| Barnes' Notes on the Bible 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; 2 Corinthians 1:1 note; Philippians 1:1 note; Colossians 1:1 note; Philippians 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" - ἀπολελυμένον apolelumenon - there has been much difference of opinion whether it means "set at liberty from confinement," or, "sent away on some message to some other place." That the latter is the meaning of the expression appears probable from these considerations. (1) the 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." (2) in Philippians 2:19, Philippians 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. (3) the supposition agrees well with the meaning of the word used here - ἀπολύω apoluō. It denotes properly, to let loose from: to loosen; to unbind; to release; to let go free; to put away or divorce; to dismiss simply, or let go, or send away; see Matthew 14:15, Matthew 14:22-23; Matthew 15:32, Matthew 15:39; Luke 9:12, et al.; compare Robinson's Lexicon and Stuart's Introduction, section 19. The meaning, then, I take to be this, that Timothy was then sent away on some important embassage; that the apostle expected his speedy return; and that then he trusted that he would be able with him to visit those to whom this Epistle was written.
Clarke's Commentary on the BibleKnow 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*, ten others, the Syriac, Erpen's Arabic, the Coptic, Armenian, Slavonic, and Vulgate. Is set at liberty - Απολελυμενον· Is sent away; for there is no evidence that Timothy had been imprisoned. It is probable that the apostle refers here to his being sent into Macedonia, Philippians 2:19-24, in order that he might bring the apostle an account of the affairs of the Church in that country. In none of St. Paul's epistles, written during his confinement in Rome, does he give any intimation of Timothy's imprisonment, although it appears from Philippians 1:1; Colossians 1:1; Plm 1:1; that he was with Paul during the greatest part of the time. 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.
Gill's Exposition of the Entire BibleKnow 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, Colossians 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, Acts 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.
Vincent's Word StudiesOur brother Timothy (τὸν ἀδελφὸν ἡμῶν Τιμόθεον) Paul's habit, when using ὁ ἀδελφός brother with a proper name, is to put the proper name first. See Romans 16:23; 1 Corinthians 1:1; 1 Corinthians 16:12; 2 Corinthians 1:1; 2 Corinthians 2:13; Philippians 2:25. Set at liberty (ἀπολελυμένον) Nothing is known of the fact referred to. Ἁπολύειν of releasing from confinement, Matthew 27:15; John 19:10; Acts 3:13; Acts 4:21, Acts 4:23; Acts 5:40.
Geneva Study BibleKnow ye that our brother Timothy is set at liberty; with whom, if he come shortly, I will see you.
People's New Testament 13:23 Our brother Timothy is set at liberty. How intimately Timothy was associated with Paul all his epistles show. Timothy too joined him at Rome during his imprisonment. (See salutations of the so-called Prison Epistles, Php 1:1 Col 1:1 Phm 1:1.) This language implies that Timothy had been arrested and afterwards set free. Of this imprisonment, or just where it occurred, there is no other history.
Wesley's Notes 13:23 If he come - To me.
Jamieson-Fausset-Brown Bible Commentary23. 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 (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.
Matthew Henry's Concise Commentary13:22-25 So bad are men, and even believers, through the remainders of their corruption, that when the most important, comfortable doctrine is delivered to them for their own good, and that with the most convincing evidence, there is need of earnest entreaty and exhortation that they would bear it, and not fall out with it, neglect it, or reject it. It is good to have the law of holy love and kindness written in the hearts of Christians, one towards another. Religion teaches men true civility and good breeding. It is not ill-tempered or uncourteous. Let the favour of God be toward you, and his grace continually working in you, and with you, bringing forth the fruits of holiness, as the first-fruits of glory.
Matthew Henry's Whole Bible CommentaryVerses 18-25 Here, I. The apostle recommends himself, and his fellow-sufferers, to the prayers of the Hebrew believers (v. 18): "Pray for us; for me and Timothy" (mentioned v. 23), "and for all those of us who labour in the ministry of the gospel." 1. This is one part of the duty which people owe to their ministers. Ministers need the prayers of the people; and the more earnestly the people pray for their ministers the more benefit they may expect to reap from their ministry. They should pray that God would teach those who are to teach them, that he would make them vigilant, and wise, and zealous, and successful-that he would assist them in all their labours, support them under all their burdens, and strengthen them under all their temptations. 2. There are good reasons why people should pray for their ministers; he mentions two:- (1.) We trust we have a good conscience, etc., v. 18. Many of the Jews had a bad opinion of Paul, because he, being a Hebrew of the Hebrews, had cast off the Levitical law and preached up Christ: now he here modestly asserts his own integrity: We trust we have a good conscience, in all things willing to live honestly. We trust! he might have said, We know; but he chose to speak in a humble style, to teach us all not to be too confident of ourselves, but to maintain a godly jealousy over our own hearts. "We trust we have a good conscience, an enlightened and well-informed conscience, a clean and pure conscience, a tender and faithful conscience, a conscience testifying for us, not against us: a good conscience in all things, in the duties both of the first and second table, towards God and towards men, and especially in all things pertaining to our ministry; we would act honestly and sincerely in all things." Observe, [1.] A good conscience has a respect to all God's commands and all our duty. [2.] Those who have this good conscience, yet need the prayers of others. [3.] Conscientious ministers are public blessings, and deserve the prayers of the people. (2.) Another reason why he desires their prayers is that he hoped thereby to be the sooner restored to them (v. 19), intimating that he had been formerly among them,-that, now he was absent from them, he had a great desire and real intention to come again to them,-and that the best way to facilitate his return to them, and to make it a mercy to him and them, was to make it a matter of their prayer. When ministers come to a people as a return of prayer, they come with greater satisfaction to themselves and success to the people. We should fetch in all our mercies by prayer. II. He offers up his prayers to God for them, being willing to do for them as he desired they should do for him: Now the God of peace, etc., v. 20. In this excellent prayer observe, 1. The title given to God-the God of peace, who was found out a way for peace and reconciliation between himself and sinners, and who loves peace on earth and especially in his churches. 2. The great work ascribed to him: He hath brought again from the dead our Lord Jesus, etc. Jesus raised himself by his own power; and yet the Father was concerned in it, attesting thereby that justice was satisfied and the law fulfilled. He rose again for our justification; and that divine power by which he was raised is able to do every thing for us that we stand in need of. 3. The titles given to Christ-our Lord Jesus, our sovereign, our Saviour, and the great shepherd of the sheep, promised in Isa. 40:11, declared by himself to be so, Jn. 10:14, 15. Ministers are under-shepherds, Christ is the great shepherd. This denotes his interest in his people. They are the flock of his pasture, and his care and concern are for them. He feeds them, and leads them, and watches over them. 4. The way and method in which God is reconciled, and Christ raised from the dead: Through the blood of the everlasting covenant. The blood of Christ satisfied divine justice, and so procured Christ's release from the prison of the grace, as having paid our debt, according to an eternal covenant or agreement between the Father and the Son; and this blood is the sanction and seal of an everlasting covenant between God and his people. 5. The mercy prayed for: Make you perfect in every good work, etc., v. 21. Observe, (1.) The perfection of the saints in every good work is the great thing desired by them and for them, that they may here have a perfection of integrity, a clear mind, a clean heart, lively affections, regular and resolved wills, and suitable strength for every good work to which they are called now, and at length a perfection of degrees to fit them for the employment and felicity of heaven. (2.) The way in which God makes his people perfect; it is by working in them always what is pleasing in his sight, and that through Jesus Christ, to whom be glory for ever. Observe, [1.] There is no good thing wrought in us but it is the work of God; he works in us, before we are fit for any good work. [2.] No good thing is wrought in us by God, but through Jesus Christ, for his sake and by his Spirit. And therefore, [3.] Eternal glory is due to him, who is the cause of all the good principles wrought in us and all the good works done by us. To this every one should say, Amen. III. He gives the Hebrews an account of Timothy's liberty and his hopes of seeing them with him in a little time, v. 23. It seems, Timothy had been a prisoner, doubtless for the gospel, but now he was set at liberty. The imprisonment of faithful ministers is an honour to them, and their enlargement is matter of joy to the people. He was pleased with the hopes of not only seeing Timothy, but seeing the Hebrews with him. Opportunities of writing to the churches of Christ are desired by the faithful ministers of Christ, and pleasant to them. IV. Having given a brief account of this his letter, and begged their attention to it (v. 22), he closes with salutations, and a solemn, though short benediction. 1. The salutation. (1.) From himself to them, directed to all their ministers who had rule over them, and to all the saints; to them all, ministers and people. (2.) From the Christians in Italy to them. It is a good thing to have the law of holy love and kindness written in the hearts of Christians one towards another. Religion teaches men the truest civility and good-breeding. It is not a sour nor morose thing. 2. The solemn, though short benediction (v. 25): Grace be with you all. Amen. Let the favour of God be towards you, and his grace continually working in you, and with you, bringing forth the fruits of holiness, as the first-fruits of glory. When the people of God have been conversing together by word or writing, it is good to part with prayer, desiring for each other the continuance of the gracious presence of God, that they may meet together again in the world of praise. |
