(5) In these two verses (Hebrews 13:4-5) we have the same connection of thought as in Hebrews 12:16; Colossians 3:5; Ephesians 5:3. "Impurity and covetousness may be said to divide between them nearly the whole domain of human selfishness and vice" (Lightfoot on Colossians 3:5).

Conversation.--Literally, way of thought and life, character, disposition.

For he.--Rather, for He Himself hath said. As in many other places in this Epistle, the word of Scripture is regarded as directly spoken by God; but there is an emphasis here ("He Himself") which well suits the remarkable impressiveness of the words quoted, "I will in no wise let thee go; no, nor will I forsake thee." This promise of divine support and protection does not occur exactly in the same form in the Old Testament, but is clearly taken from Deuteronomy 31:6, "He will not fail thee nor forsake thee." (Comp. also Genesis 28:15; Joshua 1:5; 1Chronicles 28:20.) The appositeness of these words and those which follow (Hebrews 13:6) will be seen if we remember the trials which the Hebrew Christians had already endured (Hebrews 10:32-34). It is very probable that this thought supplies the link of connection between Hebrews 13:5-6, and Hebrews 13:7.

Verse 5. - Let your conversation (i.e. manner of life, or disposition) be without covetousness; be content with such things as ye have: for he (αὔτος, emphatic) hath said, I will never (i.e. in no wise) leave thee, neither will I ever forsake thee. The reference seems to be to Deuteronomy 31:6, Κύριος ὁ Θεός σου... οὔτε μή σε ἀνῇ οὔτε μή σε ἐγκαταλίπῃ, the same assurance being repeated in ver. 8. But similar promises occur elsewhere in the Old Testament (see Genesis 28:15; Joshua 1:5; 1 Chronicles 28:20; Isaiah 41:17; "Est igitur instar adagii divini," Bengel).

13:1-6 The design of Christ in giving himself for us, is, that he may purchase to himself a peculiar people, zealous of good works; and true religion is the strongest bond of friendship. Here are earnest exhortations to several Christian duties, especially contentment. The sin opposed to this grace and duty is covetousness, an over-eager desire for the wealth of this world, with envy of those who have more than ourselves. Having treasures in heaven, we may be content with mean things here. Those who cannot be so, would not be content though God raised their condition. Adam was in paradise, yet not contented; some angels in heaven were not contented; but the apostle Paul, though abased and empty, had learned in every state, in any state, to be content. Christians have reason to be contented with their present lot. This promise contains the sum and substance of all the promises; I will never, no, never leave thee, no, never forsake thee. In the original there are no less than five negatives put together, to confirm the promise: the true believer shall have the gracious presence of God with him, in life, at death, and for ever. Men can do nothing against God, and God can make all that men do against his people, to turn to their good.Let your conversation be without covetousness,.... Which is an immoderate desire, of riches, an over anxious care for worldly things, attended with dissatisfaction, and discontent with their present state: it discovers itself many ways; in preferring the world to religion; in laying up treasure for a man's own self, without being any ways useful to others; in withholding from himself the necessaries of life, and in making no use of his substance for the glory of God, and the interest of religion: this is a very great evil; it is called idolatry, and is said to be the root of all evil; and is very pernicious to true religion: a believer's conversation should be without it; in his family, for whom he should provide things convenient and honest; and in the world, where he should deal uprightly, and not defraud and overreach; and in the church, where he should be liberal, and generously communicate, upon all occasions; and such a conversation is becoming the Gospel, which is a declaration of things freely given to us of God. The reason of the apostle's mentioning this sin of covetousness is, because the Jews were prone to it, and these believing Hebrews might be inclined to it, and be dissatisfied with their present condition, in which they suffered the spoiling of their goods; and besides, unless this was avoided, the above mentioned duties could not be performed aright, as brotherly love, hospitality, remembering and relieving persons in bonds, and adversity.

And be content with such things as ye have; or with present things; with present riches, or with present poverty; with present losses and crosses; with present reproaches and afflictions; and contentment with these things shows itself by thankfulness for every mercy, and by submission to the will and providence of God in every state of life: and there are many things which may move and engage unto it; as the consideration of the state and condition men are in, when they come into the world, and will be when they go out of it; the will of God, and the disposition of his providence according to it, which is unalterable; a sense of: their own unworthiness; a view of interest in God and Christ; and an eye to the recompense of reward; as well as the many promises of God to support and supply his: and among the rest, what follows,

for he hath said, I will never leave thee, nor forsake thee; which is a promise made to Joshua, and belongs to all believers, Joshua 1:5 which may regard things temporal, as that God will not leave his people in the hands of their enemies, nor forsake them in distress, nor withhold any good thing from them needful for them, but will supply them with the necessaries of life, with which they should be content: and this passage is very pertinently cited for this purpose, and could be easily understood in this sense by the Hebrews; for the Jews explain such places as speak of God's not forsaking men, of the sustenance of them, as Psalm 37:25 and observe that the word "forsaking", is never used but with respect to "sustenance" (u); though the words may also relate to things spiritual, as that God will not leave them to themselves, to their own corruptions, which would overpower them; nor to their own strength, which is but weakness; nor to their own wisdom, which is folly; nor to Satan, and his temptations, who is an over match for them; nor to the world, the frowns and flatteries of it, by which they might be drawn aside; nor will he leave them destitute of his presence; for though he sometimes hides his face, and withdraws himself, yet not wholly, nor finally; nor will he forsake the work of his own hands, in them, but will perform it until the day of Christ; he will not leave or forsake them, so as that they shall perish; he will not forsake them in life, nor at death, nor at judgment.

(u) Bereshit Rabba, sect. 69. fol. 61. 4. Vajikra Rabba, sect. 35. fol. 175. 2. Yalkut, par. 2. fol. 103. 2.