Hebrews 13 · The Lantern

Caritas fraternitatis maneat in vobis,

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

Behold, the Lord was not recognized while He was speaking, and He deigned to be recognized while He was being fed. Therefore, dearest brothers, love hospitality, love the works of charity. For hence it is said through Paul: "Let brotherly love continue in you, and do not forget hospitality.

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

et hospitalitatem nolite oblivisci: per hanc enim latuerunt quidam, angelis hospitio receptis.

Mementote vinctorum, tamquam simul vincti: et laborantium, tamquam et ipsi in corpore morantes.

"Remember them that are in bonds, as bound with them, them which suffer adversity as being yourselves also in the body."

"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. "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.

He says, Remember them that are in prison, i.e., those who for the love of God were sent to prison. Remember them by visiting and redeeming, as though in prison with them: 'I was in prison and you visited me' (Mt. 25:36). Against this Isaiah (14:27) says: 'I opened not the prison to his prisoners.' But they did this sometimes, as is clear from Hebrews (10:34).

Honorabile connubium in omnibus, et thorus immaculatus. Fornicatores enim, et adulteros judicabit Deus.

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

See how large is his discourse concerning chastity. "Follow peace," he said, "and holiness; Lest there be any fornicator or profane person" (c. xii. 14); and again, "Fornicators and adulterers God will judge." (c. xii. 16.) In every case, the prohibition is with a penalty.

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

Sint mores sine avaritia, contenti præsentibus: ipse enim dixit: Non te deseram, neque derelinquam:

We must join in disciplining ourselves to beware of all that is subject to the passions. We must, like true philosophers, escape from any foods that arouse sexual desire, from a dissolute relaxation in bed, from luxury and all the passions that make for luxury. We realize that others find this a grievous struggle.

"Let your conversation be without greed." Paul did not say, "Do not possess anything"; (and it is clear from what he leads to: Being content with what is present, whatever it may be.) but rather, "You have a philosophical and ungreedy opinion." For he himself has said: "for he has said, 'I will never leave you, nor forsake you.'" Since your possessions have been seized; for Pau…

Then (v. 5) he forbids them to covet external goods, in regard to which one might sin in two ways: in one way by being niggardly; in another way by being covetous. For liberality is a virtue which inclines one to the happy medium between giving and retaining money. As to the first, i.e., niggardliness, he says: Keep your life from love of money [covetousness].

ita ut confidenter dicamus: Dominus mihi adjutor: non timebo quid faciat mihi homo.

"So that we may boldly say, the Lord is my helper, and I will not fear what man shall do unto me." Again consolation in their trials. ... "For He hath said," and He doth not lie, "I will never leave thee, nor forsake thee. So that we boldly say, The Lord is my Helper, and I will not fear what man shall do unto me." Thou hast the promise from Himself: do not doubt henceforward.

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.

And what shall we say? The words of Ps. 117 (v. 6): 'The Lord is my helper, I will not be afraid; what can man do to me.' He is a helper inasmuch as He delivers from evil: 'A helper in troubles, which have found us exceedingly' (Ps. 45:2); therefore, I will not fear what man shall do to me, i.e., any carnal adversary: 'Who are you to be afraid of a mortal man?' (Is.

Mementote præpositorum vestrorum, qui vobis locuti sunt verbum Dei: quorum intuentes exitum conversationis, imitamini fidem.

My child, him that speaketh to thee the word of God remember night and day; and thou shalt honour him as the Lord; for in the place whence lordly rule is uttered, there is the Lord. And thou shalt seek out day by day the faces of the saints, in order that thou mayest rest upon their words. Thou shalt not long for division, but shalt bring those who contend to peace.

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

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

Jesus Christus heri, et hodie: ipse et in sæcula.

And if "today" means the whole present age, "yesterday" is probably the bygone age. This what I have understood to be the meaning in the psalm and in Paul's epistle to Hebrews. In the psalm it says: "A thousand years are in your eyes as a yesterday that has passed." Whatever the much talked of millennium means, it is likened to yesterday as opposed to today.

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

He continues: Jesus Christ, yesterday, and today: and the same forever. According to a Gloss this is the way this section is introduced. For he had said before, I will not leave you or forsake you. But they could say: The one to whom this was said can well trust in God's help, but not we to whom it was not spoken.

Doctrinis variis et peregrinis nolite abduci. Optimum est enim gratia stabilire cor, non escis: quæ non profuerunt ambulantibus in eis.

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

"diverse and strange teachings." Paul says, do not be led astray by teachings that go beyond doctrines, neither different nor strange ones. For the doctrine itself is also recognizable; but to be carried away, as from the metaphor of those who are mad, who are carried here and there, has been said.

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

Habemus altare, de quo edere non habent potestatem, qui tabernaculo deserviunt.

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

"We have an altar." Since Paul said that we should not observe foods, lest they think our offerings are shameful by being unobserved, he says: For do we not also have observances? But not of foods, rather of our altar, namely, of the unbloody sacrifice of the life-giving body.

Then when he says, We have an altar, from which they have no power to eat who serve the tabernacle, he gives the reason, and it is quite subtle. For, as it is stated in Leviticus (chap. 16), on the tenth day of the seventh month the high priest entered with the blood of a heifer and a goat into the holies because of his own ignorance, and burned their bodies outside the camp.

Quorum enim animalium infertur sanguis pro peccato in Sancta per pontificem, horum corpora cremantur extra castra.

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

"For the bodies of those animals, whose blood is brought into." Then Paul shows the solemn things among the Jews, being types of our own, and he says that those sacrifices were nothing, of which the people were prevented from partaking; but neither do the high priests of our law partake of our sacrifice; for those were the ones that they typified.

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

Propter quod et Jesus, ut sanctificaret per suum sanguinem populum, extra portam passus est.

Exeamus igitur ad eum extra castra, improperium ejus portantes.

"Let us go forth therefore to Him without the camp, bearing His reproach," that is, suffering the same things; having communion with Him in His sufferings. He was crucified without as a condemned person: neither let us then be ashamed to "go forth out" of the world.

The Lord Redeemer very rightly commanded whoever would follow Him to strip himself and leave the world; for a man ought first to cast off from himself the causes of slackness, and then approach the work. When the Lord Himself began to wage war with the devil, He fought him in the arid desert.

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.

Non enim habemus hic manentem civitatem, sed futuram inquirimus.

He says to me, "You know that you who are the servants of God dwell in a strange land; for your city is far away from this one. If, then," he continues, "you know your city in which you are to dwell, why do ye here provide lands, and make expensive preparations, and accumulate dwellings and useless buildings?

For we have here no abiding city, but we seek that which is to come, meaning: We seek that ever-abiding and eternal heavenly Jerusalem, which is free and the mother of all the faithful.

He adds the reason when he says: For here we have no lasting city, but we seek one that is to come. For a man willingly remains in his own place. For our end is not in the things of the Law or in temporal things: 'Our end is Christ unto the salvation of all who believe' (Rom. 10:4). Therefore, we have not here a lasting city, but where Christ is.

Per ipsum ergo offeramus hostiam laudis semper Deo, id est, fructum labiorum confitentium nomini ejus.

Those who have become acquainted with the secondary (i.e., under Christ) constitutions of' the apostles, are aware that the Lord instituted a new oblation in the new covenant, according to [the declaration of] Malachi the prophet.

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

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

Beneficentiæ autem et communionis nolite oblivisci: talibus enim hostiis promeretur Deus.

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

"Do not forget the good deeds and the fellowship." Paul speaks of good deeds and fellowship as the same. "God is pleased." That is, He is pleased; for the term "is pleased" [εὐαρεστεῖται] indicates to be well-pleased. Therefore, it is necessary not only to offer the fruit of the lips, but also such sacrifices, like those of thanksgiving and good deeds.

He mentions another sacrifice, when he says, Do not neglect to do good and to share what you have. As if to say: You formerly performed works of mercy; but now at least with the heart, if you cannot in deed. Therefore, he says, Do not neglect to do good, be liberal, in regard to the things you give: 'In doing good, let us not fail' (Gal.

Obedite præpositis vestris, et subjacete eis. Ipsi enim pervigilant quasi rationem pro animabus vestris reddituri, ut cum gaudio hoc faciant, et non gementes: hoc enim non expedit vobis.

Be ye subject to the bishop as to the Lord, for "he watches for your souls, as one that shall give account to God." Wherefore also, ye appear to me to live not after the manner of men, but according to Jesus Christ, who died for us, in order that, by believing in His death, ye may by baptism be made partakers of His resurrection.

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

After showing them how to act in regard to their dead prelates, namely, by continuing in their teachings, the Apostle now shows how to act toward living prelates: first, how to act in regard to the others; secondly, in regard to Paul himself (v. 18). He says, therefore, Obey your leaders [prelates].

Orate pro nobis: confidimus enim quia bonam conscientiam habemus in omnibus bene volentes conversari.

Amplius autem deprecor vos hoc facere, quo celerius restituar vobis.

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

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.

Then (v. 19) he gives another reason why they should pray for him, namely, because this will benefit them. Therefore, I urge you the more earnestly to do this, i.e., to pray, because it will profit you: 'I long to see you that I may impart to you some spiritual grace' (Rom. 1:11).

Deus autem pacis, qui eduxit de mortuis pastorem magnum ovium, in sanguine testamenti æterni, Dominum nostrum Jesum Christum,

"The blood of the eternal covenant," not through that which passes away but through the one which remains forever, that is, Jesus Christ our Lord.

"the God of peace." First, asking for their prayers and honoring them even in this way, Paul himself also prays for them. Since, he says, God is peace, you ought not to be stirred up against me from mere gossip and to have hostility. "who brought up from the dead the great Shepherd of the sheep." Which one? Our Lord, he says, Jesus.

Then (v. 20) the Apostle prays for them. First, he prays; secondly, he excuses himself by asking something of them (v. 22). In regard to the first he describes the One Whom he seeks, saying 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 Cor.

aptet vos in omni bono, ut faciatis ejus voluntatem: faciens in vobis quod placeat coram se per Jesum Christum: cui est gloria in sæcula sæculorum. Amen.

"He will equip you with everything good," and away from the covenant of the law, which you have now, "that you may do his will" in everything and not in accordance with the weak observations of the law.

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. He who has been perfected in every good deed does the will of God, not he who does good only halfway.

Then he adds his petition when he says, May he equip [fit] you with everything good. For the human will, since it is the inclination of reason, is the principle of human acts, as heaviness is the principle of downward movement of heavy bodies; hence it is related to the acts of human reason as a natural inclination to natural acts.

Rogo autem vos fratres, ut sufferatis verbum solatii. Etenim perpaucis scripsi vobis.

"I appeal to you, brethren, bear with my words of exhortation"—I wrote and proved that all those traditional customs on which you pride yourselves are only traces of this new gospel which was preached to you through Christ.

"bear with the word of encouragement." Gladly accept the encouragement sent to you through the letters from me. Paul does not say, of counsel or exhortation, but, because of the tribulations in which they were, he speaks of encouragement, that is, of consolation, of the call to endure.

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

Cognoscite fratrem nostrum Timotheum dimissum: cum quo (si celerius venerit) videbo vos.

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

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). And this is sufficient to persuade them to abandon their hostility toward him, when he is ready to come with a disciple.

Then he recommends the one through whom he writes, saying, You should understand that our brother Timothy has been released, namely, from prison, where he was with the Apostle. Or released by me to preach and come to you, both because he had been circumcised (Ac. 16:3) and because, with whom I will see you, if he comes soon. In this he shows the love he had for them.

Salutate omnes præpositos vestros, et omnes sanctos. Salutant vos de Italia fratres.

"Salute all them that have the rule over you, and all the saints. They of Italy salute you. Grace be with you all. Amen." "Salute them that have the rule over you, and all the saints." See how he honored them, since he wrote to them instead of to those (their rulers). "They of Italy salute you. Grace be with you all. Amen." Which was for them all in common.

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.

Then he gives the greeting: first, he asks them to greet the others, saying, Greet all your prelates, i.e., the apostles still living, and all the saints, namely, the other disciples. But he does not write to them, because his intention was to write only against the observances of the Law.

Gratia cum omnibus vobis. Amen.

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

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.

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

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