Hebrews 13:9–16

13:9–10 The church is always at risk of being “led away” (or “washed away,” as in a river current; cf. Eph. 4:14) by “diverse and strange teachings.” During the apostolic age, some denied Christ’s incarnation (1 John 4:1–3), while others emphasized ascetic self-denial and mystical visions (Col. 2:8, 16–23). For the Jewish Christians who first received this sermon-letter, such strange teachings concerned “foods” (brōmasin) associated with the earthly sanctuary (“tent”) and its altar. Some commentators believe that the “foods” in question are those defined as “clean” by the OT kosher dietary laws (Leviticus 11), while others cite sources that link all meals consumed in observant Jewish homes with rites at the sanctuary.

Both of these associations are possible, but the preacher’s argument in verses 10–12 directs our attention specifically to the sacrificial rituals performed at the sanctuary itself. “Foods” have been linked to “gifts and sacrifices” offered in the first tent that “cannot perfect the conscience of the worshiper” (Heb. 9:9–10). Now our author repeats that they “have not benefited those devoted to them.” He seems to have in mind the peace offerings that symbolized communion between the Lord and his people, since the meat of the sacrificed animal was shared by the Lord (blood sprinkled, fat and entrails burned), the priests, and the Israelite worshipers themselves (Lev. 3:1–17; 7:11–16). Such a fellowship meal in the OT sanctuary was rich in symbolism, but, since it conformed to “regulations for the body” (Heb. 9:10) that were temporary and external, it is no longer appropriate for new covenant believers.

The original hearers, Jewish Christians long immersed in the practices of the OT sanctuary, may have been shocked to hear those familiar rites called “diverse and strange.” Our preacher calls them “strange” because they treat regulations that God ordained only “until the time of reformation” (9:10) as though they were intended to continue into “the last days.” Now that Christ has inaugurated the new covenant and has rendered the first covenant “obsolete” (8:13), to return to old covenant institutions is to contradict God’s agenda for redemptive history. Our author used similar shocking language when he implied that losing faith in Jesus and returning to the comforting familiarity of Judaism would be nothing less than “[falling] away from the living God” (3:12).

What does now “strengthen” (or “establish”: bebaioō; cf. 2:3; 6:19) the heart is God’s grace, received through faith in Jesus. By God’s grace Jesus tasted death on behalf of every believer (2:9), so that through him we can draw near to God’s throne of grace to find grace (4:16). We can anticipate receiving God’s grace through Jesus because “we have an altar” to nourish us that is forbidden to the Levitical priests who serve “the tent,” the earthly sanctuary (cf. 8:4–5). Our “altar” symbolizes Jesus’ sacrifice on the cross “outside the gate” of Jerusalem (13:12). To “eat” from this altar is to benefit from his sacrifice offered once for all “to sanctify the people.” We do this not physically but by “[drawing] near with a true heart in full assurance of faith,” since Jesus’ blood has sprinkled our hearts clean from an evil conscience (10:22).

Those who do not trust in Christ’s atoning sacrifice, whether priests or lay folk, have no right to eat from this altar, no permission to draw spiritual benefit from his death. If the original hearers were to maintain their affiliation with Jesus and his people, they would risk reproach and exclusion from the Jewish community in which they were once welcome (13:13). But that loss is more than counterbalanced by the benefits flowing from Jesus’ shed blood on the cross: atonement, forgiveness, cleansing, confident access, and fellowship with the living God.

13:11–12 The imagery shifts from the perennial peace offerings to the annual Day of Atonement sacrifices, when the high priest entered the Most Holy Place, carrying blood to atone first for his own sins and then for the sins of the people (9:7, 25). This annual rite has been contrasted with the self-sacrifice of Christ, who brought his own blood into the heavenly sanctuary, atoning for sins once for all (9:24–28; 10:10–14). Now our attention is directed to what happened to the carcasses of the animals after their blood was brought into God’s presence. Whereas the meat of peace offerings could be consumed by priests and worshipers after the Lord’s best portions were consumed on the altar, on the Day of Atonement the whole bull and goat from which atoning blood had been taken were carried outside Israel’s camp and completely incinerated. They were destroyed “outside the camp,” the realm of what was unclean, unfit to be seen by the Lord, who “walks in the midst of your camp” (Deut. 23:14; cf. also Lev. 13:45–46; Num. 5:1–4). Flagrant violators of God’s covenant were also taken outside the camp, to be executed (Lev. 24:10–23; Num. 15:32–36).

The association of territory “outside the camp” with defilement and banishment from God’s holy presence explains the theological significance of the fact that Jesus was crucified “outside the gate” of Jerusalem (cf. John 19:16–17). He endured God’s wrath as he bore others’ sin in his body on the tree (Matt. 27:46; Rom. 3:24–25; 1 Pet. 2:24). By bearing their guilt and absorbing its penalty, this “holy, innocent, unstained” High Priest (Heb. 7:26) endured sin’s curse (2 Cor. 5:21; Gal. 3:13) and thereby “sanctified” his people by his blood. Throughout this sermon, “sanctify” (hagiazō; Heb. 2:11; 10:10, 14), “cleanse” (katharizō; 9:14, 23), and “perfect” (teleioō; 7:19; 9:9; 10:1, 14) have designated the purging from defilement that qualifies worshipers to approach God’s holy presence. Jesus’ sacrifice sanctifies his people so that they may respond to divine grace with thankful and reverent worship (12:28), standing in God’s presence as priests and offering sacrifices pleasing to him (13:15–16).

13:13–14 Jesus’ crucifixion outside Jerusalem represented not only his forsakenness by God but also his repudiation by the Jewish community, “his own” people (Mark 15:9–15, 29–32; John 1:11; Acts 3:13–15). He prepared his disciples to endure the same rejection he had endured (Luke 6:22; John 16:2), and indeed they were rejected (John 9:22, 33; 12:42; Acts 18:5–7). To follow Jesus is to carry one’s cross toward shameful death (Mark 8:34; Heb. 12:2). Now the recipients of this letter must be prepared to share the reproach that Jesus endured, just as Moses did long ago (Heb. 11:24–26). To join Jesus “outside the camp” may demand that one forgo access to the Jerusalem temple, acceptance in local synagogues, and acknowledgment by one’s own family (Matt. 10:35–38).

Yet one OT passage foreshadows the privilege now enjoyed by those who go “outside the camp” for Jesus’ sake. After Israel’s adultery with the golden calf, the Israelites’ defilement was so pervasive that Moses had to pitch the tent of meeting “outside the camp” (Ex. 33:7–11). That became the place where people went to meet with God. Because of institutional Judaism’s repudiation of the Messiah, the spheres of the holy community and the polluted wasteland have been reversed. Those unwelcome in earthly Jerusalem’s temple and expelled from synagogues have become heirs of God’s unshakable kingdom and citizens of “the city that is to come.” Admittedly, “here we [followers of Jesus] have no lasting city.” But within a few years, in AD 70, Roman troops would destroy Jerusalem and its temple on Mount Zion. That city, which the psalmists had extolled for its security (Psalms 48; 87), would lie in ruins. When compared to the promise of being welcomed into the coming city that abides forever, to be expelled from a community that has turned its back on God’s grace in Christ is no great loss.

13:15–16 As the promise of an unshakable kingdom led to a call to worship acceptably (12:28), so the prospect of life in God’s everlasting city calls us to offer sacrifices that please him. Jesus offered himself as the final, complete sacrifice to atone for sins, so no further sin offering is needed (10:14, 18, 26). But believers cleansed by his death now enjoy the priestly privilege of bringing offerings that express their thanksgiving and consecration. The original “sacrifice of praise” was a slain animal (Lev. 7:12–15), but even in the OT the term underwent redefinition in the direction of oral expressions of adoration toward God. Our author alludes to Psalm 50, which states that the Lord seeks loyal hearts, not slain animals (Ps. 50:7–13) and commands us to, “Offer to God a sacrifice of thanksgiving, and perform your vows to the Most High. . . . The one who offers thanksgiving as his sacrifice glorifies me” (Ps. 50:14, 23).

To make clear that new covenant worship involves no animal bloodshed for any purpose, the author clarifies: “that is, the fruit of lips that acknowledge his name.” “Fruit of lips” is another OT echo, this one from Hosea 14:2 LXX, where the phrase refers to words expressing repentant contrition. Our author adapts the wording to express a confession of allegiance to God. The term represented by “acknowledge” (homologeō) is a cognate of “confession” (homologia). Our author has identified Jesus as the “apostle and high priest of our confession” (Heb. 3:1) and has called us to hold fast our confession (4:14; 10:23). God is pleased by his people’s worship when they keep confessing their faith together.

The epistolary conclusion opened with an exhortation not to “neglect” (“forget,” epilanthanomai) hospitality for strangers (13:2). Now the verb reappears in order to urge hearers not to forget doing good or sharing financially. Their earlier service to the saints (6:10) and compassion for the persecuted (10:33–34) must continue in the present, not merely in hospitality and care for prisoners and other sufferers (13:1–3) but in all types of good deeds and generosity. “Share what you have” captures the financial connotation the term koinōnia (sometimes rendered “fellowship”) often has in the NT (Acts 2:42–45; Rom. 12:13; 15:26; 2 Cor. 8:4; Gal. 6:6; Phil. 4:15). Such “horizontal,” human-to-human forms of service have a “vertical” dimension as well, for God counts them as sacrifices offered to him and pleasing to him. Paul compares a church’s contribution toward his own financial support to an offering with a fragrant aroma, a “sacrifice acceptable and pleasing to God” (Phil. 4:18). Our author expands the horizon further, showing that deeds of kindness and sharing offered to any of God’s people are offerings in which God himself delights.