Hebrews 13:9–16

Verse 9. With various and strange doctrines. Such as the disciples of Simon Magus had begun to teach; nor with the false doctrine of those among you, who would make you subject to the ceremonies and sacrifices of the former law, which never of themselves profit those who walk in them, so as to give true sanctification, and which now are no longer obligatory. Witham.—The grace of Jesus Christ is the true support of our hearts, and this grace is conveyed to us by means of the sacraments, especially the holy Eucharist. Hence S. Ignatius addresses the Ephesians as follows: “Brethren, stand fast in the faith of Jesus Christ; in his passion and resurrection; breaking that one bread, which is the medicine of immortality, the antidote against death, and the means of living in God by Christ Jesus; the medicament that expels all evil.”

Verse 10. We, Christians, have at present an altar, [3] and consequently a sacrifice, whereof they have no power to eat, who serve the tabernacle, confiding in the law and in Moses, not in Christ and the gospel. He does not say, we had an altar. Witham.—Saint Paul has often mentioned the high priest and victim; here he tells us we have an altar, and of course a sacrifice. Let us then go out of ourselves to offer to God by, with, and in Jesus Christ, this his beloved Son, in the holy Eucharist, for this is a victim of praise worthy of God, and let us not forget to offer ourselves to our eternal Father daily, in union with our great high priest and victim, Jesus Christ; 1st, on the cross; 2dly, in the Eucharist; and 3dly, in heaven, the immaculate Lamb slain as it were from the beginning before the throne of God.

Verse 11. This is commonly interpreted of the sacrifice of the Eucharist, by which is continued (though in a different manner) Christ’s sacrifice on the cross, of which he speaks in the following words, telling them that the bodies of those beasts, with the blood of which the sanctuary was sprinkled on the feast of expiation, (see Levit. 16:29 and 23:27 and Numb. 29:8) were burnt without the camp, not eaten as the other victims. Wherefore Jesus, when he fulfilled this figure, and offered himself on the cross, a sacrifice of expiation for the sins of all mankind, and to obtain for them true sanctification, was pleased to suffer out of the gate of Jerusalem. Witham.

Verse 13. Let us go forth, therefore, to him without the camp. It is an exhortation to them to be willing to suffer with Christ reproaches, persecutions, and death itself, if they desire to partake of the benefit of Christ’s redemption. Witham.—Bearing his reproach. That is, bearing his cross. It is an exhortation to them to be willing to suffer, with Christ, reproaches, persecutions, and even death, if they desire to partake of the benefit of his suffering for man’s redemption. Challoner.

Verse 14–15. We have not a permanent city in this world, but are like pilgrims or banished men, seeking for our happy country of heaven; but in the mean time must offer to God a sacrifice of praise and thanksgiving, which is done chiefly in the holy sacrifice of the Eucharist, also by confessing his name, and praying to him with our lips and hearts; and by a kind of sacrifice of charity, by doing good to every one, and of communication to others; lit. of communion, or union with our neighbours. Witham.—When we read in the psalms, and in the old Scripture, of a sacrifice of praise, we may look upon it as a prophecy of the Christian Eucharist or sacrifice of praise, of which Saint Augustine says: “What is a more holy sacrifice of praise, than that which consisteth in thanksgiving, which the faithful offer now in the sacrifice of the Church.” l. 1. cont. Advers. leg. and proph. c. xviii. And again c. xx. “The Church from the time of the apostles, by an uninterrupted succession of prelates, offers to God in the body of Christ the sacrifice of praise.”

Verse 14–15. We have not a permanent city in this world, but are like pilgrims or banished men, seeking for our happy country of heaven; but in the mean time must offer to God a sacrifice of praise and thanksgiving, which is done chiefly in the holy sacrifice of the Eucharist, also by confessing his name, and praying to him with our lips and hearts; and by a kind of sacrifice of charity, by doing good to every one, and of communication to others; lit. of communion, or union with our neighbours. Witham.—When we read in the psalms, and in the old Scripture, of a sacrifice of praise, we may look upon it as a prophecy of the Christian Eucharist or sacrifice of praise, of which Saint Augustine says: “What is a more holy sacrifice of praise, than that which consisteth in thanksgiving, which the faithful offer now in the sacrifice of the Church.” l. 1. cont. Advers. leg. and proph. c. xviii. And again c. xx. “The Church from the time of the apostles, by an uninterrupted succession of prelates, offers to God in the body of Christ the sacrifice of praise.”

Verse 16. For by such sacrifices God’s favour is obtained, [4] and a recompense or a reward from him. Witham.—The Protestant version, God is well pleased: If God be well pleased and shew favour for them, then are they meritorious, and faith alone is not the sole cause of God’s favour to man.