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some of the main thoughts on which the writer has before insisted.

The chapter falls into three divisions:
(1)
Social duties (Heb. 13:1-6).
(2)
Religious duties (13:7-17).
(3)
Personal instructions of the writer (13:18-25).

(1) Social duties (13:1-6) The character of the precepts suggests that the society to which they were addressed consisted of wealthy and influential members. The two special illustrations of the practical exhibition of ‘love to the brethren’ point to services which such persons especially could render; and the warnings which follow regard the temptations of a similar class to luxury and love of money.

The succession of thought is perfectly natural. Particular duties spring out of the recognition of the new relation to God and men established in Christ. Sympathy (13:1, 2), self-respect and self-control (13:4, 5), confidence in spiritual support (13:6), express the application of the one truth to different spheres.

1 Let love of the brethren continue. 2 Forget not to entertain strangers, for thereby some entertained angels unawares. 3 Remember them that are in bonds, as bound with them: them that are evil entreated, as being yourselves also in the body. 4 Let marriage be had in honour in all things; and let the bed be undefiled; for fornicators and adulterers God will judge. 5 Let your character be free from the love of money. Be content with the things ye have; for Himself hath said, I will in no wise fail thee, nor will I in any wise forsake thee. 6 So that with good courage we say, The Lord is my helper: I will not fear. What shall man do to me?

13:1. hJ filadelfiva ] love of the brethren , Vulg. caritas fraternitatis. The relation of Christians one to another in virtue of their common Lord (2:11 f.) led necessarily to the extension of the term for the affection of natural kinsmanship to all the members of the one ‘brotherhood’ ( ajdelfovth" 1 Pet. 2:17; 5:9). Comp. 2 Pet. 1:7 (1 Pet. 3:8); Rom. 12:10; 1 Thess. 4:9; 1 Pet. 1:22.

The love of the Jew for his fellow Jew, his ‘brother’ (Deut. 23:19; comp. Philo, de carit. § 6, 2.388 M.), was national: the Christian's love for his fellow- Christian is catholic. The tie of the common faith is universal, and in proportion as the ill-will of those without increased, it became necessary to deepen the feeling of affection within.

The use of menevtw suggests that the bond had been in danger of being severed. Compare Heb. 6:10; 10:33.

Jugiter maneat in vobis caritas fraternitatis , id est semper diligatis fraternitatem, hoc est, fratres qui sunt aqua et spiritu renati sicut et vos (Herv.).

{Ora pw'" ta; parovnta prostavttei fulavttein aujtou;" kai; oujci; prostivqhsin e{tera : ouj ga;r ei\pe, Givnesqe filavdelfoi ajllav, Menevtw hJ filadelfiva (Chrys.).

13:2. th'" filox. mh; ejpil. ] The circumstances of the time made private hospitality almost a necessity for travellers. In writing to the Corinthians Clement mentions among their former glories to; megaloprepe;" th'" filoxeniva" uJmw'n h\qo" ( ad Cor. 1.17), and dwells on the ‘hospitality’ of Abraham, Lot, Rahab (cc. 10-12). Comp. 1 Tim. 5:10; 3 John 5 ff.; 1 Pet. 4:9; 1 Tim. 3:2; Tit.


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