Thomas Aquinas Commentary Hebrews 13

Having instructed them on how to bear with evil, the Apostle now tells them how to act in doing good. Therefore, according to a Gloss, he is beginning his moral instruction after commending them and urging them to imitate him. In this regard, he does two things:

1. First, he urges them to do good.
2. Second, he prays for them (verse 20).

Concerning the first point, he does three things:

1. First, he shows them how to do good to their neighbor.
2. Second, how to do good to themselves (verse 4).
3. Third, how to do good to their leaders (verse 7).

He says, therefore: 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. For he that does not love his brother whom he sees, how can he love God whom he does not see? (1 John 4:20). We are also told to honor one another; love the brotherhood (1 Peter 2:17).

But because charity is not idle, as Gregory says, the Apostle urges them to perform acts of charity: Let us love not in tongue but in deed and in truth (1 John 3:18). Therefore, he says that we should show charity to travelers through hospitality, to those in bonds through compassion, and to the poor by coming to their aid. Regarding the first, he says, do not neglect to show hospitality to strangers.

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 as much, he exhorts them to continue to do as much as possible: Pursue hospitality (Romans 12:13). He makes special mention of hospitality because a person who receives travelers performs three acts of charity at once: he receives, feeds, and gives them drink. As the Scripture says, Show hospitality to one another without grumbling (1 Peter 4:9).

He gives the reason for this when he says, for thereby some have entertained angels unawares, as in the case of Abraham and Lot (Genesis 18 and 19). Another version reads, By this, as unawares, they entertained angels, because they did not realize they were angels. This was also true at first for Abraham; he adored them, thinking they were holy men sent from God. But he adored them with the adoration called dulia, which is shown to saints, and he offered them food as if they were men.

However, after he understood that they were angels in whom God was speaking, he spoke to them as to God, saying, This is not befitting you who judge all the earth (Genesis 18:25). Lot acted in a similar way.

Regarding the second point, he says, Remember those who are in prison, that is, those who were imprisoned for the love of God. Remember them by visiting and redeeming them, as though you were in prison with them: I was in prison and you visited me (Matthew 25:36). In contrast to this, Isaiah says of the wicked, I opened not the prison to his prisoners (Isaiah 14:17). But they did this at times, as is clear from Hebrews 10:34. Indeed, it is a particular work of mercy to regard another’s suffering as one’s own.

Regarding the third point, he says to remember and those that are ill-treated, which can refer to several kinds of labor. It can mean bodily labor: You shall eat the labors of your hands (Psalms 128:2). It can also mean spiritual care: The farmer that labors must first partake of the fruits (2 Timothy 2:6). Or, it can refer to the labor of enduring evils: I have perceived that in these also there was labor, and vexation of spirit (Ecclesiastes 1:17). In short, our whole life is a labor: Man is born to labor as a bird to fly (Job 5:7).

Remember them, since you also are in the body and have experienced what those who labor need. As the Scripture says, Judge of the disposition of your neighbor by yourself , and, All things whatsoever you would that men should do to you, do you also to them (Matthew 7:12).

Then (verse 4) he urges them to do good to themselves. In this regard, he does two things:

1. First, he gives an admonition against the concupiscence of carnal pleasure.
2. Second, he warns against coveting external things (verse 5).

It should be noted that sin in regard to sex occurs in two ways. One way is through the illicit union of an unmarried person with another. In regard to this, he says, Let marriage be held in honor among all, for those who would not be continent, and not fornication. It is called "honorable" when it takes place with all the circumstances proper to marriage. This shows that the marriage act can exist without sin, which is contrary to certain heretics: If a virgin marry, she does not sin (1 Corinthians 7:28). To show that the marriage act is good, the Lord performed His first miracle at a wedding, ennobled marriage with His physical presence, and willed to be born of a married woman.

Another way sin occurs is by violating the marriage bed, as when a husband approaches another man’s wife, or a wife another’s husband. In regard to this, he says, and the marriage bed undefiled. As the Book of Wisdom says, So that now they neither keep life, nor marriage undefiled, but one kills another through envy, or grieves him by adultery ; and again, Happy is the barren, and the undefiled that has not known bed in sin; she shall have fruit in the visitation of holy souls .

Then the Apostle adds the reason: for fornicators and adulterers God will judge. With this, he refutes 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 the anger of God comes upon the children of unbelief (Ephesians 5:6). Therefore, he says fornicators—which is why he said marriage is honorable—and adulterers—which is why he said the bed must be undefiled—God will judge, meaning, He will condemn them. For no fornicator or unclean or covetous person (which is a serving of idols) has inheritance in the kingdom of Christ and God (Ephesians 5:5).

Next (verse 5), he forbids them to covet external goods. One might sin in this regard in two ways: by being stingy or by being covetous, for liberality is the virtue that inclines one to the proper mean between giving and retaining money.

Regarding the first (stinginess), he says, Keep your life free from love of money. A covetous person is tenacious, and as Sirach says, Nothing is more wicked than a covetous man . Regarding the second (covetousness), he says, and be content with what you have. Those who desire more than they have wish to accumulate things, not being content with their current possessions: Having food and clothing, with these we are content (1 Timothy 6:8).

Alternatively, in saying, let your life be free of covetousness, he is forbidding avarice in both its forms of covetousness and stinginess. But in saying, be content with what you have, he is excluding the root of avarice, which is anxiety: Be not anxious (Matthew 6:31). For people are not forbidden to be concerned about future needs, but care and anxiety should not preoccupy their minds. One who is so preoccupied with anxiety about the future is being "anxious for the morrow."

Then (verse 5b) he gives the reason for this advice, which is why we should not be excessively anxious but should do what is in our power while trusting in God’s help. For God has said, I will not leave you, without giving you what you need, nor will I forsake you, lest you perish from hunger (Joshua 1:5). As the Psalmist says, I have not seen the just forsaken, nor his seed seeking bread (Psalms 37:25). Or, "I will not forsake you" can mean "without freeing you from evil."

This promise causes confidence in the heart, so that we can confidently say, I will deal confidently and will not fear (Isaiah 12:2). And what shall we say? The words of Psalm 118:6: The Lord is my helper; I will not fear. What can man do to me?

He is a helper in that He delivers from evil: A helper in troubles, which have found us exceedingly (Psalms 46:1). Therefore, I will not fear what man shall do to me, meaning any flesh-and-blood adversary: Who are you to be afraid of a mortal man? (Isaiah 51:12). This can also refer to the devil, who is called a "man" because he was overcome by a man (Christ), just as Scipio was called "Africanus" because he was defeated in Africa. As the parable says, A hostile man has done this (Matthew 13:28).

Then (verse 7) he shows how they should do good to their leaders. In this regard, he does two things:

1. First, he shows how they should act in regard to their deceased leaders, namely, by following their example.
2. Second, how they should act in regard to their living leaders, namely, by obeying them (verse 17).

Concerning the first point, he again does two things:

1. First, he shows how they should follow the teachings of the good.
2. Second, how they should avoid the doctrine of evil (verse 9).

He says, therefore: Remember your leaders, those who spoke to you the word of God. This refers to the apostles who preached to you: Look to Abraham your father, and to Sarah who bore you (Isaiah 51:2). But they not only preached with words but also showed what to do by their actions: The Lord confirming the word with signs that followed (Mark 16:20).

Remember not only their words, but consider the outcome of their way of life. As it is written, Remember the works of the fathers which they have done in their generations: and you shall receive great glory and an everlasting name . And again, Take, my brethren, for an example of suffering evil, of labor and patience, the prophets who spoke in the name of the Lord (James 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. Therefore, imitate their faith and do not depart from it.

He continues: Jesus Christ is the same yesterday and today and forever. According to a Gloss, this section is introduced in the following way. The Apostle had said before, I will not leave you or forsake you. But the readers could object, saying, "The one to whom this was said can well trust in God’s help, but we cannot, as it was not spoken to us." The Apostle rejects this by saying that Christ remains forever; therefore, he says, Jesus Christ is the same yesterday and today and forever.

Alternatively, this verse can be referred to what he had just said about imitating the apostles. The readers could say that their case is not the same, because the apostles were instructed by Christ and served Him, but "we were not." Therefore, the Apostle says that Christ remains, and for that reason, we should also serve Him. And so he says, Jesus Christ is the same yesterday (in the time of the first apostles), and today (in our time), and forever. As Christ Himself said, I am with you all days even to the consummation of the world (Matthew 28:20). He is the one of whom it is written, says the Lord, who is, and who was, and who is to come, the Almighty (Revelation 1:8), and, But you are always the selfsame, and your years shall not fail (Psalms 102:27). In these words, the Apostle shows the eternity of Christ.

After exhorting them to follow the example and way of life of those who have departed, the Apostle now warns them to continue in their teaching. In this regard, he does two things: first, he gives the warning; second, he gives the reason (Hebrews 13:10). Concerning the first part, he also does two things: first, he warns them in general; second, he explains the warning (Hebrews 13:9b).

He says, therefore: Do not be led away by diverse and strange teachings. It is as if he is saying: 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, that is, divided: Their heart is divided: now they shall perish (Hosea 10:2). These are the doctrines about which he said: doctrines of devils, speaking lies in hypocrisy (1 Timothy 4:1). Furthermore, they are strange, that is, 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 (Ephesians 2:19).

Then when he says, For it is well that the heart be strengthened by grace, he explains in detail what these various and strange doctrines are. Here it should be noted that in the early Church one error was rampant: that it was necessary for salvation to observe the ceremonies of the Law. These consisted especially in partaking of certain foods, such as the paschal lamb (Exodus 12), and in abstaining from certain foods, as is clear from Leviticus (chapter 12) and from other passages. Another error was that of the Nicolaitans, who taught that it was lawful to use bodily pleasures indiscriminately. These words can be applied to both errors, but more properly to the first.

He says, therefore, do not be led away from the truth by diverse and strange doctrines: Be not easily moved from your sense (2 Thessalonians 2:2); I wonder that you are so soon removed from him that called you into the grace of Christ, unto another gospel (Galatians 1:6). For God requires our heart from us: My son, give me your heart (Proverbs 23:26). Therefore, it is well that the heart be strengthened with grace, for it should be firm and stable. Against this, Psalms 39:13 says: My heart has forsaken me. But it is not strengthened with bodily foods, but with sanctifying grace: Justified freely by his grace (Romans 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 (Romans 14:17).

Therefore, the heart is not established by the moderate or superfluous use of food, but rather by 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 (Psalms 111:8). 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 (Hebrews 6:18). And he says, which have not benefited their adherents, meaning those who hope in them. Those who use them for bodily needs profit from them with bodily health, but those who put their entire interest in them, "walk in them." These are the ones who do not profit from them toward the salvation of either soul or body: Shall the holy flesh take away from you your crimes, in which you have boasted? (Jeremiah 11:15).

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. As it is stated in Leviticus (chapter 16), on the tenth day of the seventh month the high priest entered the holies with the blood of a heifer and a goat for his own sin of ignorance, and he burned their bodies outside the camp. 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.

The blood of Christ was prefigured by that 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 are Christ, the Priest, offering Himself for our sins. The blood of Christ was brought into the holies, and the flesh was burned outside the camp.

Two things were signified by this. One, that Christ was immolated in the city by the tongues of the Jews; for this reason, 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 into the heavenly holies to the Father. The fact that the bodies were burned outside the camp, in relation to our Head, signifies that Christ would suffer outside the gate. But in relation to us, who are the members, it signifies that Christ is immolated for those who are outside the camp of the Law’s ceremonies 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, he shows what is signified; second, he presents the figure (Hebrews 13:11); and third, he draws the conclusion (Hebrews 13:13).

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 it is Christ Himself, in Whom and by Whom we offer our prayers. This is the golden altar spoken of in Revelation (chapter 8). Of that altar, therefore, they have no right to eat—that is, to receive the fruit of Christ’s passion and to be incorporated into Him as head—who serve the tabernacle of the Law’s ceremonies: If you be circumcised, Christ shall profit you nothing (Galatians 5:2). Or they serve the tabernacle of the body, who pursue carnal pleasures: Make not provision for the flesh in its concupiscences (Romans 13:14). For such persons received no profit: He that eats and drinks unworthily, eats and drinks judgement to himself (1 Corinthians 11:29). The body is called a tabernacle because we dwell in it as in a war against enemies, and it remains only a short while: The laying away of my tabernacle is at hand (2 Peter 1:14). Therefore, it should not be served.

Then (Hebrews 13:11) he continues the figure: first, the figure of the Old Testament; second, the figure of the New Testament (Hebrews 13:12).

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 is this: 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, it can be interpreted 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. It was burned outside the camp—that is, 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 the literal one.

Therefore, 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 is agreement between them. Hence he says, Therefore, Jesus also, that he might sanctify the people by his own blood, suffered outside the gate. This is clear.

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.

He tells us 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, that is, 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. This means for Christ, bearing the signs of Christ’s passion by which Christ became a disgrace among men and the offscouring of the people: My heart has expected reproach and misery (Psalms 68:21). Or, bearing abuse for him means let us reject the ceremonies of the Law, now that the truth has come, on account of which we are a reproach among the Jews. This is on account of the signs of penance, which are reproved by carnal men: Esteeming the reproach greater riches than the treasures of the Egyptians (Hebrews 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 (Galatians 5:11).

He adds the reason when he says: For here we have no lasting city, but we seek one that is to come. A person willingly remains in his own place. But 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 (Romans 10:4). Therefore, we do not have a lasting city here, 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 (Colossians 3:1); Look upon Sion, the city of our solemnity (Isaiah 33:20); He looked for a city that has foundations; whose builder and maker is God (Hebrews 11:10). They also seek a better city, that is, the heavenly one. For we strive to be transferred to it as to our place and altar. Therefore, let us go to it.

Then when he says, By him then let us continually offer the sacrifice of praise to God, he presents the second conclusion: 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: devotion to God and mercy towards our neighbor.

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 (Psalms 59:7). Therefore, by Him, that is, by Christ, let us offer the sacrifice of praise: A sacrifice of praise will honor me (Psalms 49:25). That sacrifice of praise is called the fruit of our lips, that is, 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 (Romans 10:10); We will render the calves of our lips (Hosea 14:3); I created the fruit of the lips (Isaiah 57:19). This sacrifice should be offered always, that is, continually, just as there was a continual sacrifice during the Law, as it says in Numbers (chapter 28): I will bless the Lord at all times: his praise shall be always in my mouth (Psalms 33:2).

He mentions another sacrifice when he says, Do not neglect to do good and to share what you have. It is as if to say: You formerly performed works of mercy; but now do so 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 (Galatians 6:9); Do good to the humble, and give not to the ungodly . Do not forget to share what you have, that is, the things you have saved: All they that believed were together, and had all things in common (Acts 2:44); Communicating to the necessities of the saints (Romans 12:13). Or share by means of charity, through which all things are common.

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

After showing them how to act regarding their deceased leaders—that is, by continuing in their teachings—the Apostle now shows how to act toward living leaders: first, how to act regarding the others, and second, how to act regarding Paul himself (verse 18).

He says, therefore, “Obey your leaders.” It should be noted here that we owe two things to our leaders: first, obedience to their instructions, for which reason he says, “obey”—“Obedience is better than sacrifice” (1 Samuel 15:22)—and second, reverence, so that we honor them as fathers and submit to their discipline. Therefore, he says, “and be subject to them.” As Scripture says, “Be subject to every human creature” (1 Peter 2:13), and, “Whoever resists the power, resists God’s ordinance” (Romans 13:2).

The Apostle gives the reason for this submission when he says, “for they are keeping watch over your souls, as men who will have to give an account.” The reason we should obey and submit to our leaders is that the labor is upon them and the danger threatens them. Regarding the anxious labor that is on them in governing their subjects, he says that they “keep watch,” that is, they are perfectly vigilant: “He that rules, with carefulness” (Romans 12:8). The duty imposed on leaders is to watch over the flock entrusted to them. For this reason, it says in Luke 2:8, “There were shepherds,” by which leaders are designated, “watching and keeping the night watches over their flocks,” because while people sleep, the enemy comes and sows weeds among the wheat (Matthew 13:25).

As for the danger threatening them, he says, “as men who will have to give an account.” This is the greatest danger: that a person must give an account for the deeds of others, even though they are not sufficient for their own. As it is written, “Keep this man: and if he shall slip away, your life shall be for his life” (1 Kings 20:39). Leaders will give an account for those committed to them. On the day of judgment, they will be asked: “Where is the flock that is given you, your beautiful cattle? What will you say... For you taught them against you... you instructed them against your head by your bad example” (Jeremiah 13:20).

As Gregory says, “Leaders should know that they are worthy of as many deaths as the many examples of damnation they pass on.” Proverbs also warns of this responsibility: “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” (Proverbs 6:1–3).

A leader obligates himself to Christ for his subjects by his hand (that is, by the example of good works) and by his mouth (that is, by preaching). But Christ is called a “stranger,” as Bernard says, because “He is a friend during the betrothal, but a stranger in requiring an account.”

But it seems that a person must give 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 Corinthians 5:10). I answer that everyone will give an account mainly for his own deeds, but he will also give an account for others to the extent that his actions pertain to them. The actions of leaders, however, 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.” The prophet continues that if the leader, who is understood by the name “watchman,” has not warned the wicked, the wicked man will die in his sin, but his blood will be required at the hand of the watchman.

Therefore, if a leader watches over us, knowing he must give an account, we should do what is in our power: obey and not rebel. We should enable them to do this work with joy and not with grief. A good leader receives 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” (3 John 1:4). Paul expresses this, saying, “Therefore, my dearly beloved brethren, and most desired, my joy and my crown: so stand fast in the Lord, my dearly beloved” (Philippians 4:1).

Conversely, they groan because of your rebellion: “My little children, of whom I am in labor again, until Christ be formed in you” (Galatians 4:19), and, “Who will give water to my head and a fountain of tears to my eyes?” (Jeremiah 9:1). They also groan with pity when, on account of your rebellion, they do not receive the fruit of their labors, which is the fruit of the eternal inheritance: “Behold, they that see shall cry without, the angels of peace shall weep bitterly” (Isaiah 33:7).

He adds the reason we should obey them: “for that would be of no advantage to you”—that is, for them to groan over 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” (Isaiah 63:10). But note that he says it is of no advantage to you, and not “it is of no advantage to them.” For to groan over the sins of their subjects is beneficial for leaders, as when Samuel wept over Saul’s rejection (1 Samuel 15:35).

Then he says, “Pray for us.” In this, the Apostle tells them how they should act toward him, for he asks them to pray for him. The same is found 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.” This is because, as a gloss says, “It is impossible”—that is, very difficult—“for the prayers of many not to be heard.” For Jesus said, “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” (Matthew 18:19). Therefore, in asking them to pray for him, the Apostle, who was certain he was acceptable to God, was striking at the pride of those who scorned asking for the prayers of others, as a gloss also says.

He gives the reason for this request when he says, “we are sure that we have a clear conscience.” This can be understood in two ways. First, it can be seen in relation to those whose prayers he is asking. Since the Apostle did not preach to the Jews but only to the Gentiles, it might seem that he was not acceptable to them, and they could therefore excuse themselves from granting his request. So he says, as if excusing himself, that he is not aware of anything but seeking their good. For this reason, he says, “we are sure that we have a clear conscience, desiring to act honorably in all things.” From this, we understand that he intends to help them as much as he is able.

Alternatively, the phrase can be referred to the Apostle himself. Since he would not preach to the Jews, he might not have seemed worthy of their prayers, for the Lord might not hear them if he seemed to be an enemy of their faith. As it says in Jeremiah 7:16, “Do not pray for this people, nor take to you praise and supplication for them: and do not withstand me: for I will not hear you.” The Apostle, therefore, removes this objection, 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 can understand all their sins? As Scripture says, “A man does not know whether he is worthy of love or hatred” (Ecclesiastes 9:1), and, “I am not conscious of anything, but I am not thereby justified” (1 Corinthians 4:4). He says, therefore, “we have a clear conscience, desiring to act honorably in all things,” and for this reason, your prayers should benefit me.

Then, in verse 19, he gives another reason why they should pray for him: because it will benefit them. “Therefore, I urge you the more earnestly to do this”—that is, to pray—because it will profit you: “I long to see you that I may impart to you some spiritual grace” (Romans 1:11). The Apostle, who thus resorts to prayer for all his actions, 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, wherever the will of him that governs them shall lead them” (Job 37:11). For by “the clouds” are understood preachers and apostles: “Who are these that fly as clouds?” (Isaiah 60:8).

Then, in verse 20, the Apostle prays for them. First, he prays; second, he excuses himself by asking something of them (verse 22).

In his prayer, he first describes the One to whom he prays, calling Him “the God of peace.” For God’s proper effect is to make peace, because “he is not a God of dissension but of peace” (1 Corinthians 14:33), and we are told, “have peace: and the God of peace and love shall be with you” (2 Corinthians 13:11). Peace is nothing more than a unity of affections, which God alone can create, because hearts are united by charity, which is from God alone. God knows how to gather and unite, because God is love, which is the bond of perfection. Therefore, “he makes men of one mind to dwell in a house” (Psalms 67:7). For humanity made peace with God through the ministry of Christ.

For this reason, he says, “who brought again from the dead our Lord Jesus, the great shepherd of the sheep.” Sometimes Christ is said to have been raised by the Father’s power, as in Romans 8:11: “If the Spirit of him who raised Jesus Christ from the dead.” At other times, He is said to have raised Himself: “I have slept and taken my rest: and I have risen up” (Psalms 3:6). These statements are not contradictory, because He rose by God’s power, which is one in the Father, Son, and Holy Spirit. Therefore, God “brought him again from the dead,” that is, 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” (Romans 6:4).

Christ is called “the great shepherd of the sheep,” that is, of the faithful and the humble: “I am the good shepherd, and I know mine, and mine know me” (John 10:14). The sheep are those who obey God: “And my sheep hear my voice” (John 10:27). He calls Him the “great” shepherd because all other shepherds are His vicars. He feeds His own sheep, but the others feed Christ’s sheep: “Feed my sheep” (John 21:17). And as Peter says, “When the prince of pastors shall appear, you shall receive a never fading crown of glory” (1 Peter 5:4).

God brought Him out “by the blood of the eternal covenant,” that is, by the power of the blood of Christ, by which the New Covenant is confirmed. In this New Covenant, eternal things are promised, which was not the case in the Old. Christ calls His blood the blood of the New Covenant, while the Apostle here says “of the everlasting covenant.” Therefore, both are mentioned in the words of the consecration of the Blood. By His passion, Christ merited the glory of His resurrection for Himself and for us. For this reason, the prayer says God “brought again from the dead our Lord Jesus... by the blood of the eternal covenant.” As it is written, “He humbled himself, being made obedient unto death” (Philippians 2:8), and, “By the blood of your testament you have sent forth your prisoners out of the pit, wherein is no water” (Zechariah 9:11).

Then he adds his petition: “May he equip you with everything good.” The human will, being the inclination of reason, is the principle of human acts, just as weight is the principle of the downward movement of heavy bodies. The will is therefore related to the acts of human reason as a natural inclination is to natural acts. A natural thing is said to be “fit” for that to which it has an inclination. In the same way, when a person has the will to do good, he is said to be “fit” for it. When God instills a good will in a person, He “equips” him, that is, makes him fit.

Therefore, the Apostle prays, “May God equip you with every good that you may do his will,” which means, “may He make you will every good.” As Proverbs says, “The desire of the just is every good” (Proverbs 11:23). For this is God’s will: what God wills us to will. Otherwise, our will is not good. And the will of God is our good: “This is the will of God, your sanctification” (1 Thessalonians 4:3), and our goal is “that you may prove what is the good and acceptable and the perfect will of God” (Romans 12:2).

A person is made fit for doing good in two ways. One way is by working externally, which is how one person fits another, by persuading or threatening. The other way is by working internally, and this is how God alone equips a will, because He alone can change it: “The heart of the king is in the hand of the Lord; wherever he will he will incline it” (Proverbs 21:1). For this reason, the Apostle adds, “working in you,” for “it is God who works in us both to will and to accomplish” (Philippians 2:13).

But what will God do? “That which is pleasing in his sight.” That is, He will make you will what pleases Him. This includes faith, meekness, and the fear of the Lord: “Faith and meekness are agreeable to him” , and “The Lord takes pleasure in them that fear him” (Psalms 147:11). 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” (John 16:23), for it is “by whom he has given us most great and precious promises” (2 Peter 1:4), and “by whom we have access by faith unto grace” (Romans 5:2).

To whom—that is, to Christ—be glory forever and ever. Amen. This means eternal glory: “To the king of ages, immortal, invisible, the only God, be honor and glory forever and ever. Amen” (1 Timothy 1:17). This glory is owed to Him, inasmuch as He is God.

Next, in verse 22, he adds a petition in which he excuses himself, and then he concludes the epistle. He does three things: first, he gives his excuse; second, he recommends the messenger through whom he writes (verse 23); and third, he sends several greetings (verse 24).

Regarding the first point, he says, “I appeal to you, brethren, bear with my word of exhortation.” This means they should patiently bear with the words of this epistle, in which, even though he has rebuked some of them, it is all for their consolation: “What things soever are written, are written for our consolation” (Romans 15:4). He then 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. Short talks are most welcome, because if they are good, they will be heard eagerly, and if they are bad, they are only a little boring: “Let your words be few” (Ecclesiastes 5:2).

Next, he recommends the one through whom he writes, saying, “You should understand that our brother Timothy has been released”—that is, from prison, where he was with the Apostle. Or perhaps it means he was released by Paul to preach and come to you. He adds, “with whom I will see you, if he comes soon,” showing the love he had for them. The Apostle also shows his love in that, even though he did not visit them, he was suffering in Rome and was uncertain whether he would be set at liberty.

Then he gives the greeting. First, he asks them to greet the others, saying, “Greet all your leaders and all the saints.” By “leaders,” he means the apostles still living, and by “saints,” he means the other disciples. He does not write to the apostles directly, because his intention was to write only against the observances of the Law. Since this epistle is instructive, it was not his intention to instruct the apostles, who preceded him in the faith. Second, he greets them on behalf of others, saying, “The brethren from Italy send you greetings,” for he wrote this epistle from Rome.

Finally, he concludes in his usual manner, as if sealing the letter with a personal greeting: “Grace be with all of you. Amen.” The word “grace” here means the forgiveness of sins and all of God’s other gifts, which are obtained through His grace, should be firmly with all of you. The “Amen” is a confirmation of everything.