Chuck Larsen

In the closing greetings of the book or letter to the Hebrews, the writer mentions Italy.  Hebrew 13:24 says, “Greet all your leaders and all the saints. Those who come from Italy send you greetings.” The mention of “Italy” must have something to do with Rome because that’s the center of Paul’s ministry in that country. Paul was also involved with Timothy in Italy as well. Kistemaker says, “Timothy had been in Rome during Paul’s first imprisonment (Phil. 1:1; Col. 1:1; Philem. 1). From Rome Paul wrote the so-called prison Epistles (Ephesians, Philemon, Colossians, and Philippians). During Paul’s second imprisonment at Rome, he urged Timothy to come to him quickly (2 Tim. 4:9).”^[1]

The most important phrase in these greetings however is the title that the author gives to those believers he is writing to. He calls them “saints.” Carter rightly observes that “Saints is a general term used here for Christian believers.”^[2] Speaking about the reference to all believers as “saints,” Utley says “One must note the unfortunate use of this term by the Roman Catholic church to designate special Christians. All believers are called ‘saints’ in the NT! It is our position in Christ that is being emphasized.”^[3] I grew up thinking that most saints were plaster statues in the church representing only the “holiest” of believers. But Evans and Coder have it right. They say, “The very moment a man believes in Christ he is sanctified, that is, in this first sense: he is separated from sin and separated unto God. For this reason, all through the New Testament believers are called saints (1 Cor. 1:2, R. V.; Rom. 1:7, R. V.). If a man is not a saint, he is not a Christian; if he is a Christian he is a saint. In some quarters people are canonized after they are dead; the New Testament canonizes believers while they are alive.”^[4]

In the Navy, I was “Chief Larsen.” My mail still refers to me with that title. I’ve been called “Pastor Larsen” or “Pastor Chuck” for about 40 years now on the basis of a position I filled in a church. Others in my position and those in denominational circles have called me “Reverend Larsen” based on an ordination process I endured. I still get mail addressed to me that way. My students at Grace University called me “Doctor Larsen” based on a degree I have earned. All of those titles are just pieces of paper on the wall and are based on some earthly achievement. They mean nothing to God. The only title that matters is the one that God freely gives to you and me based solely on the work and merit of someone else! In Jesus, I’m “Saint Chuck.” That’s the only title that will matter in the end and it’s offered to everyone by God’s grace through faith alone.

^[1] Simon J. Kistemaker and William Hendriksen, Exposition of Hebrews, vol. 15, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 435.

^[2] Charles W. Carter, “The Epistle to the Hebrews ,” in Hebrews-Revelation, vol. 6, The Wesleyan Bible Commentary (Grand Rapids, MI: William B. Eerdmans Publishing Company, 1966), 184.

^[3] Robert James Utley, Luke the Historian: The Book of Acts, vol. Volume 3B, Study Guide Commentary Series (Marshall, TX: Bible Lessons International, 2003), 128–129.

^[4] William Evans and S. Maxwell Coder, The Great Doctrines of the Bible, Enl. ed. (Chicago: Moody Press, 1974), 166.

Again, before closing his letter, the writer of Hebrews informs them of his desire and intentions of coming to them soon. In Hebrews 13:23 he says, “You should know that our brother Timothy has been released, with whom I shall see you if he comes soon.” Gromacki’s comments are, “The author then informed the readers that Timothy had been ‘set at liberty’ (apolelumenon). No epistle records an imprisonment for Timothy, but he could have been placed in jail or under house arrest after he received his two epistles from Paul.”^[1]

Some argue that this wraps up the discussion on who was the author of the book of Hebrews. This verse does sound like something that Paul would say because he and Timothy were co-workers on many journeys. But we can’t be sure. I agree with Carter who says, “The simple use of the name Timothy suggests someone well known to the members. Although this name was relatively common in antiquity, the Timothy who is consistently mentioned in early Christian sources was Paul’s ‘brother’ in the faith, his co-worker (Rom. 16:21), companion of the apostle in his missionary work, a trusted delegate who was associated with Paul in the writing of six of his letters. Timothy received two letters from Paul, one as his delegate in Ephesus (1 Tim. 1:1–3) and one to encourage him when Paul was in prison (2 Tim. 1:1–2, 8). The mention of Timothy here as our brother suggests that he was well known to members of the community. The familiarity with which the author speaks of Timothy may suggest that he was linked to the Pauline circle, but of this we have no certainty (see the Introduction, 4–9).”^[2]

Many will argue that this proves that Paul is the author of this epistle, but we still can’t be certain. Guthrie says, “In any case, Timothy is a companion of the author and is known to this church. The author expects him to arrive soon and anticipates that they will travel together to see the recipients of Hebrews.”^[3] But there is a problem with the way Timothy is mentioned in this verse. Allen explains it. Concerning Timothy, He writes, “He is described as ‘our brother.’ In every Pauline reference to Timothy where he is referred to as ‘brother,’ Paul places the name ‘Timothy’ first followed by the articular noun. Here, however, the author places the noun ‘brother’ first, followed by ‘Timothy.’ This is further evidence of the overall dissimilarity of this epistle with Pauline style even in a verse that sounds very Pauline.”^[4] The authorship of this letter has remained a subject of debate but has remained steady throughout history is that subject of the letter is Jesus and His superiority to religion. The book of Hebrews is all about Jesus!

^[1] Robert Gromacki, Stand Bold in Grace: An Exposition of Hebrews, The Gromacki Expository Series (The Woodlands, TX: Kress Christian Publications, 2002), 226.

^[2] Peter T. O’Brien, The Letter to the Hebrews, The Pillar New Testament Commentary (Grand Rapids, MI; Nottingham, England: William B. Eerdmans Publishing Company, 2010), 539.

^[3] George Guthrie, Hebrews, The NIV Application Commentary (Grand Rapids, MI: Zondervan Publishing House, 1998), 443.

^[4] David L. Allen, Hebrews, The New American Commentary (Nashville, TN: B & H Publishing Group, 2010), 630.

The argument that Paul is the author of this letter might be supported by the final benediction of the writer. It sounds very much like Paul’s closings to his other letters. The author begins to wrap up his letter in Hebrews 13:20-21 saying, “Now may the God of peace who brought again from the dead our Lord Jesus, the great shepherd of the sheep, by the blood of the eternal covenant, equip you with everything good that you may do his will, working in us that which is pleasing in his sight, through Jesus Christ, to whom be glory forever and ever. Amen.”

These two verses summarize much of what has been said throughout the letter. We don’t do God’s will; He does His will through us. It’s our faith and trust in the three elements of the good news that changes lives. First, we believe in the goodness of God. He’s a loving and caring God even when it doesn’t look like it. Second, he has forgiven our sins through our faith in the sacrifice of Jesus on the cross proven by His resurrection from the dead. Finally, we trust that He has a great future for us that transcends our trek through this valley of the shadow of death. Faith equips us with all good things that we might do the will of God through the power He gives us through the indwelling of His Spirit. Only faith pleases God! This ensures that it’s Jesus who gets all the glory. That’s the end goal of our writer’s assertions about the superiority of Jesus over all religious expressions.

Again, Kistemaker says, “Two major themes dominate the epistle: the high-priestly work of Christ, summarized in the expression blood, and the covenant that is eternal. In this verse, once again and for the last time these themes are highlighted. God’s covenant with his people will remain forever. That covenant has been sealed with Christ’s blood which was shed once for all (9:26; 10:10).^[1] Lea’s concluding comments on the book of Hebrews are right on. He says, “The author of Hebrews points us to the superiority of Jesus Christ. He is superior to the prophets (1:1–3), superior to the angels (1:4–2:18), and to Moses (3:1–4:13). He provides a superior priesthood on the basis of a superior covenant (4:14–10:31). Not only is Jesus superior to the foundational aspects of Judaism, but He is also superior to any aspect of contemporary religion. This means that Jesus is not just one good option among many ways of drawing near to God; He is the only way. Because of the superiority of Jesus we must not neglect such a great salvation that He has provided with His sacrificial death (2:3; 10:1–18).”^[2]

^[1] Simon J. Kistemaker and William Hendriksen, Exposition of Hebrews, vol. 15, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 430–431.

^[2] Thomas D. Lea, “The General Letters,” in Holman Concise Bible Commentary, ed. David S. Dockery (Nashville, TN: Broadman & Holman Publishers, 1998), 627.

The writer of Hebrews is a leader in his own right. And the difficulties associated with Christian leadership now moves him to ask for prayer for himself. He wants them to pray because he definitely needs help personally because of a current situation which has kept him away from the believers he is writing to, but also he asks for prayer for “us” which appears to be a request for himself and other leaders. Hebrews 13:18 says, “Pray for us, for we are sure that we have a clear conscience, desiring to act honorably in all things.” Nothing is more desirable for Christian leaders than to have the people believe in the leadership and trust that they sincerely have the best interest of the people at heart and desire only the best in the most honorable way possible. He is arguing that they do have a clear conscience that they are not attempting to lord it over the church for personal gain, but only desire the welfare of the entire body.

This kind of prayer is something every leader prays. Leadership in the church is the most difficult form of leadership possible. It’s all voluntary. There are no salaries to hold members faithful to the leadership. It’s just the opposite. Members give to support the ministry. There’s nothing quite like Church leadership in the first century and even more so today. That’s why Kent Hughes writes, “So, we see that leadership is difficult in the modern church because the ever-present radio has inbred in some an implicit disregard for local pulpits. The disregard has been further fed by a worldly business mentality that regards bigger as worthy of more respect. Mix in the anti-authoritarian strain of American individualism and subjectivism, and it all adds up to a leadership crisis for the modern church and an entire generation of beat-up clergy. No wonder that in so many places the church is awash, drifting aimlessly, and at the mercy of the hostile seas of neo-pagan culture.”^[1]

Now verse 19 is a change in requesting prayer for “us” to requesting prayer for himself. It reads, “I urge you the more earnestly to do this in order that I may be restored to you the sooner.” We don’t know the reason he was prevented from coming to them. The Preacher’s Commentary suggests that, “A thought of imprisonment comes quickly to our mind, but this is probably not his situation, as he says he hopes to come with Timothy if he arrives in time for an imminent departure. Some other cause for which he sought relief must have detained him, perhaps sickness.”^[2] We don’t know what that was but what is really important is what Kistemaker says, “What is important, however, is that we realize the significance of the author’s special request: he desires that the church ask God for a speedy reunion of pastor and people. When this happens, the writer knows that the bond of peace and harmony is strong. He prays for unity in the Lord.”^[3]

^[1] R. Kent Hughes, Hebrews: An Anchor for the Soul, vol. 2, Preaching the Word (Wheaton, IL: Crossway Books, 1993), 234.

^[2] Louis H. Evans Jr and Lloyd J. Ogilvie, Hebrews, vol. 33, The Preacher’s Commentary Series (Nashville, TN: Thomas Nelson Inc, 1985), 247.

^[3] Simon J. Kistemaker and William Hendriksen, Exposition of Hebrews, vol. 15, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 429.

We’ve read earlier that Jesus has ascended to the heavenly throne and is seated at the right hand of God where he makes intercession for us. The heavenly city, and the heavenly role Jesus plays is a permanent one! The role played by the sacrificial system on Earth along with the whole law were simply temporary. This fact is again emphasized in Hebrews 13:14. It says, “For here we have no lasting city, but we seek the city that is to come.” The religious system of the Jews was a temporary system. Jesus is the permanent way to the Father. Richards explains this, “Nothing in Hebrews suggests that the old way was wrong. As a system instituted by God, it was good. But the old was temporary. It foreshadowed only. When the new that it mirrored came, reality replaced shadows. The old priesthood faded away as a single High Priest took His stand in the heavens. A single sacrifice replaced the endless repetition. And the promise of perfection became a present possibility.”^[1]

But there is a sacrifice that we offer to God. It’s our praise, our worship, all in the name of Jesus. That’s what the writer says in Hebrews 13:15, “Through him then let us continually offer up a sacrifice of praise to God, that is, the fruit of lips that acknowledge his name.” Fleming argues that you cannot blend religion with Jesus. It’s always only one or the other. They are contradictory systems. One focuses on the works of man and the other focuses on the works of God in His one and only Son, Jesus Christ. He writes, “Those Jews who still wish to be members of the earthly Jerusalem (i.e. the old Jewish religion) cannot belong to Christ and his heavenly kingdom. They must come out of the ‘camp’ of Judaism and share the shame of Christ through being insulted by their fellow Jews as Christ was (13–14). The sacrifices they then offer will not be dead animals, but sincere praise to God and practical kindness to their fellows (15–16).”^[2]

It won’t be praise and worship to gain or earn God’s acceptance. No, it will be praise and worship and caring for others because of our complete acceptance by God through our faith in the one and only fully sufficient sacrifice. Believers in the complete sufficiency of Christ are set free from offering sacrifices and doing deeds to earn God’s favor and now respond to God’s love and acceptance by living in love. This seems to be the basis for verse 16. It says, “Do not neglect to do good and to share what you have, for such sacrifices are pleasing to God.”

^[1] Lawrence O. Richards, The Teacher’s Commentary (Wheaton, IL: Victor Books, 1987), 1015.

^[2] Donald C. Fleming, Concise Bible Commentary (Chattanooga, TN: AMG Publishers, 1994), 569.