Exegetical and Hermeneutical Commentary of Hebrews 13:18
Pray for us: for we trust we have a good conscience, in all things willing to live honestly.
18. Pray for us ] A frequent and natural request in Christian correspondence (1Th 5:25; 2Th 3:1; Rom 15:30; Eph 6:18; Col 4:3). The “us” probably means “me and those with me,” shewing that the name of the writer was well known to those addressed.
we trust ] Rather, “we are persuaded.”
we have a good conscience ] The writer, being one of the Paulinists, whose freedom was so bitterly misinterpreted, finds it as necessary as St Paul had done, to add this profession of conscientious sincerity (Act 23:1; Act 24:16 ; 1Co 4:4; 2Co 1:12). These resemblances to St Paul’s method of concluding his letters are only of a general character, and we have reason to suppose that to a certain extent the beginnings and endings of Christian letters had assumed a recognised form.
willing ] i.e. “desiring,” “determining.”
honestly ] Honourably.
Fuente: The Cambridge Bible for Schools and Colleges
Pray for us – This is a request which the apostle often makes in his own behalf, and in behalf of his fellow laborers in the gospel; see 1Th 5:25. notes, Eph 6:18-19.
For we trust we have a good conscience … – see the notes on Act 24:16. The apostle here appeals to the uprightness of his Christian life as a reason why he might claim their sympathy. He was conscious of an aim to do good; he sought the welfare of the church; and having this aim he felt that he might appeal to the sympathy of all Christians in his behalf. It is only when we aim to do right, and to maintain a good conscience, that we can with propriety ask the prayers of others, or claim their sympathy. And if we are willing in all things to live honestly, we may expect the sympathy, the prayers, and the affections of all good people.
Fuente: Albert Barnes’ Notes on the Bible
Heb 13:18
Pray for us
Prayer for ministers
I.
SOME CONSIDERATIONS TO ILLUSTRATE AND CONFIRM THE NECESSITY OF SUCH PRAYER.
1. The awful responsibility of the ministerial office.
2. We are men of like passions with yourselves, with bodies requiring to be kept under, and with souls to save.
II. SOME SUITABLE HEADS OF PRAYER.
1. First of all, pray that utterance may be given unto us, that we may open our mouth boldly, to make known the mystery of the gospel. The full and free declaration of the gospel of the grace of God is the crowning part of the Christian ministers office.
2. Again, pray for your minister, that in dispensing among you the Word of God, he may be enabled rightly to divide it. Much spiritual wisdom is required here.
3. But, again, pray for us, that the truths which we preach to you may be so deeply impressed upon our own souls by the Spirit of God that they may always exert a commanding influence over our life, conversation, and whole deportment, and thus become the springs of a holy and consistent walk.
4. Again, pray for us, that we may be made conquerors over our peculiar temptations as ministers–that we may never speak to you smooth things merely for the sake of pleasing you.
5. Yet, again, pray for us, that we are bold and faithful witnesses for Christ, God would keep us lowly and humble in ourselves, and enable us to ascribe all that we are, and have, and may become, to His free favour.
III. The truth is simply this: a minister cannot be blessed without his flock being made to experience a correspondent share of blessing. YOUR PRAYERS FOR ME WILL BE CROWNED WITH INTEREST TO YOURSELVES. You will find your own souls growing in grace and in the knowledge of our Lord and Saviour Jesus Christ. You will find yourselves daily becoming more ripe for the inheritance of the saints in light. Thus it is that God graciously orders that our labours of love for one another should be reflected upon ourselves. (H. Cadell, M. A.)
We trust we have a good conscience
Balm from Gilead to recover conscience
I. WHAT CONSCIENCE IS.
1. It is an inbred faculty of the soul, a noble and Divine power, planted of God in the soul, working upon itself by reflection: or thus, the soul of a man recoiling upon itself. A faculty, I call it, because it produceth acts, and is not got and lost as habits are, but is inseparable from the soul, immovable from the subject, as neither acts nor habits are. In the understanding part it is a judge, determining and prescribing, absolving and condemning de jure. In the memory it is a register, a recorder, and witness, testifying de facto. In the will and affections, a jailor and executioner, punishing and rewarding. Say we not in common use of speech, which is the emperor of words, My conscience tells me I did or did not such a thing, which is an action of the memory? My conscience bids me do, or forbids me to do this or this, which is but an action of the will. It smites me, it checks me, it comforts or it torments me: what are these but actions of the affections recoiling upon the soul?
2. God hath given it more force and power to work upon men than all other agents whatsoever. It, being internal and domestical, hath the advantage of all foreign and outward.
3. It being individual and inseparable, there is no putting of it to flight or flying from it. It was bred and born with us; it will live and die with us. Agues a man may shake off, tyrants and ill masters a man may fly from; but this saith (as Ruth to Naomi), I will go with thee whithersoever thou goest. It hath more immediate deputation and authority from God (of whom all principalities and powers receive theirs) than angels, kings, magistrates, father, mother, or any other superior. It is only inferior to God.
II. WHAT A GOOD CONSCIENCE IS.
1. The goodness of it is the peace of it; for stirring, accusing, and galling consciences are consequents of sin, and presuppose some evil.
2. They, secondly, prove good unto us only by accident, and Gods goodness, which maketh them as afflictions, gather grapes of thorns; yea, all things work to the best of His beloved, as physicians do poison in their confections
3. And thirdly, they do not always produce this effect. Sometimes as sicknesses and purgations, they are in order to health, as in the Jews (Act 2:1-47). Oftentimes as in Cain, Judas, Ahithophel, they destroy their owners. Good consciences, therefore, properly to speak, are only quiet ones, excusing and comforting; but here take heed the devil, the great impostor of our souls, put not upon our folly and simplicity, three sorts of quiet ones, as he doth to most: the blind, the secure, and the seared. What, then, is a good conscience? That which speaks peace with Gods allowance, which is a messenger of good things between God and us, that upon good grounds is in good terms with God. It lies in the lawful peace of it, and not in integrity and freedom from sin. (T. Adams.)
Take care of your conscience:
We remember the old story of the mariners who, because they followed the direction of their compass, thought they were infallibly right, until they arrived at an enemys port, and found themselves suddenly seized and made slaves. They did not take into consideration the possibility that any agency had tampered with the needle. Yet the wicked captain had, on purpose to betray the ship to enemies, so carefully concealed a large loadstone near the needle as to make it untrue to itself, and thus be the means of their ruin. Something not very unlike this is often true of conscience. Conscience may be perverted as truly as any other faculty of the soul–so perverted as even to mislead and destroy, while it is relied upon to direct in the path of safety. There is a way which seemeth right unto a man, but the end thereof are the ways o! death. We are warned, then, to take care of the conscience. See that there is no prejudice, no passion, no evil influence that is perverting it, and gradually making it untrue to itself, and therefore unsafe. We must examine the basis of our conscientiousness. Is there a concealed loadstone which is attracting the needle from its true polarity heavenward, toward spiritual foes and spiritual bondage? This is a vital question for every man.
The comfort of a good conscience:
There is no friend so good as a good conscience. There is no foe so ill as a bad conscience. It makes us either kings or slaves. A man that hath a good conscience, it raiseth his heart in a princely manner above all things in the world. A man that hath a bad conscience, though he be a monarch, it makes him a slave. A bad conscience embitters all things in the world to him, though they be never so comfortable in themselves. What is so comfortable as the presence of God? What is so comfortable as the light? Yet a bad conscience, that will not be ruled, it hates the light, and hates the presence of God, as we see Adam, when he had sinned, he fled from God (Gen 3:8). A bad conscience cannot joy in the midst of joy. It is like a gouty foot, or a gouty toe, covered with a velvet shoe. Alas! what doth ease it? What doth glorious apparel ease the diseased body? Nothing at all. The ill is within. There the arrow sticks. (B. Sibbes.)
A good conscience
A good conscience is to the soul what health is to the body; it preserves a constant ease and serenity within us, and more than countervails all the calamities and afflictions which can possibly befall us. (T. Addison.)
Conscience aided by right sympathies
It will be found that men are sensitive to right and wrong, not so much by reason of the direct impact of intellectual decision as by reason of intellectual decision transmitted through another faculty or emotion. Take an illustration out of my own experience–for it is always allowable, I believe, for a man to dissect his own sins. When I came to Brooklyn, feeling a certain independence, I refused to return marriage certificates to the authorities. There was no law which compelled me to do it, and I was not going to return them for mere forms sake. By and by a law was passed that all clergymen should return marriage certificates to the Board of Health, but I did not do it then; I did not see any reason for it, and I was not going to trouble myself about it. But after the first year of the war, on two or three occasions it happened some woman would come to me and say, My husband was killed on the battlefield; the Government owed him for bounty and back pay; but I cannot get the money unless I can prove that I was married to him: will you not give me a certificate? I had none. I had made no return of their marriage, it did not take more than one argument like that to convince me that I ought to make returns of certificates of marriage. I said to myself, If the bread of the poor is often to be determined by the fact of a marriage; if the fact of a marriage is a question of humanity, and can settle what is right and what is wrong, then my duty in the matter is clear; and I believe I have not failed to return the certificate of a marriage since that day. The mere abstract law would not affect any conscience; but since my conscience was approached through sympathy, through benevolent feeling, you could not bribe me to neglect my duty in that regard. My conscience has strength on that side. (H. W. Beecher.)
Willing to live honestly
Honesty:
I. IN ORDER TO ILLUSTRATE THE EXCELLENCY AND IMPORTANCE OF THIS VIRTUE OF HONESTY, WE SHALL POINT OUT SOME OF THE FOUNTAINS FROM WHENCE THE OPPOSITE VICE FLOWS, OR SOME OF THE CHIEF CAUSES OF DISHONESTY. Opposites frequently illustrate each other to great advantage. The beauty and charms of Christian virtue gain strength by arousing in us an abhorrence of immoral practices. Honesty will appear more honourable by awakening a proper hatred of the odious deformity of dishonesty. With regard to the chief springs of dishonesty, they may be contemplated. Under a general consideration, dishonesty arises from the same common source with all other kinds of iniquities. It arises from the awful depravity of the human heart. But the more particular causes of dishonesty are such things as these
1. Slothfulness, idleness, and an aversion to labour and the business of our calling.
2. Avarice or covetousness.
3. Luxury and extravagance.
4. Pride and selfishness.
II. SOME CONSIDERATIONS AND MOTIVES TO INDUCE US TO BE CONSCIENTIOUSLY HONEST IN ALL OUR EMPLOYMENTS, BUSINESS, AND CONVERSATION WITH OUR FELLOW-MEN. Can we now think a dishonest thought, contrive a dishonest scheme, or be guilty of a dishonest action? Consider the right every man has to enjoy his own, by the laws of nature, reason, religion and society, in respect to his person, property, and character. These blessings are the benefactions of heaven to all. Their right to the undisturbed possession of them is founded upon the grant of the God of nature and of grace.
1. Will the Almighty Sovereign see His creatures and His children rifled of their immunities and blessings, which His goodness and bounty hath conferred upon them, and not conceive resentment? Will He not whet His glittering sword, and His hand lay hold on vengeance?
2. Further consider, sincerity and honesty are the very bonds which hold society together. The religious observation of these virtues are the great means to advance its real interests. A dishonest person is a public nuisance, and may be viewed as a common enemy to mankind.
3. Consider the practice of dishonesty is prohibited in a thousand instances in the Word of God. The Divine wrath is revealed against it, both in His declarations, and in many examples recorded in the sacred history. (A. Macwhorter, D. D.)
Honesty spiritually rewarded
The religious tradesman complains that his honesty is a hindrance to his success; that the tide of custom pours into the doors of his less scrupulous neighbours in the same street, while he himself waits for hours idle. My brother, do you think that God is going to reward honour, integrity, highmindedness, with this worlds coin? Do you fancy that He will pay spiritual excellence with plenty of custom? Now, consider the price that man has paid for his success. Perhaps mental degradation and inward dishonour. His advertisements are all deceptive: his treatment of his workmen tyrannical; his cheap prices made possible by inferior articles. Sow that mans seed mad you will reap that mans harvest. Cheat, lie, advertise, be unscrupulous in your assertions, custom will come to you. But if the price is too dear, let him have his harvest, and take yours. Yours is a clear conscience, a pure mind, rectitude within and without. Will you part with that for his? Then why do you complain? He has paid his price; you do not choose to pay it. (F. W. Robertson.)
Conscientiousness:
Of the Rev. S. F. Bridge, independent minister, his son says: His integrity was unbending. One circumstance in connection with domestic life demonstrated this sterling feature. A kind friend used sometimes to send a parcel of clothing, and on this occasion, in a coat pocket, a five-pound note was discovered. Many, even of the Lords people, might have appropriated the money, and thought it quite a providence. But father did not so. There are timely provisions and there are baits which test Gods family. He knew the donors habits, and would not take for granted that the note was intentionally submitted in a delicate manner, so he promptly sent it back with an explanation. I well remember how dear mother–her name was Martha–urged with tears that he should write first, and ascertain whether it had not been enclosed as a gift; but, although the value of five pounds was multiplied by the many mouths to be fed, she soon endorsed fathers way as the right one. I believe this matter was never known save to the Lord, the family, and the gentleman himself. That five pounds (lid not reach us again. (Sword and. Trowel.)
Honest under all circumstances
Some years before England abolished slavery in the West Indies, a negro, who was a slave, but who had learned to become a Christian, was put up for sale. A kind master, who pitied his condition, and did not want him to fall into the hands of a cruel owner, went up to him, and said, Sambo, if I buy you will you be honest? With a look that I have no power to describe, says the gentleman, the black man replied, Massa, I will be honest whether you buy me or not.
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 18. Pray for us] Even the success of apostles depended, in a certain way, on the prayers of the Church. Few Christian congregations feel, as they ought, that it is their bounden duty to pray for the success of the Gospel, both among themselves and in the world. The Church is weak, dark, poor, and imperfect, because it prays little.
We trust we have a good conscience] We are persuaded that we have a conscience that not only acquits us of all fraud and sinister design, but assures us that in simplicity and godly sincerity we have laboured to promote the welfare of you and of all mankind.
To live honestly.] Willing in all things to conduct ourselves well-to behave with decency and propriety.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Pray for us: the closing duty becoming the subjects of the kingdom of Christ, is prayer, upon some special accounts, Heb 13:18,19, that they would with their renewed souls, influenced and assisted by the Spirit of grace and supplication, pour forth their desires to God with faith, fervency, and importunity, for his vouchsafing to the apostle himself, and for their spiritual guides and rulers, that the things they need, and God hath promised to them, as to the successful course of their ministry, may be bestowed on them, which the Spirit specifieth elsewhere, 2Co 3:5,6; Eph 6:18-20; Col 4:3,4; 2Th 3:1,2.
For we trust we have a good conscience, in all things willing to live honestly: he urgeth this on them, for that he was a fit subject to be prayed for, however any might accuse or charge him for rejecting Judaism out of singularity, prejudice, or some evil design; he assures them from the Spirit of God, that he had a rightly informed conscience by Gods word, and which testified his innocency and sincerity, and which did dictate and influence him to be communicating and promoting, with all and to all, the truth of the gospel; and that his own life and conversation in the world was agreeable to the gospel rule, in all godliness and honesty, Act 23:1; 24:14; compare 1Co 4:4; 2Co 1:12.
Fuente: English Annotations on the Holy Bible by Matthew Poole
18. Pray for usPaul usuallyrequests the Church’s intercessions for him in closing his Epistles,just as he begins with assuring them of his having them at heart inhis prayers (but in this Epistle not till Heb 13:20;Heb 13:21), Ro15:30. “Us,” includes both himself and his companions;he passes to himself alone, Heb13:19.
we trust we have a goodconsciencein spite of your former jealousies, and the chargesof my Jewish enemies at Jerusalem, which have been the occasion of myimprisonment at Rome. In refutation of the Jews’ aspersions, heasserts in the same language as here his own conscientiousnessbefore God and man, Act 23:1-3;Act 24:16; Act 24:20;Act 24:21 (wherein he virtuallyimplies that his reply to Ananias was not sinful impatience; for,indeed, it was a prophecy which he was inspired at the moment toutter, and which was fulfilled soon after).
we trustGreek,“we are persuaded,” in the oldest manuscripts. Goodconscience produces confidence, where the Holy Spirit rules theconscience (Ro 9:1).
honestly“in agood way.” The same Greek word as “goodconscience.” Literally, “rightly,” “becomingly.”
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Pray for us,…. Who are in the ministry; your guides and governors; since the work is of so much moment, and so arduous and awful, and you have such a concern in it; [See comments on 2Th 3:1].
for we trust we have a good conscience; there is a conscience in every man, but it is naturally evil: a good conscience is a conscience sanctified by the Spirit of God, and sprinkled by the blood of Jesus; here it chiefly respects the upright discharge of it in the ministerial work: this the apostle often asserts, and appeals to, and which he here expresses with modesty, and yet with confidence; and which he uses as an argument for prayer for them:
in all things willing to live honestly; not only as men, but as ministers; faithfully dispensing the word of truth, without any regard to the favour or frowns of men, as good stewards of the mysteries of God; which contains in it another reason for prayer: the phrase, “in all things”, is so placed, that it may be read in connection with either clause; and the sense is either that they exercised a good conscience in all things, in which they were concerned with God, or man, and among all persons, Jews and Gentiles; or that they were willing to live honestly in every respect, as men, Christians, and ministers.
Fuente: John Gill’s Exposition of the Entire Bible
| Conclusion. | A. D. 62. |
18 Pray for us: for we trust we have a good conscience, in all things willing to live honestly. 19 But I beseech you the rather to do this, that I may be restored to you the sooner. 20 Now the God of peace, that brought again from the dead our Lord Jesus, that great shepherd of the sheep, through the blood of the everlasting covenant, 21 Make you perfect in every good work to do his will, working in you that which is wellpleasing in his sight, through Jesus Christ; to whom be glory for ever and ever. Amen. 22 And I beseech you, brethren, suffer the word of exhortation: for I have written a letter unto you in few words. 23 Know ye that our brother Timothy is set at liberty; with whom, if he come shortly, I will see you. 24 Salute all them that have the rule over you, and all the saints. They of Italy salute you. 25 Grace be with you all. Amen.
Here, I. The apostle recommends himself, and his fellow-sufferers, to the prayers of the Hebrew believers (v. 18): “Pray for us; for me and Timothy” (mentioned v. 23), “and for all those of us who labour in the ministry of the gospel.”
1. This is one part of the duty which people owe to their ministers. Ministers need the prayers of the people; and the more earnestly the people pray for their ministers the more benefit they may expect to reap from their ministry. They should pray that God would teach those who are to teach them, that he would make them vigilant, and wise, and zealous, and successful–that he would assist them in all their labours, support them under all their burdens, and strengthen them under all their temptations.
2. There are good reasons why people should pray for their ministers; he mentions two:–
(1.) We trust we have a good conscience, c., <i>v. 18. Many of the Jews had a bad opinion of Paul, because he, being a Hebrew of the Hebrews, had cast off the Levitical law and preached up Christ: now he here modestly asserts his own integrity: We trust we have a good conscience, in all things willing to live honestly. We trust! he might have said, We know; but he chose to speak in a humble style, to teach us all not to be too confident of ourselves, but to maintain a godly jealousy over our own hearts. “We trust we have a good conscience, an enlightened and well-informed conscience, a clean and pure conscience, a tender and faithful conscience, a conscience testifying for us, not against us: a good conscience in all things, in the duties both of the first and second table, towards God and towards men, and especially in all things pertaining to our ministry; we would act honestly and sincerely in all things.” Observe, [1.] A good conscience has a respect to all God’s commands and all our duty. [2.] Those who have this good conscience, yet need the prayers of others. [3.] Conscientious ministers are public blessings, and deserve the prayers of the people.
(2.) Another reason why he desires their prayers is that he hoped thereby to be the sooner restored to them (v. 19), intimating that he had been formerly among them,–that, now he was absent from them, he had a great desire and real intention to come again to them,–and that the best way to facilitate his return to them, and to make it a mercy to him and them, was to make it a matter of their prayer. When ministers come to a people as a return of prayer, they come with greater satisfaction to themselves and success to the people. We should fetch in all our mercies by prayer.
II. He offers up his prayers to God for them, being willing to do for them as he desired they should do for him: Now the God of peace, c., <i>v. 20. In this excellent prayer observe, 1. The title given to God–the God of peace, who was found out a way for peace and reconciliation between himself and sinners, and who loves peace on earth and especially in his churches. 2. The great work ascribed to him: He hath brought again from the dead our Lord Jesus, c. Jesus raised himself by his own power and yet the Father was concerned in it, attesting thereby that justice was satisfied and the law fulfilled. He rose again for our justification; and that divine power by which he was raised is able to do every thing for us that we stand in need of. 3. The titles given to Christ–our Lord Jesus, our sovereign, our Saviour, and the great shepherd of the sheep, promised in Isa. xl. 11, declared by himself to be so, Joh 10:14; Joh 10:15. Ministers are under-shepherds, Christ is the great shepherd. This denotes his interest in his people. They are the flock of his pasture, and his care and concern are for them. He feeds them, and leads them, and watches over them. 4. The way and method in which God is reconciled, and Christ raised from the dead: Through the blood of the everlasting covenant. The blood of Christ satisfied divine justice, and so procured Christ’s release from the prison of the grace, as having paid our debt, according to an eternal covenant or agreement between the Father and the Son; and this blood is the sanction and seal of an everlasting covenant between God and his people. 5. The mercy prayed for: Make you perfect in every good work, c., <i>v. 21. Observe, (1.) The perfection of the saints in every good work is the great thing desired by them and for them, that they may here have a perfection of integrity, a clear mind, a clean heart, lively affections, regular and resolved wills, and suitable strength for every good work to which they are called now, and at length a perfection of degrees to fit them for the employment and felicity of heaven. (2.) The way in which God makes his people perfect; it is by working in them always what is pleasing in his sight, and that through Jesus Christ, to whom be glory for ever. Observe, [1.] There is no good thing wrought in us but it is the work of God; he works in us, before we are fit for any good work. [2.] No good thing is wrought in us by God, but through Jesus Christ, for his sake and by his Spirit. And therefore, [3.] Eternal glory is due to him, who is the cause of all the good principles wrought in us and all the good works done by us. To this every one should say, Amen.
III. He gives the Hebrews an account of Timothy’s liberty and his hopes of seeing them with him in a little time, v. 23. It seems, Timothy had been a prisoner, doubtless for the gospel, but now he was set at liberty. The imprisonment of faithful ministers is an honour to them, and their enlargement is matter of joy to the people. He was pleased with the hopes of not only seeing Timothy, but seeing the Hebrews with him. Opportunities of writing to the churches of Christ are desired by the faithful ministers of Christ, and pleasant to them.
IV. Having given a brief account of this his letter, and begged their attention to it (v. 22), he closes with salutations, and a solemn, though short benediction.
1. The salutation. (1.) From himself to them, directed to all their ministers who had rule over them, and to all the saints; to them all, ministers and people. (2.) From the Christians in Italy to them. It is a good thing to have the law of holy love and kindness written in the hearts of Christians one towards another. Religion teaches men the truest civility and good-breeding. It is not a sour nor morose thing.
2. The solemn, though short benediction (v. 25): Grace be with you all. Amen. Let the favour of God be towards you, and his grace continually working in you, and with you, bringing forth the fruits of holiness, as the first-fruits of glory. When the people of God have been conversing together by word or writing, it is good to part with prayer, desiring for each other the continuance of the gracious presence of God, that they may meet together again in the world of praise.
Fuente: Matthew Henry’s Whole Bible Commentary
Honestly (). Nobly, honourably. Apparently the writer is conscious that unworthy motives have been attributed to him. Cf. Paul in 1Thess 2:18; 2Cor 1:11; 2Cor 1:17.
Fuente: Robertson’s Word Pictures in the New Testament
1) “Pray for us; (proseuchesthe peri hemon) “Pray ye concerning us,” or “you all pray for us; 1Th 5:25; Apostles, Elders, Pastors, and Teachers true to God feel their need of prayers of those they instruct and guide, 2Th 3:11; Rom 15:30; Rom 15:32; Eph 6:19-20; Col 4:3-4.
2) “For we trust we have a good conscience,” (peithometha gar hoti kalen suneidesin echomen) “Because we are persuaded (convinced) that we have a good (or ideal) conscience; Paul spoke primarily of his own conscience, as indicated in the following verse, but perhaps also refers to those teaching elders who had the leadership rule over the churches, Act 23:1; Act 24:16; 2Co 1:12.
3) “In all things willing to live honestly,” (en pasin kalos thelontes anastrephesthai) “Continually willing to believe in all respects; providing a testimony and general reputation of honesty, integrity, in life and office, Rom 12:17; Rom 14:16; 2Co 8:21. It appears that Paul and Timothy had been detained on false civil charges in Italy, perhaps Rome, from which detainment they hoped soon to be set free, so as to visit the brethren in Judea, perhaps the church at Jerusalem, to whom this letter was first written, Heb 13:22-24.
Fuente: Garner-Howes Baptist Commentary
18. For we trust, etc. After having commended himself to their prayers, in order to excite them to pray, he declares that he had a good conscience. Though indeed our prayers ought to embrace the whole world, as love does, from which they flow; it is yet right and meet that we should be peculiarly solicitous for godly and holy men, whose probity and other marks of excellency have become known to us. For this end, then, he mentions the integrity of his own conscience, that is, that he might move them more effectually to feel an interest for himself. By saying, I am persuaded, or I trust, he thus partly shows his modesty and partly his confidence. In all, may be applied to things as well as to men; and so I leave it undecided. (290)
(290) The Greek fathers connect it with the preceding clause, “For we trust we have a good conscience towards all,” that is towards Jews and Gentiles; but the Vulg. connects it with the following, “willing in all things to live well;” that is honorably. “Willing in all things to behave well” Macknight; “determined in all things to behave honorable” Doddridge; “being desirous in all things to conduct ourselves uprightly,” Stuart. To keep the alliteration in the text, the words may be rendered thus — “We trust that we have a good conscience, being desirous to maintain a good conduct.” A good conscience is a pure conscience, free from guilt and sinister motives: and to behave or live goodly, as the words are literally, is not to behave honorably or honestly, but to behave or live uprightly according to the rule of God’s word; so that the best version is, “Willing in all things to live uprightly.” “We trust,” is rendered by Doddridge and Macknight, “we are confident;” but our version is preferable. — Ed.
Fuente: Calvin’s Complete Commentary
CRITICAL AND EXEGETICAL NOTES
Heb. 13:20. God of peace.Rom. 15:33; Rom. 16:20; Php. 4:9; 1Th. 5:23; 2Th. 3:16. Translate the verse, Who brought up from the dead Him, made through the blood of the everlasting covenant, great Shepherd of the sheep, the Lord, even Jesus. Or as R.V. Who brought again from the dead the great Shepherd of the sheep, with [by or in] the blood of the eternal covenant, even our Lord Jesus. See Heb. 9:15-18, and compare Act. 20:28; Zec. 9:11. The meaning appears to be, that the great Shepherd is provided with, or (so to speak) carries along with Him, blood sanctioning a covenant which is of perpetual force.
Farrars note on Heb. 13:13.Let us go forth out of the city and camp of Judaism (Rev. 11:8) to the true and eternal tabernacle (Exo. 33:7-8) where He now is (chap, Heb. 12:2). Bearing his reproach.If ye be reproached, says St. Peter, for the name of Christ, happy are ye (compare Heb. 11:26). As He was excommunicated and insulted and made to bear His cross of shame, so will you be, and you must follow Him out of the doomed city (Mat. 24:2). It must be remembered that the cross, an object of execration and disgust even to Gentiles, was viewed by the Jews with religious horror, since they regarded every crucified person as accursed of God (Deu. 21:22-23; Gal. 3:13). Christians shared this reproach to the fullest extent. The most polished heathen writers, men like Tacitus, Pliny, Suetonius, spoke of their faith as an execrable, deadly, and malefic superstition; Lucian alluded to Christ as the impaled sophist; and to many Greeks and Romans no language of scorn seemed too intense, no calumny too infamous, to describe them, and their mode of worship. The Jews spoke of them as Nazarenes, Epicureans, heretics, followers of the thing, and especially as apostates, traitors, and renegades.
Moultons note on Heb. 13:20.Two passages of the prophets have contributed to the language of this remarkable verse.
1. Isa. 63:11 : Where is He that brought them up out of the sea with the shepherds of His flock? Here the shepherds are no doubt Moses and Aaron (Psa. 77:20); the Greek translation, however, has, Where is He that raised up out of the sea the shepherd of the sheep? Moses, who led Israel through the sea, was brought up therefrom in safety to be the shepherd of his people Israel; by the same almighty hand the great Shepherd of the sheep has been brought up from among the dead.
2. Zec. 9:11; in other words, because of the blood which ratified thy covenant (Exo. 24:8) I have released thy prisoners. In (i.e. in virtue of) the blood of an eternal covenant God has raised up the Lord Jesus.
MAIN HOMILETICS OF THE PARAGRAPH.Heb. 13:18-23
Requests for Prayer.Pray for us is the frequent and natural request in Christian correspondence. See Rom. 15:30; Eph. 6:18; Col. 4:3; 1Th. 5:25; 2Th. 3:1. This request for the peoples prayers is characteristically Pauline, and must be taken into due account in any discussion of the authorship of the epistle. The desire to stand well with his converts, and delight in their approbation, affection, and trust, were marked features in St. Pauls character.
I. The interest of Christian teachers in their peoples prayers.An interest felt and sustained partly
1. For the peoples sake, because nothing opens the heart to the teachers influence, and keeps it sensitive and receptive to gracious influences, as prayer does. And it should be both
(1) private and personal, and
(2) collective, united, and public. The proper bond between ministers and people is only maintained by mutual prayer on each others behalf. And partly
2. For the teachers own sake. Because he needs the kind of inspiration to do the highest and holiest work which only comes to a man when he knows that others are praying for him. There is a tone on Christian ministry which can only come as the response to intercessory prayer.
II. The sense of integrity may make a claim for prayer.We have a good conscience. Whoever the writer was, one thing is evidenthe was misunderstood and misrepresented and mistrusted, just as we know St. Paul was, by the Jewish, and even to some extent by the Jewish Christian, party. Some separation from him had been caused. This letter was in some sense written to remove wrong impressions, and make the standpoint of his teaching quite clear. It was fitting that he should assure them of his full loyalty to Christ and to them, of his genuineness, simplicity, and integrity. He meant nothing but their true spiritual good, and therefore he might honestly ask their prayers. Often we may be puzzled and disturbed by the teachings of the Christian teacher, but we can keep relations so long as we are fully confident of his integrity. What he is may keep us from offence at what he says.
III. The prayers of Gods people may influence Gods providence (Heb. 13:19).That has been the conviction of God-fearing men in all the ages. It is the absolute conviction of loyal and loving souls to-day. It never strikes them as for one moment unreasonable that God, who ever acts upon wise considerations, takes into account all facts, and forms good judgments, should let His peoples prayers influence His decisions and His arrangements. To think prayer could not affect Gods plans would be to assume that He could be apprehended through no rational or moral being that we ever heard of; it would be to refuse to recognise any reality in His Divine Fatherhood. A God who hears prayer, but takes no heed of it, and responds in no way to it, is inconceivable.
IV. The highest plea for prayer lies in the prayerfulness of him who makes the plea.Heb. 13:20-21, declare the prayerfulness of this writer, and indicate what he asks on the peoples behalf. It is summed up in the word perfect. He wants advance, growth, development, in the Christian life; for that he works, for that he prays. He can say, Pray for me, for I am always praying for you.
V. The prayer of him who asks for prayer may be a model for those whom he asks to pray for him.The tone and substance of the prayer given in Heb. 13:20-21, may be taken as a model of prayer. Impress that the act of prayer tends to put men in right relations with responsibility and with privilege. Prayer strengthens to bear responsibility and sanctifies the enjoyment of privilege.
SUGGESTIVE NOTES AND SERMON SKETCHES
Heb. 13:18. Conscience.Now, as conscience is nothing else but the knowledge which the mind has within itself, and the judgment, either of approbation or censure, which it unavoidably makes upon the successive actions of our lives, tis plain, you will say, from the very terms of the proposition, whenever this inward testimony goes against a man, and he stands self-accused, that he must necessarily be a guilty man. And, on the contrary, when the report is favourable on his side, and his heart condemns him not, that it is not a matter of trust, as the apostle intimates, but a matter of certainty and fact, that the conscience is good, and that the man must be good also. At first sight this may seem to be a true state of the case; and I make no doubt but the knowledge of right and wrong is so truly impressed upon the mind of man that, did no such thing ever happen as that the conscience of a man, by long habits of sin, might (as the Scripture assures us it may) insensibly become hard, and, like some tender parts of his body, by much stress and continual hard usage, lose by degrees that nice sense and perception with which God and nature endowed itdid this never happenor was it certain that self-love could never hang the least bias upon the judgmentor that the little interests below could rise up and perplex the faculties of our upper regions, and encompass them about with clouds and thick darknesscould no such thing as favour and affection enter this sacred courtdid Wit disdain to take a bribe in it, or was ashamed to show its face as an advocate for an unwarrantable enjoymentor, lastly, were we assured that Interest stood always unconcerned whilst the cause was hearing, and that Passion never got into the judgment-seat, and pronounced sentence in the stead of Reason, which is supposed always to preside and determine upon the casewas this truly so, no doubt, then, the religious and moral state of a man would be exactly what he himself esteemed it, and the guilt or innocence of a mans life could be known, in general, by no better measure than the degrees of his own approbation or censure.Laurence Sterne.
Heb. 13:20-21. The Blood of the Everlasting Covenant.This everlasting covenant is the covenant of grace, or the gospel, made with Christ, as the Head and Representative of all His believing people. It is called everlasting in contradistinction to some transient outward forms of it that had already vanished, or were vanishing away. God had made legal, ceremonial, national covenants, which were temporarywhich had not the elements of permanency. But this covenant touches, embraces everything, reaches up to Gods highest attributes, and down to mans deepest needsover all the breadth of law, and along all the line of existence. We do not rest on the mere word everlasting, which sometimes in the Scriptures has evidently a limited signification. No great doctrine or belief should rest on a mere term, unless the thing is taught clearly, by argument or precept or implication. But in this case we have the idea all through the Scriptures of absolute and unlimited duration. The blood of the everlasting covenant. That is the virtue of the death of Christ. It is that grand act of atonement and self-sacrifice by which He bore the penalty of sin for us, and secured the gospel as Gods method in this world for ever.
I. God is the God of peace.The God who makes peace where it has been broken, and gives it where it is lostthe God who makes peace between heaven and earth, between law and conscience, between Himself and sinful men.
II. He brought again from the dead our Lord Jesus.He wrought that mightiest work that has ever been wrought in this worldthe resurrection of Christ. Again, through the blood of the everlasting covenant. The death is the germinating spring of the after-lifethe humiliation is antecedent to and causal of the exaltation.
III. It is through the same act of self-sacrifice in death that He becomes the great Shepherd of the sheep. The good Shepherd giveth His life for the sheep. That was the mark and criterion which He Himself gave by which men might know Him, and until this life was given the world could not have assurance that the good Shepherd has come. Now we come to the human side of the passage, and we have this blood of the covenant full of efficiencies on this side also.
1. The term perfect; giving us at once this high idea, the idea of perfection as a thing attainable now, by means of the blood and death of the Son of God. This perfection is not merely a thing ideal and distant, not only a thing to be hoped for beyond earth and time, in heaven and glory. It is a thing to be striven for and realised in measures in daily life and serviceperfect in every good work. Nothing could be more practical, nothing further removed from a barren idealism and a visionary spirit. In every good work, in everything that benefits man, adorns the Christian profession, glorifies God in the fulfilment of His will.
IV. In this illustration of the power of the cross we have the inworking of the Spirit of God in the heart of the man who is thus seeking perfectionworking in you that which is well-pleasing in His sight. This secures simplicity and spiritualityGod working within by the Spirit. Then all is right and good. The water is cleansed at the fountain, thought is touched as it springs, feeling purified as it begins to flow, affection lifted to its object, will bent to the will of God; the image of the heavenly beginning to shine, the likeness of the Resurrection dawning in the risen soul. Then
(1) let us come to this blood of the covenant, or to the death or to the cross of Christ, for cleansing;
(2) for motive;
(3) for speech.A. Raleigh, D.D.
Heb. 13:21. The Believer Gods Agent.We often speak of ourselves as only instruments in Gods hands. It is our privilege to think of ourselves, if we are truly His servants, as agents. An instrument is a dumb, senseless, lifeless thing, which has no active, intelligent power even to co-operate with him who handles and uses it; but an agent (ago) is one who acts; in behalf of, and under control of, another, and yet acting intelligently and individually, as Aaron spoke under Moses dictation. Even the ox and ass yield a voluntary, intelligent obedience, and are far above the plough they drag, or the goad by which they are urged on. We are Gods agents, and He worketh not only by us, but in us, both to will and to work. (See Greek of Php. 2:13.)
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
D.
Request for prayers. Heb. 13:18-19.
Text
Heb. 13:18-19
Heb. 13:18 Pray for us: for we are persuaded that we have a good conscience, desiring to live honorably in all things. Heb. 13:19 And I exhort you the more exceedingly to do this, that I may be restored to you the sooner.
Paraphrase
Heb. 13:18 Pray for me: For, though ye may dislike my doctrine set forth in this letter, I am certain, in teaching it, I have maintained a good conscience, having delivered it to you faithfully; willing in all things to behave suitably to my character as an inspired teacher.
Heb. 13:19 And I the more earnestly beseech you to pray for me, that through the help of God I may be restored to you the sooner.
Comment
Pray for us: for we
Who is us?
a.
Many apostles and evangelists were known by the Hebrews, and they should pray for them.
b.
With four commentaries before me, no one suggests who might be included, except Milligan who suggests the above. A request for prayer is common with Paul. Eph. 6:18-19; 1Th. 5:25; 2Th. 3:1; Rom. 15:30; 2Co. 1:11; Phm. 1:22.
are persuaded that we have a good conscience, desiring to live honorably in all good things
The integrity of his own conscience is used to move them to feel an interest in him.
Persuaded, Calvin feels, suggests modesty.
The authors desire to live righteously in all things called for their help.
And I exhort you the more exceedingly to do this
This is an urgent request by one who knew they knew his needs. The faith the man had in prayer here shows that he felt God was able to act providentially on behalf of man.
that I may be restored to you the sooner
This suggests that troubles, persecution, or perhaps imprisonment detained him. Timothys difficulty, Heb. 13:23, may be the factor that kept the author from being in their midst. Was Paul ever a part of the Hebrew brethren?
a.
This verse suggesting restoration challenges Pauline authorship for me.
b.
Paul generally is associated with Antioch and Gentiles.
Study Questions
2920.
Pray for us refers to whom?
2921.
How does this knock the authorship anonymous theory?
2922.
Is it possible to live honorably in all evil things?
2923.
How may we live righteously or honorably?
2924.
How does the restoration of the author affect Pauline authorship?
2925.
Was Paul ever a part of the fellowship of the Hebrew brethren?
Fuente: College Press Bible Study Textbook Series
(18) The following versescontaining personal notices relating to the writer himself and his readers (Heb. 13:18-19; Heb. 13:22-23), a prayer on their behalf (Heb. 13:20-21), a doxology (Heb. 13:21), and brief salutations (Heb. 13:24-25)present many points of resemblance to the concluding sections in some of St. Pauls Epistles. The first words, Pray for us, are found in Col. 4:3; 1Th. 5:25; 2Th. 3:1. That the writer does not use the plural pronoun of himself alone appears certain from the change in Heb. 13:19; but it is not clear whether he is associating himself with the rulers of the Church (mentioned in Heb. 13:17), or with the companions in labour who were with him as he wrote.
We trust.A change in the reading of the Greek requires the translation: For we are persuaded that we have a good conscience, desiring in all things to conduct ourselves well. Some prejudice against the writer, or some mistrust of his motives, must have existed in the Church; that amongst Hebrew Christians a disciple of St. Paul should be misrepresented or misunderstood, can cause us no surprise. But whatever suspicion might be cherished by a few, the next verse is proof that he knew himself to be beloved by the many.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
18. For us Uniting the leaders and himself as a common subject of their prayers. Paul alone, of all the New Testament writers, asks the prayers of his readers. 1Th 5:25; 2Th 3:1.
Live honestly A slight reminiscence that his character had been questioned at Jerusalem.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Pray for us: for we are persuaded that we have a good conscience, desiring to live honourably in all things. And I exhort you the more exceedingly to do this, that I may be restored to you the sooner.’
He then asks prayer for himself and his fellow-workers. He does so on the grounds that their conscience is right towards God in all that they do, and that their aim in life is truly to live honourably before God in everything. They are living as they require of others. Thus they are worthy to be prayed for, that their ministry may be successful.
And one reason why he asks this with a greater urgency is so that he might be restored to them the sooner. This may suggest that he is under some restraint such as prison, which he expects to be of limited duration, possibly affected by their prayers, or it may suggest that he has a work to do for God which he cannot leave until it is firmly established. Either way he wants them to know that he desires to come to them, and would do so were it not for circumstances and the will of God. They are clearly very dear to him, and he wants them to know of his eagerness to see them.
Fuente: Commentary Series on the Bible by Peter Pett
Conclusion In Heb 13:18-25 we have the concluding remarks to the epistle of Hebrews.
Heb 13:18 Pray for us: for we trust we have a good conscience, in all things willing to live honestly.
Heb 13:19 Heb 13:19
Heb 13:20 Now the God of peace, that brought again from the dead our Lord Jesus, that great shepherd of the sheep, through the blood of the everlasting covenant,
Heb 13:20
Heb 13:21 Make you perfect in every good work to do his will, working in you that which is wellpleasing in his sight, through Jesus Christ; to whom be glory for ever and ever. Amen.
Heb 13:21
Php 2:13, “For it is God which worketh in you both to will and to do of his good pleasure.”
Heb 13:20-21 Comments – A Synopsis of the Epistle of Hebrews – Heb 13:20-21 can be considers as a synopsis of the epistle of Hebrews. It states who Jesus Christ is and why we are to become perfect, or mature. The word “perfect” here is the same word as in Luk 6:40.
Luk 6:40, “The disciple is not above his master: but every one that is perfect shall be as his master.”
Heb 13:22 And I beseech you, brethren, suffer the word of exhortation: for I have written a letter unto you in few words.
Heb 13:22
“for I have written a letter unto you in few words” – Comments The description of this exhortation as brief may be reflected in several comments made previously within this epistle. For example, the author mentions additional information about the articles of the Tabernacle that he does not have time to discuss (Heb 9:5). He also says that “time would fail him” to discuss the faith of many other Old Testament saints (Heb 11:32). In other words, the author could have written a longer discourse to support each of his exhortations, but he kept each discourse as brief as possible.
Heb 9:5, “And over it the cherubims of glory shadowing the mercyseat; of which we cannot now speak particularly.”
Heb 11:32, “And what shall I more say? for the time would fail me to tell of Gedeon, and of Barak, and of Samson, and of Jephthae; of David also, and Samuel, and of the prophets:”
Heb 13:22 Comments The literary structure of the epistle of Hebrews consists of a series of exhortations, each one supported by a doctrinal discourse. There are seven literary sections that make up the epistle of Hebrews, with all but the first one opening with a brief exhortation, followed by a more lengthy discourse to support its exhortation. We have an exhortation to heed God’s divine calling (Heb 2:1-4), an exhortation to hold faith to our confession of faith (Heb 4:14-16), an exhortation to grow in Christian maturity (Heb 6:1-8), an exhortation to divine service (Heb 10:19-39), and exhortation to persevere in the Faith (Heb 12:1-3), and an exhortation to walk in brotherly love as our entrance into rest (Heb 13:1-8).
1. Predestination (Heb 1:1-14)
2. Calling (Heb 2:1 to Heb 4:13)
3. Justification (Heb 4:14 to Heb 5:14)
4. Indoctrination (Heb 6:1 to Heb 10:18)
5. Divine service (Heb 10:19 to Heb 11:40)
6. Perseverance (Heb 12:1-29)
7. Glorification (Heb 13:1-17)
Heb 13:23 Know ye that our brother Timothy is set at liberty; with whom, if he come shortly, I will see you.
Heb 13:23
Heb 13:24 Salute all them that have the rule over you, and all the saints. They of Italy salute you.
Heb 13:24
[272] David L. Allen, Hebrews, in The New American Commentary: An Exegetical and Theological Exposition of Holy Scripture, vol. 35, ed. E. Ray Clendenen (Nashville, Tennessee: B & H Publishing Group, 2010), 632.
Heb 13:25 Grace be with you all. Amen.
Heb 13:25
[273] J. Vernon McGee, The Epistle to the Romans, in Thru the Bible With J. Vernon McGee (Nashville: Thomas Nelson Pub., 1998), in Libronix Digital Library System, v. 2.1c [CD-ROM] (Bellingham, WA: Libronix Corp., 2000-2004), comments on Romans 1:1.
[274] James Denney, The Epistles to the Thessalonians, in The Expositor’s Bible, eds. William R. Nicoll and Oscar L. Joseph (New York: Hodder and Stoughton, n.d.), 15-16.
[275] Charles Simeon, 2 Peter, in Horae Homileticae, vol. 20: James to Jude (London: Holdsworth and Ball, 1833), 285.
Comments (2) – In a similar way that the early apostles were instructed by Jesus to let their peace come upon the home of their host (Mat 10:13), so did Paul the apostle open every one of his thirteen New Testament epistles with a blessing of God’s peace and grace upon his readers. Mat 10:13 shows that you can bless a house by speaking God’s peace upon it.
Mat 10:13, “And if the house be worthy, let your peace come upon it: but if it be not worthy, let your peace return to you.”
This practice of speaking blessings upon God’s children may have its roots in the Priestly blessing of Num 6:22-27, where God instructed Moses to have the priests speak a blessing upon the children of Israel. We see in Rth 2:4 that this blessing became a part of the Jewish culture when greeting people. Boaz blessed his workers in the field and his reapers replied with a blessing.
Rth 2:4, “And, behold, Boaz came from Bethlehem, and said unto the reapers, The LORD be with you. And they answered him, The LORD bless thee.”
We also see this practiced by the king in 2Sa 15:20 where David says, “mercy and truth be with thee.”
2Sa 15:20, “Whereas thou camest but yesterday, should I this day make thee go up and down with us? seeing I go whither I may, return thou, and take back thy brethren: mercy and truth be with thee.”
Thus, this word of blessing was a part of the Hebrew and Jewish culture. This provides us the background as to why Paul was speaking a blessing upon the church at Ephesus, especially that God would grant them more of His grace and abiding peace that they would have otherwise not known. In faith, we too, can receive this same blessing into our lives. Paul actually pronounces and invokes a blessing of divine grace and peace upon his readers with these words, “Grace be to you, and peace, from God our Father, and from the Lord Jesus Christ.” I do not believe this blessing is unconditional, but rather conditional. In other words, it is based upon the response of his hearers. The more they obey these divine truths laid forth in this epistle, the more God’s grace and peace is multiplied in their lives. We recall how the children of Israel entered the Promised Land, with six tribes standing upon Mount Gerizim to bless the people and six tribes upon Mount Ebal to curse the disobedient (Deu 27:11-26). Thus, the blessings and curses of Deu 28:1-68 were placed upon the land. All who obeyed the Law received these blessings, and all who disobeyed received this list of curses. In the same way, Paul invokes a blessing into the body of Christ for all who will hearken unto the divine truths of this epistle.
We see this obligation of the recipients in translation of Beck, “As you know God and our Lord Jesus, may you enjoy more and more of His love and peace. ” (2Pe 1:2)
Heb 13:25 “Grace be with you all” Comments – In Heb 13:25 Paul, the likely author, basically commends them into the hands of the Lord Jesus Christ, in much the same way that he did in the book of Acts. We find this statement at the end of all of Paul’s epistles.
Act 14:23, “And when they had ordained them elders in every church, and had prayed with fasting, they commended them to the Lord, on whom they believed.”
Act 20:32, “And now, brethren, I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them which are sanctified.”
Heb 13:25 “Amen” Comments – In the Textus Receptus the word “Amen” is attached to the end of all thirteen of Paul’s epistles, as well as to the Gospels of Matthew and Mark, and to the General Epistles of Hebrews , 1 and 2 Peter , 1 and 2 John, and to the book of Revelation. However, because “Amen” is not supported in more ancient manuscripts many scholars believe that this word is a later liturgical addition. For example, these Pauline benedictions could have been used by the early churches with the added “Amen.”
Fuente: Everett’s Study Notes on the Holy Scriptures
An admonition to prayer and good works:
v. 18. Pray for us; for we trust we have a good conscience, in all things willing to live honestly.
v. 19. But I beseech you the rather to do this, that I may be restored to you the sooner.
v. 20. Now the God of peace, that brought again from the dead our Lord Jesus, that great Shepherd of the sheep, through the blood of the everlasting covenant,
v. 21. make you perfect in every good work to do His will, working in you that which is well-pleasing in His sight, through Jesus Christ; to whom be glory forever and ever. Amen. The close of this letter, as those written by the Apostle Paul, breathes the spirit of intimacy which characterized the fellowship among the early Christians. The inspired author pleads: Pray for us, for we are persuaded that we have a good conscience, in all things willing to conduct ourselves well. Paul also pleads for the intercession of the Christians to whom he addresses some of his letters, 1Th 5:25; 2Th 3:1-2; Rom 15:30-32; Eph 6:19-20; Col 4:3. Because the responsibility which rests upon the pastors is so great, therefore their parishioners will do well to include them and their work in their daily prayer. But incidentally, because the author was aware of the fact that the doctrine which he taught was not acceptable to the Judaizing Christians, he boldly declares that he is convinced that he has a clear conscience, that he is not conscious of any offense, that his conduct, so far as he knew, at all times was such as not to require an apology at this time. He had lived up to his intention of behaving with decency and propriety toward all men. For that reason his appeal is so urgent: I appeal to you all the more impressively to do this, in order that all the more quickly I may be restored to you. The writer was either imprisoned or else hindered in some way from coming to Palestine. But he felt that he and his labors belonged to them, and that they, as well as he, would welcome his return to them with open arms. The trust which the writer here shows in the power of prayer is that which ought to be found in the hearts of all Christians.
The sacred author, in turn, adds a prayer for his readers, which concludes with a doxology: But the God of peace, who brought back from the dead our Lord Jesus the great Shepherd of the sheep, by the blood of an everlasting covenant, confirm you in every good thing to the doing of His will, working in us that which is well-pleasing before Him through Christ Jesus to whom be glory forever and ever, Amen. He calls God the God of peace, 1Th 5:23; 2Th 3:16; Rom 14:23, since through the relation and condition of peace which has resulted in consequence of the redemption of Christ there is once more peace between God and mankind, and because the believers are, by virtue of this knowledge, able to follow after peace with all their heart. That peace between God and man actually obtains is due to the fact that God restored, brought back from the dead Jesus, the great Shepherd of His sheep, through the blood of the eternal covenant. See Joh 10:1-42 As Christ Himself informed the Jews, He, as the Good Shepherd, laid down His life for His sheep, He shed His holy blood in consequence of God’s covenant of mercy, the counsel of love which was made in eternity and has for its object the salvation of all mankind. This God of mercy also has the power to give the necessary strength to the believers, enabling them to be eager for the doing of every good work, for everything that pleases the heavenly Father This the Christians then do, not by their own reason and strength, but in Jesus Christ through the might which flows from their Savior into their hearts and minds by faith In this way, by the continued growth of all believers in sanctification, the end and aim of God’s work in them will be realized, Christ Himself being glorified, world without end.
Fuente: The Popular Commentary on the Bible by Kretzmann
Heb 13:18. For we trust we have a good conscience, For we are confident that we have a good conscience, determined in all things to behave honourably. It is reasonable to think that the apostle particularly meant, that he took care to act up to the rules of the apostolical office which he had received, labouring to promote the salvationbothofJewsandGentiles;wherefore the Hebrews should not disregard him, upon the account of his labouring to convert the Gentiles through grace, as some of the Jews were apt to do; for he could not honestly discharge his office without this: they therefore should pray to God to give him good success.
Fuente: Commentary on the Holy Bible by Thomas Coke
Heb 13:18-19 . Summons to the readers to intercession on behalf of the author. Comp. 1Th 5:25 ; 2Th 3:1 ; Rom 15:30 ; Eph 6:19 ; Col 4:3 .
] The plural has reference exclusively to the author of the epistle. In addition to himself, to think of Timothy (Seb. Schmidt, al .), or of the spoken of Heb 13:17 (Carpzov, Kluge), or of the fellow-labourers in the gospel in the midst of the Gentile world, remote from the Hebrew Christians (Delitzsch, comp. also Alford), or of the companions in his vocation, with regard to whom it was to be made known that they wished to be looked upon as joint-representatives of the subject-matter of the epistle (Hofmann), is arbitrary. For apart from the fact that no mention has been made of Timothy until now, and that the presupposition that the author wished himself to be numbered among the spoken of in Heb 13:17 is a wholly baseless one the singular, which in Heb 13:19 without any qualification takes the place of the preceding plural, is in itself decisive against this view. For, even if perchance at Heb 13:19 the person of the writer had to be brought into special relief, out of a plurality of persons indicated at Heb 13:18 , a distinguishing as addition to the simple could not have been wanting.
. . .] for we persuade ourselves, i.e. we suppose or take it to be so (comp. Act 26:26 ), that [126] we have a good conscience, since we endeavour in all things to walk in a praiseworthy manner . Indication of the reason on the ground of which the author believes he is entitled to claim an interest on the part of the readers, manifesting itself in intercession on his behalf. But in the fact that he regards such explanation as necessary, there is displayed the consciousness that the Palestinian Christians took umbrage at him and his Pauline character of teaching; to remove this umbrage is therefore the object of the justificatory clause.
] belongs to that which follows, not still, as Oecumenius and Theophylact suppose, to ; and is not masculine (Chrysostom: ; Oecumenius, Theophylact, Luther, Er. Schmid, Tholuck, Hofmann, al .), but neuter .
[126] Bengel, Bhme, Kuinoel, Klee, and others take in reading the received , and then supposing this to be put absolutely as the causal “for” or “because,” which, however, even supposing the correctness of the Recepta , is forced and unnatural. Yet more unsuitable, however, is it when Hofmann, even with the reading , will have taken causally. The sense is supposed to be: “if we believe that ye are praying for us, this has its ground in the fact that we have a good conscience.” But to derive the more precise indication of contents for the dependent from that which precedes, is altogether inadmissible.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
C
Personal communications
Heb 13:18-25
18Pray for us: for we trust6 [persuade ourselves] we have a good conscience, in all 19things willing to live honestly [wishing to conduct ourselves honorably]: But [And] I beseech you the rather [the more abundantly beseech you] to do this, that I may be 20restored to you the sooner. Now [And] the God of peace, that brought again [back] from the dead our Lord Jesus, that [the] great Shepherd of the sheep, through [in] the blood of the [an] everlasting covenant, 21Make you perfect in every good work7 [in order] to do his will, working in you [himself]8 that which is well pleasing in his sight, through Jesus Christ; to whom be glory forever and ever.9 Amen. 22And I beseech you, brethren, suffer [bear with]10 the word of exhortation: for I have written a letter unto you in few words. 23Know ye that our11 brother Timothy is set at liberty; with whom, if he come shortly, I will [shall] see you. 24Salute all them that have the 25rule over you, and all the saints. They of Italy salute you. Grace be with you all. Amen.12
[Heb 13:18., we persuade ourselves; Moll, wir sind der Ueberzeugung, we are of the conviction; Alf., we are persuaded. Rec. , we trust. is elsewhere rendered, we are persuaded, Heb 6:9., to conduct ourselves.
Heb 13:19. , and I the more abundantly beseech you. The Eng. ver. weakly renders rather, which it seems to attach to . The Rec. ver., and Alf. both improperly render adversatively but. The German aber, thrown in after several introductory words, is less objectionable. The adversative force of is often, as here, too slight to admit of its being indicated in English.
Heb 13:20. and the God: Eng. ver., now the God; Alf., but the God., who brought back; or, perhaps, as Moll, Alf., etc., who brought up. I prefer the former, and back to again. the (not, that) great shepherd. , in (not by) the blood, refers to , of an (not the) everlasting covenant.
Heb 13:22. and I beseech, not, but I beseech., bear with., I wrote: the epistolary A mandabam, . frequently in St. Paul (Alf.).
Heb 13:23., not so clearly indicated as imperative, by standing at the beginning of the sentence, as Alf., Moll, etc., deem. Its position rather determines the emphasis; and it is by no means certain that the Indic, form might not be quite as emphatic as the Imper. Bl., De W., etc., take it as Indic. We can hardly decide positively., taken predicatively, the Part, for Inf., with verbs of knowing, etc.; also undoubtedly released, not dispatchedK.].
EXEGETICAL AND CRITICAL
Heb 13:18. Pray for us.In the same way as Paul (Rom 15:30; Eph 6:19; Col 4:3; 1Th 5:25; 2Th 3:1), the author now begs the prayers of the church on his own behalf, and appeals, against the suspicion of his enemies, to the testimony of his good conscience, as Paul, 2Co 1:12. Many, as recently Feilmoser and Bisping, assume for this reason, and because in the following verses the style seems more than hitherto to resemble that of Paul, that Paul has accompanied the letter of a pupil and confidential fellow-laborer, with this brief postscript, and thus adopted as his own the entire epistle. Others regard the plural as embracing still other persons than the author, either Timothy (Seb. Schmidt, etc.), or the leaders mentioned, Heb 13:17 (Carpz.), or the co-workers who with the author are announcing the Gospel in heathen countries remote from the Hebrew Christians.
We persuade ourselves, etc.The of the lect. rec.=we have confidence, or trust, Beng., Bhme, etc., take absolutely, and then regard as causal (because). According to the true reading , the author says [and substantially the same meaning might be educed with the reading ]; We persuade ourselves, i.e., we hold it as matter of conviction that, etc. He assigns a reason for his claim to their prayers, and expresses himself modestly on account of his relation to the readers. The participial clause following, is by some connected with assigning the ground on which he rests his persuasion; by others better with thus stating the thing to which his conscience bears testimony. belongs not to (c. Theophyl.), and is not masc. (Chrys., Luth., Thol., etc.)
Heb 13:19. And I the more abundantly beseech you, etc. is connected by Seb. Schmidt, Ramb., Beng., with ; by Ln., and the majority with ; by Del. with both. Calov. and others have without reason inferred from this an imprisonment of the author. For although points naturally to the removal of some serious hinderance, yet it by no means necessarily refers to the specific idea of imprisonment. Nor do the words shed any light on the specific relation which the author has previously sustained to the church in question.
Heb 13:20. And may the God of peace, etc.This expression which is also familiar to Paul, is referred by many with Chrys., to a discordant relation between the author and his readers, which they conceive to be indicated in Heb 13:18; by Grot., Bhm., De W., Bisp., and others to dissensions among the readers, alluded to Heb 12:14; by Schlicht. and Riehm, to Pauls mode of designating God as the dispenser of salvation. The words , and by c, Calv., Beng., Bl., Bisp., etc., connected with ; by Baumgart. and others with ; but better by Bez., Grot., Este, Ln., Riehm, etc., are taken instrumentally as more exactly defining the collective clause . could we refer the to the ascension (Bl., De W., Bisp.), we might easily take in the sense of accompaniment as Heb 9:25 (Calv., Bl., Bisp., V. Gerlach, Kahnis). But the words restrict the participle to the resurrection, the distinct mention of which in our epistle is confined to this single passage. [This is the only place where our author mentions the resurrection. Everywhere else he lifts his eyes from the depth of our Lords humiliation, passing over all that is intermediate, to the highest point of His exaltation. The connection here suggests to him once at least to make mention of that which lay between Golgotha and the throne of God, between the altar of the cross and the heavenly sanctuary, the resurrection of Him who died as our sin-offering, Del., cited by Alf.]. Perhaps the author had Isa 63:11, or also Zec 9:11, floating before his mind. The Doxology is less naturally referred to the very remote as being the principal subject of the sentence, (Limb., Beng., Chr. F. Schmidt, Del., Alf., etc). than to the immediately preceding (Calv., Grot., Bl., Thol., Ln. and the majority).
Heb 13:22. In few words.The expression = , 1Pe 5:12, furnishes no reason for referring the barely to the exhortations interspersed through the Epistle (Dind., Kuin.), or barely to the section from Heb 10:19 (Grot., Calov, etc.), or exclusively to the last chapter (Semler). Theophyl. rightly places the brevity of the Epistle in contrast with the fulness of thought and emotion which swells the breast of the writer who stood in no official relation to the readers, and employs the gentlest and tenderest forms of speech when he comes to speak in his own person. =writing a letter, as Act 15:20; Act 21:20.
Heb 13:23. Know that Timothy, etc.There is no reason for taking as Indic. (Vatabl., Bl., De W., etc.); and the absence of the article before is decisive against the rendering of Schultz=ye know our brother Timothy, the one who has been set free, as well as against the rendering of Storr, etc.: Hold in honor, or Receive kindly. The interpretation of , absent from, viz., the author (Este., Limb., Carpz., etc.), is forced and unnatural. The translation, sent away, viz., with the letter to the Hebrews (Theod., etc.), is possible (Act 13:3; Act 15:30; Act 15:33; Act 19:41; Act 23:22); and to this explanation of the participle conforms the subscription of the Epistle in many minusc. and ancient versions: . The old interpreters, Chrys., Theoph., ., refer it, although hesitatingly, to a being freed from imprisonment. Since Beza, this has been decidedly the prevalent view.
Heb 13:24. Salute all, etc.We cannot infer from this passage either that the Epistle was directed to a plurality of churches, or to mere private persons. Large churches had a number of leaders, and these must receive the salutation without exception, and so also the entire Church in all its members. May it perhaps also include all Christians with whom the receivers of the Epistle come into contact, independently of a connection with the Church? (Del).
They of Italy.Since Semler, the majority of expositors have assumed that the must have designated persons who had come from Italy, and were with the author outside of the limits of that country. They have been supposed in particular to be fugitives from the persecution under Nero; sometimes, however, simply, in general, Italian fellow-laborers with the author, perhaps in Corinth or Ephesus (Bl.), or in Asia Minor (Schwegler), or in a place where no Christian Church as yet existed (Ln.), which latter supposition would explain the absence of any greeting addressed to the Church. Cod. 66 names Athens, but adds . Special emphasis is laid upon the fact that the author, if he, while living in Italy, were conveying greetings from Italian Christians, would certainly have written (1Ti 1:15; 1Pe 5:13); but we might explain the expression of our Epistle from an elliptical mode of expressing relations of place according to (Mat 24:17; Luk 11:13; Luk 16:26); as= , as formerly Winer, but see, on the other hand, Alex. Butt. Gramm. of the New Test. dialect, p. 323); and not only so, but many with Thol., Wieseler, Del., maintain that as well as is used to express paraphrastically independent substantive ideas, so that the expression in question merely indicates that the persons sending their greetings originated from Italy, without intimating any thing with regard to their present residence. We may not, therefore, either, from this expression, deduce with i certainty that the Epistle was written in Italy (Cod. K. and other Greek MSS. and versions with Tisch., Nov. Test., ed. 7.11,596) or even that it must have been written in Rome (with Primas. and the ancients generally, as also Cod. A.)The closing benediction is precisely identical with Tit 3:15.It may, however, be argued for the writing of the Epistle in Southern Italy (Wetstein) that Christian churches already existed, Act 28:13 (Thol.), and that Timothy, who apparently was in a different place from the author of our Epistle, and yet not far removed from him, could probably at this time have been imprisoned nowhere else than in Rome (Wieseler).
DOCTRINAL AND ETHICAL
1. From the endeavor, in all our relations, to walk in the right way, in the right manner, we are permitted to derive the assurance of a good conscience. Such an assurance we are all permitted to express, and to find in this moral condition a commendation which draws us all the nearer into the love and sympathy of Christian friends, that we may become especially valuable to them, and awaken, quicken, and strengthen the desire for closer communion, and for personal intercourse.
2. We need prayer on our behalf, not merely in weakness, and under assaults, but also for the fulfilment of our hopes and wishes in the attestations of our joy, and our gratitude for the living and powerful exhibition of our faith, of our love, of our communion in the Lord. This sense of need we must not repress, but cherish, give utterance to, and satisfy.
3. The best thing that we can wish and pray for one another is the continuance of the work of God in ourselves, in order that through Jesus Christ we may attain to perfection of life in God.
HOMILETICAL AND PRACTICAL
True Christians need, demand and render mutual intercourse on behalf of each other.The value of a good conscience in difficult situations in life.The greatness of Jesus, as the Shepherd of the fold of God, mirrors itself 1. in the greatness of the sacrifice by which He became Shepherd of this flock; 2. in the extent of the flock which He has to gather and to feed; 3. in the exaltedness of the position to which He has been elevated.The new covenant is an eternal covenant, because 1. it has been concluded by the eternal Mediator; 2. it is stamped with eternal validity, and 3. it imparts eternal blessings.
Starke:A good conscience is a great comfort, and gives us a good confidence before God and men; before God, to whom we are permitted filially to turn in all need and anxiety; before men, that we need not be shamefaced, but may be able to encounter with joyfulness the eyes of every man.The standard of good works is not mens self-will, but Gods will. This will believers must not only know, but also do.God works both the willing and the accomplishing; therefore, we must, by all means, give ourselves up to Him for spiritual renewal.Teachers must respect highly their fellow-laborers in the gospel of Christ, and desire for them the like blessings as for themselves.We should, indeed, bless even our enemies, but greet preminently those who are the friends of God, and our friends.
Rieger:From the dealings of God with His saints, we shall observe how wonderfully He brings them out of suffering, how wonderfully He conducts them into it.
Heubner:The grace of God, the highest wish for ourselves and others (Psa 106:4). Lord, remember me according to Thy grace, which Thou hast promised to Thy people. Amen!
Footnotes:
[6]Heb 13:18.Instead of , trust, we are to read with A. C*. D*. D., lat., 17, 53, . In Sin., also, , is introduced as a correction.
[7]Heb 13:21.The addition after , in A., is a gloss from 2Th 2:17.
[8]Heb 13:21.The , self, with Lachm. ed. ster., rests only on D. lat. and 71; Wetstein also ascribes it to C., but erroneously. In his large ed. Lachm. reads after A. C*., and Greg. Nyss. This reading is also found in Sin., but rejected by the corrector.
[9]Heb 13:21.C***. D. and many minusc. omit .
[10]Heb 13:22.The Imperf. is supported by Sin. A. C. B***. K., against the Infin. , found in D*., 46, 67, Vulg., Pesh., Arm.
[11]Heb 13:23.The is to be received after Sin. A. C. D*., 17, 31, 37, 39. In the Sin. it has been thrown out by the corrector.
[12]Heb 13:25. Is found in Sin. only as a correction.
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
18 Pray for us: for we trust we have a good conscience, in all things willing to live honestly.
Ver. 18. Willing to live honestly ] Tantum velis, et Deus tibi praeoccurret. David could wish well to the keeping of God’s commandments,Psa 119:4-5Psa 119:4-5 , and affect that which yet he could not effect.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
18 .] Pray for us (here, as elsewhere, it is probably a mistake to suppose that the first person plural indicates the Writer alone. As Del. observes, the passage from the to the Writer individually would be harsh. And when Bleek finds in Heb 13:19 a proof that the Writer only is meant, he misses the point, that this , including the Writer and his companions, is in fact a transition note between Heb 13:17 and Heb 13:19 . Cf. Eph 6:19 ; Rom 15:30 ; 2Co 1:11 ): for we are persuaded ( , which is St. Luke’s way of speaking, cf. Act 26:26 , has been changed into , which is St. Paul’s, cf. Gal 5:10 ; Phi 1:25 ; Php 2:24 ) that (Bengel, al. pause at (rec.) , rendering “quia: nam confidimus ponitur absolute, uti audemus , 2Co 5:8 .” But the other is the better and more probable rendering, even with the rec.: and with , more necessary still) we have a good conscience (St. Luke’s expression, see reff.: and here chosen perhaps to correspond to below), desiring in all things (not as Chrys., Erasm.(par.), Luth., al., masculine, , , but as in Heb 13:4 ) to behave ourselves with seemliness ( , . Thl. This appears to point at some offence of the same kind as we know to have been taken at the life and teaching of St. Paul with reference to the law and Jewish customs).
Fuente: Henry Alford’s Greek Testament
Heb 13:18 . . Both the next clause and the next verse seem to indicate that by the writer chiefly, if not exclusively, meant himself; the next clause, for he could not vouch for the conscience of any other person; the next verse because one principal object or result of their prayer was his restoration to them. Request for prayer is common in the Epistles, 1Th 5:25 ; 2Th 3:1 ; Rom 15:30 ; Eph 6:18 ; Col 4:3 . The reason here annexed is peculiar. “The allusion to his purity of conduct, and strong assertion of his consciousness of it, in regard to them and all things, when he is petitioning for their prayers, implies that some suspicions may have attached to him in the minds of some of them. These suspicions would naturally refer to his great freedom in regard to Jewish practises” (Davidson). But notwithstanding Heb 13:23 it may be that he was under arrest and shortly to be tried and naturally adds to his request for prayer a protestation of his innocence of all civil offence. [ occurs in Perg. Inscrip. , v. Deissmann, p. 194, E. Tr.] The writer was conscious of a readiness and purpose to live and conduct himself rightly in all circumstances. This gives him confidence and will lend confidence to their prayers. He is more urgent in this request ( ) because he is desirous to be quickly restored to them; implying that he in some sense belonged to them and that the termination of his present exile from them would be acceptable to them as well as to him. [The verb . first occurs in Xenophon, see Anz. p. 338.]
While asking their prayers for himself the writer prays for them: . He prays to the God of peace ( cf. 1Th 5:23 ; 2Th 3:16 ; Rom 15:33 ; Rom 16:20 ; 2Co 13:11 ; Phi 4:9 ) because this attribute of God carries in it the guarantee that a termination shall be put to all misunderstanding, disturbance, and inability to do His will. His love of peace is shown in nothing more than in His concluding an eternal covenant with men. This covenant was sealed when “our Lord Jesus,” having laid down his life for the sheep, was brought up from the dead in virtue of the perfect and accepted sacrifice ( ). Elsewhere in the Epistle the blood is spoken of as giving entrance to the presence of God, here as delivering from that which prevented that entrance. As Vaughan says: “The arrival in the heavenly presence for us in virtue of the atoning blood is here viewed in its start from the grave It was in virtue of the availing sacrifice that Christ either left the tomb or reentered heaven.” is therefore more naturally connected with than with , although the two connections are closely related. It was as the Great Shepherd that Jesus gave His life for the sheep and by this act established for ever His claim to be the Shepherd of His people. It is this claim also that guarantees that He will lose none but will raise them up at the last day ( cf. Joh 15 ). [It is probable that the phrasing of this verse was influenced by Zec 9:7 , , and by Isa 63:11 , .] The prayer follows, , “perfectly equip you” ( cf. Heb 11:3 ) , “in every good work,” that is, enabling you to do every good work and so equipping you , “for the doing of His will,” “doing in you that which is well pleasing in His sight through Jesus Christ” ( cf. Phi 2:13 ). The words are apparently attached not exclusively to f1 . . ., but to the whole clause and especially to ; it is through Jesus, now reigning as Christ, that all grace is bestowed on His people. The doxology may be to the God of peace to whom the prayer is addressed, more probably it is to Jesus Christ, last-named and the great figure who has been before the mind throughout the Epistle.
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: Heb 13:18-19
18Pray for us, for we are sure that we have a good conscience, desiring to conduct ourselves honorably in all things. 19And I urge you all the more to do this, so that I may be restored to you the sooner.
Heb 13:18 “Pray for us” Prayer by leadership and for leadership is crucial (cf. Eph 6:18-19; Php 4:6; 1Th 5:25; 1Ti 2:1-2; 1Ti 2:8). The plural may refer to a ministry group including Timothy (cf. Heb 13:23).
“for we are sure that we have a good conscience, desiring to conduct ourselves honorably in all things” Attitude and lifestyle set the foundation for leadership. The author of Hebrews has mentioned the “conscience” several times (cf. Heb 9:9; Heb 9:14; Heb 10:2; Heb 10:22; Heb 13:18). The power of Jesus’ redemption and the indwelling Spirit has removed the fear of God and shame of past sins and replaced them with a joy, peace, confidence, not in human performance, but in the gospel! This knowledge of the gospel is the helmet of salvation (cf. Eph 6:17; 1Th 5:8).
Some commentators have seen this verse as relating to some type of accusations being leveled at the author (similar to Paul’s situation in 1 Corinthians and Galatians).
Heb 13:19 This is a rather cryptic verse. Somehow the author’s coming was related to their prayers. This sounds so much like Paul (cf. Phm 1:22). Prayer releases God’s effective power for ministry. Believers’ prayers affect God and others.
Some commentators (e.g., H. E. Dana’s Jewish Christianity, p. 268) have assumed this refers to the author’s sickness, or even imprisonment (the term “sooner” is also used of Timothy in Heb 13:23).
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Pray. Greek. proseuchomai. App-134.
trust. Greek. peitho. App-150.:2.
conscience. See Act 23:1.
willing. Greek. thelo. App-102.
live. Greek. anastrepho. See Heb 10:33. The noun in Heb 13:7.
Fuente: Companion Bible Notes, Appendices and Graphics
18.] Pray for us (here, as elsewhere, it is probably a mistake to suppose that the first person plural indicates the Writer alone. As Del. observes, the passage from the to the Writer individually would be harsh. And when Bleek finds in Heb 13:19 a proof that the Writer only is meant, he misses the point, that this , including the Writer and his companions, is in fact a transition note between Heb 13:17 and Heb 13:19. Cf. Eph 6:19; Rom 15:30; 2Co 1:11): for we are persuaded (, which is St. Lukes way of speaking, cf. Act 26:26, has been changed into , which is St. Pauls, cf. Gal 5:10; Php 1:25; Php 2:24) that (Bengel, al. pause at (rec.) , rendering quia: nam confidimus ponitur absolute, uti audemus, 2Co 5:8. But the other is the better and more probable rendering, even with the rec.: and with , more necessary still) we have a good conscience (St. Lukes expression, see reff.: and here chosen perhaps to correspond to below), desiring in all things (not as Chrys., Erasm.(par.), Luth., al., masculine,- , ,-but as in Heb 13:4) to behave ourselves with seemliness (, . Thl. This appears to point at some offence of the same kind as we know to have been taken at the life and teaching of St. Paul with reference to the law and Jewish customs).
Fuente: The Greek Testament
Heb 13:18. , pray for us) So Paul is wont, and especially at the conclusion, to ask those to whom he writes: Rom 15:30.-) we trust, that we ourselves shall be heard and delivered.-, for) the force of the tiology properly falls on Heb 13:19.-) that is, because; for, we trust, is used absolutely, as we are confident, 2Co 5:8. Conscience produces confidence: 1Jn 3:21; 2Co 1:12.-, , good, in a good way [well]) Conjugates.-, in all things) Neuter: see note on 2Co 11:6.-, willing) The conscience follows the will.
Fuente: Gnomon of the New Testament
Of the close of the epistle, which now only remains, there are three parts:
1. The apostles request of the prayers of the Hebrews for himself, Heb 13:18-19;
2. His solemn benedictive prayer for them, Heb 13:20-21;
3. An account of the state of Timothy, with the usual salutation, Heb 13:22-25. The first of these is contained in
Heb 13:18-19. , , .
Heb 13:18-19. Pray for us: for we trust we have a good conscience, in all things willing to live honestly. But I beseech [you] the rather to do this, that I may be restored to you the sooner.
From these verses, and those that follow to the end, it is evident that the author of this epistle did not conceal himself from the Hebrews, neither was that the reason why his name was not prefixed unto it, as it is unto all his other epistles. For he plainly declares himself in all his circumstances, as one who was very well known unto them. But the true and only reason why he prefixed not his name and title unto this epistle, as unto all others, was because in them he dealt with the churches merely by virtue of his apostolical authority, and the revelation of the gospel which he had personally received from Jesus Christ; but dealing with these Hebrews, he lays his foundation in the authority of the scriptures of the Old Testament, which they acknowledged, and resolves all his arguments and exhortations thereinto. Hence he gave no title to the epistle, but immediately laid down the principle and authority which he would proceed upon, namely, the divine revelations of the Old Testament.
There are in the words,
1. A request made to the Hebrews for prayer;
2. The ground which gave him confidence therein, Heb 13:18;
3. A pressing of the same request with respect unto his present state and design, Heb 13:19.
1. There is his request for prayer: Pray for us. It is proposed unto them by the way of request, as is evident from the next words, I beseech you the rather to do this. Their duty it was always to pray for him; but to mind them of that duty, and to manifest what esteem he had of it, he makes it a request, as we ought mutually to do among ourselves. He speaks in the plural number, Pray for us, for we; yet is it himself alone that he intends, as is usual.
And this request of their prayers argues a confidence in their faith and mutual love, without which he would not have requested their prayers for him. And he grants that the prayers of the meanest saints may be useful unto the greatest apostle, both with respect unto his person, and the discharge of his office. Hence it was usual with the apostle to desire the prayers of the churches to whom he wrote, 2Co 1:11; Eph 6:19; Col 4:3; 2Th 3:1. For in mutual prayer for each other consists one principal part of the communion of saints, wherein they are helpful to one another, in all times, places, and conditions. And he doth herein also manifest what esteem he had of them, whose prayers he thought would find acceptance with God on his behalf. And besides, it is the especial duty of the churches to pray for them who are eminently useful in the work of the ministry; which herein they are minded of.
2. He expresseth the ground of his confidence in this request, namely, that he was such an one, and did so walk as that they might engage for him without hesitation. For, saith he, we trust. And we may observe in the words.
(1.) The manner of his proposal of this ground of his confidence. We trust, We are persuaded that so it is with us: not as though there were any doubt or ambiguity in it, as it is ofttimes with us when we use that kind of expression; but he speaks of himself with modesty and humility, even in things whereof he had the highest assurance.
(2.) The thing itself is, that he had a good conscience; or, as he elsewhere expresseth it, a conscience void of offense toward God and man. A sense thereof gives a due confidence both in our persons, and in our requests unto others for their prayers for us. So speaks the psalmist, If I regard iniquity in my heart, (which is inconsistent with a good conscience,) God will not hear me, Psa 66:18. And on the other hand, If our heart condemn us not, (that is, if we have this good conscience,) then have we confidence toward God, and whatsoever we ask, we receive of him, 1Jn 3:21-22. And as sincerity in the testimony of a good conscience gives us confidence before God in our own prayers, notwithstanding our many failings and infirmities, so it is requisite in our requests for the prayers of others. For it is the height of hypocrisy to desire others to pray for our deliverance from that which we willingly indulge ourselves in, or for such mercies as we cannot receive without foregoing that which we will not forsake. This therefore the apostle here testifies concerning himself, and that in opposition unto all the reproaches and false reports which they had heard concerning him.
The testimony of his having a good conscience consists in this, that he was willing in all things to live honestly. A will, resolution, and suitable endeavor, to live honestly in all things, is a fruit and evidence of a good conscience. Being willing, denotes readiness, resolution, and endeavor; and this extends to all things; that is, wherein conscience is concerned, or our whole duty towards God and men. The expression of living honestly, as it is commonly used, doth not reach the emphasis of the original. A beauty in conversation, or exact eminency therein, is intended. This was the design of the apostle in all things; and ought to he so of all ministers of the gospel, both for their own sakes, as unto what is in an especial manner required of them, as also that they may be examples unto the people.
3. In the 19th verse he is further earnest in his request, with respect unto his present circumstances, and his design of coining in person unto them. Some few things may be observed therein; as,
(1.) He had been with them formerly; as it is known that he had been partly at liberty, and partly in prison some good while, yea, for some years, at Jerusalem, and in other parts of Judea.
(2.) He desires to be restored unto them; that is, to come unto them again, so as that they might have the benefit of his ministry, and he the comfort of their faith and obedience.
(3.) He is earnest in this desire, and therefore the more urgent in requesting their prayers, that his desire might be accomplished. For,
(4.) He knew that the Lord Christ did dispense the affairs of his church much according to their prayers, unto his own glory and their great consolation. Yet,
(5.) It is uncertain whether ever this desire of his was accomplished or no; for this epistle was written after the close of the apostolical story in the Book of the Acts, and from thenceforward we have little certainty in matters of fact. For,
(6.) According unto our present apprehensions of duty, we may lawfully have earnest desires after, and pray for such things as shall not come to pass. The secret purposes of God are not the rule of our prayers.
Heb 13:20-21. , , , , , , , . . [5]
[5] VARIOUS READINGS. is now commonly omitted. Tischendorf also omits . ED.
Heb 13:20-21. Now the God of peace, that brought again from the dead that great shepherd of the sheep, our Lord Jesus Christ, through the blood of the everlasting covenant, make you perfect in every good work to do his will, working in you that which is well- pleasing in his sight through Jesus Christ, to whom [be] glory for ever and ever. Amen.
Having desired their prayers for him, he adds thereunto his prayer for them, and therewithal gives a solemn close to the whole epistle. A glorious prayer it is, enclosing the whole mystery of divine grace, in its original, and the way of its communication by Jesus Christ. And he prays for the fruit and benefit to be applied unto them of all that he had before instructed them in; for the substance of the whole doctrinal part of the epistle is included in it. And the nature and form of the prayer itself,, with the expressions used in it, evidence its procedure from a spirit full of faith and love.
There are some things to be considered in this prayer, for the exposition of the words:
1. The title assigned unto God, suited unto the request to be made.
2. The work ascribed unto him, suitable unto that title.
3. The things prayed for.
4. A doxology, with a solemn closure of the whole.
1. The title assigned unto God, or the name by which he calls upon him, is, The God of peace. So is he frequently styled by our apostle, and by him Rom 15:33; Rom 16:20; Php 4:9; 1Th 5:23. And he useth it only in a way of prayer, as shutting up all the instructions given the church in a prayer for a blessing from the God of peace. So also is he said to be the God of grace, mercy, and consolation; for he assumes names and titles to himself from his works, which are his alone, as well as from his essential attributes. And this is proper to him. For,
(1.) All things were brought into a state of disorder, confusion, and enmity, by sin. No peace was left in the creation.
(2.) There was no spring of peace left, no cause of it, but in the nature and will of God; which justifies this title.
(3.) He alone is the author of all peace, and that two ways:
[1.] He purposed, designed, and prepared it, in the eternal counsels of his will, Eph 1:8-10.
[2.] He is so in the communication of it, by Jesus Christ. So all peace is from him; with himself, in our own souls, between angels and men, Jews and Gentiles, all causes of enmity being taken away from the whole church.
And the apostle fixeth faith in prayer on this title of God, because he prays for those things which proceed from him peculiarly as the God of peace; such are, the glorious contrivance and accomplishment of our salvation by Jesus Christ and the blood of the covenant, with the communication of sanctifying grace unto the renovation of our natures unto new obedience, which are the matter of this prayer. These things are from God as he is the God of peace, who is the only author of it, and by them gives peace unto men. But he might have also herein an especial respect unto the present state of the Hebrews. For it is evident that they had been tossed, perplexed, and disquieted, with various doctrines and pleas about the law; and the observation of its institutions. Wherefore, having performed his part and duty, in the communication of the truth unto them, for the information of their judgments, he now, in the close of the whole, applies himself by prayer to the God of peace, that he, who alone is the author of it, who creates it where he pleaseth, would, through his instruction, give rest and peace unto their mind. For,
Obs. 1. When we make application unto God for any especial grace or mercy, it is our duty to direct and fix our faith on such names, titles, or properties of God, as whereunto that grace doth peculiarly relate, and from whence it doth immediately proceed. To this purpose precedents are multiplied in the Scripture. And,
Obs. 2. If this be the title of God, if this be his glory, that he is the God of peace, how excellent and glorious is that peace from whence he is so denominated! which is principally the peace which we have with himself by Jesus Christ.
Obs. 3. Because every thing that is evil unto mankind, in them all, amongst themselves, with reference unto things temporal and eternal, proceeding as it doth from our original loss of peace with God by sin, and the enmity which ensued thereon; peace, on the other side, is comprehensive of all that is good, of all sorts, here and hereafter; and God being styled the God of peace, declares him to be the only fountain and cause of all that is good unto us in every kind.
2. The second thing in the words is the work that is ascribed unto God, as the God of peace. And this is, that he brought again from the dead our Lord Jesus Christ, that great shepherd of the sheep, through the blood of the everlasting covenant. Wherein we must consider,
(1.) The person who is the object of this work; who is described,
[1.] By his relation unto us, Our Lord Jesus Christ;
[2.] By his office, That great shepherd of the sheep.
(2.) The work itself towards him, He brought him again from the dead.
(3.) The way whereby this work was wrought; it was through the blood of the everlasting covenant.
(1.) The person who is the object of this work, is Jesus Christ, our Lord. This is he whom the apostle, after his long dispute, reduceth all unto, both as the object of the whole work of Gods grace, as in this place; and the only means of the communication of it unto us, as in the close of the prayer. And,
[1.] He expresseth him by his name, significant of his grace and office; and by his relation unto us, he is our Lord. And it was towards him, as the anointed Savior and our Lord, that the work mentioned was accomplished. For,
Obs. 4. All the work of God towards Jesus Christ respected him as the head of the church, as our Lord and Savior; and thence we have an interest in all the grace of it.
[2.] Again, he is described by his office, under which consideration he was the object of the work mentioned, that great shepherd of the sheep. As such God brought him again from the dead. The expression in the original is emphatical, by a reduplication of the article, , , which we cannot well express. And it is asserted,
1st. That Christ is a shepherd; that is, the only shepherd.
2dly. That he is the great shepherd.
3dly. That he is not so to all, but the shepherd of the sheep.
1st. He doth not say he is the great shepherd, but that great shepherd; namely, he that was promised of old, the object of the faith and hope of the church from the beginning, he who was looked for, prayed for, who was now come, and had saved his flock.
2dly. He is said to be great on many accounts:
(1st.) He is great in his person, above all angels and men, being the eternal Son of God;
(2dly.) Great in power, to preserve and save his flock;
(3dly.) Great in his undertaking, and the effectual accomplishment of it in the discharge of his office;
(4thly.) Great in his glory and exaltation, above the whole creation. He is every way incomparably great and glorious. See our discourse of the Glory of Christ, in his Person, Office, and Grace.[6] And,
[6] See Vol. I. of his miscellaneous works. Ed.
Obs. 5. The safety, security, and consolation of the church, much depend on this greatness of their shepherd.
3dly. He is the shepherd of the sheep. They are his own. He was promised, and prophesied of, of old under the name of a shepherd, Isa 40:11; Eze 34:23; Eze 37:24. And that which is signified hereby is comprehensive of the whole office of Christ, as king, priest, and prophet of the church. For as a shepherd he doth feed, that is, rule and instruct it; and being that shepherd who was to lay down his life for the sheep, Joh 10:11, it hath respect unto his priestly office also, and the atonement he made for his church by his blood. All the elect are committed unto him of God, as sheep to a shepherd, to be redeemed, preserved, saved, by virtue of his office. This relation between Christ and the church is frequently mentioned in the Scripture, with the security and consolation which depend thereon. That which we are here taught is, that he died in the discharge of his office, as the great shepherd of the sheep; which expresseth both the excellency of his love and the certainty of the salvation of the elect. For,
He is not said to be a shepherd in general, but the shepherd of the sheep. He did not lay down his life, as a shepherd, for the whole herd of mankind, but for that flock of the elect which was given and committed to him by the Father, as he declares, Joh 10:11; Joh 10:14-16.
Obs. 6. On this relation of Christ unto the church doth it live and is preserved in the world. In particular, this little flock of sheep could not be maintained in the midst of so many wolves and other beasts of prey as this world is filled withal, were it not by the power and care of this great shepherd.
(2.) The work of God toward him is, that he brought him again from the dead. The God of peace is he who brought him again from the dead. Herein consisted his great acting towards the church, as he is the God of peace; and herein he laid the foundation of the communication of grace and peace unto us.
God, even the Father, is frequently said to raise Christ from the dead, because of his sovereign authority in the disposal of the whole work of redemption, which is everywhere ascribed unto him. And Christ is said to raise himself, or to take his life again when he was dead, because of the immediate efficiency of his divine person therein, Joh 10:18. But somewhat more is intended than that mere act of divine power whereby the human nature of Christ was quickened by a reunion of its essential parts, soul and body. And the word here used is peculiar, not signifying an act of raising, but of reducing or recovery out of a certain state and condition; that is, the state of the dead. Christ, as the great shepherd of the sheep, was brought into the state of death by the sentence of the law; and was thence led, recovered and restored, by the God of peace. Not a real efficiency of power, but a moral act of authority, is intended. The law being fulfilled and answered, the sheep being redeemed by the death of the shepherd, the God of peace, to evidence that peace was now perfectly made, by an act of sovereign authority brings him again into the state of life, in a complete deliverance from the charge of the law. See Psa 16:10-11.
(3.) Hence he is said to do this through the blood of the everlasting covenant. In the blood, for , which is frequent. And we must see,
[1.] What covenant this is;
[2.] What was the blood of this covenant;
[3.] How through it the Lord Christ was brought again from the dead.
[1.] This covenant may be the eternal covenant between the Father and the Son about the redemption of the church, by his undertaking on its behalf. The nature hereof hath been fully declared in our Exercitations. But this covenant needed no confirmation or ratification by blood, as consisting only in the eternal counsels of Father and Son. Wherefore it is the covenant of grace, which is a transcript and effect of that covenant of redemption, which is intended. Hereof we have treated at large in our exposition of the 8th and 9th chapters. And this is called everlasting, as in opposition unto the covenant made at Sinai, which, as the apostle proves, was but for a time, and accordingly waxed old, and was removed; so because the effects of it are not temporary benefits, but everlasting mercies, grace and glory.
[2.] The blood of this covenant is the blood of Christ himself, so called in answer to the blood of the beasts, which was offered and sprinkled in the confirmation of the old covenant; whence it is by Moses called the blood of the covenant, Exo 24:8; Heb 9:20. See that place, and the exposition. And it is called the blood of the covenant, because, as it was a sacrifice to God, it confirmed the covenant; and as it was to be sprinkled, it procured and communicated all the grace and mercy of the covenant, unto them who are taken into the bond of it. [3.] But the principal inquiry is, how God is said to bring Christ from the dead through the blood of the covenant, the shedding whereof was the means and the way of his entrance unto death. Now the mind of the Holy Ghost herein will appear in the ensuing considerations.
1st. By the blood of Christ, as it was the blood of the covenant, the whole will of God, as unto what he intended in all the institutions and sacrifices of the law, was accomplished and fulfilled. See Heb 10:5-9. And hereby an end was put unto the old covenant, with all its services and promises.
2dly. Hereby was atonement made for sin, the church was sanctified or dedicated to God, the law was fulfilled, the threatenings of death executed, eternal redemption obtained, the promises of the new covenant confirmed, and by one offering they who were sanctified are perfected for ever.
3dly. Hereon not only way was made for the dispensation of grace, but all grace, mercy, peace, and glory, were purchased for the church, and in the purpose of God were necessarily to ensue. Now the head and well-spring of the whole dispensation of grace, lies in the bringing of Christ again from the dead. That is the beginning of all grace to the church; the greatest and first instance of it, and the cause of all that doth ensue. The whole dispensation of grace, I say, began in, and depends on, the resurrection of Christ from the dead; which could not have been, had not the things before mentioned been effected and accomplished by the blood of the covenant. Without them he must have continued in the state and under the power of death. Had not the will of God been satisfied, atonement made for sin, the church sanctified, the law accomplished, and the threatenings satisfied, Christ could not have been brought again from the dead. It was therefore hereby that he was so, in that way was made for it unto the glory of God. The death of Christ, if he had not risen, would not have completed our redemption, we should have been yet in our sins; for evidence would have been given that atonement was not made. The bare resurrection of Christ, or the bringing him from the dead, would not have saved us; for so any other man may be raised by the power of God. But the bringing again of Christ from the dead, through the blood of the everlasting covenant, is that which gives assurance of the complete redemption and salvation of the church. Many expositors have filled this place with conjectures to no purpose, none of them so much as looking towards the mind of the Holy Ghost in the words. That which we learn from them is,
Obs. 7. That the bringing back of our Lord Jesus Christ, as the shepherd of the sheep, from the state of the dead, through the blood of the covenant, is the great pledge and assurance of peace with God, or the effecting of that peace which the God of peace had designed for the church.
Obs. 8. The reduction of Christ from the dead, by the God of peace, is the spring and foundation of all dispensations and communications of grace to the church, or all the effects of the atonement and purchase made by his blood. For he was so brought again, as the shepherd of the sheep, unto the exercise of his entire office towards the church. For hereon followed his exaltation, and the glorious exercise of his kingly power in its behalf, with all the benefits which ensue thereon, Act 5:30-31, Rom 14:9, Php 2:8-11, Rev 1:17-18; and the completing of his prophetical office, by sending of his Holy Spirit to abide always with the church, for its instruction, Act 2:33; and the discharge of what remains of his priestly office, in his intercession, Heb 7:25-26, and his ministering in the sanctuary, to make the services of the church acceptable unto God, Heb 8:2; Rev 8:3-4. These are the springs of the administration of all mercy and grace unto the church, and they all follow on his reduction from the dead as the shepherd of the sheep, through the blood of the covenant.
Obs. 9. All legal sacrifices issued in blood and death; there was no recovery of any of them from that state. There was no solemn pledge of their success. But their weakness was supplied by their frequent repetition.
Obs. 10. There is, then, a blessed foundation laid of the communication of grace and mercy to the church, unto the eternal glory of God.
Heb 13:21. The other verse contains the things which the apostle, with all this solemnity, prayeth for on the behalf of the Hebrews. And they are two:
1. That God would perfect them in every good work to do his will.
2. That he would work in them that which is well-pleasing in his sight, through Jesus Christ.
In this whole prayer we have the method of the dispensation of grace laid before us. For,
(1.) The original of it is in God himself, as he is the God of peace; that is, as in the eternal counsel of his will he had designed grace and peace to poor sinners, suitably unto his own goodness, wisdom, and grace.
(2.) The preparation of it, in a way suitable unto the exaltation of the glory of God, and the original means of its communication, is the mediation of Christ in his death and resurrection.
(3.) The nature of it, as unto one principal part, or our sanctification, is expressed under these two heads in this verse.
Again, it is evident that this communication of grace here prayed for consists in a real efficiency of it in us. It is here expressed by words denoting not only a certain efficacy, but a real actual efficiency. The pretense of some, that the eventual efficacy of divine grace depends on the first contingent compliance of our wills, which leaves it to be no more but persuasion or instruction, is irreconcilable unto this prayer of the apostle. It is not a sufficient proposal of the object, and a pressing of rational motives thereon, but a real efficiency of the things themselves, by the power of God through Christ, that the apostle prays for.
1. The first part of the prayer, the first thing prayed for us, is, Perfection in every good work to do the will of God. Make you perfect, or rather, make you meet, fit and able. This is a thing which you in yourselves are no way meet, fit, prepared, able for; whatever may be supposed to be in you of light, power, liberty, yet it will not give you this meetness and ability.It is not an absolute perfection that is intended, nor doth the word signify any such thing; but it is to bring the faculties of the mind into that order, so to dispose, prepare, and enable them, as that they may work accordingly.
And this is to be in every good work; in, for, unto every good work, or duty of obedience. The whole of our obedience towards God, and duty towards man, consists in good works, Eph 2:10. And therefore the end of the assistance prayed for is, that they might do the will of God, which is the sole rule of our obedience. It is hence evident what is the grace that in these words the apostle prayeth for. In general, he designs the application of the grace of God through the mediation of Christ unto our sanctification. And this adapting of us to do the will of God in every good work, is by that habitual grace which is wrought in our souls. Hereby are they prepared, fitted, enabled, unto all duties of obedience. And whereas many, at least of the Hebrews, might justly be esteemed to have already received this grace, in their first conversion unto God, as all believers do, the daily increase of it in them, whereof it is capable, is that which on their behalf he prayeth for. For all this strengthening, thriving, and growing in grace, consists in the increase of this spiritual habit in us.
He lets therefore the Hebrews know, that in themselves they are unable to answer the will of God in the duties of obedience required of them; and therefore prays that they may have supplies of sanctifying grace enabling them thereunto. And he doth it after he hath in particular prescribed and enjoined sundry gospel duties unto them, in this and the foregoing chapter; and it may be with especial regard unto the casting out of all contentious disputes about the law, with a holy acquiescency in the doctrine of the gospel; which he therefore prays for from the God of peace.
2. But there is yet more required in us besides this habitual disposition and preparation for duties of obedience, according to the will of God; namely, the actual gracious performance of every such duty. For neither can we do this of ourselves, whatever furniture of habitual grace we may have received. This therefore he hath also respect unto: Working in you that which is well-pleasing in his sight, through Jesus Christ. This is the way whereby we may be enabled effectually to do the will of God.
Our whole duty, in all the acts of it, according to his will, is that which is well-pleasing unto him, (so is it expressed, Rom 12:1; Rom 14:18; Eph 5:10; Php 4:18), that which is right in his eyes, before him, with respect unto the principle, matter, forms, and end of what is so done. This we are not sufficient for in ourselves, in any one instance, act, or duty.
Therefore he prayeth that God would do it, work it, effect it, in them; not by moral persuasion and instruction only, but by an effectual in-working, or working in them. See Php 2:13. The efficiency of actual grace in and unto every acceptable act or duty of obedience, cannot be more directly expressed. This the church prays for; this it expects and relies upon. Those who judge themselves to stand in no need of the actual efficiency of grace in and unto every duty of obedience, cannot honestly give their assent and consent unto the prayers of the church.
He prays that all may be granted unto them through Jesus Christ. This may be referred either to working or to acceptance. If it be so to the latter, the meaning is, that the best of our duties, wrought in us by the grace of God, are not accepted as they are ours, but upon the account of the merit and mediation of Christ: which is most true. But it is rather to be referred unto the former; showing that there is no communication of grace unto us from the God of peace, but in and by Jesus Christ, and by virtue of his mediation; and this the apostle presseth in a peculiar manner upon the Hebrews, who seem not as yet to be fully instructed in the things which belong unto his person, office, and grace.
3. The close of the words, and so of the epistle, is, an ascription of glory to Christ: To whom be glory for ever and ever. Amen. So 1Ti 1:17; 2Ti 4:18. So is it jointly to the Father and the Son, as mediator, Rev 5:13. See Gal 1:5. And wherein this assignation of glory to Christ doth consist is there fully declared. And whereas it contains divine adoration and worship, with the ascription of all glorious divine properties unto him, the object of it is his divine person, and the motive unto it is his work of mediation, as I have elsewhere at large declared. All grace is from him, and therefore all glory is to be ascribed to him.
As this is due, so it is to be given unto him for ever and ever. The expression of , in secula seculorum, is taken from the Hebrew, , Psa 10:16; , Neh 9:5; or , Psa 148:6; unto eternity, without intermission, without end.
Hereunto is added the solemn note of assent and attestation, frequently used both in the Old and New Testament, as in this case, Rom 16:27 : So it is, so let it be, so it ought to be, it is true, it is right and meet that so it should be, Amen.
Thus shall the whole dispensation of grace issue in the eternal glory of Christ. This the Father designed; this is the blessedness of the church to give unto him, and behold; and let every one who says not amen hereunto, be anathema Maranatha. This the apostle hath brought his discourse unto with these Hebrews, that laying aside all disputation about the law and expectations from it, all glory, the glory of all grace and mercy, is now, and eternally, to be ascribed to Jesus Christ alone. Of the nature of this glory, and the manner of its assignation to him, see my discourse of the Mystery of Godliness, where it is handled at large.[7] And unto Him doth the poor unworthy author of this Exposition desire, in all humility, to ascribe and give eternal praise and glory, for all the mercy, grace, guidance, and assistance, which he hath received from Him in his labor and endeavors therein. And if any thing, word, or expression, through weakness, ignorance and darkness, which he yet laboureth under, have passed from him that doth not tend unto His glory, he doth here utterly condemn it. And he humbly prays, that if, through His assistance, and the guidance of His Holy Spirit of light and truth, any thing have been spoken aright concerning Him, His office, His sacrifice, His grace, His whole mediation, any light or direction communicated unto the understanding of the mind of the Holy Ghost in this glorious scripture, He would make it useful and acceptable unto His church, here and elsewhere. And he doth also humbly acknowledge His power, goodness, and patience, in that, beyond all his expectations, He hath continued his life under many weaknesses, temptations, sorrows, tribulations, to bring this work unto its end. To Him be glory for ever and ever. Amen.
[7] See Vol. 1 of his miscellaneous works. Ed.
This is the solemn close of the epistle. What follows are certain additional postscripts, which were usual with our apostle in his other epistles; and we shall briefly give an account of them.
Heb 13:22. , , .
Heb 13:22. And I beseech you, brethren, suffer the word of exhortation; for I have written a letter unto you in few words.
The apostle knew that many of the Hebrews were not without great prejudices in the cause wherein he had been dealing with them; as also, that he had been necessitated to make use of some severe admonitions and reprehensions. Having therefore finished his discourse, he adds this word, both in his own justification as unto what he had written, and to caution them that they lost not the benefit of it through negligence or prejudice. And he gives this caution with great wisdom and tenderness,
1. In his kind compellation by the name of brethren, denoting,
(1.) His near relation unto them, in nature and grace;
(2.) His love unto them;
(3.) His common interest with them in the cause in hand: all suited to give an access unto his present exhortation.
See Heb 3:1, with the exposition.
2. In calling his discourse, or the subject-matter of his epistle, , a word of exhortation, or of consolation; for it is used to signify both, some- times the one, and sometimes the other, as hath been declared before by instances. Wherefore is the truth and doctrine of the gospel applied unto the edification of believers, whether by way of exhortation or consolation, the one of them constantly including the other. Most think that the apostle intends peculiarly the hortatory part of the epistle, in chapters 6,10,12,13; for therein are contained both prescriptions of difficult duties, and some severe admonitions, with respect whereunto he desires that they would bear or suffer it, as that which had some. appearance of being grievous or burdensome. But I see no just reason why the whole epistle may not be intended; for,
(1.) The nature of it in general is parenetical or hortatory; that is, a word of exhortation, as hath been often showed.
(2.) The whole epistle is intended in the next words, For I have written a letter unto you in few words.
(3.) There is in the doctrinal part of it that which was as hard to be borne by the Hebrews as any thing in those which are preceptive or hortatory. Wherefore, the whole of it being a word of exhortation, or aconsolatory exhortation, he might use it with confidence, and they bear it with patience. And I would not exclude the notion of consolation, because that is the proper effect of the doctrine of the gospel, delivering men from bondage unto the ceremonies of the law; which is the design of the apostle in this whole epistle. See Act 15:31.
Obs. And when ministers take care that the word which they deliver is a word tending unto the edification and consolation of the church, they rosy with confidence press the entertainment of it by the people, though it should contain things, by reason of their weakness or prejudices, some way grievous unto them.
3. In persuading them to bear, or suffer this word; that is, in the first place, to take heed that no prejudices, no inveterate opinions, no apprehension of severity in its admonitions and threatenings, should provoke them against it, render them impatient under it, and so cause them to lose the benefit of it. But there is more intended, namely, that they should bear and receive it as a word of exhortation, so as to improve it unto their edification. A necessary caution this is for these Hebrews, and indeed for all others unto whom the word is preached and applied with wisdom and faithfulness; for neither Satan nor the corruptions of mens own hearts will be wanting to suggest unto them such exceptions and prejudices against it as may render it useless.
4. He adds the reason of his present caution, For I have written a letter unto you in few words. There are two things in the words warranting his caution:
(1.) That out of his love and care towards them he had written or sent this epistle to them; on the account whereof they ought to bear with him and it.
(2.) That he had given them no more trouble than was necessary, in that he had written in a few words.
Some inquiry is made why the apostle should affirm that he wrote this epistle briefly, or in few words, seeing it is of a considerable length, one of the longest he ever wrote. A few words will satisfy this inquiry. For considering the importance of the cause wherein he was engaged; the necessity that was on him to unfold the whole design and mystery of the covenant and institutions of the law, with the office of Christ; the great contests that were amongst the Hebrews about these things; and the danger of their eternal ruin, through a misapprehension of them; all that he hath written may well be esteemed but a few words, and such as whereof none could have been spared. He hath in this matter written , or given us a brief compendium, as the words signify, of the doctrine of the law and the gospel; which they ought to take in good part.
Heb 13:23. , .
Heb 13:23. Know ye that [our] brother Timothy is set at liberty; with whom, if he come shortly, I will see you.[8]
[8] EXPOSITION. The reference to Timothy is so much after the manner of Paul, and in such harmony with his other allusions to him, that many found on this verse a proof that the epistle was written by Paul. So reason Lardner, Stuart, and others. Tholuck takes an opposite view. It has been argued that the phrase, I will see you, is too peremptory in its tone to have been written by Paul while yet a prisoner, and uncertain of release, as we may gather from verse 19; and if mean set at liberty, there is no other evidence that Timothy was ever in prison, and the apostle never speaks of him as his companion in bonds. These objections, resting chiefly upon premises of a negative character, hardly outweigh the evidence derived from the Pauline complexion of the reference. ED.
Who this Timothy was, what was his relation unto Paul, how he loved him, how he employed him, and honored him, joining him with himself in the salutation prefixed unto some of his epistles, with what care and diligence he wrote unto him with reference unto his office of an evangelist, is known out of his writings. This Timothy was his perpetual companion in all his travels, labors, and sufferings, serving him as a son serveth his father, unless when he designed and sent him unto any especial work for the church. And being with him in Judea, he was well known unto them also; as were his worth and usefulness. He seems not to have gone to Rome with Paul, when he was sent thither a prisoner, but probably followed him not long after. And there, as it is most likely, being taken notice of, either as an associate of the apostles, or for preaching the gospel, he was cast into prison. Hereof the Hebrews had heard, and were no doubt concerned in it, and affected with it. He was at this present dismissed out of prison; whereof the apostle gives notice unto the Hebrews, as a matter wherein he knew they would rejoice. He writes them the good news of the release of Timothy. He doth not seem to have been present with the apostle at the despatch of this epistle, for he knew not his mind about his going into Judea directly; only, he apprehended that he had a mind and resolution so to do. And hereon he acquaints them with his own resolution to give them a visit; which that he might do he had before desired their prayers for him. However, he seems to intimate that, if Timothy, whose company he desired in his travels, could not come speedily, he knew not whether his work would permit him to do so or no. What was the event of this resolution, God only knows.
Heb 13:24. . .
Heb 13:24. Salute all them that have the rule over you, and all the saints. They of Italy salute you. [9]
[9] EXPOSITION. Winer interprets the expression, , as equivalent to , they in Italy. Lardner, Hug, and Stuart, derive an argument for the Pauline authorship of the epistle from this expression, as Paul writing from Rome, in the name of all the Christians of Italy, might very naturally give this salutation. It has been thought that if he was in prison at Rome, he could not have had any opportunity of ascertaining the desire of the brethren throughout Italy to be included in this expression of Christian friendship to the believing Hebrews; and that the analogy sometimes urged of 1Co 16:19 will not really hold. The objection, however, proceeds upon the ground, which is quite untenable, that in every instance in which he conveyed such salutations from other brethren in his epistles, he required to be formally empowered to do so. If persons are specially named as transmitting through the apostle these friendly greetings, this might have been necessary, but it is reasonable to allow a somewhat wider import in the case of the more general salutations. When he writes, Rom 16:16, All the churches of Christ salute you, (for Tischendorf, along with Griesbach, Scholz, and Lachmann, inserts in the clause,) he might simply intimate his knowledge of the fraternal love which, in the various congregations at Corinth and its ports, or wherever he had been, he had heard expressed towards the Christians to whom the epistle in which the salutation occurred was addressed. ED.
This is given in charge unto them to whom the epistle was sent and committed. For although it was written for the use of the whole church, yet the messengers by whom it was carried, delivered and committed it, according to the apostles direction, unto some of the brethren; by whom it was to be presented and communicated unto the church. These he speaks unto peculiarly in this postcript, giving them in charge to salute both their rulers and all the rest of the saints, or members of the church, in his name. To salute in the name of another, is to .represent his kindness and affection unto them. This the apostle desires, for the preservation and continuation of entire love between them.
Who these rulers were whom they are enjoined to salute, hath been fully declared on Heb 13:17; and all the rest of the members of the church are called the saints, as is usual with our apostle. Such rulers and such members did constitute blessed churches.
He adds, to complete this duty of communion in mutual salutation, the performance of it by those that were with him, as well as by himself: They of Italy salute you. They did it by him, or he did it unto the whole church by them. Hence it is taken for granted that Paul was in Italy at the writing of this epistle. But it is not unquestionably proved by the words. For may as well be, those who were come to him out of Italy, as those that were with him in Italy. But in Italy there were then many Christians, both of Jews and Gentiles. Some of these, no doubt, were continually with the apostle; and so knowing his design of sending a letter to the Hebrews, desired to be remembered unto them; it being probable that many of them were their own countrymen, and well known unto them.
Heb 13:25. . .
Heb 13:25. Grace [be] with you all. Amen.
This was the constant close of all his epistles. This he wrote with his own hand, and would have it esteemed an assured token whereby an epistle might be known to be his, 2Th 3:17-18. He varieth sometimes in his expressions, but this is the substance of all his subscriptions, Grace be with you all. And by grace he intends the whole good-will of God by Jesus Christ, and all the blessed effects of it, for whose communication unto them he prays herein.
The subscription in our books is, , Written to the Hebrews from Italy by Timothy. This is partly uncertain, as that it was written from Italy; and partly most certainly untrue, as that it was sent by Timothy, as expressly contrary unto what the apostle speaks concerning him immediately before. But these subscriptions have been sufficiently proved by many to be spurious, being the additions of some unskilful transcribers in after ages. [10]
[10] In regard to this subscription, it is commonly overlooked that it varies in different Mss. In illustration it may be mentioned, that while D has no subscription, c has , A adds , and K appends . ED.
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Fuente: An Exposition of the Epistle to the Hebrews
A Good Conscience
Pray for us: for we trust we have a good conscience, in all things willing to live honestly. Heb 13:18
A good conscience is something everyone wants, but few possess. Do you have a good conscience? Do I? Does the Word of God have anything to say about the conscience? Indeed, it does. There are numerous references to the conscience in Holy Scripture. The Word of God talks about
A Good ConscienceA Conscience Void of Offence
An Accusing ConscienceAn Excusing Conscience
A Weak ConscienceA Pure Conscience
A Defiled ConscienceA Seared Conscience
An Evil ConscienceA Purged Conscience
What kind of conscience do you have? What kind of conscience do I have? What do our consciences tell us about ourselves? We all want a good conscience, a quiet, peaceful conscience. What would you not give to have a good conscience? A conscience that will let you sleep at night? A conscience that would let you draw near to God with full assurance? A conscience that gives you ease, real ease and peace of heart and mind in the prospect of death, judgment, and eternity?
All the religion and religious practices, ceremonies, and sacrifices in the world cannot obtain a good conscience. All the gifts, works of charity and philanthropy imaginable cannot buy a good conscience. Good works of moral reformation and religious devotion, no matter how earnest and sincere, can never earn you a good conscience.
Demands
Our consciences demand what we cannot give. Your conscience and mine demands and can only be satisfied with perfection. As I said before, the conscience echoes Gods holy law. Echoing the law, the conscience demands the same thing Gods law demands. Our consciences demand perfection. Our consciences demand and will only accept perfect atonement for sin. Our consciences demand and will only accept perfect righteousness. That perfect atonement and perfect righteousness is found only in Christs obedience and death as our Substitute (Heb 10:1-22). Horatius Bonar wrote, In another’s righteousness we stand, and by another’s righteousness we are justified. All accusations against us, founded upon our unrighteousness, we answer by pointing to the perfection of the righteousness, which covers us from head to foot, in virtue of which we are unassailable by law as well as shielded from wrath.
Thy work alone, O Christ, can ease this weight of sin;
Thy blood alone, O Lamb of God, can give me peace within.
Thy love to me, O God, not mine, O Lord, to Thee,
Can rid me of this dark unrest, and set my spirit free.
Blood Sprinkling
The only way we can ever obtain a good conscience is by the sprinkling of the blood of Christ upon our hearts by the Spirit of God (Heb 10:22).
In the Old Testament, the law required that if anyone so much as touched a dead body, he was ceremonially unclean. If one person died in the tent, all the family and the tent itself were ceremonially defiled and unclean. That is a picture of our sin and uncleanness in our father Adam.
When Adam sinned against God, we all sinned. When he died, we all died in him (Rom 5:12). From the moment of Adams fall, the conscience of man (The ability to know God in truth) has been defiled. By Adam’s disobedience, all human kind was plunged into darkness. Men are totally incapable of knowing God, truth, or good, unless and until God himself purifies the conscience (Eph 4:18-19).
The sprinkling of blood in the Old Testament was ordained of God to make defiled things ceremonially clean. This was a type of the true cleansing of the hearts and souls of sinners by the blood of the Lord Jesus. “The blood of Christ” is a phrase that refers to his atoning sacrifice for the sins of God’s elect (Heb 10:10). It is his perfect obedience to Gods holy law, his suffering and death that cleanses condemned sinners whom God the Father chose by his eternal grace in Christ (2Ti 1:9). The blood of Christ alone answers all the demands of Gods holy law. And the blood of Christ alone answers all the demands of the conscience. Without shedding of blood is no remission!
Peace
God the Father ordained peace by the blood. God the Son, our Lord Jesus Christ obtained peace, by the shedding of his blood. God the Holy Spirit gives the sinner peace, speaking peace to the conscience, by sprinkling our hearts with the blood of Christ. Faith receives peace by believing on the Lord Jesus Christ. I have peace with God because my heart, my conscience, looking on the shed blood of Christ echoes what the holy law of God says about the blood Enough!
When Christ revealed Himself to me, I looked, and I believed;
And trusting Him alone I have salvation now received!
My conscience now is free and clear, and it condemns me not!
The precious blood of Jesus Christ my sin has blotted out!
My sins are gone! My sins are gone! Christ washed them all away!
He satisfied my awful debt, there’s nothing left to pay!
Now this is all my hope and peace, and my security:
Christ Jesus lived in righteousness and shed His blood for me!
Fuente: Discovering Christ In Selected Books of the Bible
Pray: Rom 15:30, Eph 6:19, Eph 6:20, Col 4:3, 1Th 5:25, 2Th 3:1
we have: Act 23:1, Act 24:16, 2Co 1:12, 1Ti 1:5, 1Pe 3:16, 1Pe 3:21
in all: Rom 12:17, Rom 13:13, Phi 4:8, 1Th 4:12, 1Pe 2:12
Reciprocal: Gen 31:37 – set it here Gen 43:21 – we have Gen 44:7 – General Neh 1:11 – who desire Rom 13:5 – conscience 2Co 1:11 – helping Jam 5:16 – pray
Fuente: The Treasury of Scripture Knowledge
Heb 13:18. Pray for us. Inspired apostles felt the need of fellowship and the benefit of the prayers of their brethren. Paul professes to have a good conscience which was doubtless suggested by the accusations that had been made against him, making him a prisoner in Rome. The original for honestly is really a stronger word than it, for a man could be honest while doing wrong. It truly means to live “so that there shall be no room for blame”–Thayer. In order for a man to have a good conscience in the sight of God, it is necessary that his life be right as measured by the will of God.
Fuente: Combined Bible Commentary
Heb 13:18. The writer now speaks of himself and of his colleagues, all watchers over them, and asks the prayers of his readers, as Paul does in all his Epistles. Pray for us, for we are persuaded (the perfect tense, we trust, gives place to the present passive) that we have a good conscience. He was conscious of no evil. He had exhorted them, rebuked them, and instructed them. He had also suffered. And he felt he was blameless in all. The feeling, however, may be a delusion; and yet it rests on the teaching of Gods Word, and is confirmed by Gods blessing and by our higher consciousnessthat we are really desiring (striving, having a will) to behave, to live, honourably in all things. The Greek words for a good conscience and honourably, are forms of the same word, and express the beauty, the nobleness of goodness. To live a good and noble life in all things is an earnest purpose, and the conscience which affirms this is our purpose, is itself worthy of the life we desire to live; not blind or perverted, but noble and true. His life and his teaching had probably both been subjects of distrust among the Hebrews. Pauls gospel, which this Epistle certainly represents, was still in disrepute. He therefore asks their prayers as helpful both to himself and to themselves.
Fuente: A Popular Commentary on the New Testament
In these words observe, 1. A request made by the apostle to these Hebrews for prayer, Pray for us. The prayers of the meanest saints may be useful to the greatest apostles, both with respect to their persons, and the discharge of their office.
Observe, 2. The ground which gave him confidence to ask their prayers, and assurance that he whould receive them; We trust we have a good conscience in all things. Behold here with what modesty and humility the apostle speaks of himself, even in things of which he had the highest and fullest assurance: We trust have a good conscience in all things.
Question. What is a good conscience?
Answer. A good conscience is a conscience enlightened by the word of God, a conscience awakened by the Spirit of God, a conscience purified and pacified by the blood of Christ, a conscience universally tender of all God’s commands.
Observe, 3. The testimony given of his having a good conscience, Willing in all things to live honestly; a resolution and will, accompanied with constant endeavours to live honestly, is a fruit and evidence of a good conscience: the word willing denotes readiness, resolution, and endeavour.
Observe, 4. How he presses for an interest in their prayers, with respect to his present circumstances, and his design of coming to them; I beseech you the rather, &c.
Fuente: Expository Notes with Practical Observations on the New Testament
Personal Matters and Concluding Comments
God can be described as the “God of peace” because He was the one that sent peace into the world ( Isa 9:6 ; Luk 2:14 ). He was the God who raised His Son from the dead ( Act 2:24 ; Act 3:15 ; Rom 4:24 ; 2Co 4:14 ; Eph 1:20 ; Col 2:12 ; 1Pe 1:21 ). The Jesus that God raised is also the “great Shepherd of the Sheep.” That is, He is the leader of the church and the One everyone follows, including the shepherds, or elders of the local flock. Christ’s resurrection was possible through the shedding of His blood. What else could have washed away the sins of the world? It is by virtue of that shed blood that Christians will also be raised one day ( Heb 13:20 ).
The author prayed God would equip the Hebrew brethren and make them ready for all of the good works they needed to do. To a God of such power and goodness truly should be the glory of all men forever. Additionally, he prayed the Hebrew brethren would receive with patience and kindness the letter which had been written in the same manner. He could have written much more on such a vast subject, but did not. It appears he made the letter as brief as possible so he would not make them mad on these points that were touchy for them. This might be taken as a good warning for all preachers to present the word in truth, but not to browbeat the brethren solely on one sore spot ( Heb 13:21-22 ).
The writer went on to tell his readers that Timothy had been set free, probably from prison, and if he came to him soon, they would be able to see the Hebrews. He sent his regards to the elders and teachers of the Hebrews, who had the rule over them. He also sent his regards to all of the saints, as did some Italian brethren. Finally, the writer prayed God’s favor would be upon all of them ( Heb 13:23-25 ).
Fuente: Gary Hampton Commentary on Selected Books
Heb 13:18-19. Pray for us For our freedom and success in preaching the gospel, (see the margin,) and our deliverance from the enemies of the faith; for Though our enemies may meanly insinuate the contrary, and though the doctrine inculcated in this epistle may not be pleasing to some of you; we trust we have a good conscience Have acted, and continue to act, conscientiously before God, his people, and all men, and have executed our trust faithfully, declaring the whole counsel of God; willing , desiring, and resolving; in all things Or among all men, as may signify, among the Jews as well as among the Gentiles; to live honestly Or rather, to behave ourselves well, or honourably, as the original expression signifies; that is, always to act in the most fair and reputable manner, according to the obligations of our sacred profession and office, though this should be attended with the sacrifice of every thing. I beseech you the rather to pray earnestly for me, that I may be restored to you the sooner From this confinement, and may have it in my power to render you those services, which have been and still are prevented by this unjust imprisonment.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
13:18 {11} Pray for us: for we trust we have a good conscience, in all things willing to live honestly.
(11) The last part of this epistle, in which he commends his ministry to the Hebrews, and wishes them steadfastness and increase of graces from the Lord: and excuses himself in that he has used but few words to comfort them having spent the epistle in disputing: and salutes certain brethren in a familiar and friendly manner.
Fuente: Geneva Bible Notes
The writer confessed to needing the prayers of his brothers and sisters in the faith. He faced the same pressure to depart from the Lord that they faced. He longed to return to them again wherever they may have been living. He believed their prayers could affect God’s timing of his return to them. Hebrews was not originally anonymous since the writer and the readers knew each other.