The Book to the Hebrews 13:1 - 15 PART I

Those who sin sexually defile the marriage bed and are tearing at the foundation of society, the Biblical family structure ordained by God (Gen. 2:24). Further, sexual immorality is self-harm, the New Testament Scripture warns, “Flee from sexual immorality. All other sins a person commits are outside the body, but whoever sins sexually, sins against their own body.” 1 Cor. 6:18 (NIV)

Introduction & Summary:
 
The final verses of chapter 12 encouraged the first century Jewish recipients and by extension all believers to carry with awe and practical love the gift of God in Messiah Yeshua and to be mindful of God’s holiness, working out the faith with fear and trembling. This correlates to “Love the LORD your God with all your heart, mind and strength” and the first verses of chapter 13 are a reminder of the second most important commandment, “Love your neighbour as yourself”. We note that the love of one’s neighbour is here applied specifically to one’s brothers and sisters in Messiah.
 
By extension of their love for one another, Jewish believers of the first century C.E. are to remember to show hospitality to strangers (foreigners), accepting that God’s angels have manifest themselves to the Jewish forebears of their faith in the past while those same forebears practiced hospitality to messengers they considered to be strangers (foreigners).
 
The Jewish believers of the first century C.E. are further reminded to identify with and show practical love to those persecuted and imprisoned for their faith in Messiah, as if they themselves were imprisoned.
 
The sacredness of the marriage bed as a picture of the relationship between God and Israel is to be maintained and fiercely guarded against all forms of sexual immorality. This is followed by an admonishment to live with integrity of character and a warning against the love of material things (mammon), a form of idolatry. The believers are to live out of the assurance that God will neither return them to bondage nor forsake them, not individually or collectively. The believers are reminded that a constant phobia of what other human beings might do to them is no longer to be a part of their lives because Yeshua’s blood has eternally atoned for them. The suffering of this life is temporary but the joy of the world to come is unending.
 
The first century Jewish believers are reminded of their obligation to honour those who have shepherded them in Messiah and hold to their doctrines, walking in the faith of their forebears and those who are a present example to them as leaders of the community of faith. They are to look to the faithfulness of godly leaders even unto death, the goal being Yeshua and eternal life. Yeshua is then described in terms of His all existing nature, “yesterday, today and forever.”
 
There is a strong warning against foreign and strange, conspiratorial and false doctrines and idolatrous religious syncretism. Instead of chasing after “new revelations” the early Jewish believers are reminded to focus on practicing the grace which is at the foundation of their faith and are further warned away from superstitious adherence to the sacrifices of the Aaronic priesthood. The sacrifices of Yom Kippur and the red heifer in particular are then used as a figure for the death of Yeshua which occurred outside the camp, the walled city of Jerusalem where the carcasses of the sacrifices were burned. The believers are encouraged to go out to the place of Messiah’s suffering (Golgota[A]), metaphorically speaking, so as to take up their respective crosses (sacrificial ministries) and follow Yeshua.
 
The then Roman occupied city of Jerusalem is called temporary and the convergent eternal Jerusalem is brought into focus as the city that believers should seek in Messiah Yeshua. That city where peace rains (reigns) everlasting. The proper sacrifices of this eternal city require no further blood, but are instead sacrifices of praise, thankfulness and adoration toward God. These sacrifices are to be the continued offerings of the present eternal reality in Messiah Yeshua Who has imparted to all who believe a trans-locational space of worship. The followers of Yeshua having been given the ability to see the future peace in the present storm.
 
Previous verses:
 
28 Therefore (because of what has just been said and going forward), since we are receiving a kingdom which cannot be shaken, let’s carry, hold, exhibit, show grace, practical love, thankfulness, by which we may serve, worship the God acceptably, in a well pleasing manner with modest, humble, reverence and awe, godly fear, terrifying security; 29 for our God is a consuming fire. [Deut. 4:24]
 
HEBREWS 13:1-15 (Author’s translation)
 
1Let the love of siblings continue, abide, dwell perpetually. 2 Do not neglect, forget, lack care, refuse to show hospitality toward, show love for strangers, for by this some have given lodging to angels, messengers without knowing it, it having been hidden from them. 3 Remember, be mindful of those imprisoned, as though you were in prison, bound with them, and those who are mistreated, abused, tormented, as if you yourselves were also in the body of the tortured one [alt. as if you yourselves were one body]. 4 Marriage is to be held in honour, kept sacred, esteemed, as holy among all, [Heb. Holy is every wife of every man] and the marriage bed is to be undefiled; for the God will judge the sexually immoral and adulterers. 5 Make sure that your character, conversation, way of life, is free from the love of material things, money, being content with what you have; for He Himself has said, “I will never send you back, nor will I ever abandon you,” [Deut. 31:6] 6 so that we confidently say, “The Lord is my helper, I will not be afraid, live in phobia concerning what a human being might do to me?” [Psalm 118:6,7] 7 Remember those who rule over, shepherd you, who have spoken the word, essence, substance of God to you; follow, imitate, emulate, walk in their faith, trust, belief looking attentively to the result, goal, way, outcome of their collective [the intense extension of their] way of life, conduct 8 Yeshua[H] the Messiah is Himself yesterday and today, and forever. 9 Do not be misled, led astray, carried away by various, multiple and strange, alien, foreign teachings, doctrines, instructions; for it is good for the heart, centre, core being, inner person to be strengthened, established by grace, favour, not by foods, meats, which have failed to benefit those who were occupied with them. 10 We have a sacrificial altar from which those who serve the ha-Mishkan[H] (Tent of Meeting) have no right to eat. 11 For the carcases of those sacrificial animals whose blood is brought into the Holy Place, Sanctuary, Holy of holies by the high priest as an offering for sin, missing the mark set by God’s holiness are burned outside the camp. 12 Therefore Yeshua[H] also suffered outside the gate, that He might sanctify the people through His own blood. 13 So then (based on this example), let us go to Him outside the camp, bringing, bearing His reproach. 14 For here we do not have a lasting, continuing city, but we are seeking the city which is to come. 15 Through Him (Yeshua) then, let’s continually offer up a sacrifice of praise, thankfulness to the God, that is, the fruit of lips, speaking mouths professing thanks to His name.
 
HEBREWS 13:1-15 (line upon line)
 
1Let the love of siblings (Philadelphia[G], ahavat achiym[H]) continue, abide, dwell perpetually (menō[G], tamiyd[H]). 2 Do not neglect, forget, lack care, refuse to (epilanthanomai[G]) show hospitality toward, show love for (philonexia[G], ve’ahavah[H]) strangers (orchiym[H]), for by this some have given lodging (xenizō[G]) to angels, messengers (aggelos[G], malakhim[H]) without knowing it, it having been hidden from them (lanthanō[G]). 3 Remember, be mindful of (mimnēskō[G], zicru[H]) of those imprisoned (desmios[G], asuriym[H]), as though you were in prison, bound with them (sundeō[G]), and those who are mistreated, abused, tormented (kakoucheō[G]), as if you yourselves were also (kai en[G]) in the body of the tortured one (sōma[G], bevasar echad[H]) [alt. as if you yourselves were one body].
 
1Let the love of siblings continue, abide, dwell perpetually. 
 
The love to be shown is specifically between brothers and sisters in Messiah. In the context of the work of the Book to the Hebrews the brothers and sisters are fellow Jewish followers of Yeshua. As always, by extension the principle is applicable to all believers regardless of ethnicity. Our love for one another is to dwell perpetually among us. That love being defined by God rather than human emotion, philosophy, science etc.
 
2 Do not neglect, forget, lack care, refuse to show hospitality toward, show love for strangers, for by this some have given lodging to angels, messengers without knowing it, it having been hidden from them. 
 
Note that familial love precedes love for strangers. The love of the believer must be established in the believing community before it can effectively overflow into the lives of strangers. Those who fail to live among the community (family) of faith will learn to hate the community of faith, bearing a grudge that will lead to death.
 
Hospitality toward foreigners was and is an intrinsic part of Biblical Jewish culture. The cultural importance of hospitality among the Levantine, Mediterranean and near eastern peoples is well documented. The Biblical mandate is clear (Gen. 19:1-3; Judg. 19:19-21; Job 31:32; Rom. 12:13; 1 Pet. 4:9).
 
The allusion to entertaining angelic messengers points the first century Jewish believers back to Abraham (Gen. 18), Lot (Gen. 19), Gideon (Judg. 6), Manoah (Judg. 13) etc.
 
Cleopas and his companion had entertained Messiah Himself (the Messenger of God) unaware as recorded in Luke 24:13-35. Cleopas Or Alphaeus was one of the seventy talmidiym (disciples), and father of the sent ones (Apostles) Yaakov  (James) and Yehudah (Jude), as well as being a brother to Joseph, the husband of Miriyam (Mary), the mother of Yeshua the Messiah). Therefore, the first century Jewish believers have both ancient and recent examples of angelic visitations to draw on.
 
It is important to note that contrary to the popular but false assertions claiming that modern believers can ascend into the heavens to speak with angels (an occult delusion), the angelic visitations of Scripture involve angelic representatives of God coming down, and not believers ascending. It is therefore of further interest that the writer goes on to warn against “foreign” doctrines, many of which were promoted at the time based on Hellenistic religious beliefs. The deities of the Greeks and Romans being counterfeit substitutes for the angelic beings of Scripture.
 
Yeshua explains that many believers, through their acts of love toward the Jewish people will entertain Him without knowing it (Matt. 25:31-46).
 
The Talmud Bavliy Shabbat says that hospitality is one of the six things which a human being enjoys the fruit of both in this world, and as a reward in the Olam Haba (world to come). Elsewhere Jewish commentators extol the virtue of hospitality.
 
“From hence we learn how great is the strength (virtue, practice) of the reception of travellers (hospitality), as the Rabboniym (Rabbis) of blessed memory say, ‘Greater is hospitality than the reception of the face of the Shekhinah (manifest divine glory).” -Rav Abraham Seba in Tzeror Hammor, fol. 18, 4.
 
3 Remember, be mindful of those imprisoned, as though you were in prison, bound with them, and those who are mistreated, abused, tormented, as if you yourselves were also in the body of the tortured one [alt. as if you yourselves were one body].
 
The Jewish believers of the first century C.E. are further reminded to identify with and show practical love to those persecuted and imprisoned for their faith in Messiah, as if they themselves were imprisoned. This is not a general instruction to show love to those imprisoned for immoral behaviour.
 
Ref. Heb. 10:32-34; 1 Cor. 12:26
 
4 Marriage (gamos[G]) is to be held in honour, kept sacred, esteemed, as holy (timios[G], kodesh[H]) among all, [Heb. Holy is every wife of every man] and the marriage bed (koitē[G]) is to be undefiled (amiantos[G]); for the God (ho Theos[G], Elohiym[H]) will judge (krinō[G], mishpot[H]) the sexually immoral (pornos[G]) and adulterers (moichos[G]). 5 Make sure that your character, conversation, way of life, (tropos[G], darkekhem[H]) is free from the love of material things, money (aphilarguros[G], kesef[H]), being content with what you have (arkeō[G]); for He (YHVH) Himself has said, “I will never send you back (aniēmi[G]), nor will I ever abandon you,” [Deut. 31:6]
 
“Be strong and of a good courage, fear not, nor be afraid of them: for the LORD your God, He goes with you; He will not fail you, nor forsake you.” Devarim (Deuteronomy) 31:6
 
4 Marriage is to be held in honour, kept sacred, esteemed, as holy among all, [Heb. Holy is every wife of every man] and the marriage bed is to be undefiled; for the God will judge the sexually immoral and adulterers. 
 
Ref. Gen. 2:24; Lev. 18; Matt. 19:3-12; Mk. 10:6-8.
 
In light of the flawed teaching of certain Messianic leaders, it is important first to show that the alternate reading proposed by some "Let sex within marriage be pure" does not support the false notion that the practice of niddah (ritual purity relating to a woman’s monthly flow) within Messianic Judaism is being referred to.
 
While niddah (Lev. 15:19-33) in the sense of the Torah warning of ritual impurity regarding sexual relations during a woman’s menstrual flow, is certainly part of ritual purity within the marriage, the context of the present text regards the “sexually immoral” and “adulterers”, neither of which relate to niddah, but are references to the outlawed sex acts described in Torah (Lev. 18).
 
The sanctity of marriage (between one man and one woman) and the procreating act of sexual intercourse is held sacred throughout Scripture and the punishment for desecrating the marriage bed (place of sexual purity) is the same as that for murder (Lev. 20:10).
 
Marriage is the ultimate figure for the reconciling of the sin affected creation to the Creator, and is specifically seen as an allegory concerning God’s relationship to His chosen wife Israel (ethnic, religious, empirical) [Eze. 16:8-14, 32-34, 43, 59-60; Jer. 2:2, 3:6-10, 12-14, 20, 31:32; Isa. 50:1, 54:5; Hosea 1:2, 2:2, 7, 15, 9:1; Joel 1:8 etc. etc.).
 
Those who sin sexually defile the marriage bed and are tearing at the foundation of society, the Biblical family structure ordained by God (Gen. 2:24). Further, sexual immorality is self-harm, the New Testament Scripture warns, “Flee from sexual immorality. All other sins a person commits are outside the body, but whoever sins sexually, sins against their own body.” 1 Cor. 6:18 (NIV).
 
Those who sin sexually sin against the community of faith and against Messiah Himself:
 
“Do you not know that your bodies are members of Messiah Himself? Shall I then take the members of Messiah and unite them with a prostitute?” 1 Cor. 6:15
 
One of the ways the marriage bed is defiled is through a believer being unequally yoked to a non-believer. This is because the children of those unequally yoked are more likely to pursue false belief passed on by the unbelieving parent. This is why God warned Israel from marrying outside the community of faith.
 
“3 You shall not intermarry with them, giving your daughters to their sons or taking their daughters for your sons, 4 for they would turn away your sons from following me, to serve other gods. Then the anger of the Lord would be kindled against you, and he would destroy you quickly.” -Deuteronomy 7:3-4 (ESV)
 
“Do not be unequally yoked with unbelievers. For what partnership has righteousness with lawlessness? Or what fellowship has light with darkness? What accord has Messiah with Belial? Or what portion does a believer share with an unbeliever? What agreement has the temple of God with idols? For we are the temple of the living God; as God said, “I will make my dwelling among them and walk among them, and I will be their God, and they shall be my people. Therefore go out from their midst, and be separate from them, says the Lord, and touch no unclean thing; then I will welcome you, and I will be a father to you, and you shall be sons and daughters to me, says the Lord Almighty.” -2 Corinthians 6:14-18
 
Messiah followers are instructed not to associate with those who claim to be believers but are living wilful and continued sexually immoral lifestyles.
 
“But actually, I wrote to you not to associate with any so-called brother if he is a sexually immoral person, or a greedy person, or an idolater, or is verbally abusive, or habitually drunk, or a swindler—not even to eat with such a person.” -1 Corinthians 5:11 (NASB)
 
5 Make sure that your character, conversation, way of life, is free from the love of material things, money, being content with what you have; for He Himself has said, “I will never send you back, nor will I ever abandon you,” [Deut. 31:6, 8]
 
“No one will be able to stand against you all the days of your life. As I was with Moses, so I will be with you; I will never leave you nor forsake you.” -Joshua 1:5 (NIV)
 
The love of worldly wealth is idolatry. Idolatry being the root of all sin. The writer reminds his readers of that which they already know in Messiah, that God Himself is their provider and that He will never send them back into slavery nor forsake them. Therefore, they are not to place their trust in material wealth.
 
“For the love of money is the root of all the evil. Some people, coveting after it, have wandered from the faith and pierced themselves with many sorrows.” -1 Timothy 6:10
 
The love of money is idolatry, idolatry being the love of something or someone other than God. The definite article in the Greek text does not allow for the flawed reading “is a root for all kinds of evil”.
 
Ref. Luke 12:15-21; Php. 4:10-13; 1 Tim. 6:6-19.
 
6 so that we confidently (tharrheō[G]) say, “The Lord (YHVH[H]) is my helper (boēthos[G]), I will not be afraid, live in phobia (phobeō[G]) concerning what a human being (anthrōpos[G], ben adam[H]) might do to me?” [Psalm 118:6,7] 7 Remember (mnēmoneuō[G], zichru[H]) those who rule over, shepherd you (hēgeomai[G]), who have spoken the word, essence, substance (logos[G], devar[H]) of God (Theos[G], Elohiym[H]) to you; follow, imitate, emulate, walk in (mimeomai[G], darkam[H]) their faith, trust, belief (pistis[G], be’emunatam[H]) looking attentively to (anatheōreō[G]) the result, goal, way, outcome (ekbasis[G]) of their collective [the intense extension of their] way of life, conduct (anastrophē[G], darkam[H]) 8 Yeshua[H] the Messiah (haMashiach[H]) is Himself (autos[G]) yesterday (chthes[G], etmol[H]) and today (sēmeron[G], hayom[H]), and forever (eis aiōn[G], leolam va’ed[H]).
 
6 so that we confidently say, “The Lord is my helper, I will not be afraid, live in phobia concerning what a human being might do to me?” [Psalm 118:6,7]
 
“The LORD is my light and my salvation; whom shall I fear? the LORD is the strength of my life; of whom shall I be afraid?” -Psalm 27:1
 
The LORD promises to help us, so that we need not fear the many possible outcomes of human persecution against us.
 
7 Remember those who rule over, shepherd you, who have spoken the word, essence, substance of God to you; follow, imitate, emulate, walk in their faith, trust, belief looking attentively to the result, goal, way, outcome of their collective [the intense extension of their] way of life, conduct 8 Yeshua[H] the Messiah is Himself yesterday and today, and forever.
 
Yeshua, Who is God with us (Imanu El), yesterday, today and forever, is the Goal of the faith journey of the leaders who rule over the community. Therefore, along with the latter admonishments to honour the leaders of the Messianic Jewish community of the first century C.E. (Heb. 13:17, 24), the writer here reminds the community to emulate the righteous lifestyle of their shepherds in Messiah, those who have passed from this life and those who continue to lead the community.
 
At least some of the leaders in question were dead at the time of the writing of this work, hence “outcome of their way of life”.
 
Ref. Heb. 6:12, 13:17, 24; 1 Cor. 4:16; Eph. 5:1; 1 Th. 1:6-7, 2:14; Gal. 4:12; Phil. 3:17, 4:9; 3 Jn. 11.
 
Yeshua is described in terms of His all existing nature (deity), “yesterday, today and forever.”
 
The use of this phrasing to describe Yeshua adds to the wealth of Scriptural evidence affirming His deity (Rev. 1:4, 8; 4:8).
 
“I am the Aleph and the Tav,” says the Lord God, “Who is, and Who was, and Who is to come, the Almighty.” -Revelation 1:8
 
9 Do not be misled, led astray, carried away (peripherō[G]) by various, multiple (poikilos[G]) and strange, alien, foreign (xenos[G]) teachings, doctrines, instructions (didachē[G], torot[H]); for it is good (kalos[G], tov[H]) for the heart, centre, core being, inner person (kardia[G], laleiv[H]) to be strengthened, established (bebaioō[G]) by grace, favour (charis[G], chesed[H]), not by foods, meats (brōma[G]), which have failed to benefit those who were occupied (peripateō[G]) with them. 10 We have a sacrificial altar (thusiastērion[G], mizbeach[H]) from which those who serve the ha-Mishkan[H] (Tent of Meeting) (skēnē[G]) have no right to eat. 
 
9 Do not be misled, led astray, carried away by various, multiple and strange, alien, foreign teachings, doctrines, instructions; for it is good for the heart, centre, core being, inner person to be strengthened, established by grace, favour, not by foods, meats, which have failed to benefit those who were occupied with them.
 
Those who both seek out and proliferate “New revelations”, “Christian conspiracy theories”, “heavenly ascendance and conversations with angels”, “Syncretised foreign religious ideas” etc. would do well to take heed of this warning.
 
This is a strong warning against foreign and strange, conspiratorial and false doctrines and idolatrous religious syncretism [The Hellenistic religious beliefs and philosophies of the first century were being entertained by Jews and in some cases syncretised into religious practice].
 
The early Jewish believers are reminded of the grace which is at the foundation of their faith and are further warned away from placing undue emphasis on the sacrifices (meat, food) of the Aaronic priesthood. The following verse qualifies what kind of food/meat is being alluded to.
 
We must remember that some of the recipients of this work are still offering animal sacrifices according to the temple rituals and are coming to terms with the difference between what is temporarily symbolic (the physical sacrifices of the Torah commanded priesthood) and what has eternal efficacy (the blood of Messiah).
 
It is Messiah’s blood alone that is effective, therefore, in addition to staying away from foreign false beliefs, they are also not to place any trust in the physical sacrifices of the temple cult. They are to rely on God’s grace in Messiah rather than turning back to reliance on the meat of sacrifices which could never atone for the sins of either the priests who offered them or the people on whose behalf they were offered.
 
10 We have a sacrificial altar from which those who serve the ha-Mishkan[H] (Tent of Meeting) have no right to eat. 
 
Note that certain parts of the sacrifices of the Torah were food for the priests.
 
The altar upon which Yeshua sacrificed Himself was the cross and the blood of Messiah atones in the heavens in the holiest place. Those who continue to place their trust in the temporary sacrifices of the Aaronic priesthood offered at the earthly temple (tent of meeting) have not right to eat the spiritual food of Messiah’s body and blood sacrificed for us. That is His person, His essence, His Spirit, which transforms the substance of the redeemed human being. His blood being like a spiritual bone marrow transplant which changes our DNA to emulate His.
 
The atonement of Messiah is trans-locational in the sense that we carry the covering of the eternally atoning blood of Messiah upon us wherever we are.
 
11 For the carcases (sōma[G], figreiy[H]) of those sacrificial animals (hazvachiym[H]) whose blood (damam[H]) is brought into the Holy Place, Sanctuary, Holy of holies (hagion[G], ha-Kodesh[H]) by the high priest (archiereus[G], ha-Kohen ha-Gadol[H]) as an offering for sin, missing the mark set by God’s holiness (hamartia[G]) are burned (katakaiō[G]) outside the camp (parembolē[G]). 12 Therefore Yeshua[H] also suffered outside the gate (pulē[G]), that He might sanctify (hagiazō[G], yekadeish[H]) the people (laos[G], ha-am[H]) through His own (idios[G]) blood (aima[G], bedamo[H]). 13 So then (based on this example), let us go (exerchomai[G]) to Him outside (exō[G], michutz[H]) the camp (parembolē[G], lamachaneh[H]), bringing, bearing (pherō̄[G]) His reproach (oneidismos[G]). 
 
11 For the carcases of those sacrificial animals whose blood is brought into the Holy Place, Sanctuary, Holy of holies by the high priest as an offering for sin, missing the mark set by God’s holiness, are burned outside the camp. 
 
This refers specifically to the Yom Kippur bull sacrifice and the goat sacrifice, the blood from these is sprinkled in the holy of holies and to the red heifer sacrifice used for cleansing Israelites from impurity. The carcases of each of these specific sacrifices were burned outside the camp of Israel (Lev. 16:27; Num. 19:2-3).
 
By the first century C.E. “outside the camp” had been amended to “outside the city (Jerusalem) gate” because the temple and the city of Jerusalem had become “the camp”. The use of this phrasing is found in the Mishnah Sanhedrin 6:4.
 
The writer of the Book to the Hebrews was clearly familiar with the modified phrasing and uses it himself in the following verse. Thus he draws together the ancient camp and the first century city of Jerusalem, making them synonymous in regard to the drash (comparative teaching) he is imparting to his readers.
 
12 Therefore Yeshua[H] also suffered outside the gate, that He might sanctify the people through His own blood. 
 
“17 They (Roman soldiers) took Yeshua, therefore, and He went out, bearing His own cross, to the place called the Place of a Skull, which is called in a language of the Hebrews, Golgotha[A] (Skull). 18 There they crucified [drove stakes into] Him, and with Him two other men, one on either side, and Yeshua in between. 19 Pilate also wrote an inscription and put it on the cross. It was written, “Yeshua Ha-natzriy Melekh Hay’hudiym” (Yeshua the Nazarene King of the Jewish People). 20 Therefore many of the Jewish people read this inscription, for the place where Yeshua was crucified was near the city (Jerusalem); and it was written in Hebrew, Latin and in Greek.” -John 19:17-20 (Author’s translation)
 
Yeshua’s death was like the sin offerings in two ways. First, like the blood of the Yom Kippur sacrifices offered in the holy of holies first on behalf of the high priest and his family and then on behalf of the people, Yeshua’s blood was offered in the holiest place in the heavens. Second, just as the bodies of the animals used for the high priest’s family, the corporate sin offering and the red heifer purification rite, were burned outside the city, so too Yeshua died outside the city gate.
 
“He might sanctify the people through His own blood.” Recalls Hebrews 9:11-14 which mentions the red heifer. Yeshua is the Ram of God, the Lamb of God, and the Red Heifer of God.
 
13 So then (based on this example), let us go to Him outside the camp, bringing, bearing His reproach.
 
Shame and reproach are associated with being outside the camp (the city gate) in numerous ways. Lepers were to dwell outside the camp, those declared impure were to dwell outside the camp. Yeshua, a friend to lepers was falsely considered impure and killed outside the camp, His naked body nailed to a Roman cross, utterly humiliated He suffered death outside the very city that belongs to Him and will see the ultimate fullness of its name in Him (Yeru – downpour, flood Shalayim – peace, wholeness, well-being, sound construction).
 
The first century Jewish believers are encouraged to embrace their position as shamed members of the Jewish community, as disgraced non-rabbinic Jews who have followed a “false” Messiah. Those who want to live a godly life must walk as Messiah walked (1 John 2:6).
 
14 For here we do not have a lasting, continuing (menō[G]) city (polis[G], iyr[H]), but we are seeking (epizēteō[G]) the city which is to come (mellō[G]). 15 Through Him (Yeshua) then, let’s continually (diapantos[G], tamiyd[H]) offer (anapherō[G]) up a sacrifice (thusia[G], zivcheiy[H]) of praise, thankfulness (ainesis[G], todah[H]) to the God (ho-Theos[G], le’Elohiym[H]), that is, the fruit (karpos[G], periy[H]) of lips, speaking mouths (cheilos[G], shefateiynu[H]) professing thanks (homologeō[G], todah[H]) to His name (onoma[G], lishmo[H]).
 
14 For here we do not have a lasting, continuing city, but we are seeking the city which is to come.
 
Ref. Heb. 11:10-16; 12:22-29; Rev. 21:1-3.
 
The then Roman occupied city of Jerusalem is called temporary and the convergent eternal Jerusalem is brought into focus as the city that believers should seek in Messiah Yeshua. That city where peace floods everlasting.
 
15 Through Him (Yeshua) then, let’s continually offer up a sacrifice of praise, thankfulness to the God, that is, the fruit of lips, speaking mouths professing thanks to His name.
 
Once again we must refute the false teaching of certain Messianic theologians who claim literal thanks giving animal and food sacrifices are being referred to here. This is utter nonsense. The theme of the text denotes spiritual sacrifices understood as being born of the transcendently effective convergent physical/spiritual sacrifice of Messiah’s blood. Hence, “through Him”.
 
The present text is clearly teaching early Jewish believers to take their eyes off of physical symbols (sacrifices), which are shadows of the Messiah and to refocus on the heavenly reality of Messiah’s redemptive work.
 
The false assertion that the physical thank offerings of Torah are being referred to here is easily refuted by the text itself which says that the sacrifices in question are “the fruit of lips”, spoken sacrifices of mouths who profess Messiah Yeshua.
 
Those who say the text implies physical Torah prescribed sacrifices are in direct opposition to the teaching of these verses and in danger of drawing attention away from the sacrifice of Yeshua, and the free trans-locational worship of God imparted to those who believe. Their teaching is at least foolish and at worst apostate.
 
The Psalms describe prayers, songs and good works as sacrifices in conjunction with literal thank offerings (Psalm 50:23; 107:22) :
 
“Then my head will be exalted
    above the enemies who surround me;
at his sacred tent I will sacrifice with shouts of joy;
    I will sing and make music to the Lord.” -Psalm 27:6 (NIV)
 
“My sacrifice, O God, is a broken spirit;
    a broken and contrite heart
    you, God, will not despise.” -Psalm 51:17 (NIV)
 
It’s interesting to note that the rabbinical tradition recorded in the Midrash Rabbah expresses a similar if not identical idea:
 
"Rabbi Pinchas, Rabbi Levi and Rabbi Yochanan said in the name of Rabbi Menachem of Galliah, 'In the time to come all sacrifices will be annulled except for the sacrifice of thanksgiving.' " (Leviticus Rabbah 9:7)
 
Rabbinic Judaism also replaces daily sacrifices with prayers, however, it does so without a foundation of blood atonement with which to qualify the efficacy of those prayers. “Without the shedding of blood there is no remission of sin” (Lev. 17:11; Heb. 9:22).
 
Copyright 2021 Yaakov Brown