返回Chapter 13
Chapter 13
Chapter Thirteen
Heb. 13:1. Let brotherly love continue among you. (cf. Rom. 12:10)
Heb. 13:2. Do not forget hospitality,
He did not say that you have acquired brotherly love and hospitality, for they had these, as it seemed; but since they were in danger, due to unceasing afflictions, of abandoning the care of these virtues, he says: "Let brotherly love... continue," let it be firm, and do not allow yourselves to avoid it. And hospitality, he says, "do not forget." For having suffered the plundering of their possessions, they were perhaps behaving stingily. Or he is also safeguarding them for the future.
Heb. 13:2. For through it some, without knowing, showed hospitality to Angels.
So important is hospitality, the reception of all people in general, and the non-judgment of brethren, that Abraham and Lot were given the occasion to receive angels (Gen. 18–19). "Without knowing," that is, they did not know that the strangers were angels, yet they received them with honor. This is what makes them great, for if they had known, then in that case they would not have done anything great.
Heb. 13:3. Remember those who are in prison, as though you were in prison with them,
For he who is bound to someone, even if he wished to forget, cannot.
Heb. 13:3. And of those who suffer, as you yourselves also are in the body.
"The suffering" — whether in prisons, or in hunger, or in some other calamity. For whoever reflects that he too is clothed in a similar body will defend them, on the one hand out of sympathy, and on the other out of fear lest he himself, for his lack of compassion, should fall into similar calamities.
Heb. 13:4. Let marriage be held in honor among all, and let the marriage bed be undefiled;
See how often he speaks about chastity. Above, when mentioning the holiness of marriage (Heb. 12:14), he spoke about this chastity, and again after this he speaks about adulterers and fornicators. Or: in all circumstances and at all times. Not only in affliction and not only in times of peace: not "honorable" in this respect only, and not in another, but let it be entirely honorable. Here also the heretics who slander marriage are put to shame. For behold, it is called honorable precisely because it is preserved in chastity.
Heb. 13:4. But fornicators and adulterers God will judge.
And here the prohibition of fornication is joined with the threat of punishment, for God judges, that is, will condemn. And naturally so. For if marriage is permitted, then the fornicator and adulterer is justly subjected to punishment.
Heb. 13:5. Let your conduct be free from the love of money,
He did not say: acquire nothing, but, even if you have possessions, do not be slaves to them, but relate freely to what you have, so as not to grieve if you should ever be deprived of any of your property, as he also said above: "you accepted the plundering of your possessions with joy" (Heb. 10:34). And in general, since many after losing their possessions strive to acquire them again, in view of the necessity of rendering help to others he says: "let your conduct be free from the love of money." Which is why he continues.
Heb. 13:5. Content with what one has.
He shows how one can avoid being lovers of money, namely: if we are content with what we have, if we do not strive to acquire anything beyond what is needed and necessary. For whoever strives to acquire more than is needed is obviously a lover of money.
Heb. 13:5. For He Himself said: I will not leave you nor forsake you. (Cf. Josh. 1:5; Gen. 28:15)
Since as it was likely that some were saying: what then, if we do not even have the necessities? – he answers that this can never be, for God says through the mouth of Isaiah: I will not forsake you (cf. Isa. 43:2) and, of course, does not lie. But since it was likely that these same people from among the Jews were saying: what present things shall we be content with? We have been plundered and nothing is left to us – he says: one can be content even with what remains, however little it may be. For God said: I will not forsake you, that is, I will not allow you to come to that. If the apostle perhaps understood this with reference to material needs, then you should understand it as said also with reference to every matter.
Heb. 13:6. So that we boldly say: The Lord is my helper, and I will not fear: what shall man do to me? (Cf. Ps. 117:6)
Since God Himself said this, it is undoubtedly true. And so, let us boldly say again that the plunderers of our possessions will not constrain us.
Heb. 13:7. Remember your leaders, who preached to you the word of God,
He convinces the Thessalonians of this as well, to show them the greatest honor (1 Thess. 5:13). And just as those teachers made them partakers of the word of God, so they in turn ought to assist them as much as possible in material needs. Regarding this, he hints to them with the word "remember." Or he urges them to imitate them.
Heb. 13:7. Looking at the outcome of their way of life, imitate their faith.
That is, more precisely, observe. And just as the pupils of a painter look at the original, so you too, always looking "at the outcome," that is, at the end of their life, at their way of life which had a good end, imitate their faith. For from faith comes a pure life. And if they had not believed in the future but had doubted, they would not have proven blameless in conduct. Again he heals their faintheartedness; or he speaks of faith in doctrines. So, he continues.
Heb. 13:8. Jesus Christ is the same yesterday and today and forever.
For, it seemed, some were distorting the faith and saying that another would come, whom the Jews even now await. So he says that Christ is the same "yesterday," that is, in all past time, "and today," that is, in the present, and "forever," that is, in future and endless times, and another will not come. So do not be led astray. Or: just as He did not abandon your teachers, but helped them in everything, so also will He render help to you. For He is one and the same.
Heb. 13:9. Do not be carried away by various and strange teachings;
"Various," meaning now some, now others, and from some and from others, but foreign to right doctrine. For teaching may be "various," yet not "foreign," and therefore not counterfeit. But when teachings are various, that is, from one person one thing and from another something different, then they are also "foreign," that is, foreign to the truth, and then one must be on guard. For the truth is simple and has one aim. Pay attention to the expression "do not be carried away" — he speaks as if about those frivolous people who are easily carried away here and there.
Heb. 13:9. Good, for it is good to strengthen hearts by grace, not by foods, from which those who occupied themselves with them received no benefit.
Here are strange doctrines. He hints at those who introduce the Jewish attachment to foods. So, he says that by "grace," that is, by faith, we must be strengthened and fully persuaded that nothing is unclean, but to the believer all things are clean. So what is needed is faith, not the observance of foods. For "those occupied with foods," that is, those who always followed the strict observance of rules about eating, brought no benefit to the soul, since they are alien to faith and slavishly serve a useless law. And in general, he says, what benefit did they receive from the observance of foods, when they were so defiled that they could not participate in the sacrifices?
Heb. 13:10. We have an altar from which those who serve the tabernacle have no right to eat.
Having said that there is no need to strictly observe dietary regulations, lest it seem that our way, free from such observance, is worthy of contempt, he says that we too have an observance, only not in regard to these foods, but to the altar, or the bloodless sacrifice of the Life-giving Body. For it is impossible for the high priests of the Old Testament law to partake of this sacrifice as long as they serve the tabernacle, that is, the shadows of the law, which are transient and subject to destruction, or as long as they serve this world, since even the people, as unworthy, did not participate in the sacrifices of the Old Testament law.
Heb. 13:11. For the bodies of those animals whose blood is brought into the sanctuary by the high priest for the purification of sin are burned outside the camp,
Heb. 13:12. Therefore Jesus also, that He might sanctify the people with His own Blood, suffered outside the gate.
Having shown that what the Jews venerated served as a foreshadowing of our worship, he says that the sacrifices in which the people could not participate were nothing; but in our sacrifice, even the high priests of the Old Testament law have no share, for those sacrifices served as a foreshadowing of this one. For just as the high priest brought into the sanctuary the blood of the animals offered for the sins of the people, while the bodies were burned outside the camp, so also Christ, having suffered for the sins of the world, brought His Blood into the sanctuary to the Father as High Priest, while the body was crucified outside the gates. Therefore, performing the remembrance of that sacrifice, our high priests bring the Blood of the Lord into our sanctuary and upon the altar, as into heaven. For this reason, the high priests of the Old Testament law may not partake from this altar, as being foreigners and as not contemplating that which is above this world; but we are not such.
Heb. 13:13. Therefore let us go forth to Him outside the camp, bearing His reproach;
Since Jesus Christ suffered outside the gates, let us also go out to Him outside the gates, that is, let us be outside the world, "bearing His reproach," enduring the same sufferings. He, as one condemned and a robber, was crucified outside; let us also not be ashamed to withdraw from the world and from its luxury, even if this should seem dishonorable. Again he persuades them to endure the insults inflicted on them by the Jews, or the plundering.
Heb. 13:14. We do not have here a permanent city, but we seek the one to come.
He proves the necessity of going outside the gate, that is, out of the world. For we have no part in this world, since it too will not exist forever. Therefore, we must flee from this world and strive toward the future city, that is, toward heaven.
Heb. 13:15. Therefore, let us continually offer up through Him a sacrifice of praise to God, that is, the fruit of lips confessing His name.
Through Him as through the High Priest according to the flesh, we offer to the Father the sacrifice of praise, that is, the Eucharist. For we thank the Father for having granted His Son for our sanctification. This too is for the sake of the weak. That the Son has grace is evident from the fact that He has equal honor with the Father. "That all," he says, "may honor the Son just as they honor the Father" (John 5:23). Thus, the Eucharist itself is "the fruit of lips that confess His name." Therefore the high priests of the Old Testament law cannot partake in this sacrifice. For those who were not at all sanctified by the Blood of Christ cannot give thanks for it, because they remain in the same unbelief. See then how he again urges them to thanksgiving, and not to murmur or to say anything bold and insolent out of faintheartedness.
Heb. 13:16. Do not forget also to do good and to share with others,
Where are those who justify themselves by their poverty and therefore do not give alms? Let them hear that Paul persuades the poorest, those who have been plundered, not to forget almsgiving. He also calls it "fellowship," and for what reason — we have often spoken about this.
Heb. 13:16. For such sacrifices are well-pleasing to God.
Sacrifices of thanksgiving and beneficence. For it is clear that one who is thankful is also generous, since he knows what blessings he will be deemed worthy of.
Heb. 13:17. Obey your leaders.
The subject is bishops. Having first praised them and called them faithful and worthy of imitation by those who look upon them, he then continues: "obey them." What then? Is it not necessary to obey every leader, even if he is evil? In what sense do you say: evil? If with respect to the faith, then flee from him, even if he were an angel from heaven. But if he is evil in his manner of life, then obey him. "Therefore whatever they tell you to observe, observe and do; but do not act according to their works" (Matt. 23:3). Concerning those who are corrupt in faith, he says: "do not be carried away by various and strange teachings." So why is this? Because the one who acts badly will perhaps not advise others to live badly, for he himself is ashamed of his bad deeds—this is clear also from the fact that he tries in every way to conceal his actions; but the one who is evil in faith will impart his way of thinking to the people as well.
Heb. 13:17. Be submissive,
By the expression "be subject" he indicates such strong obedience that, if necessary, they would serve them by deed.
Heb. 13:17. for they watch over your souls, as those who must give account;
Let the instructors hear that just as the people must obey, so too must the priest tirelessly care for the people, since he will have to give an account for their sins.
Heb. 13:17. Let them do this with joy and not with groaning, for that would be unprofitable for you.
If you submit, he says, and please your instructor, then you lighten for him the burden of caring for you, since he rejoices in your obedience. But if you act shamelessly, then although he will still care for your soul in that case, if you do not make amends for your disobedience, he will groan for you before God, which is of no benefit to you. Notice that he does not allow the instructor to defend himself with anything other than groaning. And although this imperceptibly instills in him (the instructor — Ed.) a spirit of meekness, against that incorrigible one who provokes the fearsome avenger God (that is, against that sinner who provokes the wrath of God — Ed.), He (that is, God — Ed.) kindles a terrible fire of punishment. Therefore you, who disobey your instructor, should not despise him because he groans, but rather should fear the fact that he is handing you over to God.
Heb. 13:18. Pray for us; for we are confident that we have a good conscience,
Since some slandered the apostle, as though he teaches apostasy from the law, many of the Jews were hostile toward him. Therefore he did not indicate his name at the beginning of the epistle, since they could not even bear to hear of him. So then, defending himself before them, he first of all asks them to pray for him, which we usually ask of friends; then he also reveals his innocence. For among all people, not only among the Gentiles, but also among you, we did nothing with hypocrisy, our conscience is clear and we know that we did not plot evil against you, did nothing wrong to you, did not slander you.
Heb. 13:18. "Because in all things we desire to conduct ourselves honestly."
That is, striving to lead a life carefully and blamelessly. And the very thing that I say, that the law has no power, is not the speech of a foe and adversary. For I rather introduce the fulfillment of the law and show that the "shadow" has received its end. So then, is this apostasy? Am I not your benefactor when I lead you to perfection, completely drawing you away from the shadow and the infantile disposition?
Heb. 13:19. And I especially urge you to do this, so that I may be restored to you the sooner.
To wish them so warmly and with all care to pray that he might return to them sooner — this came from his strong love for them. At the same time, he shows that he relies on his conscience, and therefore appeals to them. He would not have done this if he had felt anything bad in his conscience.
Heb. 13:20. Now the God of peace,
First of all, having asked them for prayers and honored them by this, he then also prays for them himself. Since, he says, God is the God of peace, you should not be agitated against me, and moreover on the basis of mere hearsay alone.
Heb. 13:20. Raised from the dead the great Shepherd of the sheep
He instills in them the teaching about the resurrection, making use of the prophecy of Isaiah (Is. 10). And since there are also other shepherds—lesser ones—he said "great." For the prophets are many teachers, but Christ is the one instructor for all.
Heb. 13:20. Blood of the eternal covenant, our Lord Jesus Christ,
That is, He raised Him from the dead after His death and after the shedding of His Blood, so that He gave us a covenant not subject, like the covenant of the law, to annulment, but an eternal one. For thus He raised Him from the dead with the Blood of the eternal covenant. For after the resurrection He granted us His Blood in a covenant. For if He had not risen, His Blood would not have served us as a covenant.
Heb. 13:21. may He perfect you in every good work,
He shows that they had good works and only needed to be perfected in them. This is what he also prays for on their behalf. See that we ourselves must first begin, and then ask for perfection from God.
Heb. 13:21. to the fulfillment of His will,
He who has been perfected in every good deed does the will of God, not he who does good only halfway.
Heb. 13:21. working in you that which is well-pleasing in His sight, through Jesus Christ. To Him be glory forever and ever! Amen.
Consequently, when we do good, it is God who accomplishes it in us through Jesus Christ, that is, through Him who serves as Mediator and Perfecter. For if He accomplished our salvation in the beginning, what is surprising if He also serves as Mediator in our advancement in virtues and fulfills the Father's will in us, Himself strengthening us and breathing into us the power to perform good deeds? To the word "well-pleasing" he added: "to Him." For we are truly well-pleasing when we prove to be good before God, and not when before men. And David says: "according to the cleanness of my hands before His eyes" (Ps. 17:25); and Isaiah: "remove your evil deeds from before My eyes" (Isa. 1:16).
Heb. 13:22. I beseech you, brethren, receive this word of exhortation;
Do you not see? He offers them what he offered to no one else. He does not say "persuasions," but "exhortations," that is, encouragements, reassurances toward endurance, since he was addressing his words to those who had been subjected to persecution.
Heb. 13:22. I have written only a little to you.
Despite the fact that he said so much, he still says "not much," of course in comparison with what he wished to say. He speaks to them here as if to say: even though you are fainthearted, bear with me, for no one should refuse on the grounds that much has been said, although, as we see, this does happen among the fainthearted. For they cannot endure a lengthy discourse.
Heb. 13:23. Know that our brother Timothy has been released,
They were not particularly hostile toward Timothy, which is why he placed him first. From where then was he released? Either he was in prison and was released, or he was sent away from Athens, since he was there (cf. Phil. 2:19).
Heb. 13:23. I also, together with him, if he comes soon, will see you.
And this is sufficient to persuade them to abandon their hostility toward him, when he is ready to come with a disciple. Perhaps this indeed happened, and he traveled to Judea from Rome. For the first time he was released by Nero, as we also said in the introduction to this epistle.
Heb. 13:24. Greet all your leaders and all the saints.
See what honor he bestows upon them, if he even greets the teachers through them; for it would have been more fitting for him to write the epistle to the teachers and through them greet those under their charge. By this he very wisely ministers especially to the weak.
Heb. 13:24. Greet you the Italians.
I am so attached to you that not only do I myself greet you, but I inspire such affection for you in others as well, so that they too, despite such a great distance, love you, and therefore send their greetings.
Heb. 13:25. Grace be with you all. Amen.
Since "grace" is something common, he asks for it generally for "all" — both for teachers and for those governed. What then is grace? The remission of sins, purification, the communion of the Spirit. How then could it be with you? If you do not neglect it and if you lead a life worthy of it. For it remains with us when we do good deeds; but it departs when we do not live according to the commandment of the One who grants it to us. But, knowing grace and what we have received through it, let us not offend in our life the One who has bestowed upon us such great blessings; but, glorifying Him with good deeds and showing that He sent down this grace not upon the ungrateful and unappreciative, let us take hold of it in our souls by the power of Christ Himself — the Benefactor of our souls. To Him be glory, and to the Father, together with the Holy Spirit, now and ever, and unto the ages of ages. Amen.
Heb. 13:1. Let brotherly love continue among you. (cf. Rom. 12:10)
Heb. 13:2. Do not forget hospitality,
He did not say that you have acquired brotherly love and hospitality, for they had these, as it seemed; but since they were in danger, due to unceasing afflictions, of abandoning the care of these virtues, he says: "Let brotherly love... continue," let it be firm, and do not allow yourselves to avoid it. And hospitality, he says, "do not forget." For having suffered the plundering of their possessions, they were perhaps behaving stingily. Or he is also safeguarding them for the future.
Heb. 13:2. For through it some, without knowing, showed hospitality to Angels.
So important is hospitality, the reception of all people in general, and the non-judgment of brethren, that Abraham and Lot were given the occasion to receive angels (Gen. 18–19). "Without knowing," that is, they did not know that the strangers were angels, yet they received them with honor. This is what makes them great, for if they had known, then in that case they would not have done anything great.
Heb. 13:3. Remember those who are in prison, as though you were in prison with them,
For he who is bound to someone, even if he wished to forget, cannot.
Heb. 13:3. And of those who suffer, as you yourselves also are in the body.
"The suffering" — whether in prisons, or in hunger, or in some other calamity. For whoever reflects that he too is clothed in a similar body will defend them, on the one hand out of sympathy, and on the other out of fear lest he himself, for his lack of compassion, should fall into similar calamities.
Heb. 13:4. Let marriage be held in honor among all, and let the marriage bed be undefiled;
See how often he speaks about chastity. Above, when mentioning the holiness of marriage (Heb. 12:14), he spoke about this chastity, and again after this he speaks about adulterers and fornicators. Or: in all circumstances and at all times. Not only in affliction and not only in times of peace: not "honorable" in this respect only, and not in another, but let it be entirely honorable. Here also the heretics who slander marriage are put to shame. For behold, it is called honorable precisely because it is preserved in chastity.
Heb. 13:4. But fornicators and adulterers God will judge.
And here the prohibition of fornication is joined with the threat of punishment, for God judges, that is, will condemn. And naturally so. For if marriage is permitted, then the fornicator and adulterer is justly subjected to punishment.
Heb. 13:5. Let your conduct be free from the love of money,
He did not say: acquire nothing, but, even if you have possessions, do not be slaves to them, but relate freely to what you have, so as not to grieve if you should ever be deprived of any of your property, as he also said above: "you accepted the plundering of your possessions with joy" (Heb. 10:34). And in general, since many after losing their possessions strive to acquire them again, in view of the necessity of rendering help to others he says: "let your conduct be free from the love of money." Which is why he continues.
Heb. 13:5. Content with what one has.
He shows how one can avoid being lovers of money, namely: if we are content with what we have, if we do not strive to acquire anything beyond what is needed and necessary. For whoever strives to acquire more than is needed is obviously a lover of money.
Heb. 13:5. For He Himself said: I will not leave you nor forsake you. (Cf. Josh. 1:5; Gen. 28:15)
Since as it was likely that some were saying: what then, if we do not even have the necessities? – he answers that this can never be, for God says through the mouth of Isaiah: I will not forsake you (cf. Isa. 43:2) and, of course, does not lie. But since it was likely that these same people from among the Jews were saying: what present things shall we be content with? We have been plundered and nothing is left to us – he says: one can be content even with what remains, however little it may be. For God said: I will not forsake you, that is, I will not allow you to come to that. If the apostle perhaps understood this with reference to material needs, then you should understand it as said also with reference to every matter.
Heb. 13:6. So that we boldly say: The Lord is my helper, and I will not fear: what shall man do to me? (Cf. Ps. 117:6)
Since God Himself said this, it is undoubtedly true. And so, let us boldly say again that the plunderers of our possessions will not constrain us.
Heb. 13:7. Remember your leaders, who preached to you the word of God,
He convinces the Thessalonians of this as well, to show them the greatest honor (1 Thess. 5:13). And just as those teachers made them partakers of the word of God, so they in turn ought to assist them as much as possible in material needs. Regarding this, he hints to them with the word "remember." Or he urges them to imitate them.
Heb. 13:7. Looking at the outcome of their way of life, imitate their faith.
That is, more precisely, observe. And just as the pupils of a painter look at the original, so you too, always looking "at the outcome," that is, at the end of their life, at their way of life which had a good end, imitate their faith. For from faith comes a pure life. And if they had not believed in the future but had doubted, they would not have proven blameless in conduct. Again he heals their faintheartedness; or he speaks of faith in doctrines. So, he continues.
Heb. 13:8. Jesus Christ is the same yesterday and today and forever.
For, it seemed, some were distorting the faith and saying that another would come, whom the Jews even now await. So he says that Christ is the same "yesterday," that is, in all past time, "and today," that is, in the present, and "forever," that is, in future and endless times, and another will not come. So do not be led astray. Or: just as He did not abandon your teachers, but helped them in everything, so also will He render help to you. For He is one and the same.
Heb. 13:9. Do not be carried away by various and strange teachings;
"Various," meaning now some, now others, and from some and from others, but foreign to right doctrine. For teaching may be "various," yet not "foreign," and therefore not counterfeit. But when teachings are various, that is, from one person one thing and from another something different, then they are also "foreign," that is, foreign to the truth, and then one must be on guard. For the truth is simple and has one aim. Pay attention to the expression "do not be carried away" — he speaks as if about those frivolous people who are easily carried away here and there.
Heb. 13:9. Good, for it is good to strengthen hearts by grace, not by foods, from which those who occupied themselves with them received no benefit.
Here are strange doctrines. He hints at those who introduce the Jewish attachment to foods. So, he says that by "grace," that is, by faith, we must be strengthened and fully persuaded that nothing is unclean, but to the believer all things are clean. So what is needed is faith, not the observance of foods. For "those occupied with foods," that is, those who always followed the strict observance of rules about eating, brought no benefit to the soul, since they are alien to faith and slavishly serve a useless law. And in general, he says, what benefit did they receive from the observance of foods, when they were so defiled that they could not participate in the sacrifices?
Heb. 13:10. We have an altar from which those who serve the tabernacle have no right to eat.
Having said that there is no need to strictly observe dietary regulations, lest it seem that our way, free from such observance, is worthy of contempt, he says that we too have an observance, only not in regard to these foods, but to the altar, or the bloodless sacrifice of the Life-giving Body. For it is impossible for the high priests of the Old Testament law to partake of this sacrifice as long as they serve the tabernacle, that is, the shadows of the law, which are transient and subject to destruction, or as long as they serve this world, since even the people, as unworthy, did not participate in the sacrifices of the Old Testament law.
Heb. 13:11. For the bodies of those animals whose blood is brought into the sanctuary by the high priest for the purification of sin are burned outside the camp,
Heb. 13:12. Therefore Jesus also, that He might sanctify the people with His own Blood, suffered outside the gate.
Having shown that what the Jews venerated served as a foreshadowing of our worship, he says that the sacrifices in which the people could not participate were nothing; but in our sacrifice, even the high priests of the Old Testament law have no share, for those sacrifices served as a foreshadowing of this one. For just as the high priest brought into the sanctuary the blood of the animals offered for the sins of the people, while the bodies were burned outside the camp, so also Christ, having suffered for the sins of the world, brought His Blood into the sanctuary to the Father as High Priest, while the body was crucified outside the gates. Therefore, performing the remembrance of that sacrifice, our high priests bring the Blood of the Lord into our sanctuary and upon the altar, as into heaven. For this reason, the high priests of the Old Testament law may not partake from this altar, as being foreigners and as not contemplating that which is above this world; but we are not such.
Heb. 13:13. Therefore let us go forth to Him outside the camp, bearing His reproach;
Since Jesus Christ suffered outside the gates, let us also go out to Him outside the gates, that is, let us be outside the world, "bearing His reproach," enduring the same sufferings. He, as one condemned and a robber, was crucified outside; let us also not be ashamed to withdraw from the world and from its luxury, even if this should seem dishonorable. Again he persuades them to endure the insults inflicted on them by the Jews, or the plundering.
Heb. 13:14. We do not have here a permanent city, but we seek the one to come.
He proves the necessity of going outside the gate, that is, out of the world. For we have no part in this world, since it too will not exist forever. Therefore, we must flee from this world and strive toward the future city, that is, toward heaven.
Heb. 13:15. Therefore, let us continually offer up through Him a sacrifice of praise to God, that is, the fruit of lips confessing His name.
Through Him as through the High Priest according to the flesh, we offer to the Father the sacrifice of praise, that is, the Eucharist. For we thank the Father for having granted His Son for our sanctification. This too is for the sake of the weak. That the Son has grace is evident from the fact that He has equal honor with the Father. "That all," he says, "may honor the Son just as they honor the Father" (John 5:23). Thus, the Eucharist itself is "the fruit of lips that confess His name." Therefore the high priests of the Old Testament law cannot partake in this sacrifice. For those who were not at all sanctified by the Blood of Christ cannot give thanks for it, because they remain in the same unbelief. See then how he again urges them to thanksgiving, and not to murmur or to say anything bold and insolent out of faintheartedness.
Heb. 13:16. Do not forget also to do good and to share with others,
Where are those who justify themselves by their poverty and therefore do not give alms? Let them hear that Paul persuades the poorest, those who have been plundered, not to forget almsgiving. He also calls it "fellowship," and for what reason — we have often spoken about this.
Heb. 13:16. For such sacrifices are well-pleasing to God.
Sacrifices of thanksgiving and beneficence. For it is clear that one who is thankful is also generous, since he knows what blessings he will be deemed worthy of.
Heb. 13:17. Obey your leaders.
The subject is bishops. Having first praised them and called them faithful and worthy of imitation by those who look upon them, he then continues: "obey them." What then? Is it not necessary to obey every leader, even if he is evil? In what sense do you say: evil? If with respect to the faith, then flee from him, even if he were an angel from heaven. But if he is evil in his manner of life, then obey him. "Therefore whatever they tell you to observe, observe and do; but do not act according to their works" (Matt. 23:3). Concerning those who are corrupt in faith, he says: "do not be carried away by various and strange teachings." So why is this? Because the one who acts badly will perhaps not advise others to live badly, for he himself is ashamed of his bad deeds—this is clear also from the fact that he tries in every way to conceal his actions; but the one who is evil in faith will impart his way of thinking to the people as well.
Heb. 13:17. Be submissive,
By the expression "be subject" he indicates such strong obedience that, if necessary, they would serve them by deed.
Heb. 13:17. for they watch over your souls, as those who must give account;
Let the instructors hear that just as the people must obey, so too must the priest tirelessly care for the people, since he will have to give an account for their sins.
Heb. 13:17. Let them do this with joy and not with groaning, for that would be unprofitable for you.
If you submit, he says, and please your instructor, then you lighten for him the burden of caring for you, since he rejoices in your obedience. But if you act shamelessly, then although he will still care for your soul in that case, if you do not make amends for your disobedience, he will groan for you before God, which is of no benefit to you. Notice that he does not allow the instructor to defend himself with anything other than groaning. And although this imperceptibly instills in him (the instructor — Ed.) a spirit of meekness, against that incorrigible one who provokes the fearsome avenger God (that is, against that sinner who provokes the wrath of God — Ed.), He (that is, God — Ed.) kindles a terrible fire of punishment. Therefore you, who disobey your instructor, should not despise him because he groans, but rather should fear the fact that he is handing you over to God.
Heb. 13:18. Pray for us; for we are confident that we have a good conscience,
Since some slandered the apostle, as though he teaches apostasy from the law, many of the Jews were hostile toward him. Therefore he did not indicate his name at the beginning of the epistle, since they could not even bear to hear of him. So then, defending himself before them, he first of all asks them to pray for him, which we usually ask of friends; then he also reveals his innocence. For among all people, not only among the Gentiles, but also among you, we did nothing with hypocrisy, our conscience is clear and we know that we did not plot evil against you, did nothing wrong to you, did not slander you.
Heb. 13:18. "Because in all things we desire to conduct ourselves honestly."
That is, striving to lead a life carefully and blamelessly. And the very thing that I say, that the law has no power, is not the speech of a foe and adversary. For I rather introduce the fulfillment of the law and show that the "shadow" has received its end. So then, is this apostasy? Am I not your benefactor when I lead you to perfection, completely drawing you away from the shadow and the infantile disposition?
Heb. 13:19. And I especially urge you to do this, so that I may be restored to you the sooner.
To wish them so warmly and with all care to pray that he might return to them sooner — this came from his strong love for them. At the same time, he shows that he relies on his conscience, and therefore appeals to them. He would not have done this if he had felt anything bad in his conscience.
Heb. 13:20. Now the God of peace,
First of all, having asked them for prayers and honored them by this, he then also prays for them himself. Since, he says, God is the God of peace, you should not be agitated against me, and moreover on the basis of mere hearsay alone.
Heb. 13:20. Raised from the dead the great Shepherd of the sheep
He instills in them the teaching about the resurrection, making use of the prophecy of Isaiah (Is. 10). And since there are also other shepherds—lesser ones—he said "great." For the prophets are many teachers, but Christ is the one instructor for all.
Heb. 13:20. Blood of the eternal covenant, our Lord Jesus Christ,
That is, He raised Him from the dead after His death and after the shedding of His Blood, so that He gave us a covenant not subject, like the covenant of the law, to annulment, but an eternal one. For thus He raised Him from the dead with the Blood of the eternal covenant. For after the resurrection He granted us His Blood in a covenant. For if He had not risen, His Blood would not have served us as a covenant.
Heb. 13:21. may He perfect you in every good work,
He shows that they had good works and only needed to be perfected in them. This is what he also prays for on their behalf. See that we ourselves must first begin, and then ask for perfection from God.
Heb. 13:21. to the fulfillment of His will,
He who has been perfected in every good deed does the will of God, not he who does good only halfway.
Heb. 13:21. working in you that which is well-pleasing in His sight, through Jesus Christ. To Him be glory forever and ever! Amen.
Consequently, when we do good, it is God who accomplishes it in us through Jesus Christ, that is, through Him who serves as Mediator and Perfecter. For if He accomplished our salvation in the beginning, what is surprising if He also serves as Mediator in our advancement in virtues and fulfills the Father's will in us, Himself strengthening us and breathing into us the power to perform good deeds? To the word "well-pleasing" he added: "to Him." For we are truly well-pleasing when we prove to be good before God, and not when before men. And David says: "according to the cleanness of my hands before His eyes" (Ps. 17:25); and Isaiah: "remove your evil deeds from before My eyes" (Isa. 1:16).
Heb. 13:22. I beseech you, brethren, receive this word of exhortation;
Do you not see? He offers them what he offered to no one else. He does not say "persuasions," but "exhortations," that is, encouragements, reassurances toward endurance, since he was addressing his words to those who had been subjected to persecution.
Heb. 13:22. I have written only a little to you.
Despite the fact that he said so much, he still says "not much," of course in comparison with what he wished to say. He speaks to them here as if to say: even though you are fainthearted, bear with me, for no one should refuse on the grounds that much has been said, although, as we see, this does happen among the fainthearted. For they cannot endure a lengthy discourse.
Heb. 13:23. Know that our brother Timothy has been released,
They were not particularly hostile toward Timothy, which is why he placed him first. From where then was he released? Either he was in prison and was released, or he was sent away from Athens, since he was there (cf. Phil. 2:19).
Heb. 13:23. I also, together with him, if he comes soon, will see you.
And this is sufficient to persuade them to abandon their hostility toward him, when he is ready to come with a disciple. Perhaps this indeed happened, and he traveled to Judea from Rome. For the first time he was released by Nero, as we also said in the introduction to this epistle.
Heb. 13:24. Greet all your leaders and all the saints.
See what honor he bestows upon them, if he even greets the teachers through them; for it would have been more fitting for him to write the epistle to the teachers and through them greet those under their charge. By this he very wisely ministers especially to the weak.
Heb. 13:24. Greet you the Italians.
I am so attached to you that not only do I myself greet you, but I inspire such affection for you in others as well, so that they too, despite such a great distance, love you, and therefore send their greetings.
Heb. 13:25. Grace be with you all. Amen.
Since "grace" is something common, he asks for it generally for "all" — both for teachers and for those governed. What then is grace? The remission of sins, purification, the communion of the Spirit. How then could it be with you? If you do not neglect it and if you lead a life worthy of it. For it remains with us when we do good deeds; but it departs when we do not live according to the commandment of the One who grants it to us. But, knowing grace and what we have received through it, let us not offend in our life the One who has bestowed upon us such great blessings; but, glorifying Him with good deeds and showing that He sent down this grace not upon the ungrateful and unappreciative, let us take hold of it in our souls by the power of Christ Himself — the Benefactor of our souls. To Him be glory, and to the Father, together with the Holy Spirit, now and ever, and unto the ages of ages. Amen.