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,