King James Version
Hebrews 13
25 verses with commentary
Sacrifices Pleasing to God
Let brotherly love continue.
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KJV Study Commentary
<strong>Let brotherly love continue.</strong> This simple command opens chapter 13's practical exhortations. 'Brotherly love' (<em>philadelphia</em>, φιλαδελφία) specifically denotes affection between Christians as family members in God's household. 'Continue' (<em>menetō</em>, μενέτω, 'let it remain' or 'abide') assumes this love already exists but calls for its persistence. Under persecution, ma...
Read full commentary →Ellicott’s Commentary for English Readers
(1) **Brotherly love.**—Better, *The love of the brethren.* (See Romans 12:10, and Note; 1Thessalonians 4:9; 1Peter 1:22.) The love which they had shown to the Christian brotherhood is commended in Hebrews 6:10 (Hebrews 10:33); and yet there was some ground for fear that such affection might not “continue” (Hebrews 10:25).
Jamieson-Fausset-Brown Bible Commentary
**19. they could not enter--**though desiring it.
Be not forgetful to entertain strangers: for thereby some have entertained angels unawares.
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KJV Study Commentary
<strong>Be not forgetful to entertain strangers: for thereby some have entertained angels unawares.</strong> Hospitality (<em>philoxenias</em>, φιλοξενίας, literally 'love of strangers') was crucial in ancient world lacking hotels, especially for traveling Christians facing hostility. 'Be not forgetful' (<em>mē epilanthanesthe</em>, μὴ ἐπιλανθάνεσθε) warns against neglecting this duty under pressu...
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(2) **To entertain strangers.**—Hospitality to Christian brethren at a distance from their homes is especially intended (1Peter 4:9): this was one manifestation of the “love of the brethren” (Hebrews 13:1). The prominence assigned to this duty in the exhortations of the Epistles of the New Testament was faithfully reflected in the practice of the early Church.
**Thereby some have entertained angel...
Read full commentary →Remember them that are in bonds, as bound with them; and them which suffer adversity, as being yourselves also in the body.
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<strong>Remember them that are in bonds, as bound with them; and them which suffer adversity, as being yourselves also in the body.</strong> This command requires solidarity with imprisoned and suffering believers. 'Remember' (<em>mimnēskesthe</em>, μιμνήσκεσθε) means more than mental recollection—it demands active care and support. 'As bound with them' (<em>hōs syndesmoi</em>, ὡς σύνδεσμοι, 'as f...
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(3) **As bound with them.**—Either (1) “As if ye yourselves were in bonds” (see Hebrews 10:33-34; 1Corinthians 12:26)—by true fellow-feeling make yourselves sharers in their lot; or, (2) “mindful that ye too are in bonds”—like them ye are Christ’s prisoners, and their bonds are but one of the tokens of that service in which all Christians are bound. (Comp. 1Corinthians 7:22.)
**As being yourselves...
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CHAPTER 4 He 4:1-16. The Promise of God's Rest Is Fully Realized through Christ:
Let Us Strive to Obtain It by Him, Our Sympathizing High Priest.
**1. Let us ... fear--**not with slavish terror, but godly "fear and trembling" (Php 2:12). Since so many have fallen, we have cause to fear (He 3:17-19).
**being left us--**still remaining to us after the others have, by neglect, lost it.
**his ...
Read full commentary →Marriage is honourable in all, and the bed undefiled: but whoremongers and adulterers God will judge.
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<strong>Marriage is honourable in all, and the bed undefiled: but whoremongers and adulterers God will judge.</strong> This verse affirms marriage's sanctity and sexual purity while warning against sexual immorality. 'Marriage is honourable in all' (<em>timios ho gamos en pasin</em>, τίμιος ὁ γάμος ἐν πᾶσιν) declares marriage universally honorable—for all people, in all cultures, at all times. 'Th...
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(4) **Marriage is honourable in all.**—Rather, *Let marriage be held in honour among all, and let the bed be undefiled; for fornicators and adulterers God will judge.* The precept is directed against impurity (Hebrews 12:16), and also against the false asceticism of men “forbidding to marry” (1Timothy 4:3). The laxity of morals among Gentiles (Note on Acts 15:20) and the prevalence of divorce amon...
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**2. gospel preached ... unto them--**in type: the earthly Canaan, wherein they failed to realize perfect rest, suggesting to them that they should look beyond to the heavenly land of rest, to which faith is the avenue, and from which unbelief excludes, as it did from the earthly Canaan.
**the word preached--**literally, "the word of hearing": the word heard by them.
**not being mixed with fai...
Read full commentary →Let your conversation be without covetousness; and be content with such things as ye have: for he hath said, I will never leave thee, nor forsake thee.
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This verse constitutes one of Scripture's most comprehensive promises regarding God's unfailing presence. The statement 'I will never leave thee, nor forsake thee' employs double negation in Greek ('ou me se afiso oute me sekataleipo') - a construction that emphasizes absolute, unconditional commitment. The two-fold promise addresses both active abandonment (leaving) and passive dereliction (forsa...
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(5) In these two verses (Hebrews 13:4-5) we have the same connection of thought as in Hebrews 12:16; Colossians 3:5; Ephesians 5:3. “Impurity and covetousness may be said to divide between them nearly the whole domain of human selfishness and vice” (Lightfoot on Colossians 3:5).
**Conversation.**—Literally, *way* of thought and life, character, disposition.
**For he.**—Rather, *for He Himself hath...
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**3. For--**justifying his assertion of the need of "faith," He 4:2.
**we which have believed--**we who at Christ's coming shall be found to have believed.
**do enter--**that is, are to enter: so two of the oldest manuscripts and Lucifer and the old Latin. Two other oldest manuscripts read, "Let us enter."
**into rest--**Greek, "into the rest" which is promised in the ninety-fifth Psalm.
*...
Read full commentary →So that we may boldly say, The Lord is my helper, and I will not fear what man shall do unto me.
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This verse presents the believer's confident response to God's promise of unfailing presence (v. 5), quoting Psalm 118:6 to express the practical courage that flows from divine assurance. The construction 'so that we may boldly say' (ὥστε θαρροῦντας ἡμᾶς λέγειν, hōste tharrountas hēmas legein) indicates that God's promise of presence is the sufficient ground for fearless confession. The verb 'thar...
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(6) **We may boldly say.**—Rather, *so that we say with courage.* The words of the quotation (Psalm 118:6) should be arranged thus: “The Lord is my helper; I will not fear: what shall man do unto me?”
Jamieson-Fausset-Brown Bible Commentary
**4. he spake--**God (Ge 2:2).
**God did rest the seventh day--**a rest not ending with the seventh day, but beginning then and still continuing, into which believers shall hereafter enter. God's rest is not a rest necessitated by fatigue, nor consisting in idleness, but is that upholding and governing of which creation was the beginning [Alford]. Hence Moses records the end of each of the first...
Read full commentary →Obey Your Leaders
Remember them which have the rule over you, who have spoken unto you the word of God: whose faith follow, considering the end of their conversation. have the rule: or, are the guides
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<strong>Remember them which have the rule over you, who have spoken unto you the word of God: whose faith follow, considering the end of their conversation.</strong> This verse commands respect for spiritual leaders who faithfully taught God's Word. 'Remember' (<em>mnēmoneuete</em>, μνημονεύετε) means actively recalling and honoring them. 'Have the rule over you' (<em>hēgoumenōn</em>, ἡγουμένων, '...
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(7) **Which have the rule.**—Rather, *which were your leaders* (Hebrews 13:17; Hebrews 13:24; Acts 15:22), *who spake unto you the word of God.* These spiritual guides had been removed from them by death.
**Whose faith follow.**—Better, *and, contemplating: the end* (or, *issue*)* of their life, imitate their faith.* Their Christian life and course (James 3:13; 1Peter 1:15, *et al.*)*, *had been k...
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**5. in this place--**In this passage of the Psalm again, it is implied that the rest was even then still future.
Jesus Christ the same yesterday, and to day, and for ever.
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<strong>Jesus Christ the same yesterday, and to day, and for ever.</strong> This brief yet profound verse declares Christ's absolute immutability—His unchanging nature across all time. Unlike the Levitical priesthood (discussed in previous chapters) which changed with each generation, Christ remains constant. The threefold temporal reference—"yesterday, to day, and for ever"—encompasses all of tim...
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(8) **Jesus Christ the same . . .**—Rather, *Jesus Christ is yesterday and to-day the same; yea, also for ever.* Their earlier guides have passed away (Hebrews 13:7); their Lord and Saviour abides the same for ever. He who is the subject of all Christian teaching is the same, therefore (Hebrews 13:9) “be not carried away by divert teachings.” Thus, this verse stands connected both with what preced...
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**6. it remaineth--**still to be realized.
**some must enter--**The denial of entrance to unbelievers is a virtual promise of entrance to those that believe. God wishes not His rest to be empty, but furnished with guests (Lu 14:23).
**they to whom it was first preached entered not--**literally, "they who first (in the time of Moses) had the Gospel preached to them," namely, in type, see on He ...
Read full commentary →Be not carried about with divers and strange doctrines. For it is a good thing that the heart be established with grace; not with meats, which have not profited them that have been occupied therein .
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<strong>Be not carried about with divers and strange doctrines. For it is a good thing that the heart be established with grace; not with meats, which have not profited them that have been occupied therein.</strong> This warning addresses doctrinal stability versus being 'carried about' (<em>parapheresthe</em>, παραφέρεσθε, 'swept away' or 'led astray') by 'divers and strange doctrines' (<em>didac...
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(9) **Be not carried about.**—The better reading of the Greek gives a meaning somewhat different, *Be not carried away by divers and strange teachings.* The ordinary reading may have come in from Ephesians 4:14. The “teachings” by which they were in danger of being led astray were various, and were all foreign to the one true word. The contrasts expressed in the second part of this verse and in He...
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**7. Again--**Anew the promise recurs. Translate as the Greek order is, "He limited a certain day, 'To-day.'" Here Paul interrupts the quotation by, "In (the Psalm of) David saying after so long a time (after five hundred years' possession of Canaan)," and resumes it by, "as it has been said before (so the Greek oldest manuscript, before, namely, He 3:7, 15), To-day if ye hear His voice," &c. ...
Read full commentary →We have an altar, whereof they have no right to eat which serve the tabernacle.
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<strong>We have an altar, whereof they have no right to eat which serve the tabernacle.</strong> This verse addresses the relationship between Old and New Covenants. 'We have an altar' refers to Christ's cross and the spiritual privileges Christians possess through His sacrifice. Unlike the literal altar in Jerusalem temple where certain priests and worshipers partook of sacrificial meals, Christi...
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(10, 11) “We need not such profitless teaching; we already have sustenance which is ‘meat indeed,’ by which the heart is established.” According to the Law, the priests (they. who “serve the Tabernacle,” see Hebrews 8:5) received for themselves a greater or smaller portion of the animals offered as peace-offerings and trespass-offerings; in some cases, also, the flesh of the sin-offerings fell to ...
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8. Answer to the objection which might be made to his reasoning, namely, that those brought into Canaan by Joshua (so "Jesus" here means, as in Ac 7:45) did enter the rest of God. If the rest of God meant Canaan, God would not after their entrance into that land, have spoken (or speak [Alford]) of another (future) day of entering the rest.
For the bodies of those beasts, whose blood is brought into the sanctuary by the high priest for sin, are burned without the camp.
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KJV Study Commentary
<strong>For the bodies of those beasts, whose blood is brought into the sanctuary by the high priest for sin, are burned without the camp.</strong> This verse references the Day of Atonement ritual (Leviticus 16:27) where the bodies of the sin offering animals—the bull and goat—were burned outside the camp after their blood was brought into the Holy of Holies. The Greek word for "sanctuary" (<em>t...
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**9. therefore--**because God "speaks of another day" (see on He 4:8).
**remaineth--**still to be realized hereafter by the "some (who) must enter therein" (He 4:6), that is, "the people of God," the true Israel who shall enter into God's rest ("My rest," He 4:3). God's rest was a Sabbatism; so also will ours be.
**a rest--**Greek, "Sabbatism." In time there are many Sabbaths, but then there s...
Read full commentary →Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate.
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<strong>Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate.</strong> This verse explains Christ's crucifixion outside Jerusalem's gate as fulfilling Old Testament typology. On the Day of Atonement, sin offering animals' bodies were burned 'without the camp' (Leviticus 16:27; referenced in verse 11). Jesus likewise suffered 'without the gate' (<em>...
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(12) The sin-offering was burned *without the camp.* Jesus who in all other points fulfilled the law of atonement fulfilled it in this point also, in that He suffered “without the gate” (Matthew 27:32; John 19:20). The two expressions answer to one another, each denoting that which lay beyond the sacred precincts, outside the special dwelling-place of God’s people. “The people,” see Hebrews 2:17; ...
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**10. For--**justifying and explaining the word "rest," or "Sabbatism," just used (see on He 4:9).
**he that is entered--**whosoever once enters.
**his rest--**God's rest: the rest prepared by God for His people [Estius]. Rather, "His rest": the man's rest: that assigned to him by God as his. The Greek is the same as that for "his own" immediately after.
**hath ceased--**The Greek aorist is ...
Read full commentary →Let us go forth therefore unto him without the camp, bearing his reproach.
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<strong>Let us go forth therefore unto him without the camp, bearing his reproach.</strong> This exhortation calls believers to identify fully with Christ by going 'without the camp' (<em>exō tēs parembolēs</em>, ἔξω τῆς παρεμβολῆς) where He suffered. 'The camp' represents both Israel's Old Covenant system and the world's religious-political structures that rejected Christ. 'Let us go forth' (<em>...
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(13) The suffering “without the gate” was a symbol of His rejection by the Jews. All who would be His must share the reproach which came upon Him, who was cast out by His people and crucified (Hebrews 11:26): they also must go forth “without the camp,” forsaking the company of His foes. Each one must for himself make choice either of the synagogue or of the church of Christ; between the two there ...
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**11. Let us ... therefore--**Seeing such a promise is before us, which we may, like them, fall short of through unbelief.
**labour--**Greek, "strive diligently."
**that rest--**which is still future and so glorious. Or, in Alford's translation of He 4:10, "That rest into which Christ has entered before" (He 4:14; He 6:20).
**fall--**with the soul, not merely the body, as the rebel Israelite...
Read full commentary →For here have we no continuing city, but we seek one to come.
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<strong>For here have we no continuing city, but we seek one to come.</strong> This verse grounds the previous exhortation in believers' pilgrim status. 'Here' (<em>hōde</em>, ὧδε) refers to this present world. 'No continuing city' (<em>ou...menousan polin</em>, οὐ...μένουσαν πόλιν, 'no abiding city' or 'no permanent city') indicates earthly cities, nations, and civilizations are temporary. Even J...
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(14) In this verse there seems to be a union of two thoughts: (1) We are free to go forth from the city so long held sacred, for our hopes are bound up with no abiding earthly sanctuary. (2) We may not shrink from the reproach of Christ because it will sever us from kindred and friends; for by the very profession of our faith we are “strangers and sojourners” (Hebrews 11:13), seeking after the hea...
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**12. For--**Such diligent striving (He 4:11) is incumbent on us FOR we have to do with a God whose "word" whereby we shall be judged, is heart-searching, and whose eyes are all-seeing (He 4:13). The qualities here attributed to the word of God, and the whole context, show that it is regarded in its JUDICIAL power, whereby it doomed the disobedient Israelites to exclusion from Canaan, and shall ex...
Read full commentary →By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to his name. giving: Gr. confessing to
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<strong>By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to his name.</strong> Having established believers' pilgrim status and separation from worldly systems, the author instructs what we should offer God. 'By him' (<em>di' autou</em>, δι' αὐτοῦ) indicates Christ is the mediator through whom we offer acceptable worship. All wo...
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(15) **By him.**—Better, *through Him.* Through His sacrifice, which has made atonement, we are hallowed (Hebrews 13:12), and fitted for our priestly service (1Peter 2:5).
**Let us offer the sacrifice.**—Rather, *let us offer up a sacrifice of praise continually unto God, that is, fruit of lips making confession to His name.* The sacrifice we may bring is that symbolised by the thank-offering of L...
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**13. creature--**visible or invisible.
**in his sight--**in God's sight (He 4:12). "God's wisdom, simply manifold, and uniformly multiform, with incomprehensible comprehension, comprehends all things incomprehensible."
**opened--**literally, "thrown on the back so as to have the neck laid bare," as a victim with neck exposed for sacrifice. The Greek perfect tense implies that this is our cont...
Read full commentary →But to do good and to communicate forget not: for with such sacrifices God is well pleased.
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<strong>But to do good and to communicate forget not: for with such sacrifices God is well pleased.</strong> This verse adds to worship's definition, moving from verbal praise to practical service. 'To do good' (<em>eupoiias</em>, εὐποιΐας, 'beneficence' or 'doing well') encompasses all loving action toward others. 'To communicate' (<em>koinōnias</em>, κοινωνίας) means 'sharing' or 'fellowship,' s...
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(16) And yet another offering may we bring: with thankfulness to Him must be joined acts of well doing to men; these, too, being presented as sacrifices to God.
**To communicate**—*i.e., *freely to impart to others. (See Romans 12:13; Romans 15:26; 2Corinthians 9:13; 1Timothy 6:18.)
Jamieson-Fausset-Brown Bible Commentary
**14. Seeing then--**Having, therefore; resuming He 2:17.
**great--**as being "the Son of God, higher than the heavens" (He 7:26): the archetype and antitype of the legal high priest.
**passed into the heavens--**rather, "passed through the heavens," namely, those which come between us and God, the aerial heaven, and that above the latter containing the heavenly bodies, the sun, moon, &c. ...
Read full commentary →Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief: for that is unprofitable for you. have: or, guide
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KJV Study Commentary
<strong>Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief: for that is unprofitable for you.</strong> This verse addresses the relationship between believers and spiritual leaders, calling for respect and submission while reminding leaders of their accountability. "Obey" (<em...
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(17) The present section of the chapter begins (Hebrews 13:7) and ends (Hebrews 13:17) with a reference to the rulers of the Church: Remember your former leaders, and imitate their faith; obey them that lead you now.
**Submit yourselves.**—Better, *yield *(*to them*)*.* Besides fulfilling their injunctions, be ready to comply with their wishes and requests.
**For they watch.**—The Greek is emphati...
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**15. For--**the motive to "holding our profession" (He 4:14), namely the sympathy and help we may expect from our High Priest. Though "great" (He 4:14), He is not above caring for us; nay, as being in all points one with us as to manhood, sin only excepted, He sympathizes with us in every temptation. Though exalted to the highest heavens, He has changed His place, not His nature and office in rel...
Read full commentary →Pray for us: for we trust we have a good conscience, in all things willing to live honestly.
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<strong>Pray for us: for we trust we have a good conscience, in all things willing to live honestly.</strong> The author requests prayer, demonstrating humility and interdependence in Christ's body. 'Pray for us' (<em>proseuchesthe peri hēmōn</em>, προσεύχεσθε περὶ ἡμῶν) acknowledges that even mature Christian leaders need others' prayers. No believer is self-sufficient; we all depend on corporate...
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(18) The following verses—containing personal notices relating to the writer himself and his readers (Hebrews 13:18-19; Hebrews 13:22-23), a prayer on their behalf (Hebrews 13:20-21), a doxology (Hebrews 13:21), and brief salutations (Hebrews 13:24-25)—present many points of resemblance to the concluding sections in some of St. Paul’s Epistles. The first words, “Pray for us,” are found in Colossia...
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**16. come--**rather as Greek, "approach," "draw near."
**boldly--**Greek, "with confidence," or "freedom of speech" (Ep 6:19).
**the throne of grace--**God's throne is become to us a throne of grace through the mediation of our High Priest at God's right hand (He 8:1; 12:2). Pleading our High Priest Jesus' meritorious death, we shall always find God on a throne of grace. Contrast Job's compla...
Read full commentary →But I beseech you the rather to do this, that I may be restored to you the sooner.
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<strong>But I beseech you the rather to do this, that I may be restored to you the sooner.</strong> The author intensifies his prayer request. 'I beseech you the rather' (<em>perissoteros de parakalō</em>, περισσοτέρως δὲ παρακαλῶ, 'more earnestly I urge') shows urgent desire for readers' prayers. 'That I may be restored to you the sooner' (<em>hina tachion apokatastathō hymin</em>) indicates the ...
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(19) **But I beseech you.**—Rather, *And I exhort you the more* (literally, *the more abundantly*)* to do this.* All that we can certainly infer from this verse (see *Introduction*) is that the writer had formerly been associated with those whom he now addresses, and that he is at present hindered from returning to them.
Benediction and Final Greetings
Now the God of peace, that brought again from the dead our Lord Jesus, that great shepherd of the sheep, through the blood of the everlasting covenant, covenant: or, testament
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<strong>Now the God of peace, that brought again from the dead our Lord Jesus, that great shepherd of the sheep, through the blood of the everlasting covenant,</strong> This benediction opens with 'the God of peace' (<em>ho theos tēs eirēnēs</em>, ὁ θεὸς τῆς εἰρήνης), emphasizing reconciliation achieved through Christ. God establishes peace between Himself and sinners, among believers, and within ...
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(20) **Now the God of** **peace.**—See Romans 15:33; Romans 16:20; 2Corinthians 13:11; Philippians 4:9; 1Thessalonians 5:23; 2Thessalonians 3:16. In almost all these places there is something in the context suggestive of strife or turmoil to be brought to rest by “the God of peace.” Hence we may well believe that the writer here has in thought those divisions of thought and feeling which have been...
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CHAPTER 5 He 5:1-14. Christ's High Priesthood; Needed Qualifications; Must Be a Man; Must Not Have Assumed the Dignity Himself, but Have Been Appointed by God; Their Low Spiritual Perceptions a Bar to Paul's Saying All He Might on Christ's Melchisedec-like Priesthood.
**1. For--**substantiating He 4:15.
**every--**that is, every legitimate high priest; for instance, the Levitical, as he is addr...
Read full commentary →Make you perfect in every good work to do his will, working in you that which is wellpleasing in his sight, through Jesus Christ; to whom be glory for ever and ever. Amen. working: or, doing
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KJV Study Commentary
<strong>Make you perfect in every good work to do his will, working in you that which is wellpleasing in his sight, through Jesus Christ; to whom be glory for ever and ever. Amen.</strong> This prayer petition requests God's sanctifying work. 'Make you perfect' (<em>katartisai hymas</em>, καταρτίσαι ὑμᾶς, 'equip you,' 'complete you,' or 'restore you') describes God fitting believers for service, s...
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(21) **Make you perfect.**—To “make perfect” is the translation of two different words in this Epistle. In the one, which is of frequent occurrence (Hebrews 2:10; Hebrews 10:1; Hebrews 12:23, *et al.*)*, *“perfect” stands contrasted with that which is immature, which has not attained its end and aim. The other, which is used here (and in a somewhat different sense in Hebrews 10:5; Hebrews 11:3), r...
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**2. Who can--**Greek, "being able"; not pleasing himself (Ro 15:3).
**have compassion--**Greek, "estimate mildly," "feel leniently," or "moderately towards"; "to make allowance for"; not showing stern rigor save to the obstinate (He 10:28).
**ignorant--**sins not committed in resistance of light and knowledge, but as Paul's past sin (1Ti 1:13). No sacrifice was appointed for wilful sin commit...
Read full commentary →And I beseech you, brethren, suffer the word of exhortation: for I have written a letter unto you in few words.
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KJV Study Commentary
<strong>And I beseech you, brethren, suffer the word of exhortation: for I have written a letter unto you in few words.</strong> The author requests patient reception. 'Suffer the word of exhortation' (<em>anechesthe tou logou tēs paraklēseōs</em>, ἀνέχεσθε τοῦ λόγου τῆς παρακλήσεως, 'bear with the word of encouragement/exhortation') urges readers to receive his teaching graciously. Some might fin...
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(22) **And I beseech you.**—Rather, *Bui I exhort you, brethren, bear with the word of exhortation; for indeed it is in few words that I have written unto you.* How fitly the whole Epistle may be spoken of as an “exhortation” is obvious. (See Note on Hebrews 5:11.) And if we take into account the subjects with which the writer has been dealing, we shall not wonder that a Letter which might have be...
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**3. by reason hereof--**"on account of this" infirmity.
**he ought ... also for himself, to offer for sins--**the Levitical priest ought; in this our High Priest is superior to the Levitical. The second "for" is a different Greek term from the first; "in behalf of the people ... on account of sins."
Know ye that our brother Timothy is set at liberty; with whom, if he come shortly, I will see you.
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KJV Study Commentary
<strong>Know ye that our brother Timothy is set at liberty; with whom, if he come shortly, I will see you.</strong> This provides update on Timothy's situation. 'Our brother Timothy' (<em>ton adelphon hēmōn Timotheon</em>) warmly identifies Paul's protégé as fellow believer. 'Is set at liberty' (<em>apolelymemon</em>, ἀπολελυμένον, 'has been released') indicates Timothy was imprisoned, probably fo...
Read full commentary →Ellicott’s Commentary for English Readers
(23) It is clear that the Hebrew Christians knew of the imprisonment of Timothy, but had not heard the news of his release. In 2Corinthians 1:1; Colossians 1:1; Philemon 1:1, Timothy is spoken of as “the brother;” in 1Thessalonians 3:2, and here, as “our brother” (for the word “our” printed in italics in the Authorised version, belongs to the true text). With him, the writer adds, “if he come shor...
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**4. no man--**of any other family but Aaron's, according to the Mosaic law, can take to himself the office of high priest. This verse is quoted by some to prove the need of an apostolic succession of ordination in the Christian ministry; but the reference here is to the priesthood, not the Christian ministry. The analogy in our Christian dispensation would warn ministers, seeing that God has sepa...
Read full commentary →Salute all them that have the rule over you, and all the saints. They of Italy salute you.
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KJV Study Commentary
<strong>Salute all them that have the rule over you, and all the saints. They of Italy salute you.</strong> Final greetings emphasize church relationships. 'Salute all them that have the rule over you' (<em>aspasasthe pantas tous hēgoumenous hymōn</em>, ἀσπάσασθε πάντας τοὺς ἡγουμένους ὑμῶν) requests greetings be extended to church leaders, showing respect for pastoral authority. 'And all the sain...
Read full commentary →Ellicott’s Commentary for English Readers
(24) **That have the rule over you.**—Better, *that are your leaders:* see Hebrews 13:7; Hebrews 13:17.
**They of Italy salute you.**—These much discussed words are consistent with either of two hypotheses:—(1) That the writer is in Italy, and salutes “the Hebrews” in the name of the Christians of Italy: (2) That the writer is addressing a Church of Italy, and sends greeting from Christians who ha...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**5. glorified not himself--**did not assume the glory of the priestly office of Himself without the call of God (Joh 8:54).
**but he that said--**that is, the Father glorified Him or appointed Him to the priesthood. This appointment was involved in, and was the result of, the Sonship of Christ, which qualified Him for it. None but the divine Son could have fulfilled such an office (He 10:5-9). ...
Read full commentary →Grace be with you all. Amen. Written to the Hebrews from Italy, by Timothy.
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KJV Study Commentary
<strong>Grace be with you all. Amen.</strong> This brief benediction pronounces grace on readers. 'Grace' (<em>hē charis</em>, ἡ χάρις) summarizes the gospel—unmerited divine favor through Christ. After extensive teaching on Christ's priesthood, superior sacrifice, and New Covenant promises, the author's final word is 'grace.' Not commandments, not requirements, but grace. 'Be with you all' (<em>m...
Read full commentary →Ellicott’s Commentary for English Readers
(25) **Grace be with you all.**—This brief closing benediction is also found in Titus 3:15, and, with the omission of “all,” in Colossians 4:18; 1Timothy 6:21; 2Timothy 4:22.
[As in the other Epistles the subscription is destitute of authority, not being found (in the form given above) in any MS. of the Epistle earlier than the ninth century. No ancient MS. contains more than the simple notice, “T...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
6. He is here called simply "Priest"; in He 5:5, "High Priest." He is a Priest absolutely, because He stands alone in that character without an equal. He is "High Priest" in respect of the Aaronic type, and also in respect to us, whom He has made priests by throwing open to us access to God [Bengel]. "The order of Melchisedec" is explained in He 7:15, "the similitude of Melchisedec." The priesthoo...
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