Thomas Aquinas Commentary Hebrews 13:17-25

"Obey them that have the rule over you, and submit [to them]: for they watch in behalf of your souls, as they that shall give account; that they may do this with joy, and not with grief: for this [were] unprofitable for you. Pray for us: for we are persuaded that we have a good conscience, desiring to live honorably in all things. And I exhort [you] the more exceedingly to do this, that I may be restored to you the sooner. Now the God of peace, who brought again from the dead the great shepherd of the sheep with the blood of an eternal covenant, [even] our Lord Jesus, make you perfect in every good thing to do his will, working in us that which is well-pleasing in his sight, through Jesus Christ; to whom [be] the glory for ever and ever. Amen. But I exhort you, brethren, bear with the word of exhortation, for I have written unto you in few words. Know ye that our brother Timothy hath been set at liberty; with whom, if he come shortly, I will see you. Salute all them that have the rule over you, and all the saints. They of Italy salute you. Grace be with you all. Amen." — Hebrews 13:17-25 (ASV)

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.