed,” but in this context it refers to sexual relations within marriage. The Greek term so rendered is also used by Jewish writer Josephus (Jewish Antiquities, II, 55 [iv, 5]) in describing the occasion when Potiphar’s wife falsely accused Joseph of having attempted to defile his master’s marriage bed.

sexually immoral people: See Glossary, “Sexual immorality.”

adulterers: The term “adulterers” refers to those who are sexually unfaithful to their marriage mate. It is more specific than the general expression “sexually immoral people,” which can apply both to single and to married people.—See Glossary, “Adultery”; “Sexual immorality”; and study note on 1Co 6:9.

+Pr 5:16, 20; Mt 5:28
+Pr 6:32; Mal 3:5; 1Co 5:9; 6:9, 10, 18; Ga 5:19, 21

Research Guide

Bible Questions Answered, article 184

Enjoy Life Forever!, lesson 41

The Watchtower (Study),
12/2018, p. 10

Remain in God’s Love, pp. 148-154

The Watchtower (Study),
1/2016, p. 10

“God’s Love,” pp. 123-132

Awake!,
5/8/2004, p. 20
1/8/2001, p. 10
3/8/1993, p. 27

Knowledge, p. 122

The Watchtower,
2/15/1993, pp. 12-17
12/15/1989, pp. 18-19
6/1/1989, p. 13
5/15/1988, p. 6

Live Forever, p. 244

Reasoning, p. 249

True Peace, pp. 143-147
Publications Index
ijwbq article 184; lff lessons 41-42; w18.12 10; lvs 148-154; w16.01 10; lv 123-130, 132; g04 5/8 20; g01 1/8 10; kl 122; w93 2/15 12-17; g93 3/8 27; w89 6/1 13; w89 12/15 18-19; pe 244; rs 249; w88 5/15 6; tp 143-147;

w85 11/1 31; w83 6/1 12; w82 9/1 31; w81 7/1 21; w78 2/15 32; w78 8/1 27; fl 48; w77 172-174, 181; gh 161-162; yy 137; w73 155; w73 352; w73 539; tp73 146-147; w72 219, 454, 736; g72 2/8 20; li 224; g65 6/8 17; w64 153, 693; w63 76, 324; ln 43; w62 248, 703; g62 4/8 28; w61 283; g61 4/22 27; g61 8/8 19; w60 677, 726; w51 233; w47 20

Hebrews 13:5

free of the love of money: This counsel echoes Jesus’ warning against the love of money. (See study note on Mt 6:24; see also 1Ti 3:3 and study note; 6:10 and study note.) Hebrew Christians living in Jerusalem and Judea had experienced famine and poverty. (Ac 11:28, 29; Ro 15:26; Heb 10:34) Some of them may have begun to see wealth as a shield against such hardships. As it turned out, within only five years or so, Jerusalem would be “surrounded by encamped armies,” just as Jesus had foretold, and Christians in Judea would be given an opportunity to escape by “fleeing to the mountains.” (Lu 21:20, 21) Any who loved money and possessions would likely find it more difficult to flee their homes, give up their means of income, and adapt to a more modest lifestyle.—See also study note on Php 4:11.

For he has said: Paul here quotes Jehovah’s assurance to His people: “I will never leave you, and I will never abandon you.” Paul is apparently combining the wording from a number of statements that Jehovah made to his worshippers, which are found at De 31:6, 8 and in other verses, such as Ge 28:15; Jos 1:5; and 1Ch 28:20, as rendered in the Greek Septuagint. Under inspiration, Paul brings those expressions together to form one of the most powerful and personal assurances found in the Scriptures.

“I will never leave you, and I will never abandon you”: In this quote, Paul uses an unusually emphatic construction in Greek, using five negative terms in this short sentence, literally: “not not . . . nor not not.” (See Heb 13:5 according to the Kingdom Interlinear.) He combines them with two synonymous verbs, “leave” and “abandon.” According to one reference work, “the Greek cannot express the idea any more forcefully.” He also uses the Greek singular pronoun for “you,” making this a very personal promise. With this statement, it is as if Jehovah were saying to each one of his servants: “No matter what happens, there is absolutely no way that I would ever leave you or abandon you.”

+1Ti 6:10
+Pr 30:8, 9; Php 4:12; 1Ti 6:8
+De 31:6, 8; Jos 1:5

Hebrews 13:6

So that we may be of good courage: The phrase “may be of good courage” renders a single Greek word that can refer to having courage and confidence. (Compare 2Co 5:6, 8; 7:16.) In the preceding verse, Paul cites Jehovah’s promise that He will never leave any of his servants. (Heb 13:5) Knowing this, the Hebrew Christians could have absolute confidence that Jehovah would be with them in any adversity they might face.—Heb 10:32-35.

Jehovah: In this quote from Ps 118:6, the divine name, represented by four Hebrew consonants (transliterated YHWH), occurs in the original Hebrew text. Therefore, the divine name is used here in the main text.—See App. C1 and C2.

Jehovah is my helper: With these words, Paul gives the Hebrew Christians one of the strongest reasons to hang on to their faith no matter what situation they faced. He is quoting from Ps 118:6, which reads “Jehovah is on my side” in the Hebrew text, and “Jehovah is my helper” in the Greek Septuagint (Ps 117:6, LXX). The Greek word for “helper” (bo·e·thosʹ) used here occurs only once in the Christian Greek Scriptures, but it is frequently used in the Septuagint to describe Jehovah. (Some examples are Ps 33:20 [32:20, LXX]; 119:114 [118:114, LXX]; 146:5 [145:5, LXX].) The related Greek verb meaning “to help” can literally convey the idea of someone who comes running when a person cries for help. Such a description fits Jehovah well. (Compare Ps 38:22.) Regarding God’s support of his people, one reference work says: “In the Bible God is frequently described as the ‘helper,’ the one who does for us what we cannot do for ourselves, the one who meets our needs.”—Ex 18:4; Ps 33:20.

+Ps 118:6; Da 3:17; Lu 12:4

Hebrews 13:7

Remember those who are taking the lead: The Greek word for “remember” may also be rendered “be mindful of” or “think of.” The Hebrew Christians were to think deeply about the faithful men who worked hard to set a good example in the congregation. For Christians to keep such men in mind involved more than passive thought; it would lead to action. (1Ti 5:17) “The apostles and elders in Jerusalem,” who made up the governing body of the first-century Christian congregation, were surely among those worth remembering. They had a great impact on all Christians living there and elsewhere. (Ac 15:2) Perhaps those faithful men had personally helped some of Paul’s readers to become Christians. Those loving shepherds did not teach according to their own opinions; rather, they had spoken the word of God, carefully basing their teaching on the Scriptures. Paul’s appeal here may also have brought to mind those men who had taken the lead in the congregation during years past and had died as faithful Christians.—Compare Ac 7:59; 12:2.

those who are taking the lead among you: The Greek expression here translated “taking the lead” can convey the meanings to “go before,” “to guide, lead the way,” or “to lead [an activity], have charge of,” depending on the context. Some Bible translations say “your leaders.” However, the rendering “those who are taking the lead among you” is fitting for the following reasons: The term “leader,” as it is often understood today, does not really harmonize with what both Jesus and Paul taught regarding men overseeing the Christian congregation. Such men were not to be leaders in the sense of dominating others. (Mt 23:10; Mr 10:42 and study note; Joh 21:16; 2Co 1:24 and study note) Instead, such men were directed to “shepherd the flock” and provide loving oversight. (1Pe 5:2 and study note, 3; see study note on 1Ti 3:1.) It is also worth noting that the same Greek verb is used at Lu 22:26 regarding “the one taking the lead”; Jesus said that he should be “as the one ministering [or, “serving”].” (See study notes.) Additionally, Luke uses the same Greek word when describing those sent out by the first-century governing body in Jerusalem as “leading men among the brothers.”—Ac 15:22.

as you contemplate: The Greek word Paul uses for “contemplate” conveys the idea “to examine someth[ing] carefully,” “to give careful thought to.”

imitate their faith: Christians were to imitate, not individuals or personalities, but the vital quality of faith. Earlier in his letter, Paul similarly urged Christians to “be imitators” of men and women who had shown exemplary faith. (See study note on Heb 6:12.) Certainly, the faith of all those described in chapter 11 was worthy of imitation. In fact, imitating the faith of others is a recurring theme in this letter. The exhortation in this verse also likely served as a sobering reminder to those taking the lead in the congregation; they needed to keep setting an example worthy of imitation. They would thus provide the Hebrew Christians with a living example of faith to contemplate and imitate.—Php 3:17; 1Ti 4:12 and study note.

+Ac 15:2, 6; 1Th 5:12; 1Ti 5:17; Heb 13:17
+1Co 11:1; 2Th 3:7

Hebrews 13:8

Jesus Christ is the same yesterday and today, and forever: Paul here assures his readers that Jesus’ qualities, teachings, and personality will never change. In the preceding verse, he urged his fellow believers to imitate the faith of those taking the lead in the Christian congregation. However, even those faithful and exemplary elders would eventually die. Jesus, in contrast, lives forever and will remain the same. So he will always be the foremost One whom Christians should imitate. Paul’s readers had every reason to cling to and rely on what Jesus taught. Even if everything in a Christian’s life were to change, he could always rest his faith on Jesus. (Heb 12:2) So Christians could put their full trust and confidence in their Leader and the head of the congregation. (Mt 23:10; Col 1:18; 1Pe 2:21) Further, the message Jesus preached is called “everlasting good news”; it will always be relevant and beneficial. (Re 14:6) Because Jesus is so constant and reliable, his followers have good reason to heed Paul’s next exhortation not to be “led astray by various and strange teachings.”—Heb 13:9.

yesterday and today: The phrase “yesterday and today” was used in the Hebrew Scriptures to express continuity. (Ex 5:14) In mentioning “yesterday,” Paul may have had in mind Jesus’ prehuman life as well as his earthly ministry. From the time that humans were created, God’s Son had always shown tender care for them as well as unwavering adherence to his Father and his Father’s teachings. (Pr 8:30, 31; Joh 1:14; 7:16, 17; 17:5; Php 2:5-8; Col 1:15; Heb 1:3; 2:3; 5:7) By using the expression “today,” Paul shows that Jesus, as “head of the congregation,” has continued to display the same attitude and qualities.—Eph 5:23; Col 1:18.

forever: Several times in this letter, Paul uses this word in connection with Jesus. For example, he says that Jesus is “a priest forever in the manner of Melchizedek” (Heb 5:6; compare Heb 6:20), that Jesus “continues alive forever” (Heb 7:24), and that he “has been made perfect forever” (Heb 7:28). Such expressions powerfully demonstrate the superiority of the Christian way of worship, since it centers on an eternal High Priest and King.

Research Guide

The Watchtower,
12/15/1989, pp. 21-22
Publications Index
w89 12/15 21-22;

w63 134, 209; w62 316; w51 308

Hebrews 13:9

various and strange teachings: These would include any teachings that are not based on or in harmony with “the law of the Christ,” and in that sense “strange [or, “foreign”].” (Ga 6:2 and study note) For example, it seems that some Christians were unduly concerned about eating or not eating certain foods and about observing particular days. (Ro 14:5, 6, 14-17) While the Mosaic Law had various regulations dealing with foods and sacrifices, that Law no longer applied. (See study note on 1Ti 4:3.) It was not by foods, that is, by observing rules about food, that Christians could strengthen their heart, or become firm in the faith. (1Co 8:8; Col 2:7) Rather, they needed to grow spiritually by building appreciation for the ransom, which is the greatest expression of Jehovah’s undeserved kindness.

+Eph 4:14; Col 2:8; 2Th 2:2
+Ro 14:17; 1Co 8:8; Col 2:16

Research Guide

The Watchtower,
12/15/1989, p. 22
Publications Index
w89 12/15 22;

w62 380

Hebrews 13:10

We have an altar: This figurative altar refers to Jehovah’s will regarding Christ’s sacrifice, that is, His willingness to accept it. (Heb 10:5-10 and study note) That sacrifice made it possible for Christians to obtain complete forgiveness, something that the arrangement for animal sacrifices under the Mosaic Law could never accomplish. Yet, adherents of Judaism rejected Jesus’ sacrifice and continued to offer animal sacrifices by means of the priests serving at the earthly tent, that is, the temple. Under the Law, the priests were entitled to “receive a share from the altar,” eating food that the Jews regarded as holy. (1Co 9:13; Nu 18:9, 10) However, the animal sacrifices pointed forward to Christ’s sacrifice; no one had the authority to eat, or benefit, from it without putting faith in Christ.

offer sacred service: See study note on Ac 7:7.

+1Co 9:13; 10:18

Research Guide

Insight, Volume 1, pp. 85-86

The Watchtower,
2/15/2003, pp. 29-30
7/1/1996, pp. 14-15
12/15/1989, p. 22
Publications Index
it-1 85-86; w03 2/15 29-30; w96 7/1 15; w89 12/15 22;

w74 252; ka 97-98, 109-110; w72 715; ad 61; kj 386; w66 56; bf 420; w62 206; w42 248

Hebrews 13:11

the bodies of those animals . . . are burned up outside the camp: Paul now apparently refers to a certain aspect of what happened each year on Atonement Day while the Israelites were encamped around the tabernacle in the desert. (Le 16:1-34; see Glossary, “Day of Atonement.”) On that day, among other offerings, the high priest sacrificed a bull and a goat as sin offerings. He brought the animals’ blood into the Most Holy to make atonement, and he made the animals’ fat “smoke on the altar.” (Le 16:25) The remains of these animals presented as sin offerings were not eaten but taken “outside the camp” where they were burned. (Le 16:27; compare Ex 29:14; Le 4:12, 21; 9:11.) Another goat, the one for Azazel, was “sent away . . . into the wilderness.” (Le 16:8, 10; see Glossary, “Azazel”; compare study note on Mt 8:17.) Thus those animals were used exclusively to atone for sin.

+Le 16:27

Research Guide

The Watchtower,
12/15/1989, pp. 22-23
Publications Index
w89 12/15 22;

po 154-155; kj 386; w63 238; sr55 50; w52 109; w42 248, 267

Hebrews 13:12

Jesus also suffered outside the city gate: Under inspiration, Paul here draws a parallel: On Atonement Day, the remains of certain sacrificial animals were disposed of “outside the camp.” (Le 16:27; Heb 13:11) Similarly, Jesus’ death took place “outside the city gate,” that is, outside the walls of Jerusalem. (Joh 19:17, 20) Just as sacrificial animals were burned up completely, so it seems that Jehovah completely disposed of the physical body of his Son. (Compare Ac 2:31 and study note; 1Pe 3:18 and study note.) When Jesus appeared before God after his resurrection, he presented, not his physical body, but what was represented by his own blood, that is, the sin-atoning value of his perfect human life, “to sanctify the people.”—1Co 15:50; Heb 9:11-14, 23-28; see study note on Heb 9:24.

+Joh 19:17, 20
+Heb 9:13, 14

Research Guide

Insight, Volume 1, p. 214

The Watchtower,
12/15/1989, pp. 22-23
Publications Index
it-1 214; w89 12/15 22;

w81 3/15 30; po 154-155; w72 715; ad 162; kj 386; w66 89, 535; im 356; w63 238; bf 432; w56 53; sr55 50; w48 237; w42 248, 267; w36 14

Hebrews 13:13

Let us . . . go to him outside the camp: Throughout the letter to the Hebrews, Paul has aimed to strengthen his readers’ faith in the superiority of Christ’s sacrifice and priesthood. (Heb 4:14; 9:23-26) He now urges them to take action. They needed to let go of any attachment they felt to the Jewish system of things (“the camp”) with its worship centered on a “holy place on earth.” (Heb 9:1 and study note) They needed to “go to” Jesus by following more closely in his footsteps and exercising complete faith in him and in his sin-atoning ransom sacrifice. Faithful ones also had to be prepared to suffer the reproach he bore—that is, to realize and to accept that the Jewish world that had rejected and reviled Jesus would do the same to them.—Mt 27:39-44; compare Joh 15:19; 17:14; 2Ti 3:12; Heb 12:2 and study note.

+Ro 15:3; 2Co 12:10; 1Pe 4:14

Research Guide

The Watchtower,
12/15/1989, pp. 22-23
Publications Index
w89 12/15 22-23;

w81 3/15 30; w80 2/15 19; w66 535; bf 432; w56 53; sr55 50; w42 249, 267; w36 14

Hebrews 13:14

we do not have here a city that remains: The Hebrew Christians knew that in times past, Jerusalem had enjoyed security and even miraculous protection when its inhabitants proved faithful. (Ps 48:11-14; 122:2, 3, 6, 7; Isa 37:33-35) When they were unfaithful, however, the city faced ruin, just as Jehovah had foretold. (Le 26:33; Jer 52:3, 4, 7, 13, 14) Some three decades before this letter was written, Jesus had prophesied that Jerusalem would be “surrounded by encamped armies” and then destroyed. (Lu 21:20, 21) Neither the writer nor the readers of this letter knew exactly how close that climactic event was. Wisely, Paul urges the Hebrew Christians not to view any earthly city as a refuge. Only one city, the one to come—God’s Kingdom—would provide lasting safety and peace. (See study note on Heb 11:10.) They needed to keep earnestly seeking that Kingdom, showing a serious interest in it and a strong desire for it to come as promised.—See also study note on Mt 6:33.

+Heb 11:10; 12:22

Research Guide

The Watchtower,
9/1/1990, pp. 30-31
12/15/1989, pp. 22-23
Publications Index
w25.05 14-19; w90 9/1 30-31; w89 12/15 22-23;

w83 3/15 22-23; w81 3/15 30; w80 2/15 19; bf 432; w62 757; w42 249

Hebrews 13:15

a sacrifice of praise: Paul here refers to the praise and thanksgiving that Christians give to Jehovah as part of their pure worship. (Compare Ro 12:1; see Glossary, “Sacrifice.”) Christians offered these sacrifices by speaking about Jehovah in the ministry and by expressing their faith when among fellow believers. (Col 3:16, 17; Heb 10:23-25; 1Pe 2:5, 9; compare Mal 3:16.) They offered such sacrifices of praise to God through Jesus Christ, their High Priest, who made it possible for Christians to worship God acceptably.—Heb 4:14-16.

the fruit of our lips: Paul alludes to the prophecy found at Ho 14:2, where offering “the praise of our lips” is compared to sacrificing “young bulls,” the most valuable animals that the Israelites could offer. Similarly, Jehovah highly values “the fruit of our lips,” that is, sacrifices of sincere praise offered by his people as they “make public declaration to his name.” (Compare Ps 69:30, 31.) The expression “the fruit of our lips” is a figurative reference to the way that lips produce words; it is found in the Septuagint version of Ho 14:2, which Paul apparently quotes here. This metaphor and similar ones can also be found in other passages in the Hebrew Scriptures.—Pr 10:31, ftn., 32; 12:14, ftn.; 18:20, ftn.; Isa 57:19.

make public declaration to his name: See study note on Ro 10:9.

Christian Sacrifices of Praise Far Superior to Animal Sacrifices

+Le 7:12; Ps 50:14, 23; 1Pe 2:5
+Ps 69:30, 31; Isa 57:19; Ho 14:2
+Ro 10:9

Research Guide

Insight, Volume 2, p. 258

The Watchtower,
4/1/2007, p. 20
12/1/2003, p. 17
5/1/2003, pp. 28-29
8/15/2000, pp. 20-21
9/15/1994, p. 10
6/1/1993, p. 11
12/15/1989, pp. 20-21, 23-24

Jehovah’s Day, pp. 167-168, 178

Kingdom Ministry,
10/1995, p. 1

“All Scripture,” p. 247
Publications Index
it-2 258; w07 4/1 20; jd 168, 178; w03 5/1 28-29; w03 12/1 17; w00 8/15 20-21; km 10/95 1; w94 9/15 10; w93 6/1 11; si 247; w89 12/15 20-21, 23-24;

km 7/84 1, 3; km 5/83 1; w82 8/1 18; w80 8/15 31; w79 5/1 19; bw 58; km 6/79 8; go 135; w76 597; w75 20; w73 260; w73 405; w72 700; w69 276, 432, 648; w65 339; w64 86, 555; w63 139, 427; g63 1/22 28; g63 7/8 4; w62 198, 206, 627; g59 8/8 28; w58 282; w57 455; w56 626; w53 730; w50 491; w42 238; w36 309, 375; w34 170, 220; jh 259; w33 199

Hebrews 13:16

God is well-pleased: In this letter, the Greek verb rendered “is well-pleased” or “to please well” is always used about the relationship between humans and God. This expression shows that imperfect people can meet Jehovah’s standards and rightly feel assured that they have His approval.—Heb 11:5, 6.

with such sacrifices: Jehovah God “is well-pleased” not only when his servants offer “a sacrifice of praise” but also when they do good to others, generously using their time and resources to help them. (Heb 13:15) Jehovah views such actions as sacrifices offered to him. (Jas 1:27; 2:15-17; see also study note on 2Co 9:13.) Jesus said that showing loving concern for others would be a distinguishing mark of his true followers.—Joh 13:34, 35; see also Mt 25:35, 36; Ga 6:10.

+Pr 11:25; Lu 6:38; Ro 12:13
+Php 4:18

Research Guide

Insight, Volume 1, p. 503

The Watchtower,
1/15/2012, p. 23
11/1/2005, p. 7
12/15/1989, pp. 23-24
10/15/1988, p. 21

Kingdom Ministry,
4/2005, p. 1
Publications Index
it-1 503; w12 1/15 23; w05 11/1 7; km 4/05 1; w89 12/15 23-24; w88 10/15 21;

w80 8/15 31; bw 58; w78 8/1 20; km 1/78 1; g74 12/22 5-6; g64 2/8 7; w63 139; w57 60

Hebrews 13:17

Be obedient . . . and be submissive: The Greek word here rendered “be obedient” literally means “be persuaded.” It can include the idea of obeying because of putting trust and confidence in the one asking rather than obeying solely because he has authority. The literal meaning of the Greek word translated “be submissive” includes the idea of “yielding,” that is, doing something even when one is not inclined to do it or remains unconvinced. So these two commands might also be rendered “confidently obey . . . and yield.”—Compare Lu 5:4-6.

those who are taking the lead among you: See study notes on Heb 13:7.

they are keeping watch over you: The Greek verb Paul here uses could literally be rendered “they are abstaining from sleep.” (Kingdom Interlinear) It is rendered “keep awake” at Mr 13:33 and Lu 21:36. (See also Eph 6:18.) The Greek Septuagint uses the same verb at Ps 127:1 (126:1, LXX) concerning the guard who “stays awake.” According to one Bible scholar, it could also allude to “the unflagging vigilance of the shepherd.” As undershepherds, “those who are taking the lead” in the congregation serve under the oversight of “the great shepherd of the sheep, our Lord Jesus.” (Heb 13:20 and study note) One reference work suggests rendering the whole clause: “‘They constantly care for you,’ or ‘They never rest in their concern to take care of you.’”

over you: Or “over your lives (souls).”—See Glossary, “Soul.”

this would be damaging to you: The Greek word rendered “damaging” was a commercial term that literally means “unprofitable.” Paul uses it here as a deliberate understatement. If Hebrew Christians failed to be obedient and submissive to the elders who were “taking the lead” among them, there could be serious consequences. The elders might have to carry out their work as shepherds with sighing, or groaning, because their work would become burdensome, stressful, and discouraging. It would then be challenging for them to carry out their assignment to care for the congregation. (Heb 10:24, 25; 1Pe 5:2) If some had an uncooperative attitude, they would therefore harm themselves and others and possibly even the spirit of the whole congregation.

+1Th 5:12
+Eph 5:21; 1Pe 5:5
+Ac 20:28

Hebrews 13:18

Keep praying for us: Paul connects this request for the prayers of the Hebrew Christians with his statement about having an honest conscience. Because Paul and his companions had an honest, or clean, conscience, they could rightly expect Jehovah to answer any sincere prayers that their brothers might offer in their behalf.

we trust we have an honest conscience: Paul uses the expression “honest” (or “good”; Greek, ka·losʹ) to describe his own conscience and that of his companions. Then he uses a form of the same Greek word to explain that they endeavored to conduct themselves honestly. One reference work explains that in this context, the Greek term may refer to acting honestly, nobly, and honorably. Paul had pure motives in writing this letter. (Compare 1Ti 1:5.) He was confident that God was using him to help Christians who were still attached to Judaism to understand that they needed to adjust their thinking. However, Paul also knew that some opposers had attributed to him wrong or selfish motives. It is therefore understandable that Paul wants to show that his motives and actions are honest and above reproach. He made a similar appeal in his defense before the Sanhedrin.—Ac 23:1.

+2Th 3:1
+2Co 1:12

Hebrews 13:19

But I especially urge you to pray: This is the first time in the letter to the Hebrews that Paul makes a personal request of his readers. He asks them to pray about his situation, knowing that heartfelt prayers offered in harmony with God’s will have great power. (2Co 1:8-11; see also Jas 5:16.) In his letter to Philemon, Paul expressed similar trust in the power of prayer.—See study note on Phm 22.

so that I may be restored to you the sooner: The Greek expression rendered “I may be restored to you” could be translated “I may be reunited with you.” Paul does not reveal why he was unable to visit his Hebrew fellow believers right away. Possibly, he was still imprisoned in Rome. Or if he had been released, perhaps such factors as sickness or lack of money prevented him from visiting. In any case, he asks the recipients of his letter to pray about his situation so that he would be able to rejoin them.—Compare study note on Phm 22.

+Ac 12:5; Phm 22

Research Guide

Close to Jehovah, p. 207

The Watchtower,
12/15/1989, p. 24
Publications Index
cl 207; w89 12/15 24;

w76 469; w76 570; w72 603

Hebrews 13:20

the great shepherd of the sheep: The Scriptures often speak of Jesus as a shepherd. (Joh 10:11, 16; 1Pe 5:4) Here the apostle may be alluding to Isa 63:11 as rendered in the Septuagint, where Moses is called “the shepherd of the sheep.” Under God’s direction, Moses as a faithful shepherd brought God’s people out of Egyptian slavery and led them “just like a flock” through the wilderness. (Ps 77:20; Ac 7:36) And in his role as mediator, Moses made the Law covenant operative by the sacrifice of animals. (Ex 24:3, 6, 7; Heb 9:19 and study note, 20) But Paul calls Jesus “the great shepherd.” Christ sacrificed his life for God’s sheep, and upon his resurrection, the value of his shed blood was used to validate the superior new covenant, of which he is the Mediator. (Mt 26:28; Lu 22:20; Heb 8:6; 9:15; see study note on the blood of an everlasting covenant in this verse.) Having provided the sacrifice needed for salvation, he leads God’s people out of bondage to sin and death—a kind of slavery far worse than the one the Israelites suffered in Egypt. Jesus showed the greatest possible loving concern for Jehovah’s sheep, and he had the means of delivering them completely. Thus, Jesus is without a doubt the superior shepherd. This is a fitting conclusion to a theme that Paul develops throughout the letter: Jesus is far superior not only to Moses but also to Abraham, Melchizedek, Aaron, Joshua, and any other servant of God.—Heb 3:3; 4:8; 7:7-11.

the blood of an everlasting covenant: The new covenant was validated, or made legally binding, when the resurrected Jesus presented the value of his shed blood to his Father and Jehovah accepted it. (Lu 22:20 and study note; Heb 12:24; see also Glossary, “Covenant.”) In contrast with the Law covenant, which was temporary (Heb 8:6, 7, 13; 9:15), the new covenant is “an everlasting covenant”; it will never be replaced. Also, the accomplishments of this covenant are permanent, and those benefiting from it will continue to do so forever. Thus, the new covenant has an everlasting place in Jehovah’s “eternal purpose.”—Eph 3:11 and study note.

+1Pe 5:4

Research Guide

Insight, Volume 1, p. 524

The Watchtower,
10/15/2008, p. 32
4/15/1998, p. 31
2/15/1998, p. 16
2/1/1998, pp. 22-23
12/15/1989, pp. 24-25

Worldwide Security, pp. 103, 104-105
Publications Index
it-1 524; w08 10/15 32; w98 2/1 22-23; w98 2/15 16; w98 4/15 31; w89 12/15 25; ws 103, 105;

w80 7/1 31; w79 11/15 23; w73 168; w73 351; kj 306, 386; w66 111; g63 2/8 27; pn 17; w34 117; jh 170

Hebrews 13:21

equip you with every good thing: Paul understood that his readers, like him, could not do God’s will in their own strength. That is why he prays that Jehovah equip them with whatever they might need. (Heb 13:20; compare 2Co 3:5.) According to one lexicon, the Greek verb rendered “equip” has the basic meaning of “thoroughly prepare something to meet demands; . . . make ready, complete.” (Compare the discussion of a related Greek word in the study note on 2Ti 3:17.) Jehovah equips his servants by means of holy spirit and his inspired Word. Also, he uses Jesus Christ, the “head of the congregation,” to direct, train, and strengthen them. (Eph 5:23) Thus, they could do “what is well-pleasing in [God’s] sight.”

to whom be the glory forever and ever: Paul concludes this prayer by ascribing glory to God. Some of his other letters contain similar expressions. (Ro 11:36; 16:27; Ga 1:5; Eph 3:21; Php 4:20; 1Ti 1:17) Although some might think that Jesus is the one referred to here, the context indicates that these words refer to “the God of peace,” who is the subject of the sentence, the one “who brought up from the dead . . . our Lord Jesus.” (Heb 13:20) Jehovah is the one to whom all glory is to be given.—Heb 13:15.

Amen: See study note on Ro 1:25.

+2Co 3:5, 6; Php 2:13; 1Pe 4:10

Research Guide

The Watchtower,
12/15/1989, pp. 24-25
Publications Index
w89 12/15 25;

pn 17

Hebrews 13:22

this word of encouragement: Paul may be concerned about how some of his readers will respond to this letter. So here he includes a gentle, warm invitation to listen patiently to, or bear with, this inspired message. The expression “word of encouragement” was also used when Paul was asked to speak in the synagogue in Pisidian Antioch years earlier. The phrase may have been a common way to refer to a talk delivered after a reading from the Scriptures. (See study note on Ac 13:15.) This letter was likewise designed as a message of encouragement, or exhortation, to the Hebrew Christians. It powerfully reminded them of how blessed they were to be followers of Jesus Christ, who sits at the right hand of God.—Heb 8:1, 2.

a short letter: Hebrews is actually longer than most of Paul’s letters; only Romans and 1 Corinthians are longer. Here, then, Paul must mean “a short letter” in another sense. In this verse, he urges the Hebrew Christians to “listen patiently” to this letter, thus suggesting that it was intended to be read aloud in the congregations, as were some of his other letters. (Col 4:16 and study note; 1Th 5:27) To do so would likely have taken an hour or less. Paul might have described his letter as comparatively short because he had held back from explaining other important subjects that would have made the letter far longer. (Heb 5:11; 9:5; 11:32) Further, it was common for writers in ancient times to describe a letter as brief, which was a polite way to assure the readers and listeners that the writer had included only what was essential.—Compare 1Pe 5:12.

Letter Writing

Research Guide

The Watchtower,
12/15/1989, p. 25
Publications Index
w89 12/15 25;

w63 431

Hebrews 13:23

Timothy has been released: Paul seems to refer to Timothy’s release from prison. The details regarding Timothy’s imprisonment are not known. Timothy had gone to Rome to assist Paul, who was on trial because of his faith. In fact, Paul mentions Timothy by name in letters that he wrote from Rome during his first imprisonment, in about 59-61 C.E. (Php 1:1; Col 1:1, 2; Phm 1) At some point, Timothy too was imprisoned, likely within the period between the writing of the letter to the Philippians (c. 60-61 C.E.) and of this one to the Hebrews (c. 61 C.E.).—Php 2:19; see Introduction to Philippians.

Research Guide

The Watchtower,
12/15/1989, p. 25
Publications Index
w89 12/15 25;

w76 570; w62 351

Hebrews 13:24

those who are taking the lead among you: See study note on Heb 13:7.

Those in Italy: Paul was in Italy, most likely in Rome, when he wrote this letter. (See “Introduction to Hebrews.”) “Those in Italy,” from whom he sends greetings, were probably Christians who were living in Italy at that time. They may have included natives of Italy and those who had come from other places. Paul often used the closing lines of his letters to share greetings and to build bonds of love between those with whom he was currently associating and those to whom he was writing.—Compare Ro 16:3-15; Php 4:22.

+Ac 27:1

Research Guide

Insight, Volume 1, pp. 1236-1237

The Watchtower,
12/15/1989, p. 25
Publications Index
it-1 1237; w89 12/15 25;

w43 42

Hebrews 13:25

you: Some manuscripts add “Amen” at the end of the letter. Although some of Paul’s letters do end with “Amen” (Ro 16:27; Ga 6:18), many scholars feel that there is not enough manuscript support for adding it here.—Compare study notes on Php 4:23; 1Th 5:28.

Research Guide

The Watchtower,
12/15/1989, p. 25
Publications Index
w89 12/15 25

Overview of Hebrews

Hebrews 13:1

Marginal References

Indexes

Hebrews 13:2

Marginal References

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Hebrews 13:3

Marginal References

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Hebrews 13:4

Marginal References

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Hebrews 13:5

Marginal References

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Hebrews 13:6

Marginal References

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Hebrews 13:7

Marginal References

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Hebrews 13:8

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Hebrews 13:9

Marginal References

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Hebrews 13:10

Marginal References

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Hebrews 13:11

Marginal References

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Hebrews 13:12

Marginal References

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Hebrews 13:13

Marginal References

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Hebrews 13:14

Marginal References

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Hebrews 13:15

Media

Marginal References

Indexes

Hebrews 13:16

Marginal References

Indexes

Hebrews 13:17

Marginal References

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Hebrews 13:18

Marginal References

Indexes

Hebrews 13:19

Marginal References

Indexes

Hebrews 13:20

Marginal References

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Hebrews 13:21

Marginal References

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Hebrews 13:22

Media

Indexes

Hebrews 13:23

Indexes

Hebrews 13:24

Marginal References

Indexes

Hebrews 13:25

Indexes

Parallel Translations

Quotation

General