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, [Ac 23:1-3; 24]:16, 20, 21 (wherein he virtually implies that his reply to Ananias was not sinful impatience; for, indeed, it was a prophecy which he was inspired at the moment to utter, and which was fulfilled soon after).
we trust--Greek, "we are persuaded," in the oldest manuscripts. Good conscience produces confidence, where the Holy Spirit rules the conscience ([Ro 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--(Phm 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, [Ro 15:33]; ; [2Co 13:11]; [Php 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 ([He 13:17]), 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 [He 13:21], "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 [Ac 2:36]).
great--([He 4:14]).
shepherd of the sheep--A title familiar to his Hebrew readers, from their Old Testament ([Is 63:11]; Septuagint): primarily Moses, antitypically Christ: already compared together, [He 3:2-7]. The transition is natural from their earthly pastors ([He 13:17]), to the Chief Pastor, as in [1Pe 5:1-4]. Compare [Eze 34:23] and Jesus' own words, [Joh 10:2], [11, 14].
through the blood--Greek, "in," in virtue of the blood ([He 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; [Ac 20:28]).
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 [He 9:12]).
21. Make you perfect--properly said of healing a rent; join you together in perfect harmony [Bengel].
to do his will, working in you--([He 10:36]); rather as Greek, "doing in you." Whatever good we do, God does in us.
well-pleasing in his sight--([Is 53:10]; [Ep 5:10]).
through Jesus Christ--"God doing (working) in you that ... through Jesus Christ" ([Php 1:11]).
to whom--to Christ. He closes as he began ([He 1:1-14]), 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 [1Pe 5:12]). On the seeming inconsistency with [Ga 6:11], compare Note, see on [Ga 6:11].
23. our brother Timothy--So Paul, [1Co 4:17]; [2Co 1:1]; [Col 1:1]; [1Th 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 ([Php 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 ([He 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.
24. all--The Scriptures are intended for all, young and old, not merely for ministers. Compare the different classes addressed, "wives," [Ep 5:22]; little children, [1Jo 2:18]; "all," [1Pe 3:8]; . 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, [1Co 16:21], ; [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 [Re 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."