Hebrews 13:18-25

Of the close of the epistle, which now only remains, there are three parts:

1. The apostle's request of the prayers of the Hebrews for himself, Hebrews 13:18-19;

2. His solemn benedictive prayer for them, Hebrews 13:20-21;

3. An account of the state of Timothy, with the usual salutation, Hebrews 13:22-25. The first of these is contained in

Hebrews 13:18. Προσεύχεσθε περί ἡμῶν· πεποίθαμεν γὰρ ὅτι καλὴν συνείδησιν ἔχομεν, ἐν πᾶσι καλῶς θέλοντες ἀναστρέφεσθαι· περισσοτέρως δὲ παρακαλῶ τοῦτο ποιῆσαι, ἵνα τάχιον ἀποκατασταθῶ ὑμῖν.

Hebrews 13:18. 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, Hebrews 13:18;

3. A pressing of the same request with respect unto his present state and design, Hebrews 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, 2 Corinthians 1:11; Ephesians 6:19; Colossians 4:3; 2 Thessalonians 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,” Psalms 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,” 1 John 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.

Hebrews 13:20. ῾Ο δὲ Θεὸς τῆς εἰρήνης, ὁ ἀναγαγὼν ἐκ νεκρῶν τὸν ποιμένα τῶν προβάτων τὸν μέγαν, ἐν αἵματι διαθήκης αἰωνίου, τὸν Κύριον ἡμῶν ᾿Ιησοῦν Χριστὸν, καταρτίσαι ὑμᾶς ἐν παντὶ ἔργῳ ἀγαθῷ, εἰς τὸ ποιῆσαι τὸ θέλημα αὐτοῦ, ποιῶν ἐν ὑμῖν τὸ εὐάρεστον ἐνώπιον αὐτοῦ, διὰ ᾿Ιησοῦ Χριστοῦ· ᾧ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν. [5]

[5] VARIOUS READINGS. Χριστόν is now commonly omitted. Tischendorf also omits τῶν αἰώνων. ED.

Hebrews 13:20. 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 Romans 15:33; Romans 16:20; Philippians 4:9; 1 Thessalonians 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, Ephesians 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 God's 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, τὸν ποιμένα, τὸν μέγαν, which we cannot well express. And it is asserted,

1 st . 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.

3 dly . 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, Isaiah 40:11; Ezekiel 34:23; Ezekiel 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, John 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, John 10:11; John 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, John 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 Psalms 16:10-11.

(3.) Hence he is said to do this “through the blood of the everlasting covenant.” “In the blood,” ἐν for διά, 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 Chapter s. 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,” Exodus 24:8; Hebrews 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.

1 st . 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 Hebrews 10:5-9. And hereby an end was put unto the old covenant, with all its services and promises.

2 dly . 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, Acts 5:30-31; Romans 14:9; Philippians 2:8-11; Revelation 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, Acts 2:33; and the discharge of what remains of his priestly office, in his intercession, Hebrews 7:25-26, and his ministering in the sanctuary, to make the services of the church acceptable unto God, Hebrews 8:2; Revelation 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.

Hebrews 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, Ephesians 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, Romans 12:1; Romans 14:18; Ephesians 5:10; Philippians 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 Philippians 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; 2 Timothy 4:18. So is it jointly to the Father and the Son, as mediator, Revelation 5:13. See Galatians 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 εἰς τοὺς αἰώνας τῶν αἰώνων, “in secula seculorum,” is taken from the Hebrew, עוֹלָם וָעֶד, Psalms 10:16; עַדאּהָעוֹלָם מִןאּהָעוֹלָם, Nehemiah 9:5; or לָעַד לְעוֹלָם, Psalms 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, Romans 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.

Hebrews 13:22. Παρακαλῶ δὲ ὑμᾶς, ἀδελφοὶ, ἀνέχεσθε τοῦ λόγου τῆς παρακλήσεως· καὶ γὰρ διὰ βραχέων ἐπέστειλα ὑμῖν.

Hebrews 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 Hebrews 3:1, with the exposition.

2. In calling his discourse, or the subject-matter of his epistle, τὸν λόγον τῆς παρακλήσεως, “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 λόγος παρακλήσεως 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 Chapter s 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 a “consolatory 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 Acts 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 men's 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 διὰ βραχέων, 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.

Hebrews 13:23. Γινώσκετε τὸν ἀδελφὸν Τιμόθεον ἀπολελυμένον, μεθ᾿ οὗ ἐὰν τάχιον ἔρχηται ὄψομαι ὑμᾶς.

Hebrews 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 ἀπολελυμένον 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 apostle's, 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.

Hebrews 13:24. ᾿Ασπάσασθε πάντας τούς ἡγουμένους ὑμῶν καὶ πάντας τοὺς ἁγίους. ᾿Ασπάζονται ὑμᾶς οἱ ἀπὸ τῆς ᾿Ιταλίας.

Hebrews 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, οἱ ἀπὸ τῆς ᾿Ιταλίας, as equivalent to οἱ ἐν τῇ ᾿Ιταλίᾳ, “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 1 Corinthians 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, Romans 16:16, “All the churches of Christ salute you,” (for Tischendorf, along with Griesbach, Scholz, and Lachmann, inserts πᾶσαι 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 apostle's 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 Hebrews 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 οἱ ἀπὸ τῆς ᾿Ιταλίας 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.

Hebrews 13:25. ῾Η χάρις μετὰ πάντων ὑμῶν. ᾿Αμήν.

Hebrews 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, 2 Thessalonians 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, Πρὸς ῾Εζραίους ἐγράφη ἀπὸ τῆς ᾿Ιταλίας διὰ Τιμοθέου, “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 Πρὸς ῾Εβραίους, A adds ἐγράφη ἀπὸ ῾Ρώμης, and K appends διὰ Τιμοθέου. ED.

Τῷ Θεῷ δόξα.