Holding fast together.

Hebrews, Part 16: The subtle power of the closing benediction of Hebrews.

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To truly understand what the writer of Hebrews does in the concluding chapter of his epistle, one should take note of the last four verses, where the anonymous pastor makes one final appeal to his beloved congregation:

I appeal to you, brothers, bear with my word of exhortation, for I have written to you briefly. You should know that our brother Timothy has been released, with whom I shall see you if he comes soon. Greet all your leaders and all the saints. Those who come from Italy send you greetings. Grace be with all of you. (Heb. 13:22–25)

At first, these verses appear rather anticlimactic, especially in comparison to the robust theological assertions that have appeared throughout the treatise thus far. Indeed, it seems rather disappointing that such a Christological marvel as the Book of Hebrews is, it would end with such a boilerplate benediction. In light of what the anonymous writer conveys in verses 20 and 21, which appears to be a more fitting coda to such a masterfully written discourse, the final four verses can seem tacked on. Why are they there? What relevance does this conclusion have for the church? For us? Accordingly, although we might be given to overlook the conclusion of Hebrews, these verses serve to harmonize everything that the writer has been talking about in this final chapter.

The prevailing purpose of Hebrews, of course, is the manifest truth that Jesus is the true and better object of the church’s faith, a point that the writer demonstrates in manifold ways. Nothing holds a candle to Christ. Indeed, he is superior to any other object of worship. He is better than the prophets, the angels, Moses, Joshua, Aaron, the priests, and every single sacrificial lamb. The writer’s resolve is fervently divulged through the repeated refrain that the church “hold fast” to their confession (Heb. 3:6,14; 4:14; 10:23). Part and parcel with maintaining this confession involves holding fast to each other, too (Heb. 10:25). Rather than abandon the assembly of the saints in light of the surging pressure on those who believe in the resurrection of Jesus of Nazareth, the writer of Hebrews urges this Hebrew congregation to gather “all the more.”

The only way to face the harrowing days ahead would be to face them together by faith. The church’s mutual “looking to Jesus” would see them through, even when the entire cosmos is made to “shake” at the Lord’s coming. This leads the writer to consider what it looks like for those who are “looking to Jesus” to live with one another as they “do life” alongside each other. In many ways, this final chapter of Hebrews essentially reads as a primer on the life of the church. What does it look like for sinners and saints to live, function, and act as “the church,” that is, as “the assembly of the firstborn”?

The unnamed writer shares a rare moment of vulnerability when he pleads with his congregation to “bear with [his] word of exhortation” (Heb. 13:22). He is aware that he has delved into some deep theological places throughout his epistle, which is effectively a sermon. Even though he knows that some of his words have “cut them to the quick,” he loves them too much to compromise or cut short what he wants them to know. Behind everything he’s conveyed to these Hebrew believers is a deep affection for their souls and a keen interest in building up their faith. The writer, to be sure, never set out to disturb their faith. From the beginning, his endeavor has been to bring the whole assembly to a place of assurance.

Accordingly, for twelve chapters, the writer has taken his readers (us included) through the depths of Christological doctrine, not because he’s a stuffy academic but because he’s concerned about the doctrine that is driving this congregation’s lives. He isn’t the only concerned party either, as he alludes to the fact that there were others who had gone before him. “Remember your leaders,” he says, “those who spoke to you the word of God. Consider the outcome of their way of life, and imitate their faith” (Heb. 13:7). No doubt, he has in mind the ministries of Peter, Paul, and the other apostles, many of whom had already been martyred for their profession of faith in the resurrected Lord. This church was called to “imitate” the faith of their leaders by following their doctrinal example, which is expressed nowhere better than in the plain fact that “Jesus Christ is the same yesterday and today and forever” (Heb. 13:8).

There is no variance with the Christ of God, nor is he fickle, erratic, or moody. He never changes his mind about you, which imbues the church with consolation since, of course, he who is both Lord and Christ is the “exact imprint” of the nature of God the Father (Heb. 1:3). Therefore, when Christ introduces himself to us, we are, likewise, introduced to God himself. Indeed, God’s redemptive enthusiasm appears in flesh and blood in the person of Jesus, through whom we are shown the pre-ordained decision of God to settle your debt of sin by taking your sin upon his own shoulders. In an exchange that baffles logic, Christ takes your sin and offers the righteousness of God in return. This, in many ways, is the essence of the doctrine of the apostles, which set the church in motion and which the writer invites this Hebrew congregation to consider above all else.

“Do not be led away by diverse and strange teachings,” he tells them (Heb. 13:9). Those days witnessed no shortage of foreign and false doctrines that threatened to lead many astray. However, there was another doctrine or “teaching” that was ordained to strengthen the weak and lift up the fallen; that was “good for the heart” — namely, a steady diet of grace. Even though the church and its leaders might be attracted by other doctrines or pursuits, not an ounce of benefit can come from them (1 Cor. 2:2). Any other proclamation other than the announcement of God’s unmerited favor through Jesus’s death and resurrection leaves the church listless and in danger of being “tossed to and fro” (Eph. 4:11–16). What the Body of Christ needs most is the Word of God, who is Christ alone.

Another moment of pastoral vulnerability appears in verse 17, where the writer urges his congregation to obey their leaders and “submit to them, for they are keeping watch over your souls, as those who will have to give an account.” Those who are charged with leading and presiding over the church are, likewise, imbued with the responsibility of serving as watchmen over their parishioners’ eternities (Ezek. 3:17). Pastors and ministry leaders who are doctrinally responsible feel in their bones the magnitude of knowing that every time they stand in the pulpit, souls are on the line. The weight of pastoral ministry is realized by attending to souls with the words of God while weathering the groans and complaints of those whom the Lord has entrusted to your care. Accordingly, those Hebrew believers are admonished to let their leaders discharge their ministry “with joy and not with groaning, for that would be of no advantage to you” (Heb. 13:17). Life together in “the assembly of the firstborn,” therefore, is the joyous preoccupation with the doctrines of grace.

At the end of this chapter, the writer reminds the Hebrews that they belong to a fellowship of saints that is bigger than they realize (Heb. 13:24). This, in many ways, has been thematic throughout the epistle, as these Hebrew believers are encouraged to “hold fast the confession of [their] hope without wavering” (Heb. 10:23; cf. 3:6; 4:14). In so doing, they would, likewise, hold fast to each other. The service and fellowship into which the church has been called is best expressed when sinners and saints are in relationship with each other (Heb. 13:1–6). This is what is suggested by the writer’s sentiment in verse 23, where he joyfully informs the Hebrews of Timothy’s release from prison and, Lord willing, that he will be among the company that visits them “if he comes soon.”

What emerges from this passing comment is a fascinating New Testament detail that hearkens back to Paul’s encouragement to Timothy to “not be ashamed” of his imprisonment (2 Tim. 1:8–14). The apparent stigma of Paul’s incarceration shouldn’t deter or dissuade Timothy from associating with him. By sharing in the apostle’s suffering for the sake of the gospel, Timothy was standing in solidarity with Paul by bearing Paul’s “reproach” along with him, as though it was his. Consequently, Timothy has assumed the role of Paul as this congregation stands in solidarity with him and bears his reproach. The church’s service and fellowship, into which it is called by Christ alone, is “strengthened by grace” (Heb. 13:9). Along with our service for God and for each other is receiving the accompanying slander and aspersions that follow on the heels of faith in a crucified and risen Lord — that is, when we “bear the reproach he endured” (Heb. 13:13).

The anonymous writer proceeds to impress on this congregation what might be the “defining characteristic” of life in the family of God (Heb. 13:10–15). He returns to his discussion on the Day of Atonement (Lev. 16:6–11), which featured heavily in previous chapters. According to the law, this ritual of reconciliation would begin with the high priest Aaron slaughtering a bull “as a sin offering for himself” and then doing the same thing to a goat “as a sin offering for the people.” In fact, there were two goats that were brought before the Lord on that day, with one left alive as the “scapegoat” and the other killed as an atoning sacrifice. The animal remains were, then, taken “outside the camp” and burned (Lev. 16:27–28). Similar to how the scapegoat was sent away into the wilderness to foreshadow Jesus taking away the sins of the world, so, too, does the burning of the carcasses “outside the camp” prefigure a complete sacrifice for the people’s sins. The writer is quick to make this connection, too, pointing out that “Jesus also suffered outside the gate in order to sanctify the people through his own blood” (Heb. 13:12).

Just as the sacrifice for sin was “outside the camp,” so was Christ’s cross “outside the gate.” The “sum and substance” of what was slaughtered and burned up on those altars is given to the church in the person of Jesus. His sacrificial death is that which “sanctifies us” and calls us into continual service (Heb. 13:12). Like the priests of old, we, too, are priests. But instead of slitting the throats of bulls and goats, all that’s required of us is the “thank offering” of our lives as we “continually offer up a sacrifice of praise to God, that is, the fruit of lips that acknowledge his name” (Heb. 13:15). By grace through faith in Christ, we are called to receive the doctrine of God and respond to it by offering ourselves “living sacrifices of praise” (cf. Rom. 12:1). With our sin taken care of in Christ, all that’s left for us to do is respond with thanksgiving for what’s been done. This, of course, is what it means to worship.

The church worships when it gives itself as a thankful response to what has been given and accomplished in Christ. “Only when moved by that infinite mercy and love,” writes Alexander Maclaren, “shall we yield ourselves, thank-offerings to God” (15:2.312). It is “through Christ” and because of Christ that the church is summoned to serve God and others (Heb. 13:15–16). We are equipped to serve only insofar as we are precise with what we believe, that is, with our doctrine. The church, therefore, is a community of people who’ve been brought into fellowship rejoicing in the faith and in the one who made them a family.

Works cited:

Alexander Maclaren, Expositions of Holy Scripture, Vols. 1–17 (Grand Rapids, MI: Eerdmans, 1944).