Rebellion is self-harm. For when the leaders are toppled and the dust clears anarchy ensues. Introduction & Summary:
As the final chapter continues the writer adds the acts of sharing and good works to the sacrifices of praise and thankfulness (v.15) as modes of worship in Messiah, all of which are pleasing to God. Where he has previously admonished the recipients to remember their godly forebears and leaders in the faith (v.7), he now directs them to obey and submit to their current leaders. The reason is given, “because they keep watch over your souls as ones who will give an account”. In short, the role of leader is one walked in fear and trembling before God. No godly leader takes that role lightly. Therefore, those who are being shepherded must obey and submit to their godly leaders. It is further noted that when members of the faith community make the job of leadership difficult through bickering, divisiveness and undue criticism, they are in fact making their own lives more difficult because a leader weighed down by an abusive community will inevitably either respond in their humanity, out of hurt (as Moses did at Meribah [Num. 20:2-13]) or give up and leave the community devoid of leadership. Worse still the community may then fall into the hands of ungodly leaders. This warning brings to mind the many struggles of Moses during his term as leader and shepherd of Israel. The writer, a leader himself (probably Barnabas) asks prayer for both himself and the leaders who shepherd other faith communities in like fashion. He explains that they are leaders who take their role very seriously and conduct themselves with honor. The writer seeks to return to the community because he has been detained through ministering elsewhere. We know based on verse 23 that the writer was not, at the time of the writing of this work detained in prison. To conclude the letter the writer, inspired by the Holy Spirit pronounces a blessing of God in the Name of the great Shepherd Yeshua the King Messiah. Part of that blessing is a reminder of the gift of God’s strength in Messiah, Who works in the believer to perform every good thing and to do God’s will. This pleases God and brings glory to God through the Son Yeshua Who is again described in terms of His deity “Yeshua the Messiah, to Whom be the glory forever and ever. Amen.” The writer then gives news of their fellow believing Jewish brother Timothy’s being sent, having been released either from captivity (Philemon 1:1) or more likely, from a certain ministry task. This, along with the passing on of greetings from a group of Jewish believers in Italy leads many to mis-conclude Pauline authorship in spite of the overwhelming evidence against such authorship. In fact, based on the wording “Those from Italy greet you” the writer is clearly passing on greetings from Italian believers living elsewhere, being “from Italy” not “in Italy”. The fact remains that a number of early Messianic Jewish leaders knew Timothy, who was also known to the wider Jewish community in the diaspora (Acts 16:1-3). Additionally, many of the early Messianic Jewish leaders travelled throughout the diaspora, including Peter, Barnabas, and Silas to name a few. All of whom would have known Timothy and the believers in Rome and had regular contact with them, the community of faith still being small in terms of both numbers and resources, was reliant on strong relational networking. When we add this reasoning to the other factors mentioned in my introduction to the study of the Book to the Hebrews, and note that Paul’s custom was to both name himself [Rom. 1:1; 1 Cor. 1:1; 2 Cor. 1:1; Gal. 1:1; Eph. 1:1; Php. 1:1; Col. 1:1; 1 Thess. 1:1; 2 Thess. 1:1; 1 Tim. 1:1; 2 Tim. 1:1; Titus. 1:1; Phile. 1:1] and where possible write a part of the latter portion of his letters in his own hand [1 Cor. 16:21; 2 Thess. 3:17; Col. 4:18; Phile. 1:19] (neither of these common practices are included in the Book to the Hebrews), we can conclude with some certainty that it is very unlikely this work was written by Paul. Ultimately it is not important who the earthly writer was except that he was Jewish, likely a Levite, and certainly one of the more prominent leaders of the early Jewish body of believers in Messiah Yeshua. The work reaches its goal with the words “Grace, practical love, thankfulness, liberty, joy, acceptability, favor, be gifted to you all.” For further explanation of authorship please use the following link to my “Introduction to the Book to the Hebrews”: https://www.bethmelekh.com/yaakovs-commentary/an-introduction-to-the-book-to-the-hebrews-hebrews-1 Previous verses: 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 13:16-25 (Author’s translation) 16 Now don’t forget to reward with good and communicate with, contribute to, fellowship with one another, for with such sacrifices the God is well pleased [alt. Heb. These are a fragrant aroma to God]. 17 Listen to, obey, trust, place confidence in those who govern, rule, lead, shepherd, appraise, have headship over you and submit, yield to them—for they keep watch, stay awake, are attentive over your souls, lives, minds as those who will give, pay an account, a word, a substance, give judgement—so that they may do this with joy, gladness, not with grief, groaning, sighing; for this would be unhelpful, unprofitable, hurtful for you. 18 Pray for us, for we trust, have confidence in the fact that we have a good, better conscience, desiring, willing to conduct ourselves honourably, well, better, with goodness in all things. 19 Now I urge you all the more to do this, because I may come again to you soon. 20 Now may the God of peace, rest, wholeness, who brought up from the dead the (our) Lord Yeshua[H] the great Shepherd of the sheep, sheepfold through the blood of the eternal covenant 21 make you perfect together in every good thing to do His will, working in yourselves that which is pleasing in His sight, through, in the hand of Yeshua[H] the Messiah, to Whom be the glory forever and ever, age without end. Amein[H], agreed, firm, certain. 22 Now I urge you, my fellow Jewish brothers and sisters, listen to, bear with, endure, suffer patiently the word, substance, essence of exhortation, comfort, consolation, entreaty for I have written to you few words. 23 Know that our brother Timothy is sent, has departed, with him, if he comes soon, I will see you. 24 Greet, embrace all of your leaders, those who govern, rule over you and all the holy ones, set apart ones. Those from Italy greet you. 25 The Grace, practical love, thankfulness, acceptableness, favour, liberty, joy be with you all. HEBREWS 13:16-25 (line upon line) 16 Now don’t forget to reward (ligmal[H]) with good (eupoiia[G], tov[H]) and communicate with, contribute to, fellowship with (koinōnia[G]) one another, for with such sacrifices (thusia[G], zevachiym[H]) the God (ho Theos[G], lEilohiym[H]) is well pleased (euaresteō[G], lereiach[H]) [alt. Heb. These are a fragrant aroma to God]. 17 Listen to, obey, trust, place confidence in (peithō[G], shimu[H]) those who govern, rule, lead, shepherd, appraise, have headship over (hēgeomai[G], meashreiychem[H]) you and submit, yield (hupeikō[G]) to them—for they keep watch, stay awake, are attentive (agrupneō[G]) over your souls, lives, minds (psuchē[G], nafshoteiychem[H]) as those who will give, pay (apodidōmi[G]) an account, a word, a substance, give judgement (logos[G], lateit diyn[H])—so that they may do this with joy, gladness (chara[G]), not with grief, groaning, sighing (stenazō[G], va’anachah[H]); for this would be unhelpful, unprofitable, hurtful (alusitelēs[G], lo tov[H]) for you. 16 Now don’t forget to reward with good and communicate with, contribute to, fellowship with one another, for with such sacrifices the God is well pleased [alt. Heb. These are a fragrant aroma to God]. Combined with verse 15 the forms of sacrifice that please God in Messiah Yeshua are:
We note once again that the two commandments that sum up all others are conveyed here in practical terms. First “Love the Lord your God with all your heart, mind and strength” and out of love relationship in God “Love your neighbour as yourself”. As I have previously mentioned, love for brothers and sisters in Messiah precedes love for secular neighbours because devoid of love for fellow believers we are incapable of properly loving non-believers. There is an order to all things. It is interesting to note that Jewish tradition agrees that contributing to others is a form of sacrifice. "greater is he who does alms than all sacrifices'' -Talmud Bavliy Sukkah, fol. 49. 2. 17 Listen to, obey, trust, place confidence in those who govern, rule, lead, shepherd, appraise, have headship over you and submit, yield to them—for they keep watch, stay awake, are attentive over your souls, lives, minds as those who will give, pay an account, a word, a substance, give judgement—so that they may do this with joy, gladness, not with grief, groaning, sighing; for this would be unhelpful, unprofitable, hurtful for you. This does not apply to secular political leaders but to leaders of the faith community. Elsewhere, Rav Shaul addresses the issue of how we are to interact with secular powers (Romans 13:1-7). Where the writer has previously admonished the recipients to remember their godly forebears and leaders in the faith (v.7), he now directs them to obey and submit to their current leaders. The reason is given, “because they keep watch over your souls as ones who will give an account”. This is an instruction to honour godly spiritual leaders. How then do we determine whether a leader is godly? The qualifying leaders “keep watch, stay awake, are attentive over your souls, lives, minds as those who will give, pay an account, a word, a substance, give judgement…” The role of spiritual leader is one walked in fear and trembling before God. No godly leader takes that role lightly (Eze. 3:17-18; 33:1-6). We recognize godly leaders as those who live lives that show they walk before God with fear and trembling. The godly leader stands vigilant like a shepherd who stays awake to guard the flock. A godly leader warns of apostacy and heresy and admonishes the community of faith to stay away from divisive arguments over temporal things. As I have said in the introduction to these verses, when members of the faith community make the job of leadership difficult through bickering, divisiveness and undue criticism, they are in fact making their own lives more difficult because a leader weighed down by an abusive community will inevitably either respond from their humanity, out of hurt (as Moses did at Meribah [Num. 20:2-13]) or give up and leave the community devoid of leadership. Worse still the community may then fall into the hands of ungodly leaders. This warning brings to mind the many struggles of Moses during his term as leader and shepherd of Israel. We must remember that for some of the Jewish recipients of this work there was a determination to be made between the godly Messiah following leaders of the first century Jewish community and the leaders of the wider Jewish community, the Sanhedrin, priests, rabbis of non-Messianic Judaism. In some cases, such as that of the priests, many had become followers of Yeshua (Acts 6:7). Discernment was, and is required. We do well to remember that discernment is as important today as it was then, and that for a lack of it the modern body of faith has fallen into delusions and has chased after false shepherds who seek glory for themselves rather than God. We are not instructed to obey and submit to ungodly leaders but to true shepherds of God under the Great Shepherd Yeshua the King Messiah. That said, it is common place among many believers today living in self-centered western cultures, to disrespect, rebel against and seed lies concerning godly leaders of the faith community. This is abhorrent sin. If through self-importance we denigrate our godly leaders we not only sin against God and our leaders but also against ourselves. This is why the writer of the Book to the Hebrews warns the first century believing Jewish community that to fail to obey and submit to their godly leaders “would be unhelpful, unprofitable, hurtful for you.” Rebellion is self-harm. For when the leaders are toppled and the dust clears anarchy ensues. The godly shepherds and watchmen of Israel are a gift from God to His people. Likewise the shepherds and watchmen of both Jews and Gentiles in Messiah are a gift from God to all who believe. The writer of the Hebrews is drawing on ancient examples here in warning against rebellion. The failure of Israel to obey and submit to Moses resulted in disaster, as did the failure of Israel to heed the words of the prophet Jeremiah: “Thus says the LORD, stand all of you in the ways, and see, and ask for the old paths, ‘Where is the good way?’, and walk in it, and you all shall find rest for your souls. But they said, ‘We will not walk in it.’17 Also I set watchmen over you, saying, ‘Hear, receive, understand, listen to the sound of the shofar (rams horn).’ But they said, ‘We will not Hear, receive, understand, listen.’18 Therefore, hear, receive, understand, listen, all you nations, and know, gathered ones, what is among them.19 Hear, receive, understand, listen land: behold, I will bring evil upon this people, and on the fruit of their thoughts, because they have not heard, received, understood, listened to My words, nor to my Torah, but rejected it.” -Jeremiah 6:16-19 (Author’s translation) We conclude that the responsibility of both the leaders and the faith community is great. Both leaders and followers are to live as those who will give an account. 18 Pray (hitpalelu[H]) for us (aleiynu[H]), for we trust, have confidence in (peithō[G], kiy-yada’nu[H]) the fact that we have a good, better (kalos[G]) conscience (suneidēsis[G]), desiring, willing (thelō[G]) to conduct (anastrepho[G]) ourselves honourably, well, better, with goodness (kalos[G]) in all things. 19 Now I urge (parakaleō[G]) you all the more to do this, because I may come again to you (lashuv aleiychem[H]) soon. 18 Pray for us, for we trust, have confidence in the fact that we have a good, better conscience, desiring, willing to conduct ourselves honourably, well, better, with goodness in all things. Why “better conscience”? Because the writer has previously said that the fallen conscience of humanity is inherently wicked (Heb. 10:22). We note that Hebrews 10:22 speaks in terms of being “purified from a wicked, delusional, spiritually evil conscience”. The conscience of a fallen human being is by nature “poneros” (wicked), in and of itself unable to discern properly between right and wrong because its inclination is to call right that which is wrong. Therefore, the “better conscience” spoken of here in Hebrews 13:18 is that of the Spirit filled believer of Messiah. Here applied specifically to the leaders of the faith community. The integrity of the Messianic leaders, including the writer, is promoted with reference to their desire to walk honourably before God. Knowing that their lives are an example of godly living, the recipients are encouraged to pray for the continued strengthening of their leaders as an expression of God’s glory. 19 Now I urge you all the more to do this, because I may come again to you soon. This verse begins the closing portion of the letter. This work includes all of the primary elements usually present in the first century letter writing style of the Roman Empire:
Contrary to the view of some, these elements are not evidence of Pauline authorship. Rather, they are common elements of letters of this time period and therefore, used by numerous Messianic Jewish leaders of the time in their communications with other believers. The writer has been detained by ministry elsewhere and looks forward to returning to the recipients soon. Based on verse 23 we know that the writer is not in prison. The inference is that the petition of prayer on behalf of the leaders of the early Messianic community is a good practice which keeps the leadership in the minds of the believers as an added mode of accountability. This is qualified by the phrasing “because I may come again to you soon.” In other words, “don’t be caught unaware”. 20 Now may the God (ho theos[G], haElohiym[H]) of peace, rest, wholeness (eirēnē[G], shalom[H]), who brought up from the dead (nekros[G], min hameitiym[H]) the (our) Lord (kurios[G], Adoneiynu[H]) Yeshua[H] the great (megas[G], hagadol[H]) Shepherd (poimēn[G], et roeih[H]) of the sheep, sheepfold (robation[G], hatzon[H]) through the blood (aima[G], bedam[H]) of the eternal (aiōnios[G], leolam vaed[H]) covenant (diathēkē[G], b’riyt[H]) 21 make you perfect together (katartizō[G]) in every (bechol[H]) good (agathos[G], tov[H]) thing to do His will (thelēma[G]), working in yourselves that which is pleasing (catov[H]) in His sight (be’eiynayv[H]), through, in the hand of (beyad[H]) Yeshua[H] the Messiah (haMashiach[H]), to Whom be the glory (ho doxa[G], hakavod[H]) forever (aiōn[G]) and ever (aion[G], leolam vaed[H]), age without end. Amein[H], agreed, firm, certain. 20 Now may the God of peace, rest, wholeness, who brought up from the dead the (our) Lord Yeshua[H] the great Shepherd of the sheep, sheepfold through the blood of the eternal covenant “God of Peace” is a title for God used in a number of New Testament benedictions. We note that “God of Peace” means God of reconciliation, reconstructed wholeness, well-being, security, rest and so on. As believers we are assured of our hope in the resurrection of the King Messiah. Thus, we serve the God of Peace Who raised up Peace Himself from the grave and the Shepherd of all Peace (Yeshua) has therefore silenced turmoil caused by sin and death forever through His saving work. The Shepherd motif is common in ancient Mesopotamian and Jewish (Levantine) thought. The shepherds of the Levant being a picture of protection and care. The Davidic King and God are called “Shepherds” of Israel (Eze. 34; Psa. 23), and the epithet is used to describe Yeshua as the ideal Shepherd (Matt. 26:31; John. 10:11; 1 Pet. 5:4; Rev. 7:17). Therefore, by calling Yeshua “the great Shepherd of the sheep, sheepfold” the writer acknowledges both His deity and rightful position as the Davidic King of eternity. “The blood of the eternal covenant” refers to the blood of Messiah Yeshua (Isa. 55:3; 61:8; Jer. 32:40; Eze. 16:10, 37:26). Yeshua’s blood is the blood of the new and eternal covenant prophesied by Jeremiah (Jer. 31:30-33 [31-34]; 32:40). All those covenants of the TaNaKH called “everlasting” are made eternal in Messiah, Who is the Author and goal of them. This includes the sign of the rainbow (Gen. 9:16) which is a prefigure of Yeshua’s redemptive work. Also included are:
21 make you perfect together in every good thing to do His will, working in yourselves that which is pleasing in His sight, through, in the hand of Yeshua[H] the Messiah, to Whom be the glory forever and ever, age without end. Amein[H], agreed, firm, certain. The believers are made perfect through the blood of the eternal covenant, the blood of Messiah Yeshua, for the purpose of doing God’s will in every good thing. The will of God being present and active in every believer individually and collectively by the Spirit of God (Father and Son [John 15:26; Acts 2:33; Rom. 8:15; Gal. 4:6; ]). This pleases God and brings glory to God through the Son Yeshua Who is again described in terms of the nature of His deity“Yeshua the Messiah, to Whom be the glory forever and ever. Amen.” 22 Now I urge you, my fellow Jewish brothers and sisters (adelphos[G], achiym[H]), listen to, bear with, endure, suffer patiently (anechomai[G], sheu-na[H]) the word, substance, essence (ho logos[G], divreiy[H]; my words) of exhortation, comfort, consolation, entreaty (paraklēsis[G]) for I have written (epistellō[G], kiy ma’at mizar catavtiy eleichem[H]) to you few words (brachus[G]). 23 Know that our brother (adelphos[G], achiynu[H]) Timothy (Timotheos[G]: honours God) is sent, has departed (apoluō[G]), with him, if he comes soon, I will see you. 24 Greet, embrace (aspazomai[G], sha’alu l’shalom[H]) all of your leaders, those who govern, rule over you (hēgeomai[G]) and all the holy ones, set apart ones (ho hagios[G], hakedoshiym[H]). Those from Italy greet you (leshalom lechem[H]). 25 The Grace, practical love, thankfulness, acceptableness, favour, liberty, joy (charis[G], ha chesed[H]) be with you all. 22 Now I urge you, my fellow Jewish brothers and sisters, listen to, bear with, endure, suffer patiently the word, substance, essence of exhortation, comfort, consolation, entreaty for I have written to you few words. The words of this work (letter) are an exhortation, an encouragement that both encourages and rebukes, admonishes and chastens. Therefore, the recipients are asked to listen to it, endure it, suffer it where discipline is required (Heb. 12:5), and patiently receive and walk in its substance, its substance being that of Messiah through the Holy Spirit Who inspired it. The writer further notes that in comparison to other spiritual writings the work of the Book to the Hebrews is brief, a midrash, a comparative and practical teaching which promotes a halakhah (way we walk) that is strengthened in every believer through the blood of Yeshua and by the power of God’s Spirit. 23 Know that our brother Timothy is sent, has departed, with him, if he comes soon, I will see you. As I have noted in the introduction to these concluding verses of Hebrews 13, Timothy’s being sent, having been released is either due to captivity (Philemon 1:1) or more likely, being released from a certain ministry task in order to pursue another task. The phrasing of verse 23, along with the passing on of greetings from a group of Jewish believers “from” Italy leads many to mis-conclude Pauline authorship in spite of the overwhelming evidence against such authorship. The fact remains that a number of early Messianic Jewish leaders knew Timothy, who was also known to the wider Jewish community in the diaspora (Acts 16:1-3). Additionally, many of the early Messianic Jewish leaders travelled throughout the diaspora, including Peter, Barnabas, and Silas to name a few. All of whom would have known Timothy and the believers in Rome and had regular contact with them, the community of faith still being small in terms of both numbers and resources, was reliant on strong relational networking. When we add this reasoning to the other factors mentioned in my introduction to the study of the Book to the Hebrews, and note that Paul’s custom was to both name himself [Rom. 1:1; 1 Cor. 1:1; 2 Cor. 1:1; Gal. 1:1; Eph. 1:1; Php. 1:1; Col. 1:1; 1 Thess. 1:1; 2 Thess. 1:1; 1 Tim. 1:1; 2 Tim. 1:1; Titus. 1:1; Phile. 1:1] and where possible write a part of the latter portion of his letters in his own hand [1 Cor. 16:21; 2 Thess. 3:17; Col. 4:18; Phile. 1:19] (neither of these common practices are included in the Book to the Hebrews), we can conclude with some certainty that it is very unlikely this work was written by Paul. 24 Greet, embrace all of your leaders, those who govern, rule over you and all the holy ones, set apart ones. Those from Italy greet you. Based on the wording “Those from Italy greet you” the writer is clearly passing on greetings from Italian believers living elsewhere, being from Italy but not at that time in Italy. An example of this in modern terms would be that of Israeli guest living with my wife and I for a time each year here in Aotearoa, NZ. If while living with us here in Aotearoa they give their greetings to me to pass on to our kehilah (community) in New York. When speaking with the leaders of our kehillah there I would say of the Israelis living with us “Those from Israel greet you”. 25 The Grace, practical love, thankfulness, acceptableness, favour, liberty, joy be with you all. This final greeting/blessing is used by Paul in some of his letters, however, it was likely widely used throughout the Messianic Jewish community and wider body of believers of the first century C.E. Once again, this is not evidence of Pauline authorship. Note: The various subscriptions like that included in the King James English version (“written to the Hebrews from Italy, by Timothy”) added to the original text by later scribes from different traditions (Common Greek, Latin, Syriac, Arabic, Ethiopic etc.) including those attributing the final greetings to Timothy’s hand are numerous and contradictory and entirely untrustworthy. One only need read the text itself in order to conclude that Timothy was most certainly not the author of the phrasing “Timothy is sent, has departed, with him, if he comes soon, I will see you.” Clearly, someone other than Timothy is writing about Timothy. Nor does Timothy being mentioned (v.23) denote Pauline authorship. Timothy, as I said in the introduction to these final verses, was known to many of the early Jewish leaders of the Messianic faith. Putting aside the futilities of debating the human writer, let’s turn to the final greetings and the theme of these last verses of the Book to the Hebrews. Put concisely, the message of these final verses of the Book to the Hebrews is conveyed in terms of a recipe for repairing the divisive poison that has made the body of believers ineffective. In Judaism we speak of Tikkun Olam “repairing the world”, something that is only possible if Messiah works in us to do so. And how can we repair the world if our own communities are divided over foolish distractions? The solution offered by God through the writer of the Book to the Hebrews is simple, “Be teachable, honor and pray for your godly spiritual leaders, leaders who are reminded that they will give an account before God for their conduct in shepherding His sheep under the Chief Shepherd Yeshua.” Obedience to this instruction means that shepherds who fear God will diligently shepherd the sheep, and in turn sheep who fear God will show honor and respect for their shepherds. If leaders and congregations alike were to return to a secure fear of God which births grace and respect for those in positions of godly authority (I am not speaking of those who are apostate but have position in the body and lead many astray, they bring curse on themselves and their followers), we would be less inclined to be sidetracked by foolish and divisive things. In Messiah we are children of God, not children of the political kindergarten of this fallen world. Copyright 2021 Yaakov Brown Comments are closed.
|
Yaakov BrownFounder of the Beth Melekh International Messiah Following Jewish Community, Archives
October 2024
|