1 Peter – Chapter One XII

by Ed Urzi

“From Peter, an apostle of Jesus Christ. To God’s chosen people who are temporary residents in the world and are scattered throughout the provinces of Pontus, Galatia, Cappadocia, Asia, and Bithynia” (1 Peter 1:1 GW).

The list of provinces given to us here in 1 Peter 1:1 may offer a clue regarding the first-century distribution of this letter. For instance, a courier who was tasked with the responsibility to deliver this epistle might begin in the northern region of Pontus and then proceed in a clockwise direction through the remaining provinces in the order given to us here. As the letter carrier traveled through these regional areas, each group of recipients had an opportunity to copy this letter for later reference before sending the messenger on his way to the next destination.

It is also interesting to note that three of these locations are specifically mentioned in Acts chapter two. That portion of Scripture records the events that transpired on the day of Pentecost following Jesus’ ascension. It was during that time when the residents of these areas (along with several others) heard the magnificent works of God declared in their native languages through the power of the Holy Spirit.

Peter then followed with a dynamic sermon that made a significant impact upon those who heard it…

“Now when they heard this, they were cut to the heart, and said to Peter and the rest of the apostles, ‘Men and brethren, what shall we do?’ Then Peter said to them, ‘Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins; and you shall receive the gift of the Holy Spirit. For the promise is to you and to your children, and to all who are afar off, as many as the Lord our God will call” (Acts 4:37-39).

In light of this, we can say that Peter’s ministry had now come full circle. Even though the members of his audience were now dispersed abroad, this letter served to continue his work among those he first addressed in Acts chapter two. In addition, Paul the Apostle had also conducted several evangelistic tours through these regions. Thus, it seems that God was willing to make a significant investment in the spiritual lives of these regional populations through the work of these prominent Apostles.

Those investments should also prompt us to consider the investment that God is making in us today through the ministry of His Word and encourage us to make the best use of that investment in our daily lives.

Image Credit: Ilya Yakubovich, CC BY-SA 4.0, via Wikimedia Commons

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1 Peter – Chapter One XI

by Ed Urzi

“From Peter, apostle of Jesus Christ— To God’s chosen people who live as refugees scattered throughout the provinces of Pontus, Galatia, Cappadocia, Asia, and Bithynia” (1 Peter 1:1 GNB).

The Biblical book of Acts relates the account of Saul of Tarsus, a man who “…made havoc of the church, entering every house, and dragging off men and women, committing them to prison” (Acts 8:3). Of course, Saul of Tarsus is better known to us today as Paul the Apostle. However, Paul’s campaign to incarcerate first-century Christians (and the efforts of others like him) is of greater interest in our study of 1 Peter.

The effect of those efforts is described for us in Acts 8:4: “Therefore those who were scattered went everywhere preaching the word.” Undoubtedly, there were some (or perhaps many) of these dispersed individuals living in the regions mentioned here in 1 Peter 1:1. Thus, this reference to sojourners (ASV), pilgrims (NKJV), or exiles (AMP) represented a spiritual and political reality for the members of Peter’s original audience.

In this respect, these readers were not unlike other members of God’s family who faced similar realities. For instance, the people of Israel were sojourners in the Sinai wilderness following their departure from the land of Egypt (Numbers 32:13). The Biblical patriarch Abraham was a self-described foreigner and a stranger in his relationship to the native people of Canaan as well (Genesis 23).

Abraham’s grandson, Jacob, referred to the “years of his pilgrimage” on earth in speaking with Pharaoh (Genesis 47:9). Later, Joseph, Mary, and the infant Jesus sojourned for a time in the nation of Egypt in the interval following Jesus’ birth (Matthew 2:13–15). So those who similarly feel as if they are sojourners, pilgrims, or exiles in our modern-day world find themselves in good company.

Nevertheless, we should guard against the tendency to feel as if we are doing little more than passing through this earthly life…

“…this does not mean withdrawal from the world; but it does mean that the Christian sees all things in the light of eternity and life as a journey towards God. It is this which decides the importance which he attaches to anything; it is this which dictates his conduct. It is the touchstone and the dynamic of his life.  …It would be wrong to think that this makes the Christian a bad citizen of the land in which he lives. It is because he sees all things in the light of eternity that he is the best of all citizens, for it is only in the light of eternity that the true values of things can be seen.” (1)

(1) Barclay, William. “Commentary on 1 Peter 1”. “William Barclay’s Daily Study Bible”. https://www.studylight.org/commentaries/eng/dsb/1-peter-1.html. 1956-1959.

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1 Peter – Chapter One X

by Ed Urzi

“From Peter, an apostle of Jesus Christ, to those temporarily residing abroad (in Pontus, Galatia, Cappadocia, the province of Asia, and Bithynia) who are chosen (1 Peter 1:1 NET).

Having considered the characteristics of “home” in our previous study, let’s now substitute the word “home” for “the world” in the following list and see how well we measure up…

  • The world is a place where we are accepted.
  • The world is a place where we belong.
  • The world is a place where we feel most comfortable.
  • The world is the place where we seek to return whenever we’ve been away.
  • The world is a familiar place, a place where we spend much of our time.
  • The world is the place where we relax with our friends.
  • The world is the place where we find the people and things we love the most.

Given Peter’s description of his audience as those who were “…strangers in the world” (NIRV), it seems likely that they would have scored relatively low on the list given to us above. It also seems likely that the members of Peter’s original audience understood that those who are serious about Christ will never completely fit in with others in this world.

This should not be surprising, for Jesus wasn’t always popular or well-liked during the period of His earthly ministry, nor did He always fit in well with others. He remains that way among many today. In fact, Jesus once addressed this circumstance in speaking with His disciples…

“If the world hates you, keep in mind that it hated me first. If you belonged to the world, it would love you as its own. As it is, you do not belong to the world, but I have chosen you out of the world. That is why the world hates you. Remember the words I spoke to you: ‘No servant is greater than his master.’ If they persecuted me, they will persecute you also. If they obeyed my teaching, they will obey yours also” (John 15:18-20 NIV).

Those who seek to honor God will never completely fit in with a world that has little interest or use for the God of the Scriptures. Thus, as we are told in the New Testament epistle of James, “…do you not know that friendship with the world is hostility toward God? Therefore whoever wishes to be a friend of the world makes himself an enemy of God” (James 4:4 NAS).

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1 Peter – Chapter One IX

by Ed Urzi

“Peter, an apostle of Jesus Christ: To those chosen, living as exiles dispersed abroad in Pontus, Galatia, Cappadocia, Asia, and Bithynia…” (1 Peter 1:1 CSB).

This reference to “exiles” becomes easier to grasp once we identify some important background information from the Biblical book of 1 John. In 1 John 5:19 we’re told, “…the whole world is under the control of the evil one” (1 John 5:19). That reference to the “evil one” is an allusion to Satan, a being Jesus identified as “the enemy” in Matthew 13:39.

In light of that influence, the Bible uses the term “world” to represent the attitudes, values, and belief systems that reject the one true God (see John 8:23 and James 4:4 for some examples). Therefore, we can say that a world that is under the spiritual influence of God’s enemy is certain to exhibit varying degrees of hostility towards God, along with anyone who follows Him.

This also means that those who seek to follow Christ will inevitably feel like strangers or outsiders within this world. That helps explain why the epistle of 1 Peter begins with an address to those who are, “…God’s chosen people who are living as foreigners” (NLT). This passage should also prompt us to ask an important question: “Do I feel at home in this world, or do I feel as if I am a stranger in a world that is hostile or indifferent to Christ?”

Before we answer that question, we should first think about what “home” represents. While there are many home environments that are broken, dysfunctional, or less than ideal, let’s consider what a home should be for the purpose of this illustration. For instance, when we think about the characteristics of a place called “home,” there are a few things that likely come to mind…

  • Home is a place where we are accepted.
  • Home is a place where we belong.
  • Home is a place where we feel most comfortable.
  • Home is the place where we seek to return whenever we’ve been away.
  • Home is a familiar place, a place where we spend much of our time.
  • Home is the place where we can relax with our friends and family members.
  • Home is the place where we often find the people and things we love the most.

With these qualities in mind, let’s take those characteristics and replace the word “home” with “the world.” We’ll take a look at that comparison next.

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1 Peter – Chapter One VIII

by Ed Urzi

“Peter, an apostle of Jesus Christ, To the pilgrims of the Dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia” (1 Peter 1:1).

Many authors typically place their names near the end of a written message in most forms of modern-day correspondence. However, first-century authors generally reversed that practice. So, in keeping with that custom, Peter identified himself as the author of this letter at the beginning of his epistle. This brief introduction also provides us with an opportunity to examine some intriguing aspects of Peter’s name, a name that was given to him by Jesus Himself.

In responding to Peter’s confession of His deity, Jesus said to him, “And I also say to you that you are Peter, and on this rock I will build My church, and the gates of Hades shall not prevail against it” (Matthew 16:18). That message to Peter features some wordplay that sheds light upon his calling.

In the original language of this passage, Peter’s name is Petros, a word that refers to a rock or stone. However, the reference to “this rock” features a different word (petra) that is associated with a large rocky mass. In light of this, we can say that Peter is a stone that is set upon the rock that is Christ…

“It is as if Jesus said to Peter: ‘Peter, you are the first man to grasp who I am; you are therefore the first stone, the foundation stone, the very beginning of the Church which I am founding.’ And in ages to come, everyone who makes the same discovery as Peter is another stone added into the edifice of the Church of Christ.” (1)

Having thus identified himself to his audience, Peter next established his authority by virtue of his title: “…an apostle of Jesus Christ.” The term “apostle” designates someone who is a “commissioned representative,” much like an ambassador or spokesperson. While every follower of Jesus is an “apostle” in the sense that he or she is an ambassador for Christ, the Biblical apostles held several important qualifications that set them apart from everyone else. For example…

These qualifications are important to remember if we should encounter those who self-identify as apostles today. Finally, we should also consider Jesus’ message to the church at Ephesus in Revelation 2:2: “…you have tested those who say they are apostles and are not, and have found them liars.” If counterfeit apostles were active in the Biblical era, then we should be equally alert to their presence today.

(1) Barclay, William. “Commentary on Matthew 16”. “William Barclay’s Daily Study Bible”. https://www.studylight.org/commentaries/eng/dsb/matthew-16.html. 1956-1959.

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1 Peter – Chapter One VII

by Ed Urzi

Dick Woodward (1930-2014) was a minister who served in pastoral leadership for several decades. When a degenerative spinal condition confined him to a wheelchair and later restricted him to bed as a quadriplegic, Woodward shifted his primary focus from pastoral ministry to the development of a Bible study curriculum he entitled, “The Mini Bible College.”

In his New Testament Survey and New Testament Handbook for The Mini Bible College, Woodward offered some intriguing observations regarding the Apostle Peter. Woodward’s study of Peter’s life led him to conclude that we meet three distinct Peters over the course of the New Testament. The first is the Peter we meet in the Gospels. The second is the Peter we meet in the book of Acts. The third and final Peter is the one we meet here in Biblical letters of 1 and 2 Peter.

The Gospel accounts of Jesus’ life identify the first Peter as someone who went through a series of spiritual highs and lows. However, the second Peter we meet in the book of Acts is someone who was spiritually stable. When we come to Peter’s Biblical epistles, we meet a third Peter who differs from the Peter of the Gospels and the Peter of Acts. He is different because he is older, wiser, and has had many years of experience.

The Peter we meet in the book of 1 Peter was probably not a scholarly person, but he did possess a lifetime’s worth of experience that helped make him a highly educated individual in the things of God. Unlike the highly theological books of Romans and Hebrews, this Peter did not write about the great doctrines of the faith in his two Biblical letters. Instead, he shared from his heart and his wealth of experience as guided by the Holy Spirit.

Therefore, we should view Peter’s letters as pastoral theology and approach them in the same manner we approach other Biblical letters such as James and 1, 2, and 3 John. (1) So as we end our introduction to the book of 1 Peter, we will close with an insight from a theologian who surveyed Peter’s life and offered the following observation…

“It is a tribute to God’s grace that the apostle who once dared to rebuke his Master over the prospect of the Messiah’s sufferings (Matt. 16:22, 23) and who flinched in fear when identification with Jesus became risky (Matt. 26:69–75) is in this epistle the Holy Spirit’s spokesman to declare the necessity both of Christ’s unique sacrificial suffering and of Christians’ suffering for His name. (2)

(1) Condensed and adapted from Mini Bible College Study Booklet #15 [pg.14] and Mini Bible College New Testament Handbook [pp 463-465] See https://mbc.icm.org/

(2) R. C. Sproul, ed., The Reformation Study Bible: English Standard Version (2015 Edition) (Orlando, FL: Reformation Trust, 2015), 2239.

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1 Peter – Chapter One VI

by Ed Urzi

Although it doesn’t serve as a popular topic of discussion, the Biblical book of 1 Peter repeatedly directs our attention the proper way to handle the sufferings, difficulties, persecutions, and negative circumstances we encounter in life. In fact, every chapter of this brief epistle dedicates at least one portion of its content to a discussion of that subject. For instance…

“In this you rejoice, though now for a little while, if necessary, you have been grieved by various trials, so that the tested genuineness of your faith—more precious than gold that perishes though it is tested by fire—may be found to result in praise and glory and honor at the revelation of Jesus Christ” (1 Peter 1:6-7 ESV).

“…maintain good conduct among the non-Christians, so that though they now malign you as wrongdoers, they may see your good deeds and glorify God when he appears” (1 Peter 2:12 NET).

“Can anyone really harm you for being eager to do good deeds? Even if you have to suffer for doing good things, God will bless you. So stop being afraid and don’t worry about what people might do” (1 Peter 3:13-14 CEV).

“Instead, rejoice as you share in the sufferings of Christ, so that you may also rejoice with great joy when his glory is revealed” (1 Peter 4:13 CSB).

“Humble yourselves, therefore, under God’s mighty hand, that he may lift you up in due time. Cast all your anxiety on him because he cares for you” (1 Peter 5:6-7 NIV).

These passages remind us that God’s Word does not deny the existence of genuine suffering. Instead, the Scriptures acknowledge the fact that we may endure conditions that are unethical, discriminatory, inequitable, wrong, and/or unfair. However, we face a choice when confronting those circumstances. We can allow them to generate a negative response, or we can view them as opportunities to exercise the kind of faith that is pleasing to God.

One commentary addresses these challenges in an honest and forthright assessment of this epistle…

“Returning good for evil sounds noble, and Christians agree that it is the right thing to do; however, in the midst of trials and persecutions, showing kindness to our persecutors can be extremely difficult. The Christians of Asia Minor who received this letter from Peter had discovered this. They had found that a life lived for God is often a life of many difficulties. Some of their troubles came from their neighbors, while some came from government authorities. Peter wrote to these Christians to encourage them, to explain to them why suffering occurs, and to remind them of their eternal reward at the end of this earthly life.” (1),

(1) Earl D. Radmacher, Ronald Barclay Allen, and H. Wayne House, Nelson’s New Illustrated Bible Commentary (Nashville: T. Nelson Publishers, 1999), 1674.

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1 Peter – Chapter One V

by Ed Urzi

The city of Rome was ravaged by a catastrophic fire that occurred in July, A.D. 64. That event is historically known as “The Great Fire Of Rome,” and it plunged Roman leadership into a politically difficult position. To help deflect responsibility for the devastating impact of that fire, the Roman Emperor Nero attributed blame to the members of the Christian church. That led to “The Neronian Persecutions,” the first large scale governmental action ever taken against the Christian community.

That climate of increasing hostility against the early church had the potential to spread beyond its origin in Rome to the outlying provinces of the Roman Empire. In fact, it may have already done so by the time of Peter’s first epistle, at least to some degree. Therefore, the letter of 1 Peter served to encourage those who were persecuted for their beliefs…

“Nero’s Persecution of Christians, A.D. 64–67, was very severe in and around Rome, but not general over the Empire. However, the example of the Emperor encouraged the enemies of Christians everywhere to take advantage of the slightest pretext to persecute. It was a trying time. The Church was about 35 years old. It had suffered persecutions in various localities at the hands of local authorities. But now Imperial Rome, which had hitherto been indifferent, even in some cases friendly, had accused the Church of a terrible crime, and was undertaking to punish it…” (1)

However, we can also approach this epistle from a perspective that is applicable to men and women of God from every generation…

“It is apparent from the letter that the readers were suffering persecution for their faith (1:6, 7; 3:13–17; 4:12–19; 5:8, 9). But nothing in the letter indicates official, legislative persecution or requires a date of composition later than the 60s. Their sufferings were the trials common to first-century Christians, and included insults (4:4, 14) and slanderous accusations of wrongdoing (2:12; 3:16). Beatings (2:20), social ostracism, sporadic mob violence, and local police action may have been involved as well.

Yet the epistle is addressed to Christians scattered across six Roman provinces in Asia Minor, and churches and individual believers may have been encountering different degrees of reception or resistance in different places. Peter’s qualification ‘if it should be God’s will’ (3:17) implies that his original audience may have been persecuted in some regions and not in others. The purpose of the letter was for the hearers to ‘stand firm’ in faith in the midst of trials and persecutions (5:1; cf. 1:7–9; 2:18–23; 3:13–17; 4:12–19).” (2)

(1) Henry H. Halley, Halley’s Bible Handbook, 1 Peter, Occasion of Writing [pg. 663] Copyright © 2000, 2007 by Halley’s Bible Handbook, Inc.

(2) R. C. Sproul, ed., The Reformation Study Bible: English Standard Version (2015 Edition) (Orlando, FL: Reformation Trust, 2015), 2237.

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1 Peter – Chapter One IV

by Ed Urzi

Another intriguing aspect concerning the Biblical epistle of 1 Peter involves the recipients of this letter. Those recipients are identified in the very first verse of this epistle: “To God’s chosen people who are temporary residents in the world and are scattered throughout the provinces of Pontus, Galatia, Cappadocia, Asia, and Bithynia” (1 Peter 1:1).

We’ll take a closer look at this reference to those who are “…temporary residents in the world” in a future study. For now, let’s consider the regional areas that are mentioned here in the opening verse of this letter. Much like the New Testament epistle of James, 1 Peter was designed to be distributed over a wide geographic area and shared among many congregations.

Those provincial areas were located in what was then known as Asia Minor, a region that roughly corresponded with the modern-day country of Turkey. Asia Minor also served as a home to several other New Testament-era churches, such as Colossae, and the seven churches mentioned in Revelation chapters two and three. One commentary details the regional characteristics of that area, as well as its political climate…

“To reach the centers of the provinces of ancient Asia Minor (present-day Turkey) to which Peter was writing, his letter had to travel many hundreds of miles over rugged terrain and treacherous seas. The bearer of the letter would have encountered Jews and Gentiles, Christians and pagans, free citizens and slaves.

Some of the places in which the letter was read were cosmopolitan trade centers that were links between the Middle East and Europe. Other places were isolated villages. Yet throughout Asia Minor, small groups of Christians of a wide variety of social, ethnic, and cultural backgrounds would gather to hear God’s word, to praise God, and to encourage one another in the faith.

Although cultural progress may not have touched many of the cities in which Christians lived, hostility to the gospel and to Christians themselves was there. Christians were targets of attack because they no longer participated in pagan religious practices. Since they were the ones who abandoned the so-called gods of the people, Christians were blamed for everything from natural disasters to economic downturns. They were even more vulnerable because they were often strangers in a city, having been driven out of other cities by persecution or having come from a Jewish background.

These early Christians often had little security, low social status (many were slaves), and little recourse to government protection. Peter wrote to encourage them. They were pilgrims in this world heading to their glorious home in heaven.” (1)

(1) Earl D. Radmacher, Ronald Barclay Allen, and H. Wayne House, Nelson’s New Illustrated Bible Commentary (Nashville: T. Nelson Publishers, 1999),

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1 Peter – Chapter One III

by Ed Urzi

The circumstances surrounding the Apostle Peter’s death have been the subject of speculation and debate down through the centuries. The traditional view of Peter’s death places him in the city of Rome in or around A.D. 67. It was there that Roman authorities allegedly seized Peter as part of a governmental action targeting Christians under the Roman Emperor Nero.

As Peter faced martyrdom during that time, it is said that he requested to be crucified upside down, as he felt unworthy to die in the same manner as Jesus did. If this is true, then the book of 1 Peter was likely written around A.D. 65. In addition, there is a passage near the end of this epistle that may offer a clue regarding its place of origin: “She who is in Babylon, elect together with you, greets you…” (1 Peter 5:13).

One Biblical scholar lays out the various options are associated with this reference to “Babylon”…

“According to 5:13, Peter was in ‘Babylon’ when he wrote the epistle. Various identifications of the location have been suggested, among them (1) a military outpost in Egypt, (2) the ancient Mesopotamian city itself, and (3) Rome.

Several lines of evidence favor the last proposal. Mark, who was with Peter when he wrote (5:13), is known to have been with Paul in Rome (Col. 4:10; Philem. 24). Rome is often referred to as ‘Babylon’ in the book of Revelation (Rev. 17:5, 9).

In Peter’s day, Rome was the pagan power under which God’s ‘exiles’ in the provinces of Asia Minor lived as their inheritance awaited them in heaven (1:1, 4), just as in the days of Jeremiah and Daniel, pagan Babylon had conquered Judah and carried captives far from the Promised Land. This interpretation has been generally accepted since the second century. The uniform testimony of early church history is that Peter was in Rome at the end of his life.” (1)

Another source offers a practical explanation for the use of the word “Babylon” as a substitute designation for Rome…

“In times of persecution, writers exercised unusual care not to endanger Christians by identifying them. Peter, according to some traditions, followed James and Paul and died as a martyr near Rome about two years after he wrote this letter, thus he had written this epistle near the end of his life, probably while staying in the imperial city. He did not want the letter to be found and the church to be persecuted, so he may have hidden its location under the code word, ‘Babylon,’ which aptly fit because of the city’s idolatry (cf. Rev 17, 18).” (2)

(1) R. C. Sproul, ed., The Reformation Study Bible: English Standard Version (2015 Edition) (Orlando, FL: Reformation Trust, 2015), 2237.

(2) John F. MacArthur Jr., The MacArthur Study Bible: New American Standard Bible. (Nashville, TN: Thomas Nelson Publishers, 2006).

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1 Peter – Chapter One II

by Ed Urzi

Despite his privileged position among Jesus’ inner circle of disciples, Peter’s relationship with Jesus was not without its challenges. For example, Jesus once publicly reprimanded Peter when Peter tried to discourage Him from going to the cross (Matthew 16:21-23). Peter is also widely known as the disciple who denied Jesus three times prior to His crucifixion.

In addition, Jesus confronted Peter with some difficult questions before His ascension, along with an ominous forewarning regarding his future (John 21:15-19). Yet despite these things, God used Peter to help establish the early church and his work continues to inspire Christians today through the Biblical books that bear his name.

Peter was clearly one of the more prominent Apostles in the years immediately following Jesus’ death and resurrection. His Pentecost sermon in response to the work of the Holy Spirit was the catalyst for a significant move of God among the people of various nations (see Acts chapter two). The first half of the Biblical book of Acts also highlights Peter’s early ministry, along with the many notable miracles that God gave him to perform.

Peter also worked to communicate the Gospel to those who lived in the region of Samaria, as well as others who were outside the Jewish community. Later, he was arrested several times and beaten for proclaiming Christ (Acts 5:12-40). Those encounters undoubtedly served to help Peter empathize with the members of his original audience who had been persecuted for their faith in Christ.

That being said, Peter’s Biblical presence grew less visible in his later years. His final appearance in the Book of Acts takes place in Acts 15:6-29, where he addressed a conference of apostles and elders. We also learn from Galatians 2:11-14 that Paul issued a public rebuke to Peter regarding his treatment of Gentile Christians in the city of Antioch. These references, along with the epistles of 1 and 2 Peter, are the only Biblical accounts of the latter portion of Peter’s life.

Church tradition tells us that Peter was ministering in the city of Rome when the Roman Empire began the first large scale governmental action against those who identified as Christians. During that period, it is said that Peter’s wife (who is historically known as Concordia or Perpetua) was martyred while Peter was made to witness her death. Nevertheless, tradition also holds that Peter encouraged her to remember the Lord as she faced execution.

We’ll consider the circumstances that may have surrounded Peter’s death next.

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1 Peter – Chapter One I

by Ed Urzi

The Gospel of John introduces us to the Apostle Peter near the end of John chapter one. It is there where we are told that Peter’s brother Andrew heard John the Baptist refer to Jesus as “…the Lamb of God.” After spending the rest of the day with Jesus, Andrew later went to find Peter and told him, “We have found the Messiah…” (see John 1:35-41).

That led to Peter’s initial meeting with Jesus: “[Andrew] brought him to Jesus. Jesus looked at him and said, ‘You are Simon the son of John; you shall be called Cephas’ (which is translated Peter)” (John 1:42). From that point, the name “Peter” (meaning “stone” or “rock”) became his primary designation. Later, Jesus called Peter and Andrew to a dedicated student-teacher relationship…

“Now as Jesus was walking by the Sea of Galilee, He saw two brothers, Simon who was called Peter, and Andrew his brother, casting a net into the sea; for they were fishermen. And He said to them, ‘Follow Me, and I will make you fishers of men.’ Immediately they left their nets and followed Him” (Matthew 4:18-20 ).

Whenever the Scriptures mention Jesus’ twelve disciples, Peter is always listed first. This should not be surprising, because Peter was also involved in several other “firsts” as recorded for us within the Gospel accounts of Jesus’ life. For instance, Peter and Andrew were the first to leave their secular occupation to follow Jesus, as noted above. Peter was also the first among the disciples to receive God’s revelation concerning Jesus as the Messiah ( Matthew 16:13-17).

Peter and John were also the first of the apostles to arrive at Jesus’ empty tomb following His resurrection. Finally, it appears that Peter was also the first person to see Jesus following His death and resurrection (1 Corinthians 15:3-5).

Peter was also privileged to hold a place within Jesus’ “inner circle” of disciples. Whenever Jesus chose a small group to accompany Him, he often selected Peter, James, and John. For instance, these men were present when Jesus healed the daughter of the synagogue ruler. Peter, James, and John also witnessed Jesus’ transfiguration where “…His face shone like the sun, and His clothes became as white as the light.”

Finally, Peter was someone who always seemed ready for action. For example, it was Peter who drew a sword to protect Jesus in the garden of Gethsemane (John 18:10). He was also the man who walked on water with Jesus as we’re told in Matthew 14:28-32. Yet despite these successes, Peter’s relationship with Jesus was not without controversy as we’ll see next.

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Hebrews – Chapter Thirteen XXXVIII

by Ed Urzi

“Greet all those who rule over you, and all the saints. Those from Italy greet you. Grace be with you all. Amen” (Hebrews 13:24-25).

The author of Hebrews closes his letter with the following salutation: “Those from Italy greet you.” While commentators differ greatly in their interpretation of this passage, it seems reasonable to assume that the members of his original audience must have lived somewhere other than the country of Italy. Of course, this might also imply that the author was in Italy at the time of this letter as well.

Nevertheless, one source counsels us to avoid reading too much into this brief remark in seeking to determine the author of this letter…

“Both Vincent and Expositor’s say that it is wrong to determine the location of the writing of the letter by the words ‘They of Italy salute you.’ Expositor’s quotes Winer as saying  ‘A critical argument as to the place at which the Epistle was written should never have been founded on these words.’ Vincent says the expression, ‘They of Italy’ may mean ‘those who are in Italy send greeting from Italy,’ or, ‘those of Italy (Italian Christians with the writer at the time) send greeting from the place at which the letter was written.’ He says, ‘The phrase affords no reliable indication as to the residence of the persons addressed.'” (1)

Another commentary offers a similar cautionary message regarding the authorship of the epistle…

“The letter closes with the words ‘Grace be with you all’ (Hebrews 13:25), which is the same closing found in each of Paul’s known letters (see Romans 16:20; 1 Corinthians 16:23; 2 Corinthians 13:14; Galatians 6:18; Ephesians 6:24; Philippians 4:23; Colossians 4:18; 1 Thessalonians 5:28; 2 Thessalonians 3:18; 1 Timothy 6:21; 2 Timothy 4:22; Titus 3:15; and Philemon 25). However, it should be noted that Peter (1 Peter 5:14; 2 Peter 3:18) used similar—though not identical—closings. It is also possible that it was simply customary to close letters like this with the words ‘Grace be with you all’ during this time period.” (2)

Thus, we end our look at this great epistle with the following summary…

“The book of Hebrews teaches us that we have a better covenant, a better Mediator, a better hope, better promises, a better homeland, a better priesthood, and better possessions-better than the best that Judaism could offer. It assures us that we have eternal redemption, eternal salvation, an eternal covenant, and an eternal inheritance… The Epistle to the Hebrews encourages true Christians to walk by faith and not by sight because this is the life that pleases Christ. It also encourages us to bear up steadfastly under sufferings, trials, and persecutions in order that we might receive the promised reward.” (3)

(1) Kenneth S. Wuest, Word Studies in the Greek New Testament [Hebrews 13:24-25] Copyright © 1942-55 by Wm. B. Eerdmans Publishing Co.

(2) GotQuestions.org, Who wrote the Book of Hebrews? Who was the author of Hebrews? Retrieved 24 July, 2023 from https://www.gotquestions.org/author-Hebrews.html

(3) William Macdonald, Believer’s Bible Commentary Edited by Arthur Farstad Thomas Nelson Publishers p.2294

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Hebrews – Chapter Thirteen XXXVII

by Ed Urzi

“Know that our brother Timothy has been set free, with whom I shall see you if he comes shortly” (Hebrews 13:23).

The author of Hebrews continued his closing remarks to his audience with some information regarding their mutual friend Timothy. Timothy was certainly an important figure within the early church as evidenced by the fact that his name appears at least two dozen times within the pages of the New Testament.

Based on what we know from the Biblical book of Acts, it appears that Timothy was a native of a town named Lystra, a village that was located within the modern-day country of Turkey. He presumably became a Christian through Paul’s evangelistic efforts and later went on to accompany him on his second missionary journey.

Timothy also served as a kind of troubleshooting emissary for Paul at various points throughout his ministry. For instance, Paul sent Timothy to work with the church at Corinth with the following recommendation: “…I have sent Timothy to you, who is my dear and faithful son in the Lord. He will remind you of my ways in Christ, as I teach them everywhere in every church” (1 Corinthians 4:17 NET). Paul also sent Timothy to assist the churches of Macedonia (Acts 19:21-22), the church at Thessalonica (1 Thessalonians 3:1-2) and may have sent him to work with the church in the ancient city of Philippi as well (Philippians 2:19).

So this brief update offers some clues regarding the author of this letter. First, Timothy was obviously someone who was known to both the sender and the recipients of this letter. He likely was (or had been) a companion of the author. However, it seems they were separated by a considerable distance during this time, as indicated by our author’s pending travel plans: “If [Timothy] comes here soon, I will bring him with me to see you” (NLT).

For these reasons, many believe that Paul the Apostle is the author of this letter to the Hebrews. Since Paul mentioned Timothy in most of his New Testament letters, this view has widespread support. However, that conclusion is hardly definitive, for Timothy undoubtedly knew many leaders within the early church.

With these things in mind, one source offers a possible scenario: “Because Timothy was recently freed (Heb_13:23) and the work was apparently written from Italy (Heb_13:24), we may assume that Timothy was arrested in Rome during the Neronian persecution (probably shortly after he came to see Paul—2Ti_4:21) and freed when Nero (and his policy) died in A.D. 68.” (1)

(1) Craig S. Keener, The IVP Bible Background Commentary, [Hebrews- Introduction] Copyright © 1993

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Hebrews – Chapter Thirteen XXXVI

by Ed Urzi

“And I appeal to you, brethren, bear with the word of exhortation, for I have written to you in few words” (Hebrews 13:22).

There may be a bit of humor to be found here in this exhortation from Hebrews 13:22. Having already penned more than six thousand words within this epistle, our author now concludes by saying, “…I’ve only written a short letter to you!” (CEB). But then again, considering the nature of the subjects he has addressed throughout this letter, he surely could have written more.

In fact, the constraints of time have weighed upon our author at various points throughout this epistle. For instance…

“Above the Ark were the cherubim of divine glory, whose wings stretched out over the Ark’s cover, the place of atonement. But we cannot explain these things in detail now” (Hebrews 9:5 NLT).

“And what more can I say? Time is too short for me to tell about Gideon, Barak, Samson, Jephthah, David, Samuel, and the prophets” (Hebrews 11:32 CSB).

Nevertheless, those who have studied this letter have learned a great deal, especially concerning the person and work of Christ. For instance…

  • Chapter one: Jesus is superior to any angelic being.
  • Chapter two: “in all things He had to be made like His brethren, that He might be a merciful and faithful High Priest in things pertaining to God, to make propitiation for the sins of the people” (Hebrews 2:17).
  • Chapter three: We should not repeat the mistake that Old Testament Israel made in turning away from God in unbelief.
  • Chapter four: “…the word of God is living and powerful, and sharper than any two-edged sword, piercing even to the division of soul and spirit, and of joints and marrow, and is a discerner of the thoughts and intents of the heart” Hebrews 4:12).
  • Chapter five: Jesus is our High Priest who represents us before God.
  • Chapter six: The importance of spiritual growth.
  • Chapter seven: The superior characteristics of Jesus’ priesthood.
  • Chapter eight: The New Covenant.
  • Chapter nine: Jesus, the mediator of the New Covenant.
  • Chapter ten: The just shall live by faith.
  • Chapter eleven: The faith “Hall Of Fame.”
  • Chapter twelve: The importance of spiritual discipline.
  • Chapter thirteen: Exhortations to Godly living.

So, if (as some commentators believe), the Epistle to the Hebrews was originally a sermon that was adapted for the benefit of our author’s original audience, the previous verse marks the end of the author’s homily while this portion of Scripture begins his personal remarks.

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Hebrews – Chapter Thirteen XXXV

by Ed Urzi

“May the God of peace provide you with every good thing you need in order to do his will, and may he, through Jesus Christ, do in us what pleases him. And to Christ be the glory forever and ever! Amen” (Hebrews 13:21 GNB).

There is something about the restoration process that seems to hold a great deal of appeal for many. For instance, there are video and television shows, “how to” guides, and dedicated organizations that focus upon the restoration of homes, automobiles, electronics, furniture, appliances, farming equipment, timepieces, and practically anything else imaginable. If someone built it in the past, the odds are good that someone is probably interested in collecting and restoring it today.

As mentioned earlier, there is an inherent appeal in taking an object that has ceased to function and returning it to a state where it can serve its intended purpose once more. There is also a great deal of satisfaction for the restorer when he or she takes something that is seemingly beyond all hope of recovery and refurbishes it to a point where it is just as good, or better, than new.

That brings us to a question related to our text from Hebrews 13:21. If human beings take pleasure in recovering and restoring such things, is it implausible to consider the possibility that God takes similar pleasure in recovering and restoring human beings who are created in His image? Perhaps this is what Hebrews 13:21 is referencing when it speaks of the One who can “Make you perfect in every good work to do his will, working in you that which is well pleasing in his sight” (KJV).

But perhaps even more significant from a human perspective is the opportunity for God’s people to participate in this restoration process. The following paraphrase of 2 Corinthians 5:18-21 discusses that privilege…

“All these new things are from God who brought us back to himself through what Christ Jesus did. God has given us the privilege of urging everyone to come into his favor and be reconciled to him. For God was in Christ, restoring the world to himself, no longer counting men’s sins against them but blotting them out. This is the wonderful message he has given us to tell others. We are Christ’s ambassadors…” (TLB).

Thus we can say along with the following commentary, “The prayer, then, is that the people addressed may be spiritually equipped for every form of good work, and thus fulfill God’s will as He operates in them ‘both to will and to work, for his good pleasure’, as Paul would put it (Phil. 2: 13).” (1)

(1) The New International Commentary On The New Testament – The Epistle To The Hebrews, F. F. Bruce, General Editor © Copyright 1964, Wm. B. Eerdmans Publishing Co. Grand Rapids, Michigan [pg. 412]

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Hebrews – Chapter Thirteen XXXIV

by Ed Urzi

“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, 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” (Hebrews 13:20-21 ESV).

This reference to the “…Lord Jesus, the great shepherd of the sheep” recalls Jesus’ famous self-designation from the New Testament Gospel of John…

“I am the good shepherd. The good shepherd gives His life for the sheep. But a hireling, he who is not the shepherd, one who does not own the sheep, sees the wolf coming and leaves the sheep and flees; and the wolf catches the sheep and scatters them. The hireling flees because he is a hireling and does not care about the sheep. I am the good shepherd; and I know My sheep, and am known by My own. As the Father knows Me, even so I know the Father; and I lay down My life for the sheep” (John 10:11-15).

In addition to these references to Jesus as “the good shepherd” in John 10:11, and “the great shepherd of the sheep” here in Hebrews 13:20, 1 Peter 5:4 identifies Jesus as “the Chief Shepherd” as well. One source ties each of these descriptions together for our benefit…

“As the Good Shepherd, Jesus Christ died for the sheep (John 10:11). As the Great Shepherd, He lives for the sheep in heaven today, working on their behalf. As the Chief Shepherd, He will come for the sheep at His return (1 Peter 5:4). Our Shepherd cares for His own in the past, present, and future. He is the same yesterday, today, and forever!” (1)

These references also allow us to contrast the differences between those who emulate Jesus’ self-sacrificial example and those who don’t. For instance…

  • A good shepherd feeds the flock. A poor shepherd fleeces the flock.
  • A good shepherd works for the benefit of the flock. A poor shepherd believes the flock works for the benefit of the shepherd.
  • A good shepherd leads the flock. A poor shepherd drives the flock.
  • A good shepherd seeks to give the flock his best. A poor shepherd pursues self-interested priorities.
  • A good shepherd gives to the flock. A poor shepherd takes from the flock.

Thus, we should seek to follow Jesus’ good example in our lives and look for leaders who do so as well. As Jesus Himself concluded in John 10:17, “Therefore My Father loves Me, because I lay down My life…”

(1) Wiersbe, Warren W. The Bible Exposition Commentary. 2 vols., 2:330, Wheaton: Scripture Press Publications, Victor Books, 1989, quoted in, Constable, Thomas. DD, Notes on Hebrews 2023 Edition “Doxology 13:20-21” [13:20] https://www.planobiblechapel.org/tcon/notes/html/nt/hebrews/hebrews.htm

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Hebrews – Chapter Thirteen XXXIII

by Ed Urzi

“Now may the God of peace who brought up our Lord Jesus from the dead, that great Shepherd of the sheep, through the blood of the everlasting covenant, make you complete in every good work to do His will, working in you what is well pleasing in His sight, through Jesus Christ, to whom be glory forever and ever. Amen” (Hebrews 13:20-21).

After respectfully exhorting the members of his audience to pray on his behalf, the author of Hebrews led by example in praying for his readers here in the passage quoted above…

“In a lovely benediction which captures a number of the major themes of the epistle (e.g., peace, blood, covenant, Resurrection, Shepherd, equip), the writer expressed confidence in our Lord Jesus as the Great Shepherd of New-Covenant people, through whom God was able to effect His will (equip is katartisai, ‘to prepare, make ready for use’; cf. Eph 4:12) in the readers and in himself. This indeed is what he prayed for his readers.” (1)

In addition to this reference in Hebrews 13:20, the New Testament Scriptures identify God as the “God of Peace” on several other occasions (see Romans 15:33. Philippians 4:9, and 1 Thessalonians 5:23 for additional examples). That list includes the following quote from Romans 16:20…

“The God of peace will soon crush Satan under your feet. The grace of our Lord Jesus Christ be with you” (CEB).

For some, these references to the “God of peace” coupled with the act of crushing an enemy, may seem inconsistent. Here is how one source addresses that objection…

“Skeptics often object that God cannot be a ‘God of peace’ since the OT portrays Him as a God of war who ordered people to be killed. These characteristics, however, are not incompatible. The Lord loves peace, but He also combats unrighteousness and those who act contrary to His purposes. People can be the same way—peaceful by nature but willing to fight when times call for it.” (2)

Finally, this portion of Hebrews also contains the only direct mention of Jesus’ death and resurrection within this epistle. While our author has alluded to Jesus’ sacrificial death at several points within this letter, this explicit reference serves as a final reminder to his audience to persevere in the face of adversity. Then, as now, the God of peace who can raise the Lord Jesus from the dead is certainly capable of acting on behalf of those who face opposition in its various forms.

(1) John F. Walvoord and Roy B. Zuck, Bible Knowledge Commentary [p.812]

(2) Ted Cabal et al., The Apologetics Study Bible: Real Questions, Straight Answers, Stronger Faith (Nashville, TN: Holman Bible Publishers, 2007), 1838.

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Hebrews – Chapter Thirteen XXXII

by Ed Urzi

“Pray for us; for we are confident that we have a good conscience, in all things desiring to live honorably. But I especially urge you to do this, that I may be restored to you the sooner” (Hebrews 13:18-19).

As the author of Hebrews approaches the end of this letter, his inspired pen will turn to subjects of a more personal nature. First among those subjects is a prayer request. As we consider this passage, it’s interesting to note that our author began with a plural reference: “Pray for us…”. While there may be some uncertainty regarding our author’s location during this time, we do know one thing: he was not alone.

It’s equally interesting to observe our author’s transition back to a singular reference as he expressed what he hoped to achieve through their prayers: “…that I may be restored to you the sooner.” Whether our author was on a journey (or perhaps incarcerated), this likely tells us two things…

  • The author of Hebrews was in the company of those who did not share a personal acquaintance with the recipients of this letter.
  • He had a personal connection with the members of his original audience and held a deep desire to be reunited with them.

Thus, our author may have been an exile in exile. Not only was he an earthly sojourner who was “looking forward to a home yet to come” (Hebrews 13:14 NLT), he was also among other companions who were unknown to the circle of friends he left behind.

This exhortation to prayer also reminds us of three important qualities that we should ask of God as we seek His provision for our daily lives…

  • Wisdom (or knowing what to do in response to the realities of daily life).
  • Perception (a truthful assessment of a given situation, or an accurate understanding of how others perceive us).
  • Discernment (or the ability to see and understand things as they really are).

These qualities can help us make good, God-honoring choices. They can also help us identify those areas where our words and actions may have an unintended (or negative) effect. Therefore, we would be well-advised to seek God’s provision for these qualities in prayer each day.

Finally, we should note our author’s firm belief in the efficacy (or effectiveness) of prayer. The author of Hebrews genuinely believed that the prayers of his audience would prompt God to enable his speedy return. This passage thus serves as another Biblical example that should encourage to seek God in prayer regarding the circumstances and situations we encounter (see Romans 15:30-32. 2 Corinthians 1:10-11, Philippians 1:19, and Philemon 1:22 for some additional examples).

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Hebrews – Chapter Thirteen XXXI

by Ed Urzi

“Obey your spiritual leaders, and do what they say. Their work is to watch over your souls, and they are accountable to God. Give them reason to do this with joy and not with sorrow. That would certainly not be for your benefit” (Hebrews 13:17 NLT).

In 1 Corinthians 4:1-2, Paul the Apostle wrote the following message to the New Testament-era church at Corinth: “This, then, is how you ought to regard us: as servants of Christ and as those entrusted with the mysteries God has revealed. Now it is required that those who have been given a trust must prove faithful” (NIV).

In one sense, the imagery employed by Paul within that passage is reminiscent of a manager. Just as a manager is responsible for supervising others, Paul saw his ministry as a stewardship that was entrusted to him by Christ. That responsibility involved overseeing, and caring for the church, the household of God (1 Timothy 3:15).

A modern-day pastoral minister is similarly accountable for overseeing those who are entrusted to his care. While every Christian is individually responsible to manage his or her God-given talents, skills, and opportunities, these spiritual leaders are tasked with the added responsibility to oversee others as well as themselves. With this in mind, we would do well to reflect upon the the kind of accounting that our spiritual leaders offer to God concerning us. To borrow a phrase from our text in Hebrews 13:17, will they do so with joy, or with sorrow?

That obligation represents a weighty responsibility for any Pastoral leader. Thus, our awareness of that responsibility is one that should influence our relationship with these congregational ministers. Consider the realistic, common-sense counsel offered by the following commentator on this subject…

“In the end, obediently submitting to our leaders by living lives of faithful graciousness in the church is a commitment of faith in God because He has placed these leaders in your church. By submitting to God-appointed authorities, we submit to God. No, the pastor isn’t perfect. No, he doesn’t always get things right. Yes, he too is a sinner—just like you. But when we know this and submit anyway, we give God glory and our pastor grace. This is good for us. We may not be immediately interested in our leaders’ joy, but if we are interested in our own spiritual advantage, we will repent of our selfishness and seek our leaders’ joy.” (1)

(1) Jarad C. Wilson, “Encourage Leaders With Faithful Graciousness” Tabletalk Magazine, May, 2014 [pg. 67]

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Hebrews – Chapter Thirteen XXX

by Ed Urzi

“Obey your leaders and submit to them, for they keep watch over your souls and will give an account for their work. Let them do this with joy and not with complaints, for this would be no advantage for you” (Hebrews 13:17 NET).

The faith and love displayed by the New Testament-era churches at Philippi, Thessalonica, and Colossae led Paul the Apostle to express his thankfulness to God for them. Paul’s attitude toward those congregations captured the spirit of our text from Hebrews 13:17: “Give them reason to do this with joy and not with sorrow. That would certainly not be for your benefit” (NLT).

Modern-day readers of this epistle also possess the ability to inspire others to maintain an attitude of thankfulness to God. For instance, we can motivate others to thank God by the way we live and the choices that we make. Therefore, we should prayerfully seek to become the kind of people who inspire others to say, “Thank God for him/her” whenever they think of us.

While the world may be filled with those who do little to inspire others to thank God, we can be different. Much like those who attended the churches at Philippi, Thessalonica, and Colossae, we should strive to inspire others to thank God for the impact we make upon their lives.

This leads us back to our passage from Hebrews 13:17. While problems and disagreements are inevitable, every Christian carries a general obligation to act courteously and respectfully when interacting with those in positions of spiritual leadership. This does not mean that we cannot be realistic about the strengths and weaknesses of such leaders, nor does it mean that we are obligated to blindly and unquestionably follow others in positions of authority. However, it does mean that we should seek to maintain a gracious attitude that minimizes the potential for strife, division, or gossip.

One source helps us strike the proper balance in this regard…

“This word of encouragement to submit to Christian leaders is much needed in our day of disrespect for authority of any kind, and an overemphasis on the rights and powers of the individual. God has placed some as leaders among His people (note Num. 16:3-5). We honor them because of their call, training, commitment, and service.

However, there is an opposite ‘ditch.’ God’s calling has been abused by some authoritarian personalities. There must be a balance, a mutual respect, a co-operative spirit between God’s people and God’s leaders. All believers are called to be subject to one another out of respect for Christ (cf. Eph. 5:21).” (1)

(1) Dr. Bob Utley, Hebrews 13 [13:17] Copyright © 2014 Bible Lessons International https://www.freebiblecommentary.org/new_testament_studies/VOL10/VOL10_13.html

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Hebrews – Chapter Thirteen XXIX

by Ed Urzi

“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” (Hebrews 13:17 ESV).

From the perspective of a church leader, Hebrews 13:17 carries special importance in light of the following reminder: “They keep watch over you as men who must give an account” (NIV). This accountability is something that lays heavily upon an honorable minister.

One day God will call every spiritual leader to account for his or her life and ministry. That accounting will involve an examination of the minister’s teaching, doctrine, finances, and lifestyle. God will also examine every leader’s use of their time, ministry endeavors, and interactions with those who were entrusted to their care. Those responsibilities are clearly reflected in the following Biblical passages…

“And now beware! Be sure that you feed and shepherd God’s flock– his church, purchased with his blood– for the Holy Spirit is holding you responsible as overseers” (Acts 20:28 TLB).

“My brethren, let not many of you become teachers, knowing that we shall receive a stricter judgment” (James 3:1).

“Be conscientious about how you live and what you teach. Persevere in this, because by doing so you will save both yourself and those who listen to you” (1 Timothy 4:16 NET).

“Be shepherds of God’s flock that is under your care, watching over them—not because you must, but because you are willing, as God wants you to be; not pursuing dishonest gain, but eager to serve; not lording it over those entrusted to you, but being examples to the flock” (1 Peter 5:2-3 NIV).

For these reasons, we should recognize the burden that Pastoral ministers carry. For instance, a Godly minister must live with the knowledge that even sincere and well-meaning leaders can cause spiritual and/or emotional damage in the lives of others. One indiscretion, one moment of frustration, or one poorly worded response, no matter how small, may serve to discredit years of productive ministry.

In addition. Pastoral leaders are often on call 24 hours a day to provide spiritual and emotional support to others. They must respond graciously to the criticisms of those who hold unrealistic or unattainable expectations, as well as the personal attacks that often accompany an online presence. In light of the great accountability that accompanies a leadership position within the church, there is a mutual responsibility that exists between congregations and their leaders. We’ll examine that mutual responsibility in greater detail next.

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Hebrews – Chapter Thirteen XXVIII

by Ed Urzi

“Obey those who rule over you, and be submissive, for they watch out for your souls, as those who must give account. Let them do so with joy and not with grief, for that would be unprofitable for you” (Hebrews 13:17).

Hebrews 13:17 is a passage that requires careful and thoughtful consideration. For instance, a dishonorable or misguided leader might use this admonition to “Obey those who rule over you, and be submissive” as a means of silencing those who raise legitimate doctrinal or behavioral concerns. Therefore, it is important to exercise discernment as we look to apply this verse in our interactions with spiritual leaders and others within the church.

We can begin by examining some of the primary leadership responsibilities that God has entrusted to His people…

“And He Himself gave some to be apostles, some prophets, some evangelists, and some pastors and teachers” (Ephesians 4:11).

The following verse explains why God has established these leadership positions…

“for the equipping of the saints for the work of ministry, for the edifying of the body of Christ” (Ephesians 4:12).

With these responsibilities in mind, we can say that obedience and submission to spiritual authorities presumes they are acting in accord with these verses from the book of Ephesians. Since a church leader is responsible to build, strengthen, and prepare others to perform the work that God has given them to do, we are thus responsible to follow such leaders as they teach and speak on the authority of His Word.

Therefore, we can say that the words and actions of a good spiritual leader should go hand-in-hand with the accurate communication of God’s Word. We should also recognize that good spiritual leaders are those who prepare others to submit to God first. Jesus saved some of His harshest criticism for the religious authorities of His day who abandoned that concept…

“For Moses commanded, ‘Respect your father and your mother,’ and, ‘If you curse your father or your mother, you are to be put to death.’ But you teach that if people have something they could use to help their father or mother, but say, ‘This is Corban’ (which means, it belongs to God), they are excused from helping their father or mother. In this way the teaching you pass on to others cancels out the word of God. And there are many other things like this that you do” (Mark 7:10-13 GW).

In light of this, we should affirm the authority of those who rule over us as they lead in harmony with God’s Word.

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Hebrews – Chapter Thirteen XXVII

by Ed Urzi

“But do not forget to do good and to share, for with such sacrifices God is well pleased” (Hebrews 13:16).

The need to do good and share with others is one of the first things a good parent seeks to teach a young child. Such lessons are important, for even small children can exhibit the characteristic qualities of greed, selfishness, or envy. Unfortunately, those attributes do not fade away in the lives of those who fail to learn such lessons. They simply become more sophisticated in disguising them as they grow older.

Thus, we have this reminder from Hebrews 13:16: “Do not neglect to do good and to share what you have…” (ESV). This directive aligns with a similar passage from 3 John 1:11 where we are told, “He who does good is of God…” It also corresponds with another portion of Scripture in Galatians 6:10: “Therefore, as we have opportunity, let us do good to all, especially to those who are of the household of faith.”

In addition, Hebrews 13:16 illustrates the realistic nature of the Scriptures when it comes to various aspects of human nature. For instance, this passage clearly acknowledges the fact that doing good and sharing may involve a sacrifice. Nevertheless, we can take comfort in knowing that such sacrifices are pleasing to God. We should also note that Jesus leads by example in this area, as illustrated by His teaching from the Beatitudes…

“But I tell you this: Love your enemies, and pray for those who persecute you. In this way you show that you are children of your Father in heaven. He makes his sun rise on people whether they are good or evil. He lets rain fall on them whether they are just or unjust” (Matthew 5:44-45 GW).

Finally, the Biblical book of 1 Peter identifies the practical effect of these qualities on a specific group of individuals: “For this is the will of God, that by doing good you should put to silence the ignorance of foolish people” (1 Peter 2:14 ESV). One source offers the following insight in commenting on a related concept from Galatians 6:10…

“Christians have a measure of responsibility to all people to do good, when the occasions arise. When Jesus fed the 5,000, both saved and unsaved participated. So the benevolence of Christians should not be restricted, except that believers are to have the priority. As in a home, family needs are met first, then those of the neighbors.

This passage then speaks clearly about Christian social responsibility, but it should be noted that it is addressed to individual believers. The church is not an agency for social work, though individual Christians are charged to minister in this way as they are able and have opportunity (cf. Rom_12:17-21)” (1)

(1) John F. Walvoord and Roy B. Zuck, Bible Knowledge Commentary [p.610]

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Hebrews – Chapter Thirteen XXVI

by Ed Urzi

“Through him then let us continually offer up a sacrifice of praise to God, that is, the fruit of lips that acknowledge his name” (Hebrews 13:15 ESV).

The following commentary on Hebrews 13:5 offers several important insights that are worthy of a lengthy excerpt…

“Hebrews 13:15 says, ‘Through Jesus, therefore, let us continually offer to God a sacrifice of praise—the fruit of lips that openly profess his name.’ The terms sacrifice and praise might seem to be opposites. We think of sacrifice as offering something at great cost to ourselves. Praise, on the other hand, sounds joyful as it bubbles from a grateful heart. However, in the spiritual realm, sacrifice and praise are intertwined.

Praise does not always cost us something. We praise our dogs for fetching the ball and people for a job well done. Praise is often our response to some action that directly benefits us, and we feel generous because we extend it. We often find it easy to praise God from the same motivation. When He has blessed us, helped us, and protected us, we feel generous toward Him. We can sing, worship, and talk about how good He is because we can see it. That kind of praise, although worthwhile, does not cost us anything. It is not a sacrifice.

Then there are those times when God did not come through the way we thought He would. The medical test comes back positive. The spouse wants a divorce. A child is wayward. The mortgage company calls in the loan. God seems very far away, and praise is the last thing to bubble up from our hearts. We can’t see His goodness, and circumstances scream that He has forgotten us.

To praise God in those times requires personal sacrifice. It takes an act of the will to lay our all on the altar before a God we don’t understand. When we bring a ‘sacrifice of praise,’ we choose to believe that, even though life is not going as we think it should, God is still good and can be trusted (Psalm 135:2; Nahum 1:7). When we choose to praise God in spite of the storms, He is honored, and our faith grows deeper (Malachi 3:13-17; Job 13:15).

The command in Hebrews 13:15 says that this sacrifice is to be offered ‘continually.’ …Real praise continues regardless of circumstances. It flows continually from a worshiping heart in good times and bad (Acts 16:23-25).” (1)

(1) GotQuestions.org, “What does it mean to give a sacrifice of praise (Hebrews 13:15)?” Retrieved 08 July, 2023 from https://www.gotquestions.org/sacrifice-of-praise.html

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Hebrews – Chapter Thirteen XXV

by Ed Urzi

“Therefore by Him let us continually offer the sacrifice of praise to God, that is, the fruit of our lips, giving thanks to His name” (Hebrews 13:15).

We can often tell if someone is living a Christ-oriented life by examining the fruit of their words and actions. Just as we can tell the differences between fruit trees by the type of fruit they produce, we can often discern much about others by considering the “fruit” their words and/or deeds produce in their lives and the lives of others.

For instance, a person who seeks to honor God is someone who should be thankful for His daily blessings, for a thankful attitude is one that bears good fruit. Unlike those who seemingly look for areas of criticism or complaint, we should instead look to God in thankfulness for the blessings He extends to us each day.

This is not to say that the problems we experience are not real. Nor can we say that it is wrong to grieve at the tragedies and painful experiences we endure. However, we should note that praise to God is something that often represents a sacrifice, just as we read here in Hebrews 13:15. Thus, we offer “the sacrifice of praise to God,” even in the adversities, misfortunes, frustrations, and annoyances of daily life.

In such circumstances, we do not praise God because we feel like it. We praise God because He is worthy of it. Consider the following commentary on King David’s sinful experience with Bathsheba…

“After David sinned with Bathsheba and was confronted with his sin and repented, he prayed, ‘You do not desire sacrifice, or else I would give it; You do not delight in burnt offering. The sacrifices of God are a broken spirit, a broken and a contrite heart’ (Ps. 51 :16, 17). God is interested in our praise, but He wants it to be from the heart. This is why our praise for God is a sacrifice.

Often I don’t feel like praising God. Oh, there are certainly times when praise for God just overflows from my life, and I can hardly contain it. But there are other times when praise is difficult. It is especially important that I praise God in those times, from the heart. You see, He doesn’t need anything from us. But praise is something that He wants from us. What an incredible privilege to be able to give something to God that He really wants! The sacrifices of praise.” (1)

(1) Chuck Smith, The Word For Today Bible, study note on Hebrews 13:15, pg. 1629

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Hebrews – Chapter Thirteen XXIV

by Ed Urzi

“For here we do not have an enduring city, but we are looking for the city that is to come” (Hebrews 13:14 NIV).

Hebrews 13:14 serves as a reminder that encourages us to reflect upon the road we are traveling in life and where that road ultimately ends. Consider Jesus’ famous counsel from the Gospel of Matthew…

“Enter by the narrow gate; for wide is the gate and broad is the way that leads to destruction, and there are many who go in by it. Because narrow is the gate and difficult is the way which leads to life, and there are few who find it” (Matthew 7:13-14).

The problem is that it is often challenging to travel a road that honors God in this life. Because of this, many prefer to take the path of least resistance and postpone any real consideration of their destination in the afterlife. Unfortunately, there are many “broad ways” in life that eventually lead to destinations where the bridge is out, so to speak (see Galatians 5:19-21).

Because of this, it is important to remember that every human being is someone who is passing through life on the way to another place. Everyone is a sojourner, a traveler, or a pilgrim in this sense. While the road of Christ is not necessarily an easy one, it is the right road that leads to the right destination.

This may explain why the Scriptures often make use of the word “walk” as a figure of speech to refers to our general conduct or behavior. The best known example of that imagery might be found in the Psalm 1:1-2 where we read, “Blessed is the man Who walks not in the counsel of the ungodly, Nor stands in the path of sinners, Nor sits in the seat of the scornful; But his delight is in the law of the Lord, And in His law he meditates day and night.”

“Walking” implies movement, progression, and advancement in a literal or figurative sense. As these passages remind us, we can walk in the counsel of the Godly, or we can go in another direction. We can walk in the path of sinners, or we can walk in the path of the righteous. We can travel the broad way that leads to destruction, or we can enter by the narrow gate.

Thus, two different roads present themselves to us, each leading to its own destination. One road is narrow and ultimately leads to an enduring city that is yet to come. The other road is broad and ultimately leads to ruin and destruction.

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Hebrews – Chapter Thirteen XXIII

by Ed Urzi

“For this world is not our permanent home; we are looking forward to a home yet to come” (Hebrews 13:14 NLT).

The Scriptures record an event in the life of Jacob, the famous Old Testament patriarch, that serves to illustrate our text from Hebrews 13:14. When Jacob’s son Joseph brought him to meet Pharaoh, the Egyptian king, Genesis chapter forty-seven details a portion of the conversation that took place between them…

“Then Joseph brought in his father Jacob and set him before Pharaoh; and Jacob blessed Pharaoh. Pharaoh said to Jacob, ‘How old are you?’ And Jacob said to Pharaoh, ‘The days of the years of my pilgrimage are one hundred and thirty years; few and evil have been the days of the years of my life, and they have not attained to the days of the years of the life of my fathers in the days of their pilgrimage.’ So Jacob blessed Pharaoh, and went out from before Pharaoh” (Genesis 47:7-10).

When Pharaoh inquired about Jacob’s age, we should notice that Jacob began his response by saying, “The years of my pilgrimage…” or, “The years of my sojourning…” (ESV). Those words convey the image of a traveler. This indicates that Jacob viewed himself as someone who was on a journey through life. In other words, he viewed the days and years of his earthly existence as a pilgrimage on the way to his future destination. That leads us to some important questions: “Where was Jacob headed on that pilgrimage and what was his ultimate destination?”

Well, Jacob’s ultimate destination was an eternal home with the God who had spoken with him before he entered Egypt (see Genesis chapter 46). His place was with the God who appeared to him in a dream according to Genesis 28:10-19. Jacob’s eternal residence was with the One who once wrestled with him throughout the night in Genesis 32:24-30.

Jacob was destined to travel to Egypt, but his future was not there. Instead, Jacob’s future was with the God who had protected him, blessed him, and provided for him throughout the various stages of his life. This explains why Jacob saw himself as someone who was on a journey through life- and what was true for Jacob is also true for us as well.

At the risk of sounding pedantic, our lives are also like roads we travel. That journey begins at conception and concludes with our physical death, or the end of our material existence in respect to this life. We’ll complete our look at this concept in the conclusion of this miniseries next.

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Hebrews – Chapter Thirteen XXII

by Ed Urzi

“For here we have no lasting city, but we seek the city that is to come” (Hebrews 13:14 ESV).

In addition to what we read here in Hebrews 13:14, the New Testament book of Philippians offers the following reminder: “…our citizenship is in heaven, from which we also eagerly wait for the Savior, the Lord Jesus Christ” (Philippians 3:20). We also have Jesus’ promise of an eternal place in heaven as well…

“Let not your heart be troubled; you believe in God, believe also in Me. In My Father’s house are many mansions; if it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again and receive you to Myself; that where I am, there you may be also” (John 14:1-3).

As we seek to represent Jesus faithfully over the course of our daily lives, it’s important to recognize that Christians are sojourners (1 Peter 2:11) in a world that has little use for Christ. Thus, we should prioritize our relationships, occupations, and material possessions with a view towards eternity. Consider Jesus’ counsel in this regard…

“If you want to be My disciple, you must hate everyone else by comparison–your father and mother, wife and children, brothers and sisters–yes, even your own life. Otherwise, you cannot be My disciple” (Luke 14:26 NLT).

“Do not lay up for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal; but lay up for yourselves treasures in heaven, where neither moth nor rust destroys and where thieves do not break in and steal. For where your treasure is, there your heart will be also” (Matthew 6:19-21).

We can illustrate the alternative in another of Jesus’ parables…

“The ground of a certain rich man produced a good crop. He thought to himself, ‘What shall I do? I have no place to store my crops.’ Then he said, ‘This is what I’ll do. I will tear down my barns and build bigger ones, and there I will store all my grain and my goods. And I’ll say to myself, “You have plenty of good things laid up for many years. Take life easy; eat, drink and be merry.’

But God said to him, ‘You fool! This very night your life will be demanded from you. Then who will get what you have prepared for yourself?’ This is how it will be with anyone who stores up things for himself but is not rich toward God” (Luke 12:16-21 NIV).

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Hebrews – Chapter Thirteen XXI

by Ed Urzi

“For here we have no continuing city, but we seek the one to come” (Hebrews 13:14).

Despite its brevity, Hebrews 13:14 offers a hidden wealth of practical application. With this in mind, today’s message marks the beginning of a four-part miniseries that will examine various aspects of this verse.

We can begin with the prevailing theme of this passage: the people of God are citizens of another realm. Although God’s people live and work within this world, they are citizens of heaven as represented by this reference to “…the city that is still to come” (CEB). This corresponds to what we read earlier in Hebrews 11:10 concerning “…the city which has foundations, whose builder and maker is God.”

Thus, “Christians should be characterized by looking forward to the future. We should not be attached to this world, because all that we are and have here is temporary. We should not love our present home so much that we lose sight of God’s future blessing.” (1) However, we should also consider the possibility that there was a far more immediate concern behind this reference to “…no continuing city.”

As mentioned earlier, the ancient Roman army marched upon the city of Jerusalem shortly after the Epistle to the Hebrews was completed. A contingent of 30,000 soldiers took part in that campaign in an effort to eliminate the remaining pockets of resistance to Roman governance. That five-month military operation began in A.D. 69 and continued into A.D. 70 as Roman military units leveled the city of Jerusalem, along with the Temple and every other major building within that area. That offensive also resulted in the estimated loss of one million lives.

It’s likely that the Epistle to the Hebrews had started to enter into circulation around the time when this incursion took place. Those who subsequently read this epistle in the late first and early second centuries were thus reminded of a graphic event within their lifetimes that served to illustrate this idea of “no continuing city“.

Much like our author’s earlier reference to “…those things that are being shaken” in Hebrews 12:27, the destruction of Jerusalem offered a vivid depiction of our author’s premise. In the words of one commentary, “Here is a foreboding of Jerusalem’s imminent destruction. Even if there was no prophetic intent within the author’s statement, God is about to remove the temptation for Jewish Christians to return to the sacrificial ritual of the Jerusalem temple.” (2)

(1) Life Application Study Bible NKJV [Hebrews 13:14] Copyright © 1988, 1989, 1991, 1993, 1996, 2004 by Tyndale House Publishers

(2) Edward E. Hindson and Woodrow Michael Kroll, eds., KJV Bible Commentary (Nashville: Thomas Nelson, 1994), 2582.

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Hebrews – Chapter Thirteen XX

by Ed Urzi

“Therefore Jesus also, that He might sanctify the people with His own blood, suffered outside the gate. Therefore let us go forth to Him, outside the camp, bearing His reproach” (Hebrews 13:12-13).

Much like the concrete blocks that establish a sturdy foundation, this portion of Scripture makes use of several block-like elements that build towards a wide-ranging application.

Our first building block returns us to chapter four of the Old Testament book of Leviticus. That portion of Scripture tells us that the remains of a sin offering were carried beyond the perimeter of Israel’s encampment (Leviticus 4:21). In like manner, John 19:17-18 records Jesus’ own experience in that regard: “And He, bearing His cross, went out to a place called the Place of a Skull, which is called in Hebrew, Golgotha, where they crucified Him, and two others with Him, one on either side, and Jesus in the center.”

“Outside the camp” (or outside the city limits of Jerusalem, in this instance) represented the place of rejection, separation, and exclusion. Thus, as one source concludes, “…just as the body of the sacrificial animal, slain on the Day of Atonement, was taken outside the camp and burned, so Jesus was taken outside the city gate to suffer for and sanctify His people by His death (11-12).” (1)

That leads to our next building block: “Therefore let us go forth to Him, outside the camp…” Then, as now, Jesus’ followers should be willing to join Him in that place of rejection and separation wherever it may be. As Jesus Himself once said to His followers…

“Students are not greater than their teacher, and slaves are not greater than their master. Students are to be like their teacher, and slaves are to be like their master. And since I, the master of the household, have been called the prince of demons, the members of my household will be called by even worse names! But don’t be afraid of those who threaten you. For the time is coming when everything that is covered will be revealed, and all that is secret will be made known to all” (Matthew 10:24-26 NLT).

Finally, we can be secure in the knowledge we have an eternal home that awaits us. That promise enables us to join with Christ and bear His reproach, as we’re told here in Hebrews 13:13. In the words of 2 Peter 3:13, “…we, according to His promise, look for new heavens and a new earth in which righteousness dwells.” Our author will explore that promise at greater length next.

(1) New International Bible Commentary general editor G. C. D. Howley, consulting editors F. F. Bruce, H. L. Ellison. Copyright© 1979 by Pickering &Inglis Ltd [pp. 1530-31].

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Hebrews – Chapter Thirteen XIX

by Ed Urzi

“We have an altar that those who serve in the tabernacle have no right to eat from. For the bodies of those animals whose blood the high priest brings into the sanctuary as an offering for sin are burned outside the camp” (Hebrews 13:10-11 NET).

Hebrews chapter nine featured a lengthy discussion regarding the tabernacle and those who served there. That discussion culminated in the conclusion we read in the opening verses of chapter ten…

“The old system under the law of Moses was only a shadow, a dim preview of the good things to come, not the good things themselves. The sacrifices under that system were repeated again and again, year after year, but they were never able to provide perfect cleansing for those who came to worship.

If they could have provided perfect cleansing, the sacrifices would have stopped, for the worshipers would have been purified once for all time, and their feelings of guilt would have disappeared. But instead, those sacrifices actually reminded them of their sins year after year. For it is not possible for the blood of bulls and goats to take away sins” (Hebrews 10:1-4 NLT).

Our text from Hebrews 13:10-11 returns to that imagery to make some important points. First, “The priests who officiated over various sacrifices were entitled to eat the portion of that sacrifice designated for the priests (Lev 6:14–30).” (1) However, those who continued to serve in the Old Testament sacrificial system (represented by the Tabernacle) sought to approach God through their offerings and not through Jesus’ sacrifice. Therefore, “Those still under the Old Covenant (‘who serve the tabernacle’) had ‘no right’ to partake of Him for spiritual sustenance and fellowship with God, since their confidence (faith) was still in the Old Covenant.” (2)

However, this is not to say that we have no altar under the New Covenant. As mentioned previously, that altar is the cross of Christ, where Jesus’ sacrifice was made. (3) In light of this, “We have no need of the temple altar for we have an altar, that on which Christ offered himself, to which those who cling to the tabernacle service have no right. Christ’s altar implies the abolition of the tabernacle and the old covenant. Those who cling to these show their lack of faith in Christ.” (4)

Hebrews 13:10-13 represents the last time our author will turn to the Old Testament sacrificial system to illustrate the superior nature of the New Covenant. Having served its purpose in that regard, our author will make one final point before moving to some practical instructions and personal asides to close this letter.

(1) John D. Barry et al., Faithlife Study Bible (Bellingham, WA: Lexham Press, 2012, 2016), Heb 13:10.

(2) Constable, Thomas. DD, Notes on Hebrews 2023 Edition “Instructions regarding religious duties 13:7-19” [13:10] https://www.planobiblechapel.org/tcon/notes/html/nt/hebrews/hebrews.htm

(3) See G2379 thysiasterion https://www.blueletterbible.org/lexicon/g2379/kjv/tr/0-1/

(4) Johnson, B. W., The People’s New Testament [Hebrews 13:10]. Public Domain https://www.ccel.org/j/johnson_bw/pnt/PNT19-13.HTM

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Hebrews – Chapter Thirteen XVIII

by Ed Urzi

“We have an altar from which those who serve the tabernacle have no right to eat. For the bodies of those animals, whose blood is brought into the sanctuary by the high priest for sin, are burned outside the camp” (Hebrews 13:10-11).

Our text from Hebrews 13:10-11 reminds us that the book of Hebrews was originally written for the benefit of a Jewish audience. That audience was undoubtedly familiar with the imagery given to us in the passage quoted above, and it serves as a foundation for the application that follows in verses twelve and thirteen.

For those who do not share that same cultural heritage, the Old Testament book of Leviticus identifies two conditions where the remains of a sacrificial offering were to be taken outside the community for disposal…

  1. If a spiritual leader committed an unintentional sin.
  2. If the community at large engaged in an unintentional sin.

Under those conditions, the remains of the offering were removed to a ceremonially clean area where they were incinerated on an ash heap. So how does this apply to Jesus’ sacrifice? Well, first we’re told, “We have an altar from which those who minister at the tabernacle have no right to eat.” This tells us that those who seek to get right with God by following a set of rules and regulations no longer have a place at God’s table under the New Covenant.

In addition, this reference to an altar points to Jesus’ sacrificial death on the cross for our sins. Those who approach God by that altar have abandoned their efforts to make their own sacrificial offerings. Instead, they recognize and accept the fact that an offering has been made once for all through Jesus’ death on the cross.

Finally, we should remember that Israel’s spiritual leadership had rejected Jesus, along with a large percentage of the first-century Jewish populace. Much like the sacrificial offering detailed in Leviticus chapter four, Jesus had been put “outside the camp” by those individuals, so to speak. Therefore, anyone who sought to follow Jesus had to join Him there.

Those who had been ostracized for their decision to follow Christ might also recognize this reference to “outside the camp” as an allusion to Jesus’ message from John 12:25-26: “He who loves his life will lose it, and he who hates his life in this world will keep it for eternal life. If anyone serves Me, let him follow Me; and where I am, there My servant will be also. If anyone serves Me, him My Father will honor.”

The same is true for us today. Much like the original audience for this epistle, we must also be willing to “go outside the camp” of this world and its values if we seek to follow Christ.

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Hebrews – Chapter Thirteen XVII

by Ed Urzi

“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” (Hebrews 13:9 ESV).

One commentator offers a helpful synopsis of the issue raised in Hebrews 13:9…

“Evidently one of the ‘strange’ teachings, prevalent when this letter originated, was that eating certain foods, or abstinence from certain foods, resulted in greater godliness (cf. Col. 2:16; 1 Tim. 4:1-5). This was, of course, what Judaism taught too. Judaism taught that eating food ‘strengthened the heart,’ in the sense that when the Jews ate, they also gave thanks to God, and thus brought Him into their experience (cf. Ps. 104:14-15). [a] However, Jesus’ death on the cross is the source of both the saving, and the sustaining, ‘grace of God,’ by which we experience strengthening.” (1)

Paul the Apostle also addressed this subject in the Biblical book of 1 Corinthians…

“But food does not commend us to God; for neither if we eat are we the better, nor if we do not eat are we the worse” (1 Corinthians 8:8).

We should also note our author’s subtle aside in this passage: “…those who obey these rules have not been helped by them” (GNT). Jesus explained why those who adhered to such restrictions failed to receive a benefit from them…

“‘The food that you put into your mouth doesn’t make you unclean and unfit to worship God. The bad words that come out of your mouth are what make you unclean.’

After Jesus and his disciples had left the crowd and gone into the house, they asked him what these sayings meant. He answered, ‘Don’t you know what I am talking about by now? You surely know that the food you put into your mouth cannot make you unclean. It doesn’t go into your heart, but into your stomach, and then out of your body.” By saying this, Jesus meant that all foods were fit to eat.

Then Jesus said: ‘What comes from your heart is what makes you unclean. Out of your heart come evil thoughts, vulgar deeds, stealing, murder, unfaithfulness in marriage, greed, meanness, deceit, indecency, envy, insults, pride, and foolishness. All of these come from your heart, and they are what make you unfit to worship God'” (Mark 7:15-23 CEV).

Our final commentary ties these ideas together…

“Legislation concerning clean and unclean foods was designed to produce ritual cleanness. But this is not the same thing as inward holiness. A man might be ceremonially clean and yet be filled with hatred and hypocrisy. Only God’s grace can inspire and empower believers to live holy lives. Love for the Savior who died on account of our sins motivates us to ‘live soberly, righteously, and godly in the present age’ (Tit 2:12). After all, endless rules concerning foods and drinks have not profited their adherents.” (2)

(1) [a] William L. Lane, Word Biblical Commentary series. Dallas: Word Books, 1991, Hebrews 9—13, pp. 533-36, quoted in, Constable, Thomas. DD, Notes on Hebrews 2023 Edition “Instructions regarding religious duties 13:7-19” [13:9] https://www.planobiblechapel.org/tcon/notes/html/nt/hebrews/hebrews.htm

(2) William Macdonald, Believer’s Bible Commentary Edited by Arthur Farstad, Thomas Nelson Publishers [13:9]

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Hebrews – Chapter Thirteen XVI

by Ed Urzi

“Do not be carried about with various and strange doctrines. For it is good that the heart be established by grace, not with foods which have not profited those who have been occupied with them” (Hebrews 13:9).

This cautionary reference to “…various and strange doctrines” is just as relevant today as it was when this warning first appeared. In fact, this message takes on greater significance today, for those who promote such doctrines have the benefit of 21st century technology to market their teachings to a broader audience.

A similar admonition appears in the Biblical epistle of 1 Timothy…

“As I urged you when I went into Macedonia, stay there in Ephesus so that you may command certain people not to teach false doctrines any longer or to devote themselves to myths and endless genealogies. Such things promote controversial speculations rather than advancing God’s work–which is by faith” (1 Timothy 1:3-4 NIV).

We can identify such doctrines by measuring them against the New Testament Scriptures. For instance, if the doctrine in question…

  • Was not taught by Jesus within the Gospels,
  • Was not practiced by the early church as seen in the book of Acts,
  • Is not referenced by the authors of the New Testament Epistles,

…then we would be wise to exercise caution before we accept it.

Hebrews 13:9 also provides valuable guidance when addressing non-essential elements of the Christian faith. There are many areas where Christians of good conscience may reach different (but Biblically valid) conclusions on peripheral aspects of belief and practice. Unfortunately, a non-essential doctrine may effectively become an essential element of the faith for those who are heavily invested in their particular subject of interest.

Those differences may devolve into contentious online criticisms where others with different views are ostracized and portrayed as dangers to the Christian community. Sadly, those who engage in such tactics provide an excellent venue for outsiders to mock and disparage the church. That leads us to an important reminder here in Hebrews 13:9: “…it is a good thing that the heart be established with grace” (KJV).

While the context of that reminder involves religious dietary restrictions, we can apply this principle to other non-essential elements of the Christian faith as well. For example, before we “like” or re-post a disparaging criticism, we would be well-advised to ask two questions…

  • Does the speaker demonstrate grace toward other Christians who disagree?
  • Does the speaker display the fruit of the Spirit in evaluating another Christian’s view regarding a non-essential element of the Christian faith?

As we’re told in Colossians 4:6, “Let your speech always be with grace, seasoned with salt, that you may know how you ought to answer each one.”

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