Remember them that are in bonds, as bound with them; and them which suffer adversity, as being yourselves also in the body.
them that.
Hebrews 10:34 For ye had compassion of me in my bonds, and took joyfully the spoiling of your goods, knowing in yourselves that ye have in heaven a better and an enduring substance.
Genesis 40:14,15,23 But think on me when it shall be well with thee, and shew kindness, I pray thee, unto me, and make mention of me unto Pharaoh, and bring me out of this house: …
Jeremiah 38:7-13 Now when Ebedmelech the Ethiopian, one of the eunuchs which was in the king's house, heard that they had put Jeremiah in the dungeon; the king then sitting in the gate of Benjamin; …
which suffer.
Nehemiah 1:3,4 And they said unto me, The remnant that are left of the captivity there in the province are in great affliction and reproach: the wall of Jerusalem also is broken down, and the gates thereof are burned with fire…
Romans 12:15 Rejoice with them that do rejoice, and weep with them that weep.
1 Corinthians 12:26 And whether one member suffer, all the members suffer with it; or one member be honoured, all the members rejoice with it.
and those who are mistreated as if you were suffering with them
This part of the verse extends the call to empathy beyond prisoners to all who are mistreated. The early church faced persecution, and this exhortation would have resonated deeply with believers who were marginalized or oppressed. The phrase "as if you were suffering with them" encourages believers to bear one another's burdens (Galatians 6:2), fostering a community of support and compassion. This aligns with the teachings of Jesus, who identified with the suffering and marginalized, and it reflects the prophetic call to justice and mercy found throughout the Old Testament (Isaiah 58:6-7). The emphasis on shared suffering also points to the example of Christ, who suffered for humanity and calls His followers to take up their cross (Luke 9:23).
Hebrews 13:3 opens with a straightforward command: “Remember those in prison….” The writer is not suggesting a passing thought but a deliberate, ongoing mindfulness.
• The early church already practiced this; Acts 12:5 describes how “the church was earnestly praying to God for” Peter while he was jailed.
• Jesus equates caring for prisoners with serving Him in Matthew 25:36, “I was in prison and you came to visit Me.”
• Since Scripture is true and literal, we take this seriously—real people in real cells require real attention from Christ’s body.
Empathy moves beyond sympathy. Picture the cold floor, the loss of freedom, the isolation—feel what they feel.
• 1 Corinthians 12:26 states, “If one part suffers, every part suffers with it,” making shared pain a non-negotiable covenant within the body of Christ.
• Galatians 6:2 adds, “Carry one another’s burdens,” showing practical outworking: letters, visits, legal help, advocacy, and consistent intercession.
• Such solidarity mirrors Christ, who “also suffered outside the city gate” (Hebrews 13:12), willingly identifying with His people.
The verse widens the lens to any believer enduring abuse, discrimination, or violence for righteousness’ sake.
• Hebrews 10:32-34 recalls earlier days when the recipients “sympathized with those in prison and joyfully accepted the confiscation of your property.”
• 2 Timothy 3:12 reminds us, “Everyone who wants to live a godly life in Christ Jesus will be persecuted,” so mistreatment is not an anomaly; it is expected.
• Practical responses include encouraging notes (Acts 15:32), financial support (2 Corinthians 8:1-4), and public defense (Philippians 1:7).
We are called to experiential identification, not detached charity.
• Romans 12:15 commands, “Rejoice with those who rejoice, weep with those who weep,” urging heartfelt participation.
• Philippians 1:7 shows Paul’s joy that the Philippians “share in my grace… both in my imprisonment and in the defense and confirmation of the gospel.”
• When love moves us to share another’s anguish, we mirror Christ’s incarnation (John 1:14) and prove our unity (John 17:21). Practical steps:
– Schedule regular prayer times, naming specific prisoners or persecuted believers.
– Support ministries that provide food, legal aid, and Scripture to inmates.
– Write government representatives on behalf of the unjustly confined.
– Offer hospitality to families of the imprisoned, echoing 3 John 8.
Hebrews 13:3 literally calls every believer to a ministry of remembrance, empathy, advocacy, and shared suffering for brothers and sisters behind bars or under persecution. As we obey, we live out the inseparable bond of Christ’s body, display the gospel’s tangible love, and honor the Lord who first identified with us in our bondage to sin.
(3) As bound with them.--Either (1) "As if ye yourselves were in bonds" (see Hebrews 10:33-34; 1Corinthians 12:26)--by true fellow-feeling make yourselves sharers in their lot; or, (2) "mindful that ye too are in bonds"--like them ye are Christ's prisoners, and their bonds are but one of the tokens of that service in which all Christians are bound. (Comp. 1Corinthians 7:22.)As being yourselves also in the body.--"Mindful that you, like them, still dwell in a body liable to pain, and may therefore suffer ill-treatment in the cause of Christ."
Verse 3. - Remember them that are in bonds, as bound with them; and them which suffer adversity, as being yourselves also in the body. The Hebrew readers have been also specially commended for their past sympathy with their imprisoned and despoiled brethren (Hebrews 10:33, etc.), having been themselves also at the same time persecuted. Whether or not sufferers themselves now, they must not be forgetful of those that are "As bound with them" seems best taken as expressing the sympathy of one member with another (cf. Hebrews 10:33, 34 and 1 Corinthians 12:26, "If one member suffer," etc.). "As being yourselves," etc., reminds them that they are still in the flesh, and so not only on this account bound to sympathize, but also liable themselves at any time to the like afflictions. Exhortations to personal purity and to contentedness follow next. Of the need, and prominence in the Epistles, of warnings against impurity see what was said on ἁγιασμόν (Hebrews 12:14). St. Paul is given to couple covetousness 'rod uncleanness together in his warnings, as cognate sins, and alike incompatible with the kingdom of God (cf. 1 Corinthians 5:10, 11; 1 Corinthians 6:9, etc.; Ephesians 5:3, 5; Colossians 3:5). Greediness, or inordinate desire (πλεονεξία), may be for sensual indulgence or for wealth - the same word is used in both senses; and such πλεονεξία, whatever its object, is fatal to the spiritual life. So here, after a warning against impurity, comes a like one against covetousness.