Ebrei 13:18 Commento

The apostle, having treated largely of Christ, and faith, and free grace, and gospel privileges, and warned the Hebrews against apostasy, now, in the close of all, recommends several excellent duties to them, as the proper fruits of faith (v. 1-17); he then bespeaks their prayers for him, and offers up his prayers to God for them, gives them some hope of seeing himself and Timothy, and ends with the general salutation and benediction (Heb 13:18 to the end).

Here, I. The apostle recommends himself, and his fellow-sufferers, to the prayers of the Hebrew believers (Heb 13:18): "Pray for us; for me and Timothy" (mentioned Heb 13:23), "and for all those of us who labour in the ministry of the gospel." 1. This is one part of the duty which people owe to their ministers. Ministers need the prayers of the people; and the more earnestly the people pray for their ministers the more benefit they may expect to reap from their ministry. They should pray that God would teach those who are to teach them, that he would make them vigilant, and wise, and zealous, and successful - that he would assist them in all their labours, support them under all their burdens, and strengthen them under all their temptations. 2. There are good reasons why people should pray for their ministers; he mentions two: - (1.) We trust we have a good conscience, etc., Heb 13:18. Many of the Jews had a bad opinion of Paul, because he, being a Hebrew of the Hebrews, had cast off the Levitical law and preached up Christ: now he here modestly asserts his own integrity: We trust we have a good conscience, in all things willing to live honestly. We trust! he might have said, We know; but he chose to speak in a humble style, to teach us all not to be too confident of ourselves, but to maintain a godly jealousy over our own hearts. "We trust we have a good conscience, an enlightened and well-informed conscience, a clean and pure conscience, a tender and faithful conscience, a conscience testifying for us, not against us: a good conscience in all things, in the duties both of the first and second table, towards God and towards men, and especially in all things pertaining to our ministry; we would act honestly and sincerely in all things." Observe, [1.] A good conscience has a respect to all God's commands and all our duty. [2.] Those who have this good conscience, yet need the prayers of others. [3.] Conscientious ministers are public blessings, and deserve the prayers of the people. (2.) Another reason why he desires their prayers is that he hoped thereby to be the sooner restored to them (Heb 13:19), intimating that he had been formerly among them, - that, now he was absent from them, he had a great desire and real intention to come again to them, - and that the best way to facilitate his return to them, and to make it a mercy to him and them, was to make it a matter of their prayer. When ministers come to a people as a return of prayer, they come with greater satisfaction to themselves and success to the people. We should fetch in all our mercies by prayer. II. He offers up his prayers to God for them, being willing to do for them as he desired they should do for him: Now the God of peace, etc., Heb 13:20. In this excellent prayer observe, 1. The title given to God - the God of peace, who was found out a way for peace and reconciliation between himself and sinners, and who loves peace on earth and especially in his churches. 2. The great work ascribed to him: He hath brought again from the dead our Lord Jesus, etc. Jesus raised himself by his own power; and yet the Father was concerned in it, attesting thereby that justice was satisfied and the law fulfilled. He rose again for our justification; and that divine power by which he was raised is able to do every thing for us that we stand in need of. 3. The titles given to Christ - our Lord Jesus, our sovereign, our Saviour, and the great shepherd of the sheep, promised in Isa 40:11, declared by himself to be so, Joh 10:14, Joh 10:15. Ministers are under-shepherds, Christ is the great shepherd. This denotes his interest in his people. They are the flock of his pasture, and his care and concern are for them. He feeds them, and leads them, and watches over them. 4. The way and method in which God is reconciled, and Christ raised from the dead: Through the blood of the everlasting covenant. The blood of Christ satisfied divine justice, and so procured Christ's release from the prison of the grace, as having paid our debt, according to an eternal covenant or agreement between the Father and the Son; and this blood is the sanction and seal of an everlasting covenant between God and his people. 5. The mercy prayed for: Make you perfect in every good work, etc., Heb 13:21. Observe, (1.) The perfection of the saints in every good work is the great thing desired by them and for them, that they may here have a perfection of integrity, a clear mind, a clean heart, lively affections, regular and resolved wills, and suitable strength for every good work to which they are called now, and at length a perfection of degrees to fit them for the employment and felicity of heaven. (2.) The way in which God makes his people perfect; it is by working in them always what is pleasing in his sight, and that through Jesus Christ, to whom be glory for ever. Observe, [1.] There is no good thing wrought in us but it is the work of God; he works in us, before we are fit for any good work. [2.] No good thing is wrought in us by God, but through Jesus Christ, for his sake and by his Spirit. And therefore, [3.] Eternal glory is due to him, who is the cause of all the good principles wrought in us and all the good works done by us. To this every one should say, Amen. III. He gives the Hebrews an account of Timothy's liberty and his hopes of seeing them with him in a little time, Heb 13:23. It seems, Timothy had been a prisoner, doubtless for the gospel, but now he was set at liberty. The imprisonment of faithful ministers is an honour to them, and their enlargement is matter of joy to the people. He was pleased with the hopes of not only seeing Timothy, but seeing the Hebrews with him. Opportunities of writing to the churches of Christ are desired by the faithful ministers of Christ, and pleasant to them. IV. Having given a brief account of this his letter, and begged their attention to it (Heb 13:22), he closes with salutations, and a solemn, though short benediction. 1. The salutation. (1.) From himself to them, directed to all their ministers who had rule over them, and to all the saints; to them all, ministers and people. (2.) From the Christians in Italy to them. It is a good thing to have the law of holy love and kindness written in the hearts of Christians one towards another. Religion teaches men the truest civility and good-breeding. It is not a sour nor morose thing. 2. The solemn, though short benediction (Heb 13:25): Grace be with you all. Amen. Let the favour of God be towards you, and his grace continually working in you, and with you, bringing forth the fruits of holiness, as the first-fruits of glory. When the people of God have been conversing together by word or writing, it is good to part with prayer, desiring for each other the continuance of the gracious presence of God, that they may meet together again in the world of praise.

INTRODUCTION TO HEBREWS 13 The apostle having finished the doctrinal part of this epistle, closes it with practical exhortations to these Hebrews, puts up prayers for them, and sends salutations to them. The exhortations are to brotherly love, and the continuance of it, Heb 13:1 to hospitality, by which some have entertained angels unawares, Heb 13:2, to sympathy with those that are in bonds, and in, afflictions, Heb 12:3 to purity and chastity in the honourable state of marriage, urged by the judgment of God on unclean persons, Heb 13:4 to avoid covetousness, and to be content with present things, enforced by the promises of God, which give boldness and strength to faith, Heb 13:5, to remember their spiritual guides and governors, the preachers of the Gospel to them; to follow their faith, and consider the end of their conversation, which is Christ Jesus, the same yesterday, today, and for ever, Heb 13:7. And then he cautions them from being carried about with the doctrines of men, which are divers and strange; which he urges from the profitable effect of the Gospel to establish the heart, and from the unprofitableness of meats to legal worshippers, and from the Christians having an altar, which is Christ, which those who are seeking life by the service of the law have nothing to do with, Heb 13:9. And this he illustrates in the type of burnt offerings, which were burnt without the camp, and there was nothing left for the priests to eat of, Heb 13:11. In like manner Christ, the antitype, suffered without the gates of Jerusalem, for the sanctification of his people, by his blood; and who only, and not those who seek for righteousness by the law, have an interest in, Heb 13:12. However, it becomes the saints to quit everything, and all dependence on themselves, and fellowship with others, and go forth to Jesus, believing in him, whatsoever reproach they suffer on his account; for here is nothing permanent and durable in this world; but there is a state of happiness to come, which will last for ever, Heb 13:13. And since Christ has offered himself for his people, they ought to offer up the sacrifices of praise to God by him, and to do acts of beneficence and goodness, which are sacrifices well pleasing to God through him, Heb 13:15. And to these exhortations apostle adds others; as to obey their spiritual rulers and governors, and submit unto them; since they watch for their souls, and must give an account, which to do with joy, and not with grief, is best and profitable, Heb 13:17 and to pray for the apostle, and other ministers, since they had a good conscience, and were willing to live honestly; and the rather, that he might be restored to them the sooner, Heb 13:18 and to engage them to this their duty, he sets them an example, by putting up prayers for them, Heb 13:20 and desires them to take in good part the letter he had wrote unto them, Heb 13:22 and acquaints them that Timothy was set at liberty, with whom he hoped to see them in a short time, Heb 13:23 and then closes the epistle with his own, and the salutations of others, and with his usual benediction, Heb 13:24.

Pray for us,.... Who are in the ministry; your guides and governors; since the work is of so much moment, and so arduous and awful, and you have such a concern in it; See Gill on Th2 3:1. for we trust we have a good conscience; there is a conscience in every man, but it is naturally evil: a good conscience is a conscience sanctified by the Spirit of God, and sprinkled by the blood of Jesus; here it chiefly respects the upright discharge of it in the ministerial work: this the apostle often asserts, and appeals to, and which he here expresses with modesty, and yet with confidence; and which he uses as an argument for prayer for them: in all things willing to live honestly; not only as men, but as ministers; faithfully dispensing the word of truth, without any regard to the favour or frowns of men, as good stewards of the mysteries of God; which contains in it another reason for prayer: the phrase, "in all things", is so placed, that it may be read in connection with either clause; and the sense is either that they exercised a good conscience in all things, in which they were concerned with God, or man, and among all persons, Jews and Gentiles; or that they were willing to live honestly in every respect, as men, Christians, and ministers.

And so we are confident that you will have “a good conscience,” that is, a perfect opinion on everything. We must live righteously in everything which concerns us. But I invite you to do more, “that is, to encourage us to this task.”

"Pray for us" (he says); "for we trust we have a good conscience among all, willing to live honestly." Thou seest that he used these apologies, as writing to persons grieved with him, as to those who turned away, who were disposed as towards a transgressor, not enduring even to hear his name? Inasmuch then as he asked from those who hated him what all others ask from those who love them (their prayers for him), therefore he here introduces this; saying, "We trust that we have a good conscience." For do not tell me of accusations; our conscience, he says, in nothing hurts us; nor are we conscious to ourselves that we have plotted against you. "For we trust," he says, "that we have a good conscience among all," not among the Gentiles only, but also among you. We have done nothing with deceitfulness, nothing with hypocrisy: for it was probable that these calumnies were reported respecting him. "For they have been informed concerning thee" (it is said) "that thou teachest apostasy." (Acts xxi. 21.) Not as an enemy, he means, nor as an adversary I write these things, but as a friend. And this he shows also by what follows.

We have mutual need of one another’s prayers, for those reciprocal prayers are enkindled by charity and—like a sacrifice offered on the altar of piety—are fragrant and pleasing to the Lord. If the apostles used to ask for prayers on their own behalf, how much more does it behoove me to do so?

Paul had been misrepresented to them as preaching the opposite of the law; so he impresses on them that he acted for no other reason than obedience to the divine word—hence his calling his conscience to witness.

"Pray for us." Because some were slandering the apostle, as teaching apostasy from the law, many of the Hebrews had a strong distaste toward him; therefore, Paul did not even place his name at the beginning of the letter, so that they would not find the name of Paul and then not read the letter. Therefore, he now defends himself to them. And first, he asks them to pray for him, as we are accustomed to ask from those who love us. Then he also shows himself to be innocent; for we are sure, he says, that we have a clear conscience; that is, we have done nothing with hypocrisy, but our conscience is clear, and we are not aware that we have plotted against you, or have done anything evil against you, or have slandered you. "desiring to act honorably in all things." That is, in all things, living without offense and without causing scandal; not proclaiming a departure from the law, as some slander, but rather transitioning from the letter and the shadow to the spirit and the truth (Jn. 4:24); which is not a departure, but rather a fulfillment and promotion of the law.

Since some slandered the apostle, as though he teaches apostasy from the law, many of the Jews were hostile toward him. Therefore he did not indicate his name at the beginning of the epistle, since they could not even bear to hear of him. So then, defending himself before them, he first of all asks them to pray for him, which we usually ask of friends; then he also reveals his innocence. For among all people, not only among the Gentiles, but also among you, we did nothing with hypocrisy, our conscience is clear and we know that we did not plot evil against you, did nothing wrong to you, did not slander you. That is, striving to lead a life carefully and blamelessly. And the very thing that I say, that the law has no power, is not the speech of a foe and adversary. For I rather introduce the fulfillment of the law and show that the "shadow" has received its end. So then, is this apostasy? Am I not your benefactor when I lead you to perfection, completely drawing you away from the shadow and the infantile disposition?

Then he says, pray for us. Thus does the Apostle tell them how they should act in regard to him: for he asks that they pray for him. The same is had in Romans (15:30): 'I beseech you, therefore, brethren, through our Lord Jesus Christ and by the charity of the Holy Spirit, that you help me in your prayers for me to God,' because, as a Gloss says: 'It is impossible,' i.e., very difficult, 'for the prayers of many not to be heard'; 'If two of you shall consent upon the earth, concerning anything whatsoever they shall ask, it shall be done to them by my Father in Heaven' (Mt. 18:19). Therefore, in asking that they pray for him the Apostle, who was certain that he was acceptable to God, was striking at the pride of those who scorned asking prayers of others, as a Gloss says. He gives the reason for this request when he says, we are sure that we have a clear conscience. This can be taken in two ways: first, in relation to those whose prayers he is asking, because, since the Apostle did not preach to the Jews but only to the Gentiles, it does not seem that he was acceptable to them. Hence, they could excuse themselves from granting his request. Therefore he says, as though excusing himself, that he is not aware of anything but seeking their good; hence, he says, we are sure that we have a clear conscience, desiring to act honorably in all things. In this we are given to understand that he intends to help them as much as he is able. But because a good conscience is from God alone, he attributes it to the confidence he has in God. Or it can be referred to the Apostle himself, because, since he would not preach to the Jews, he did not seem worthy of their prayers: for the Lord would not hear them, since he seemed to be an enemy of their faith, as it says in Jeremiah (7:16): 'Do not pray for this people, nor take to you praise and supplication for them: and do not withstand me: for I will not hear you.' Therefore, the Apostle removes this, saying: Pray for us, because we have no consciousness of any sin or evil deed, but we are sure that we have a clear conscience. He does not say, 'I am certain,' because who understands sins? 'A man does not know whether he is worthy of love or hatred' (Ec. 9:1); 'I am not conscious of anything, but I am not thereby justified' (1 Cor. 4:4). Therefore, we have a clear conscience, desiring to act honorably in all things, therefore your prayers should benefit me.

Exhortations to hospitality to Strangers, Heb 13:1, Heb 13:2. Kindness to those in bonds, Heb 13:3. Concerning marriage, Heb 13:4. Against covetousness, Heb 13:5, Heb 13:6. How they should imitate their teachers, Heb 13:7, Heb 13:8. To avoid strange doctrines, Heb 13:9. Of the Jewish sin-offerings, Heb 13:10, Heb 13:11. Jesus suffered without the gate, and we should openly confess him and bear his reproach, Heb 13:12, Heb 13:13. Here we have no permanent residence; and while we live should devote ourselves to God, and live to do good, Heb 13:14-16. We should obey them that have the rule over us, Heb 13:17. The apostle exhorts them to pray for him, that he might be restored to them the sooner, Heb 13:18, Heb 13:19. Commends them to God in a very solemn prayer, Heb 13:20, Heb 13:21. Entreats them to bear the word of exhortation, mentions Timothy, and concludes with the apostolical benediction, Heb 13:22-25.

Pray for us - Even the success of apostles depended, in a certain way, on the prayers of the Church. Few Christian congregations feel, as they ought, that it is their bounden duty to pray for the success of the Gospel, both among themselves and in the world. The Church is weak, dark, poor, and imperfect, because it prays little. We trust we have a good conscience - We are persuaded that we have a conscience that not only acquits us of all fraud and sinister design, but assures us that in simplicity and godly sincerity we have labored to promote the welfare of you and of all mankind. To live honestly - Εν πασι καλως θελοντες αναστρεφεσθαι· Willing in all things to conduct ourselves well - to behave with decency and propriety.

EXHORTATION TO VARIOUS GRACES, ESPECIALLY CONSTANCY IN FAITH, FOLLOWING JESUS AMIDST REPROACHES. CONCLUSION, WITH PIECES OF INTELLIGENCE AND SALUTATIONS. (Heb. 13:1-25) brotherly love--a distinct special manifestation of "charity" or "love" (Pe2 1:7). The Church of Jerusalem, to which in part this Epistle was addressed, was distinguished by this grace, we know from Acts (compare Heb 6:10; Heb 10:32-34; Heb 12:12-13). continue--Charity will itself continue. See that it continue with you.

Pray for us--Paul usually requests the Church's intercessions for him in closing his Epistles, just as he begins with assuring them of his having them at heart in his prayers (but in this Epistle not till Heb 13:20-21), Rom 15:30. "Us," includes both himself and his companions; he passes to himself alone, Heb 13:19. we trust we have a good conscience--in spite of your former jealousies, and the charges of my Jewish enemies at Jerusalem, which have been the occasion of my imprisonment at Rome. In refutation of the Jews' aspersions, he asserts in the same language as here his own conscientiousness before God and man, Act 23:1-3; Act 24:16, Act 24:20-21 (wherein he virtually implies that his reply to Ananias was not sinful impatience; for, indeed, it was a prophecy which he was inspired at the moment to utter, and which was fulfilled soon after). we trust--Greek, "we are persuaded," in the oldest manuscripts. Good conscience produces confidence, where the Holy Spirit rules the conscience (Rom 9:1). honestly--"in a good way." The same Greek word as "good conscience." Literally, "rightly," "becomingly."