NOTES for Heb 13:17

Judging by the concluding verses of the letter, one can think that its author was under arrest in Rome for bearing witness, and not alone (vv. 22-25). It is difficult to say exactly whether this is the group of preachers that was arrested together with Paul, or some other group. Of course, the letter was written at least several years after the apostle's execution, but a case of this kind was not entirely ordinary, and in such cases matters under the emperor's jurisdiction could sometimes be considered for years.

Be that as it may, the author of the letter clearly does not rule out his release, as had already happened with a certain Timothy who was under arrest with him (v. 23). But he connects this possibility, first, with the desire to live "blamelessly," that is, righteously (v. 18; in the Synodal translation, "honestly"), and second, with the prayers of those who are awaiting his return (vv. 18-19).

A person's life and death are in the hand of God, and the author of the letter understands this perfectly well. But he also, as can be seen, understands something else, something his teacher knew well: the life of a Christian is the life of a witness, and in this case not only life but also death can be witness. A Christian remains in this world as long as God needs his witness.

Of course, a necessary condition of witness is the personal righteousness of the witness: through him, those to whom he bears witness must see the Kingdom; by his life they will judge what the life of the Kingdom is. A witness who has lost righteousness and lost the Kingdom is impossible, just as, according to the Savior's word, salt that has ceased to be salt is impossible. Such a thing simply cannot be; it is unnatural, and in the world this kind of "former Christian" usually has no place. Neither his life nor his death has any meaning either for the world or for the Kingdom.

But even if the witness remains faithful, God can in some cases change His plan, meeting those who ask Him to give them the possibility of living a little longer beside one of His servants. That is why the author of the letter calls his readers to pray for his return, if they want to see him: their prayer really can affect the situation, if God considers such influence possible and useful. Nothing is predetermined in advance; God carries out His designs while taking into account the free will and desires of the human person, as long as these desires do not contradict His plans. And there is nothing surprising here, for the Kingdom belongs not only to God, but also to the people who sought it and, with God's help, found it.

It is clear enough how praise can be a sacrifice to God - a prayer of glorification. Incidentally, even this was not always obvious, but in Christian culture it is already quite clear. It is still more understandable that God accepts beneficence, good deeds, as a sacrifice. But sociability as a sacrifice to God? Funny. And I had thought that a tongue without bones was more of a flaw... But is that what the Apostle Paul is talking about? No, of course not. This is not about talkativeness, but about sociability. In this context, most likely, it means openness, readiness to listen to another person, to receive, to talk, to spend one's time and one's emotional strength. And then it becomes somewhat more understandable why Paul includes sociability among sacrifices pleasing to God.