Hebrews 13:18-25

CPersonal communications

Hebrews 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

[Hebrews 13:18.—πειθόμεθα, we persuade ourselves; Moll, wir sind der Ueberzeugung, we are of the conviction; Alf., we are persuaded. Rec. πεποίθαμεν, we trust. Πεπείσμεθα is elsewhere rendered, we are persuaded, Hebrews 6:9.—ἀναστρέφεσθαι, to conduct ourselves.

Hebrews 13:19.—περισσοτέρως δέ, and I the more abundantly beseech you. The Eng. ver. weakly renders rather, which it seems to attach to ποιῆσαι. The Rec. ver., and Alf. both improperly render δέ adversatively but. The German aber, thrown in after several introductory words, is less objectionable. The adversative force of σέ is often, as here, too slight to admit of its being indicated in English.

Hebrews 13:20.—Ὁ δὲ θεὸς and the God: Eng. ver., now the God; Alf., but the God.—ὁ , who brought back; or, perhaps, as Moll, Alf., etc., who brought up. I prefer the former, and back to again.—τὸν μέγαν ποιμ the (not, that) great shepherd.—ἐν αἵματι, in (not by) the blood, refers to ἀγαγών—διαθήκης αἰων, of an (not the) everlasting covenant.

Hebrews 13:22.—παρακαλῶ δέ and I beseech, not, but I beseech.—ἀνέχεσθε, bear with.ἔγραψα, I wrote: “the epistolary A mandabam, ἔγρψα. frequently in St. Paul” (Alf.).

Hebrews 13:23.—γινώσκετε, 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.—ἀπολελυμένον, taken predicatively, the Part, for Inf., with verbs of knowing, etc.; also undoubtedly released, not dispatched—K.].

EXEGETICAL AND CRITICAL

Hebrews 13:18. Pray for us.—In the same way as Paul (Romans 15:30; Ephesians 6:19; Colossians 4:3; 1 Thessalonians 5:25; 2 Thessalonians 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, 2 Corinthians 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 περὶ ἡμῶν as embracing still other persons than the “author,” either Timothy (Seb. Schmidt, etc.), or the “leaders” mentioned, Hebrews 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 πεποίθαμεν of the lect. rec.=we have confidence, or trust, Beng., Böhme, etc., take absolutely, and then regard ὅτι as causal (“because”). According to the true reading πειθόμεθα, the author says [and substantially the same meaning might be educed with the reading πεποίθαμεν]; 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 πειθόμεθα assigning the ground on which he rests his persuasion; by others better with ἔχομεν thus stating the thing to which his conscience bears testimony. Ἐν πἄσιν belongs not to ἔχομεν (Œc. Theophyl.), and is not masc. (Chrys., Luth., Thol., etc.)

Hebrews 13:19. And I the more abundantly beseech you, etc.—Περισσοτέρως is connected by Seb. Schmidt, Ramb., Beng., with ποιῆσαι; by Lün., and the majority with παρακαλῶ; by Del. with both. Calov. and others have without reason inferred from this an imprisonment of the author. For although ἀποκαθιστάνειν τινἀ τινι 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.

Hebrews 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 Hebrews 13:18; by Grot., Böhm., De W., Bisp., and others to dissensions among the readers, alluded to Hebrews 12:14; by Schlicht. and Riehm, to Paul’s mode of designating God as the dispenser of salvation. The words ἐν αἵματι αἰωνίου διαθήκης, and by Œc, Calv., Beng., Bl., Bisp., etc., connected with ὁ ; by Baumgart. and others with μέγαν; but better by Bez., Grot., Este, Lün., Riehm, etc., are taken instrumentally as more exactly defining the collective clause τὸν ποιμένα τῶν προβάτων τὸν μέγαν. could we refer the ἀναγαγών to the ascension (Bl., De W., Bisp.), we might easily take ἐν in the sense of accompaniment as Hebrews 9:25 (Calv., Bl., Bisp., V. Gerlach, Kahnis). But the words ἐκ νεκρῶν 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 Lord’s 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 Isaiah 63:11, or also Zechariah 9:11, floating before his mind. The Doxology is less naturally referred to the very remote ὁ θεός as being the principal subject of the sentence, (Limb., Beng., Chr. F. Schmidt, Del., Alf., etc). than to the immediately preceding Ἰησοῦ χριστοῦ (Calv., Grot., Bl., Thol., Lün. and the majority).

Hebrews 13:22. In few words.—The expression διὰ βραχέων δι’ ὀλίγων, 1 Peter 5:12, furnishes no reason for referring the λόγος τῆς παρακλήσεως barely to the exhortations interspersed through the Epistle (Dind., Kuin.), or barely to the section from Hebrews 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. Ἐπιστέλλειν=writing a letter, as Acts 15:20; Acts 21:20.

Hebrews 13:23. Know that Timothy, etc.—There is no reason for taking γινώσκετε as Indic. (Vatabl., Bl., De W., etc.); and the absence of the article before ἀπολελυμένον 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 ἀπολελυμένον, 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 (Acts 13:3; Acts 15:30; Acts 15:33; Acts 19:41; Acts 23:22); and to this explanation of the participle conforms the subscription of the Epistle in many minusc. and ancient versions: Ἐγράφη . The old interpreters, Chrys., Theoph., Œ., refer it, although hesitatingly, to a being freed from imprisonment. Since Beza, this has been decidedly the prevalent view.

Hebrews 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 οἱ 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 (Lün.), which latter supposition would explain the absence of any greeting addressed to the Church. Cod. 66 names Athens, but adds ἄλλοι δὲ . 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 οἱ ἐν Ἰταλίᾳ (1 Timothy 1:15; 1 Peter 5:13); but we might explain the expression of our Epistle from an elliptical mode of expressing relations of place according to (Matthew 24:17; Luke 11:13; Luke 16:26); as=οἱ ἐν τῇ Ἰταλίᾳ , 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 ἀπό as well as ἐκ 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., Exodus 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 Titus 3:15.—It may, however, be argued for the writing of the Epistle in Southern Italy (Wetstein) that Christian churches already existed, Acts 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 men’s self-will, but God’s 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 preëminently 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 (Psalms 106:4). Lord, remember me according to Thy grace, which Thou hast promised to Thy people. Amen!

Footnotes: 

Hebrews 13:18; Hebrews 13:18.—Instead of πεποἰθαμεν, trust, we are to read with A. C*. D*. D., lat., 17, 53, πείθόμεα. In Sin., also, πεποίθαμεν, is introduced as a correction.

Hebrews 13:21; Hebrews 13:21.—The addition καὶ λόγω after ἔργῳ, in A., is a gloss from 2 Thessalonians 2:17.

Hebrews 13:21; Hebrews 13:21.—The αὐτός, 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 αὑτῷ after A. C*., and Greg. Nyss. This reading is also found in Sin., but rejected by the corrector.

Hebrews 13:21; Hebrews 13:21.—C***. D. and many minusc. omit τῶν αἰώνων.

Hebrews 13:22; Hebrews 13:22.—The Imperf. ἀνέχεσθε is supported by Sin. A. C. B***. K., against the Infin. ἀνέχεσθαι, found in D*., 46, 67, Vulg., Pesh., Arm.

Hebrews 13:23; Hebrews 13:23.—The ἡμῶν is to be received after Sin. A. C. D*., 17, 31, 37, 39. In the Sin. it has been thrown out by the corrector.

Hebrews 13:25; Hebrews 13:25.—Ἀμήν Is found in Sin. only as a correction.