Exegetical and Hermeneutical Commentary of Hebrews 13:22
And I beseech you, brethren, suffer the word of exhortation: for I have written a letter unto you in few words.
22. suffer the word of exhortation ] “Bear with the word of my exhortation.” Comp. Act 13:15. This is a courteous apology for the tone of severity and authority which he has assumed.
for ] “for indeed,” as in Heb 12:29.
I have written a letter ] This is the only place in the N. T. (except Act 15:20; Act 21:25) where epistello has this sense. Usually it means “I enjoin.”
in few words ] “briefly,” considering the breadth and dignity of the subject, which has left him no room for lengthened apologies, and for anything but a direct and compressed appeal. Or the force of the words may be “bear with my exhortation, for I have not troubled you at any great length” (comp. ‘ , 1Pe 5:12). Could more meaning have been compressed into a letter which could be read aloud in less than an hour, but which was to have a very deep influence on many centuries?
Fuente: The Cambridge Bible for Schools and Colleges
Suffer the word of exhortation – Referring to the arguments and counsels in this whole Epistle, which is in fact a practical exhortation to perseverance in adhering to the Christian religion amidst all the temptations which existed to apostasy.
For I have written a letter unto you in few words – This does not mean that this Epistle is short compared with the others that the author had written, for most of the Epistles of Paul are shorter than this. But it means, that it was brief compared with the importance and difficulty of the subjects of which he had treated. The topics introduced would have allowed a much more extended discussion; but in handling them he had made use of as few words as possible. No one can deny this who considers the sententious manner of this Epistle. As an illustration of this, perhaps we may remark that it is easy to expand the thoughts of this Epistle into ample volumes of exposition, and that in fact it is difficult to give an explanation of it without a commentary that shall greatly surpass in extent the text. None can doubt, also, that the author of this Epistle could have himself greatly expanded the thoughts and the Illustrations if he had chosen. It is with reference to such considerations, probably, that he says that the Epistle was brief.
Fuente: Albert Barnes’ Notes on the Bible
Verse 22. Suffer the word of exhortation] Bear the word or doctrine of this exhortation. This seems to be an epithet of this whole epistle: and as the apostle had in it shown the insufficiency of the Levitical system to atone for sin and save the soul; and had proved that it was the design of God that it should be abolished; and had proved also that it was now abolished by the coming of Christ, whom he had shown to be a greater priest than Aaron, higher than all the angels, the only Son of God as to his human nature, and the Creator, Governor, and Judge of all; and that their city was shortly to be destroyed; he might suppose that they would feel prejudiced against him, and thus lose the benefit of his kind intentions toward them; therefore he entreats them to bear the exhortation which, notwithstanding the great extent of the subject, he had included in a short compass.
I have written a letter unto you in few words.] Perhaps it would be better to translate , I have written to you briefly, as often signifies simply to write, and this appears to be its meaning here.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The apostle now drawing to a close, desires them candidly to accept his Epistle; that, considering their relation to him as Christians and Hebrews, he doth affectionately entreat them, that they would fully receive, entertain, and hold fast, as well as bear with, or suffer, all the doctrine, reproof, exhortation, and consolation, even his whole discourse to them in this Epistle, which
the word implies. He had so comprised, summed up, and delivered the revelation of the doctrine of Christ, testified by Moses and the prophets, in a very few words, and sent them kindly and affectionately, in the form of an epistle or letter to them, that it might not be burdensome, either for its matter or length: though how weary are most professing Christians of the shortest heavenly discourse!
Fuente: English Annotations on the Holy Bible by Matthew Poole
22. suffer the wordTheHebrews not being the section of the Church assigned to Paul (but theGentiles), he uses gentle entreaty, rather than authoritativecommand.
few wordscompared withwhat might be said on so important a subject. Few, in anEpistle which is more of a treatise than an Epistle (compare1Pe 5:12). On the seeminginconsistency with Ga 6:11,compare Note, see on Ga 6:11.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And I beseech you, brethren,…. The apostle closes his epistle to the Hebrews in a very tender and affectionate manner, calling them “brethren”, as he often does; and speaking to them, not in an authoritative way, nor by way of advice, but by entreaty: the reason may be, because he was the apostle of the Gentiles, and because the Jews were not so well pleased with him, on account of his preaching down the ceremonies of the law; though such language is used by him in other epistles; he became all things to all, that he might gain some. The subject matter of his entreaty is, that they would
suffer the word of exhortation; either from one another, as to prayer, to attendance on the word and ordinances, to a regard to their lives and conversations, and to a close adherence to the Gospel, and the profession of it; or from their ministers, their guides, and governors, whose business it was to exhort them to the several duties of religion; or rather from himself; and it designs either the particular exhortation in Heb 12:5 or the continued exhortation to various duties in this chapter; or any, and everyone throughout the epistle: and this shows that the children of God are sometimes heavy and sluggish, and need stirring up; and that there are some things often in exhortations and reproofs which are not so agreeable to the flesh, and yet ought to be taken kindly, and patiently endured: the word may be rendered “consolation”, or “solace”, as it is by the Vulgate Latin, Syriac, and Arabic versions; and may refer to the whole of this epistle, which is of a consolatory nature: this may suggest that these Hebrews were under afflictions, and needed comfort; and yet through unbelief might be tempted to refuse the comfort administered to them; which is too often the case with God’s people:
for I have written a letter unto you in few words; or, “I have sent, or, wrote to you in brief”; meaning either the exhortatory part of the epistle, which lay in few words, and chiefly in this chapter; or the whole of the epistle, which was but short in comparison of the length he might have carried it, and as the subject matter of it might seem to require; it treating on the great doctrines of the Gospel, and mysteries of grace; things of the greatest moment and importance, and which might have been largely insisted on; but he had contracted things, and had wrote much in a little; and this he makes a reason why they should suffer or bear with the exhortation given, since it was not pressed with a multitude of words, wearing out their patience.
Fuente: John Gill’s Exposition of the Entire Bible
Bear with (). Present middle imperative (some MSS. have , infinitive) of with the ablative, “hold yourselves back from” as in Col 3:13.
The word of exhortation ( ). His description of the entire Epistle. It certainly is that, a powerful appeal in fact.
I have written (). First aorist active indicative (epistolary aorist) of , old word to send a letter () as in Ac 15:20.
In few words ( ). Common Greek idiom, here only in N.T. (from , brief, short). Cf. ‘ in 1Pe 5:12.
Fuente: Robertson’s Word Pictures in the New Testament
Suffer the word of exhortation [ ] . For “suffer,” rend. “bear with.” See Act 18:14; 2Co 11:1; 2Ti 4:3. Do not become impatient at my counsels in this letter. The word of exhortation refers to the entire epistle which he regards as hortatory rather than didactic or consolatory. The phrase only in Act 13:15.
I have written a letter unto you [ ] . A. V. supplies a letter. Rend. “I have written unto you.” The verb only here, Act 14:20; Act 21:25. Lit. to send, not letters only. Sometimes with ejpistolai or ejpistolav letters added, as Neh 6:19; 1 Macc. 12 7. In N. T. always of sending a letter.
In a few words [ ] . There is a suggestion of apology. Do not grow impatient. The letter is short. The phrase N. T. o, but comp. dij ojligwn, 1Pe 5:12, and ejn ojligw briefly, Eph 3:3.
Fuente: Vincent’s Word Studies in the New Testament
1) “And I beseech you brethren,” (parakalo de humas adelphoi) “And I beseech you all, brethren; The brethren of address, perhaps the church at Jerusalem, called “The House,” covenant of worship, Fellowship and Service that Jesus built, in contrast to the house Moses built, Heb 3:1-6; .
2) “Suffer the word of exhortation,” (aechesthe tou logou tes parakleseos) “Permit, bear with me, or endure the word of beseeching,” 2Co 10:1; of compassionate appeal of the entire Epistle of loving motivation, because I care for or love you – This was the yearning spirit of the old soldier of the cross, as he was near the end of life’s way; 2Ti 4:7-8; 2Pe 1:12-15.
3) “For I have written a letter unto you in few words,” (kai gar dis bracheon epesteila humin) “For indeed by means of a few words I wrote to you all; His word had been few, in the light of what he might have written, and his desire to be with and a blessing to them, a spirit also expressed by Peter in his writings, 1Pe 5:12.
Fuente: Garner-Howes Baptist Commentary
22. And I beseech you, etc. Some understand this as though he was soliciting them to hear him; but I take another view; for he mentions, as I think, that he had written in a few words, or briefly, in order that he might not appear as though he wished to lessen in any degree the ordinary practice of teaching. Let us hence learn that the Scripture has not been committed to us in order to silence the voice of pastors, and that we are not to be fastidious when the same exhortations often sound in our ears; for the holy Spirit has so regulated the writings which he has dictated to the Prophets and the Apostles, that he detracts nothing from the order instituted by himself; and the order is, that constant exhortations should be heard in the Church from the mouth of pastors. And probably he recommends the word of exhortation for this reason, that though men are by nature anxious to learn, they yet prefer to hear something new rather than to be reminded of things known and often heard before. Besides, as they indulge themselves in sloth, they can ill bear to be stimulated and reproved.
Fuente: Calvin’s Complete Commentary
F.
Exhortation, Heb. 13:22.
Text
Heb. 13:22
Heb. 13:22 But I exhort you, brethren, bear with the word of exhortation: for I have written unto you in few words.
Paraphrase
Heb. 13:22 Now, fearing ye may be prejudiced against me, I beseech you, brethren, take in good part the instructions I have given you concerning the law and the Levitical institutions, and judge candidly of them; the rather, because I have written to you but briefly concerning these subjects, considering their importance.
Comment
but I exhort you
Exhortation is not doctrine. They now have had doctrine; their need is to act. This book is doctrinal, but it is exhortation, for it holds up the greatness of God and His plan of salvation.
brethren, bear with the word of exhortation
Men are inclined to be slothful, so they should bear with stimulation. This great book of exhortation should keep them from shrinking back, from depending upon anything but Christ for salvation.
Bear, translated suffer, means to receive with feeling of kindness and forbearance.
for 1 have written unto you in few words
This book is quite lengthy, but for the scope of subject matter it is short. The length is about 10,000 words, but how brief in comparison with the ten thousand things of the law. Hos. 8:12.
Study Questions
2940.
How often does the author use the word exhort in Hebrews?
2941.
Explain Heb. 13:22 when he says he has written in few words?
2942.
What does his reference to Timothy do to the theory of authorship by Paul?
2943.
Does it imply that Timothys release may affect his own release?
Fuente: College Press Bible Study Textbook Series
(22) And I beseech you.Rather, Bui I exhort you, brethren, bear with the word of exhortation; for indeed it is in few words that I have written unto you. How fitly the whole Epistle may be spoken of as an exhortation is obvious. (See Note on Heb. 5:11.) And if we take into account the subjects with which the writer has been dealing, we shall not wonder that a Letter which might have been read to the assembled church in less than an hour should be described as brief. (Comp. 1Pe. 5:12.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
6. Postscript, Heb 13:22-25.
22. Paul here makes earnest request for a considerate reception by the Hebrews of this epistle.
I beseech you His letter is full of solemn warnings and deep rebukes, and now, retracting nothing, he implores a patient acceptance.
Exhortation Though full of argument, the whole is exhortation exhortation to persevere in Christian faith.
Few words Few, not as compared with his other epistles, but few in comparison with the vastness of the subject.
Written a letter in few words A reference to the brevity of his letter, characteristic of St. Paul alone of all the New Testament writers. Comp. Eph 3:3; Gal 6:11.
Fuente: Whedon’s Commentary on the Old and New Testaments
Last Thoughts ( Heb 13:22-25 ).
‘But I exhort you, brethren, bear with the word of exhortation, for I have written to you in few words.
In these last thoughts he asks his readers, his ‘brothers and sisters’, to bear with his words. He knows that he has spoken strongly, but he insists that he could have written a lot more. ‘The word of exhortation’ aptly describes the main purpose of the letter which has been a mixture of theology and practical application and warning. Now he wants to ensure with this personal word that they will not take it amiss. As all the way through, he wants them to be aware of the confidence he has in them. The mention of ‘few words’ may simply be a device for trying to make them feel that his letter was not so long as it had appeared after all.
Fuente: Commentary Series on the Bible by Peter Pett
Greetings and benediction:
v. 22. And I beseech you, brethren, suffer the word of exhortation; for I have written a letter unto you in few words.
v. 23. Know ye that our brother Timothy is set at liberty; with whom, if he come shortly, I will see you.
v. 24. Salute all them that have the rule over you, and all the saints. They of Italy salute you.
v. 25. Grace be with you all! Amen. The writer now closes his letter. Tactfully he appeals to the Hebrew readers: But I beseech you, brethren, bear with the word of exhortation. Some of them might be inclined to resent his open, frank way of putting the matter before them, especially since their conscience was somewhat uneasy. His letter, he explains, had surely been brief enough; he had purposely refrained from wearying them. Note that he does not apologize for a single word, but that his plea is rather an admonition for them to be sensible about taking his words in good grace.
Concerning Timothy he informs them that he is now set free, having been imprisoned for some time, probably at Rome, and it is his intention to come to Palestine with Timothy and visit them all. He intimates that this event will take place soon. He sends greetings to their leaders, their pastors or ministers, the letter being intended for all the congregations of Judea or of Palestine, and includes all the saints, all the believers that have been consecrated to God by faith. He sends greetings from the Christian brethren in Italy, the fellowship between the believers in those days being much more cordial than it is in our days. The very last words of the letter are the common, but by no means meaningless formula: Grace be with you all! Every person that is assured of the mercy and love of God in Jesus Christ and accepts this message in simple faith is a partaker of that grace and of all the blessings which it transmits, here in time and hereafter in eternity.
Summary
The inspired author adds to the doctrinal part of his letter some exhortations of a general character, an admonition to stand firm, to bear the reproach of Christ, and to include him in their intercessory prayer; he closes with some personal remarks and greetings.
Fuente: The Popular Commentary on the Bible by Kretzmann
Heb 13:22. Suffer the word of exhortation Take in good part the exhortation I here send, which is but a brief one. The apostle seems to have concluded his epistle in the preceding verse, and to add these words by way of postscript. He begs them to accept what he had written with kindness, on account of the importance of the subject, and the conciseness of the manner; informs them, with some degree of exultation, of Timothy’s being set at liberty; proposes to come with him to see them; sends his salutations to all of them; and wishesthem an increase of grace, in a manner like that observable in St. Paul’sformer epistles, and which is an authenticating proof, among innumerable others, that this epistle likewise came from him. We may also infer the same from the appellation of our brother, given to Timothy in the next verse; which is peculiar to St. Paul. See Col 1:1. 2Co 1:1. 1Th 3:2. Phm 1:1. He is often spoken of in other places as a fellow-labourer with St. Paul, but taken notice of by no other of the apostles: whence it is obvious to conclude, that as St. Paul mentions him in every one of his epistles except those to the Galatians and to Titus; the mentioning him in this epistle to the Hebrews is a good concurring circumstance, that St. Paul was the true author of it.
Inferences.While, from a view of the epistle before us, we consider as entirely abrogated the many ceremonies and expensive sacrifices of the Mosaic law; let it be an additional encouragement to every Christian, to abound more and more in those of brotherly love, unfeigned benevolence, and real charity; rejoicing that the God of our lives, who gives us all we are, and all we enjoy, will condescend to regard our humble oblations. And let our brethren in Christ be remembered with that distinguishing affection which suits the relation in which we stand to them: and in whatever bonds of affliction they may be bound, let us endeavour to make their fetters sit lighter upon them, by every thing which our compassionate assistance can do for that purpose; considering ourselves as in the body.
That we may be thus ready to all such kind offices, be it our care to subdue the love of money in our hearts, which is the root of all evil. May we learn, (and oh! that divine grace may effectually teach us,) to moderate our desires; to be contented with what Providence allots us, whether more or less; and to trust in God as to the supply of our future wants. Well may we not only trust, but even boast in him, when we consider in how endearing a manner he hath declared, and with such reiterated promises, that if we continue to trust in him, he will never leave us; that he will not, yea, he will not forsake us. Surely, the language of the most cheerful and courageous faith well corresponds to that of so gracious and soul-reviving a promise. Let faith then put a reality into it, or rather glory in it; especially as Jesus Christ, in whom this, and all the promises, are confirmed to his faithful people, is the same yesterday, to-day, and for ever.
And let this thought support us, under those breaches which may be made on the church by death. Christ ever lives to guard and protect it, and to maintain those great truths, which in every age have been the joy and confidence of his people. Be our attachment to him therefore preserved inviolable, and the purity of our souls unspotted; nor let us ever fear to share in His reproach; but chearfully go, as it were, out of the camp to him, who suffered crucifixion for us without the gates of the city. Were we called to endure martyrdom for his sake, he would only lead us out of a mean and precarious tabernacle; for we have here no continuing city: but then, he will conduct us, if we are found faithful to him, to a city so durable, that its foundations are elsewhere represented by rocks of solid gems; so glorious, that its pavements are described as of gold, and its gates of pearl. May our faith be daily beholding it as near, and may we feel every day more of its attractive influence, to render us superior to all that earth can promise, and to all which it can threaten, while we are passing thither. Under his guardianship, let us daily be offering the sacrifice of praise,the fruit of our lips, giving thanks to his name; as well knowing that while we are on our journey to the new Jerusalem, no mountain can be so steep and rugged, no valley so deep and gloomy, as not to admit of the songs of Sion.
Let those, whom God in his providence hath called to preside over the souls of others, remember to watch over them with a becoming diligence, considering that an impartial account will shortly be required;considering, that if they do not properly conduct themselves in this important office, the blood of those who perish by their neglect, must be required at their hands; and let the people committed to their care, be concerned that the faithful servants of Christ may discharge their office with joy, and not with grief; that they may not from time to time be sent with groanings and with tears to the presence of their great Master, to lament the obstinacy, perverseness, and rebellion of those, over whom God hath made them watchmen and shepherds. The grief indeed would now sensibly affect the minister; yet, on the whole, as he would be to God a sweet savour in Christ, in them that perish, as well as in them that believe, the greatest detriment would fall on those who have made such ungrateful returns to the divine goodness, and to their fidelity.
That all other duties may be more regularly and properly discharged, let private Christians pray earnestly for their ministers; for those especially who make it apparent that they desire to maintain always a good conscience; and that, whatever sacrifices they may be called to make to it, they are determined in all things to live reputably and honourably; so that the ministry may not be blamed, but rather the Christian profession in general adorned and dignified. And God grant that none but persons of such a character may be introduced into the ministry, or supported and countenanced in it!
Let pastors and people be often looking to Him, who is the great Shepherd of the sheep, and who has bought us all with the blood of the everlasting covenant. Ever may the thoughts of that blood engage us to regard him with all due veneration and love: ever may we be looking to him, who, through this blessed Saviour, appears as the God of peace, for every blessing we respectively need; that, being faithful unto death, we may eternally reap all the blessings of that everlasting covenant!
We all need his gracious influence to implant in us the first principles of the divine life; and we need these principles to make us perfect to do his will, and to work in us those things which may render us more completely pleasing in his sight. Let therefore a humble dependance on his grace be daily maintained and zealously expressed; considering of what infinite importance it is to be acceptable in the sight of God, and to approve ourselves at all times to him.
To this blessed and important end, may grace be with us all,and continue with us, from the first entrance on the Christian life, through the whole course of it, till finally it present us blameless in the presence of his glory with exceeding joy, through Jesus Christ our Lord; to whom be glory for ever and ever. Amen.
* A List of the Writers referred to, or quoted, in the Commentary on the Epistle to the Hebrews:Albert, Avery, Lord Barrington, Barrow, Bates, Bengelius, Beza, Blackwall, Bos, Bishop Burnett, Calamy, Calmet, Castalio, Chrysostom, Craddock, Diodati, Doddridge, Dunlope, Elsner, Estius, Bishop Fell, Bishop Gibson, Green, Grotius, Hallett, Hammond, Harris, Heylin, Hesychius, Bishop Hoadley, Bishop Hopkins, Jackson, Kennicott, Lardner, Leigh, L’Enfant, Limborch, Locke, Mangey, Markland, Justin Martyr, Mede, Michaelis, Millar, Mills, Owen, Parkhurst, Bishop Pearson, Peirce, Peters, Pyle, Raphelius, Saurin, Schmidius, Scott, Shaw, Bishop Sherlock, Bishop Smalridge, Spencer, Suicer, Sykes, Taylor, Tertullian, Archbishop Tillotson, Vitringa, Bishop Warburton, Watts, Wetstein, Whitby, Bishop Wilkins, and Wolfius.
REFLECTIONS.1st, Having warned them against apostacy, and set before them the excellency of the gospel dispensation, the apostle concludes with exhorting them to the practice of those duties which must adorn their holy profession.
1. To mutual and fervent love. Let brotherly love continue, cultivate this blessed temper, and abide and abound in the exercise of it towards each other.
2. To hospitality. Be not forgetful to entertain strangers; those who travelled to preach the gospel; or by persecution were driven from their native homes; or whose distressed circumstances pleaded for this kind relief; for thereby some have entertained angels unawares, as Abraham and Lot.
3. To Christian sympathy with the afflicted. Remember them that are in bonds, as bound with them, and tenderly feeling for their miseries; and them which suffer adversity, as being yourselves also in the body, and liable to the same sufferings, and fellow-members in the same mystical body of Christ.
4. To chastity. Marriage is honourable in all, when entered into according to the divine prescription; and the bed undefiled by any forbidden and impure embraces: but whoremongers and adulterers God will judge, and execute upon them condign punishment, if they repent not of the evil of their ways.
5. To contentment. Let your conversation be without covetousness, free from the immoderate pursuit of worldly wealth, inordinate care about it, idolatrous delight in, and reluctance to part with it; and be content with such things as ye have, satisfied in the portion which God’s providence hath allotted you, and envying none their superior affluence: for he, who is able to supply all your wants, whilst in the way of duty and honest industry you depend upon him, hath said, I will never leave thee, nor forsake thee; for what was spoken particularly to Joshua, shall be fulfilled to all the faithful, respecting all their concerns, temporal and spiritual, who shall be under the divine blessing, guidance, and protection. So that we may boldly say, with the Psalmist, The Lord is my helper, and I will not fear what man shall do unto me; greater is he that is for us, than all that are against us; and the devices of wicked men, or wicked devils, he can over-rule, and even make them work together for our good.
6. To imitate their deceased pastors, and to obey their living guides.
[1.] To imitate the good examples of their departed spiritual teachers. Remember them which have the rule over you, who have spoken unto you the word of God in time past, and have now finished their testimony: whose faith follow, hold fast the doctrines which they preached, and copy after the holy lives that they led, considering the end of their conversation, how singly they aimed at the glory of God in life, and what a happy exit they made at death; and well may we desire that our last end may be like theirs. And though the best of ministers are dying men, the great Shepherd and Bishop of souls ever lives to feed his faithful flock; even Jesus Christ, the glorious object of our faith and hope, the same, unchangeable in his nature, yesterday, in all past ages, and to-day, and for ever, and the everlasting portion of his faithful saints, as your true spiritual guides have taught you. Be not therefore carried about with divers and strange doctrines, different from that unadulterated gospel which they preached to you: for it is a good thing that the heart be established with grace, and fixed in its dependence on the almighty power of God in Jesus Christ, as the foundation of all hope, and peace, and holiness, in time and eternity; and not seduced by Judaizing teachers with any pretences that the Mosaic ritual is still in force, and that a difference of meats and drinks, and such like things, is necessary to be observed in order to acceptance with God; all which are now abrogated, and have not profited them that have been occupied therein; even when they were in force, they were unable to purge the conscience, and make him who did the service perfect; and much less can they now profit, when they are abolished. We need none of the Levitical sacrifices to feast upon; we have one infinitely better; an altar and sacrifice, whereof they have no right to eat which serve the tabernacle; for no part of the sin-offering under the law was to be eaten; but the bodies of those beasts, whose blood is brought into the sanctuary, on the great day of atonement, by the high priest for the sin of the people, are burned without the camp. Wherefore, Jesus also, that he might sanctify the people, his spiritual Israel, with his own blood, suffered without the gate, before he went up to heaven, the true sanctuary, there to plead the atonement which he had made. Let us go forth therefore unto him without the camp, bearing his reproach; turning our backs upon the temple and all its ritual services, founding no expectations upon them, but cleaving in faith and love to Christ alone, content to be treated with insult, reproach, or cruelty for his sake, boldly carrying our cross to Calvary after him, and ready, if need be, to die for his sake. For here we have no continuing city; this polluted world is not our rest, nor do we desire to take up our rest here below; but we seek one to come, a city that hath abiding foundations, whose maker and builder is God, where saints and angels, and Jesus himself dwelleth. By him therefore let us offer the sacrifice of praise to God continually, since all sacrifices of atonement are at an end, and praise and blessing for redeeming love are the services now required at our hands; that is, the fruit of our lips, giving thanks to his name, an oblation well pleasing and acceptable to God through Jesus Christ. Not that we must rest merely in words, but our works also must testify our grateful acknowledgments of the divine mercy; therefore to do good, and to communicate of your substance to the needy, especially to those of the household of faith, according to your ability, forget not: for with such sacrifices God is well pleased, and for the Saviour’s sake will bless the offerer.
[2.] They are enjoined, as to follow the examples of their departed pastors, so to obey their living guides. Obey them that have the rule over you, your spiritual teachers, who instruct you in the word of God; and submit yourselves meekly to their reproofs and admonitions: for they watch for your souls, to guard you from deceivers, to warn you from approaching dangers, to feed you in the pastures of ordinances, and to help you on your heavenly way; and this they do with all holy jealousy, zeal, and diligence, knowing the solemn reckoning which they must one day make, as they that must give an account: that they may do it with joy, and not with grief: for that would be not only grievous to them, but is most unprofitable for you, whose condemnation would be highly aggravated by all their fruitless labours bestowed upon you. Note; (1.) Ministers can never too often or too deeply consider the awful account which they must one day give before their eternal Judge. (2.) When we have delivered our souls, then it becomes our people’s care to see that their profiting appears: if they trifle with our message, their blood lies upon their own heads.
2nd, The apostle,
1. Recommends himself to their prayers. Pray for us, that we may be wise, vigilant, zealous, successful; and this will be your own benefit; for the more our people pray for us, the more profiting will they receive from us: for we trust we have a good conscience, in all things willing to live honestly, to discharge our awful trust with fidelity, and so to behave as to confute the calumnies of our enemies, approving ourselves to God, and enjoying the testimony of a good conscience. But I beseech you the rather to do this, that I may be restored to you the sooner; and that you may again reap the fruit of my labours among you. Note; (1.) Every faithful minister, however maligned by wicked men, has the testimony of God and a good conscience, and that is his rejoicing. (2.) Mercies are doubly sweet, which come in answer to prayer.
2. He in return offers up his own prayers on their behalf. Now the God of peace, our reconciled God, that hath spoken peace to our consciences, and hath brought again from the dead our Lord Jesus, that great Shepherd of the sheep, in token of his perfect satisfaction in his undertaking, through the blood of the everlasting covenant, shed to procure our peace and pardon, and all the blessings of grace and glory for his faithful people, make you perfect in every good work to do his will, enabling you to go from strength to strength, till you arrive at the perfection of knowledge, holiness, and blessedness, in glory everlasting, working in you, by his own almighty grace, that which is well pleasing in his sight through Jesus Christ, by whom alone every spiritual gift descends upon us; to whom be glory for ever and ever. Amen! to whom all the praise is to be ascribed. Note; God must have all the glory of our salvation from the beginning to the end; for we are nothing, and he is all in all.
3. He exhorts them very affectionately to attend to what he had said, and informs them of Timothy’s release. And I beseech you, brethren dearly beloved, suffer the word of exhortation: take in good part what I have said, and receive the comfort which it is intended to communicate to you; for I have written a letter unto you in few words, when the subject would have admitted of great enlargement. Know ye, that our brother Timothy is set at liberty from his bonds for Christ; with whom, if he come to me shortly, I will see you.
4. He concludes with his affectionate salutations. Salute all then that have the rule over you, your faithful ministers, and all the saints in Christ Jesus. They of Italy salute you, wishing you the best of blessings. Grace be with you all. Amen! May the everlasting love of God in Christ, with all its transcendently blessed effects, be with you in time, and continue to influence and guide you, till you arrive at his kingdom of glory in eternity!
Fuente: Commentary on the Holy Bible by Thomas Coke
Heb 13:22 . Request for friendly reception of the epistle.
] bear with the word of the exhortation , grant it entrance with you, close not your hearts against it. Mistakenly do the Vulgate, Stein, and Kluge make here have the signification of “consolation.” Neither the verb nor the tenor of the epistle is in keeping therewith.
] Comp. Act 13:15 . Not merely the admonitions scattered here and there in the epistle (Dindorf, Kuinoel) are to be understood under this expression; and just as little is merely chap. 13. (Semler), or the last specially hortatory sections, chap. 10.19 13. (Grotius, Calov, and others), thought of in connection therewith. Rather is there intended by it, as also the following proves, the epistle in its full extent.
] Argument for the reasonableness of the request on the ground of the brevity of the epistle: for I have also ( i.e. apart from the fact that, by reason of your perilous wavering in the Christian faith, the admonishing of you was laid as a duty upon my conscience), as you see, written to you only with brief words . Theophylact: , , . Quite remote from the meaning is that sense which Kurtz would put upon the words: the readers were also to take into account the fact that the epistle has, owing to its brief compass, often assumed a harsher and severer form of expression, than would be the case in connection with a more detailed amplification and a more careful limitation .
] of the same import as , 1Pe 5:12 .
] in the signification “to write a letter,” elsewhere in the N. T. only Act 15:20 ; Act 21:25 .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
(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.
The salutations to the brethren I pass over to observe the blessed conclusion at the end. Grace be with you all. Amen. What could Paul say beyond this? And with what form of prayer could he as well close his Epistle? The close of all the dispensations among men, is to be thus, when God shall bring home the last stone of the spiritual building, it will be with shoutings, of grace, grace unto it, Zec 4:7 . And both the Old Testament building, and the New, are but one and the same. Christ is the foundation stone God hath laid in Zion, for the whole Church. And therefore, Paul, and every faithful Minister of the Sanctuary, like Paul, can say no more; neither close their ministry, or their life, in any manner more suitable, or proper for the Church of Jesus, than in the same sweet prayer Grace be with you all. Amen. And may the faithful, and true Witness, Christ Jesus, who is the Amen, put his precious name to it Amen; and then grace will indeed be with all his people. Amen.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
22 And I beseech you, brethren, suffer the word of exhortation: for I have written a letter unto you in few words.
Ver. 22. Suffer the word ] Sharp though it be, and to the flesh tiresome, yet suffer it. Better it is that the vine should bleed than die. But many are like the nettle, touch it never so gently, it will sting you. Tange montes et fumigabunt. Offer to wake men out of their sleep, and they will brawl in that case with their best friends; yea, though it be with them here, as once it was with those that had the sweating sickness, if they slept they died. Few are now-a-days of Vespasian’s mind, of whom Quintilian reporteth that he was patientissimus veri, very patient of truth, though never so tart. Or of Gerson’s temper, who delighted in nothing more than a friendly reproof. This is now become as stronger physic, not fit for every complexion and state, &c.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
22 .] But (‘claudendi,’ see above, Heb 13:20 ) I beseech you, brethren, endure (reff.) the word of my exhortation (or, of exhortation . , Schol.-Matth. Cf. Philo, Quod Omn. Prob. Liber, 6, vol. ii. p. 451, ; I may observe, that is rendered by the vulg. wrongly “ solatium .” In that case no would have been needed. The expression applies without doubt to the whole Epistle, from what follows: not as Beza, Calov., al., to the few exhortations preceding, nor as Grot. to ch. 10 13 only: nor as Kuinoel, al., to the exhortations scattered up and down in the Epistle. It is St. Luke’s expression, see reff.): for also (besides other reasons, there is this) in (by means of, in the material of) few (words ) (few in comparison of what might have been said on such a subject. , . Thl.: for the expression, see reff.) I have written (the epistolary aorist, as ‘dabam,’ , freq. in St. Paul, al. The word is elsewhere peculiar to St. Luke in N. T., see reff.) to you .
Fuente: Henry Alford’s Greek Testament
Heb 13:22 . The writer adds, in closing, a request that the Hebrews would take in good part his “word of exhortation” a request which implies that they were in an irritable state of mind, if not against the writer, then because their own conscience was uneasy. As a reason for their bearing with his exhortation he urges its brevity “for indeed ( ) I have written ( as in Act 15:20 ) to you with brevity” ( , cf. , 1Pe 5:12 ). To them it might seem that he had said too much; his own feeling was that he had been severely cramped by the limits of a letter.
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: Heb 13:22-24
22But I urge you, brethren, bear with this word of exhortation, for I have written to you briefly. 23Take notice that our brother Timothy has been released, with whom, if he comes soon, I will see you. 24Greet all of your leaders and all the saints. Those from Italy greet you.
Heb 13:22-24 The closing verses, 22-24, are similar to the way Paul closes his letters penned by a scribe, where he takes the pen and adds a small personal note and blessing.
Heb 13:22 “I urge you” The author calls his book “a word of exhortation.” He urges his readers often (cf. Heb 3:13; Heb 10:25; Heb 12:15; Heb 13:15; Heb 13:22). They are brothers (and sisters) in Christ, but they must cling to Him, follow Him, serve Him!
“bear with this word of exhortation” This is a present middle imperative, which emphasizes the involvement of the subject and commands continual listening. The phrase “word of exhortation” is used in Act 13:15 for a synagogue sermon. Many believe this is what Hebrews originally was, but was modified to become a letter.
Heb 13:23 “brother Timothy” When Paul uses “brother,” the person’s name always comes first (cf. Rom 16:23; 1Co 1:1; 1Co 16:12; 2Co 1:1; 2Co 2:13; Php 2:25). This is a key evidence against Paul’s authorship. The mentioning of Timothy reveals a time frame for the book’s composition, during Paul’s lifetime or soon after his death (A.D. 68), before Timothy’s death.
“has been released” This is a perfect passive participle. We know nothing from Scriptures or elsewhere of Timothy being in prison. In his Word Pictures in the New Testament, p. 451, A. T. Robertson asserts that Timothy was put in prison when he came to visit Paul, mentioned in 2Ti 4:11; 2Ti 4:21. The word “released” (perfect passive participle) is used in (1) Mat 27:15; Joh 19:10; Act 3:13; Act 4:21; Act 4:23; Act 5:40 for release from prison and (2) Act 13:3, metaphorically for a release from a ministry assignment, and it may mean that here.
“if he comes soon, I will see you” This may imply that the author of Hebrews worked and traveled with Timothy.
Heb 13:24 “saints” See Special Topic at Heb 6:10.
“those from Italy greet you” This phrase could mean
1. the author is in Italy
2. the author is from Italy
3. part of the author’s missionary team was from Italy
4. the author is writing to Italy
In Jewish Christianity, H. A. Dana says that this verse implies that the letter was written to the Jewish faction of the church at Rome. The first mention of the book of Hebrews was by Clement of Rome about A.D. 97 (p. 270). However, I think it was sent to a Jewish synagogue (possibly in Rome) that had believers as members. The warnings are directed to two groups, the believing Jewish group (the “you” of chapter 6), for them not to “shrink back” (cf. Heb 10:38) and to the unbelieving group (the “those” of chapter 6) to profess/confess Jesus as the Messiah and for both groups to fully embrace Christianity.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
suffer. Greek. anechomai. See Luk 9:41.
exhortation. See Heb 12:5.
have written a letter = wrote.
in. Greek. dia. App-104. Heb 13:1.
Fuente: Companion Bible Notes, Appendices and Graphics
22.] But (claudendi, see above, Heb 13:20) I beseech you, brethren, endure (reff.) the word of my exhortation (or, of exhortation. , Schol.-Matth. Cf. Philo, Quod Omn. Prob. Liber, 6, vol. ii. p. 451, ; I may observe, that is rendered by the vulg. wrongly solatium. In that case no would have been needed. The expression applies without doubt to the whole Epistle, from what follows: not as Beza, Calov., al., to the few exhortations preceding, nor as Grot. to ch. 10-13 only: nor as Kuinoel, al., to the exhortations scattered up and down in the Epistle. It is St. Lukes expression, see reff.): for also (besides other reasons, there is this) in (by means of, in the material of) few (words) (few in comparison of what might have been said on such a subject. , . Thl.: for the expression, see reff.) I have written (the epistolary aorist, as dabam, , freq. in St. Paul, al. The word is elsewhere peculiar to St. Luke in N. T., see reff.) to you.
Fuente: The Greek Testament
Heb 13:22. , I exhort: of exhortation) Conjugates, sweetly used.- , the word) with which your ministers abundantly exhort you face to face. The antithesis is, , I have sent, I have written: comp. Act 15:27; Act 15:32.- ) in few words, considering that the subject was copious.-, I have sent) namely, this epistle, which abounds in , or exhortation.
Fuente: Gnomon of the New Testament
Heb 13:22-25
CLOSING REMARKS
Heb 13:22-25
Heb 13:22 —And I beseech you, brethren, suffer, etc.-The word rendered suffer (anechesthe) means to bear patiently with, to receive with feelings of kindness and forbearance; and the word of exhortation is evidently the whole Epistle. By some, this is restricted to the thirteenth chapter (Beza) ; by others, to the last great division of the Epistle, embracing all from 10: 18 to the close (Grotius); and by others, to the many exhortations which are interspersed throughout the Epistle (Kuinoel). But most commentators, as Delitzsch, Alford, and Moll, more properly apply it to the entire Epistle; the whole of which being eminently hortatory is by the author delicately called a word of exhortation. In this, as in many other instances, we see the very delicate, gentle, and masterly touches of Pauls pen; who being himself the Apostle of the Gentiles, and somewhat estranged from his Hebrew brethren, deals with these as gently as the nature of the case will permit.
Heb 13:22 —for I have written a letter unto you in few words.-That is, in few words considering the importance and magnitude of the subjects discussed. He might have said much more on these momentous themes; but owing, perhaps, to the known prejudices of his brethren, he preferred making his communication as brief as possible: and this he assigns as a reason why they should receive and consider it kindly.
Heb 13:23 —Know ye that our brother Timothy is set at liberty;- The Greek word for know (ginoskete) may be rendered either indicatively or imperatively: You know that our brother Timothy has been set free; in company with whom, should he come speedily, I will see you (T. S. Green) ; or Know that our brother Timotheus is dismissed; with whom, if he come soon, I will see you (Alford). Most commentators, however, justly as I think, prefer the latter. The word rendered set at liberty (apolelumenon) may signify either that Timothy was dismissed from prison, or that he had been sent away on some special errand. The latter view is supported by Euthalius, Mill, and Lardner on the following grounds: (1) Because it appears from Phil. 2: 19-24, that Paul about this time purposed to send Timothy into Macedonia, with an order to return and bring him an account of the affairs of the brethren in that country; (2) because in none of Pauls Epistles written during his confinement in Rome, does he give the least intimation of Timothys having been imprisoned, although he was with Paul the greater part of the time, as appears from Phil. 1:1; Col. 1:1; and Philemon L. In sentences so very brief and disconnected, as are these closing remarks, it is sometimes impossible to avoid ambiguity: but it is a significant fact that the great majority of commentators from Chrysostom to Alford have preferred the former rendering of this passage. The historical circumstances of Timothys imprisonment and release are, however, wholly unknown to us.
This twenty-third verse, as Delitzsch observes, exactly harmonizes with the idea that Paul was the author of the Epistle: for no one stood in closer relation to Timothy than Paul; and this relation became more and more intimate towards the close of the Apostles life.
Heb 13:24 —Salute all them that have the rule over you.-That is, your Pastors and Teachers. See note on verse 17. As if he had said, Present to them my kindest regards and best wishes. Christianity enjoins on us all the proper courtesies and amenities of life. It is, indeed, itself the very soul and marrow of all genuine politeness; and no one, therefore, who has been thoroughly converted to God, can any longer be a man of rough and boorish behavior.
Heb 13:24 —and all the saints.-That is, all within the limits of your acquaintance who are consecrated to Christ. See Act 9:13-14 Act 26:10; Rom 1:7-8, etc.
Heb 13:24 —They of Italy salute you.-From this expression, some have hastily inferred that when our author wrote this Epistle he could not have been in Italy; but that he must have been in some other place surrounded by Italians who had, perhaps been banished from Rome, like Aquila and Priscilla. (Act 18:2.) But this inference is wholly unwarranted. They of Italy (hoi apo tes Italias) were simply Italians, just as Jews of Thessalonica (hoi apo tes Thes- salonikes Joudadoi) were natives or residents of that city. Whether they were then actually in Italy or out of it cannot be determined from the form of the expression. But as Delitzsch observes, If the author was then in Italy, and at the same time was not a native of Italy, he could not have selected any more appropriate designation for the Italian Christians properly so-called.
Heb 13:25 —Grace be with you all. Amen.-This is Pauls characteristic conclusion. See Rom 16:24; 1Co 16:23; 2Co 13:14; Gal 6:18; Eph 6:24; Php 4:23; Col 4:18; 1Th 5:28; 2Th 3:18; 1Ti 6:21; 2Ti 4:22; Tit 3:15; Phm 1:25. The word grace (karis) means favor: but with the article before it, as in this instance (he karis) it commonly means in the New Testament the special and peculiar favor of God to his children ; that favor which supplies all that is good, and frees from all that is evil. No conclusion could therefore be more appropriate than is this beautiful and comprehensive benediction.
The subscription, Written to the Hebrews front Italy to Timothy, is postapostolic, and is manifestly incorrect for the following reasons: (1) it is inconsistent with what is said of Timothy in 13: 23. If Timothy was then absent from the place of writing, then how could he either write the letter or bear it to the Hebrews? (2) The forms of the subscription, like those of the title, vary very much both in the ancient versions and in the manuscripts. In D, M, L, M, there is no subscription whatever; in c, 17, it is simply To the Hebrezvs; in A, it is Written to the Hebrews from Rome; and in the Syriac, Coptic, K, D, followed by the Textus Receptus, it is as above given in our English Version.
REFLECTIONS
1. Christianity is a practical system: a system which looks first to the life of the individual and then to the life of society (Heb 13:1-7). True, indeed, it has its theory, as every system of doctrine must have, but the tendency of every element of this Divine scheme of philanthropy is to practically elevate, purify, and ennoble human nature. Having first washed away the sins of the believer, and filled his soul with the sweet influences of the Holy Spirit, it now requires and enables him to love his brethren; to be kind and hospitable to strangers; to sympathize with all who are in affliction ; to avoid all uncleanness and covetousness; and to place his whole trust and confidence in God, feeling perfectly sure that all things will work together for good to those who do so. In this respect it is without a parallel in all the religious and philosophical systems of earth and time. No other scheme of religion has, like it, been found adequate to expel the evil demons of the human soul, and to make men willing and even anxious to glorify God by doing good to all men as they have opportunity.
2. It must not be forgotten, however, that the power of the Christian Religion consists primarily in the nature and character of its doctrine (Heb 13:8-16). It reveals to us Jehovah as a God of infinite justice, who will not allow even the slightest departure from his law to pass with impunity, but who is withal so full of love and compassion that he gave his own dear Son for the redemption of our race. It reveals to us this Son as being in the very image of his Father, and yet as laying aside his robes of glory, assuming our nature, voluntarily tasting death for every man, sending his good Spirit to convict sinners, comfort saints, and help their infirmities. These are the gracious media through which God operates on the human soul so as to destroy its selfishness, and elevate its aspirations from the things of earth to the things of heaven. How important it is, then, that we maintain the faith of the Gospel as it was once for all delivered to the saints. Here, there should be no halting and no vacillating. In matters of opinion we may and we should bear and forbear with one another, as God in his infinite mercy bears with us. (Romans 14.) But faith is of a wholly different category. It admits of no compromise. Rob the Gospel, for instance, of the Divinity of Christ, or of the Scriptural doctrine of his atonement, and you at once rob it of its power to purify and govern the human soul. It is well then that the heart be established with grace and not with meats.
3. Let us beware of trusting too much in outward forms and ordinances (Heb 13:10-12). Men have always been prone to do this. Many of the Jews never looked beyond the type to the glorious realities of the antitype. They lived and died in vainly trying to satisfy their souls with the mere shadows of Gods grace; and consequently they never enjoyed even a foretaste of the heavenly gift. And just so it is still with many who profess to be followers of Christ. They glory in the so-called sacraments of the Christian religion, and talk much about baptismal regeneration, the real presence, and many other hallucinations that are equally vain and chimerical. Hut though intent upon ordinances, they have never even tasted of the bread and water of life. The ordinances of God are of course not to be despised or neglected. They are all divinely appointed means to the attainment of a divinely appointed end. They are the media through which God jxnirs into our hearts the rich treasures of his grace, which alone can satisfy the soul. The Lords Supper, for example, is most admirably adapted to bring the soul into communion with Christ; but unless it really does so, and in this way makes us partakers of the bread of life, what does it profit? Baptism has also its advantages. It is well calculated to give us a realizing sense of our changed state and relations. But unless by introducing us “into the name of the Father, and of the Son, and of the Holy Spirit, it brings us into contact with that blood which cleanses from all sin, it profits us nothing. For as the body without the spirit is dead, so the ordinances of the Christian religion without its essence are dead also.
4. Christians have been constituted a kingdom of priests to offer up spiritual sacrifices to God, and to serve as his ministers of mercy in doing good to all men (Heb 13:15-16). In this respect, as well as in everything else, we should as far as possible imitate Christ our Exemplar. We cannot, of course, like him, make an atonement for sin; but like him we can offer to God continually a sacrifice of praise and thanksgiving, and like him we can assist in doing good-in feeding the hungry, clothing the naked, instructing the ignorant, and preaching the Gospel to the poor, many of whom are even now perishing in the region and shadow of death. Why, then, are we not all more diligent in the work of our high and holy calling? Why allow selfishness, or the spirit of party, or anything else, to interfere with our mission of love? Christ did not do so. From his baptism to his cross he never wavered. The combined hosts of earth and hell did not and could not, in any instance, turn him aside, even for a moment, from the sublime object of his mission. And now that he sits on the throne of the universe, he is still the same, “yesterday, today, and forever; always intent on the redemption of those for whom he died. O, that we all had the spirit and temper of Jesus; then, indeed, the world itself would soon become a temple of his praise.
5. How very near, dear, and interesting are the relations which the Pastors and other members of every Christian congregation sustain to each other (Heb 13:17). The former are held responsible for the souls of the latter; while the latter are held responsible for their demeanor towards the former. But where, alas, are these mutual obligations now practically acknowledged as they should be by either party? How few Pastors now go, like Paul, from house to house, and night and day with tears warn the people against the snares of the world, the flesh, and the devil? And on the other hand how few members of any congregation now submit, as they should, to the lawful authority of their Pastors and Teachers? The fact is, that the law of Christ is now too much ignored and set aside by all parties; and as a consequence, there is an alarming want of submission to rightful authority, in the church and in the family, as well as in the state. Let all be taught to reverence Gods word and to bow to his authority; let parents so teach their children in the nursery; let Preachers, Editors, and Teachers of all grades and classes so instruct the rising generation; and soon the happy consequences of this change will be felt in every department of society. Parents will then be made to rejoice in seeing that their children are walking in the ways of wisdom; and Pastors of churches will be comforted in the assurance that the members of their respective charges are being nourished amid the green pastures and beside the still waters.
6. Why do men pray so little? Do they really believe Christ when he says, Everyone that asketh receiveth, and he that seeketh findeth and to him that knocketh it shall be opened? I fear they do not. If they did, there would surely not be so many prayerless individuals, prayerless families, and I may say comparatively prayerless churches. Did we all feel as Paul felt when he asked for the prayers of his brethren, that he might be restored to them the sooner (Heb 13:19), it does seem to me that every meeting house in the land would become in a much higher sense than it is a house of prayer.
7. How pleasant and full of comfort is the assurance that God is with us to help us in all our lawful endeavors to serve him (Heb 13:20-21) ; that we in fact live in him, move in him, and have our being in him; and that while we are called on to work out our own salvation with fear and trembling God himself also at the same time works in us both to will and to do of his own good pleasure. Let us then not grow weary in well doing; for in due season we shall reap if we faint not. (Gal 6:9.) And now, dear reader, may 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, make you perfect in every good work to do his will, working in you that which is well pleasing to his sight, through Jesus Christ; to whom be glory forever and ever. Amen.
Commentary on Heb 13:22-25 by Donald E. Boatman
Heb 13:22 –but I exhort you
Exhortation is not doctrine. They now have had doctrine; their need is to act. This book is doctrinal, but it is exhortation, for it holds up the greatness of God and His plan of salvation.
Heb 13:22 –brethren, bear with the word of exhortation
Men are inclined to be slothful, so they should bear with stimulation. This great book of exhortation should keep them from shrinking back, from depending upon anything but Christ for salvation. Bear, translated suffer, means to receive with feeling of kindness and forbearance.
Heb 13:22 –for 1 have written unto you in few words
This book is quite lengthy, but for the scope of subject matter it is short. The length is about 10,000 words, but how brief in comparison with the ten thousand things of the law. Hos 8:12.
Heb 13:23 –Know ye that our brother Timothy hath been set at liberty
Know ye or ye know is a problem of language here.
a. Calvin prefers the latter, feeling that Paul was informing them of Timothys liberty.
b. Evidently he was not where the author was.
Set at liberty may suggest freedom from prison or sent away on an errand, says Milligan.
a. In Php 2:19-24 we see Paul sending him on an errand.
b. Timothy was never pictured in prison by Pauls writings.
Heb 13:23 –with whom if he come shortly I will see you
This verse definitely encourages the theory of Pauline authorship, although Pauls freedom discourages it unless he had been set free, Calvin says if this Timothy was the renowned champion of Paul it is very probable that either Luke or Clement was the author of the epistle.
H. Salutation. Heb 13:24.
Heb 13:24 –Salute all them that have the rule over you and all the saints. They of Italy salute you.
What is salute?
a. Just as though he had said, Give my kindest regards.
b. Christianity rejoins common and. proper courtesies.
Were they to salute the rulers, or was Paul (the author) saluting them?
a. They were to salute their leaders for Paul.
b. Why didnt Paul salute them directly if this be the case?
c. Calvin thinks he has singled out the rulers as a mark of honor to conciliate them.
All of Italy suggests that the author was there, and those who hold to Pauline authorship say that this proves it.
a. Observe, the footnote says, the brethren of Italy.
b. Some hold that he was elsewhere and meant the brethren from Italy.
Study Questions
2940. How often does the author use the word exhort in Hebrews?
2941. Explain Heb 13:22 when he says he has written in few words?
2942. What does his reference to Timothy do to the theory of authorship by Paul?
2943. Does it imply that Timothys release may affect his own release?
2944. What is meant by the word salute in Heb 13:24?
2945. Why didnt Paul salute the rulers?
2946. Does Heb 13:24 indicate where the author was?
2947. What does Paul mean by, Grace be with you?
2948. How can grace be with us?
Fuente: Old and New Testaments Restoration Commentary
suffer: Heb 13:1-3, Heb 13:12-16, Heb 2:1, Heb 3:1, Heb 3:12, Heb 3:13, Heb 4:1, Heb 4:11, Heb 6:11, Heb 6:12, Heb 10:19-39, Heb 12:1, Heb 12:2, Heb 12:12-16, Heb 12:25-28, 2Co 5:20, 2Co 6:1, 2Co 10:1, Phm 1:8, Phm 1:9
for: Gal 6:11, 1Pe 5:12
Reciprocal: Job 36:2 – Suffer Jer 29:1 – of the letter Act 13:15 – if Rom 12:1 – beseech Rom 12:8 – exhorteth Rom 15:15 – I have 1Co 14:3 – exhortation 2Co 8:17 – accepted 1Th 2:11 – General 1Th 4:1 – we 2Ti 4:2 – reprove
Fuente: The Treasury of Scripture Knowledge
Heb 13:22. Exhortation means to insist on doing one’s known duty, and Paul has clearly made known to them their duty to serve under Christ and not Moses. Few words is a comparative term. The epistle to the Hebrews though consisting of several chapters, yet it embraces arguments covering the books of Exodus and Leviticus and parts of others in the Old Testament. That makes the book of Hebrews comparatively “few words.”
Fuente: Combined Bible Commentary
Heb 13:22. Now I exhort you, brethren, bear with (in the sense of giving a patient, willing audience to; see Act 18:14; 2Co 11:4) the word of exhortation. The language is partly apologetic, on the ground that the writer stands in no close relation to his readers, and yet had not spared them in his warnings (cp. 6 and 10). All be had to say, however, is made as brief as possible
For (with deeper reasons for such forbearance, there is also the brevity of the letter itself) I have written a letter (which is implied in the word used) in few words. This is the first time the writer speaks in the singular number, as it is the first intimation he gives that the treatise is an epistle. A similar close is found in Rom 16:17, and in 1Co 16:15.
Fuente: A Popular Commentary on the New Testament
Our apostle had shut up and closed his epistle before: he adds these verses by way of postscript. Now he begs of them kindly to accept, and wisely to improve, the exhortations given them in this epistle, wherein he has handled many weighty matters in few words. He lets them know that Timothy was set at liberty, and probably gone forth to preach the gospel, with whom if he returned shortly, he hoped to come unto them, being desirous to see them.
And thus with salutations to them all in general and church governors in particular, both from himself and them an increase of all grace, and an abundant sense of the love and favour of God in Christ, saying, Grace be with you all, Amen.
Fuente: Expository Notes with Practical Observations on the New Testament
Heb 13:22-25. I beseech you, brethren He subjoins this tender address to his epistle to caution them against losing, through negligence or prejudice, the benefit they might otherwise derive from it; suffer the word of exhortation Or, consolation, (for the word signifies either,) addressed to you in this letter, which is contained in few words Considering the copiousness of the subject. Know ye That is, I give you the joy of knowing; that our brother Timothy Whose zeal for me had for a while made him a partner in my confinement; is set at liberty; with whom, if he return to me shortly, I will see you Will pay you a visit. From this it is evident that the apostle, when he wrote this, was set at liberty. They of Italy salute you The salutations from the Christians of Italy show that the writer of this letter was either in Italy, or had some of the brethren of Italy with him when he wrote it; which agrees with the supposition that Paul was the author of it. For he had been two years a prisoner at Rome, but had now obtained his liberty, (Heb 13:23,) by means, as is supposed, of the persons he had converted in the emperors family, Php 4:22. Grace be with you all St. Pauls usual benediction. God apply it to our hearts!
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Heb 13:22-25. A postscript. The readers are asked to give patient attention to the foregoing epistle, which is described as a word of exhortation, thus clearly indicating its practical aim. Their patience is all the more necessary as the argument is in few wordsi.e. highly condensed, and difficult at times to follow. They are informed of Timothys release from prison, and of the writers intention to visit them in his company. Greetings are sent from the Italian Christians. This is the only definite clue which is afforded us of the destination of the epistle, and unfortunately it can lead in two directions. The writer may be sojourning with an Italian church, whose members offer their greetings to brethren elsewhere; or he may be addressing an Italian church, whose exiled members join with him in his salutations (cf. Exp. Jan. 1917). A second and briefer doxology brings the epistle to a close.
Fuente: Peake’s Commentary on the Bible
2. Personal Explanations 13:22-25
The closing verses of Hebrews are an addendum to the body of this homiletical epistle. The writer added them because he felt concern for his addressees and wanted to add a few personal remarks.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
The writer urged his readers again to accept the word of exhortation contained in this epistle rather than rejecting it. It is, after all, a brief word.
"The definite expression ’the exhortation’ is a synonymous designation for the sermon. It referred specifically to the exposition and application of the Scripture that had been read aloud to the assembled congregation. In a fourth-century description of the liturgy for the consecration of a bishop the homily is designated logous parakleseos, ’words of exhortation’ (Apost. Const. 8.5). This appears to be a fixed expression for the sermon in early Christian circles . . ." [Note: Lane, Hebrews 9-13, p. 568. See also L. Wills, "The Form of the Sermon in Hellenistic Judaism and Early Christianity," Harvard Theological Review 77 (1984):280 and footnote 10.]