---
title: "Commentary Critical and Explanatory on the Whole Bible -  Hebrews 13"
description: "CHAPTER 13   :-. EXHORTATION TO
VARIOUS GRACES,
ESPECIALLY CONSTANCY
IN FAITH, FOLLOWING
JESUS AMIDST REPROACHES.
CONCLUSION, WITH PIECES
OF INTELLIGENCE"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/hebrews/13"
---

CHAPTER 13

. EXHORTATION TO
VARIOUS GRACES,
ESPECIALLY CONSTANCY
IN FAITH, FOLLOWING
JESUS AMIDST REPROACHES.
CONCLUSION, WITH PIECES
OF INTELLIGENCE AND
SALUTATIONS.

**1. brotherly love**—a distinct
special manifestation of "charity" or "love" (). The Church of Jerusalem, to which in part this Epistle was
addressed, was distinguished by this grace, we know from Acts
(compare [Hebrews 6:10](../../../kjv/hebrews/6/10); [Hebrews 10:32-34](../../../kjv/hebrews/10/32-34);
[Hebrews 12:12](../../../kjv/hebrews/12/12); [Hebrews 12:13](../../../kjv/hebrews/12/13)).
**continue**—*Charity*
will itself *continue.* See that it *continue with you.*

**3. Remember**—in prayers and
acts of kindness.
**bound with them**—by
virtue of the unity of the members in the body under one Head, Christ
([1 Corinthians 12:26](../../../kjv/1-corinthians/12/26)).
**suffer adversity**—*Greek,*
"are in evil state."
**being yourselves also in the
body**—and so liable to the adversities incident to the natural
body, which ought to dispose you the more to sympathize with them,
not knowing how soon your own turn of suffering may come. "One
experiences adversity almost his whole life, as Jacob; another in
youth, as Joseph; another in manhood, as Job; another in old age"
[BENGEL].

**4.*****is*****,**
c.—Translate, "Let marriage *be treated as* honorable":
as [Hebrews 13:5](../../../kjv/hebrews/13/5) also is an
exhortation.
**in all**—"in the
case of all men": "among all." "To avoid
fornication let EVERY MAN
have his own wife" ([1 Corinthians 7:2](../../../kjv/1-corinthians/7/2)).
Judaism and Gnosticism combined were soon about to throw discredit on
marriage. The venerable Paphnutius, in the Council of Nice, quoted
this verse for the justification of the married state. If one does
not himself marry, he should not prevent others from doing so.
Others, especially Romanists, translate, "in all *things,*"
as in [Hebrews 13:18](../../../kjv/hebrews/13/18). But the
warning being against lasciviousness, the contrast to "*whoremongers*
and *adulterers*" in the parallel clause, requires the "in
all" in this clause to refer to *persons.*
**the bed undefiled**—Translate,
as *Greek* requires "undefiled" to be a *predicate,*
not an epithet, "And let the bed *be* undefiled."
**God will judge**—Most
whoremongers escape the notice of human tribunals but God takes
particular cognizance of those whom man does not punish. Gay
immoralities will then be regarded in a very different light from
what they are now.

**5. conversation**—"manner
of life." The love of filthy lust and the love of filthy lucre
follow one another as closely akin, both alienating the heart from
the Creator to the creature.
**such things as ye
have**—literally, "present things" ().
**I will never leave thee, nor
forsake thee**—A promise tantamount to this was given to Jacob
([Genesis 28:15](../../../kjv/genesis/28/15)), to Israel ([Deuteronomy 31:6](../../../kjv/deuteronomy/31/6);
[Deuteronomy 31:8](../../../kjv/deuteronomy/31/8)), to Joshua ([Deuteronomy 31:8](../../../kjv/deuteronomy/31/8)), to Solomon ([1 Chronicles 28:20](../../../kjv/1-chronicles/28/20)).
It is therefore like a divine adage. What was said to them, extends
also to us. He will neither withdraw His *presence* ("never
leave thee") nor His *help* ("nor forsake thee")
[BENGEL].

**6. may**—rather as *Greek,*
expressing confidence actually realized, "So that we boldly
(confidently) *say*" ([Psalms 56:4](../../../kjv/psalms/56/4);
[Psalms 56:11](../../../kjv/psalms/56/11); [Psalms 118:6](../../../kjv/psalms/118/6)).
Punctuate as both the *Hebrew* and the *Greek* require,
"And (so) I will not fear: what (then) shall man do unto me?"

**7. Remember**—so as to imitate:
not to *invoke* in prayer, as Rome teaches.
**have the rule**—rather,
"who have *had* the rule over you": your spiritual
leaders.
**who**—*Greek,* "the
which": such persons as.
**have spoken unto you**—"spake"
(so the *Greek* aorist means) during their lifetime. This
Epistle was among those written later, when many of the heads of the
Jerusalem Church had passed away.
**whose faith**—even unto
death: probably death by martyrdom, as in the case of the instances
of *faith* in [Hebrews 11:35](../../../kjv/hebrews/11/35).
Stephen, James the brother of our Lord and bishop of Jerusalem, as
well as James the brother of John ([Hebrews 11:35](../../../kjv/hebrews/11/35)), in the Palestinian Church, which Paul addresses, suffered
martyrdom.
**considering**—*Greek,*
"looking up to," "diligently contemplating all over,"
as an artist would a model.
**the end**—the
termination, at death. The *Greek,* is used of *decease*
([Luke 9:31](../../../kjv/luke/9/31); [2 Peter 1:15](../../../kjv/2-peter/1/15)).
**of their conversation**—"manner
of life": "religious walk" ([Galatians 1:13](../../../kjv/galatians/1/13);
[Ephesians 4:22](../../../kjv/ephesians/4/22); [1 Timothy 4:12](../../../kjv/1-timothy/4/12);
[James 3:13](../../../kjv/james/3/13)). *Considering* how
they manifested the soundness of their faith by their holy *walk,*
which they maintained even to *the end of that walk* (their
death by martyrdom).

**8.** This verse is not, as some
read it, in apposition with "the end of their conversation"
([Hebrews 13:7](../../../kjv/hebrews/13/7)), but forms the
transition. "Jesus Christ, yesterday and to-day (is) the same,
and (shall be the same) unto the ages (that is, unto all ages)."
The *Jesus Christ* (the full name being given, to mark with
affectionate solemnity both His *person* and His *office*)
who supported your spiritual *rulers* through life even unto
their *end* "yesterday" (in times past), being at once
"the Author and the Finisher of their faith" ([Hebrews 13:7](../../../kjv/hebrews/13/7)), remains still the same Jesus Christ "to-day,"
ready to help you also, if like them you walk by "faith" in
Him. Compare "this same Jesus," [Hebrews 13:7](../../../kjv/hebrews/13/7). He who *yesterday* (proverbial for the past time)
suffered and died, is *to-day* in glory ([Hebrews 13:7](../../../kjv/hebrews/13/7)). "As night comes between yesterday and to-day, and yet
night itself is swallowed up by *yesterday* and *to-day,*
so the "suffering" did not so interrupt the glory of Jesus
Christ which was of yesterday, and that which is to-day, as not to
continue to be the same. He is the same *yesterday,* before He
came into the world, and *to-day,* in heaven. *Yesterday*
in the time of our predecessors, and *to-day* in our age"
[BENGEL]. So the doctrine
is the *same,* not variable: this verse thus forms the
transition between [Hebrews 13:7](../../../kjv/hebrews/13/7);
[Hebrews 13:9](../../../kjv/hebrews/13/9). He is always "the
same" ([Hebrews 1:12](../../../kjv/hebrews/1/12)). The same
in the Old and in the New Testament.

**9. about**—rather, as oldest
manuscripts read, "carried *aside*"; namely, compare
[Ephesians 4:14](../../../kjv/ephesians/4/14).
**divers**—differing from
the one faith in the one and the same Jesus Christ, as taught by them
who had the rule over you ([Ephesians 4:14](../../../kjv/ephesians/4/14)).
**strange**—foreign to the
truth.
**doctrines**—"teachings."
**established with grace; not
with meats**—not with observances of Jewish distinctions between
clean and unclean meats, to which ascetic Judaizers added in
Christian times the rejection of some meats, and the use of others:
noticed also by *Paul* in [1 Corinthians 8:8](../../../kjv/1-corinthians/8/8);
[1 Corinthians 8:13](../../../kjv/1-corinthians/8/13); [1 Corinthians 6:13](../../../kjv/1-corinthians/6/13);
[Romans 14:17](../../../kjv/romans/14/17), an exact parallel to
this verse: these are some of the "divers and strange doctrines"
of the previous sentence. Christ's body offered once for all for us,
is our true spiritual "meat" to "eat" ([Romans 14:17](../../../kjv/romans/14/17)), "the stay and the staff of bread" ([Romans 14:17](../../../kjv/romans/14/17)), the mean of all "grace."
**which have not
profited**—*Greek,* "in which they who walked were not
profited"; namely, in respect to justification, perfect
cleansing of the conscience, and sanctification. Compare on "walked,"
[Acts 21:21](../../../kjv/acts/21/21); namely, with
superstitious scrupulosity, as though the worship of God in itself
consisted in such legal observances.

**10.** Christianity and Judaism are
so totally distinct, that "they who serve the (Jewish)
tabernacle," have no right to eat our spiritual Gospel meat,
namely, the Jewish priests, and those who follow their guidance in
serving the ceremonial ordinance. He says, "serve *the
tabernacle,*" not "serve IN
the tabernacle." Contrast with this servile worship ours.
**an altar**—the cross of
Christ, whereon His body was offered. The Lord's table represents
this altar, the cross; as the bread and wine represent the sacrifice
offered on it. Our meat, which we by faith spiritually eat, is the
flesh of Christ, in contrast to the typical ceremonial meats. The two
cannot be combined ([Galatians 5:2](../../../kjv/galatians/5/2)).
That not a literal eating of the sacrifice of Christ is meant in the
Lord's Supper, but a spiritual is meant, appears from comparing
[Hebrews 13:9](../../../kjv/hebrews/13/9); [Hebrews 13:10](../../../kjv/hebrews/13/10),
"with GRACE, NOT with
MEATS."

**11, 12.** For just as "the
bodies of those beasts whose blood is brought into the sanctuary by .
. . are burned without the camp," so "Jesus also that . . .
suffered without the gate" of ceremonial Judaism, of which His
crucifixion outside the gate of Jerusalem is a type.
**for**—reason why they who
serve the tabernacle, are excluded from share in Christ; because His
sacrifice is not like one of those sacrifices in which they had a
share but answers to one which was "wholly burned" outside
(the *Greek* is "burnt completely," "consumed by
burning"), and which consequently they could not eat of. , gives the general rule, "No sin offering whereof any
of the blood is brought into the tabernacle of the congregation to
reconcile withal in the holy place, shall be eaten; it shall be burnt
in the fire." The sin offerings are twofold: the *outward,*
whose blood was sprinkled on the outward altar, and of whose bodies
the priests might eat; and the *inward,* the reverse.
**the sanctuary**—here *the
Holy of Holies,* into which the blood of the sin offering was
brought on the day of atonement.
**without the camp**—in
which were the tabernacle and Levitical priests and legal
worshippers, during Israel's journey through the wilderness; replaced
afterwards by Jerusalem (containing the temple), outside of whose
walls Jesus was crucified.

**12. Wherefore Jesus**—In order
that the Antitype might fulfil the type.
**sanctify**—Though not
brought into the temple "sanctuary" () His blood has been brought into the heavenly sanctuary,
and "sanctifies the people" ([Hebrews 2:11](../../../kjv/hebrews/2/11);
[Hebrews 2:17](../../../kjv/hebrews/2/17)), by cleansing them from
sin, and consecrating them to God.
**his own**—not blood of
animals.
**without the gate**—of
Jerusalem; as if unworthy of the society of the covenant-people. The
fiery ordeal of His *suffering* on the cross, answers to the
*burning* of the victims; thereby His mere fleshly life was
completely destroyed, as their bodies were; the second part of His
offering was His carrying His blood into the heavenly holiest before
God at His ascension, that it should be a perpetual atonement for the
world's sin.

**13. therefore**—This "therefore"
breathes the deliberate fortitude of believers [BENGEL].
**without the camp**—"outside
the legal polity" [THEODORET]
of Judaism (compare [Hebrews 13:11](../../../kjv/hebrews/13/11))
"Faith considers Jerusalem itself as a *camp,* not a *city*"
[BENGEL]. He contrasts
with the Jews, who serve an earthly sanctuary, the Christians to whom
the altar in heaven stands open, while it is closed against the Jews.
As Jesus suffered without the gate, so spiritually must those who
desire to belong to Him, withdraw from the earthly Jerusalem and its
sanctuary, as from this world in general. There is a reference to [Hebrews 13:11](../../../kjv/hebrews/13/11), when the tabernacle was moved *without the camp,*
which had become polluted by the people's idolatry of the golden
calves; so that "every one who sought the Lord went out unto *the
tabernacle of the congregation* (as Moses called the tabernacle
outside the camp), which was without the camp"; a lively type of
what the Hebrews should do, namely, come out of the carnal worship of
the earthly Jerusalem to worship God in Christ in spirit, and of what
we all ought to do, namely, come out from all carnalism, worldly
formalism, and mere sensuous worship, and know Jesus in His spiritual
power apart from worldliness, seeing that "we have no continuing
city" ([Hebrews 13:14](../../../kjv/hebrews/13/14)).
**bearing**—as Simon of
Cyrene did.
**his reproach**—the
reproach which He bare, and which all His people bear with Him.

**14. here**—on earth. Those
Hebrews who clung to the earthly sanctuary are representatives of all
who cling to this earth. The earthly Jerusalem proved to be no
"abiding city," having been destroyed shortly after this
Epistle was written, and with it fell the Jewish civil and religious
polity; a type of the whole of our present earthly order of things
soon to perish.
**one to come**— ([Hebrews 2:5](../../../kjv/hebrews/2/5);
[Hebrews 11:10](../../../kjv/hebrews/11/10); [Hebrews 11:14](../../../kjv/hebrews/11/14);
[Hebrews 11:16](../../../kjv/hebrews/11/16); [Hebrews 12:22](../../../kjv/hebrews/12/22);
[Philippians 3:20](../../../kjv/philippians/3/20)).

**15.** As the "altar" was
mentioned in [Hebrews 13:10](../../../kjv/hebrews/13/10), so the
"sacrifices" here (compare [Hebrews 13:10](../../../kjv/hebrews/13/10), namely, *praise* and *doing good,* [Hebrews 13:10](../../../kjv/hebrews/13/10)). Compare [Psalms 119:108](../../../kjv/psalms/119/108);
[Romans 12:1](../../../kjv/romans/12/1).
**By him**—as the Mediator
of our prayers and praises ([John 14:13](../../../kjv/john/14/13);
[John 14:14](../../../kjv/john/14/14)); not by Jewish
observances ([Psalms 50:14](../../../kjv/psalms/50/14); [Psalms 50:23](../../../kjv/psalms/50/23);
[Psalms 69:30](../../../kjv/psalms/69/30); [Psalms 69:31](../../../kjv/psalms/69/31);
[Psalms 107:22](../../../kjv/psalms/107/22); [Psalms 116:17](../../../kjv/psalms/116/17)).
It was an old saying of the rabbis, "At a future time all
sacrifices shall cease, but praises shall not cease."
**of praise**—for
salvation.
**continually**—not merely
at fixed seasons, as those on which the legal sacrifices were
offered, but throughout all our lives.
**fruit of*****our*****lips**— ([Isaiah 57:19](../../../kjv/isaiah/57/19); [Hosea 14:2](../../../kjv/hosea/14/2)).
**giving thanks**—*Greek,*
"confessing." BENGEL
remarks that the *Hebrew,* "*todah,*" is
beautifully emphatic. It literally means "acknowledgment"
or "confession." In praising a creature, we may easily
exceed the truth; but in praising God we have only to go on
*confessing* what He really is to us. Hence it is impossible to
exceed the truth, and here is *genuine* praise.

**16. But**—But the sacrifice of
praise with the lips ([Hebrews 13:15](../../../kjv/hebrews/13/15))
is not enough; there must be also *doing good* (beneficence) and
communicating (that is, imparting a share of your means, [Hebrews 13:15](../../../kjv/hebrews/13/15)) to the needy.
**with such**—and not mere
ritualistic sacrifices.

**17. Obey them that have the rule
over you**—(Compare [Hebrews 13:7](../../../kjv/hebrews/13/7);
[Hebrews 13:24](../../../kjv/hebrews/13/24)). This threefold
mention of the *rulers* is peculiar to this Epistle. In other
Epistles Paul includes the *rulers* in his exhortations. But
here the address is limited to the *general body of the Church,*
in contrast to the *rulers* to whom they are charged to yield
reverent submission. Now this is just what might be expected when the
apostle of the Gentiles was writing to the Palestine Christians,
among whom James and the eleven apostles had exercised a more
immediate authority. It was important he should not seem to set
himself in opposition to their guides, but rather strengthen their
hands; he claims no authority directly or indirectly over these
rulers themselves [BIRKS].
"Remember" your deceased rulers ([Hebrews 13:24](../../../kjv/hebrews/13/24)). "Obey" your living rulers; nay, more, not only
*obey* in cases where no sacrifice of self is required, and
where you are *persuaded* they are right (so the *Greek,*
for "obey"), but "*submit* yourselves" as a
matter of dutiful *yielding,* when your judgment and natural
will incline you in an opposite direction.
**they**—on their part; so
the *Greek.* As they do their part, so do you yours. So Paul
exhorts, [1 Thessalonians 5:12](../../../kjv/1-thessalonians/5/12); [1 Thessalonians 5:13](../../../kjv/1-thessalonians/5/13).
**watch**—"are
vigilant" (*Greek*).
**for**—*Greek,* "in
behalf of."
**must give account**—The
strongest stimulus to *watchfulness* ([1 Thessalonians 5:13](../../../kjv/1-thessalonians/5/13)). CHRYSOSTOM
was deeply struck with these words, as he tells us [*On the
Priesthood,* 6], "The fear of this threat continually
agitates my soul."
**do it**—"watch for
your soul's eternal salvation." It is a perilous responsibility
for a man to have to give account for others' deeds, who is not
sufficient for his own [ESTIUS,
from AQUINAS]. I wonder
whether it be possible that any of the rulers should be saved
[CHRYSOSTOM]. Compare
Paul's address to the elders, [Acts 20:28](../../../kjv/acts/20/28);
[1 Corinthians 4:1-5](../../../kjv/1-corinthians/4/1-5), where also he
connects ministers' responsibility with the account to be hereafter
given (compare [1 Peter 5:4](../../../kjv/1-peter/5/4)).
**with joy**—at your
obedience; anticipating, too, that you shall be their "joy"
in the day of giving account ([1 Peter 5:4](../../../kjv/1-peter/5/4)).
**not with grief**—at your
disobedience; apprehending also that in the day of account you may be
among the lost, instead of being their crown of rejoicing. In giving
account, the stewards are liable to blame if aught be lost to the
Master. "Mitigate their toil by every office of attention and
respect, that with alacrity, rather than with grief, they may fulfil
their duty, arduous enough in itself, even though no unpleasantness
be added on your part" [GROTIUS].
**that**—*Grief* in
your pastors is *unprofitable for you,* for it weakens their
spiritual power; nay, more, "the *groans* (so the *Greek*
for 'grief') of other creatures are heard; how much more of pastors!"
[BENGEL]. So God will be
provoked to avenge on you their "groaning" (*Greek*).
If they must render God an account of their negligence, so must you
for your ingratitude to them [GROTIUS].

**18. 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 [Hebrews 13:20](../../../kjv/hebrews/13/20);
[Hebrews 13:21](../../../kjv/hebrews/13/21)), [Hebrews 13:21](../../../kjv/hebrews/13/21). "Us," includes both himself and his companions;
he passes to himself alone, [Hebrews 13:21](../../../kjv/hebrews/13/21).
**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, [Acts 23:1-3](../../../kjv/acts/23/1-3);
[Acts 24:16](../../../kjv/acts/24/16); [Acts 24:20](../../../kjv/acts/24/20);
[Acts 24:21](../../../kjv/acts/24/21) (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 ([Romans 9:1](../../../kjv/romans/9/1)).
**honestly**—"in a
*good* way." The same *Greek* word as "*good*
conscience." Literally, "rightly," "becomingly."

**19. the rather**—*Greek,*
"*I the more abundantly* beseech you."
**to do this**—to pray for
me.
**that I may be restored to
you**— ([Philemon 1:22](../../../kjv/philemon/1/22)). It is here
first in the letter he mentions himself, in a way so unobtrusive, as
not to prejudice his Hebrew readers against him, which would have
been the result had he commenced this as his other Epistles, with
authoritatively announcing his name and apostolic commission.

**20.** Concluding prayer.
**God of peace**—So Paul,
[Romans 15:33](../../../kjv/romans/15/33); [Romans 16:20](../../../kjv/romans/16/20);
[2 Corinthians 13:11](../../../kjv/2-corinthians/13/11); [Philippians 4:9](../../../kjv/philippians/4/9);
[1 Thessalonians 5:23](../../../kjv/1-thessalonians/5/23); [2 Thessalonians 3:16](../../../kjv/2-thessalonians/3/16).
The Judaizing of the Hebrews was calculated to sow seeds of discord
among them, of disobedience to their pastors ([2 Thessalonians 3:16](../../../kjv/2-thessalonians/3/16)), and of alienation towards Paul. *The God of peace*
by giving unity of true doctrine, will unite them in mutual love.
**brought again from the
dead**—*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.
**Lord Jesus**—the title
marking His *person* and His *Lordship* over us. But [2 Thessalonians 3:16](../../../kjv/2-thessalonians/3/16), "through Jesus *Christ.*" His *office,*
as the *Anointed* of the Spirit, making Him the medium of
communicating the Spirit to us, the holy unction flowing down from
the Head on the members (compare [2 Thessalonians 3:16](../../../kjv/2-thessalonians/3/16)).
**great**— ([2 Thessalonians 3:16](../../../kjv/2-thessalonians/3/16)).
**shepherd of the sheep**—A
title familiar to his Hebrew readers, from their Old Testament ([2 Thessalonians 3:16](../../../kjv/2-thessalonians/3/16); *Septuagint*): primarily *Moses,* antitypically
*Christ:* already compared together, [2 Thessalonians 3:16](../../../kjv/2-thessalonians/3/16). The transition is natural from their earthly pastors ([2 Thessalonians 3:16](../../../kjv/2-thessalonians/3/16)), to the Chief Pastor, as in [2 Thessalonians 3:16](../../../kjv/2-thessalonians/3/16). Compare [Ezekiel 34:23](../../../kjv/ezekiel/34/23)
and Jesus' own words, [John 10:2](../../../kjv/john/10/2);
[John 10:11](../../../kjv/john/10/11); [John 10:14](../../../kjv/john/10/14).
**through the blood**—*Greek,*
"in," *in virtue of* the blood ([John 10:14](../../../kjv/john/10/14)); 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 ([John 10:14](../../../kjv/john/10/14), seemingly referred to here; [John 10:14](../../../kjv/john/10/14)).
**everlasting**—The
*everlastingness* of the *covenant* necessitated the
resurrection. This clause, "the blood of the everlasting
covenant," is a summary retrospect of the Epistle (compare [John 10:14](../../../kjv/john/10/14)).

**21. Make you perfect**—properly
said of healing a rent; *join you together in perfect harmony*
[BENGEL].
**to do his will, working in
you**— ([Hebrews 10:36](../../../kjv/hebrews/10/36)); rather
as *Greek,* "*doing* in you." Whatever good we
*do,* God *does* in us.
**well-pleasing in his sight**—
([Isaiah 53:10](../../../kjv/isaiah/53/10); [Ephesians 5:10](../../../kjv/ephesians/5/10)).
**through Jesus Christ**—"God
*doing* (working) in you that . . . *through Jesus Christ*"
([Philippians 1:11](../../../kjv/philippians/1/11)).
**to whom**—to Christ. He
closes as he began ([Philippians 1:11](../../../kjv/philippians/1/11)), with giving glory to Christ.

**22. suffer the word**—The
Hebrews not being the section of the Church assigned to Paul (but the
Gentiles), he uses gentle entreaty, rather than authoritative
command.
**few words**—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
[1 Peter 5:12](../../../kjv/1-peter/5/12)). On the seeming
inconsistency with [Galatians 6:11](../../../kjv/galatians/6/11),
compare *Note,* see on [Galatians 6:11](../../../kjv/galatians/6/11).

**23. our brother Timothy**—So
Paul, [1 Corinthians 4:17](../../../kjv/1-corinthians/4/17); [2 Corinthians 1:1](../../../kjv/2-corinthians/1/1);
[Colossians 1:1](../../../kjv/colossians/1/1); [1 Thessalonians 3:2](../../../kjv/1-thessalonians/3/2).
**is set at liberty**—from
prison. So Aristarchus was imprisoned with Paul. BIRKS
translates, "dismissed," "sent away," namely, on
a mission to Greece, as Paul promised ([1 Thessalonians 3:2](../../../kjv/1-thessalonians/3/2)). 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 ([Hebrews 13:24](../../../kjv/hebrews/13/24)),
waiting for Timothy to join him, so as to start for Jerusalem: we
know from [1 Timothy 1:3](../../../kjv/1-timothy/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.

**24. all**—The Scriptures are
intended for *all,* young and old, not merely for ministers.
Compare the different classes addressed, "wives," ; little children, ; "all," [1 Peter 3:8](../../../kjv/1-peter/3/8);
[1 Peter 5:5](../../../kjv/1-peter/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.
**They of Italy**—not
merely the brethren at Rome, but of other places in Italy.

**25.** *Paul's* characteristic
salutation in every one of his other thirteen Epistles, as he says
himself, [1 Corinthians 16:21](../../../kjv/1-corinthians/16/21); [1 Corinthians 16:23](../../../kjv/1-corinthians/16/23);
[Colossians 4:18](../../../kjv/colossians/4/18); [2 Thessalonians 3:17](../../../kjv/2-thessalonians/3/17).
It is found in no Epistle written by any other apostle in Paul's
lifetime. It is used in [Revelation 22:21](../../../kjv/revelation/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."

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