Charles Ellicott Commentary Hebrews 13

Brotherly love.—Better, The love of the brethren. (See Romans 12:10, and Note; 1 Thessalonians 4:9; 1 Peter 1:22.) The love which they had shown to the Christian brotherhood is commended in Hebrews 6:10 (Hebrews 10:33); and yet there was some ground for fear that such affection might not “continue” (Hebrews 10:25).

To entertain strangers.—Hospitality to Christian brethren at a distance from their homes is especially intended (1 Peter 4:9); this was one manifestation of love of the brethren (Hebrews 13:1). The prominence assigned to this duty in the exhortations of the Epistles of the New Testament was faithfully reflected in the practice of the early Church.

Thereby some have entertained angels unawares.—See Genesis 18:19. The Greek word for “angels”—messengers—of itself would serve to remind these Christians that, though the strangers whom they welcomed were but men, they might be special messengers of God. Clement of Rome, in his Epistle to the Corinthians (A.D. 95), appeals to the same examples (and also to Rahab): “For his faith and hospitality a son was given to Abraham in his old age. For his hospitality and godliness Lot was saved from Sodom.”

As bound with them.—Either:

1. "As if you yourselves were in bonds" (1 Corinthians 12:26)—by true fellow-feeling make yourselves sharers in their lot;
2. "Mindful that you too are in bonds"—like them you are Christ’s prisoners, and their bonds are but one of the tokens of that service in which all Christians are bound (Compare 1 Corinthians 7:22).

As being yourselves also in the body.—"Mindful that you, like them, still dwell in a body liable to pain, and may therefore suffer ill-treatment in the cause of Christ."

Marriage is honourable in all.—Rather, Let marriage be held in honour among all, and let the bed be undefiled; for fornicators and adulterers God will judge. The precept is directed against impurity (Hebrews 12:16), and also against the false asceticism of men forbidding to marry (1 Timothy 4:3). The laxity of morals among Gentiles (see note on Acts 15:20) and the prevalence of divorce among Jews (Matthew 5:32) explain the sudden introduction of such warnings: of these sinners the all-seeing God will be the judge. (Compare to 1 Thessalonians 4:6.)

In these two verses (Hebrews 13:4–5) we have the same connection of thought as in Hebrews 12:16; Colossians 3:5; Ephesians 5:3. “Impurity and covetousness may be said to divide between them nearly the whole domain of human selfishness and vice” .

Conversation.—Literally, way of thought and life, character, disposition.

For he.—Rather, for He Himself has said. As in many other places in this Epistle, the word of Scripture is regarded as directly spoken by God. There is an emphasis here (“He Himself”) which well suits the remarkable impressiveness of the words quoted: I will in no wise let thee go; no, nor will I forsake thee.

This promise of divine support and protection does not occur in exactly the same form in the Old Testament but is clearly taken from Deuteronomy 31:6: He will not fail thee nor forsake thee. (Joshua 1:5; 1 Chronicles 28:20.)

The relevance of these words and those which follow (Hebrews 13:6) will be seen if we remember the trials which the Hebrew Christians had already endured (Hebrews 10:32–34). It is very probable that this thought supplies the link of connection between Hebrews 13:5-6, and Hebrews 13:7.