(Chapters 12:28–13:25)
The practical exhortations (“Let us...”) resume again at chapter 12:28. This final part of the epistle has two groups of exhortations: those pertaining to the believer’s personal life and those pertaining to the believer’s assembly life.
Exhortations Regarding the Believer’s Personal Life
(Chapters. 12:28–13:6)
The exhortations and encouragements in this series of verses address the appropriate lifestyle that should characterize holy brethren with a heavenly calling (Heb. 3:11Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus; (Hebrews 3:1)).
Thankfulness
(Vss. 28-29)
He says, “Wherefore we receiving a kingdom which cannot be moved, let us have grace [be thankful], whereby we may serve God acceptably with reverence and godly fear: for our God is a consuming fire.” Thus, having something so much better in the new and living way of approach to God in Christianity (Heb. 10:19-2219Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, 20By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh; 21And having an high priest over the house of God; 22Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water. (Hebrews 10:19‑22)), the writer would have them to realize this fact and to “be thankful” for it, and thus, to respond by serving Him “acceptably” in this very favoured position in which they had been set. To return to Judaism would not be serving God acceptably. For all those who were entertaining the idea, he says, “Our God is a consuming fire” who judges all that is contrary to Him.
Brotherly Love
(vs. 1)
He then says, “Let brotherly love continue.” They had started well in their early days as Christians and lived in an atmosphere of love (Acts 2:44-4744And all that believed were together, and had all things common; 45And sold their possessions and goods, and parted them to all men, as every man had need. 46And they, continuing daily with one accord in the temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart, 47Praising God, and having favor with all the people. And the Lord added to the church daily such as should be saved. (Acts 2:44‑47)); they now needed to “continue” in it. Thus, he says, “let,” because being born of God, Christians have a new life and nature that naturally loves (1 John 5:11Whosoever believeth that Jesus is the Christ is born of God: and every one that loveth him that begat loveth him also that is begotten of him. (1 John 5:1)). All we need to do is to “let,” or allow the divine nature in us do what it does naturally—which is to love (1 John 4:1919We love him, because he first loved us. (1 John 4:19)). This exhortation is needed because we can get in the way of our divine nature expressing itself by allowing fleshly feelings of dislike for some of our brethren hinder the outflow of our love.
Hospitality
(vs. 2)
One way love will express itself is in “hospitality.” Our homes should be open to our brethren to promote Christian fellowship. The “strangers” mentioned here are fellow brethren in the Lord from different areas who were travelling through that region. These brethren may have been running from persecution and were hard-pressed and in need of food and shelter. Gaius was commended by John for doing this, and especially so for those who were out serving the Lord (3 John 5-75Beloved, thou doest faithfully whatsoever thou doest to the brethren, and to strangers; 6Which have borne witness of thy charity before the church: whom if thou bring forward on their journey after a godly sort, thou shalt do well: 7Because that for his name's sake they went forth, taking nothing of the Gentiles. (3 John 5‑7)). Christian fellowship in our homes is an important way to promote the health of the assembly locally. He adds that some have “entertained angels unawares.” This may be a reference to Abraham and Sarah. Abraham was certainly aware that the men who visited him were angels and one of them was the Lord Himself. But Sarah didn’t seem to understand this, and when she heard Him say that they were going to have a son in their old age, she laughed in doubt (Gen. 18).
Sympathy
(vs. 3)
He then says, “Remember them that are in bonds, as bound with them.” This is another way in which love can express itself—by showing sympathy to those who had been imprisoned for their faith and “ill-treated.” To “remember” them is not merely calling them to mind and praying for them, but actively reaching out to them by visiting them, if possible. This is what Onesiphorus did in Paul’s case, and Paul said that it “oft refreshed” him (2 Tim. 1:16-1816The Lord give mercy unto the house of Onesiphorus; for he oft refreshed me, and was not ashamed of my chain: 17But, when he was in Rome, he sought me out very diligently, and found me. 18The Lord grant unto him that he may find mercy of the Lord in that day: and in how many things he ministered unto me at Ephesus, thou knowest very well. (2 Timothy 1:16‑18)). Such are deprived of fellowship and really appreciate it.
He adds, “As being yourselves also in the body.” This is not a reference to our connection with one another in the (mystical) body of Christ, as mentioned in 1 Corinthians 12:2626And whether one member suffer, all the members suffer with it; or one member be honored, all the members rejoice with it. (1 Corinthians 12:26). (The body of Christ is not in view in Hebrews.) It is, rather, the connection that we have with one another through being in our physical bodies. We can sympathize with their sufferings because we are in the body too, and thereby know what it is to suffer physically. These Hebrew believers could very well end up being imprisoned for their faith and be in the same situation, so while they were still free, they were to show their sympathy to those who were bound in this way.
Moral Purity
(vs. 4)
Marriage is to be held in respect and maintained in purity. Violation of the marriage tie through adultery will be visited by God’s governmental judgment “for fornicators and adulterers will God judge.”
Contentment
(vs. 5)
“Let your conversation [conduct] be without love of money [covetousness], and be satisfied with your present circumstances; for He has said, I will not leave thee, neither will I forsake thee.” This exhortation addresses the need to cultivate contentment in the present circumstances of life in which God has placed us (Phil. 4:1111Not that I speak in respect of want: for I have learned, in whatsoever state I am, therewith to be content. (Philippians 4:11); 1 Tim. 6:88And having food and raiment let us be therewith content. (1 Timothy 6:8)). We have temporal needs but they are not to be met by covetous dealings. “The love of money” has been the ruin of many (1 Tim. 6:9-109But they that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition. 10For the love of money is the root of all evil: which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows. (1 Timothy 6:9‑10)). Christians are to work with their hands, and the Lord has promised to supply all their needs (1 Thess. 4:1111And that ye study to be quiet, and to do your own business, and to work with your own hands, as we commanded you; (1 Thessalonians 4:11); Phil. 4:1919But my God shall supply all your need according to his riches in glory by Christ Jesus. (Philippians 4:19)). Note: He supplies what we need, not necessarily what we may want.
Courage
(vs. 6)
Finally, he says, “So that, taking courage, we may say, The Lord is my helper, and I will not be afraid: what will man do unto me?” This is a quote from Psalm 118:66The Lord is on my side; I will not fear: what can man do unto me? (Psalm 118:6). With the Lord on their side, they were not to fear the persecution connected with taking the Christian stand. The last part of verse 6 is really a question and could read: “If [since] the Lord is my helper, what can man do to me?” This is how Psalm 118:66The Lord is on my side; I will not fear: what can man do unto me? (Psalm 118:6) renders it.
Exhortations Regarding the Believer’s Assembly Life
(Vss. 7-25)
As mentioned, the second group of exhortations pertain to their collective privileges and responsibilities.
Remember the Christian Leaders Who Have Gone on Before
(Vss. 7-8)
In stepping away from Judaism, the Hebrew believers might have thought that the writer was asking them to turn their backs on their long heritage in that religion. But he doesn’t say that. Abraham, Moses, David, etc. were still to be valued by them on account of their faithfulness, as chapter 11 indicates. What they needed to see was that they now had a Christian heritage of valued leaders as well, whom they were to remember.
This company of Hebrew believers had leaders who had taught them the Word of God, which they were to value and to look to for spiritual help and encouragement. Hence, the writer says, “Remember your leaders [guides] who have spoken to you the Word of God; and considering the issue of their conversation [conduct], imitate their faith. Jesus Christ the same yesterday, and today and to the ages to come.” The fact that he says, “Who have spoken to you...” (past tense) indicates that these Christian “leaders” had gone on to be with the Lord and were no longer on earth. J. N. Darby said, “In exhorting them (ver. 7) to remember those who have guided the flock, he speaks of those already departed in contrast with those still living (ver. 17)” (Synopsis of the Books of the Bible, on Hebrews 13:77Remember them which have the rule over you, who have spoken unto you the word of God: whose faith follow, considering the end of their conversation. (Hebrews 13:7); see also Collected Writings, vol. 27, pp. 321, 413). Even though they had gone to be with the Lord, their faith had left a legacy of Christian character and courage for those in future generations to “imitate.” Stephen (Acts 7) and James (Acts 12) would be examples of such ones, perhaps Judas, Barsabbas, and Silas, were others (Acts 15:2222Then pleased it the apostles and elders, with the whole church, to send chosen men of their own company to Antioch with Paul and Barnabas; namely, Judas surnamed Barsabas, and Silas, chief men among the brethren: (Acts 15:22)). These were “leading men among the brethren.” Some of these leaders may have been in oversight in a local assembly, but W. Kelly points out that that is not the force of the word used here. It is leaders in a general way (The Epistle to the Hebrews, p. 261).
Note: he says, “Imitate their faith.” He doesn’t say that they were to imitate their mannerisms, or their idiosyncrasies, or the way in which they spoke publicly in ministry. To do that is making oneself a clone of these dear servants of God, which is not God’s will. Just as one star differs from another star in glory (1 Cor. 15:4141There is one glory of the sun, and another glory of the moon, and another glory of the stars: for one star differeth from another star in glory. (1 Corinthians 15:41)), God would have us all to shine in our own individual way. It was their “faith” that they were to imitate (1 Cor. 11:11Be ye followers of me, even as I also am of Christ. (1 Corinthians 11:1); Eph. 5:11Be ye therefore followers of God, as dear children; (Ephesians 5:1)). These leaders, who had gone on before, were a testament to the fact that walking by faith in the Christian path can be done victoriously.
The “issue” (or substance) of their conversation (manner of life) was “Jesus Christ.” Christ was the goal in everything those men had pursued in life. It is the reason why they went on in a straight course. These Hebrew believers were to consider this and follow their example by making Christ the Object and Center of their lives. The writer adds that Christ is “the same yesterday, and today and to the ages to come.” That is, times may change and those who have served their generation by the will of God have “fallen on asleep” (Acts 13:3636For David, after he had served his own generation by the will of God, fell on sleep, and was laid unto his fathers, and saw corruption: (Acts 13:36)), but Christ is always there for each new generation to look to, for He never changes.
Guard Against Strange Doctrines That Mix Judaism With Christianity
(Vss. 9-10)
The next exhortation warns against the danger of getting “carried away with various and strange doctrines” that would mix Judaism with Christianity. All such Judaizing teaching opposes the principles of Christian grace and has no place in the present economy. Such teachings usually focus on trying to produce a higher standard of holiness in believers through legalism, which doesn’t work. Hence, the writer says, “It is a good thing that the heart be established with grace; not with meats, which have not profited them that have been occupied therein.” He uses “meats” here, as a figure for the outward ordinances of earthly religion (Heb. 9:1010Which stood only in meats and drinks, and divers washings, and carnal ordinances, imposed on them until the time of reformation. (Hebrews 9:10)). His point is straightforward and clear: Christians who have adopted Judaistic principles have not profited from it spiritually.
He goes on to say, “We have an altar, whereof they have no right to eat which serve the tabernacle.” This “altar” is not the brazen altar, nor is it the golden altar in the old economy, but what is symbolic of “the new and living way” of approach to God in true Christianity (Heb. 10:19-2219Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, 20By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh; 21And having an high priest over the house of God; 22Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water. (Hebrews 10:19‑22)). To “eat” at this altar symbolizes participating in the spiritual worship offered in Christianity (1 Cor. 10:1818Behold Israel after the flesh: are not they which eat of the sacrifices partakers of the altar? (1 Corinthians 10:18)). This 10th verse teaches us that those who want to hold on to Judaism should not be allowed to participate in the true Christian way of approach to God. To do so would be mixing the two orders, which is something that God does not want.
As mentioned on pages 18-20 in the Introduction of this book, Christendom is permeated with Judaistic principles and practises. It is truly a mixture of Judaism and Christianity. Since this is so, those who wish to attend and partake in the so-called “worship services” in the churches of Christendom, and at the same time want to be in fellowship at the Lord’s Table where Christians seek to worship according to the new and living way, should be told that they have “no right” to eat there. Accordingly, they should not be permitted to do so. The reason is simple: God does not want a mixture of the two things.
Go Forth to the New Meeting Place Outside the Camp
(Vss. 11-14)
In these verses, the writer mentions a meaningful ritual connected with the sin offering that has had its fulfilment in the death of Christ—“the bodies of those beasts” which were offered were consumed with fire in a place “outside the camp” (Lev. 4:1212Even the whole bullock shall he carry forth without the camp unto a clean place, where the ashes are poured out, and burn him on the wood with fire: where the ashes are poured out shall he be burnt. (Leviticus 4:12)). As the fulfilment of this, the Lord Jesus “suffered without the gate” of Jerusalem (John 19:2020This title then read many of the Jews: for the place where Jesus was crucified was nigh to the city: and it was written in Hebrew, and Greek, and Latin. (John 19:20)). He was cast out of the system of Judaism by its wicked leaders and died there as a criminal. But in being cast out of that system, God has made Christ the new gathering center for those who receive Him as their Saviour. The effect of Christ’s death outside of Judaism was to “sanctify the people with His own blood” in a relative or external sense (chap. 10:29). That is, it laid a new ground upon which believers are to gather in separation from Judaism.
This being the case, the writer exhorts: “Therefore let us go forth unto Him without the camp, bearing His reproach.” It has been often asked, “What exactly is ‘the camp?’” It is an expression that denotes Judaism and its related principles and practises. Thus, verse 13 is a formal call to all believers in that Judaic system to sever their connections with it by going forth to the Lord Jesus who is outside of it. He is the new Meeting Place—the Christian’s gathering Center (Matt. 18:2020For where two or three are gathered together in my name, there am I in the midst of them. (Matthew 18:20)). This is not a geographical location as in Judaism (i.e. the temple at Jerusalem), but rather, a spiritual ground of principles upon which God would have Christians to meet together for worship and ministry.
Since the Christian profession has become permeated with Judaistic principles and practice, and a mixture of the two systems exists almost everywhere, this call to go forth unto Christ, “without the camp,” has a very practical application to us in Christendom. The principle is simple: believers are called to separate from Judaism—regardless of where it may be found, or in what form it may be in. It could be in formal Judaism (a synagogue) or in quasi Judaeo-Christian places of worship (the churches of Christendom). This call to separate from Judaism has led exercised Christians to dissociate themselves from the churches in Christendom, wherein this mixture exists, and to meet simply in the name of the Lord Jesus (Matt. 18:2020For where two or three are gathered together in my name, there am I in the midst of them. (Matthew 18:20)). (Compare 2 Timothy 2:19-2119Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are his. And, Let every one that nameth the name of Christ depart from iniquity. 20But in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to honor, and some to dishonor. 21If a man therefore purge himself from these, he shall be a vessel unto honor, sanctified, and meet for the master's use, and prepared unto every good work. (2 Timothy 2:19‑21).)
Some Christians who are defensive of the Judaeo-Christian mixture in the church systems will say that “the camp” refers strictly to formal Judaism, and nothing more. Any extraction thereof, in their minds, is not considered the camp. However, if this reasoning were correct, then Jewish believers who have been called to separate from the camp do not really need to separate from the synagogue, because even the strictest sect of Judaism today is but an extraction of the true Scriptural Judaism which God gave through Moses. Even when the Lord was here on earth it had become wildly distorted by the interpretations and the traditions of the elders. It is only that much more so today. This argument, therefore, is surely false, and only insisted upon to avoid a practical application being made to church-goers. It is true that many of the Judaic things in these churches have been somewhat altered to fit a Christian context, but those places of worship still have the trappings of Judaism in principle. In fact, if we were to ask them for Scripture for many of their church practices, they would freely point to Old Testament Judaism as their model. A lot of the present Judaeo-Christian order has been around in Christianity for so long that it has become accepted by the masses as God’s ideal. What has happened, to a large extent, is that Christendom has joined the “camp” of earthly religion, which is the very thing that this 13th verse calls believers out of.
The writer adds that as the Lord went outside the camp to bear our judgment as the ultimate sin-offering, we must now go outside the camp to Him, and in doing so we will bear His “reproach.” Thus, meeting around the Lord outside the camp has reproach connected with it because this new ground of gathering is a rejected thing. Therefore, we must be prepared to endure suffering in connection with it. The reproach that these Hebrew believers were feeling came primarily from those in the camp. And, believers who separate from the Judaistic principles in the churches of Christendom will also find that reproach will come primarily from those in the church systems who will not separate from that mixture. The Apostle John called people who take this quasi Judaeo-Christian ground, “Them which say they are Jews and are not, but do lie” (Rev. 2:9; 3:99I know thy works, and tribulation, and poverty, (but thou art rich) and I know the blasphemy of them which say they are Jews, and are not, but are the synagogue of Satan. (Revelation 2:9)
9Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. (Revelation 3:9)).
The writer adds that “here” on earth “we (Christians) have no continuing city,” as the Jews had in Jerusalem (vs. 14). Instead, he says, “We seek one (a heavenly city) to come.” Thus, there is no earthly headquarters in Christianity. Hence, the new Christian place of worship is:
Exercise Our Priestly Privileges
(vs. 15)
Having taught that all Christians are priests with liberties that exceed anything the Aaronic priests had in Judaism (Heb. 10:19-2219Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, 20By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh; 21And having an high priest over the house of God; 22Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water. (Hebrews 10:19‑22)), the writer now exhorts us to exercise our priestly privileges in praise and prayer. He says, “By Him, therefore, let us offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks [confessing] to His name.” This is a spiritual sacrifice which Christians can offer in the immediate presence of God. It is done “by Him” (see also 1 Peter 2:55Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. (1 Peter 2:5)), which is an allusion to Christ as our Great Priest presenting our worship to God with perfection (Heb. 10:2121And having an high priest over the house of God; (Hebrews 10:21)). Note: there is no mention of this praise being offered with the aid of the outward appliances of orchestras and choirs, etc., because true Christian worship “is in spirit and in truth” (John 4:2424God is a Spirit: and they that worship him must worship him in spirit and in truth. (John 4:24)). That is, it is a spiritual thing produced in the hearts of believers by the Holy Spirit (Phil. 3:33For we are the circumcision, which worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh. (Philippians 3:3)). True Christian worship will manifest itself in “the fruit of our lips” and will be done as “confessing His name,” because we should take no other name than that of the Lord Jesus (Matt. 18:2020For where two or three are gathered together in my name, there am I in the midst of them. (Matthew 18:20)).
Use Our Material Resources to Support the Christian Testimony
(vs. 16)
The writer then speaks of another kind of Christian sacrifice—communicating out of our material possessions in a monetary way. He says, “Of doing good and communicating [of your substance] be not forgetful, for with such sacrifices God is well pleased.” Thus, our material resources, if used to promote the Christian testimony, are viewed as a sacrifice for His name. This kind of a sacrifice can be made on an individual level (Gal. 6:66Let him that is taught in the word communicate unto him that teacheth in all good things. (Galatians 6:6)), or on a collective level as from an assembly (Phil. 4:14-1614Notwithstanding ye have well done, that ye did communicate with my affliction. 15Now ye Philippians know also, that in the beginning of the gospel, when I departed from Macedonia, no church communicated with me as concerning giving and receiving, but ye only. 16For even in Thessalonica ye sent once and again unto my necessity. (Philippians 4:14‑16)). The principles of such giving are laid out in 2 Corinthians 8-9. The fact that he says “forget not,” shows that it can be overlooked.
Obey and Submit to the Leaders
(vs. 17)
He gives a further word here as to their “leaders [guides].” These were alive and doing their work among the saints at the time of the writing of the epistle, unlike those in verse 7 who had died and were with the Lord.
He says, “Obey your leaders [guides], and be submissive; for they watch over your souls as those that shall give account; that they may do this with joy, and not groaning, for this would be unprofitable for you.” The KJV translates “leaders,” as “them that have the rule over you.” See also 1 Thessalonians 5:1212And we beseech you, brethren, to know them which labor among you, and are over you in the Lord, and admonish you; (1 Thessalonians 5:12) and 1 Timothy 5:1717Let the elders that rule well be counted worthy of double honor, especially they who labor in the word and doctrine. (1 Timothy 5:17). This is an unfortunate rendering, and could convey the thought that there is some sort of official hierarchy in the Church that rules over the saints—i.e. the clergy, which is an unscriptural, man-made office.
These “guides” have been raised up of the Holy Spirit to care for the flock (Acts 20:2828Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood. (Acts 20:28)). They “watch” over the saints as overseers. They have experience with God, having walked in the path for some time, and thus, they can be a help to the saints in spiritual matters. This shows that the sheep which have gone outside the camp to Christ will not be left without shepherding care. Without the confines of that legal system, there will be the danger of enemies and sheep straying, etc., but these guides will guard and instruct the flock in these practical matters. At times we might resent their interaction with us and see it as meddling in our personal lives, but if we are submissive and try to follow the spiritual advice that they give, we will be helped in the path. They must give an “account” to the Lord as to how they have cared for the flock. Their desire is to do it “with joy, and not with grief [groaning].”
Pray for the Servants of the Lord
(Vss. 18-19)
It is to be noted that the writer touches on the three spheres of privilege and responsibility in the house of God. Verses 15-16 pertain to the exercise of priesthood; verse 17 has to do with the office of oversight, and now in verses 18-19, we have the sphere of gift. As servants in the exercise of their spiritual gifts, he says, “Pray for us: for we trust we have a good conscience, in all things willing to live honestly.”
The fact that the writer asks these Hebrew believers to pray for him, but has not identified who he is, might seem a little unusual. The natural response would be, “Pray for whom?” But he assumes that they know who he is—which most, if not all expositors, believe was Paul. More specifically, his prayer request is for his release from prison so that he might be “restored” to them, and thus, be enabled continue his public ministry among the saints, surely points to his being the Apostle Paul (vs. 19).
Things That Characterize the New Christian Meeting Place
Summarizing the foregoing exhortations regarding the new center of gathering in Christianity, the writer has touched on various things that characterize that ground:
It is a ground on which the Lord Jesus Christ is the Center of gathering—“unto Him” (vs. 13a).
It is a ground that is “without the camp,” thus, it is free of Judaistic principles and practises (vs. 13b).
It is a ground that bears the “reproach” of Christ (vs. 13c).
It is a ground that has no earthly headquarters—“no continuing city” (vs. 14).
It is a ground where Christians have liberty to worship “in spirit and in truth” (John 4:2424God is a Spirit: and they that worship him must worship him in spirit and in truth. (John 4:24)) with “the fruit of our lips,” without the aid of the outward appliances of orchestras and choirs etc., that characterize earthly religion.
It is a ground upon which love is seen in action, and where believers communicate to one another out of their material resources (vs. 16).
It is a ground where shepherding care is exercised, without official appointment to that work or prior training in the schools of men (vs. 17).
It is a ground where prayer is wont to be made (vss. 18-19).
His Doxology
(Vss. 20-21)
In closing, the writer invokes God to help the Hebrew believers to reach spiritual maturity. He says, “Now the God of peace that brought again from the dead our Lord Jesus, that great Shepherd of the sheep, through the blood of the everlasting [eternal] covenant, make you perfect in every good work to do His will, working in you that which is well-pleasing in His sight, through Jesus Christ; to whom be glory forever and ever, Amen.” His desire was that God’s great power, which had been demonstrated in the raising of the Lord Jesus from the dead, would be operative in effecting spiritual growth in them. (“Perfect,” signifies full growth.) And this, he desires, would be manifested in their performance of the “will” of God, which would be “well-pleasing in His sight.” The context of the epistle strongly suggests that he is referring to their complete separation from Judaism under the old covenant, and an understanding of what they had acquired through “the everlasting [eternal] covenant.”
His Final Salutation
(Vss. 22-25)
Knowing that there could be a negative reaction to what he had laid out in the epistle, he adds a gentle word of encouragement: “I beseech you, brethren, suffer the word of exhortation: for I have written a letter unto you in few words” (vs. 22). His desire here is that they would allow what he has presented to them to sink down deeply into their hearts, and that they would respond appropriately.
He reminds them that “Timothy” had been “set at liberty” (vs. 23), and that he could be a help to them in understanding the truth that he has communicated in this epistle.
He encourages them to “salute” (greet) all of their “leaders.” This promotes peace among brethren. He closes with: “Grace be with you all, Amen.” (vss. 24-25).