SEV Biblia, Chapter 13:6
De tal manera que digamos confiadamente: El Seor es mi ayudador; no temer lo que me har el hombre.
Clarke's Bible Commentary - Hebrew 13:6
Verse 6. So that we may boldly say] We, in such circumstances, while cleaving to the Lord, may confidently apply to ourselves what God spake to Joshua and to Solomon; and what he spake to David, "The Lord is my helper, I will not fear what man can do." God is omnipotent, man's power is limited; howsoever strong he may be, he can do nothing against the Almighty.
John Gill's Bible Commentary
Ver. 6. So that we may boldly say , etc..] Or confidently assert; for nothing is more true than this, the Lord is my helper ; he is able to help, and does help, when none else can; he has promised to be the helper of his people; he has laid help for them on Christ, who is mighty; and he has helped him as man, that he might help them; he has set up a throne of grace for them to come to, where they may find help; and experience confirms the truth of this assertion; every believer can set up an Ebenezer, and say, hitherto hath the Lord helped me: the people of God are of themselves helpless ones; there is no help for them in man; their help is only in the Lord; who helps them out of the pit of sin and misery; out of the hands of all their enemies; out of all their afflictions, and out of all the dangers they are exposed unto by Satan and his temptations, by reason of a body of sin and death, and no account of the world, and the men of it: he helps them in the exercise of grace, and in the discharge of duty; in bearing the cross; in fighting the Lord's battles; and in their journeying through the wilderness: he helps them to temporal blessings, and spiritual ones; to spiritual food and raiment, and to all needful supplies of grace, and, at last, to eternal glory and happiness: and the help he now affords is quick and present, suitable and seasonable, and is what is sufficient; and is sometimes with, and sometimes without means. And I will not fear what man shall do unto me . There is a becoming fear and reverence which is due to men that are our superiors, whether in civil or religious affairs; but men are not to be feared, when opposed to God; not a single man only is not to be feared, but even all men; and not they only, but all that they can do; the utmost of which is to kill the body; the ground of this fearlessness in believers are the infinite power, grace, and goodness of God. The words seem to be taken out of ( Psalm 54:4 56:4 118:6).
Matthew Henry Commentary
Verses 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 religio 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 an empty, had learned in every state, in any state, to be content Christians have reason to be contented with their present lot. Thi promise contains the sum and substance of all the promises; "I wil never, no, never leave thee, no, never forsake thee." In the origina 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.
Greek Textus Receptus
ωστε 5620 θαρρουντας 2292 5723 ημας 2248 λεγειν 3004 5721 κυριος 2962 εμοι 1698 βοηθος 998 και 2532 ου 3756 φοβηθησομαι 5399 5700 τι 5101 ποιησει 4160 5692 μοι 3427 ανθρωπος 444
Vincent's NT Word Studies
6. Let your conversation be without covetousness (afilargurov o tropov). Tropov originally turn or direction. Hence ways manner, fashion; way or manner of life. In this sense N.T.o . Elsewhere often in the phrase on tropon or kaq' on tropon in or according to the way in which. See Matt. xxiii. 37; Luke xiii. 34; Acts i. 11; xv. 11; xxvii. 25. The meaning here is character or moral disposition. Afilargurov without covetousness, only here and 1 Tim. iii. 3, see note.
Be content with such things as ye have (ajrkoumenoi toiv parousin). Lit. being contented with the things which are at hand. For ajrkein to suffice, see Luke iii. 14; John vi. 7; 1 Tim. vi. 8. On the compounds aujtarkhv self-sufficient and aujtarkeia self-sufficiency, see on 2 Cor. ix. 8; Philip. iv. 11.
For he hath said ( autov gar eirhken). Rend. for "he himself." God himself. For eirhken hath said, see ch. i. 13; iv. 3, 4; x. 9.
I will never leave nor forsake thee ( ou mh se anw oud ou mh se egkatalipw). Comp. Gen. xxviii. 15; Josh. i. 5; Deut. xxxi. 6. None of these, however, give the saying in the form in which it appears here. This appears to be a combination or general adaptation of those passages. For "never," rend. "by no means" or "in no wise."'Anw from ajnihmi. In Acts xvi. 26; xxvii. 40, to loosen: Eph. vi. 9, to give up or forbear. Somewhat in this last sense here: "I will in no wise give thee up, or let thee go." I will not relax my hold on thee. For ejgkatalipw forsake, see on 2 Tim. iv. 10.
So that we may boldly say (wste qarrountav hmav legein). Lit. so that, being of good courage, we say. Qarrein to be confident or bold, only here in Hebrews. Elsewere only in Paul. The kindred form qarsein is used in N.T. only in the imperative qarsei or qarseite take courage. See Matt. ix. 2; Mark vi. 50; John xvi. 33; Acts xxiii. 11.
The Lord is my helper, etc. From LXX, Psalm cvii. 6 with slight alteration. Here, what shall man do unto me is an independent clause. LXX inserts and: "my helper and I will not fear," and connects the last clause with "fear": "I will not fear what man will do."
7-15. The following passage presents many difficulties of detail, but its general sense is clear. It sums up in a striking way the main topics of the epistle, bringing them all to bear upon the conclusion that Judaism and Christianity are mutually exclusive, and thus enforcing the warning against a relapse into Judaism. It goes to show, in connection with other features of the epistle, the absurdity of the hypothesis that the epistle was intended as a warning to Gentile Christians against a relapse into Paganism. 246
