
Text -- Hebrews 13:20-25 (NET)




Names, People and Places, Dictionary Themes and Topics



collapse allCommentary -- Word/Phrase Notes (per phrase)
Robertson: Heb 13:20 - -- The God of peace ( ho theos tēs eirēnēs ).
God is the author and giver of peace, a Pauline phrase (6 times) as in 1Th 5:23.
The God of peace (
God is the author and giver of peace, a Pauline phrase (6 times) as in 1Th 5:23.

Robertson: Heb 13:20 - -- Who brought again from the dead ( ho anagagōn ek nekrōn ).
Second aorist active articular participle of anagō (cf. Rom 10:7), the only direct...

Robertson: Heb 13:20 - -- That great shepherd of the sheep ( ton poimena tōn probatōn ton megan ).
This phrase occurs in Isa 63:11 except ton megan which the author adds...

Robertson: Heb 13:20 - -- With the blood of the eternal covenant ( en haimati diathēkēs aiōniou ).
This language is from Zec 9:11. The language reminds us of Christ̵...

Robertson: Heb 13:21 - -- Make you perfect ( katartisai ).
First aorist active optative of katartizō , to equip, as in Heb 10:5. A wish for the future. See 1Co 1:10; 2Co 13:...

Working in us (
"Doing in us."Some MSS. read "in you."

Robertson: Heb 13:21 - -- Well-pleasing ( euareston ).
Compound adjective (eu ,arestos ). Usually with the dative (Rom 12:2), here with enōpion autou more like the Hebre...
Well-pleasing (
Compound adjective (

Robertson: Heb 13:22 - -- Bear with ( anechesthe ).
Present middle imperative (some MSS. have anechesthai , infinitive) of anechō with the ablative, "hold yourselves back ...
Bear with (
Present middle imperative (some MSS. have

Robertson: Heb 13:22 - -- The word of exhortation ( tou logou tēs paraklēseōs ).
His description of the entire Epistle. It certainly is that, a powerful appeal in fact.
The word of exhortation (
His description of the entire Epistle. It certainly is that, a powerful appeal in fact.

Robertson: Heb 13:22 - -- I have written ( epesteila ).
First aorist active indicative (epistolary aorist) of epistellō , old word to send a letter (epistolē ) as in Act ...
I have written (
First aorist active indicative (epistolary aorist) of

Robertson: Heb 13:22 - -- In few words ( dia bracheōn ).
Common Greek idiom, here only in N.T. (from brachus , brief, short). Cf. di' oligōn egrapsa in 1Pe 5:12.
In few words (
Common Greek idiom, here only in N.T. (from

Robertson: Heb 13:23 - -- Hath been set at liberty ( apolelumenon ).
Perfect passive participle of apoluō , to set free, in indirect discourse after ginōskete . Possibly f...

Robertson: Heb 13:23 - -- Shortly ( tacheion ).
Same comparative as in Heb 13:19, "sooner"than I expect (?).
Shortly (
Same comparative as in Heb 13:19, "sooner"than I expect (?).

Robertson: Heb 13:24 - -- They of Italy ( hoi apo tēs Italias ).
Either those with the author in Italy or those who have come from Italy to the author outside of Italy.
They of Italy (
Either those with the author in Italy or those who have come from Italy to the author outside of Italy.
Vincent: Heb 13:20 - -- The God of peace
Not an O.T. phrase, and found only in Paul and Hebrews. See Rom 15:33; Rom 16:20; 1Co 14:33; Phi 4:9, 1Th 5:23; 2Th 3:16. The ph...

Vincent: Heb 13:20 - -- Who brought again from the dead ( ὁ ἀναγαγὼν ἐκ νεκρῶν )
The only direct reference in the epistle to the resurrection ...
Who brought again from the dead (
The only direct reference in the epistle to the resurrection of Christ. Heb 6:2 refers to the resurrection of the dead generally.

Vincent: Heb 13:20 - -- That great shepherd of the sheep ( τὸν ποιμένα τῶν προβάτων τὸν μέγαν )
The Greek order is, " the shephe...

Vincent: Heb 13:20 - -- Through the blood of the everlasting covenant ( ἐν αἵματι διαθήκης αἰωνίου )
Rend. " in the blood of an eterna...
Through the blood of the everlasting covenant (
Rend. " in the blood of an eternal covenant." See Zec 9:11. The phrase eternal covenant N.T.o . Common in lxx; see Gen 9:16; Gen 17:19; Lev 24:8; 2Sa 23:5; Jer 32:40; Eze 16:60. Const. with the great shepherd of the sheep . It may be granted that the raising of Christ from the dead, viewed as the consummation of the plan of salvation, was in the sphere of the blood of the covenant; nevertheless, the covenant is nowhere in the N.T. associated with the resurrection, but frequently with death, especially in this epistle. See Mat 26:28; Luk 22:20; Heb 9:15, Heb 9:16, Heb 9:17, Heb 9:20. The connection of the blood of the covenant with Christ's pastoral office gives a thoroughly scriptural sense, and one which exactly fits into the context. Christ becomes the great shepherd solely through the blood of the covenant. Comp. Act 20:28. Through this is brought about the new relation of the church with God described in Heb 8:10 ff. This tallies perfectly with the conception of " the God of peace" ; and the great Shepherd will assert the power of the eternal covenant of reconciliation and peace by perfecting his flock in every good work to do his will, working in them that which is well pleasing in his sight. With this agree Jer 50:5, Jer 50:19; Eze 34:25, and the entire chapter, see especially Eze 34:12-15, Eze 34:23, Eze 34:31. In these verses the Shepherd of the Covenant appears as guiding, tending his flock, and leading them into fair and safe pastures. Comp. Isa 63:11-14, and Rev 7:17, see note on

Vincent: Heb 13:22 - -- Suffer the word of exhortation ( ἀνέχεσθε τοῦ λόγου τῆς παρακλήσεως )
For " suffer," rend. " bear with...
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.

Vincent: Heb 13:22 - -- I have written a letter unto you ( ἐπέστειλα ὑμῖν )
A.V. supplies a letter . Rend. " I have written unto you." The verb on...
I have written a letter unto you (
A.V. supplies a letter . Rend. " I have written unto you." The verb only here, Act 15:20; Act 21:25. Lit. to send , not letters only. Sometimes with

Vincent: Heb 13:22 - -- In a few words ( διὰ βραχέων )
There is a suggestion of apology. Do not grow impatient. The letter is short. The phrase N.T.o , bu...

Vincent: Heb 13:23 - -- Our brother Timothy ( τὸν ἀδελφὸν ἡμῶν Τιμόθεον )
Paul's habit, when using ὁ ἀδελφός brother wi...

Vincent: Heb 13:23 - -- Set at liberty ( ἀπολελυμένον )
Nothing is known of the fact referred to. Ἁπολύειν of releasing from confinement, Ma...

Vincent: Heb 13:24 - -- They of Italy ( οἱ ἀπὸ τῆς Ἱταλίας )
This may mean, " those who are in Italy send greeting from Italy" ; or, " those o...
They of Italy (
This may mean, " those who are in Italy send greeting from Italy" ; or, " those of Italy (Italian Christians with the writer at the time) send greeting' from the place at which the letter is being written. See Introduction. The phrase affords no reliable indication as to the residence of the persons addressed.
Wesley: Heb 13:20 - -- The Christian covenant, which is not temporary, like the Jewish, but designed to remain for ever. By the application of that blood, by which this cove...
The Christian covenant, which is not temporary, like the Jewish, but designed to remain for ever. By the application of that blood, by which this covenant was established, may he make you, in every respect, inwardly and outwardly holy!

Wesley: Heb 13:22 - -- Addressed to you in this letter, which, though longer than my usual letters, is yet contained in few words, considering the copiousness of the subject...
Addressed to you in this letter, which, though longer than my usual letters, is yet contained in few words, considering the copiousness of the subject.

Wesley: Heb 13:25 - -- - Grace be with you all - St. Paul's usual benediction. God apply it to our hearts!
- Grace be with you all - St. Paul's usual benediction. God apply it to our hearts!
Concluding prayer.

JFB: Heb 13:20 - -- So Paul, Rom 15:33; Rom 16:20; 2Co 13:11; Phi 4:9; 1Th 5:23; 2Th 3:16. The Judaizing of the Hebrews was calculated to sow seeds of discord among them,...
So Paul, Rom 15:33; Rom 16:20; 2Co 13:11; Phi 4:9; 1Th 5:23; 2Th 3:16. The Judaizing of the Hebrews was calculated to sow seeds of discord among them, of disobedience to their pastors (Heb 13:17), and of alienation towards Paul. The God of peace by giving unity of true doctrine, will unite them in mutual love.

JFB: Heb 13:20 - -- Greek, "brought up," &c.: God brought the Shepherd; the Shepherd shall bring the flock. Here only in the Epistle he mentions the resurrection. He woul...
Greek, "brought up," &c.: God brought the Shepherd; the Shepherd shall bring the flock. Here only in the Epistle he mentions the resurrection. He would not conclude without mentioning 'the connecting link between the two truths mainly discussed; the one perfect sacrifice and the continual priestly intercession--the depth of His humiliation and the height of His glory--the "altar" of the cross and the ascension to the heavenly Holy of Holies.

JFB: Heb 13:20 - -- The title marking His person and His Lordship over us. But Heb 13:21, "through Jesus Christ." His office, as the Anointed of the Spirit, making Him th...

JFB: Heb 13:20 - -- A title familiar to his Hebrew readers, from their Old Testament (Isa 63:11; Septuagint): primarily Moses, antitypically Christ: already compared toge...
A title familiar to his Hebrew readers, from their Old Testament (Isa 63:11; Septuagint): primarily Moses, antitypically Christ: already compared together, Heb 3:2-7. The transition is natural from their earthly pastors (Heb 13:17), to the Chief Pastor, as in 1Pe 5:1-4. Compare Eze 34:23 and Jesus' own words, Joh 10:2, Joh 10:11, Joh 10:14.

JFB: Heb 13:20 - -- Greek, "in," in virtue of the blood (Heb 2:9); it was because of His bloody death for us, that the Father raised and crowned Him with glory. The "bloo...
Greek, "in," in virtue of the blood (Heb 2:9); it was because of His bloody death for us, that the Father raised and crowned Him with glory. The "blood" was the seal of the everlasting covenant entered into between the Father and Son; in virtue of the Son's blood, first Christ was raised, then Christ's people shall be so (Zec 9:11, seemingly referred to here; Act 20:28).

JFB: Heb 13:20 - -- The everlastingness of the covenant necessitated the resurrection. This clause, "the blood of the everlasting covenant," is a summary retrospect of th...
The everlastingness of the covenant necessitated the resurrection. This clause, "the blood of the everlasting covenant," is a summary retrospect of the Epistle (compare Heb 9:12).

Properly said of healing a rent; join you together in perfect harmony [BENGEL].

JFB: Heb 13:21 - -- (Heb 10:36); rather as Greek, "doing in you." Whatever good we do, God does in us.
(Heb 10:36); rather as Greek, "doing in you." Whatever good we do, God does in us.

JFB: Heb 13:22 - -- The Hebrews not being the section of the Church assigned to Paul (but the Gentiles), he uses gentle entreaty, rather than authoritative command.
The Hebrews not being the section of the Church assigned to Paul (but the Gentiles), he uses gentle entreaty, rather than authoritative command.

JFB: Heb 13:22 - -- Compared with what might be said on so important a subject. Few, in an Epistle which is more of a treatise than an Epistle (compare 1Pe 5:12). On the ...


JFB: Heb 13:23 - -- From prison. So Aristarchus was imprisoned with Paul. BIRKS translates, "dismissed," "sent away," namely, on a mission to Greece, as Paul promised (Ph...
From prison. So Aristarchus was imprisoned with Paul. BIRKS translates, "dismissed," "sent away," namely, on a mission to Greece, as Paul promised (Phi 2:19). However, some kind of previous detention is implied before his being let go to Philippi. Paul, though now at large, was still in Italy, whence he sends the salutations of Italian Christians (Heb 13:24), waiting for Timothy to join him, so as to start for Jerusalem: we know from 1Ti 1:3, he and Timothy were together at Ephesus after his departing from Italy eastward. He probably left Timothy there and went to Philippi as he had promised. Paul implies that if Timothy shall not come shortly, he will start on his journey to the Hebrews at once.

JFB: Heb 13:24 - -- The Scriptures are intended for all, young and old, not merely for ministers. Compare the different classes addressed, "wives," Eph 5:22; little child...
The Scriptures are intended for all, young and old, not merely for ministers. Compare the different classes addressed, "wives," Eph 5:22; little children, 1Jo 2:18; "all," 1Pe 3:8; 1Pe 5:5. He says here "all," for the Hebrews whom he addresses were not all in one place, though the Jerusalem Hebrews are chiefly addressed.

Not merely the brethren at Rome, but of other places in Italy.

JFB: Heb 13:25 - -- Paul's characteristic salutation in every one of his other thirteen Epistles, as he says himself, 1Co 16:21, 1Co 16:23; Col 4:18; 2Th 3:17. It is foun...
Paul's characteristic salutation in every one of his other thirteen Epistles, as he says himself, 1Co 16:21, 1Co 16:23; Col 4:18; 2Th 3:17. It is found in no Epistle written by any other apostle in Paul's lifetime. It is used in Rev 22:21, written subsequently, and in CLEMENT OF ROME. Being known to be his badge, it is not used by others in his lifetime. The Greek here is, "The grace (namely, of our Lord Jesus Christ) be with you all."
Clarke: Heb 13:20 - -- Now the God of peace - We have often seen that peace among the Hebrews signifies prosperity of every kind. The God of peace is the same as the God o...
Now the God of peace - We have often seen that peace among the Hebrews signifies prosperity of every kind. The God of peace is the same as the God of all blessedness, who has at his disposal all temporal and eternal good; who loves mankind, and has provided them a complete salvation

Clarke: Heb 13:20 - -- Brought again from the dead our Lord - As our Lord’ s sacrificial death is considered as an atonement offered to the Divine justice, God’ ...
Brought again from the dead our Lord - As our Lord’ s sacrificial death is considered as an atonement offered to the Divine justice, God’ s acceptance of it as an atonement is signified by his raising the human nature of Christ from the dead; and hence this raising of Christ is, with the utmost propriety, attributed to God the Father, as this proves his acceptance of the sacrificial offering

Clarke: Heb 13:20 - -- That great Shepherd of the sheep - This is a title of our blessed Lord, given to him by the prophets; so Isa 40:11; He shall feed his flock like a s...
That great Shepherd of the sheep - This is a title of our blessed Lord, given to him by the prophets; so Isa 40:11; He shall feed his flock like a shepherd; He shall gather the lambs with his arms, and carry them in his bosom, and shall gently lead those which are with young: and Eze 34:23; I will set up one shepherd over them, and he shall feed them; even my servant David, (i.e. the beloved, viz. Jesus), and he shall feed them, and be their shepherd: and Zec 13:7; Awake, O sword, against my shepherd - smite the shepherd, and the flock shall be scattered. In all these places the term shepherd is allowed to belong to our blessed Lord; and he appropriates it to himself, Joh 10:11, by calling himself the good Shepherd, who, lays down his life for the sheep

Clarke: Heb 13:20 - -- Through the blood of the everlasting covenant - Some understand this in the following way, that "God brought back our Lord from the dead on account ...
Through the blood of the everlasting covenant - Some understand this in the following way, that "God brought back our Lord from the dead on account of his having shed his blood to procure the everlasting covenant."Others, that the Lord Jesus became the great Shepherd and Savior of the sheep by shedding his blood to procure and ratify the everlasting covenant."The sense, however, will appear much plainer if we connect this with the following verse: "Now the God of peace, who brought again from the dead, our Lord Jesus, that great Shepherd of the sheep, make you, through the blood of the everlasting covenant, perfect in every good work to do his will."The Christian system is termed the everlasting covenant, to distinguish it from the temporary covenant made with the Israelites at Mount Sinai; and to show that it is the last dispensation of grace to the world, and shall endure to the end of time.

Clarke: Heb 13:21 - -- Make you perfect - Καταρτισια ὑμας· Put you completely in joint. See the note on 2Co 13:9, where the meaning of the original word...
Make you perfect -
1. This necessarily implies a complete change in the whole soul, that God may be well pleased with whatsoever he sees in it; and this supposes its being cleansed from all sin, for God’ s sight cannot be pleased with any thing that is unholy
2. This complete inward purity is to produce an outward conformity to God’ s will, so they were to be made perfect in every good work
3. The perfection within and the perfection without were to be produced by the blood of the everlasting covenant; for although God is love, yet it is not consistent with his justice or holiness to communicate any good to mankind but through his Son, and through him as having died for the offenses of the human race

Clarke: Heb 13:21 - -- To whom be glory for ever - As God does all in, by, and through Christ Jesus, to him be the honor of his own work ascribed through time and eternity...
To whom be glory for ever - As God does all in, by, and through Christ Jesus, to him be the honor of his own work ascribed through time and eternity. Amen.

Clarke: Heb 13:22 - -- 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 apostl...
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

Clarke: Heb 13:22 - -- I have written a letter unto you in few words - Perhaps it would be better to translate δια βραχεων επεστειλα ὑμιν, I have...
I have written a letter unto you in few words - Perhaps it would be better to translate

Clarke: Heb 13:23 - -- Know ye that our brother Timothy - The word ἡμων, our, which is supplied by our translators, is very probably genuine, as it is found in ACD*...
Know ye that our brother Timothy - The word

Clarke: Heb 13:23 - -- Is set at liberty - Απολελυμενον· Is sent away; for there is no evidence that Timothy had been imprisoned. It is probable that the ap...
Is set at liberty -

Clarke: Heb 13:23 - -- With whom, if he come shortly, I will see you - Therefore Paul himself, or the writer of this epistle, was now at liberty, as he had the disposal of...
With whom, if he come shortly, I will see you - Therefore Paul himself, or the writer of this epistle, was now at liberty, as he had the disposal of his person and time in his own power. Some suppose that Timothy did actually visit Paul about this time, and that both together visited the Churches in Judea.

Clarke: Heb 13:24 - -- Salute all them that have the rule over you - Salute all your leaders or guides, τους ἡγουμενους ὑμων . See on Heb 13:7 (note...

Clarke: Heb 13:24 - -- And all the saints - All the Christians; for this is the general meaning of the term in most parts of St. Paul’ s writings. But a Christian was...
And all the saints - All the Christians; for this is the general meaning of the term in most parts of St. Paul’ s writings. But a Christian was then a saint, i.e. by profession a holy person; and most of the primitive Christians were actually such. But in process of time the term was applied to all that bore the Christian name; as elect, holy people, sanctified, etc., were to the nation of the Jews, when both their piety and morality were at a very low ebb

Clarke: Heb 13:24 - -- They of Italy salute you - Therefore it is most likely that the writer of this epistle was then in some part of Italy, from which he had not as yet ...
They of Italy salute you - Therefore it is most likely that the writer of this epistle was then in some part of Italy, from which he had not as yet removed after his being released from prison. By they of Italy probably the apostle means the Jew’ s there who had embraced the Christian faith. These salutations show what a brotherly feeling existed in every part of the Christian Church; even those who had not seen each other yet loved one another, and felt deeply interested for each other’ s welfare.

Clarke: Heb 13:25 - -- Grace be with you all - May the Divine favor ever rest upon you and among you; and may you receive, from that source of all good, whatsoever is calc...
Grace be with you all - May the Divine favor ever rest upon you and among you; and may you receive, from that source of all good, whatsoever is calculated to make you wise, holy, useful, and happy! And may you be enabled to persevere in the truth to the end of your lives! Amen. May it be so! May God seal the prayer by giving the blessings
The subscriptions to this epistle are, as in other cases, various and contradictory
The Versions are as follow: -
The Epistle to the Hebrews was written from Roman Italy, and sent by the hand of Timothy. - Syriac
Vulgate nothing, in the present printed copies
It was written from Italy by Timothy: with the assistance of God, disposing every thing right, the fourteen epistles of the blessed Paul are completed, according to the copy from which they have been transcribed
May the Lord extend his benedictions to us. Amen. - Arabic
The Epistle to the Hebrews is completed. The end. - Aethiopic
Written in Italy, and sent by Timothy. - Coptic
The Manuscripts, and ancient editions taken from MSS., are not more to be relied on
To the Hebrews, written from Rome. - Codex Alexandrinus
The epistles of Saint Paul the apostle arc finished. - Colophon, at the end of this epistle; in one of the first printed Bibles; and in an ancient MS. of the Vulgate in my own collection
The end of the Epistle to the Hebrews. - Greek Text of the Complutensian Edition
The Epistle of the blessed Paul to the Hebrews is finished. - Latin Text of ditto
To the Hebrews. - The Epistle of Paul the apostle to the Hebrews. - The Epistle to the Hebrews, written from Italy. - From Athens. - From Italy by Timothy. - Written in the Hebrew tongue, etc. - Various MSS
Written to the Hebrews from Italy by Timothy. - Common Greek Text
That it was neither written from Athens, nor in the Hebrew tongue, is more than probable; and that it was not sent by Timothy, is evident from Heb 13:23. For the author, time, place, and people to whom sent, see the Introduction.
Calvin: Heb 13:20 - -- 20.=== Now the God of peace, === etc. To render mutual what he desired them to do, he ends his Epistle with prayer; and he asks of God to confirm, ...
20.=== Now the God of peace, === etc. To render mutual what he desired them to do, he ends his Epistle with prayer; and he asks of God to confirm, or to fit, or to perfect them in every good work; for such is the meaning of
===That brought again from the dead, === etc. This clause was added for the sake of confirmation; for he intimates that God is then only prayed to aright by us, to lead us on to perfection, when we acknowledge his power in the resurrection of Christ, and acknowledge Christ himself as our pastor. He, in short, would have us to look to Christ, in order that we may rightly trust in God for help; for Christ was raised from death for this end, that we might be renewed unto eternal life, by the same power of God; and he is the great pastor of all, in order that we may protect the sheep committed to him by the Father.
===Through the blood, === etc. I have rendered it, “In the blood;” for as

Calvin: Heb 13:21 - -- 21.=== To do his will, === etc. He now gives a definition of good works by laying down God’s will as the rule; for he thus intimates, that no wo...
21.=== To do his will, === etc. He now gives a definition of good works by laying down God’s will as the rule; for he thus intimates, that no works are to be deemed good, but such as are agreeable to the will of God, as Paul also teaches us in Rom 12:2, and in many other places. Let us then remember, that it is the perfection of a good and holy life, when we live in obedience to his will. The clause which next follows is explanatory, working (or doing) in you what is well pleasing in his sight. He had spoken of that will which is made known in the Law; he now shows, that in vain is obtruded on God what he has not commanded; for he values the decrees of his own will far more than all the inventions of the world.
===Through Jesus Christ, === etc. This may be explained in two ways, — “Working through Jesus Christ”, or, “Wellpleasing through Jesus Christ.” Both senses are suitable. For we know that the spirit of regeneration and also all graces are bestowed on us through Christ; and then it is certain, that as nothing can proceed from us absolutely perfect, nothing can be acceptable to God without that pardon which we obtain through Christ. Thus it comes, that our works, performed by the odor of Christ’s grace, emit a sweet fragrance in God’s presence, while otherwise they would have a fetid smell. I am disposed to include both meanings.
===To whom be glory, === etc. This I refer to Christ. And as he here ascribes to Christ what peculiarly belongs to God alone, he thus bears a clear testimony to his divinity; but still if anyone prefers to explain this of the Father, I do not object; though I embrace the other sense, as being the most obvious.

Calvin: Heb 13:22 - -- 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...
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.

Calvin: Heb 13:23 - -- 23.=== Know ye that our brother, === etc. Since the termination of the Greek verbγινώσκετε, will admit of either renderings, we may read,...
23.=== Know ye that our brother, === etc. Since the termination of the Greek verb

Calvin: Heb 13:24 - -- 24.Salute, === etc. As he writes his Epistle generally to the Hebrews, it is strange that he bids some, separate from the rest, to be saluted; but h...
24.Salute, === etc. As he writes his Epistle generally to the Hebrews, it is strange that he bids some, separate from the rest, to be saluted; but he sends this salutation, as I think, more particularly to the rulers, as a mark of honor, that he might conciliate them, and gently lead them to assent to his doctrine. And he adds, —
===And all the saints He either means the faithful from among the Gentiles, and refers to them that both Jews and Gentiles might learn to cultivate unity among themselves; or his object was to intimate, that they who first received the Epistle, were to communicate it to others.
END OF THE COMMENTARIES ON THE EPISTLE
TO THE HEBREWS
Defender: Heb 13:20 - -- Note the many wonderful appellations of God. Here He is called "the God of peace" (also in Rom 15:33; Rom 16:20; Phi 4:9; and 1Th 5:23). He is, in add...
Note the many wonderful appellations of God. Here He is called "the God of peace" (also in Rom 15:33; Rom 16:20; Phi 4:9; and 1Th 5:23). He is, in addition, "the God of glory" (Act 7:2), "the God of patience and consolation," as well as "the God of hope" (Rom 15:5, Rom 15:13), "the God of all comfort" (2Co 1:3), "the God of love and peace" (2Co 13:11), and "the God of all grace" (1Pe 5:10).

Defender: Heb 13:20 - -- The same Greek word is used in Act 16:39. As the magistrates brought out Paul and Silas from the prison, so did God bring forth the Lord Jesus from de...
The same Greek word is used in Act 16:39. As the magistrates brought out Paul and Silas from the prison, so did God bring forth the Lord Jesus from death and the grave. This is the only direct reference to Christ's resurrection in the book of Hebrews, although inferences and applications of that great event abound throughout the book.

Defender: Heb 13:20 - -- Christ is also called "the good shepherd" (Joh 10:11) and "the chief Shepherd" (1Pe 5:4).

Defender: Heb 13:20 - -- Note that "the blood of the covenant" is counted "an unholy thing" by apostates (Heb 10:29), but it sealed the new covenant as "everlasting.""
Note that "the blood of the covenant" is counted "an unholy thing" by apostates (Heb 10:29), but it sealed the new covenant as "everlasting.""

Defender: Heb 13:24 - -- Note here that, contrary to the usual relationships in the epistles, Gentiles are greeting Jews."
Note here that, contrary to the usual relationships in the epistles, Gentiles are greeting Jews."
TSK: Heb 13:20 - -- the God : Rom 15:33, Rom 16:20; 1Co 14:33; 2Co 13:11; Phi 4:9; 1Th 5:23; 2Th 3:16
brought : Act 2:24, Act 2:32, Act 3:15, Act 4:10, Act 5:30, Act 10:4...
the God : Rom 15:33, Rom 16:20; 1Co 14:33; 2Co 13:11; Phi 4:9; 1Th 5:23; 2Th 3:16
brought : Act 2:24, Act 2:32, Act 3:15, Act 4:10, Act 5:30, Act 10:40,Act 10:41, Act 13:30, Act 17:31; Rom 1:4, Rom 4:24, Rom 4:25; Rom 8:11; 1Co 6:14, 1Co 15:15; 2Co 4:14; Gal 1:1; Eph 1:20; Col 2:12; 1Th 1:10; 1Pe 1:21
that great : Psa 23:1, Psa 80:1; Isa 40:11, Isa 63:11; Eze 34:23, Eze 37:24; Joh 10:11, Joh 10:14; 1Pe 2:25, 1Pe 5:4
the blood : Heb 9:20, Heb 10:22; Exo 24:8; Zec 9:11; Mat 26:28; Mar 14:24; Luk 22:20
everlasting : 2Sa 23:5; 1Ch 16:17; Isa 55:3, Isa 61:8; Jer 32:40; Eze 37:26

TSK: Heb 13:21 - -- Make : Heb 12:23; Deu 32:4; Psa 138:8; Joh 17:23; Eph 3:16-19; Col 1:9-12, Col 4:12; 1Th 3:13, 1Th 5:23; 2Th 2:17; 1Pe 5:10
every : 2Co 9:8; Eph 2:10;...
Make : Heb 12:23; Deu 32:4; Psa 138:8; Joh 17:23; Eph 3:16-19; Col 1:9-12, Col 4:12; 1Th 3:13, 1Th 5:23; 2Th 2:17; 1Pe 5:10
every : 2Co 9:8; Eph 2:10; Phi 1:11; 2Th 2:17; 1Ti 5:10
to do : Heb 10:36; Mat 7:21, Mat 12:50, Mat 21:31; Joh 7:17; Rom 12:2; 1Th 4:3; 1Pe 4:2; 1Jo 2:17
working : or, doing, Phi 2:13, well pleasing, Heb 13:16; Rom 12:1, Rom 14:17, Rom 14:18; Phi 4:18; Col 3:20; 1Jo 3:22
through : Joh 16:23, Joh 16:24; Eph 2:18; Phi 1:11, Phi 4:13; Col 3:17; 1Pe 2:5
to whom : Psa 72:18, Psa 72:19; Rom 16:27; Gal 1:5; Phi 2:11; 1Ti 1:17, 1Ti 6:16; 2Ti 4:18; 1Pe 5:11; 2Pe 3:18; Jud 1:25; Rev 4:6, Rev 5:9, Rev 5:13

TSK: Heb 13:22 - -- 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, 10:19-39; Heb 12:1, Heb 12:2, Heb 12:1...

TSK: Heb 13:23 - -- brother : Act 16:1-3; 1Th 3:2; Phm 1:1
is set : 1Ti 6:12; 2Ti 1:8; Rev 7:14
I will : Rom 15:25, Rom 15:28; Phm 1:22

TSK: Heb 13:24 - -- Salute : Rom. 16:1-16
the rule : Heb 13:7, Heb 13:17
and all : 2Co 1:1, 2Co 13:13; Phi 1:1, Phi 4:22; Col 1:2; Phm 1:5
They : Rom 16:21-23
Italy : Act...

collapse allCommentary -- Word/Phrase Notes (per Verse)
Barnes: Heb 13:20 - -- Now the God of peace - God who is the Author, or the source of peace; notes, 1Th 5:23. The word "peace"in the New Testament is used to denote e...
Now the God of peace - God who is the Author, or the source of peace; notes, 1Th 5:23. The word "peace"in the New Testament is used to denote every kind of blessing or happiness. It is opposed to all that would disturb or trouble the mind, and may refer, therefore, to reconciliation with God; to a quiet conscience; to the evidence of pardoned sin; to health and prosperity, and to the hope of heaven; see the notes on Joh 14:27.
That brought again from the dead our Lord Jesus - Act 2:32 note; 1Co 15:15 note. It is only by the fact of the resurrection of the Lord Jesus that we have peace, for it is only by him that we have the prospect of an admission into heaven.
That great Shepherd of the sheep - notes, Joh 10:1, Joh 10:14. The idea here is, that it is through the tender care of that great Shepherd that true happiness is bestowed on the people of God.
Through the blood of the everlasting covenant - The blood shed to ratify the everlasting covenant that God makes with his people; notes, Heb 9:14-23. This phrase, in the original, is not connected, as it is in our translation, with his being raised from the dead, nor should it be so rendered, for what can be the sense of "raising Christ from the dead by the blood of the covenant?"In the Greek it is, "the God of peace, who brought again from the dead the shepherd of the sheep, great by the blood of the everlasting covenant, our Lord Jesus,"etc. The meaning is, that he was made or constituted the great Shepherd of the sheep - the great Lord and ruler of his people, by that blood. That which makes him so eminently distinguished; that by which he was made superior to all others who ever ruled over the people of God, was the fact that he offered the blood by which the eternal covenant was ratified. It is called everlasting or eternal, because:
(1)\caps1 i\caps0 t was formed in the councils of eternity, or has been an eternal plan in the divine mind; and,
(2)\caps1 b\caps0 ecause it is to continue forever. Through such a covenant God can bestow permanent and solid "peace"on his people, for it lays the foundation of the assurance of eternal happiness.

Barnes: Heb 13:21 - -- Make you perfect - The apostle here does not affirm that they were then perfect, or that they would be in this life. The word used here - κα...
Make you perfect - The apostle here does not affirm that they were then perfect, or that they would be in this life. The word used here -
Working in you - Margin, "Doing."The idea here is, that the only hope that they would do the will of God was, that he would, by his own agency, cause them to do what was well-pleasing in his sight; compare notes on Phi 2:12. It is not from any expectation that man would do it himself.
Through Jesus Christ - The idea is, that God does not directly, and by his own immediate agency, convert and sanctify the heart, but it is through the gospel of Christ, and all good influences on the soul must be expected through the Saviour.
To whom be glory forever and ever - That is, to Christ; for so the connection evidently demands. It is not uncommon for the apostle Paul to introduce doxologies in this way in the midst of a letter; see the notes, Rom 9:5. It was common among the Jews, as it is now in the writings and conversation of the Muslims, when the name of God was mentioned to accompany it with an expression of praise.

Barnes: Heb 13:22 - -- Suffer the word of exhortation - Referring to the arguments and counsels in this whole Epistle, which is in fact a practical exhortation to per...
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.

Barnes: Heb 13:23 - -- Know ye that our brother Timothy is set at liberty - Or, is sent away. So it is rendered by Prof. Stuart and others. On the meaning of this, an...
Know ye that our brother Timothy is set at liberty - Or, is sent away. So it is rendered by Prof. Stuart and others. On the meaning of this, and its importance in determining who was the author of the Epistle, see the Introduction section 3, (5) 4, and Prof. Stuart’ s Introduction , section 19. This is a strong circumstance showing that Paul was the author of the Epistle, for from the first acquaintance of Timothy with Paul he is represented as his constant companion, and spoken of as a brother; 2Co 1:1 note; Phi 1:1 note; Col 1:1 note; Phil. 1 note. There is no other one of the apostles who would so naturally have used this term respecting Timothy, and this kind mention is made of him here because he was so dear to the heart of the writer, and because he felt that they to whom he wrote would also feel an interest in his circumstances. As to the meaning of the word rendered "set at liberty"-
\caps1 (1) t\caps0 he connection seems to demand it. The writer speaks of him as if he were now away, and as if he hoped that he might soon return. "With whom, if he come shortly, I will see you."This is language which would be used rather of one who had been sent on some embassy than of one who was just released from prison. At all events, he was at this time away, and there was some expectation that he might soon return. But on the supposition that the expression relates to release from imprisonment, there would be an entire incongruity in the language. It is not, as we should then suppose, "our brother Timothy is now released from prison, and therefore I will come soon with him and see you;"but, "our brother Timothy is now sent away, and if he return soon I will come with him to you."
\caps1 (2) i\caps0 n Phi 2:19, Phi 2:23, Paul, then a prisoner at Rome, speaks of the hope which he entertained that he would be able to send Timothy to them as soon as he should know how it would go with him. He designed to retain him until that point was settled, as his presence with him would be important until then, and then to send him to give consolation to the Philippians, and to look into the condition of the church. Now the passage before us agrees well with the supposition that that event had occurred - that Paul had ascertained with sufficient clearness that he would be released, so that he might be permitted yet to visit the Hebrew Christians, that he had sent Timothy to Philippi and was waiting for his return; that as soon as he should return he would be prepared to visit them; and that in the mean time while Timothy was absent, he wrote to them this Epistle.
\caps1 (3) t\caps0 he supposition agrees well with the meaning of the word used here -

Barnes: Heb 13:24 - -- Salute all them - see the notes on Rom 16:3 ff. It was customary for the apostle Paul to close his epistles with an affectionate salutation. ...
Salute all them - see the notes on Rom 16:3 ff. It was customary for the apostle Paul to close his epistles with an affectionate salutation.
That have the rule over you - notes, Heb 13:7, 17. None are mentioned by name, as is usual in the Epistles of Paul. The cause of this omission is unknown. "And all the saints."The common name given to Christians in the Scriptures; see the notes on Rom 1:7.
They of Italy salute you - The saints or Christians in Italy. Showing that the writer of the Epistle was then in Italy. He was probably in Rome; see the introduction, section 4.

Barnes: Heb 13:25 - -- Grace be with you all - notes, Rom 16:20, Rom 16:24. The subscription at the close of the Epistle "written to the Hebrews from Italy by Timothy...
Grace be with you all - notes, Rom 16:20, Rom 16:24.
The subscription at the close of the Epistle "written to the Hebrews from Italy by Timothy,"like the other subscriptions, is of no authority; see notes at the end of 1 Cor. It is demonstrably erroneous here, for it is expressly said by the author of the Epistle that at the time he wrote it, Timothy was absent; Heb 13:23. In regard to the time and place of writing it, see the Introduction, section 4.
At the close of this exposition, it is not improper to refer the reader to the remarks on its design at the end of the introduction, section 6. Having passed through the exposition, we may see more clearly the importance of the views there presented. There is no book of the New Testament more important than this, and of course none whose want would be more perceptible in the canon of the Scriptures. Every reader of the Old Testament needs such a guide as this Epistle, written by some one who had an intimate acquaintance from childhood with the Jewish system; who had all the advantages of the most able and faithful instruction, and who was under the influence of inspiration, to make us acquainted with the true nature of those institutions Nothing was more important than to settle the principles in regard to the nature of the Jewish economy; to show what was typical, and how those institutions were the means of introducing a far more perfect system - the system of the Christian religion.
If we have right feelings, we shall have sincere gratitude to God that he caused the Christian religion to be prefigured by a system in itself so magnificent and grand as that of the Jewish, and higher gratitude for that sublime system of religion of which the Jewish, with all its splendor, was only the shadow. There was much that was beautiful, cheering, and sublime in the Jewish system. There was much that was grand and awful in the giving of the Law, and much that was imposing in its ceremonies. In its palmy and pure days, it was incomparably the purest and noblest system of religion then on earth. It taught the knowledge of the one true God; inculcated a pure system of morals; preserved the record of the truth on the earth, and held up constantly before man the hope of a better system still in days to come. But it was expensive, burdensome, precise in its prescriptions, and wearisome in its ceremonies; Act 15:10. It was adapted to one people - a people who occupied a small territory, and who could conveniently assemble at the central place of their worship three times in a year. It was not a system adapted to the whole world, nor was it designed for the whole world. When the Saviour came, therefore, to introduce whom was the design of the Jewish economy, it ceased as a matter of course. The Jewish altars were soon thrown down; the temple was razed to the ground, and the city of their solemnities was destroyed. The religion of the Hebrews passed away to be revived no more in its splendor and power, and it has never lived since, except as an empty form.
This Epistle teaches us why it passed away, and why it can never he restored. It is the true key with which to unlock the Old Testament; and with these views, we may remark in conclusion, that he who would understand the Bible thoroughly should make himself familiar with this Epistle; that the canon of Scripture would be incomplete without it; and that, to one who wishes to understand the Revelation which God has given, there is no portion of the volume whose loss would be a more irreparable calamity than that of the Epistle to the Hebrews.
Poole: Heb 13:20 - -- As the apostle desires the church’ s prayers for himself, so he poureth out his for them; with the which he introduceth the conclusion of this ...
As the apostle desires the church’ s prayers for himself, so he poureth out his for them; with the which he introduceth the conclusion of this Epistle, Heb 13:20,21 . Now God the Father, the God and Author of peace and reconciliation of sinners to himself, the propagator and lover of peace among all the subjects of his kingdom, the dispenser of the fulness of good, blessing, and happiness, Rom 15:3 Phi 4:9 1Th 5:23 , who gloriously manifested his power by the resurrection of our Lord Jesus from the dead, Eph 1:19,20 Ro 1:4 , who is the great Shepherd of his sheep, exalted to this office, because he poured out his blood a sacrifice for sins, to purchase them, justify and sanctify them, a peculiar flock for himself, according to the covenant of grace that God made with them, and in him with and for sinners, who should repent and believe in him, Joh 10:9-30 1Co 6:11 Phi 2:7,10 Tit 2:14 1Pe 1:18,19 , and to perfect them with himself above, 1Pe 5:4 , by the same power wherewith he was raised, perfect you, &c. Eph 1:19 .

Poole: Heb 13:21 - -- Make you perfect in every good work to do his will: may this God dispose, incline, and fit you for, may he finish and perfect in you, grace to perfor...
Make you perfect in every good work to do his will: may this God dispose, incline, and fit you for, may he finish and perfect in you, grace to perform all the forementioned duties, and every other good work, which he enjoineth on you towards God, one another, and all men, 2Co 13:9 Eph 4:12 Tit 3:14 1Pe 4:2 5:10 , according to his written will and law, Eph 2:10 .
Working in you that which is well-pleasing in his sight, through Jesus Christ: working in you by his Spirit continually, that all these good works may satisfy his expectation, be a sweet savour in his nostrils, and so pleasing in his sight, that his soul may delight in them, Phi 2:13 Col 1:9,10 ; that God’ s good-will may return unto them, and he may reward them according to their works, Heb 11:5,6 ; while all is rendered by Jesus Christ, sprinkled with his blood, and perfumed with his incense, Heb 10:19-22 . As they are to have all done through Christ, so through his merit and intercession the apostle begs all this from the Father for them.
To whom be glory for ever and ever to this God the Father, in the Son, and by the Spirit, working all this good in them and for them, be really, truly, heartily, and perpetually, throughout all ages, ascribed the honour and glory due to him for the glorious manifestation of his perfections in them, Eph 3:21 Phi 4:20 2Pe 3:18 Rev 4:11 5:13 . The firm seal of this, from his believing heart, is his Amen, longing for the addition of God’ s Amen, so be it in heaven, to his on earth.

Poole: Heb 13:22 - -- The apostle now drawing to a close, desires them candidly to accept his Epistle; that, considering their relation to him as Christians and Hebrews, ...
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!

Poole: Heb 13:23 - -- He acquaints them with the good news of his dismissing Timothy to them, to acquaint them how it fared with him, as he dismissed and sent Tychicus to...
He acquaints them with the good news of his dismissing Timothy to them, to acquaint them how it fared with him, as he dismissed and sent Tychicus to the Colossians, Col 4:7,8 , Epaphroditus to the Philippians, Phi 2:25,28 , as he intended to have sent Timothy with them, Heb 13:19,23,24 , but he stopped him to see the issue of his appearance before Nero Caesar; which being over, he despatched him with an account of it to these Hebrews, and the rest of the churches, and signifieth his purpose, that if he quickly returns from them again, then he would visit them together with him. That the word

Poole: Heb 13:24 - -- He sends his salutations, which were good wishes and prayers for the peace, prosperity, health, and happiness of their souls and bodies, and success...
He sends his salutations, which were good wishes and prayers for the peace, prosperity, health, and happiness of their souls and bodies, and success in all their concernments; first unto their excellent guides and rulers, Heb 13:7,17 , that they may prosper and succeed in their work among the saints; and then unto
the saints themselves, conveying the gospel peace, according to Christ’ s command, Mat 10:12 Luk 10:5 . Which saints were all those Hebrews dispersed in several places, and there convening, and maintaining church society; and to whose hand the Epistle first came, they were to receive the salutations themselves, and transmit them to others. With his own he transmits the salutations of all that part of the church of Christ which was in Italy to them. Which salutations, though commonly abused, yet are of great weight and worth where communicated and received by the churches in which the Holy Spirit abideth.

Poole: Heb 13:25 - -- He closeth all with his wonted gracious valediction, wherewith he shutteth up all his Epistles, as he testifieth, 2Th 3:17,18 . He, like an apostle ...
He closeth all with his wonted gracious valediction, wherewith he shutteth up all his Epistles, as he testifieth, 2Th 3:17,18 . He, like an apostle influenced by the Divine Spirit, admiring grace vouchsafed to himself, and heartily and fervently wishing it down upon all to whom he writeth, even all the spiritual fruits of God’ s grace and love in Jesus Christ, from election to salvation. And he sealeth up his desire, prayer, and declaration of this, upon them
all who were the true subjects of it, with his
Amen Even so let the whole earth be filled with the glory of thy grace, O Trinity of relations in Unity of essence, from henceforth and for ever. Amen.
Written to the Hebrews from Italy by Timothy.
PBC: Heb 13:20 - -- A Christian Benediction Heb 13:20-25
This magnificient epistle concludes with a benediction {Heb 13:20-21} and a postscript. {Heb 13:22-25} The bened...
A Christian Benediction Heb 13:20-25
This magnificient epistle concludes with a benediction {Heb 13:20-21} and a postscript. {Heb 13:22-25} The benediction is marvellously comprehensive, encapsulating the major themes of Hebrews in one grand prayer. The rich redemptive background of Heb 13:20 reminds us of dominant themes such as the One who lives forever, {Heb 7:24} the Superiority of Christ (who is not only our " Great" High Priest but also the " Great" Shepherd of the Sheep), and his sacrificial merit which is the basis of the believer’s relationship with God (" the blood of the everlasting covenant" ). Heb 13:21, likewise, recapitulates the message of spiritual maturity {Heb 6:1}ff, and the importance of " doing God’s will" cf Heb 10:36. All in all, this prayer is a fitting summary to the book.
The Solid Premise {Heb 13:20}
The writer closes his " word of exhortation" to the Hebrews by praying for them. He has warned them, reasoned with them, encouraged them, and instructed them. Now he prays for them. His concern is that they would be faithful to Jesus Christ, in spite of the tremendous pressure they faced.
To whom does he intercede on their behalf? " The God of Peace." Without question, peace was something they desperately wanted. They were distraught, distracted, and discouraged. This reference to God as the God of peace is intended to remind them of the source of their peace. More than that, it reminds them that peace was already theirs through the Lord Jesus. Peace had already been established for them through the blood of Christ’s cross, {Col 1:20} a sacrifice the writer terms " the blood of the everlasting covenant." Compare Zec 9:11; Eze 37:26; Isa 55:3; Jer 31:31ff
How could they be assured that reconciliation had been made? Through the resurrection of Christ, the Great Shepherd of the sheep. The resurrection is the proof of reconciliation. {Ro 4:25; 1Co 15:1-58} As the Good Shepherd, Jesus died for his sheep. As the Great Shepherd, He lives to protect and nurture them now. He is the same yesterday, today and forever! This rich redemptive background is the basis of his prayer.
The Specific Petition {Heb 13:21}
What is his request? Namely, that God, through the risen Lord Jesus, would equip them to obey Him: " ... make you perfect in every good work to do His will..." The phrase " make you perfect" is the Greek word katartidzo( See SGreek: 2675. katartizo ). To a physician, katartidzo meant " to set a broken bone." To a fisherman, it meant " to mend a broken net." To a soldier, it meant " to prepare an army for battle."
This is a prayer for Divine enablement, for Heavenly help, for God’s power to operate in the lives of the Hebrews. Only in the strength of the Holy Spirit can any believer be faithful to the Lord Jesus. How does God strengthen the Christian? By " working in" him. God’s work for us is salvation. God’s work through us is service. But God’s work in us is sanctification. What a comfort to know that God is at work in our lives and in our hearts! {Php 2:12-13} Divine strength in the inward man is the Christian’s greatest need. {Ps 138:3}
Why does God work in us to equip us? So that we may " do His will." It’s not enough to merely know the will of God, or to desire the will of God. We must obey and perform the will of God. As this letter concludes, the Hebrews should have no doubt concerning God’s will for their situation. What was God’s desire toward them? That they would hold the line and commit themselves to a life of faith and obedience to their Risen and Reigning Savior and Lord. Now that they have regained that focus, the author reminds them that God would help them to do it.
Why is obedience to God’s will so important? So that we may " please" Him cf. Heb 11:6; 13:16. The Christian’s ambition in life is to do that which is " well-pleasing in His sight."
" Grace be with you all. Amen." {Heb 13:25}
429

PBC: Heb 13:21 - -- " perfect"
This word " perfect" does not mean sinless. It doesn’t even mean mature as the word is sometimes used in the bible- what the word does ...
" perfect"
This word " perfect" does not mean sinless. It doesn’t even mean mature as the word is sometimes used in the bible- what the word does mean is repair. The same word in Mt 4:21 means " mending" -now what is wrong with their nets? Holes had come in their nets and when they cast them out into the sea over a school of fish and began to draw it to the boat, all the fish would escape. So, they were mending their nets. But the same word is used in Ga 6:1 " restore" -the word restore is the same word as perfect in Heb 13:21. What is wrong with the brother? Sin’s got him. He’s been overtaken in a fault, he’s laying under sin and he’s lost his usefulness to the church of God. He needs to be restored. He needs to be repaired and God enjoins us to help that brother be recovered. Now, I realize that when you go to help a brother that’s caught under sin that only God can deliver him, but God is pleased to use such feeble instruments as us and even gives us a job to do in that but I want you to understand what the word means -it means to repair.
430
Haydock: Heb 13:20-21 - -- Who brought, or raised from the dead, the great pastor of the sheep, of all the faithful, Jesus Christ, in the blood of the everlasting testament:...
Who brought, or raised from the dead, the great pastor of the sheep, of all the faithful, Jesus Christ, in the blood of the everlasting testament: in the testament that is to last for ever, not for a time, like the former testament made to the people of Israel. These words, in the blood, may either be joined with brought from the dead his son, as man, by the merits of his blood, which he had shed on the cross, as it is said Philippians ii. 8. Or they may be joined with the great pastor, and then the sense will be, that God raised Jesus Christ, who, by his blood shed on the cross, became the great shepherd of all the faithful. Working in you by his grace every good work, &c. (Witham)

Haydock: Heb 13:22 - -- Bear with the word of consolation, with what I have written to exhort and comfort you in a very few words, considering the importance of the subject,...
Bear with the word of consolation, with what I have written to exhort and comfort you in a very few words, considering the importance of the subject, and the sublime mysteries. (Witham)

Haydock: Heb 13:23 - -- Our brother, Timothy, is set at liberty. From which we may conjecture that Timothy had been a prisoner, though it is not known where, nor on what oc...
Our brother, Timothy, is set at liberty. From which we may conjecture that Timothy had been a prisoner, though it is not known where, nor on what occasion. (Witham)
Gill: Heb 13:20 - -- Now the God of peace,.... This is the concluding part of the epistle, which is ended with a prayer, made up of very suitable petitions for the Hebrews...
Now the God of peace,.... This is the concluding part of the epistle, which is ended with a prayer, made up of very suitable petitions for the Hebrews; and as the apostle desires them to pray for him and other ministers, he, in turn, and by way of example, prays for them: and he addresses God, as "the God of peace"; who is so called, because of his concern in the peace and reconciliation of his people; because he is the giver of conscience peace to them; because he is the author of all felicity and prosperity, temporal and spiritual; the promoter of peace and concord among saints, and at last brings them to eternal peace; See Gill on Rom 15:33, a consideration of this gives boldness at the throne of grace; furnishes out a reason why blessings asked for may be expected; has a tendency to promote peace among brethren; may bear up saints under a sense of infirmity and imperfection, in prayer and other duties; and be an encouragement to them under Satan's temptations, and all afflictions. The Arabic version makes the God of peace to be Christ himself; whereas Christ is manifestly distinguished from him in the next verse; and even in that version, reading the words thus, "now; the God of peace raised from the dead Jesus the Shepherd of the sheep, magnified by the blood of the everlasting covenant; Jesus, I say, our Lord confirm you, &c. through Jesus Christ"; for which version there is no foundation in the original text. The God of peace is manifestly God the Father, who is distinguished from Christ his Son:
that brought again from the dead our Lord Jesus; who died for the sins of his people; was buried, and lay under the power of death for some time; but was raised from the dead by his Father; though not exclusive of himself, and the Spirit of holiness; in the same body in which he suffered and died; as the firstfruits of his people, and as their Lord and Saviour, head and surety, for their justification, and as a pledge of their resurrection. The apostle addresses the God and Father of Christ in prayer, under this consideration, to observe his power and ability to help in the greatest distress, and in the most difficult and desperate case; to encourage faith and hope in him, when things are at the worst, and most discouraging; to comfort the saints under afflictions, in a view of their resurrection; to engage them to regard a risen Christ, and things above, and to expect life and immortality by him:
that great Shepherd of the sheep: the people of God, whom the Father has chosen, and given to Christ; for whom he has laid down his life; and whom the Spirit calls by his grace, and sanctifies; to whom Christ has a right, by his Father's gift, his own purchase, and the power of grace: these being partakers of his grace, are called "sheep", because they are harmless and inoffensive in their lives and conversations; and yet are exposed to danger; but meek and patient under sufferings; are weak and timorous of themselves; are clean, being washed in the blood of Christ; are sociable in their communion with one another; are profitable, though not to God, yet to men; are apt to go astray, and are liable to diseases: they are also called sheep, and are Christ's sheep before conversion; see Joh 10:16 and Christ, he is the Shepherd of them, who in all respects discharges the office of a shepherd to them, diligently and faithfully; See Gill on Joh 10:16, here he is called, "that great Shepherd"; being the man, God's fellow, equal to him, the great God and our Saviour; and having a flock which, though comparatively is a little one, is a flock of souls, of immortal souls, and is such a flock as no other shepherd has; hence he is called the Shepherd and Bishop of souls: and his abilities to feed them are exceeding great; he has a perfect knowledge of them; all power to protect and defend them; a fulness of grace to supply them; and he takes a diligent care of them: and this great Person so described was raised from the dead,
through the blood of the everlasting covenant: for the sense is not, that God is the God of peace, through that blood, though it is true that peace is made by it; nor that Christ becomes the Shepherd of the sheep by it, though he has with it purchased the flock of God; nor that the chosen people become his sheep through it, though they are redeemed by it, and are delivered out of a pit wherein is no water, by the blood of this covenant; but that Christ was brought again from the dead through it; and it denotes the particular influence that it had upon his resurrection, and the continued virtue of it since. The "covenant" spoken of is not the covenant of works made with Adam, as the federal head of his natural seed; there was no mediator or shepherd of the sheep that had any concern therein; there was no blood in that covenant; nor was it an everlasting one: nor the covenant of circumcision given to Abraham; though possibly there may be some reference to it; or this may be opposed to that, since the blood of circumcision is often called by the Jews

Gill: Heb 13:21 - -- Make you perfect in every good work to do his will,.... The Alexandrian copy reads, "in every good work and word"; as in 2Th 2:17 every good work is t...
Make you perfect in every good work to do his will,.... The Alexandrian copy reads, "in every good work and word"; as in 2Th 2:17 every good work is to be done: a good work is what is done in obedience to the command of God, and in faith, and from a principle of love, in the name and strength of Christ, and with a view to the glory of God; and every such work should be diligently attended to; such as concern God, and are of a moral nature, or of positive institution; and such as concern each other, whether as men or Christians: and the will of God is the rule of every good work, both as to matter and manner; whatever is not agreeably to the revealed will of God, let it have ever such a show of religion and holiness in it, it is not a good work; continuance in the performance of good works, and the perfection of them, are things to be desired of God; it requires grace to perform good works, and more grace to abound in them, and to keep men from being weary of well doing; and though the best of works are imperfect, yet perfection in them is desirable, and it is God alone that can make the saints perfect in any sense; see 1Pe 5:10. The Arabic and Ethiopic versions render it, "strengthen you", or "confirm you"; saints need to be strengthened with spiritual strength, to perform good works; for they are weak and feeble, and unable of themselves to do anything spiritually good; without Christ they can do nothing, but through him strengthening them, they can do all things; and they have need to be confirmed in them, that they are the will of God, and that it is their duty to regard them. The Vulgate Latin version renders it, "fit you": men are naturally unfit for good works; in order to do them aright, it is necessary that they should have knowledge of the will of God; that they be regenerated and created in Christ; that they be sanctified and cleansed, and so meet for the master's use; that they have the Spirit of God, and strength from Christ; and that they be believers in him: nor is there always a fitness in saints themselves, or a readiness to good works, only when God gives both will and power to do them; wherefore such a petition as this is very proper and pertinent; another follows, or the same carried on, and more largely expressed; though it rather seems to be a distinct one, and that in order to the former:
working in you that which is wellpleasing in his sight, through Jesus Christ; the good work of grace being necessary to the performance of good works; nor can any man do a good work well, unless he has the good work of grace wrought in him: grace is a work not of man, but of God; it is an internal work, something in a man's heart, and not anything without him, or done by him; and it is a gradual and progressive work; it is carried on by degrees, and is not yet perfect, though it will be. God is continually working in his people, carrying on his work, and will at length perform it; See Gill on Phi 1:6, and this is "well pleasing in his sight"; it is in his sight; it is obvious to his view, when it is not to others, nor to themselves, being the hidden man of the heart; and it is very agreeable to him; it makes men like unto him; hereby they become a suitable habitation for him, and are put into a capacity of serving him; to such he gives more grace, and on that grace he entails glory: and all this is
through Jesus Christ; all the grace necessary for the beginning and carrying on, and finishing of the good work of grace, and for the performance of every good work, comes through the hands of Christ, in whom all fulness of it dwells; and through the blood and intercession of Christ, by virtue of which it is communicated; and all become acceptable to God through him, as the persons of the Lord's people, so the grace that is wrought in them, and the works that are done by them:
to whom be glory for ever and ever, Amen; either to God the Father of Christ, and the Father of mercies, and God of salvation; and as he is the God of peace, and the bringer of Christ from the dead; the appointer, provider, and giver of the great Shepherd; the author and finisher of all good in his people: or to Jesus Christ, the great Shepherd of the sheep, through whom all grace and good things come; to him does this doxology of right belong; he has a glory both as God, and as Mediator; and the glory of both is to be given to him: the glory of his deity, by asserting it; by attributing all divine perfections and works unto him; by worshipping of him, and by ascribing the efficacy of his mediatorial actions to it: and the glory of salvation and redemption is to be given to him, who alone has obtained it; by discarding all other Saviours; by trusting alone in him; by looking to him alone for peace, pardon, justification, sanctification, and eternal life: and this glory should be ascribed continually, for ever and ever, as it will be by angels, and saints to all eternity, The word "Amen" is added, to show that the apostle assented to it, and wished it might be, and that he firmly believed it, and so asserted that it would be; for it is expressive of assent, asseveration, and prayer.

Gill: Heb 13:22 - -- And I beseech you, brethren,.... The apostle closes his epistle to the Hebrews in a very tender and affectionate manner, calling them "brethren", as h...
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.

Gill: Heb 13:23 - -- Know ye that our brother Timothy is set at liberty,.... This is the same person to whom the Apostle Paul wrote two epistles, and whom he often calls ...
Know ye that our brother Timothy is set at liberty,.... This is the same person to whom the Apostle Paul wrote two epistles, and whom he often calls his son, though sometimes his brother, as here, Col 1:1 of him he says, that he was set at liberty, or "dismissed"; either by the apostle, by whom he was sent into some parts, upon some business; or rather was loosed from his bonds, having been a prisoner for the sake of Christ and the Gospel; and, it may be; a fellow prisoner with the apostle, at Rome, as Aristarchus and others were; and this very great and useful person being known, very likely, to the Hebrews, since his mother was a Jewess, and he himself was well reported of by the brethren at Lystra and Iconium, Act 16:1 it was a piece of good news to them to hear of his release:
with whom, if he come shortly, I will see you; by which it seems that Timothy was now absent from the apostle, but that he expected him to come in a short time; when, if he should, they would both come together, and visit the Hebrews; which looks as if the apostle was at liberty himself, or at least had some hopes of his deliverance from prison; but whether he ever had his liberty after this, and saw the Hebrews any more, cannot be said; the contrary seems most probable.

Gill: Heb 13:24 - -- Salute all them that have the rule over you,.... The pastors and officers of the church of the Hebrews, the same with those in Heb 13:7 and all the sa...
Salute all them that have the rule over you,.... The pastors and officers of the church of the Hebrews, the same with those in Heb 13:7 and all the saints; the several members of the church, who were set apart to holiness by God; whose sins were expiated by Christ; to whom Christ was made sanctification; and who were internally sanctified by the Spirit of God, and lived holy lives and conversations; to these the apostle wished all prosperity, inward and outward, spiritual and temporal; and he uses the word "all" in both clauses; and, including every officer and member, expresses his universal love to them, whether high or low, rich or poor, greater or lesser believers:
they of Italy salute you; that is, the brethren, as the Vulgate Latin version reads; the Italian brethren; such as were at Puteoli, and other places, in that country; see Act 28:13. Italy is a famous and well known country in Europe; a very fruitful and delightful one; of which Rome, where the apostle very likely now was, is the chief city: it has been called by different names, as Saturnia from Saturn; and Ausonia, Aenotria, and Hesperia Magna; and it had its name Italy, some say, from Italus, the son of Penelope and Telegonus; others, from Italus, a king of the Arcadians, or, as some say, the Sicilians; but, according to Timsaeus and Varro e, it was so called from the multitude of oxen in it, which in the old Greek language were called

Gill: Heb 13:25 - -- Grace be with you all, Amen. Which is the apostle's usual salutation in all his epistles, 2Th 3:17 in which he wishes renewed discoveries of the love ...
Grace be with you all, Amen. Which is the apostle's usual salutation in all his epistles, 2Th 3:17 in which he wishes renewed discoveries of the love and favour of God; fresh communications of grace from Christ; an abundant supply of the spirit of grace; an increase of internal grace and external gifts; and a continuance of the Gospel of the grace of God. Of "Amen"; see Gill on Heb 13:21. The subscription of this epistle is,
written to the Hebrews from Italy by Timothy; in the Alexandrian copy it is, "written to the Hebrews from Rome"; which is very probable, since the Italian brethren send their salutations in it; and the words, "by Timothy", are left out; nor is it likely that it should, since it is clear, from Heb_13:23 that he was absent from the apostle; and if he had sent it by him, what need was there to inform them that he was set at liberty?

expand allCommentary -- Verse Notes / Footnotes
NET Notes: Heb 13:21 ‡ Most mss (א A [C*] 0243 0285 33 1739 1881 Ï latt) include the words “and ever” here, but the shorter reading (supported...



NET Notes: Heb 13:25 Most witnesses, including several important ones (א2 A C D H Ψ 0243 1739 1881 Ï lat sy bo), conclude the letter with ἀμP...
Geneva Bible -> Heb 13:21
Geneva Bible: Heb 13:21 Make you ( h ) perfect in every good work to do his will, ( i ) working in you that which is wellpleasing in his sight, through Jesus Christ; to whom ...

expand allCommentary -- Verse Range Notes
TSK Synopsis -> Heb 13:1-25
TSK Synopsis: Heb 13:1-25 - --1 Divers admonitions as to charity;4 to honest life;5 to avoid covetousness;7 to regard God's preachers;9 to take heed of strange doctrines;10 to conf...
Combined Bible: Heb 13:20 - --Apostle’ s Prayer
(Hebrews 13:20, 21)
"Now the God of peace, that brought again from the dead our Lord Jesus, that g...

Combined Bible: Heb 13:21 - --Apostle’ s Prayer
(Hebrews 13:20, 21)
"Now the God of peace, that brought again from the dead our Lord Jesus, that g...

Combined Bible: Heb 13:22 - --Exhortations
(Hebrews 13:22)
Before taking up our present verse let us offer some further remarks upon the last portions ...

Combined Bible: Heb 13:23 - --Freedom
(Hebrews 13:23)
Before turning to our present verse we must complete our observations on the one which occupied o...

Combined Bible: Heb 13:24-25 - --
(Hebrews 13:24, 25)
Everything down here comes, sooner or later, to its end. Terrible prospect for the wicked, for ther...
Maclaren: Heb 13:20 - --Great Hopes A Great Duty
The God of peace, that brought again from the dead our Lord Jesus, that groat Shepherd of the sheep, through the blood of th...

Maclaren: Heb 13:21 - --The Great Prayer Based On Great Pleas
Make you perfect in every good work to do His will, working in you that which is well-pleasing in His sight, th...
MHCC -> Heb 13:16-21; Heb 13:22-25
MHCC: Heb 13:16-21 - --We must, according to our power, give to the necessities of the souls and bodies of men: God will accept these offerings with pleasure, and will accep...

MHCC: Heb 13:22-25 - --So bad are men, and even believers, through the remainders of their corruption, that when the most important, comfortable doctrine is delivered to the...
Matthew Henry -> Heb 13:18-25
Matthew Henry: Heb 13:18-25 - -- 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 Ti...
Barclay -> Heb 13:17-20; Heb 13:20-24
Barclay: Heb 13:17-20 - --The writer to the Hebrews lays down the duty of the congregation to its present leaders and its absent leader.
To the present leaders the duty of the ...

Barclay: Heb 13:20-24 - --The great prayer of Heb 13:20-21draws a perfect picture of God and of Jesus.
(i) God is the God of peace. Even in the most troublous and distressing ...
Constable: Heb 12:14--Jam 1:1 - --V. Life in a Hostile World 12:14--13:25
This final major section of the book apparently grew out of the writer's...

Constable: Heb 13:1-25 - --B. Life within the Church ch. 13
The writer concluded his written sermon with specific exhortations, req...

Constable: Heb 13:1-21 - --1. Pastoral reminders 13:1-21
This section consists of parenesis, reminders of what the readers ...

Constable: Heb 13:20-21 - --Doxology 13:20-21
These verses express the writer's prayerful wish for his readers.
13:20 Elsewhere John and Peter called Jesus Christ the Good Shephe...
