Bible Verses and Early Church Commentary | Historical Christian Faith

¹ Let brotherly love continue. ² Be not forgetful to entertain strangers: for thereby some have entertained angels unawares. ³ Remember them that are in bonds, as bound with them; and them which suffer adversity, as being yourselves also in the body. ⁴ Marriage is honourable in all, and the bed undefiled: but whoremongers and adulterers God will judge. ⁵ 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. ⁶ So that we may boldly say, The Lord is my helper, and I will not fear what man shall do unto me. ⁷ 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. ⁸ Jesus Christ the same yesterday, and to day, and for ever. ⁹ 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. ¹⁰ We have an altar, whereof they have no right to eat which serve the tabernacle. ¹¹ For the bodies of those beasts, whose blood is brought into the sanctuary by the high priest for sin, are burned without the camp. ¹² Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate. ¹³ Let us go forth therefore unto him without the camp, bearing his reproach. ¹⁴ For here have we no continuing city, but we seek one to come. ¹⁵ 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. ¹⁶ But to do good and to communicate forget not: for with such sacrifices God is well pleased. ¹⁷ 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. ¹⁸ Pray for us: for we trust we have a good conscience, in all things willing to live honestly. ¹⁹ But I beseech you the rather to do this, that I may be restored to you the sooner. ²⁰ 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, ²¹ 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. ²² And I beseech you, brethren, suffer the word of exhortation: for I have written a letter unto you in few words. ²³ Know ye that our brother Timothy is set at liberty; with whom, if he come shortly, I will see you. ²⁴ Salute all them that have the rule over you, and all the saints. They of Italy salute you. ²⁵ Grace be with you all. Amen.

[AD 407] John Chrysostom on Hebrews 13:1-2

"Let brotherly love continue. Be not forgetful of hospitality, for hereby some have entertained angels unawares." See how he enjoins them to preserve what they had: he does not add other things. He did not say, "Be loving as brethren," but, "Let brotherly love continue." And again, he did not say, "Be hospitable," as if they were not, but, "Be not forgetful of hospitality," for this was likely to happen owing to their afflictions.

Therefore (he says) "some have entertained angels unawares." Do you see how great was the honor, how great the gain!

What is "unawares"? They entertained them without knowing it. Therefore the reward also was great, because he entertained them, not knowing that they were Angels. For if he had known it, it would have been nothing wonderful. Some say that he here alludes to Lot also.

Source: Homily 33 on Hebrews

[AD 407] John Chrysostom on Hebrews 13:1-2

See how he enjoins them to preserve what they had; he does not add other things. He did not say, “Be loving as brothers,” but “Let brotherly love continue.” And again, he did not say, “Be hospitable,” as if they were not, but “Do not neglect to show hospitality,” for this neglect was likely to happen, due to their afflictions.Therefore, he says, “Some have entertained angels unawares.” Do you see how great was the honor, how great the gain!
What is “unawares”? They entertained them without knowing it. Therefore, the reward also was great, because he entertained them, not knowing that they were angels. If he had known it, it would have been nothing wonderful. Some say that he here alludes to Lot also.

Source: ON THE EPISTLE TO THE HEBREWS 33.1

[AD 407] John Chrysostom on Hebrews 13:1-2

If others have plundered your property, display your hospitality out of such things as you have. What excuse, then, shall we have, when they, even after the spoiling of their goods, were thus admonished? And he did not say, “Do not neglect” to entertain strangers, but “to show hospitality”; that is, do not merely entertain strangers, but do it with love for the strangers. Moreover, he did not speak of the recompense that is future and in store for us, lest he should make them more supine, but of that already given. For “thereby some,” he says “have entertained angels unawares.”

Source: ON THE EPISTLE TO THE HEBREWS 33.4-5

[AD 220] Tertullian on Hebrews 13:2

-" Have you seen," says Scripture, "a brother? you have seen your Lord; " -especially "a stranger," lest perhaps he be "an angel.

Source: On Prayer

[AD 500] Desert Fathers on Hebrews 13:2

Cassian said, ‘We came from Palestine to Egypt, and visited one of the hermits. After he had welcomed us, we asked him, “When you receive guests, why don’t you fast? In Palestine they do.” He answered, “Fasting is always possible but I cannot keep you here for ever. Fasting is useful and necessary, but we can choose to fast or not fast. God’s law demands from us perfect love. I receive Christ when I receive you, so I must do all I can to show you love. When I have said goodbye to you, I can take up my rule of fasting again. ‘The sons of the bridegroom cannot fast while the bridegroom is with them; when he is taken from them, then they can fast’ (Matt. 9:15).” ’

Source: The Desert Fathers, Sayings of the Early Christian Monks

[AD 500] Desert Fathers on Hebrews 13:2

In Scetis there once went out an order that they should fast for a week, and then celebrate Easter. During the week some brothers happened to come into Egypt to visit Moses, and he cooked a little vegetable stew for them. The nearby hermits saw the smoke, and said to the clergy of the church, ‘What is that smoke? Moses must be disobeying the order, and cooking in his cell.’ The clergy said, ‘We will talk to him when he comes.’ On Saturday the clergy, who knew the greatness of his way of life, said to Moses in front of the whole congregation, ‘Moses, you have broken a commandment of men: but you have kept the commandments of God valiantly.’

Source: The Desert Fathers, Sayings of the Early Christian Monks

[AD 407] John Chrysostom on Hebrews 13:3-6

2. "Remember them that are in bonds, as bound with them, them which suffer adversity as being yourselves also in the body. Marriage is honorable in all, and the bed undefiled; but whoremongers and adulterers God will judge. Let your conversation be without covetousness: being content with such things as you have."

See how large is his discourse concerning chastity. "Follow peace," he said, "and holiness; Lest there be any fornicator or profane person" [Hebrews 12:14]; and again, "Fornicators and adulterers God will judge." [Hebrews 12:16] In every case, the prohibition is with a penalty. "Follow peace with all men," he says, "and holiness, without which no man shall see the Lord: But fornicators and adulterers God will judge."

And having first set down "Marriage is honorable in all men, and the bed undefiled," he shows that he rightly added what follows. For if marriage has been conceded, justly is the fornicator punished, justly does the adulterer suffer vengeance.

Here he strips for the heretics. He did not say again, Let no one be a fornicator; but having said it once for all, he then went on as with a general exhortation, and not as directing himself against them.

"Let your conversation be without covetousness," he says. He did not say, Possess nothing, but, "Let your conversation be without covetousness": that is, let it show forth the philosophical character of your mind. [And it will show it, if we do not seek superfluities, if we keep only to what is necessary.] For he says above also, "And ye took joyfully the spoiling of your goods." [Hebrews 10:34] He gives these exhortations, that they might not be covetous.

"Being content" (he says) "with such things as you have." Then here also the consolation; [Hebrews 13:5] "For He" (he says) "has said, I will never leave you nor forsake you"; [Hebrews 13:6] "so that we may boldly say, the Lord is my helper, and I will not fear what man shall do unto me." Again consolation in their trials.

Source: Homily 33 on Hebrews

[AD 215] Clement of Alexandria on Hebrews 13:4

And then, as putting the finishing stroke to the question about marriage, he adds: "Marriage is honourable in all, and the bed undefiled: but whoremongers and adulterers God will judge."

Source: Clement of Alexandria Stromata Book IV

[AD 339] Eusebius of Caesarea on Hebrews 13:4

According to the laws of the new covenant, the producing of children is certainly not forbidden, but the provisions are similar to those followed by the ancient men of God. “Now a bishop,” says the Scripture, “must be the husband of one wife.” Yet it is fitting that those in the priesthood and occupied in the service of God should abstain after ordination from the intercourse of marriage. To all who have not undertaken this wondrous priesthood, Scripture almost completely gives way, when it says, “Let marriage be held in honor, and let the marriage bed be undefiled, for God will judge the immoral and adulterous.”

Source: PROOF OF THE GOSPEL 1.9

[AD 373] Ephrem the Syrian on Hebrews 13:4

A further interpretation of “he knew her not until she had borne a son” is that this holiness was of necessity, even though they both willingly shared in it. But the holiness they observed after the birth of our Lord was of their own free will.The Evangelist defined the nature of this necessity and showed us concerning its limit, that it was “until.” … Should it be deduced from this therefore that he did not live with her chastely after she had given birth, since it is indicated “until”? But “until” is not the end limit. For he said, “The Lord said to my Lord, Sit at my right hand, until I put your enemies under your feet.” Therefore, when his enemies were put beneath his feet, did he stand up? Another interpretation of “he knew her not” follows. Is not marriage pure, according to the testimony of the apostle, “The fruit of their womb is pure”? But, if one were to say, “See, the brothers of our Lord are named in the Gospel,” I would reply, “Because our Lord entrusted his mother Mary to John, it is clear that these are not her sons, nor is Joseph her husband.” For how could he who said, “Honor your father and your mother,” have separated Mary from her sons and entrusted her to John instead?

Source: COMMENTARY ON TATIAN’S DIATESSARON 10-11

[AD 380] Apostolic Constitutions on Hebrews 13:4

Wherefore "marriage is honourable"

Source: CONSTITUTIONS OF THE HOLY APOSTLES

[AD 400] Pseudo-Clement on Hebrews 13:4

For he who covets for himself these things so great and excellent, withdraws and severs himself on this account from all the world, that he may go and live a life divine and heavenly, like the holy angels, in work pure and holy, and "in the holiness of the Spirit of God," [2 Thessalonians 2:13] and that he may serve God Almighty through Jesus Christ for the sake of the kingdom of heaven. On this account he severs himself from all the appetites of the body. And not only does he excuse himself from this command, "Be fruitful, and multiply," but he longs for the "hope promised" and prepared "and laid up in heaven" [Colossians 1:5] by God, who has declared with His mouth, and He does not lie, that it is "better than sons and daughters," [Isaiah 56:4-5] and that He will give to virgins a notable place in the house of God, which is something "better than sons and daughters," and better than the place of those who have passed a wedded life in sanctity, and whose "bed has not been defiled." [Hebrews 13:4] For God will give to virgins the kingdom of heaven, as to the holy angels, by reason of this great and noble profession.

Source: Two Epistles on Virginity

[AD 430] Augustine of Hippo on Hebrews 13:4

Sometimes people who commit this sin treat it lightly out of heaven knows what kind of perversity. They hunt about for heaven knows what null and worthless proofs in their support, and say, “God does not mind the sins of the flesh.” Well, what about what we have heard today, “God will judge the immoral and adulterous”? So there you are, pay attention, any of you afflicted with this sort of disease. Listen to what God is saying, not to what your own prejudice is saying in favor of your sins, or to your friend, perhaps, chained with the same shackles of wickedness as yourself—though in fact he is more your enemy and his own.

Source: SERMON 32.11

[AD 215] Clement of Alexandria on Hebrews 13:5

For God's greatest gift is self-restraint. For He Himself has said, "I will neyer leave thee, nor forsake thee"

Source: Clement of Alexandria Stromata Book II

[AD 215] Clement of Alexandria on Hebrews 13:5

We must join in disciplining ourselves to beware of all that is subject to the passions. We must, like true philosophers, escape from any foods that arouse sexual desire, from a dissolute relaxation in bed, from luxury and all the passions that make for luxury. We realize that others find this a grievous struggle. It is no longer so for us, since self-discipline is God’s greatest gift. He has said, “I will never forsake you or abandon you,” who have judged you worthy by a decision that is wholly genuine. In this way, as we carefully strive to go to him, the Lord’s “easy yoke” will receive us.… There is, according to Hippocrates of Cos, a discipline of the soul as well as of the body, “a state of health which does not shrink from hardship and cannot have enough nourishment.”

Source: STROMATEIS 2.20.126

[AD 407] John Chrysostom on Hebrews 13:5

And having first set down, “Let marriage be held in honor among all, and let the marriage bed be undefiled,” he shows that he rightly added what follows. For if marriage has been conceded, justly is the fornicator punished, justly does the adulterer suffer recompense.…He did not say again, “Let no one be a fornicator”; but, having said it once for all, he then went on as with a general exhortation, and not as directing himself against them. “Be content with what you have,” he says. He did not say, “Possess nothing,” but “be content with what you have”; that is, let it show forth the philosophical character of your mind. And it will show it, if we do not seek superfluities, if we keep only to what is necessary. For he says above also, “you joyfully accepted the plundering of your goods.” He gives these exhortations that they might not be covetous.

Source: ON THE EPISTLE TO THE HEBREWS 33.2

[AD 430] Augustine of Hippo on Hebrews 13:5

So keep a moderate amount of money for temporal uses; treat it as journey money, with the end in view stated in the text. Notice above all what he put first: “Free from love of money,” he says, put your hand in the purse in such a way that you release your heart from it.

Source: SERMON 177.3

[AD 458] Theodoret of Cyrus on Hebrews 13:5

He forbade not possessions but the love of money, from which greed springs.

Source: INTERPRETATION OF HEBREWS 13

[AD 100] Didache on Hebrews 13:7

My child, day and night “you should remember him who preaches God’s word to you,” and honor him as you would the Lord. For where the Lord’s nature is discussed, there the Lord is. Every day you should seek the company of saints to enjoy their refreshing conversation. You must not start a schism but reconcile those at strife.

Source: The Didache, Chapter 4

[AD 400] Pseudo-Clement on Hebrews 13:7

If, therefore, you desire to be like these, imitate them with all your power. For the Scripture has said, "The elders who are among you, honour; and, seeing their manner of life and conduct, imitate their faith." [Hebrews 13:7] And again it says, "Imitate me, my brethren, as I imitate Christ." [1 Corinthians 11:1]

Source: Two Epistles on Virginity

[AD 407] John Chrysostom on Hebrews 13:7

3. "Remember them which have the rule over you." This he was laboring to say above: therefore "Follow peace with all men." [Hebrews 12:14] He gave this exhortation also to the Thessalonians, to "hold them in honor exceedingly." [1 Thessalonians 5:13]

"Remember" (he says) "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." What kind of following is this? Truly the best: for he says, beholding their life, "follow their faith." For from a pure life [comes] faith.

Or else by "faith," he means steadfastness. How so? Because they believe in the things to come. For they would not have shown forth a pure life, if they had questioned about the things to come, if they had doubted. So that here also he is applying a remedy to the same [evil].

Source: Homily 33 on Hebrews

[AD 407] John Chrysostom on Hebrews 13:7

By “faith” he means steadfastness. How so? Because they believe in the things to come. For they would not have shown forth a pure life if they were troubled with questions about the things to come, if they had doubted.

Source: ON THE EPISTLE TO THE HEBREWS 33.3

[AD 428] Theodore of Mopsuestia on Hebrews 13:7

“The leaders” are those who have proclaimed the word of godliness among them and were killed by the Jews on the spot. And there were many, not only Stephen and James who was killed by the sword, but also James, brother of our Lord, and very many others handed over in silence.

Source: FRAGMENTS ON THE EPISTLE TO THE HEBREWS 13.7

[AD 458] Theodoret of Cyrus on Hebrews 13:7

He referred to the saints long dead—Stephen the protomartyr, James the brother of John, James called Just; many others as well were done away with by the Jews’ fury. By having an eye to them, he is saying, and acquainting yourselves with their praiseworthy lifestyle, emulate their faith.

Source: INTERPRETATION OF HEBREWS 13

[AD 253] Origen of Alexandria on Hebrews 13:8

The “today” signifies this life; for it says, “Jesus Christ yesterday and today and forever” and again “while it is called today.”

Source: SELECTIONS FROM THE PSALMS 94.8

[AD 253] Origen of Alexandria on Hebrews 13:8

And if “today” means the whole present age, “yesterday” is probably the bygone age. This what I have understood to be the meaning in the psalm and in Paul’s epistle to Hebrews. In the psalm it says: “A thousand years are in your eyes as a yesterday that has passed.” Whatever the much talked of millennium means, it is likened to yesterday as opposed to today. And in the apostle writes, “Jesus Christ is the same yesterday and today and forever.” No wonder that the whole of an age counts with God as the space of a single day with us, and I think even less.

Source: ON PRAYER 27.13

[AD 328] Alexander of Alexandria on Hebrews 13:8

For even though one saying may refer to the Father Himself, yet it would now be more aptly spoken of the Word, because when He became man, He changed not; but, as says the apostle, "Jesus Christ, the same yesterday, today, and for ever."

[AD 390] Gregory of Nazianzus on Hebrews 13:8

These names—righteousness, sanctification, redemption, resurrection … are still common to the one who is above us and to the one who came for our sake. But others are peculiarly our own and belong to that nature which he assumed. So he is called man, not only that through his body he may be apprehended by embodied creatures, whereas otherwise this would be impossible because of his incomprehensible nature; but also that by himself he may sanctify humanity and be, as it were, a leaven to the whole lump. Then, by uniting to himself that which was condemned, he may release it from all condemnation, becoming for all people all things that we are, except sin—body, soul, mind, and all through which death reaches. Thus he became man, who is the combination of all these; God in visible form, because he retained that which is perceived by mind alone. He is son of man both on account of Adam and of the Virgin from whom he came, from the one as a forefather, from the other as his mother, both in accordance with the law of generation and apart from it. He is Christ because of his Godhead. For this is the anointing of his manhood and does not, as is the case with all other anointed ones, sanctify by its action but by the presence in his fullness of the anointing one; the effect of which is that that which anoints is called human and makes that which is anointed God. He is the way, because he leads us through himself; the door as letting us in; the shepherd, as making us dwell in a place of green pastures and bringing us up by waters of rest, and leading us there and protecting us from wild beasts, converting the erring, bringing back that which was lost, binding up that which was broken, guarding the strong, and bringing them together in the fold beyond, with words of pastoral knowledge. The sheep, as the victim; the lamb, as being perfect; the high priest as the offerer; Melchizedek, as without mother in that nature which is above us and without father in ours; and without genealogy above for who, it says, shall declare his generation? and, moreover, as king of Salem, which means peace, and king of righteousness, and as receiving tithes from patriarchs, when they prevail over powers of evil. They are the titles of the Son. Walk through them, those that are lofty in a godlike manner; those that belong to the body in a manner suitable to them; or rather, altogether in a godlike manner, that you may become a god, ascending from below, for his sake who came down from on high for ours. In all and above all keep to this, and you shall never err, either in the loftier or the lowlier names. Jesus Christ is the same yesterday and today in the incarnation, and in the Spirit forever and ever. Amen.

Source: ON THE SON, THEOLOGICAL ORATION 4(30).21

[AD 397] Ambrose of Milan on Hebrews 13:8

The words of Scripture include all days in two days, yesterday and today, as in the words, “Imitate their faith in Jesus Christ; he is the same yesterday and today and forever.” The promise is made the first day; the following day it is fulfilled.

Source: LETTER 50

[AD 407] John Chrysostom on Hebrews 13:8-9

"Jesus Christ the same yesterday and today and forever. Be not carried about with various and strange doctrines. For it is good that the heart be established with grace, not with meats, which have not profited them that have been occupied therein."

In these words, "Jesus Christ the same yesterday and today and for ever," "yesterday" means all the time that is past: "today," the present: "for ever," the endless which is to come. That is to say: You have heard of an High Priest, but not an High Priest who fails. He is always the same. As though there were some who said, 'He is not, another will come,' he says this, that He who was "yesterday and today," is "the same also forever." For even now the Jews say, that another will come; and having deprived themselves of Him that is will fall into the hands of Antichrist.

"Be not carried about with various and strange doctrines." Not "with strange doctrines" only, but neither with "various ones."

"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." Here he gently hints at those who introduce the observance of "meats." For by Faith all things are pure. There is need then of Faith, not of "meats."

Source: Homily 33 on Hebrews

[AD 407] John Chrysostom on Hebrews 13:8

In these words, “Jesus Christ the same yesterday and today and forever,” “yesterday” means all the time that is past; “today,” the present; “forever,” the endless which is to come. That is to say, “You have heard of a high priest, but not a high priest who fails.” He is always the same. As though there were some who said, “He is not, another will come,” he says this, that he who was “yesterday and today,” is “the same also forever.”

Source: ON THE EPISTLE TO THE HEBREWS 33.3

[AD 444] Cyril of Alexandria on Hebrews 13:8

The natural properties of the Word who came forth from the Father were maintained even when he became flesh. It is foolish therefore to dare to introduce a breach. For the Lord Jesus Christ is one and through him the Father created all things. He is composed of human properties and of others that are above the human, yielding a kind of middle term. He is, in fact, a mediator between God and humankind, according to the Scriptures, God by nature even when incarnate, truly, not purely man like us, remaining what he was even when he had become flesh. For it is written, “Jesus Christ is the same yesterday and today and forever.”

Source: ON THE INCARNATION 709

[AD 444] Cyril of Alexandria on Hebrews 13:8

How then could he be the same in the past when he had not yet assumed generation according to the flesh?… It is of Jesus Christ and not just of the Word that the text affirms that he is the same today, yesterday and forever, but how could the human nature possess immutability and unaltered identity when it is subject to movement and, above all, to that movement that made it pass from nothingness to being and to life?… In virtue of the union with flesh that is proper to him, it is still he himself who is described as existing yesterday and as preexistent.

Source: ON THE INCARNATION

[AD 444] Cyril of Alexandria on Hebrews 13:8

The Son of God, assuming our likeness and becoming human, not taking up what he was but taking on what he was [i.e., the divine condition] effects our salvation. For he remains, as Paul put it, the same yesterday and today and forever, without undergoing any change in his divinity by reason of his incarnation, but remaining what he was and will always be.

Source: EASTER HOMILY 1.6

[AD 458] Theodoret of Cyrus on Hebrews 13:8

This, too, he does not simply put down, but he fits it to the argument that has been interrupted, teaching that he was crucified by the Jews. And he also demonstrates his eternal existence, for he calls the human nature “yesterday and today” and names the divinity “forever.” And he says that the two are the same, since the only begotten and the firstborn are one and the same Son.

Source: INTERPRETATION OF HEBREWS 13.8

[AD 1274] Thomas Aquinas on Hebrews 13:8

726. - Having instructed them how to bear with evil, the Apostle now tells them how to act in doing good. Hence, according to a Gloss he is beginning his moral instruction after commending and urging them to imitate him. in regard to this he does two things: first, he urges them to good; secondly, he prays for them (v. 20). In regard to the first he does three things: first, he shows them how to do good to their neighbor; secondly, to themselves (v. 4); thirdly, to prelates (v. 7).

727. - He says, therefore: Thus, we have said that an immovable kingdom has been promised to us. If we would enter it, we must have charity: Let brotherly love continue: ‘He that does not love his brother whom he sees, how can he love God whom he does not see’ (1 Jn. 4:20); ‘Honor one another; love the brotherhood’ (1 Pt 2:17). But because charity is not idle, as Gregory says, he urges them to acts of charity: ‘Let us love not in tongue but in deed and in truth’ (1 Jn. 3:18). Hence, he says that we should show charity to travelers by hospitality, to those in bands by compassion, to the poor by coming to their aid. In regard to the first he says, do not neglect to show hospitality to strangers.

728. - He says, do not neglect, because formerly, when they were prosperous, they were very hospitable; but now that they were poor and could not do so much, he exhorts them to continue to do as much as possible: ‘Pursue hospitality’ (Rom. 12:13). He makes special mention of hospitality, because a person who receives travelers does three acts of charity at once, because he receives and feeds and gives them drink: ‘Using hospitality one towards another without murmuring’ (1 Pt 4:9). He gives the reason when he says, for thereby some have entertained angels unawares, as in the case of Abraham and Lot (Gen. 18 & 19). Another version reads: ‘By this, as unawares, they entertained angels,’ because they did not believe that they were angels. This was also true in the beginning; hence, Abraham adored them, thinking that they were holy men sent from God. But he adored them with adoration called dulia, which is shown to saints; and he offered them food, as though they were men. But after he understood that they were angels in whom God was speaking, he spoke to them as to God, saying: ‘This is not beseeming you who judge all the earth’ (Gen. 18:25); and Lot in like manner.

729. - In regard to the second he says, Remember them that are in prison, i.e., those who for the love of God were sent to prison. Remember them by visiting and redeeming, as though in prison with them: ‘I was in prison and you visited me’ (Mt. 25:36). Against this Isaiah (14:27) says: ‘I opened not the prison to his prisoners.’ But they did this sometimes, as is clear from Hebrews (10:34). But it particularly pertains to a work of mercy to regard another’s suffering as one’s own.

730. - In regard to the third he says, and those that are ill-treated [labor] either with bodily labor: ‘You shall eat the labors of your hands’ (Ps. 127:2) or with spiritual solicitude: The farmer that labors must first partake of the fruits’ (2 Tim. 2:6); or in enduring evils: ‘I have perceived that in these also there was labor, and vexation of spirit’ (Ec 1:17). In short, our whole life is a labor: ‘Man is born to labor as a bird to fly’ (Jb. 5:7). Remember, since you are also in the body, by which you have experienced what those who labor need: ‘Judge of the disposition of your neighbor by yourself’ (Sir. 31:18); ‘All things whatsoever you would that men should do to you, do you also to them’ (Mt. 7:12).

731. - Then (v. 4) he urges them to do good to themselves. In regard to this he does two things: first, he gives an admonition against the concupiscences of carnal pleasures; secondly, against coveting external things (v. 5).

732. - It should be noted that sin in regard to sex occurs in two ways: in one way by the illicit union of one married person with another; as to this he says, Let marriage be held in honor among all who would not be continent: not fornication. It is called honorable, when it takes place with all the circumstances owed to marriage. This shows that the marriage act can exist without sin; which is against certain heretics: ‘If a virgin marry, she does not sin’ (1 Cor. 7:28). Hence, to show that the marriage act is good, the Lord performed His first sign during a marriage and ennobled marriage by His bodily presence and willed to be born of a married woman. In another way by violating the marriage bed, as when a husband approaches another man’s wife, or a woman another’s husband. In regard to this he says, and the marriage bed undefiled: ‘So that now they neither keep life, nor marriage undefiled, but one kills another through envy, or grieves him by adultery’ (Wis. 14:24); ‘Happy is the barren, and the undefiled that has not known bed in sin; she shall have fruit in the visitation of holy souls’ (Wis. 3:13).

733. - Then the Apostle adds the reason when he says: for fornicators and adulterers God will judge. In this he escapes the error of those who say that God neither punishes nor is concerned about carnal sins: ‘Let no man deceive you with vain words. For because of these things (namely, because of carnal sins) the anger of God comes upon the children of unbelief’ (Eph. 5:6). Therefore, he says, fornicators, on account of which he said, marriage honorable; and adulterers on account of which he said, and the bed undefiled; God will judge, i.e., condemn: ‘No fornicator or unclean or covetous person (which is a serving of idols) has inheritance in the kingdom of God and of Christ’ (Eph. 5:5).

734. - Then (v. 5) he forbids them to covet external goods, in regard to which one might sin in two ways: in one way by being niggardly; in another way by being covetous. For liberality is a virtue which inclines one to the happy medium between giving and retaining money. As to the first, i.e., niggardliness, he says: Keep your life from love of money [covetousness]. For a covetous person is tenacious; hence, Sirach (10:9) says: ‘Nothing is more wicked than the covetous man.’ As to the second he says, and be content with what you have. Those who desire to have more than they have, wish to heap up other things, not being content with what they have: ‘Having food and clothing, with these we are content’ (1 Tim. 6:8). Or in saying, let you life be free of covetousness, he is forbidding avarice in regard to covetousness and niggardliness; but in saying, be content with what you have, he is excluding the root of avarice, namely, anxiety: ‘Be not anxious’ (Mt. 6:31). For men are not forbidden to be solicitous about things needed for the future, but care and anxiety should not preoccupy their mind. For one who is so preoccupied with anxiety about the future is ‘solicitous of the morrow.’

735. - Then (v. 5b) he gives the reason for this advice, and it is the reason why we should not be excessively anxious, but should do what lies in our power with trust in God’s help: for he has said (Jos. 1:5): ‘I will not leave you, without giving you what you need; neither will I forsake you, lest you perish from hunger’; ‘I have not seen the just forsaken, not his seed seeking bread’ (Ps. 36:25). Or I will not forsake you without freeing you from evil. This causes confidence in the heart so that we can confidently say, ‘I will deal confidently and will not fear’ (Is. 12:2).

736. - And what shall we say? The words of Ps. 117 (v. 6): ‘The Lord is my helper, I will not be afraid; what can man do to me.’ He is a helper inasmuch as He delivers from evil: ‘A helper in troubles, which have found us exceedingly’ (Ps. 45:2); therefore, I will not fear what man shall do to me, i.e., any carnal adversary: ‘Who are you to be afraid of a mortal man?’ (Is. 51:12); or the devil who is called a man overcome by a man, as Scipio was called African, because he was defeated in Africa: ‘A hostile man has done this’ (Mt. 13:28).

737. - Then (v. 7) he shows they should do good to their prelates. In regard to this he does two things: first, he shows how they should act in regard to their dead prelates, namely, follow their example; secondly, in regard to those living, namely, obey them (v. 17). In regard to the first he does two things: first, he shows how they should follow the teachings of the good; secondly, how to avoid the doctrine of evil (v. 9).

738. - He says, therefore: Remember your leaders [prelates], those who spoke to you the word of God, i.e., the apostles, who have preached to you: ‘Look unto Abraham, your father, and to Sarah that bore you’ (Is. 51:2). But they not only preached by word, by showed what to do by action: ‘The Lord confirming the word with signs that followed’ (Mk 16:20). Remember not only their words, but look to their end: ‘Remember the works of the fathers which they have done in their generations: and you shall receive great glory and an everlasting name’ (1 Macc. 2:51); ‘Take, my brethren, for an example of suffering evil, of labor and patience, the prophets who spoke in the name of the Lord (Jas. 5:10). But imitate not only the outcome of their life, so as to suffer patiently for Christ, but also their manner of life: for a good life leads to a good death: Whose faith follow and do not depart from it.

739. - He continues: Jesus Christ, yesterday, and today: and the same forever. According to a Gloss this is the way this section is introduced. For he had said before, I will not leave you or forsake you. But they could say: The one to whom this was said can well trust in God’s help, but not we to whom it was not spoken. But the Apostle rejects this, saying that Christ remains forever; hence, he says, Jesus Christ, yesterday, and today: and the same forever. Or it can be referred to what he had just said, namely, that they should imitate the apostles. They could say that the case is not the same, because they were instructed by Christ and served Him, but we not so. Therefore, the Apostle says that Christ remains; hence, he says that we should serve Him. And so he says, Jesus Christ, yesterday, namely, in the time of the first apostles, and today, namely, in their time, and the same forever: ‘I am with you all days even to the consummation of the world’ (Mt. 28:20); ‘Says the Lord, who is, and who was, and who is to come, the Almighty’ (Rev. 1:8); ‘But you are always the selfsame, and your years shall not fail’ (Ps. 101:28). In these words he shows the eternity of Christ.

[AD 373] Ephrem the Syrian on Hebrews 13:9

That is, the doctrines of the [levitical] priests and their offerings. “It is well that the heart is strengthened by grace,” that is, is made firm by the new gospel, not by the restrictions of the priests about food. Those who practiced this way of life obtained no profit in these rules; that is, those who observed them were not purified nor had eternal life in them.

Source: COMMENTARY ON THE EPISTLE TO THE HEBREWS

[AD 407] John Chrysostom on Hebrews 13:9

Not “with strange teachings” only, but neither with “diverse ones.” “For it is well that the heart be strengthened by grace, not by foods, which have not benefited their adherents.” Here he gently hints at those who introduce the observance of “foods.” For by faith all things are pure. There is need then of faith, not of “foods.”

Source: ON THE EPISTLE TO THE HEBREWS 33.3

[AD 407] John Chrysostom on Hebrews 13:9

Who … can preserve grace by prideful conduct? How then will grace, that is, good pleasure or the energy of the spirit, be with you, unless you embrace it by good deeds? Indeed, the very cause of all good things is our constant abiding in the grace of the Spirit, for he guides us to everything.

Source: ON THE EPISTLE TO THE HEBREWS 34.6

[AD 458] Theodoret of Cyrus on Hebrews 13:9

By “strange teachings” he referred to what was at variance with the evangelical teachings. So he bids them persevere in the teaching of grace and abandon the observances of the law: No one reaped any benefit from them.

Source: INTERPRETATION OF HEBREWS 13

[AD 220] Tertullian on Hebrews 13:10

But the one of them, begirt with scarlet, amid cursing and universal spitting, and tearing, and piercing, was cast away by the People outside the city into perdition, marked with manifest tokens of Christ's passion; who, after being begirt with scarlet garment, and subjected to universal spitting, and afflicted with all contumelies, was crucified outside the city. The other, however: offered for sins, and given as food to the priests merely of the temple, gave signal evidences of the second appearance; in so far as, after the expiation of all sins, the priests of the spiritual temple, that is, of the church, were to enjoy a spiritual public distribution (as it were) of the Lord's grace, while all others are fasting from salvation.

Source: An Answer to the Jews

[AD 220] Tertullian on Hebrews 13:10

That we may not be as far from the ears of God as we are from His precepts, the memory of His precepts paves for our prayers a way unto heaven; of which precepts the chief is, that we go not up unto God's altar before we compose whatever of discord or offence we have contracted with our brethren.

Source: On Prayer

[AD 258] Cyprian on Hebrews 13:10

That charity and brotherly affection are to be religiously and stedfastly practised. In Malachi: "Hath not one God created us? Is there not one Father of us all? Why have ye certainly deserted every one his brother? " Of this same thing according to John: "Peace I leave with you, my peace I give unto you." Also in the same place: "This is my commandment, That ye love one another, even as I have loved you. Greater love than this has no man, than that one should lay down his life for his friends." Also in the same place: "Blessed are the peacemakers, for they shall be called the sons of God." Also in the same place: "Verily I say unto you, That if two of you shall agree on earth concerning everything, whatever you shall ask it shall be given you from my Father which is in heaven. For wherever two or three are gathered together in my name, I am with them." Of this same thing in the first Epistle to the Corinthians: "And I indeed, brethren, could not speak unto you as to spiritual, but as to carnal, as to babes in Christ. I have given you milk for drink, not meat: for while ye were yet little ye were not able to bear it, neither now are ye able. For ye are still carnal: for where there are in you emulation, and strife, and dissensions, are ye not carnal, and walk after man? " Likewise in the same place: "And if I should have all faith, so that I can remove mountains, but have not charity, I am nothing. And if I should distribute all my goods for food, and if I should deliver up my body to be burned, but have not charity, I avail nothing. Charity is great-souled; charity is kind; charity envieth not; charity dealeth not falsely; is not puffed up; is not irritated; thinketh not evil; rejoiceth not in injustice, but rejoiceth in the truth. It loveth all things, believeth all things, hopeth all things, beareth all things. Charity shall never fail." Of this same thing to the Galatians: "Thou shalt love thy neighbour as thyself. But if ye bite and accuse one another, see that ye be not consumed one of another." Of this same thing in the Epistle of John: "In this appear the children of God and the children of the devil. Whosoever is not righteous is not of God, and he who loveth not his brother. For he who hateth his brother is a murderer; and ye know that no murderer hath eternal life abiding in him." Also in the same place: "If any one shall say that he loves God, and hates his brother, he is a liar: for he who loveth not his brother whom he seeth, how can he love God whom he seeth not? " Of this same thing in the Acts of the Apostles: "But the multitude of them that had believed acted with one soul and mind: nor was there among them any distinction, neither did they esteem as their own anything of the possessions that they had; but all things were common to them." Of this same thing in the Gospel according to Matthew: If thou wouldest offer thy gift at the altar, and there rememberest that thy brother hath ought against thee; leave thou thy gift before the altar, and go; first be reconciled to thy brother, and then come and offer thy gift at the altar." Also in the Epistle of John: "God is love l and he that dwelleth in love dwelleth in God, and God in him." Also in the same place: "He who saith he is in the light, and hateth his brother, is a liar, and walketh in darkness even until now."

Source: Treatise XII Three Books of Testimonies Against the Jews

[AD 407] John Chrysostom on Hebrews 13:10

For [Hebrews 13:10] "we have an altar whereof they have no right to eat which serve the Tabernacle." Not as the Jewish [ordinances], are those among us, as it is not lawful even for the High Priest to partake of them. So that since he had said, "Do not observe," and this seemed to be [the language] of one who is throwing down his own building, he again turns it round. What, have not we then observances as well (he says)? [Yea we have], and we observe them very earnestly too, not sharing them even with the priests themselves.

Source: Homily 33 on Hebrews

[AD 373] Ephrem the Syrian on Hebrews 13:11-14

The body of the beasts was an example for our Lord, and our Lord is an example for us, so that “we may go forth outside the camp,” that is, go out and become evangelists of his preaching, “and bear the abuse he endured.”

Source: COMMENTARY ON THE EPISTLE TO THE HEBREWS 13

[AD 407] John Chrysostom on Hebrews 13:11-13

4. "For the bodies of those beasts whose blood is brought into the sanctuary by the High Priest for sin, are burned without the camp. Wherefore Jesus also, that He might sanctify the people with His own blood, suffered" (he says) "without the gate." Do you see the type shining forth? "For sin," he says, and "suffered without the gate." [Hebrews 13:13] "Let us go forth therefore to Him without the camp, bearing His reproach," that is, suffering the same things; having communion with Him in His sufferings. He was crucified without as a condemned person: neither let us then be ashamed to "go forth out" [of the world].

Source: Homily 33 on Hebrews

[AD 458] Theodoret of Cyrus on Hebrews 13:11-14

“Outside the camp” means, Let our way of life be beyond the law, and let us bear the reproaches for the one who saved us.

Source: INTERPRETATION OF HEBREWS 13

[AD 458] Theodoret of Cyrus on Hebrews 13:11-14

Look at the type, compare it with the reality and perceive the similarity. The law required a red heifer to be sacrificed, and the high priest to take some of its blood and sprinkle the mercy seat seven times with his finger. Burning the heifer itself outside the camp, they took the ashes and with them purified those people called impure. This acted as a type of the saving passion. The word red here means the body from Adam in the Hebrew language. He was fixed to the cross outside the gate. His blood purifies our souls; in place of the dust we have the life giving body.

Source: INTERPRETATION OF HEBREWS 13

[AD 458] Theodoret of Cyrus on Hebrews 13:11-14

So let us despise things of this life and look forward to those that are stable and permanent.

Source: INTERPRETATION OF HEBREWS 13

[AD 461] Leo the Great on Hebrews 13:11-14

“Christ, our paschal lamb, has been sacrificed,” as the apostle says. Offering himself to the Father as a new and real sacrifice of reconciliation, he was crucified—not in the temple whose due worship is now completed, nor within the enclosure of the city which was to be destroyed because of its crime, but “outside the camp.” That way, as the mystery of the ancient sacrifices was ceasing, a new victim would be put on a new altar, and the cross of Christ would be the altar not of the temple, but of the world.

Source: SERMON 59.5

[AD 700] Isaac of Nineveh on Hebrews 13:11-14

The Lord Redeemer very rightly commanded whoever would follow Him to strip himself and leave the world; for a man ought first to cast off from himself the causes of slackness, and then approach the work. When the Lord Himself began to wage war with the devil, He fought him in the arid desert. Paul also exhorts those who take up the cross of Christ to go forth from the city, saying: “Let us go forth unto Him without the city and take up His reproach, for He suffered without the city.” For by setting himself apart from the world and what pertains to it, a man speedily forgets his former habits and his mode of life and he will not struggle long with these. But if he should draw near to the world and its possessions, he will speedily enfeeble the strength of his mind. Wherefore one must know that separation from the world greatly aids a man and guides him on the way of progress in the fierce and saving struggle. It is proper, then, and helpful in this struggle if a monk’s cell be in a poor and mean condition, and if his cell be empty and devoid of everything that could incite in him the desire of ease. For when the causes of slackness are distant from a man, he is not endangered by the twofold warfare, that is, the one which is both inward and outward. See how much easier is the struggle when a man desires things that are afar off than when the very things themselves are close at hand and by their sight inflame the thoughts; for the struggle in the latter case is twofold.

Source: ASCETICAL HOMILIES 37

[AD 893] Photios I of Constantinople on Hebrews 13:11-14

This is spoken to those who would still be at a loss, asking, “How do you say, ‘you have an altar’? For what was offered on it?” It is Christ himself whom you neglect above and below and fail to see that he was sacrificed, since his sacrifice and offering took place for the world, although he himself has not been sacrificed on your altar. For it is manifest that “he suffered outside” the city of Jerusalem. Therefore he says to them, “Yes, he suffered outside, but through this very fact it has rather been accomplished that ‘we have an altar.’ For even among you ‘the bodies’ of the sacrificial victims ‘are burned’ not on the altars themselves, but ‘outside the camp.’ And still for this reason ‘he suffered outside the gate,’ so that he might sanctify all and not merely the priests. And if the sacrifice took place for all, how could it not have been an altar?” But the statement “in order to sanctify the people” gives a different interpretation. He says, “I said that ‘those serving the temple do not have authority to eat’ from our altar, not because this is impossible for them, but because in their opinion they reject themselves as unworthy, since—due to the mercy of Christ—not only is it not forbidden, but for this very reason he once suffered.” He says, “ ‘He suffered outside the gate to sanctify the people,’ not this people or that one but all the people and to grant them to have the authority to eat also from this altar.”

Source: FRAGMENTS ON THE EPISTLE TO THE HEBREWS 13.10-13

[AD 160] Shepherd of Hermas on Hebrews 13:14

He says to me, "You know that you who are the servants of God dwell in a strange land; for your city is far away from this one.

Source: Shepherd of Hermas Similitude First

[AD 215] Clement of Alexandria on Hebrews 13:14

But rather, he says, "Follow peace with all men, and holiness, without which no man shall see the Lord: looking diligently, lest there be any fornicator or profane person, as Esau, who for one morsel surrendered his birth-right; and lest any root of bitterness springing up trouble you, and thereby many be defiled."

Source: Clement of Alexandria Stromata Book IV

[AD 407] John Chrysostom on Hebrews 13:14-15

"For we have here no continuing city" (he says) "but we seek one to come. 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."

"By Him," as by an High Priest, according to the flesh. "Giving thanks" (he says) "to His Name." (See p. 514.) Let us utter nothing blasphemous, nothing hasty, nothing bold, nothing presumptuous, nothing desperate. This is "with reverence and godly fear." [Hebrews 12:28] For a soul in tribulations becomes desponding, and reckless. But let not us [be so]. See here he again says the same thing which he said before, "not forsaking the assembling of ourselves together," for so shall we be able to do all things with reverence. For oftentimes even out of respect for men, we refrain from doing many evil things.

Source: Homily 33 on Hebrews

[AD 202] Irenaeus on Hebrews 13:15

And again, "Let us offer the sacrifice of praise, that is, the fruit of the lips."

Source: Fragments from the Lost Writings of Irenaeus

[AD 407] John Chrysostom on Hebrews 13:15-16

Let us bear all things thankfully, be it poverty, be it disease, be it anything else whatever, for God alone knows the things expedient for us, “for we do not know how to pray as we ought.” We, then, who do not know even how to ask for what is fitting unless we have received of the Spirit, let us take care to offer up thanksgiving for all things, and let us bear all things nobly. Are we in poverty? Let us give thanks. Are we in sickness? Let us give thanks. Are we falsely accused? Let us give thanks. When we suffer affliction, let us give thanks. This brings us near to God.

Source: ON THE EPISTLE TO THE HEBREWS 33.8

[AD 428] Theodore of Mopsuestia on Hebrews 13:15-16

He calls it “doing good” in order to praise what takes place and “fellowship” because they are concerned about their fellow believers … and so with zeal they seek to meet their needs.

Source: FRAGMENTS ON THE EPISTLE TO THE HEBREWS 13.16

[AD 430] Augustine of Hippo on Hebrews 13:15-16

In the words of the prophet Micah, a distinction is clearly drawn between the fact that God does not require sacrifices as they are in themselves and the fact that God does desire the offerings that are symbolized by these sacrifices. … That is why the words “For I desire mercy and not sacrifice” must be understood to mean that one sacrifice is to be preferred to another, since what is commonly called a sacrifice is merely a symbol of the true sacrifice. For, mercy is the true sacrifice. Hence, “such sacrifices are pleasing to God.”

Source: City of God 10.5

[AD 458] Theodoret of Cyrus on Hebrews 13:15-16

Hymn singing offered to God is of no benefit to us apart from faith in the Son. Since it was to the Hebrews he wrote, who were in the habit of honoring the Father alone, he felt he had to add “through him.”

Source: INTERPRETATION OF HEBREWS 13

[AD 458] Theodoret of Cyrus on Hebrews 13:15-16

He brought out the sacrifice of praise that is pleasing to God. To it he linked also that of doing good, which he was right to refer to as sharing.… Elsewhere the divine apostle says, “Our abundance supplies for their need so that their abundance may be for your need for a balance to be achieved.” Sharing, then, is also repayment: one person gives money, another returns a blessing, and the person in need is in the stronger position.

Source: INTERPRETATION OF HEBREWS 13

[AD 407] John Chrysostom on Hebrews 13:16

"But to do good and to communicate forget not." I speak not [merely] with reference to the brethren present, but to those absent also. But if others have plundered your property, display your hospitality out of such things as you have. What excuse then shall we have henceforward, when they, even after the spoiling of their goods, were thus admonished?

5. And he did not say, "Be not forgetful" of the entertaining of strangers, but "of hospitality": that is, do not merely entertain strangers, but [do it] with love for the strangers. Moreover he did not speak of the recompense that is future, and in store for us, lest he should make them more supine, but of that already given. For "thereby some" (he says) "have entertained angels unawares."

But let us see in what sense "Marriage is honorable in all and the bed undefiled." Because (he means) it preserves the believer in chastity. Here he also alludes to the Jews, because they accounted the woman after childbirth polluted: and "whosoever comes from the bed," it is said, "is not clean." Those things are not polluted which arise from nature, O ungrateful and senseless Jew, but those which arise from choice. For if "marriage is honorable" and pure, why forsooth do you think that one is even polluted by it?

"Let your conversation" (he says) "be without covetousness": since many after having exhausted their property, afterwards wish to recover it again under the guise of alms, therefore he says, "Let your conversation be without covetousness"; that is, that we should be [desirous only] of what is necessary and indispensable. What then (you say) if we should not have a supply even of these? This is not possible; indeed it is not. "For He has said," and He does not lie, "I will never leave you, nor forsake you. So that we boldly say, The Lord is my Helper, and I will not fear what man shall do unto me." You have the promise from Himself: do not doubt henceforward. He has promised; make no question. But this, "I will never leave you," he says not concerning money only, but concerning all other things also. "The Lord is my Helper, and I will not fear what man shall do unto me"; with good reason.

This then also let us say in all temptations; let us laugh at human things, so long as we have God favorable to us. For as, when He is our enemy, it is no gain, though all men should be our friends, so when He is our friend, though all men together war against us, there is no harm. "I will not fear what man shall do unto me."

6. "Remember them which have the rule over you, who have spoken unto you the word of God." In this place I think that he is speaking about assistance also. For this is [implied in the words] "who have spoken unto you the word of God."

"Whose faith follow considering the end of their conversation." What is, "considering"? Continually revolving, examining it by yourselves, reasoning, investigating accurately, testing it as you choose. "The end of their conversation," that is, their conversation to the end: for "their conversation" had a good end.

"Jesus Christ the same yesterday and today and forever." Do not think that then indeed He wrought wonders, but now works no wonders. He is the same. This is, "remember them that have the rule over you."

"Be not carried about with various and strange doctrines." "Strange," that is, different from those ye heard from us; ["Divers"] that is, of all sorts: for they have no stability, but are different [one from another]. For especially manifold is the doctrine of meats.

"For it is a good thing that the heart be established with grace; not with meats." These are the "various," these the "strange" [doctrines]: especially as Christ has said, "not that which enters into the mouth defiles the man, but that which comes out." [Matthew 15:11] And observe that he does not make bold to say this openly, but as it were by a hint. "For it is a good thing that the heart be established with grace, not with meats."

Faith is all. If that establishes [it], the heart stands in security. It follows that Faith establishes: consequently reasonings shake. For Faith is contrary to reasoning.

"Which" (he says) "have not profited them that have been occupied therein." For what is the gain from the observance [of them], tell me. Does it not rather destroy? Does it not make such an one to be under sin? If it be necessary to observe [them], we must guard ourselves.

"Which" (he says) "have not profited them that have been occupied therein." That is, who have always diligently kept them.

There is one observance, abstaining from sin. For what profit is it, when some are so polluted, as not to be able to partake of the sacrifices? So that it did not save them at all; although they were zealous about the observances. But because they had not faith, even thus they profited nothing.

7. In the next place he takes away the sacrifice from the type, and directs his discourse to the prototype, saying, "The bodies of those beasts whose blood is brought into the sanctuary by the High Priest, are burned without the camp." Then those things were a type of these and thus Christ, suffering "without," fulfilled all.

Here he makes it plain too that He suffered voluntarily, showing that those things were not accidental, but even the [Divine] arrangement itself was of a suffering "without." [He suffered] without, but His Blood was borne up into Heaven. You see then that we partake of Blood which has been carried into the Holy Place, the True Holy Place; of the Sacrifice of which the Priest alone had the privilege. We therefore partake of the Truth [the Reality]. If then we partake not of "reproach" [only] but of sanctification, the "reproach" is the cause of the sanctification. For as He was reproached, so also are we. If we go forth "without" therefore, we have fellowship with Him.

But what is, "Let us go forth to Him"? Let us have fellowship with Him in His sufferings; let us bear His reproach. For He did not simply bid us dwell "outside the gate," but as He was reproached as a condemned person, so also we.

And "by Him let us offer a sacrifice to God." Of what kind of sacrifice does he speak? "The fruit of lips giving thanks to His Name." They [the Jews] brought sheep, and calves, and gave them to the Priest: let "us" bring none of these things, but thanksgiving. This "fruit" let "our lips" put forth.

"For with such sacrifices God is well pleased." Let us give such a sacrifice to Him, that He may offer [it] to The Father. For in no other way it is offered except through the Son, or rather also through a contrite mind. All these things [are said] for the weak. For that the thanks belong to the Son is evident: since otherwise, how is the honor equal? "That all men" (He says) "should honor the Son even as they honor the Father." [John 5:23] Wherein is the honor equal? "The fruit of our lips giving thanks to His Name."

8. Let us bear all things thankfully, be it poverty, be it disease, be it anything else whatever: for He alone knows the things expedient for us. "For we know not what we should pray for as we ought." [Romans 8:26] We then who do not know even how to ask for what is fitting, unless we have received of the Spirit, let us take care to offer up thanksgiving for all things, and let us bear all things nobly. Are we in poverty? Let us give thanks. Are we in sickness? Let us give thanks. Are we falsely accused? Let us give thanks: when we suffer affliction, let us give thanks.

This brings us near to God: then we even have God for our debtor. But when we are in prosperity, it is we who are debtors and liable to be called to account. For when we are in prosperity, we are debtors to God: and oftentimes these things bring a judgment upon us, while those are for a payment of sins. Those [afflictions] draw down mercy, they draw down kindness: while these on the other hand lift up even to an insane pride, and lead also to slothfulness, and dispose a man to fancy great things concerning himself; they puff up. Therefore the prophet also said, "It is good for me, Lord, that You have afflicted me; that I may learn Your statutes." [Psalm 119:71] When Hezekiah had received blessings and been freed from calamities, his heart was lifted up on high; when he fell sick, then was he humbled, then he became near to God. "When He slew them," it says, "then they sought Him diligently, and turned, and were early in coming to God." [Psalm 78:34] And again, "When the beloved waxed gross and fat, then he kicked." [Deuteronomy 32:15] For "the Lord is known when He executes judgments." [Psalm 9:16]

9. Affliction is a great good. "Narrow is the way" [Matthew 7:14], so that affliction thrusts us into the narrow [way]. He who is not pressed by affliction cannot enter. For he who afflicts himself in the narrow [way], is he who also enjoys ease; but he that spreads himself out, does not enter in, and suffers from being so to say wedged in. See how Paul enters into this narrow way. He "keeps under" his "body" [1 Corinthians 9:27], so as to be able to enter. Therefore, in all his afflictions, he continued giving thanks unto God. Have you lost your property? This has lightened you of the most of your wideness. Have you fallen from glory? This is another sort of wideness. Have you been falsely accused? Have the things said against you, of which you are nowise conscious to yourself been believed? "Rejoice and leap for joy." For "blessed are you" (He says) "when men reproach you, and say all manner of evil against you, falsely, for My sake. Rejoice and be exceeding glad, for great is your reward in Heaven." [Matthew 5:11-12]

Why do you marvel, if you are grieved, and wish to be set free from temptations? Paul wished to be set free, and oftentimes entreated God, and did not obtain. For the "thrice for this I besought the Lord," is oftentimes; "and He said to me, My grace is sufficient for you, for My strength is made perfect in weakness." [2 Corinthians 12:8-9] By "weakness," he here means "afflictions." What then? When he heard this he received it thankfully, and says, "Wherefore I take pleasure in infirmities" [2 Corinthians 12:10]; that is, I am pleased, I rest in my afflictions. For all things then let us give thanks, both for comfort, and for affliction. Let us not murmur: let us not be unthankful. "Naked came I out of my mother's womb, naked also shall I depart." [Job 1:21] You did not come forth glorious, do not seek glory. You were brought into life naked, not of money alone, but also of glory, and of honorable name.

Consider how great evils have oftentimes arisen from wealth. For "It is easier" (it is said) "for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of Heaven." [Matthew 19:24] Do you see to how many good things wealth is a hindrance, and do you seek to be rich? Do you not rejoice that the hindrance has been overthrown? So narrow is the way which leads into the Kingdom. So broad is wealth, and full of bulk and swelling out. Therefore He says, "Sell that you have" [Matthew 19:21], that that way may receive you. Why do you yearn after wealth? For this cause He took it away from you, that He might free you from slavery. For true fathers also, when a son is corrupted by some mistress, and having given him much exhortation they do not persuade him to part from her, send the mistress into banishment. Such also is abundance of wealth. Because the Lord cares for us, and delivers us from the harm [which arises] therefrom, He takes away wealth from us.

Let us not then think poverty an evil: sin is the only evil. For neither is wealth a good thing by itself: to be well-pleasing to God is the only good. Poverty then let us seek, this let us pursue: so shall we lay hold on heaven, so shall we attain to the other good things. Which may we all attain by the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father together with the Holy Ghost be glory, power, honor, now and ever and world without end. Amen.

Source: Homily 33 on Hebrews

[AD 1274] Thomas Aquinas on Hebrews 13:16

740. - After exhorting them to follow the example and manner of life of those who have departed, the Apostle now warns them to continue in their teaching. In regard to this he does two things: first, he gives the warning; secondly, the reason (v. 10). In regard to the first he does two things: first, he warns them in general; secondly, he explains the warning (v. 9b).

741. - He says, therefore: Do not be led away by diverse and strange teachings. As if to say: Thus we have said that you should imitate the faith of the apostles. Therefore, do not be led away from their teaching to any other doctrine. Here it should be noted that since truth consists in the mean, which is one, many false statements can be opposed to one truth, just as there are many extremes to one middle. Therefore, the doctrine of faith is one, because only one line can be drawn between two points. But all other doctrines are manifold, because there are many deviations from what is straight. Hence, he says, by diverse doctrines, i.e., divided: ‘Their heart is divided: now they shall perish’ (Hos 10:2). These are the doctrines about which he said (1 Tim. 4:1): ‘Doctrines of devils, speaking lies in hypocrisy.’ Furthermore, they are strange, i.e., straying from the Catholic faith. But such doctrines must not be supported by us, because we are not strangers and foreigners, but fellow citizens of the saints, and the domestics of God’ (Eph. 2:19).

742. - Then when he says, For it is well that the heart be strengthened by grace, he explains in detail which are various and strange doctrines. Here it should be noted that in the early Church there was one error rampant, namely, that it was necessary for salvation to observe the ceremonies of the Law, which consisted especially in partaking of certain foods, such as the paschal lamb (Ex. 12) and in abstaining from certain foods, as is clear from Leviticus (chap. 12) and from other passages. Another error was that of the Nicolaitans, that it was lawful to use bodily pleasures indiscriminately. These words can be applied to both these errors, but more properly to the first. He says, therefore, Be not led away from the truth by diverse and strange doctrines: ‘Be not easily moved from your sense’ (2 Th. 2:2); ‘I wonder that you are so soon removed from him that called you into the grace of Christ, unto another gospel’ (Gal. 1:6). For God requires our heart of us: ‘My son, give me your heart’ (Pr. 23:26); therefore, it is well that the heart be strengthened with grace. For it should be firm and stable; against which Ps. 39 (v. 13) says: ‘My heart has forsaken me.’ But it is not strengthened with bodily foods, but with sanctifying grace: ‘Justified freely by his grace’ (Rom. 3:24) and with the redemption which is in Christ Jesus. Therefore, he says, not by foods, which have not benefited their adherents: ‘The kingdom of God is not meat and drink, but justice and peace and joy in the Holy Spirit’ (Rom. 14:17). Therefore, the heart is not established with moderate or superfluous use of food, but rather with God’s grace: ‘His heart is ready to hope in the Lord, his heart is strengthened he shall not be moved until he look over his enemies’ (Ps. 111:8). But hope is an anchor stabilizing the heart: ‘We have fled for refuge to hold fast the hope set before us, which we have as an anchor of the soul, sure and firm’ (Heb. 6:18). And he says, which have not benefited their adherents, i.e., hope in them, because those who use them for bodily needs profit with bodily health, but those who put their entire interest in them, walk in them. These are the ones whom they do not profit unto the salvation either of soul or body: ‘Shall the holy flesh take away from you your crimes, in which you have boasted?’ (Jer. 11:15).

743. - Then when he says, We have an altar, from which they have no power to eat who serve the tabernacle, he gives the reason, and it is quite subtle. For, as it is stated in Leviticus (chap. 16), on the tenth day of the seventh month the high priest entered with the blood of a heifer and a goat into the holies because of his own ignorance, and burned their bodies outside the camp. And because it was the priest’s offering, the flesh was not eaten. For whatever they offered for the sin of the priests they did not eat, but burned outside the camp. From that figure the Apostle draws a mystery. For the blood of Christ was prefigured by the blood, as was explained in chapter 9. The heifer and the goat prefigured Christ, because the heifer was the priest’s offering and the goat was immolated for sin. This prefigured that Christ would be immolated for sin: not for His own but for the people’s. Therefore, the immolated heifer and goat is Christ, the Priest, offering Himself for our sins. Therefore, the blood of Christ was brought into the holies and the flesh burned outside the camp. Two things were thereby signified: one, that Christ was immolated in the city by the tongues of the Jews; hence Mark says that He was crucified at the third hour, although He was raised on the Cross at the sixth hour. The other is that by virtue of His Passion Christ brings us within the heavenly holies to the Father. But the fact that the bodies were burned outside the camp, as to our Head, signifies that Christ would suffer outside the gate; but as to us, who are the members, it signifies that Christ is immolated for those who are outside the camp of ceremonies of the Law and of the external senses. For those within the camp did not partake of that flesh. This, therefore, is the figure which the Apostle proposes: first, therefore, he shows what is signified; secondly, he presents the figure (v. 11); thirdly, he draws the conclusion (v. 13).

744. - He says, therefore: Let us strengthen our hearts not with food, but with grace; for we cannot do otherwise, because we have an altar, from which those who serve the tabernacle have no right to eat. That altar is the Cross of Christ, on which He was immolated; or Christ Himself in Whom and by Whom we offer our prayers. This is the golden altar spoken of in Rev (chap. 8). Of that altar, therefore, they have no right to eat, i.e., to receive the fruit of Christ’s passion and to be incorporated into Him as head, who serve the tabernacle of the ceremonies of the Law: ‘If you be circumcised, Christ shall profit you nothing’ (Gal. 5:2). Or they serve the tabernacle of the body, who pursue carnal pleasures: ‘Make not provision for the flesh in its concupiscences’ (Rom. 13:14). For such persons received no profit: ‘He that eats and drinks unworthily, eats and drinks judgement to himself’ (1 Cor. 11:29). But the body is called a tabernacle, because we dwell in it as in a war against enemies and it remains a short while: ‘The laying away of my tabernacle is at hand’ (2 Pt. 1:14). Therefore, it should not be served.

745. - Then (v. 11) he continues the figure: first, the figure of the Old Testament; secondly, the figure of the New Testament (v. 12).

746. - In regard to the first he says: For the bodies of those animals whose blood is brought into the sanctuary by the high priest are burned outside the camp. This can be interpreted in two ways: one way thus: the bodies of those animals, namely, of the heifer and goat, are burned outside the camp, their blood being brought into the sanctuary by the high priest for the sin of the priest and of the multitude. In another way, so that by those beasts Christ or His saints are understood. For Christ and His members were prefigured by all the sacrifices of the Old Testament. Therefore, the body of Christ, Whose blood was brought into the heavenly holies for the sin of the whole world, suffered by fire on the altar of the Cross, and was burned outside the camp, i.e., outside the common society of men, with the fire of charity, with fasts, prayers, and other works of mercy. For these the blood of Christ was efficaciously brought into the holies. The first interpretation is literal.

747. - Wherefore, Jesus also, that he might sanctify the people by his own blood, suffered outside the gate. He adapts what was prefigured in the New Testament to the figure of the Old Testament, so that there might be agreement between them. Hence he says, Wherefore, Jesus also, that he might sanctify the people by his own blood, suffered outside the gate. This is clear.

748. - Then when he says, Therefore let us go forth to him, he draws two conclusions. In regard to the first he says: Therefore, we have said that we have an altar outside the camp. Hence, we must do two things: namely, go to it and sacrifice upon it.

749. - He tells how to go when he says that Jesus Christ suffered and bore the reproach of His passion outside the gate; therefore, let us go forth to him outside the camp, i.e., outside the general community of carnal things, or outside the observances of the Law, or outside the senses of the body, bearing abuse for him, i.e., for Christ, i.e., the signs of Christ’s passion by which Christ became a disgrace among men and offscouring of people: ‘My heart has expected reproach and misery’ (Ps. 68:21). Or bearing abuse for him, i.e., let us reject the ceremonies of the Law, now that that truth has come, on account of which we are a reproach among the Jews, i.e., on account of the signs of penance, which are reproved by carnal men: ‘Esteeming the reproach greater riches than the treasures of the Egyptians’ (Heb. 11:26). For just as Christ was accused of undermining the Law, so the apostles were reproached for preaching that the ceremonies of the Law should not be observed: ‘And I brethren, if I yet preach the circumcision, why do I yet suffer persecution’ (Gal. 5:11).

750. - He adds the reason when he says: For here we have no lasting city, but we seek one that is to come. For a man willingly remains in his own place. For our end is not in the things of the Law or in temporal things: ‘Our end is Christ unto the salvation of all who believe’ (Rom. 10:4). Therefore, we have not here a lasting city, but where Christ is. Therefore, let us go to Him: ‘If you have risen with Christ, seek the things that are above, where Christ is sitting on the right hand of God’ (Col. 3:1); ‘Look upon Sion, the city of our solemnity’ (Is. 33:20); ‘He looked for a city that has foundations; whose builder and maker is God’ (supra 11:10). They also seek a better city, i.e., the heavenly one. For we strive to be transferred to it as to our place and altar. Therefore, let us go to it.

751. - Then when he says, By him them let us continually offer the sacrifice of praise to God, he presents the second conclusion, namely, that we should sacrifice upon the altar and offer certain kinds of sacrifice. For there are two kinds of sacrifice that we should offer upon Christ’s altar, namely, devotion to God and mercy towards our neighbor.

752. - In regard to the first he says that the sacrifices of the Law are not to be offered: ‘Sacrifice and oblation you did not desire’ (Ps. 59:7); therefore, by him, i.e., by Christ, let us offer the sacrifice of praise: ‘A sacrifice of praise will honor me’ (Ps. 49:25). But that sacrifice of praise is called the fruit of our lips, i.e., confession with the mouth. For God is praised better by the mouth than by the killing of animals; hence he says, the fruit of lips that acknowledge his name, for this is necessary: ‘With the heart we believe unto justice; but with the mouth, confession is made unto salvation’ (Rom. 10:10); ‘We will render the calves of our lips’ (Hos 14:3); ‘I created the fruit of the lips’ (Is. 57:19). But this sacrifice should be offered always, i.e., continually, as there was a continual sacrifice during the Law, as it says in Numbers (chap. 28): ‘I will bless the Lord at all times: his praise shall be always in my mouth’ (Ps. 33:2).

753. - He mentions another sacrifice, when he says, Do not neglect to do good and to share what you have. As if to say: You formerly performed works of mercy; but now at least with the heart, if you cannot in deed. Therefore, he says, Do not neglect to do good, be liberal, in regard to the things you give: ‘In doing good, let us not fail’ (Gal. 6:9); ‘Do good to the humble, and give not to the ungodly’ (Sir. 12:6). Do not forget to share what you have, i.e., the things you have saved: ‘All they that believed were together, and had all things in common’ (Ac. 2:44); ‘Communicating to the necessities of the saints’ (Rom. 12:13). Or share, namely, by charity, through which all things are common.

754. - But why should we share that double benefit is shown when he says: for such sacrifices are pleasing to God, i.e., we can merit God by such sacrifices: ‘I am your protector and your reward exceeding great’ (Gen. 15:1); ‘Then you shall accept the sacrifice of justice, oblations and whole burnt offerings’ (Ps. 50:21); ‘They shall worship him with sacrifices and offerings; and they shall make vows to the Lord and perform them’ (Is. 19:21).

[AD 108] Ignatius of Antioch on Hebrews 13:17

Be ye subject to the bishop as to the Lord, for "he watches for your souls, as one that shall give account to God." Wherefore also, ye appear to me to live not after the manner of men, but according to Jesus Christ, who died for us, in order that, by believing in His death, ye may by baptism be made partakers of His resurrection. It is therefore necessary, whatsoever things ye do, to do nothing without the bishop. And be ye subject also to the presbytery, as to the apostles of Jesus Christ, who is our hope, in whom, if we live, we shall be found in Him. It behoves you also, in every way, to please the deacons, who are [ministers] of the mysteries of Christ Jesus; for they are not ministers of meat and drink, but servants of the Church of God. They are bound, therefore, to avoid all grounds of accusation [against them], as they would a burning fire. Let them, then, prove themselves to be such.

Source: Epistle of Ignatius to the Trallians

[AD 160] Shepherd of Hermas on Hebrews 13:17

I also, standing joyful before your Father, may give an account of you all to your Lord."

Source: Shepherd of Hermas Vision Third

[AD 373] Ephrem the Syrian on Hebrews 13:17

Leave behind the rules which belong to the law, and respect those which belong to Christ. “They will give account” and a reply to God if they fail to guide you. Therefore, obey them, so that they may give account “with joy” and not with afflictions and tears.

Source: COMMENTARY ON THE EPISTLE TO THE HEBREWS 13

[AD 407] John Chrysostom on Hebrews 13:17

"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 this is unprofitable for you."

1. Anarchy is an evil, and the occasion of many calamities, and the source of disorder and confusion. For as, if you take away the leader from a chorus, the chorus will not be in tune and in order; and if from a phalanx of an army thou remove the commander, the evolutions will no longer be made in time and order, and if from a ship thou take away the helmsman, you will sink the vessel; so too if from a flock thou remove the shepherd, you have overthrown and destroyed all.

Anarchy then is an evil, and a cause of ruin. But no less an evil also is the disobedience to rulers. For it comes again to the same. For a people not obeying a ruler, is like one which has none; and perhaps even worse. For in the former case they have at least an excuse for disorder, but no longer in the latter, but are punished.

But perhaps some one will say, there is also a third evil, when the ruler is bad. I myself too know it, and no small evil it is, but even a far worse evil than anarchy. For it is better to be led by no one, than to be led by one who is evil. For the former indeed are oftentimes saved, and oftentimes are in peril, but the latter will be altogether in peril, being led into the pit [of destruction].

How then does Paul say, "Obey them that have the rule over you, and submit yourselves"? Having said above, "whose faith follow, considering the end of their conversation" [Hebrews ver. 7], he then said, "Obey them that have the rule over you, and submit yourselves."

What then (you say), when he is wicked should we obey?

Wicked? In what sense? If indeed in regard to Faith, flee and avoid him; not only if he be a man, but even if he be an angel come down from Heaven; but if in regard to life, be not over-curious. And this instance I do not allege from my own mind, but from the Divine Scripture. For hear Christ saying, "The Scribes and the Pharisees sit on Moses' seat." [Matthew 23:2] Having previously spoken many fearful things concerning them, He then says, "They sit on Moses' seat: all therefore whatsoever they tell you observe, do; but do not ye after their works." [Matthew 23:2-3] They have (He means) the dignity of office, but are of unclean life. Do thou however attend, not to their life, but to their words. For as regards their characters, no one would be harmed [thereby]. How is this? Both because their characters are manifest to all, and also because though he were ten thousand times as wicked, he will never teach what is wicked. But as respects Faith, [the evil] is not manifest to all, and the wicked [ruler] will not shrink from teaching it.

Moreover, "Judge not that you be not judged" [Matthew 7:1] concerns life, not faith: surely what follows makes this plain. For "why" (He says) "do you behold the mote that is in your brother's eye, but considerest not the beam that is in your own eye?" [Matthew 7:3]

"All things therefore" (He says) "which they bid you observe, do ye" (now to "do" belongs to works not to Faith) "but do not ye after their works." Do you see that [the discourse] is not concerning doctrines, but concerning life and works?

2. Paul however previously commended them, and then says, "Obey them that have the rule over you, and submit yourselves, for they watch for your souls, as they that shall give account."

Let those who rule also hear, and not only those who are under their rule; that as the subjects ought to be obedient, so also the rulers ought to be watchful and sober. What do you say? He watches; he imperils his own head; he is subject to the punishments of your sins, and for your sake is amenable to what is so fearful, and are you slothful, and affectedly indifferent, and at ease? Therefore he says, "That they may do this with joy, and not with grief: for this is unprofitable for you."

Do you see that the despised ruler ought not to avenge himself, but his great revenge is to weep and lament? For neither is it possible for the physician, despised by his patient, to avenge himself, but to weep and lament. But if [the ruler] lament (he means), God inflicts vengeance on you. For if when we lament for our own sins we draw God to us, shall we not much rather [do this], when we lament for the arrogance and scornfulness of others? Do you see that he does not allow him to be led on to reproaches? Do you see how great is his philosophy? He ought to lament who is despised, is trodden under foot, is spit upon.

Be not confident because he does not avenge himself on you, for lamenting is worse than any revenge. For when of himself he profits nothing by lamenting, he calls on the Lord: and as in the case of a teacher and nurse, when the child does not listen to him, one is called in who will treat him more severely, so also in this case.

3. Oh! How great the danger! What should one say to those wretched men, who throw themselves upon so great an abyss of punishments? You have to give account of all over whom you rule, women and children and men; into so great a fire do you put your head. I marvel if any of the rulers can be saved, when in the face of such a threat, and of the present indifference, I see some still even running on, and casting themselves upon so great a burden of authority.

For if they who are dragged by force have no refuge or defense, if they discharge duty ill and are negligent; since even Aaron was dragged by force, and yet was imperiled; and Moses again was imperiled, although he had oftentimes declined; and Saul having been entrusted with another kind of rule, after he had declined it, was in peril, because he managed it amiss; how much more they who take so great pains to obtain it, and cast themselves upon it? Such an one much more deprives himself of all excuse. For men ought to fear and to tremble, both because of conscience, and because of the burden of the office; and neither when dragged to it should they once for all decline, nor, when not dragged cast themselves upon it, but should even flee, foreseeing the greatness of the dignity; and when they have been seized, they ought again to show their godly fear. Let there be nothing out of measure. If you have perceived it beforehand, retire; convince yourself that you are unworthy of the office. Again, if you have been seized, in like manner be thou reverential, always showing rightmindedness.

Source: Homily 34 on Hebrews

[AD 407] John Chrysostom on Hebrews 13:17

Anarchy is an evil and the occasion of many calamities and the source of disorder and confusion. For as, if you take away the leader from a chorus, the chorus will not be in tune and in order. If from a phalanx of an army you remove the commander, the evolutions will no longer be made in time and order. If from a ship you take away the helmsman, you will sink the vessel. So too, if from a flock you remove the shepherd, you have overthrown and destroyed all.Anarchy, then, is an evil and a cause of ruin. But no less an evil is disobedience of rulers, for it comes again to the same. For a people not obeying a ruler is like one which has none, and perhaps even worse. For, in the former case, they have at least an excuse for disorder but no longer in the latter, but are punished.
But perhaps someone will say that there is also a third evil, when the ruler is bad. I myself know it, and no small evil it is, but even a far worse evil than anarchy. It is better to be led by no one than to be led by one who is evil, for the former indeed are sometimes saved and sometimes in peril, but the latter will be altogether in peril, being led into the pit of destruction.…
What then, you say, when he is wicked—should we obey? Wicked? In what sense? If in regard to faith, flee and avoid him, whether he is a man or an angel come down from heaven. But if in regard to life, be not overcurious. And this instance I do not allege from my own mind but from the divine Scripture, for hear Christ saying, “The scribes and the Pharisees sit on Moses’ seat.” Having previously spoken many fearful things concerning them, he then says, “So practice and observe whatever they tell you but not what they do.” They have, he means, the dignity of office but are of unclean life. Attend not to their life but to their words. For as regards their characters, no one thus would be harmed. How is this? Both because their characters are manifest to all, and also because, though a ruler were ten thousand times as wicked, he would not be teaching wickedness. But in matters of faith if the wicked ruler is teaching evil, the evil is harder to recognize.

Source: ON THE EPISTLE TO THE HEBREWS 34.1

[AD 430] Augustine of Hippo on Hebrews 13:17

In all my sermons I am presenting you with a mirror. These are not my sermons, anyway; I only speak at the Lord’s command. It is only dread of him that stops me from keeping quiet. I mean to say, who would not much rather keep quiet and not have to give an account of you? But it is quite a time since I accepted this burden, and now I neither can nor should shrug it off my shoulders. You heard, my brothers and sisters, when the letter to the Hebrews was being read.

Source: SERMON 82.15

[AD 500] Desert Fathers on Hebrews 13:17

The hermits used to say, ‘God demands this of Christians: to obey the inspired Scriptures, which contain the pattern of what they must say and do, and agree with the teaching of the orthodox bishops and teachers.’

Source: The Desert Fathers, Sayings of the Early Christian Monks

[AD 373] Ephrem the Syrian on Hebrews 13:18

And so we are confident that you will have “a good conscience,” that is, a perfect opinion on everything. We must live righteously in everything which concerns us. But I invite you to do more, “that is, to encourage us to this task.”

Source: COMMENTARY ON THE EPISTLE TO THE HEBREWS 13

[AD 407] John Chrysostom on Hebrews 13:18

4. "Pray for us" (he says); "for we trust we have a good conscience among all, willing to live honestly."

You see that he used these apologies, as writing to persons grieved with him, as to those who turned away, who were disposed as towards a transgressor, not enduring even to hear his name? Inasmuch then as he asked from those who hated him what all others ask from those who love them [their prayers for him], therefore he here introduces this; saying, "We trust that we have a good conscience." For do not tell me of accusations; our conscience, he says, in nothing hurts us; nor are we conscious to ourselves that we have plotted against you. "For we trust," he says, "that we have a good conscience among all," not among the Gentiles only, but also among you. We have done nothing with deceitfulness, nothing with hypocrisy: for it was probable that these [calumnies] were reported respecting him. "For they have been informed concerning you" (it is said) "that you teach apostasy." [Acts 21:21] Not as an enemy, he means, nor as an adversary I write these things, but as a friend. And this he shows also by what follows.

Source: Homily 34 on Hebrews

[AD 430] Augustine of Hippo on Hebrews 13:18

We have mutual need of one another’s prayers, for those reciprocal prayers are enkindled by charity and—like a sacrifice offered on the altar of piety—are fragrant and pleasing to the Lord. If the apostles used to ask for prayers on their own behalf, how much more does it behoove me to do so?

Source: SERMON 305A.10

[AD 458] Theodoret of Cyrus on Hebrews 13:18

Paul had been misrepresented to them as preaching the opposite of the law; so he impresses on them that he acted for no other reason than obedience to the divine word—hence his calling his conscience to witness.

Source: INTERPRETATION OF HEBREWS 13

[AD 407] John Chrysostom on Hebrews 13:19

"But I beseech you the rather to do this, that I may be restored to you the sooner." His thus praying was [the act] of one who loved them greatly, and that not simply, but with all earnestness, that so, he says, I may come to you speedily. The earnest desire to come to them is [the mark] of one conscious to himself of nothing [wrong], also the entreating them to pray for him.

Therefore having first asked their prayers, he then himself also prays for all good things on them.

Source: Homily 34 on Hebrews

[AD 373] Ephrem the Syrian on Hebrews 13:20-22

“The blood of the eternal covenant,” not through that which passes away but through the one which remains forever, that is, Jesus Christ our Lord. “He will equip you with everything good,” and away from the covenant of the law, which you have now, “that you may do his will” in everything and not in accordance with the weak observations of the law. “I appeal to you, brethren, bear with my words of exhortation”—I wrote and proved that all those traditional customs on which you pride yourselves are only traces of this new gospel which was preached to you through Christ. “I have written to you briefly,” in accordance with your strength; if you are just adequate to your task, I will write to you more, but if you have reached perfection, you do not need any of these words.

Source: COMMENTARY ON THE EPISTLE TO THE HEBREWS

[AD 407] John Chrysostom on Hebrews 13:20-22

Do you see how he shows that virtue is born neither wholly from God nor yet from ourselves alone? First, by saying, “make you perfect in every good work,” he means you have virtue indeed but need to be made complete. What is “good work and word”? So as to have both life and doctrines right, “according to his will, working in you that which is pleasing in his sight.”

Source: ON THE EPISTLE TO THE HEBREWS 34.6

[AD 407] John Chrysostom on Hebrews 13:20-22

Therefore, having first asked their prayers, he then himself also prays for all good things on them: “Now may the God of peace,” he says; do not therefore be at variance one with another. “Who brought again from the dead the great shepherd of the sheep.” This is said concerning the resurrection.… Again he confirms to them even to the end, his discourse concerning the resurrection: “by the blood of the eternal covenant, our Lord Jesus Christ.” “Make you perfect in every good work to do his will, working in you that which is pleasing in his sight.” Again he bears high testimony to them, for that is made “perfect” which, having a beginning, is afterwards completed. And he prays for them, which is the act of one who yearns for them. And, while in the other epistles he prays in the prefaces, here he does it at the end. “Working in you,” he says, “that which is pleasing in his sight, through Jesus Christ, to whom be glory forever and ever. Amen.”

Source: ON THE EPISTLE TO THE HEBREWS 34.4

[AD 407] John Chrysostom on Hebrews 13:20-21

"Now the God of peace," he says (be ye not therefore at variance one with another), "that brought again from the earth the Shepherd of the sheep" [Hebrews 13:20] (this is said concerning the resurrection) "the Great [Shepherd]" (another addition: here again he confirms to them even to the end, his discourse concerning the Resurrection) "through the blood of the everlasting covenant, our Lord Jesus Christ," [Hebrews 13:21] "make you perfect in every good work, to do His will, working in you that which is well-pleasing in His sight."

Again he bears high testimony to them. For that is made "perfect" which having a beginning is afterwards completed. And he prays for them which is the act of one who yearns for them. And while in the other Epistles, he prays in the prefaces, here he does it at the end. "Working in you," he says, "that which is well-pleasing in His sight through Jesus Christ, to whom be glory for ever and ever. Amen."

Source: Homily 34 on Hebrews

[AD 407] John Chrysostom on Hebrews 13:22-23

5. "And I beseech you, brethren, suffer the word of exhortation, for indeed I have written a letter unto you in few words." Do you see that what he wrote to no one [else], he writes to them? For (he means) I do not even trouble you with long discourse.

I suppose that they were not at all unfavorably disposed towards Timothy: wherefore he also put him forward. For [Hebrews 13:23] "know ye," he says, "that our brother Timothy is set at liberty, with whom, if he come shortly, I will see you." "Set at liberty," he says; from whence? I suppose he had been cast into prison: or if not this, that he was sent away from Athens. For this also is mentioned in the Acts.

Source: Homily 34 on Hebrews

[AD 407] John Chrysostom on Hebrews 13:24-25

"Salute all them that have the rule over you, and all the saints. They of Italy salute you. Grace be with you all. Amen."

6. Seest thou how he shows that virtue is born neither wholly from God, nor yet from ourselves alone? First by saying, "make you perfect in every good work"; You have virtue indeed, he means, but need to be made complete. What is "good work and word"? So as to have both life and doctrines right. "According to His will, working in you that which is well-pleasing in His sight."

"In His sight," he says. For this is the highest virtue, to do that which is well-pleasing in the sight of God, as the Prophet also says, "And according to the cleanness of my hands in His eye-sight." [Psalm 18:24]

And having written thus much, he said this was little, in comparison with what he was going to say. As he says also in another place, "As I wrote to you in few words: whereby when you read, you may understand my knowledge in the mystery of Christ." [Ephesians 3:3-4]

And observe his wisdom. He says not, "I beseech you, suffer the word of" admonition, but "the word of exhortation," that is, of consolation, of encouragement. No one, he means, can be wearied at the length of what has been said (Did this then make them turn away from him? By no means: he does not indeed wish to express this): that is, even if you be of little spirit, for it is the peculiarity of such persons not to endure a long discourse.

"Know ye that our brother Timothy is set at liberty, with whom if he come shortly I will see you." This is enough to persuade them to submit themselves, if he is ready to come with his disciple.

"Salute them that have the rule over you, and all the saints." See how he honored them, since he wrote to them instead of to those [their rulers].

"They of Italy salute you. Grace be with you all. Amen." Which was for them all in common.

But how does "Grace" come to be "with" us? If we do not do despite to the benefit, if we do not become indolent in regard to the Gift. And what is "the grace"? Remission of sins, Cleansing: this is "with" us. For who (he means) can keep the Grace despitefully, and not destroy it? For instance; He freely forgave you your sins. How then shall the "Grace be with" you, whether it be the good favor or the effectual working of the Spirit? If you draw it to you by good deeds. For the cause of all good things is this, the continual abiding with us of the "grace" of the Spirit. For this guides us to all [good things], just as when it flies away from us, it ruins us, and leaves us desolate.

7. Let us not then drive it from us. For on ourselves depends, both its remaining, and its departing. For the one results, when we mind heavenly things; the other, when [we mind] the things of this life. "Which the world" (He says) "cannot receive because it sees Him not, neither knows Him." [John 14:17] Do you see that a worldly soul cannot have Him? We need great earnestness that so there He may be held fast by us, so as to direct all our affairs, and do them in security, and in much peace.

For as a ship sailing with favorable winds is neither to be hindered nor sunk, so long as it enjoys a prosperous and steady breeze, but also causes great admiration according to the march of its progress both to the mariners, and to the passengers, giving rest to the one, and not forcing them to toil on at their oars, and setting the others free from all fear, and giving them the most delightful view of her course; so too a soul strengthened by the Divine Spirit, is far above all the billows of this life, and more strongly than the ship, cuts the way bearing on to Heaven, since it is not sent along by wind, but has all the pure sails filled by the Paraclete Himself: and He casts out of our minds all that is slackened and relaxed.

For as the wind if it fall upon a slackened sail, would have no effect; so neither does the Spirit endure to continue in a slack soul; but there is need of much tension, of much vehemence, so that our mind may be on fire, and our conduct under all circumstances on the stretch, and braced up. For instance when we pray, we ought to do it with much intentness, stretching forth the soul toward Heaven, not with cords, but with great earnestness. Again when we do works of mercy, we have need of intentness, lest by any means, thought for our household, and care for children, and anxiety about wife, and fear of poverty entering in, should slacken our sail. For if we put it on the stretch on all sides by the hope of the things to come, it receives well the energy of the Spirit; and none of those perishable and wretched things will fall upon it, yea, and if any of them should fall, it does it no harm, but is quickly thrown back by the tightness, and is shaken off and fails down.

Therefore we have need of much intentness. For we too are sailing over a great and wide sea, full of many monsters, and of many rocks, and bringing forth for us many storms, and from the midst of serene weather raising up a most violent tempest. It is necessary then if we would sail with ease, and without danger, to stretch the sails, that is, our determination: for this is sufficient for us. For Abraham also, when he had stretched forth his affections towards God and set before Him his fixed resolution, what else had he need of? Nothing: but "he believed God, and it was counted unto him for righteousness." [Genesis 15:6] But Faith [comes] of a sincere will. He offered up his son, and though he did not slay him, he received a recompense as if he had slain him, and though the work was not done the reward was given.

Let our sails then be in good order, not grown old (for everything "that is decayed and waxen old is near to vanishing away" ) [Hebrews 8:13], not worn into holes, that so they may bear the energy of the Spirit . "For the natural man," it is said, "receives not the things of the Spirit." [1 Corinthians 2:14] For as the webs of spiders could not receive a blast of wind, so neither will the soul devoted to this life, nor the natural man ever be able to receive the grace of the Spirit: for our reasonings differ nothing from them, preserving a connection in appearance only but destitute of all power.

8. Our condition, however, is not such, if we are watchful: but whatever may fall upon [the Christian], he bears all, and is above all, stronger than any whirlpool. For suppose there be a spiritual man, and that innumerable calamities befall him, yet is he overcome by none of them. And what do I say? Let poverty come upon him, disease, insults, revilings, mockings, stripes, every sort of infliction, every sort of mocking, and slanders, and insults: yet, as though he were outside the world, and set free from the feelings of the body, so will he laugh all to scorn.

And that my words are not mere boasting, I think many [such] exist even now; for instance, of those who have embraced the life of the desert. This however, you say, is nothing wonderful. But I say that of those also who live in cities, there are such men unsuspected. If you wish however, I shall be able to exhibit some among those of old. And that you may learn, consider Paul, I pray you. What is there fearful that he did not suffer, and that he did not submit to? But he bore all nobly. Let us imitate him, for so shall we be able to land in the tranquil havens with much merchandise.

Let us then stretch our mind towards Heaven, let us be held fast by that desire, let us clothe ourselves with spiritual fire, let us gird ourselves with its flame. No man who bears flame fears those who meet him; be it wild beast, be it man, be it snares innumerable, so long as he is armed with fire, all things stand out of his way, all things retire. The flame is intolerable, the fire cannot be endured, it consumes all.

With this fire let us clothe ourselves, offering up glory to our Lord Jesus Christ, with whom to the Father, together with the Holy Ghost, be glory, might, honor, now and ever and world without end. Amen.

Thanks be to God.

Source: Homily 34 on Hebrews

[AD 458] Theodoret of Cyrus on Hebrews 13:25

He appended the usual conclusion, invoking on them a share in grace. As for us, let us sing the praises of the giver of old laws and new. And let us pray to receive grace from him so that by observing the divine laws we may attain the promised goods, in Christ Jesus our Lord, to whom with the Father and the all-holy Spirit be glory, now and forever, for ages of ages. Amen.

Source: INTERPRETATION OF HEBREWS 13

[AD 1274] Thomas Aquinas on Hebrews 13:25

755. - After showing them how to act in regard to their dead prelates, namely, by continuing in their teachings, the Apostle now shows how to act toward living prelates: first, how to act in regard to the others; secondly, in regard to Paul himself (v. 18).

756. - He says, therefore, Obey your leaders [prelates]. Here it should be noted that there are two things we owe our prelates, namely, obedience to their precepts; hence, he says, obey: ‘Obedience is better than victims’ (1 Sam 15:22), and reverence, so that we honor them as fathers and subject ourselves to their discipline. Therefore, he says, and be subject to them: ‘Be subject to every human creature’ (1 Pt 2:13); ‘He that resists the power, resists God’s ordinance’ (Rom. 13:2).

757. - He states the reason for subjecting themselves when he says, for they are keeping watch over your souls, as men who will have to give an account. For the reason why we should obey and subject ourselves to our prelates is that the labor lies upon them and danger threatens them. Hence, in regard to the labor of anxiety which lies on them in ruling their subjects he says that they keep watch, i.e., are perfectly vigilant: ‘He that rules, with carefulness’ (Rom. 12:8). For the duty imposed on prelates is to watch over the flock entrusted to them; hence, it says in Luke (2:8): ‘There were shepherds,’ by which prelates are designated, ‘watching and keeping the night watches over their flocks,’ because while men sleep, the enemy comes and oversows cockle among the wheat (Mt. 13:25).

758. - As to the danger threatening them he says, as men who will have to give an account. For this is the greatest danger, that a man must render an account for the deeds of others, even though he is not sufficient for his own: ‘Keep this man: and if he shall slip away, your life shall be for his life’ (1 Kg 20:39). For prelates will render an account of those committed to them, when on the day of judgement, they will be asked: ‘Where is the flock that is given you, your beautiful cattle? What will you say in your heart? For you taught them against you (by saying good things are doing evil) you instructed them against your head by your bad example’ (Jer. 13:20); ‘Prelates should know that they are worthy of as many deaths as the many examples of damnation they pass on’ (Gregory); ‘My son, if you be surety for your friend, you have engaged fast your hand to a stranger. You are ensnared with the words of your mouth and caught with your own words. Do, therefore, my son, what I say and deliver yourself, because you are fallen into the hands of your neighbor. Run about, make haste, stir up your friend: (Pr. 6:1). For a prelate obliges himself to Christ for his subjects by his hand, (i.e., by the example of good works) and by his mouth (i.e., by preaching). But Christ is called a stranger, as Bernard says, because ‘He is a friend during the espousals, but a stranger in requiring an account.

759. - But it seems that a person must render an account for himself only: ‘All of us must be manifested before the tribunal of Christ, that everyone may receive the proper things of the body’ (2 Cor. 5:10). I answer that everyone will give an account mainly for his own deeds, but he will give an account for others to the extent that his acts pertain to others. But the acts of prelates pertain to others according to Ezekiel (3:17); ‘Son of man, I have made you a watchman to the house of Israel; and you shall hear the word from out of my mouth and shall tell it to them.’ Then he continues that if the prelate, who is understood by the name of the watchman, has not told it to the wicked, the wicked man will, of course, die in his sin, but his blood will be required at the hand of the watchman.

760. - Therefore, if he watches, as being to render an account for us, we should do what lies in our power, namely, obey and not rebel. Let them do this joyfully and not sadly, i.e., that they undergo danger and labor for us with joy and not with grief, because a good prelate gets much joy when he sees his subjects acting well: for then his work is not in vain: ‘I have no greater joy than to hear that my children are walking in truth’ (1 Jn. 3:4); ‘Therefore, my dearly beloved brethren, and most desired, my joy and my crown: so stand fast in the Lord, my dearly beloved’ (Phil 4:1). For they groan in your rebellion: ‘My little children, of whom I am in labor again, until Christ be formed in you’ (Gal. 4:19); ‘Who will give water to my head and a fountain of tears to my eyes?’ (Jer. 9:1). They also groan with pity, when on account of your rebellion they do not received the fruit of their labors, which is the fruit of eternal inheritance: ‘Behold, they that see shall cry without, the angels of peace shall weep bitterly’ (Is. 33:7).

761. - He adds the reason why we should obey them, for that would be of no advantage to you, that they should groan for us because of our rebellion, for God will take revenge for them. ‘They provoked to wrath and afflicted the spirit of the Holy One. And he was turned to be their enemy: and he fought against them’ (Is. 63:10). But note that he says, it is of no advantage [expedient] to you, and not ‘it is not expedient to them.’ For to groan over the sins of their subjects is expedient for prelates. This is the way Samuel wept over Saul’s rejection (1 Sam. 15:35).

762. - Then he says, pray for us. Thus does the Apostle tell them how they should act in regard to him: for he asks that they pray for him. The same is had in Romans (15:30): ‘I beseech you, therefore, brethren, through our Lord Jesus Christ and by the charity of the Holy Spirit, that you help me in your prayers for me to God,’ because, as a Gloss says: ‘It is impossible,’ i.e., very difficult, ‘for the prayers of many not to be heard’; ‘If two of you shall consent upon the earth, concerning anything whatsoever they shall ask, it shall be done to them by my Father in Heaven’ (Mt. 18:19). Therefore, in asking that they pray for him the Apostle, who was certain that he was acceptable to God, was striking at the pride of those who scorned asking prayers of others, as a Gloss says.

763. - He gives the reason for this request when he says, we are sure that we have a clear conscience. This can be taken in two ways: first, in relation to those whose prayers he is asking, because, since the Apostle did not preach to the Jews but only to the Gentiles, it does not seem that he was acceptable to them. Hence, they could excuse themselves from granting his request. Therefore he says, as though excusing himself, that he is not aware of anything but seeking their good; hence, he says, we are sure that we have a clear conscience, desiring to act honorably in all things. In this we are given to understand that he intends to help them as much as he is able. But because a good conscience is from God alone, he attributes it to the confidence he has in God. Or it can be referred to the Apostle himself, because, since he would not preach to the Jews, he did not seem worthy of their prayers: for the Lord would not hear them, since he seemed to be an enemy of their faith, as it says in Jeremiah (7:16): ‘Do not pray for this people, not take to you praise and supplication for them: and do not withstand me: for I will not hear you.’ Therefore, the Apostle removes this, saying: Pray for us, because we have no consciousness of any sin or evil deed, but we are sure that we have a clear conscience. He does not say, ‘I am certain,’ because who understands sins? ‘A man does not know whether he is worthy of love or hatred’ (Ec. 9:1); ‘I am not conscious of anything, but I am not thereby justified’ (1 Cor. 4:4). Therefore, we have a clear conscience, desiring to act honorably in all things, therefore your prayers should benefit me.

764. - Then (v. 19) he gives another reason why they should pray for him, namely, because this will benefit them. Therefore, I urge you the more earnestly to do this, i.e., to pray, because it will profit you: ‘I long to see you that I may impart to you some spiritual grace’ (Rom. 1:11). But the Apostle who thus has recourse to prayer for all his deeds, suggests to us that all his ways and deeds were ordained by him according to God’s plan: ‘The clouds spread their light, which go round about, whithersoever the will of him that governs them shall lead them’ (Jb. 37:11). For by the clouds are understood preachers and apostles: ‘Who are these that fly as clouds?’ (Is. 60:8).

765. - Then (v. 20) the Apostle prays for them. First, he prays; secondly, he excuses himself by asking something of them (v. 22).

766. - In regard to the first he describes the One Whom he seeks, saying the God peace. For God’s proper effect is to make peace, because ‘he is not a God of dissension but of peace’ (1 Cor. 14:33) and ‘have peace: and the God of peace and love shall be with you’ (2 Cor. 13:11). For peace is nothing more than unity of affections, which God alone can make one, because hearts are united by charity, which is from God alone. For God knows how to gather and unite, because God is love, which is the bond of perfection. Hence, ‘he makes men of one manner to dwell in a house’ (Ps. 67:7). For man made peace between himself and God through the ministry of Christ.

767. - Hence, he says, who brought again from the dead our Lord Jesus, the great shepherd of the sheep. But sometimes Christ is said to have been raised up by the Father’s power: ‘If the Spirit of him who raised Jesus Christ from the dead’ (Rom. 8:11); and sometimes He is said to have raised Himself: ‘I have slept and taken my rest: and I have risen up’ (Ps. 3:6). But these statements are not contrary, because He rose by God’s power, which is one in the Father and Son and Holy Spirit. Therefore, he brought him again from the dead, i.e., from the tomb, which is the place of the dead: ‘As Christ rose from the dead by the glory of the Father, so we also shall walk in the newness of life’ (Rom. 6:4). But Christ is called the great shepherd of the sheep, i.e., of the faithful and the humble: ‘I am the good shepherd, and I know mine, and mine know me’ (Jn. 10:14); for the sheep are they who obey God: ‘And my sheep hear my voice’ (Jn. 10:27). But he calls him the great shepherd, because all others are His vicars, for He feeds His own sheep, but the others feed Christ’s sheep: ‘Feed my sheep’ (Jn. 21:17); ‘When the prince of pastors shall appear, you shall receive a never fading crown of glory’ (1 Pt 5:4).

768. - He brought Him out by the blood of the eternal covenant, i.e., in virtue of the blood of Christ by Whom is confirmed the New Covenant, in which eternal things are promised, but not in the Old. For Christ calls His blood the blood of the New Covenant; but the Apostle says, of the everlasting covenant. Therefore, both are mentioned in the words of the consecration of the Blood. But Christ by His passion merited the glory of His resurrection for Himself and for us; hence, he says, who brought again from the dead our Lord Jesus. . . by the blood of the eternal covenant: ‘He humbled himself, being made obedient unto death’ (Phil 2:8); ‘By the blood of your testament you have sent forth your prisoners out of the pit, wherein is no water’ (Zech 9:11).

769. - Then he adds his petition when he says, May he equip [fit] you with everything good. For the human will, since it is the inclination of reason, is the principle of human acts, as heaviness is the principle of downward movement of heavy bodies; hence it is related to the acts of human reason as a natural inclination to natural acts. But a natural thing is said to be fit for that to which it has an inclination. So, too, man, when he has the will to do good, is said to be fit for it. God, too, when He inserts a good will in a man, fits him, i.e., makes him fit. Therefore, he says, May God fit you with every good that you may do his will, i.e., make you will every good: ‘The desire of the just is every good’ (Pr. 2:3). For this is God’s will, namely, what God wills us to will; otherwise, our will is not good. But the will of God is our good: ‘This is the will of God, your sanctification’ (1 Th. 4:3); ‘That you may prove what is the good and acceptable and the perfect will of God’ (Rom. 12:2).

770. - Now a man is made fit for doing well in two ways: In one way, by working outwardly; this is the way one man fits another, by persuading or threatening; in another way, by manifesting something inwardly; and this is the way that God alone fits a will, because He alone can change it: ‘The heart of the king is in the hand of the Lord; whithersoever he will he will incline it’ (Pr. 21:1). Hence, he says, working in you: ‘It is God who works in us both to will and to accomplish’ (Phil 2:13). But what will He do? That which is pleasing in his sight, i.e., He will make you will what pleases Him. But this is faith and meekness and fear of the Lord: ‘Faith and meekness are agreeable to him’ (Sir. 1:34); ‘The Lord takes pleasure in them that fear him’ (Ps. 146:11). But all these are obtained through Jesus Christ, for nothing is obtained from the Father except through the Son: ‘If you ask the Father anything in my name, he will give it to you’ (Jn. 16:25); ‘By whom he has given us most great and precious promises’ (2 Pt. 1:4); ‘By whom we have access by faith unto grace’ (Rom. 5:2). To whom, namely, Christ, is glory forever and ever. Amen, i.e., eternal glory: ‘To the king of ages, immortal, invisible, the only God, be honor and glory forever and ever. Amen.’ (1 Tim. 1:17). For this glory is owed him, inasmuch as He is God.

771. - Then (v. 22) he adds a petition in which he excuses himself; then he concludes the epistle. In regard to the first he does three things: first, he gives his excuse; secondly, he recommends the messenger through whom he writes (v. 23); thirdly, he sends several greetings (v. 24).

772. - He says, therefore, in regard to the first: I appeal to you, brethren, bear with my word of exhortation [consolation], i.e., patiently bear with the words of this epistle, in which, even though I have rebuked some of you, it is all for your consolation: ‘What things soever are written, are written for our consolation’ (Rom. 15:4). Then he shows why they should bear with it patiently, when he says, for I have written to you briefly. This is true in regard to the mysteries contained in it; for almost all the mysteries of the New Testament are contained in this epistle. But short talks are most welcome; because if they are good, they will be heard eagerly. If they are bad, they are a little boring: ‘Let your words be few’ (Ec 5:1).

773. - Then he recommends the one through whom he writes, saying, You should understand that our brother Timothy has been released, namely, from prison, where he was with the Apostle. Or released by me to preach and come to you, both because he had been circumcised (Ac. 16:3) and because, with whom I will see you, if he comes soon. In this he shows the love he had for them. He also shows this because, even though he did not visit them, he was suffering in Rome and was uncertain whether he would be set at liberty for a while.

774. - Then he gives the greeting: first, he asks them to greet the others, saying, Greet all you prelates, i.e., the apostles still living, and all the saints, namely, the other disciples. But he does not write to them, because his intention was to write only against the observances of the Law. Therefore, because this epistle is instructive, it was not his intention to instruct the apostles, who preceded him in the faith. Secondly, he salutes them on the part of the others, saying, The brethren from Italy send you greetings. For he wrote the epistle from Rome.

775. - Then he concludes in his accustomed manner, as though sealing it with a personal greeting: Grace be with all of you. Amen, i.e., the remission of sins and any other of God’s gifts, which are obtained through the grace of God, be firmly with all of you. The Amen is a confirmation of everything.