On Hebrews 13:7 and 17 and a number of other passages.
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A number of preachers talk a lot about "ruling" and "submitting" and similar things,
in context with religious fellowships. Some preachers have even claimed that in
the saints' fellowships, elders were "rulers", and that today, preachers should
be "rulers" over believers. But, what does the Bible say about those things? How
is it – were the saints "ruled" by elders, as some have claimed? Are those claims
biblical? What does the New Testament say about elders and "rule" and "ruling"?
This essay contains a study on Hebrews 13:7 and 17 and a number of other passages
which certain preachers have loved to quote. It will be shown that the claims regarding
elders "ruling" are based on misquotations and misleading translations. Many bible-versions
render certain verses in ways that make them usable for preachers who want to "rule"
over others. This essay takes a closer look at the relevant scriptures and their
context, and their translation and the Greek text. For the sake of clarity and thoroughness,
even several other New Testament passages where the 1769 KJ version has such words
a "rule", "ruling" or similar, will be considered.
Let us consider something that Jesus taught his disciples:
Matthew 23:8 But be not you called Rabbi: for one is your Master, even Christ; and all you are brothers. 9 And call no man your father on the earth: for one is your Father, which is in heaven. 10 Neither be you called masters: for one is your Master, even Christ. (AKJV)
Those are clear words. The disciples were brothers – equal – and none of them was to try to set himself "above" the others. But, unfortunately, many preachers twist even those verses and their context. Some of them claim that passage to talk about "servant leadership", but as anyone can see, that is not what it means. The concept "servant leadership" (which was invented in 1970) is not biblical; the essay ee03c.htm has more on that subject. Then, some preachers quote a misleading translation of a certain verse in that chapter (Matthew 23), and twist that into a talk about "Moses' seat", and claim that they supposedly sit in such a seat today. That is not true, either. The essay eo12c.htm has more on this, and on the Pharisees who are mentioned in Matthew 23.
The point here was to quote Jesus' clear instruction to his disciples. If one remembers his words to them, it is easier to get clarity into the "ruling" matter also. So, as you read on, please keep this passage in mind:
Matthew 23:8 But be not you called Rabbi: for one is your Master, even Christ; and all you are brothers. 9 And call no man your father on the earth: for one is your Father, which is in heaven. 10 Neither be you called masters: for one is your Master, even Christ. (AKJV)
Before studying Hebrews 13:7 and 17, it is important to consider a number of other New Testament passages which in one way or another mention "rule" or "ruling". After that, those two passages in the apostle Paul's letter to the Jewish saints ("Hebrews") will be put under the focus.
Matthew 2:6 mentions "ruling", but that verse refers to Jesus as the governor and ruler, and not to any mortal man. Then, in chapter 24, the 1769 KJ version has this:
Matthew 24:45 Who then is a faithful and wise servant, whom his lord hath made ruler over his household, to give them meat in due season? (KJV-1769)
But, the Greek text does not talk about a "ruler", but about a slave who is put to serve food to others. Here are more reasonable translations of that verse:
Matthew 24:45 Who are faithful and wise servants? Who are the ones the master will put in charge of giving the other servants their food supplies at the proper time? (CEV)
Matthew 24:45 What then is that faithful and wise slave whom his master has set to give food to his household at the right time? (Author's tr.)
Point: Again, the Greek text talks about a slave set to serve food to others, but the makers of the 1611 KJ version made that into a "ruler". (A note: What KJV-1769 has in that verse as "servant", is in the Greek text doulos, "slave".) Also: The word kathistêmi which occurs in Matthew 24:45 and 47, did not mean "making a ruler" as the 1769 KJ version has it. Kathistêmi simply referred to "putting", "placing". Verse 45 shows what the slave was put to do – not to rule but to serve food to the others.
A note: Those who read all of that parable (the surrounding verses), will notice a warning. If the slave who should have been busy with serving food to others, somehow tried to make himself a "boss" over the others and began feasting, then that slave would not in the future be "put over many things" but would face a very different fate instead (see Matthew 24:48-50).
We read:
Matthew 20:25 Jesus called the apostles and said, "You know that the rulers of nations have absolute power over people and their officials have absolute authority over people. 26 But that's not the way it's going to be among you. Whoever wants to become great among you will be your servant. 27 Whoever wants to be most important among you will be your slave. 28 It's the same way with the Son of Man. He didn't come so that others could serve him. He came to serve and to give his life as a ransom for many people." (GWV)
Another translation:
Matthew 20:25 But Jesus called them to himself, and said, You know that the rulers of the nations lord it over them, and their "great men" wield power over them. 26 However, it shall not be so among you. Instead, if someone among you endeavours to become "great", make that man your servant, 27 and if someone is determined to be "first" among you, make that man your slave. 28 For not even the Son of Man came to be served, but to serve, and to give his life as a ransom for many. (Author's tr.)
Luke 22:24-26 has another account of this.
Regarding the words "is determined" in the author's translation of Matthew 20:27, above: The Greek verb in question was thelê (thelô), which meant such things as "to have in mind", "to intend", "to be determined", "to purpose", "to desire", "to wish", "to like to do a thing", "be fond of doing". It seems that there are always those who are determined to make themselves "rulers" over others, simply because they are power-hungry and would love to be rulers. But Jesus said to his disciples that men of that kind were to be "put in their place", to be made low. If someone tried to make himself a "leader", the others were to see that such a man was made a servant of the others, instead. The Greek word in verse 27 is doulos, "slave".
A note: That does not refer to "servant leadership". Instead, Jesus was saying that those who tried to make themselves "leaders", were to be censured (reprimanded).
Jesus told his disciples that he, Jesus, was to be their only ruler and master, and that they were all brothers (equal). Even though he said those things to the disciples and not to anyone in our day, believers should nevertheless carefully consider what he said to those disciples:
Matthew 23:8 "But do not be called Rabbi; for One is your Teacher, and you are all brothers. 9 "Do not call anyone on earth your father; for One is your Father, He who is in heaven. 10 "Do not be called leaders; for One is your Leader, that is, Christ. (NASB-95)
One must study each matter in its larger context, instead of picking and choosing verses here and there out of their context. Again, consider Matthew 23:8-10 and similar passages. Jesus made it clear that there were not to be any "rulers" among his disciples, and that they all were brothers – equal – and that they had only one spiritual Father, and that they had only one spiritual Leader, and that they had only one spiritual Master and Teacher.
And again, even though Jesus said those things to his disciples and not to anyone in our day, those things can serve as guidelines also for believers, today. Believers must look up to Jesus and his teachings, instead of following men or men's teachings. Jesus has no "vicars" or "special representatives" here on Earth. (The Latin noun vicarius means "substitute", "deputy", "proxy", "vicegerent".)
A note: A number of preachers twist some of the above-quoted passages and claim that they supposedly mean that preachers should be "leaders" and that people should follow the preacher and "submit" to them. Those preachers talk about "servant leadership" – a dogma produced by twisting those passages. The essay ee03c.htm has more on the "servant leadership" dogma which was invented in 1970 and which many preachers have promulgated since then.
A study of the Greek text of the apostle Paul's letters makes it clear that Paul did not tell anyone to "follow him as a leader". What he did was that he told people to imitate his example, in regard to certain specific matters. Most preachers are very quiet regarding what Paul's example really was. That is no wonder, for if the true nature of Paul's example was more widely known and understood, most preachers would have to start looking for a new source of income. The essay em03c.htm has more on Paul's example.
The 1769 KJ version has this wording:
Acts 13:15 And after the reading of the law and the prophets the rulers of the synagogue sent unto them, saying, Ye men and brethren, if ye have any word of exhortation for the people, say on. (KJV-1769)
The Greek word in question was archisunagôgos. But, whatever the idiomatic meaning of that word may exactly have been, is really of no interest here, because the old-covenantal Jewish synagogue manners could not be viewed as a proper model for the saints in their new-covenantal fellowships.
However, it is worth noting that in both the Jewish synagogues and in the saints' fellowships, several people, who had no "ranks", spoke at each meeting and even interrupted each other and so on. All people took part. In short: The manners of the saints, and even the customs in the Jewish synagogues, were very different from the strictly controlled way things are done in churches. The essay ee01c.htm shows what the Bible – the Greek text of the New Testament – really says about the concept of having "hierarchies" with "ranks".
Then, there is this passage, here in the 1769 KJ version's rendering:
Acts 23:5 Then said Paul, I wist not, brethren, that he was the high priest: for it is written, Thou shalt not speak evil of the ruler of thy people. (KJV-1769)
That passage is not about elders. It was about the archiereus, the Old Covenant's high priest. As we know, the Old Covenant's priesthood was discontinued. Jesus was the saints' high priest – and their only priest. And again: Jesus has no "vicars" or "deputies" here on Earth. And, the New Covenant has no mortal priests. (Many churches have priests, but that has nothing to with the Bible.)
The essays eo08c.htm and eo12c.htm have more on "the seat of Moses" matter.
The essay eb08c.htm takes a closer look at Matthew 16:19 and the "binding and loosing" which is mentioned there.
The essay eo03d.htm considers the dogma regarding the so-called "common priesthood of all believers".
The 1769 KJ version has this wording:
Romans 12:8 Or he that exhorteth, on exhortation: he that giveth, let him do it with simplicity; he that ruleth, with diligence; he that sheweth mercy, with cheerfulness. (KJV-1769)
What KJV-1769 has in that passage as "ruling", is in the Greek proistêmi. Literally, that word meant "to set before", but it had a lot of different uses and meanings, including "being a prostitute". In Romans 12:8 it either referred to "taking care of", or then it is to be interpreted in its literal meaning. In his "New Testament Word Pictures", Robertson interpreted the Greek phrase ho proistamenos in this verse as "the one standing in front". That is: All those who explained the ways of the Lord to others.
Again, consider Matthew 23:8-10, how many leaders the disciples were to have.
The Swedish 1917 translation has "föreståndare" in Romans 12:8. In its literal meaning, the old Greek idiom proistêmi corresponds closely to that Swedish word which is not about "ruling" but in practical terms refers to "taking care of". That kind of usage is exemplified in 1 Timothy 3:4-5 where verse 4 has proistêmi and verse 5 has both proistêmi and epimeleomai which literally meant "to take care of". There is more on that passage, below.
Then, we find "ruling" mentioned even in this verse:
Romans 13:3 For rulers are not a terror to good works, but to the evil. Wilt thou then not be afraid of the power? do that which is good, and thou shalt have praise of the same (KJV-1769)
Here, the Greek word archôn was used in its meaning "ruler". But, this passage has nothing to do with things within the saints' fellowships.
A side-note: The essay ew02c.htm has more on Romans 13:3 and the present-day rulers of this world, and considers whether they really are "appointed by God" and "continually in his service" as many bible-versions make it seem.
The 1769 KJ version has this wording:
1 Timothy 3:4 One that ruleth well his own house, having his children in subjection with all gravity; 5 (For if a man know not how to rule his own house, how shall he take care of the church of God?) (KJV-1769)
But, better translations have that differently. Here is one of them:
1 Timothy 3:4 He must be one who manages [proistêmi] his own household well, keeping his children under control with all dignity 5 (but if a man does not know how to manage [proistêmi] his own household, how will he take care of [epimeleomai] the church of God?) (NASB-77, comments added)
Without the comments:
1 Timothy 3:4 He must be one who manages his own household well, keeping his children under control with all dignity 5 (but if a man does not know how to manage his own household, how will he take care of the church of God?) (NASB-77)
Here, Paul was talking about "taking care of" (one's own family, verse 4). But sadly enough, there are many preachers who twist even that passage, in their desire for being "rulers".
A side-note, regarding the last part of verse 4. A closer study of the Greek text leads to this question: Does that passage refer to forcing one's children to obey, or does it talk about causing them to listen to one by gaining their respect? The Greek text indicates the latter. (But, the subject of child-rearing is something for a separate study.)
Those who produced the KJ version (1611), were under orders to write in wordings which changed the original meaning, in order to give support to the totally unbiblical dogma regarding "priestly hierarchy". The essay es03c.htm has more on the KJ version and the men who were involved in its production.
And no, 1 Timothy 3:4-5 does not mean that some (elders or the like) were to act as "fathers", or as leaders" over others, in the saints' assemblies. Again, what Jesus taught his disciples, as recorded in Matthew 23:8-10, gives the main guidelines regarding such things:
Matthew 23:8 "But do not be called Rabbi; for One is your Teacher, and you are all brothers. 9 "Do not call anyone on earth your father; for One is your Father, He who is in heaven. 10 "Do not be called leaders; for One is your Leader, that is, Christ. (NASB-95)
Then, the 1769 KJ version has this wording:
1 Timothy 5:17 Let the elders that rule well be counted worthy of double honour, especially they who labour in the word and doctrine. (KJV-1769)
That is a severely twisted translation; it turns things totally upside down. Unfortunately, most other bible-versions have copied that twisted translation.
Chapter 5 in 1 Timothy contains Paul's instructions regarding how to properly approach elderly people and how to take care of them (not "elders" but the elderly, aged people). That is what that chapter is all about. That includes verse 17, but most bible-translations have twisted things. Point: Paul was not talking about "hard-working elders" as many translations make it seem, but about elderly, aged people who were too frail or tired to work. Paul was saying, "Aged people who have worked in honest occupations, especially those who are now getting tired, deserve double honour." That "honour" meant providing those elderly people with what in our day would be called "old age pension". The essay em07b.htm has more on 1 Timothy 5:17, and on some other passages which hierarchical translators have "enhanced", and explains what those passages really mean.
Here are two interesting examples of the different uses of the old Greek word proistêmi:
Titus 3:8 This is a faithful saying, and these things I will that thou affirm constantly, that they which have believed in God might be careful to maintain [proistêmi] good works. These things are good and profitable unto men. (KJV-1769, highlighting added)
Titus 3:14 And let ours also learn to maintain [proistêmi] good works for necessary uses, that they be not unfruitful. (KJV-1769, highlighting added)
A note, regarding Titus 3:14: Elders and others who proclaimed the Good Message, could become spiritually unfruitful. Paul warned about that. That would happen, if they did not – well, here is a better translation:
Titus 3:14 And our people should learn to earn what they need by honest work and so be self-supporting. (PHIL)
The Weymouth translation has, "let our people too learn to set a good example in following honest occupations for the supply of their necessities". The apostle Paul made himself an example in that regard; the essay em03c.htm has more on that matter.
The essay em08c.htm has more on how those who proclaimed the Good Message, could become spiritually unfruitful.
The 1769 KJ version has "ruling" even in 2 Corinthians 10:13-15, Galatians 6:16 and Philippians 3:16, but there the word translated as "rule" was kanôn which meant "a measuring rule", "a measure-stick". Those passages have nothing to do with "ruling".
The 1769 KJ version has this:
Ephesians 6:12 For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places. (KJV-1769)
Here the Greek word behind the translation "ruler" was kosmokrator, in plural form. The wicked rulers that that word referred to, were not humans. In other words: Ephesians 6:12 has nothing to do with how the saints' fellowships were to be structured.
The 1769 KJ version has this:
Hebrews 13:7 Remember them which have the rule over you, who have spoken unto you the word of God: whose faith follow, considering the end of their conversation. 8 Jesus Christ the same yesterday, and to day, and for ever. (KJV-1769)
Is the wording "have the rule over you" in KJV-1769 a correct translation? No, it is not. It is important to consider the Greek text, which is as close to the original as we can get.
The Greek text of Hebrews 13:7-8 is as follows, here transcribed into the English alphabet:
mnêmoneuete tôn hêgoumenôn humôn oitines elalêsan humin ton logon tou Theou hôn anatheôrountes tên ekbasin tês anastrophês mimeiste tên pistin Iêsous Christos chthes kai sêmeron ho autos kai eis tous aiônas (BYZ)
A note: Also the TIS, WH and "TR" Greek texts have the same wording in this verse, with the exception that WH and TIS have the spelling echthes instead of chthes (for "yesterday").
Translating into English (this is something the apostle Paul wrote to the Jewish saints):
Hebrews 13:7 Remember those going before you, who delivered to you the word of God. Make note of how they ended their lives. Imitate their faith. 8 Jesus the Anointed is the same through the ages. (Author's tr.)
Adding a few explanatory words:
Hebrews 13:7 Remember those going before you [those who treaded the same path as you are treading], [those] who delivered to you the word of God. Make note of how they ended their lives, [and] imitate their faith. 8 Jesus the Anointed is the same through the ages. (Author's tr.)
Here, Paul was talking about the prophets and other similar men of the past. It is clear that on this occasion, he used the word hêgeomai in its primary meaning "to go before" ("to show the way"). Paul told those saints to consider the life and manners of the prophets and other similar people of the past. (A similar idiomatic use of the verb hêgeomai is found in verse 24.)
Let us look at an important New Testament passage. The word hêgeomai had the derivative kathêgêtês which also could mean "master" or "teacher". That word was also used in this passage which shows who it was that Jesus' disciples were to have as their (only) Master, Lord and Teacher:
Matthew 23:8 "But do not be called Rabbi; for One is your Teacher, and you are all brothers. 9 "Do not call anyone on earth your father; for One is your Father, He who is in heaven. 10 "Do not be called leaders; for One is your Leader, that is, Christ. (NASB-95)
Since it is clear that the saints were not to have other masters or leaders besides Jesus, then, what does Hebrews 13:7 really mean? Again, the apostle Paul was talking about the prophets and about other faithful men of old times; men who were already dead when Paul wrote that letter. Here is some of the context:
Hebrews 13:6 So that we fearlessly say, "The Lord is my helper; I will not be afraid: what can man do to me?" 7 Remember your former leaders—it was they who brought you God's Message. Bear in mind how they ended their lives, and imitate their faith. 8 Jesus Christ is the same yesterday and to-day—yes, and to the ages to come. (WEY)
A note regarding verse 7: The Weymouth version has "former leaders", but that is misleading. As was explained above, Paul was not talking about "leaders" but about people who in times past had tread the same path as the saints now were treading. The reason the Weymouth translation is quoted here is that it renders the other parts of that passage relatively well, including its use of the word "former".
In Hebrews 13:7-8 records how Paul told the Jewish saints to remember (to consider) those faithful men of old, and what had happened to them – "bear in mind how they ended their lives". Those men of old (prophets and others) had ended their lives in martyrdom, dying for the Lord's sake. When Paul wrote to those Jewish saints, telling them to imitate the faith of those men of the past ("imitate their faith", Hebrews 13:7), he was simply telling those saints that they had to be prepared for a similar fate.
What had happened to those faithful men of the past? Let us read what Paul wrote about them:
Hebrews 11:36 [...] had trial of mockings and scourgings, yes, and of chains and imprisonment. 37 They were stoned, they were sawn in two, were tempted, were slain with the sword. They wandered about in sheepskins and goatskins, being destitute, afflicted, tormented (NKJV)
The point here is that Hebrews 13:7 had nothing to do with "ruling". That verse merely records how Paul was reminding the Jewish saints how brave men of the past (prophets and others), had not feared what men could do to them. Paul told those saints to be prepared for the same kind of troubles, including torture and death.
Then, there is verse 17 where the 1769 KJ version has this wording:
Hebrews 13:17 Obey them that have the rule [Greek, hêgeomai] over you, and submit yourselves: for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief: for that is unprofitable for you. (KJV-1769, comment added)
That translation is very misleading, in more than one way.
Regarding the wording "watch over your souls" – there is more on that matter, later in this essay.
Regarding the Greek word hêgeomai in that verse: It seems that in this case, the men who were described as "going before" or "showing the way" (hêgeomai) though being examples, were men who were contemporary with the saints. Paul himself was one of them.
("Going before" and "showing the way" – that did not refer to "leadership" or "ruling"; that referred to the example set by those men of faith. The essay em03c.htm has more on the example Paul set and told others to imitate.)
Regarding the 1769 KJ version's rendering of peithô in verse 17 as "obey": Some hierarchist preachers make a lot out of that translation, but the facts are that that wording is severely misleading. Because of that, it is necessary to take a closer look at that passage.
Let us consider how the 1769 KJ version renders the verb peithô. In 22 passages it renders it as "persuade", in 8 as "trust", in 6 as "have confidence", in 3 as "believe" and in 2 passages as "be confident".
So, even the 1769 KJ version rendered peithô mostly as "persuade". But, in 6 passages, Hebrews 13:17 being one of them, it rendered peithô as "to obey". Please also note that in the following verse, Hebrews 13:18, the 1769 KJ version renders peithô as "trust". There is more on this, below.
Let us now consider how KJV-1769 translates peithô in the epistle to the Hebrews. This has to do with five verses. In two of them, the KJV translated peithô as "trust", in two as "persuaded", and then suddenly in one verse as "obey". Here are the four passages in Hebrews where the makers of the KJ version translated peithô correctly:
"I will put my trust [peithô] in him" (Hebrews 2:13)
"We are persuaded [peithô] better things of you" (Hebrews 6:9)
"Were persuaded of [peithô] them, and embraced them" (Hebrews 11:13)
"For we trust [peithô] we have a good conscience" (Hebrews 13:18)
Those four wordings are correct and need no further comments. But then, in Hebrews 13:17, the 1769 KJ version renders peithô as "obey", which is severely misleading. Also the wording "for they watch for your souls" in that same verse, is seriously misleading; there is more on this, later in this essay.
Peithô, "Persuasion", was also a name for a Greek "deity". And, peithô was even used as a noun, referring to such things as "persuasion", "persuasiveness" and "means of persuasion". It was only by extension that it was used in the meaning "obedience" – that is, "being persuaded to do a thing". The word peithô and many other old Greek words beginning with pith- or peith- were all connected to "persuasion". Related words in old Greek: Anapeithô ("to bring over", "to convince", "to persuade"); ekpeithô ("to persuade completely", "to over-persuade"), hupopeithô ("to persuade gradually"), katapeithô ("to persuade"), metapeithô ("to change a man's persuasion", in passive form, "to be persuaded to change"), parapeithô ("to persuade gradually", "to win over", even, "to beguile"), propeithô ("to persuade beforehand"), sumpeithô ("to join or assist in persuading", also, "to help in persuading against despair", in passive form, "to allow oneself to be persuaded at the same time"), peismonê ("persuasion"), peistikos ("persuasive"), apeistos ("not to be persuaded").
And then, even the 1769 KJ version's own translation of peithô in Hebrews should make the reader think – Hebrews 2:13, "Put my trust", Hebrews 6:9, "we are persuaded", Hebrews 11:13, "were persuaded", Hebrews 13:18, "for we trust". So, what about verse 17? Here is a more likely translation:
Hebrews 13:17 [...] "be persuaded [peithô] by those who show you the way [or, "go before"], for they have sleepless nights because of your lives" [...]
Persuaded by them – that is, persuaded by their example. See the next point for more on this, and on Paul's own example.
Regarding the "watching" which many bible-versions put in Hebrews 13:17 (the translation "for they watch for your souls"): The Greek word in question, agrupneô, referred to going sleepless, staying awake at nights. The related word agrupnia meant "sleeplessness"; agrupnos meant "sleepless" (literally, "hunting after sleep"; agreô+hupnos).
Now, that is what Paul did – went sleepless. That is because he worked at nights, in order to be able to proclaim the Good Message for free, in the daytime. Obviously, that is what he was talking about, in Hebrews 13:17. He was a tentmaker – see Acts 18:1-3. Apparently, that is how he earned his living. The essays em02c.htm and em03c.htm have more on this. Please also read the essay eb13e.htm which is about Jesus' words "for where your treasure is, there your heart will be also", Matthew 6:21 and Luke 12:34, and what they really referred to.
Again, Paul worked at nights, going sleepless, so that he could proclaim the Good Message for free, in the daytime. Many bible translations hide that matter away, but it is nevertheless clear that that is what Paul was talking about when he wrote gar agrupnousin huper tôn psuchôn humôn, "for their go sleepless because of your souls", Hebrews 13:17. (The verb agrupneô did not refer to "keeping watch over others" as some hierarchical preachers have claimed. It referred to "being sleepless" and "keeping awake".)
Again, the essays em03c.htm and em02c.htm have more on Paul's example or working and self-sacrifice, which included working at nights so that he would be able to proclaim the Good Message or free, in daytime. That may be also what he meant by what some have translated as "in watchings often" – en agrupniais pollakis, 2 Corinthians 11:27.
Churches and churchmen produce bible-translations, and they want people to submit to churches and churchmen. However, what is important to find out, is not what churches and preachers want and claim, but what the apostle Paul really meant and taught.
In Hebrews 13:17, most English bible-versions follow a Catholic "tradition" regarding how the Greek text of that verse should be translated. The Catholic, Latin Vulgate version made it to oboedite praepositis vestris et subiacete eis ipsi. (Praepositus = "chief", "commander".) In the Douay-Rheims version (DR-1899) that is translated into English as "obey your prelates and be subject to them". That Catholic manner of translating Hebrews 13:17 has fit the wishes and needs of Protestant churches as well, so, they have not changed it, except for such things as replacing "your prelates" by "your leaders" or "those who rule over you".
The Greek word in question was hupeikete, a form of the verb hupeikô (hupo+eikô). That verb could mean such things as "to retire", "to withdraw", "to depart", "to draw back", "to yield", "to give way", but there are also other ways to understand it, such as "to stop battling", "to comply", and so on. But again, what is important here, is to find out what Paul (or the one who eventually translated his letter to the Jewish saints), really meant by that word.
Hupeikô was composed of hupo and eikô.
The part hupo had many widely different meanings. In compositions, it could refer to the agency or influence under which a thing was done.
The second part, the verb eikô, had, among other things, also the meaning "to be like" (see the secondary entry on eikô in the "Greek-English lexicon" by Liddell and Scott). A lot of words beginning with eik- had to do with copying and likeness. Consider eikasia, "likeness", "representation", "comparison"; eikasma, "likeness"; eikasteon, "one must liken"; eikastês, "one who portrays or represents"; eikastos, "similar", "comparable"; eikazô, "to liken", "to compare"; eikelophônos, "of like voice"; eikelos, "like"; eikôn, "image" – and so on.
So, what really is the meaning of hupeikô (hupo+eikô) in Hebrews 13:17? What does it refer to, in that particular case?
Considering the context, which was about the Jewish saints being persuaded to follow the example set by Paul and others who through their example had showed the saints how to live and act, it seems clear that here, the verb hupeikô must be understood to refer to "copying the example" (of those who "showed the way") – and then walking the same path as those had done who had set the example. (The essay em03c.htm has more on Paul's example.)
(A note: The actual word in Hebrews 13:17 is hupeikete. The "ground form" could be hupeikô, but also huphiêmi. Those who are interested, can study this in more depth, but then, proper tools for Greek are needed; "biblical" Greek-English lexicons are not worth much.)
Back to the word agrupneô in Hebrews 13:17. The meaning is quite clear. The point was that Paul, as well as some others, worked at nights so that they could proclaim the Good Message for free in the day-time. That was a part of Paul's example. Those saints were to imitate that. Unselfishness, sacrificing one's own interests, for the sake of others.
For the first, Hebrews 13:5 contains a warning against covetousness. Then, Hebrews 13:10 states that the servants of the New Covenant's "tent" had no right to "eat of the altar". That is: Elders had no right to be paid for their duties, the way the Levites had had under the Old Covenant. A detailed explanation of Hebrews 13:10 and its context is found in the essay em01d.htm which is about the "tithe question". For more on elders in the saints' assemblies, see also the essays ee01c.htm, ee02b.htm and ee03c.htm.
A side-note, regarding Haggai 2:8-9 and the words "the silver is mine, and the gold is mine" – that passage does not refer to money, or even to silver and gold in general, but only to the temple silver and temple gold which had been taken from Jerusalem to Babylon (and then returned). The essay em01d.htm (which is about the "tithe question") has more on this.
A note regarding that word "tent" (Hebrews 13:5). Ancient Israel had been under the Old Covenant. Under that covenant, there was a physical "dwelling of God". That dwelling (the sanctuary) was first a portable thing, in many ways like a tent, and then later a temple. Even the temple came to be symbolically called "tent" (Greek, skênê, see Hebrews 13:10). With the New Covenant, things were different: The New Covenant's "tent" or "dwelling of God", was not a physical building, nor is it situated in any specific location. The New Covenant's "tent" consisted of the saints. God had placed his Spirit in them and was thus dwelling in them. It was about that tent (the saints) that Paul was talking about (Hebrews 13:10).
Further, regarding Hebrews 13:16. Paul reminded the saints that they were to continue to give, but now to the poor and the needy instead. A note: That was not giving money to elders or to "religious leaders". That was personal giving to people who were in need: The poor, the sick, the homeless, widows, orphans, fugitives and so on. And, of course and especially, providing a sustenance for the elderly, the aged people who could not work any longer.
It is worth noting that in Hebrews 13:17, the word stenazontes, stenazô (which the 1769 KJ version renders as "grief") really refers to "moaning", that is, to complaining and grudging.
Thus, here is a translation of Hebrews 13:17, in the light of verses 5, 10 and 16 and considering the meanings of the Greek words which were mentioned above:
Hebrews 13:17 Be persuaded by [the example of] those who show the way to you, and comply [do as they do]. For they go sleepless because of your lives, as ones who are about to give an account [of their stewardship]. For they are to do that [to serve others, even if that means going sleepless] with joy rather than with moaning, because that [the latter] would be unprofitable for you. (Author's tr.)
(Going sleepless: For instance Paul worked at nights, so that he could proclaim the Good Message for free, in the daytime. But, churches and their bible-translators have twisted that into "watching over your souls".)
Perhaps some among those Jewish saints ("the Hebrews") tried to claim "Levite rights", in order to live at the cost of others. Perhaps it was because of that, that Paul explained to those saints that they were not to be covetous (Hebrews 13:5), and that when it came to the New Covenant's "tent", nobody had a right to "eat of the altar" (Hebrews 13:10). And then, Hebrews 13:16 records how Paul said that those saints were to help the needy. That included providing for the sick and the elderly and the poor.
Even though the Greek is hard to decipher, it seems that Paul was reprimanding the manners of some people, and that he told those Jewish saints that they were to consider those who through their example were showing the way for them, and their manners. Which meant, among other things, working at nights, so that they could proclaim the Good Message in the daytime, for free. And, Paul noted, that was to be done joyfully, and not with moaning and grudging (stenazô, Hebrews 13:17).
A note: There were no "full time elders". Elders were not paid. Also, each local fellowship could have several elders, which meant that the "work-load" was not great at all, because the elder-duties were shared by several persons. So, Paul was not demanding anyone to work at nights the way he himself did. He was merely explaining that they were not to live at the cost of others.
Again, regarding Haggai 2:8-9 (which many preachers quote), and the words "the silver is mine, and the gold is mine" – that passage does not refer to money or to silver and gold in general, but only to the temple silver and temple gold which had been taken from Jerusalem to Babylon. The essay em01d.htm (which is about tithing) has more on this.
Paul, and the other New Testament writers, repeatedly and severely warned about people who used religion for profit (for making money). Acts 20 has an example of this; that passage records how Paul addressed the elders from Ephesus and gave account of his own at that time ending stewardship (he had been told that he was about to be imprisoned). There, addressing elders, Paul stated that he had always supported himself through working with his own hands, through his own manual work. But, preachers have turned even that passage (Acts 20) upside down.
Again, the essay em01d.htm has a detailed explanation of Hebrews 13:10 and its context and meaning. The essay em02c.htm has more on Acts 20 and shows what Paul really meant when he said to the elders from Ephesus that it was for them "more blessed to give than to receive". Please also read the essay eb13e.htm which considers what Jesus really meant by the words "For where your treasure is, there your heart will be also" (Matthew 6:21 and Luke 12:34).
The essay em08c.htm shows how those who proclaimed the Good Message, could become spiritually unfruitful.
Paul did not seek his own profit or money, but rather "the profit of many, so that they may be saved":
1 Corinthians 10:33 Even as I also please all in all things; not seeking my own profit, but that of the many, that they may be saved.
1 Corinthians 11:1 Be my imitators, even as I also am of Christ.
(DBY, highlighting added)
Paul told others to imitate him. His example? He did not seek his own profit but proclaimed the Good Message for free, despite all the hardships and persecution that he was subjected to.
Then, Hebrews 13:24 has that same Greek word hêgeomai which in that context referred to the faithful men who had "gone before", as examples, and had "shown the way" to others, through their example of unselfishness and faith, even when that led to suffering, just as was explained above.
In his letters, Paul often referred to the specific example which he had set. He told others to imitate his example. That example was, in part, not living at the cost of others. The essays em03c.htm and em02c.htm have more on this. Please also read the essay eb13e.htm which considers Matthew 6:21 and Luke 12:34.
In fact, Paul told the saints that those who did not oblige, those who did not follow that example, were to be cast out and denied fellowship. The essay ea10c.htm has more on that subject.
There are many clear passages (Matthew 23:8-10 and many others) which show how ridiculous the "ruling" claim is. But, a lot of people do not really study the Bible, and are thus easily misled by preachers who quote certain passages which have been twisted by translators. Those preachers want to "rule" and to be "lords" and "priests", and they want to live in plenty, at the cost of others.
All the details around those things cannot be included here. For more on religious fellowships in general, look under the heading "Assembly" on the index-page keyw-a4.htm. For more on monetary things in connection with religious fellowships, look under the heading "Silver and gold" on the index-page keyw-s5.htm.
A note: Many claim that one supposedly should "look into the Old Testament also, not only into the New Testament, for a "proper assembly structure". Is that so?
The Old Covenant had a mortal Levite priesthood, and originally even a mortal Moses. But when it comes to the New Covenant, Jesus is its only priest. By the way, he did not "replace" the Old Covenant's priesthood. The New Covenant is something totally new. The Old Covenant's priesthood had been only a type and shadow of Jesus and his saving work. Jesus is the New Covenant's only "priest"; it has no mortal priesthood.
Also, it is Jesus who (alone) has the "seat of Moses". The essay eo12c.htm has more on the "seat of Moses" matter; see also the essay eo08c.htm.
The essay ee01c.htm considers what the New Testament (the Greek text) really says about "ranks". The essays ee02b.htm and es07c.htm have more on hierarchical preachers' "clergy" and "laity" claims.
Finally, it is worth noting that the Bible records that ancient Israel seriously sinned when they demanded to have a mortal ruler. Also, the Lord seriously warned them regarding all the evils which would come upon them if they insisted on having a mortal ruler, instead of having the Lord as their ruler.
Table of contents – What's new here? – Key-word index – Search function – Goal and purpose – Contact, comment, question
If this page did not contain what you were looking for, see the links below, and the key-word index and the table of contents, or use the search function.
Additional reading at the Bible Pages, on related as well as other issues:
A clarifying explanation of the short names for the bible-versions quoted or mentioned at this site, such as that NKJV stands for New King James Version, YLT for Young's Literal translation, HCSB for Holman Christian Standard Bible, NRSV for the New Revised Standard Version, and so on. → es09c.htm
Is "servant leadership" a biblical concept? Did elders in the saints' fellowships act as "servant leaders"? What the Bible says about leadership among Jesus' disciples. → ee03c.htm
What does the Bible say about the Pharisees? Also, why did Jesus call them vipers, snakes and actors? → eo12c.htm
On the example the apostle Paul set, for others to imitate. Paul did not tell people to "follow him as a leader"; what he did was that he told the saints to imitate him, to copy his example. It is important for believers to know what kind of example Paul referred to and meant, and in what connection. → em03c.htm
What does the Bible say about elders? What was their role in the saints' fellowships? Also, was there a "hierarchy" with "ranks"? → ee01c.htm
Jesus warned his disciples about false prophets, teachers of falsehood, deceivers and deception. He said that many would be deceived. → eo09e.htm
Moses – Jesus the Second Moses – parallels between Moses and Jesus – the seat of Moses – Jesus, Moses and Elijah. → eo08c.htm
On Jesus' teaching regarding "the keys of the Kingdom of Heaven" or "the keys of the Reign of Heaven". Bible study notes on Matthew 16 verse 19, with context. What did the word "keys" depict or symbolise? What is the interpretation of that passage – what was it that Jesus was saying to his disciples? Also, a general overview and comments on the subject of "binding and loosing". → eb08c.htm
Are modern-day believers a "royal priesthood", or "kings and priests", as some have claimed? How should one understand 1 Peter 2:4-9 and other related passages? → eo03d.htm
The so-called "divine right of kings" – is there such a thing? Are kings, rulers and governments appointed by God? → ew02c.htm
The King James bible, the Authorised Version – is it somehow "the inspired Word of God", better than other translations, or a particularly "holy" bible-version, or the best or most exact or accurate one as some have claimed? Also: In what way or sense is it authoritative, or, who "authorised" it? This essay has some details of the story behind the King James translation or KJV, including the men who were involved in producing it. Two examples of pages in KJV-1611 are included as well; one is an image showing the page with Hebrews 1, the other is a PDF-file containing a facsimile, picture format copy of the book of Matthew in the year 1611 edition of the King James version. There are also some brief remarks on the so-called "Received Text" or Textus Receptus, the Greek NT text compilation produced by the Catholic priest Gerrit Gerritszoon ("Erasmus"). → es03c.htm
What does the Bible say about authority? Who has biblical, spiritual or religious authority on the mundane, human level? Who can speak for God? Knowing the answers to those questions is a vital key to understanding the Bible in a better and deeper way. → es06d.htm
Worshipping God. What does the Bible say about worship, when it comes to New Covenant times? Serving God is something important, for many believers. There is a custom to gather for worship services. Indeed, for many people, worship is the same as going to church or attending church. But, where does the word "worship" really come from, and what does it mean? And, what about praise and giving thanks and "offerings", and so on? In what way and when and where should believers be serving and worshipping God? → ea04c.htm
Essays regarding various matters in connection with religious fellowships. → keyw-a4.htm (Look under the heading "Assembly".)
How the saints took care of widows, the elderly, the sick and the needy. Also, special comments on 1 Timothy 5:17. → em07b.htm
A study on the phrases "the snare of the Devil" and "the love of money is the root of all evil" (1 Timothy 3:7 and 6:9-10 and 2 Timothy 2:26). On Jesus' and Paul's teachings regarding how those who proclaimed the Gospel or Good Message could become spiritually unfruitful. → em08c.htm
Acts 20:35 – what did the apostle Paul mean when he said to the elders from Ephesus, "it is more blessed to give than to receive", and when he said to them, "I have shown you in everything, by working like this, that we must support the infirm"? → em02c.htm
Monetary things in connection with religious fellowships. → keyw-s5.htm (Look under the heading "Silver and gold".)
Luke 12:34 and Matthew 6:21, "For where your treasure is, there your heart will be also". What does that mean? What was Jesus talking about? → eb13e.htm
What is the truth about tithing, the concept of giving "tithes" and "offerings" to a church? In the light of the New Covenant, is tithing right or wrong, biblical or unbiblical? → em01d.htm
What does the Bible say about ordaining and ordination? In other words: How did the saints appoint or choose their elders? And, were those elders "ordained", and did they function as "priests" of some kind? → ee02b.htm
How to understand the Bible. Easy keys to interpreting and understanding Scripture in a better and deeper way, by avoiding certain fundamental but common mistakes and errors in bible study. These vital keys are really the basics for objective bible study. Knowing these keys will make many things easier to interpret and comprehend, and one will see several central matters in the Bible from a new and different perspective, especially in connection with the Gospels and the Epistles. → eg02c.htm
What the Bible says about excommunication, marking and avoiding. Additionally, some notes on the words and concepts "heresy" and "heretic". → ea10c.htm
Check your bible knowledge. A basic self-test with 15 biblical questions (with answers and commentary). → es04b.htm
"Amateur bible students" versus "professional theologians". Some preachers have spitefully called people who actively study the Bible on their own, "amateur theologians". Indeed, many a clergyman seems to feel that a layman should not put his or her nose into theological studies but should rather leave those things to "experts". But, is that correct? This treatise sorts out that matter, and clarifies and explains in layman's terms the linguistic and historical background of the concepts "clergymen" and "laymen", and gives the definition and actual meaning of such words as "clergy", "laity", "scholar" and "scholarly". → es07c.htm
Is Jesus "a cap-stone on top of a pyramid" as some have claimed, or is he, as the Bible says, the main corner-stone of the foundation of God's spiritual house or dwelling? → ea05c.htm
On Titus 1:15 and the translation "to the pure all things are pure", and what the apostle Paul really meant and referred to. → ee05b.htm
How to study the Bible in a deeper way. Some simple guidelines and notes on study methods. Also, advice and information on easily available practical study helps and useful modern-day tools and resources which, on top of many other things, can help one to view and translate the Hebrew OT and Greek NT texts. → es01d.htm
What does the English language word and concept "doctrine" literally mean? Likewise, the terms "dogma", "creed" and "tenet", what do they signify? Countless preachers and doctors of theology compile dogmas, creeds, tenets and doctrinal statements of beliefs, and claim them to be "the Truth". But, they do not agree with each other. Their opinions and teachings differ, depending on their denomination and its viewpoints, and there is much confusion. So, the pertinent question is, who has the "true doctrines" or "correct dogmas"? What should one think – do the Scriptures give any guidance regarding this matter? What does the Bible say about "doctrine"? → es08c.htm
What does the word "faith" mean? What is true faith? On the words and concepts "faith", "faithfulness", "believe" and "believing", in the Bible and especially in the New Testament, and what those things meant in the saints' lives. → eb10b.htm
The meaning of the words Christ, Christian, Messiah and Messias. Also: Did the saints call themselves "Christians" – christianos or christianoi? → eg07b.htm
Matthew 16:18, "I will build my church, and the gates of hell shall not prevail against it". What was Jesus talking about? What is the immortal assembly or ekklêsia which he said he would form, and where is it located? Is it an earthly religious organisation in this world – a church – or is it a heavenly assembly that has as its members the saints who have become immortals? → ea01d.htm
The origin and meaning of the word "church". → eg06b.htm
What does James 3:1 mean? Is the meaning, "be not many teachers", or is it instead, "become not great masters"? What was James talking about? → ea07b.htm
What the Bible says about titles of men in the religious context. A few comments regarding certain ecclesiastical titles, such as apostle, bishop, deacon, doctor of theology, evangelist, father, minister, pastor, priest, prophet, reverend, and so on. → ea08b.htm
Power among Jesus' disciples. What powers were given to the apostles, and to the saints in general? Also: Did the apostle Peter receive some special powers? → ea09b.htm
Should believers vote? About things within their fellowships, or in political elections in the society around them? Does the Bible say anything about voting? → ea13b.htm
The apostle Paul and his teachings. Notes regarding certain passages in Paul's letters and in the book of Acts. → eo11b.htm
Colossians 2:16-17, "Let no man therefore judge you". What was Paul really talking about? → eo07d.htm
What does the Bible say about the antichrist or antichrists? The meaning of the Greek word antichristos. Also: The apostle John spoke about multiple antichristoi, plural, not a singular one only. → eo02d.htm
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