Hebrews 12:25–13:25

"See that ye refuse not Him that speaketh"; that is, that ye reject Him not. "For if they escaped not who refused Him that spake on earth." Whom does he mean? Moses, I suppose. But what he says is this: if they, having "refused Him" when He gave laws "on earth, did not escape," how shall we refuse Him, when He gives laws from Heaven? He declares here not that He is another; far from it. He does not set forth One and Another, but He appears terrible, when uttering His Voice "from Heaven." It is He Himself then, both the one and the other: but the One is terrible. For he expresses not a difference of Persons but of the gift. Whence does this appear? "For if they escaped not," he says, "who refused Him that spake on earth, much more shall not we escape, if we turn away from Him that speaketh from heaven." What then? Is this one different from the other? How then does he say, "whose voice then shook the earth"? For it was the "voice" of Him who "then" gave the Law, which "shook the earth."

"do not deny the one speaking." This is due to disbelief or despair. Who is the one speaking and calling to his own kingdom? It is Christ, obviously. For if his blood speaks, much more he lives. "For if they did not escape." The danger, that is, the loss. The danger, that is, the loss.

"having refused the one warning on earth," or the one who engages in earthly matters, promising the earthly and temporary, flowing with milk and honey, the dominion of enemies, good upbringing, and a long life. "from the one from heaven," he speaks, promising the same heaven as an inheritance, granting the enjoyment of that overwhelming glory and eternity. It is possible to say: On earth, to engage in matters, since almost all of the physical purifications were found in the lawgiving through Moses. The new law given to us through Christ is a cleansing and illumination of the soul. Therefore, those things are said to be on earth, as they are humble and related to the material body. But these things are from heaven, as they are divine and lofty, purifying the soul and elevating it to the heavens.

"The one who warned them on earth" can be understood to mean the one promising them earthly things that will pass away: the land flowing with milk and honey, the conquest of enemies, goodly offspring and long life. But from heaven speaks the one who promises heaven itself as an inheritance, who graciously bestows the enjoyment of that unspeakable and eternal glory. Or "warned them on earth" can be said to mean that bodily purifications pervaded nearly everything of the law given through Moses. But the giving of the law that took place through Christ is a cleansing and illumination of the soul for us. Then "on earth" are the things proclaimed, because they are lowly and applied to the body made of dirt; and the things of the New Testament are "from heaven" because they are divine and exalted and cleanse the soul in a truly divine manner and bear it up into heaven.

"Do not turn away" through unbelief in His promises and despair. Who then is "the one speaking," if not Christ? For if His Blood speaks, then how much more He Himself.

"If those who did not listen to the one who spoke on earth did not escape punishment." What did they not escape? Punishment, destruction. By "the one who spoke on earth" he means Moses, or even God, who descended from heaven but nevertheless spoke on earth through Moses. For on Mount Sinai He spoke, that is, He conversed, discoursed, and established everything.

"So much more shall we not escape, if we turn away from Him who speaks from heaven." That is, Christ, prophesying from heaven, that is, after His ascension, having granted us the law through the Spirit. He did not say that one law existed then and now another, but the manner of the lawgiving has a distinction. For then, speaking on earth, He gave the law; but now, as has been said, after the ascension. Therefore He would be even more fearsome. But He was not one then and another now. Listen further to him himself.

713. – After describing the condition of both testaments, the Apostle now argues from this description and does two things: first, he argues; secondly, he draws the conclusion (v. 28). In regard to the first he does two things: first, he prefaces his intention; secondly, he argues to his conclusion (v. 25b).

714. – He says, therefore: Thus we have said that the blood of Christ speaks more graciously than the blood of Abel. See to it, therefore, that you do not refuse, i.e., despise, him that is speaking, i.e., fulfill what he says. But the blood of Christ says two things to us: first, it speaks by reminding us of His favor, by which He remitted our sins. Therefore, one who sins again, despises the one speaking. Furthermore, He speaks by exhorting us to imitate Him: 'Christ suffered for us, leaving you an example to follow in his footsteps' (1 Pt 2:2). Therefore, one who does not take up His cross to follow, refuses the one speaking: 'Today, if you hear his voice, harden not your hearts' (Ps. 94:8); 'This is my beloved Son in whom I am well pleased' (Mt. 17:5).

715. – Then when he says, For if they escaped not, much more shall not we, he argues by comparing the speaking of the Old Testament to that of the New; and this in regard to two things: first, as to the manner of speaking; secondly, as to the efficacy of the speaking.

716. – The manner of speaking, because He spoke upon earth; but here He speaks from heaven. Hence, he says, If they, namely, the ancient fathers, refused him who warned them on earth, namely, Christ: 'For I myself that spoke, behold I am here' (Is. 52:6), namely, by angels or prophets: 'God who at sundry times and in divers manners spoke in time past to the fathers by the prophets' (Heb. 1:1); or him, i.e., the angel through whom the Law was given to Moses: 'Ordained by angels' (Gal. 3:19); 'For if the word spoken by angels became steadfast' (Heb. 2:2): 'This is Moses who was in the church in the wilderness, with the angel who spoke to him on mount Sinai, and with our fathers' (Ac. 7:38) did not escape the vengeance of the divine law: 'The way to escape shall fail them' (Jb. 11:20): 'Every transgression and disobedience received a just recompense' (Heb. 2:2).

717. – The conclusion follows by arguing from the lesser case: If those who refused the one speaking upon earth did not escape, much less shall we escape if we reject him who warns from heaven; because we shall not be able to escape. For the one who speaks to us in the New Testament is Christ already in heaven: 'The Lord Jesus, after he spoke to them, was taken up into heaven' (Mk 16:19); 'From heaven he made you to hear his voice that he might teach you' (Dt. 4:36). Therefore, the doctrine of the Old Testament is the doctrine of Christ speaking on earth for two reasons: because there under the figure of earthly things He spoke of heavenly things; furthermore, He promised earthly things there. But the doctrine of the New Testament is that of Christ speaking from heaven, because we turn earthly things into signs of heavenly things by a mystical interpretation. Likewise, heavenly things are promised in it: 'For your reward is great in heaven' (Mt. 5:12); 'If I speak to you of earthly things and you do not believe; how will you believe, if I speak to you of heavenly things?' (Jn. 3:12).

For yet once more I shall shake not the earth alone but also heaven. But the word, yet once more, signifies, as the Apostle shows, the removing of those things that are shaken, as of things that have been made, that those things which are not shaken may remain. Wherefore, receiving a kingdom that cannot be shaken, let us show thankfulness whereby, we may offer service well-pleasing to God, with reverence and piety and supplication.

For, saith He, yet once more I shake not the earth only, but also the heaven. And this word "once more" signifieth the removing of those things that are shaken as of things that have been made, that those things that are not shaken may remain; as if He said: In the consummation I will shake yet once more all things, and throw them into commotion, in order that all things may be changed back into their proper state. For as these things have been made from the beginning, and have undergone corruption or change, I shall easily remodel everything into its proper nature, that they may thereafter remain in a better state and be no longer subjected to commotion and shaking.

There have been two remarkable transformations of the human way of life in the course of the world's history. These two are called two "covenants" and, so famous was the business involved, two "shakings of the earth." The first was the transition from idols to the law; the second, from law to gospel. The gospel also tells of the third "shaking," the change from this present state of things to what lies unmoved, unshaken, beyond. An identical feature occurs in both covenants. The feature? There was nothing sudden involved in the first movement to take their transformations in hand. We need to know why. It was so that we should be persuaded, not forced. The unspontaneous is the impermanent—as when force is used to keep stems or plants in check. The spontaneous both lasts longer and is more secure. It belongs to despotic power to use force; it is a mark of God's reasonableness that the issue should be ours.

"But now hath He promised, saying, Yet once more I shake not the earth only, but also heaven. And this word Yet once more, signifieth the removing of those things which are shaken, as of things that are made." All things therefore will be taken away, and will be compacted anew for the better. For this is what he suggests here. Why then dost thou grieve when thou sufferest in a world that abideth not; when thou art afflicted in a world which will very shortly have passed away? If our rest were to be in the latter period of the world, then one ought to be afflicted in looking to the end.

"That" (he says) "those which cannot be shaken may remain." But of what sort are "those things which cannot be shaken"? The things to come.

For on earth, it is said that Moses speaks. He says, This is the case: If the Jews, having rejected the message of Moses, did not escape destruction, how shall we escape if we reject the one who speaks from heaven, that is, Christ? Is it not because, while the law was given by another long ago, now another speaks, and calls to his kingdom and faith, but because he is more fearful now, speaking from heaven and by himself, than he was before, when he spoke from the earth through Moses, from whom he is more justly to be heard? That the former lawgiver is not different from the one speaking now, he himself makes clear by saying, "whose voice then shook the earth." When? He says, when he gave the law on Mount Sinai. "but now has promised, saying." Do you see that the same one is both then and now? But the difference is in the manner of his preaching. For then he proclaimed from the earth and through Moses, but now from heaven and through himself. "who turn away from the one from heaven." In common, that which is speaking, as in proclaiming.

"Yet once more I shake," that is, "once more," clearly, that which comes after the second, is added another once. For previously the world was shaken at the lawgiving in Sinai. "Indeed, the earth shook," says David (Ps. 68:8). Again, during the presence in the flesh; the world will be shaken; for "all Jerusalem was shaken." (Matt. 21:10) "And the handmade things of Egypt shall be shaken." (Isa. 19:16) By "shaking," it is said to be the renowned nature of the preaching, by which they were shaken from their former state of wandering and the people were transformed. Therefore, speaks holy Cyril: But the "yet once more," he says, will be at his second glorious coming, when he will transform and renew creation; for then creation will be shaken most truly, the true shaking and uproar or the transformation from evil to good of those then being saved. Refer also to the commentary of the blessed Cyril on the Song of Songs.

A third saying let them add, "Let us eat, and drink, and marry, for to-morrow we shall die; " not reflecting that the "woe" (denounced) "on such as are with child, and are giving suck," will fall far more heavily and bitterly in the "universal shaking" of the entire world than it did in the devastation of one fraction of Judaea.

Quite rightly on the basis of the prophetic verse does he establish the instability of the present order and the steadfastness of the things which shall be later. For the "shaking" shows that he is proclaiming the alteration of the present order exactly as it will be. And by adding the word once he shows that what will be afterwards cannot be changed.

Based on the voice of the prophet he proves both the change from the things that now exist and the establishment of the things that follow. For the promise "to shake" makes clear that they will change altogether in the future. By the addition of the word "once and for all" he shows clearly that thereafter they will be unchangeable.

Do you not see that the One who spoke then was the very Same One who now prophesies to us from heaven? For His voice then, at the time of the giving of the Law, shook the earth.

"And Who has now given such a promise: 'Yet once more I will shake not only the earth, but also the heaven.'" We learn of two earthquakes from Scripture: the first was at the giving of the law on Sinai, as David says: "the earth feared" (Ps. 76:9); the second was at the manifestation of Christ in the flesh. For it is said: "all Jerusalem" "was troubled" (Matt. 2:3) and: "the idols of Egypt shall be moved" (Isa. 19:1). For they were shaken, that is, they were deprived of such a state as to deceive those who nourished them, and their power was cast down. Therefore, the expression "yet once more" indicates the third shaking, which will happen after the second coming, or the renewal at the end of the world, when all things will be changed, passing from corruption to incorruption. This is spoken of by the prophet Haggai (Hag. 2:7).

718. – Then he compares the two testaments in regard to the efficacy of the speaking. As to the efficacy of the Old Testament's speaking he says, His voice then shook the earth, i.e., wrought many changes on earth, namely, by the signs in Egypt, by the division of the sea, by the earthquake in the desert: 'The earth was moved: and the heavens dropped at the presence of the God of Sinai, at the presence of the God of Israel' (Ps. 67:10). This signified that all that speaking moved their hearts by earthly promises.

719. – Then when he says, but now he has promised, he deals with the efficacy of the New Testament and proves it by the authority of a prophet, and then explains it.

720. – That authority is found in Hag (2:7) but not according to our version; for we have: 'Yet one little while, and I will move the heaven and the earth, and the sea, and the dry land.' But the Apostle says, Yet once more I will shake not only the earth but also the heaven. But the sense is the same. And it is clear that those words were uttered near the end of the time of the Old Testament, namely, after the return from captivity; at which time nothing remained of the Old Testament. Therefore, it is clear that what was promised was to be fulfilled in the New Testament, namely, the new heaven and the new earth: 'Behold, I create new heavens and a new earth' (Is. 65:17). This creation was shown to John in the spirit: 'And I saw a new heaven and a new earth' (Rev. 21:1). For in that new creation the heavens will be moved. But heaven can be taken in two senses: in one way for the ethereal heaven and that will be cleansed by the fire of the final conflagration, as has been stated above. In another way, the starry heaven, which will not be cleansed, but will be changed to a new state: for it will cease its motion and the clarity of its parts will be increased, because 'The light of the moon will be as the light of the sun, and the light of the sun seven times brighter' (Is. 30:26). He says, therefore, but now, i.e., through the New Testament, he promises, saying, Yet once more and I will shake not only the earth but also the heaven.

"as of things that are made," that is, those suffering according to nature. For since it takes a beginning and reaches an end, he says, as of things that are made. For since it has been made, and it began from motion, that which comes from non-being to being will reasonably be shaken and moved again in the change. "so that the things which cannot be shaken may remain." The creation shakes and alternates, so that the unshakable may remain; that is, those that will no longer be shaken or changed; as if it were saying: Therefore, it shakes and alternates the creation, so that in the future the unshakable may remain in its place, no longer subject to shaking or changing. The unchanging, therefore, rightly will no longer be subject to shaking. For once it has received the first change, it will be incorruptible.

That is why Paul says elsewhere, "For the form of this world is passing away." So that the temporary may pass away and the eternal may come.

That is, the change of corruptible creation, which by its very nature is capable of wavering; since it was created, that is, received a beginning of existence, it undoubtedly also has an end. For everything created received a beginning, and therefore, by its very nature, also has an end. And the angels are not infinite by nature; but they received immortality by divine grace.

"That which is unshakeable may remain." That is, the future blessings. For when everything corruptible is changed, then all that is appointed for the righteous will be incorruptible and unshakable, subject to no "shaking" or change.

721. – Then when he says, This phrase, 'Yet once more,' indicates the removal of what is shaken, he explains the words of the prophecy; and he lays great stress on the phrase, Yet once more. For in saying, yet, he shows that they are moveable; but in saying, once more, he indicates that they are to be changed from the state of movability and corruptibility to a state of incorruption and immutability. For if they were to remain in a state of changeableness after that change, he would not have said, once more, but 'again and again.' This is against Origen who believed that the world will be renewed an infinitude of time and be recovered. He says, therefore: and in that he says, 'Yet once more,' he indicates the removal of what is shaken, to a state of immovableness. And as though someone were asking whether God can do this, he adds, as of what has been made. For all things made are subject to God's power; hence, just as God made them from nothing, so He can change them as He wills. And this in order that what cannot be shaken may remain, i.e., that are immovable, i.e., that they remain immovable as to their essences, but changed as to certain accidental dispositions: 'As a vesture you will change them, and they shall be changed' (Ps. 101:28). This has been explained in chap. 1. From all this it is clear that although the things of the Old Testament were moved, it was not to a state of incorruption and immutability; but this is done only in the New, to signify that the promises of the Old Testament were changeable, but not those of the New.

"Wherefore we receiving a kingdom which cannot be moved, let us have grace whereby we serve God acceptably with reverence and godly fear."

Let us then do all for this, that we may attain that rest, that we may enjoy those good things. Yea, I pray and beseech you, let us be earnest for this. No one builds in a city which is going to fall down. Tell me, I pray you, if any one said that after a year, this city would fall, but such a city not at all, wouldest thou have built in that which was about to fall? So I also now say this, Let us not build in this world; it will fall after a little, and all will be destroyed. But why do I say, It will fall? Before its fall we shall be destroyed, and suffer what is fearful; we shall be removed from them.

Why build we upon the sand? Let us build upon the rock: for whatsoever may happen, that building remains impregnable, nothing will be able to destroy it. With good reason. For to all such attacks that region is inaccessible, just as this is accessible. For earthquakes, and fires, and inroad of enemies, take it away from us even while we are alive: and oftentimes destroy us with it.

In another place he says the same, "for the things which are seen are temporal, but the things which are not seen are eternal" (2 Cor. iv. 18); and from this makes an exhortation with regard to the evils which we endure in this present life; and here he does this, and says, let us continue steadfast; "let us have thankfulness," i.e., let us give thanks unto God. For not only we ought not to be discouraged at present things, but even to show the greatest gratitude to Him, for those to come.

"Whereby we serve God acceptably," that is to say, "for thus is it possible to serve God acceptably," by giving him thanks in all things. "Do all things" (he says) "without murmurings and disputings." (Phil. ii. 14.) For whatever work a man does with murmuring, he cuts away and loses his reward; as the Israelites - how great a penalty they paid for their murmurings. Wherefore he says, "Neither murmur ye." (1 Cor. x. 10.) It is not therefore possible to "serve" Him "acceptably" without a sense of gratitude to Him for all things, both for our trials, and the alleviations of them. That is, let us utter nothing hasty, nothing disrespectful, but let us humble ourselves that we may be reverential. For this is "with reverence and godly fear."

"Therefore, receiving a kingdom that cannot be shaken." If creation is unshakable, much more the kingdom of heaven, which you are about to receive as a reward for the sufferings here for Christ. Since the sufferings are the cause of the kingdom, let us give thanks to God for them. "by which we may serve." For which, with thanksgiving;for it is by giving thanks to God even for tribulations and temptations that one serves Him acceptably. "with reverence and godly fear." And it is not enough, Paul says, to be merely grateful, unless there is also shame, both towards all and towards God, accompanying piety.

"For our God is a consuming fire." By saying this, Paul either wishes to frighten them not to be ungrateful, nor to complain about their tribulations, lest they suffer the wrath and punishment of God; or to comfort them; as if he were saying: let us give thanks in our tribulations; for we have a Master who is able to consume our adversaries.

The apostle did not think it possible to describe God's judgment sufficiently in any other way than through an analogy from our experience, and for this reason he did not hesitate to call God "fire."

Since, he says, we shall be deemed worthy of blessings that are unchangeable and unshakeable, and shall receive such a kingdom, already receiving here the pledge of it — spiritual blessings, "let us hold fast to grace," that is, let us not grieve and lose heart, but let us give thanks both to Him who has already granted such things and who is yet to grant more.

"Which we shall serve God acceptably." "By which" (i.e., by grace we shall also serve) — with thanksgiving. For if we are thankful, then we also serve acceptably, as though knowing what kind of Master we have. For if we do not give thanks both for deliverance from afflictions and for tribulation, then we do not serve acceptably either. Does some servant who grumbles against his master (for he who does not serve him as he ought grumbles) serve acceptably? Therefore he himself also says in another place: "do not grumble" (1 Cor. 10:10); and again: "do all things without grumbling" (Phil. 2:14). And for grumbling the Israelites died in the wilderness.

"With reverence and fear." That is, let us say nothing reckless, nothing shameless, but let even our outward appearance express respect for people and "fear" before God.

722. – Then when he says, Therefore let us be grateful for receiving a kingdom that cannot be shaken, he reaches the main conclusion. For after commending in many ways the grace and benefits conferred and to be conferred upon us by Christ, his main desire is to induce us to serve Him. He concludes that inasmuch as immovable things are promised in the New Testament, we should serve Christ Who promised them, in fear and reverence. And that is the principal conclusion.

723. – Hence, he first recalls the favor granted, saying, therefore, inasmuch as God promises a heaven and an immovable earth, by which are signified the immovable and eternal good things to come, let us be grateful, i.e., give thanks: 'Thanks be to God for his unspeakable gift' (2 Cor. 9:15). And receive, because we receive, if not the reality, yet in the hope of the promise, a kingdom that cannot be shaken: 'Your kingdom is a kingdom of all ages' (Ps. 144:13); 'Of his kingdom there will be no end' (Lk. 1:33). Or by, receiving, is understood the gift of grace, which we receive in the present as a pledge of future glory. Therefore, he says: Therefore receiving a kingdom that cannot be shaken, i.e., of future glory, which is promised to us: 'Fear not, little flock, because it has pleased your Father to give you a kingdom' (Lk. 12:32). For what we hope for, we have, namely, the grace we have received as a beginning of glory. For if nature is not lacking in what is necessary, much less God. Therefore, He gives us the hope of that kingdom, and consequently, the grace, by which we may arrive at it: 'We have access by faith into grace' (Rom. 5:2); 'The Lord will give grace and glory' (Ps. 83:12).

724. – He continues thus: and so let us offer to God acceptable worship. Here he comes to the service as something required of us. For natural reason dictates that we are obligated to show reverence and honor to anyone from whom we receive many favors; therefore, much more to God, Who has given us the greatest things and has promised us an infinitude of them. Hence, he says that by that grace, namely, given and to be given to us, let us offer to God acceptable worship, with reverence and awe. For it is not enough merely to serve God, which can be done by outward action; we must also please Him by a right intention and by love: 'He pleased God and was beloved' (Wis. 4:10); 'I will please the Lord in the land of the living' (Ps. 114:9). But God is especially served by an inward service: 'Let us serve him in holiness and justice' (Lk. 1:74). Now by reason of creation God is called Lord, but by reason of regeneration, Father. But to a Lord fear is owed, and to a Father love and reverence: 'The son honors the father, and the servant fears his lord. If I am your father, where is my honor; and if I am your Lord, where is my fear' (Mal. 1:6). Therefore, the Lord should be served in fear and in reverence: 'Serve the Lord in fear; and rejoice unto him with trembling' (Ps. 2:11).

Anger—no peevish fit of temper, but just, generous, scalding indignation—passes (not necessarily at once) into embracing, exultant, re-welcoming love. That is how friends and lovers are truly reconciled. Hot wrath, hot love. Such anger is the fluid that love bleeds when you cut it. The angers, not the measured remonstrances, of lovers are love's renewal. Wrath and pardon are both, as applied to God, analogies; but they belong together to the same circle of analogy—the circle of life, and love, and deeply personal relationships. All the liberalising and "civilising" analogies only lead us astray. Turn God's wrath into mere enlightened disapproval, and you also turn His love into mere humanitarianism. The "consuming fire" and the "perfect beauty" both vanish. We have, instead, a judicious headmistress or a conscientious magistrate. It comes of being high-minded.

You asked for a loving God: you have one. The great spirit you so lightly invoked, the "lord of terrible aspect", is present: not a senile benevolence that drowsily wishes you to be happy in your own way, not the cold philanthropy of a conscientious magistrate, nor the care of a host who feels responsible for the comfort of his guests, but the consuming fire Himself, the Love that made the worlds, persistent as the artist's love for his work and despotic as a man's love for a dog, provident and venerable as a father's love for a child, jealous, inexorable, exacting as love between the sexes.

Syncletica said, 'All must endure great travail and conflict when they are first converted to the Lord but later they have unspeakable joy. They are like people trying to light a fire, the smoke gets in their eyes, their eyes begin to water, but they succeed in what they want. It is written, "Our God is a consuming fire" (Heb. 12:29), and so we must kindle divine fire with tears and trouble.'

Lot went to Joseph and said, 'Abba, as far as I can, I keep a moderate rule, with a little fasting, and prayer, and meditation, and quiet: and as far as I can I try to cleanse my heart of evil thoughts. What else should I do?' Then the hermit stood up and spread out his hands to heaven, and his fingers shone like ten flames of fire, and he said, 'If you will, you can become all flame.'

For the Spirit, coeternal with the Father and Son, is shown in fire because God is incorporeal, ineffable, and invisible fire, as Paul attests: "Our God is a consuming fire." God is indeed called fire because through Him the rust of sins is consumed.

And whatever other such statements they advance respecting this (Aeon), these they allege to hold good of the animalish (one), whom they assert to be creator of the world. Now he is of the appearance of fire. Moses also, he says, expresses himself thus: "The Lord thy God is a burning and consuming fire." For he, likewise, wishes (to think) that it has been so written. There is, however, he says, a twofold power of the fire; for fire is all-consuming, (and) cannot be quenched.

"For our God is a consuming fire."

These things, he means, are terrible; and so terrible that they could not even bear to hear them, that not even "a beast" dared to go up. But things that come hereafter are not such. For what is Sinai to Heaven? And what the "fire which might be touched" to God who cannot be touched? For "God is a consuming fire."

In sacred language God is called a fire, as when Scripture says, "Our God is a consuming fire." Concerning the substance of the angels, it also speaks as follows: "Who makes his angels spirits and his ministers a burning fire." And in another place, "The angel of the Lord appeared in a flame of fire in the bush." In addition, we have received a command to be "fervent in spirit" by which expression undoubtedly the word of God is shown to be hot and fiery. The prophet Jeremiah also hears from him who gave him oracles, "Behold, I am making my words in your mouth a fire." As God, then, is a "fire" and the angels are "flames of fire" and all the saints are "fervent in spirit," so, on the contrary, those who have fallen away from the love of God are undoubtedly said to have cooled in their affection for God and to have become cold.

Many have produced lengthy discussions of God and God's essence. Some have even said that God has a bodily nature that is composed of fine particles and is like ether. Others have said that God is incorporeal and is of a different essence that transcends bodies in dignity and power. For this reason it is worthwhile for us to see if we have resources from the divine Scriptures to say something about God's essence. In John 4:24 it is stated as if God's essence were spirit, for it says, "God is spirit." But in the law, it is instead as if God's essence were fire, for it is written, "Our God is a consuming fire." In John, however, it is stated as if God were light, for John says, "God is light, and in him is no darkness at all." If, then, we should listen to these words literally, making no inquiry beyond the letter, we would have to say that God is a body.… But because we do not see the consequences if we attribute a body to God when we say, even on the basis of Scripture, that God is some such body as spirit, or consuming fire, or light, unless we accept the conclusions that necessarily follow these assertions, we will disgrace ourselves as foolish and contradicting the obvious. For every fire is subject to extinction because it needs fuel; and every spirit, even if we take the spirit to be simple, because it is a body, admits of change to what is coarser in its own nature. In these matters, then, we must either accept so many absurd and blasphemous things about God in preserving the literal meanings, or, as we also do in many other cases, examine and inquire what can be meant when it is said that God is spirit or fire or light. First we must say that just as when we find it written that God has eyes, eyelids, ears, hands, arms, feet, and even wings, we change what is written into an allegory, despising those who bestow on God a form resembling humans; and we do this with good reason. So also must we act consistently with our practice in the case of the names mentioned above.

Having shown, on the one hand, that the Old Testament events inspire fear, and on the other, that in the New Testament there is nothing of the sort, he, lest they treat the gentleness with contempt, says: let us offer gratitude to God with reverence and fear. For the soul, giving in to despair during calamities, loses its shame. Or: our service must be performed with reverence and fear. For our God is a fire, and therefore we must have fear, lest He destroy us as negligent and indifferent. For it says: let the sons of Israel be reverent. This also provides them consolation, namely that we have such a God Who is able to consume our enemies.

725. – That we should serve God in that manner he proves by the authority of Deuteronomy (4:24): For our God is a consuming fire. When God is said to be a fire, it does not mean that He is something corporeal, but it is because intelligible things are designated by sense-perceptible things, among which fire has greater nobility and clarity; and greater activity; and a higher natural place; and is more cleansing and more consuming. Therefore, God is especially called fire on account of His clarity, because He inhabits light inaccessible (1 Tim. 6:16), and because He is supremely active: 'You have worked all our works in us' (Is. 26:12), and He is in a loftier place: 'The Lord is high above all nations; and his glory above the heavens' (Ps. 112:4). Furthermore, he cleanses and as it were, consumes sins; hence, he says that he is a consuming fire: 'He is like a refining fire' (Mal. 3:2); and he continues: 'And he shall purify the sons of Levi'; 'making purgation of sins' (Heb. 1:3). He also consumes sinners by punishing: 'But a certain dread in expectation of judgement and the rage of a fire that shall consume the adversaries' (Heb. 10:27). Therefore, because such things are promised to us: 'And the light of Israel shall be as a fire, and the Holy One thereof as a flame' (Is. 10:17); 'A fire shall go before them and shall burn up enemies round about' (Ps. 96:3), we should strive to serve and please God.

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. For through this some have pleased, having received angels as guests." Hence Peter says: "Be hospitable to one another without murmuring." Hence Truth itself says: "I was a stranger, and you took me in."

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.

"Let brotherly love continue." Let it be unwavering, do not allow it to escape from you.

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.

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). In regard to the first he does three things: first, he shows them how to do good to their neighbor; secondly, to themselves (v. 4); thirdly, to prelates (v. 7).

He says, therefore: Thus, 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: 'He that does not love his brother whom he sees, how can he love God whom he does not see' (1 Jn. 4:20); 'Honor one another; love the brotherhood' (1 Pt 2:17). But because charity is not idle, as Gregory says, he urges them to acts of charity: 'Let us love not in tongue but in deed and in truth' (1 Jn. 3:18). Hence, he says that we should show charity to travelers by hospitality, to those in bands by compassion, to the poor by coming to their aid. In regard to the first he says, do not neglect to show hospitality to strangers.

Cassian said, 'We came from Palestine to Egypt, and visited one of the hermits. After he had welcomed us, we asked him, "When you receive guests, why don't you fast? In Palestine they do." He answered, "Fasting is always possible but I cannot keep you here for ever. Fasting is useful and necessary, but we can choose to fast or not fast. God's law demands from us perfect love. I receive Christ when I receive you, so I must do all I can to show you love. When I have said goodbye to you, I can take up my rule of fasting again. 'The sons of the bridegroom cannot fast while the bridegroom is with them; when he is taken from them, then they can fast' (Matt. 9:15)." '

In Scetis there once went out an order that they should fast for a week, and then celebrate Easter. During the week some brothers happened to come into Egypt to visit Moses, and he cooked a little vegetable stew for them. The nearby hermits saw the smoke, and said to the clergy of the church, 'What is that smoke? Moses must be disobeying the order, and cooking in his cell.' The clergy said, 'We will talk to him when he comes.' On Saturday the clergy, who knew the greatness of his way of life, said to Moses in front of the whole congregation, 'Moses, you have broken a commandment of men: but you have kept the commandments of God valiantly.'

When I looked up again a man was standing in his front garden, having apparently come out of his house; he was leaning over the railings and gazing at me. We were all alone on that nightmare road; his face was in shadow; his dress was dark and ordinary; but when I saw him standing so perfectly still I knew somehow that he was not of this world. And the stars behind his head were larger and fiercer than ought to be endured by the eyes of men.

"If you are a kind angel," I said, "or a wise devil, or have anything in common with mankind, tell me what is this street possessed of devils."

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. For through this some have pleased, having received angels as guests." Hence Peter says: "Be hospitable to one another without murmuring." Hence Truth itself says: "I was a stranger, and you took me in."

There is a story well regarded and handed down to us by the account of our elders. A certain father of a household served with great zeal for hospitality along with his whole house; and while he received strangers at his table daily, one day a certain stranger came among others and was led to the table. And while the father of the household, from his custom of humility, wished to pour water on his hands, he turned and took the pitcher, but suddenly did not find the one on whose hands he had wished to pour water. And while he marveled at this occurrence to himself, that same night the Lord said to him through a vision: "On other days you received me in my members, but yesterday you received me in myself." Behold, coming to judgment, He will say: "What you did for one of my least ones, you did for me." Behold, before the judgment, when He is received through His members, He also visits His hosts through Himself; and yet we are sluggish toward the grace of hospitality. Consider, brothers, how great is the virtue of hospitality. Receive Christ at your tables, that you may be worthy to be received by Him at the eternal banquet. Offer now hospitality to Christ the stranger, that He may not disregard you as strangers at the judgment, but may receive you as His own into the kingdom.

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.

Therefore (he says) "some have entertained angels unawares." Seest thou how great was the honor, how great the gain!

What is "unawares"? They entertained them without knowing it. Therefore the reward also was great, because he entertained them, not knowing that they were Angels. For if he had known it, it would have been nothing wonderful. Some say that he here alludes to Lot also.

And he did not say, "Be not forgetful" of the entertaining of strangers, but "of hospitality": that is, do not merely entertain strangers, but do it with love for the strangers. Moreover he did not speak of the recompense that is future, and in store for us, lest he should make them more supine, but of that already given. For "thereby some" (he says) "have entertained angels unawares."

"Do not forget to show hospitality." For as they had been plundered of their possessions, they might perhaps have been more sparing. But by saying, let it remain, and do not forget, it shows that they had long possessed these virtues, but now, due to the continuous hardships, they were in danger of becoming indifferent to these virtues; therefore, Paul again encourages them towards these things. "in this way, some have been unaware while they entertained angels." Thus, Paul says, great is hospitality, so that it became a cause for those around Abraham and Lot to receive the angels. (Gen. 18) And the fact that they were unaware, instead of not knowing, that the guests were angels, and yet they received them so hospitably; therefore this great reward for them; for if they had known, they would have done nothing great.

-" Have you seen," says Scripture, "a brother? you have seen your Lord; " -especially "a stranger," lest perhaps he be "an angel.

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.

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.

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 so much, he exhorts them to continue to do as much as possible: 'Pursue hospitality' (Rom. 12:13). He makes special mention of hospitality, because a person who receives travelers does three acts of charity at once, because he receives and feeds and gives them drink: 'Using hospitality one towards another without murmuring' (1 Pt 4:9). He gives the reason when he says, for thereby some have entertained angels unawares, as in the case of Abraham and Lot (Gen. 18 & 19). Another version reads: 'By this, as unawares, they entertained angels,' because they did not believe that they were angels. This was also true in the beginning; hence, Abraham adored them, thinking that they were holy men sent from God. But he adored them with adoration called dulia, which is shown to saints; and he offered them food, as though they were men. But after he understood that they were angels in whom God was speaking, he spoke to them as to God, saying: 'This is not beseeming you who judge all the earth' (Gen. 18:25); and Lot in like manner.

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

"as bound." For he who is bound to someone, even if he wishes to forget, cannot. "and those who suffer adversity." Of those who are suffering either in prisons, or in famine, or in another affliction. For if someone were to consider that he himself is surrounded by a body that suffers similarly, he would have more compassion for them, both because of sympathy, and because of the fear that he too might experience similar sufferings from inhumanity.

"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. 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.

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). But it particularly pertains to a work of mercy to regard another's suffering as one's own.

And those that are ill-treated [labor] either with bodily labor: 'You shall eat the labors of your hands' (Ps. 127:2) or with spiritual solicitude: 'The farmer that labors must first partake of the fruits' (2 Tim. 2:6); or in enduring evils: 'I have perceived that in these also there was labor, and vexation of spirit' (Ec 1:17). In short, our whole life is a labor: 'Man is born to labor as a bird to fly' (Jb. 5:7). Remember, since you are also in the body, by which you have experienced what those who labor need: 'Judge of the disposition of your neighbor by yourself' (Sir. 31:18); 'All things whatsoever you would that men should do to you, do you also to them' (Mt. 7:12).

These things the laws have forbidden, but they have honoured marriage, and have called it blessed, since God has blessed it who joined male and female together. And wise Solomon somewhere says: "A wife is suited to her husband by the Lord." And David says: "Thy wife is like a flourishing vine in the sides of thine house; thy children like olive-branches round about thy table. Behold, thus shall the man be blessed that feareth the Lord." Wherefore "marriage is honourable" and comely, and the begetting of children pure, for there is no evil in that which is good.

Sometimes people who commit this sin treat it lightly out of heaven knows what kind of perversity. They hunt about for heaven knows what null and worthless proofs in their support, and say, "God does not mind the sins of the flesh." Well, what about what we have heard today, "God will judge the immoral and adulterous"? So there you are, pay attention, any of you afflicted with this sort of disease. Listen to what God is saying, not to what your own prejudice is saying in favor of your sins, or to your friend, perhaps, chained with the same shackles of wickedness as yourself—though in fact he is more your enemy and his own.

Chastity is the most unpopular of the Christian virtues. There is no getting away from it; the Christian rule is, "Either marriage, with complete faithfulness to your partner, or else total abstinence." Now this is so difficult and so contrary to our instincts, that obviously either Christianity is wrong or our sexual instinct, as it now is, has gone wrong. One or the other. Of course, being a Christian, I think it is the instinct which has gone wrong.

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 marriage, he adds: "Marriage is honourable in all, and the bed undefiled: but whoremongers and adulterers God will judge."

A further interpretation of "he knew her not until she had borne a son" is that this holiness was of necessity, even though they both willingly shared in it. But the holiness they observed after the birth of our Lord was of their own free will.The Evangelist defined the nature of this necessity and showed us concerning its limit, that it was "until." … Should it be deduced from this therefore that he did not live with her chastely after she had given birth, since it is indicated "until"? But "until" is not the end limit. For he said, "The Lord said to my Lord, Sit at my right hand, until I put your enemies under your feet." Therefore, when his enemies were put beneath his feet, did he stand up? Another interpretation of "he knew her not" follows. Is not marriage pure, according to the testimony of the apostle, "The fruit of their womb is pure"? But, if one were to say, "See, the brothers of our Lord are named in the Gospel," I would reply, "Because our Lord entrusted his mother Mary to John, it is clear that these are not her sons, nor is Joseph her husband." For how could he who said, "Honor your father and your mother," have separated Mary from her sons and entrusted her to John instead?

According to the laws of the new covenant, the producing of children is certainly not forbidden, but the provisions are similar to those followed by the ancient men of God. "Now a bishop," says the Scripture, "must be the husband of one wife." Yet it is fitting that those in the priesthood and occupied in the service of God should abstain after ordination from the intercourse of marriage. To all who have not undertaken this wondrous priesthood, Scripture almost completely gives way, when it says, "Let marriage be held in honor, and let the marriage bed be undefiled, for God will judge the immoral and adulterous."

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. "Follow peace with all men," he says, "and holiness, without which no man shall see the Lord: But fornicators and adulterers God will judge."

And having first set down "Marriage is honorable in all men, and the bed undefiled," he shows that he rightly added what follows. For if marriage has been conceded, justly is the fornicator punished, justly does the adulterer suffer vengeance.

Here he strips for the heretics. He did not say again, Let no one be a fornicator; but having said it once for all, he then went on as with a general exhortation, and not as directing himself against them.

But let us see in what sense "Marriage is honorable in all and the bed undefiled." Because (he means) it preserves the believer in chastity. Here he also alludes to the Jews, because they accounted the woman after childbirth polluted: and "whosoever comes from the bed," it is said, "is not clean." Those things are not polluted which arise from nature O ungrateful and senseless Jew, but those which arise from choice. For if "marriage is honorable" and pure, why forsooth dost thou think that one is even polluted by it?

"Marriage is honorable in all things." How much indeed is the discourse about moderation! For also earlier, recalling sanctification, Paul spoke about this, and again after this he will speak about prostitutes and adulterers. Therefore, in all things, that is, not honorable in this part and not in another, but entirely throughout honorable and unblemished, let it be. In all ways and at all times; not in distress, but in ease let it not be. "but God will judge fornicators and adulterers." And here, along with punishments, is the prohibition of fornication and adultery. For God will judge, or rather condemn. And rightly so. For if marriage is permitted, and it is lawful to fulfill desire without sin, what excuse will there be for adulterers and fornicators?

For he who covets for himself these things so great and excellent, withdraws and severs himself on this account from all the world, that he may go and live a life divine and heavenly, like the holy angels, in work pure and holy, and "in the holiness of the Spirit of God," [2 Thessalonians 2:13] and that he may serve God Almighty through Jesus Christ for the sake of the kingdom of heaven. On this account he severs himself from all the appetites of the body. And not only does he excuse himself from this command, "Be fruitful, and multiply," but he longs for the "hope promised" and prepared "and laid up in heaven" [Colossians 1:5] by God, who has declared with His mouth, and He does not lie, that it is "better than sons and daughters," [Isaiah 56:4-5] and that He will give to virgins a notable place in the house of God, which is something "better than sons and daughters," and better than the place of those who have passed a wedded life in sanctity, and whose "bed has not been defiled." [Hebrews 13:4] For God will give to virgins the kingdom of heaven, as to the holy angels, by reason of this great and noble profession.

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.

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.

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).

It should be noted that sin in regard to sex occurs in two ways: in one way by the illicit union of one married person with another; as to this he says, Let marriage be held in honor among all who would not be continent: not fornication. It is called honorable, when it takes place with all the circumstances owed to marriage. This shows that the marriage act can exist without sin; which is against certain heretics: 'If a virgin marry, she does not sin' (1 Cor. 7:28). Hence, to show that the marriage act is good, the Lord performed His first sign during a marriage and ennobled marriage by His bodily presence and willed to be born of a married woman. In another way by violating the marriage bed, as when a husband approaches another man's wife, or a woman another's husband. In regard to this he says, and the marriage bed undefiled: 'So that now they neither keep life, nor marriage undefiled, but one kills another through envy, or grieves him by adultery' (Wis. 14:24); 'Happy is the barren, and the undefiled that has not known bed in sin; she shall have fruit in the visitation of holy souls' (Wis. 3:13).

Then the Apostle adds the reason when he says: for fornicators and adulterers God will judge. In this he escapes 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 (namely, because of carnal sins) the anger of God comes upon the children of unbelief' (Eph. 5:6). Therefore, he says, fornicators, on account of which he said, marriage honorable; and adulterers on account of which he said, and the bed undefiled; God will judge, i.e., condemn: 'No fornicator or unclean or covetous person (which is a serving of idols) has inheritance in the kingdom of God and of Christ' (Eph. 5:5).

So keep a moderate amount of money for temporal uses; treat it as journey money, with the end in view stated in the text. Notice above all what he put first: "Free from love of money," he says, put your hand in the purse in such a way that you release your heart from it.

That perfect men ought to conform themselves to the Apostles, of whom it is said in Second Corinthians chapter four: We are in want, but not forsaken: Gloss: "We are in want, that is, we are so poor that necessities are lacking; but we are not forsaken by God entirely, because God feeds us." And that this extends not only to the Apostles, but also to their imitators, is apparent from what is said in Hebrews, the last chapter: Let your ways be without avarice, content with what is at hand. For he himself said: I will not desert you nor forsake you; there the Gloss says: "The Lord Almighty himself said to Joshua: I will not desert you, that is, I will not fail to give necessities; nor will I forsake you, forsaken would be he who perished from hunger; but because this does not happen, the greedy man should not say so. This he said to Joshua after the death of Moses; this he also says to everyone hoping in him, as Joshua did. For these things he promises to us, if we place our hope in him — not to the grasping, not to the greedy, but to those hoping in him. And because it could seem to them that this promise was made only to Joshua, the Apostle responds to this saying that he will help us just as he helped him, as if to say: there is no reason to doubt the promise, because Jesus Christ, who yesterday, that is in the past, helped Joshua, he himself today, that is in the present, helps us and other faithful, and will help in the future forever, that is without end."

We must then exercise ourselves in taking care about those things which fall under the power of the passions, fleeing like those who are truly philosophers such articles of food as excite lust, and dissolute licentiousness in chambering and luxury; and the sensations that tend to luxury, which are a solid reward to others, must no longer be so to us. For God's greatest gift is self-restraint. For He Himself has said, "I will neyer leave thee, nor forsake thee," as having judged thee worthy according to the true election. Thus, then, while we attempt piously to advance, we shall have put on us the mild yoke of the Lord from faith to faith, one charioteer driving each of us onward to salvation, that the meet fruit of beatitude may be won.

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. It is no longer so for us, since self-discipline is God's greatest gift. He has said, "I will never forsake you or abandon you," who have judged you worthy by a decision that is wholly genuine. In this way, as we carefully strive to go to him, the Lord's "easy yoke" will receive us.… There is, according to Hippocrates of Cos, a discipline of the soul as well as of the body, "a state of health which does not shrink from hardship and cannot have enough nourishment."

"Let your conversation be without covetousness," he says. He did not say, Possess nothing, but, "Let your conversation be without covetousness": that is, let it show forth the philosophical character of your mind. For he says above also, "And ye took joyfully the spoiling of your goods." (c. x. 34.) He gives these exhortations, that they might not be covetous.

"Being content" (he says) "with such things as ye have." Then here also the consolation; "For He" (he says) "hath said, I will never leave thee nor forsake thee"; "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.

"Let your conversation" (he says) "be without covetousness": since many after having exhausted their property, afterwards wish to recover it again under the guise of alms, therefore he says, "Let your conversation be without covetousness"; that is, that we should be desirous only of what is necessary and indispensable. What then (you say) if we should not have a supply even of these? This is not possible; indeed it is not. "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. He has promised; make no question. But this, "I will never leave thee," he says not concerning money only, but concerning all other things also. "The Lord is my Helper, and I will not fear what man shall do unto me"; with good reason.

"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 Paul said: And you have received the confiscation of your possessions with joy (Heb. 10:34); he advises them to be content with what is present; lest they say: With what present things shall we be content? We have been seized, and we have nothing; he says: but even if you have been seized, you can be content with what remains, even if it is very little, because of the one who says, God: 'I will not forsake you,' that is, I will not leave you, nor will I abandon you. "So that we may boldly say." If he does not allow it, God does not abandon either, therefore, he says, we must speak boldly the words of David: "The Lord is my helper." (Ps. 118:6-7) For if God helps, one should not be afraid of those who seize or threaten."

He forbade not possessions but the love of money, from which greed springs.

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.

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.

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.

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]. For a covetous person is tenacious; hence, Sirach (10:9) says: 'Nothing is more wicked than the covetous man.' As to the second he says, and be content with what you have. Those who desire to have more than they have, wish to heap up other things, not being content with what they have: 'Having food and clothing, with these we are content' (1 Tim. 6:8). Or in saying, let your life be free of covetousness, he is forbidding avarice in regard to covetousness and niggardliness; but in saying, be content with what you have, he is excluding the root of avarice, namely, anxiety: 'Be not anxious' (Mt. 6:31). For men are not forbidden to be solicitous about things needed for the future, but care and anxiety should not preoccupy their mind. For one who is so preoccupied with anxiety about the future is 'solicitous of the morrow.'

Then (v. 5b) he gives the reason for this advice, and it is the reason why we should not be excessively anxious, but should do what lies in our power with trust in God's help: for he has said (Jos. 1:5): 'I will not leave you, without giving you what you need; neither will I forsake you, lest you perish from hunger'; 'I have not seen the just forsaken, not his seed seeking bread' (Ps. 36:25). Or I will not forsake you without freeing you from evil. This causes confidence in the heart so that we can confidently say, 'I will deal confidently and will not fear' (Is. 12:2).

"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. He has promised; make no question. But this, "I will never leave thee," he says not concerning money only, but concerning all other things also. "The Lord is my Helper, and I will not fear what man shall do unto me"; with good reason.

This then also let us say in all temptations; let us laugh at human things, so long as we have God favorable to us. For as, when He is our enemy, it is no gain, though all men should be our friends, so when He is our friend, though all men together war against us, there is no harm. "I will not fear what man shall do unto me."

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. 51:12); or the devil who is called a man overcome by a man, as Scipio was called African, because he was defeated in Africa: 'A hostile man has done this' (Mt. 13:28).

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.

"Remember them which have the rule over you." This he was laboring to say above: therefore "Follow peace with all men." (c. xii. 14.) He gave this exhortation also to the Thessalonians, to "hold them in honor exceedingly." (1 Thess. v. 13.)

"Remember" (he says) "them which have the rule over you, who have spoken unto you the word of God, whose faith follow, considering the end of their conversation." What kind of following is this? Truly the best: for he says, beholding their life, "follow their faith." For from a pure life cometh faith.

Or else by "faith," he means steadfastness. How so? Because they believe in the things to come. For they would not have shown forth a pure life, if they had questioned about the things to come, if they had doubted. So that here also he is applying a remedy to the same evil.

"Remember them which have the rule over you, who have spoken unto you the word of God." In this place I think that he is speaking about assistance also. For this is implied in the words "who have spoken unto you the word of God."

"Whose faith follow considering the end of their conversation." What is "considering"? Continually revolving, examining it by yourselves, reasoning, investigating accurately, testing it as you choose. "The end of their conversation," that is, their conversation to the end: for "their conversation" had a good end.

"Remember your leaders." Of the teachers. This Paul also advised the Thessalonians, so that they hold them in honor exceedingly. (1 Thess. 5:13) And just as they share in the word, so if it is possible, to help them in their bodily needs. For this is hinted at by the phrase, "remember". It also encourages them to imitate them. "consider the outcome of their." Reflecting, examining. This can be said both about the deceased and the living; concerning the deceased: reflecting, Paul says, on how they exited life, what kind of conduct they had in the world, imitate their faith; for a pure life is based on faith. For if they had not believed in what was to come, but had hesitated, they would not have demonstrated the best way of life. Concerning their way of life: Reflecting, he says, on how they conduct themselves well in life, become imitators of their faith. "the outcome of their way of life." The community until the end. "Jesus Christ yesterday and today." Some among them were saying, The crucified one, the proclaimed and expected Christ does not exist. Another, they say, will come. Therefore, Paul says, "Jesus Christ is the same yesterday and today and forever." By "yesterday," he indicates the past ages; by "today," the present; by "the same forever," the future. As if he said: Another Christ will not come. For this one who has come is the one who was before, and he is and will be forever.

Moreover, also, Elijah and Elisha, and many other holy men, we find to have lived a holy and spotless life. If, therefore, thou desirest to be like these, imitate them with all thy power. For the Scripture has said, "The elders who are among you, honour; and, seeing their manner of life and conduct, imitate their faith." [Hebrews 13:7] And again it saith, "Imitate me, my brethren, as I imitate Christ." [1 Corinthians 11:1]

"The leaders" are those who have proclaimed the word of godliness among them and were killed by the Jews on the spot. And there were many, not only Stephen and James who was killed by the sword, but also James, brother of our Lord, and very many others handed over in silence.

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.

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.

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.

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). In regard to the first he does two things: first, he shows how they should follow the teachings of the good; secondly, how to avoid the doctrine of evil (v. 9).

He says, therefore: Remember your leaders [prelates], those who spoke to you the word of God, i.e., the apostles, who have preached to you: 'Look unto Abraham, your father, and to Sarah that bore you' (Is. 51:2). But they not only preached by word, but showed what to do by action: 'The Lord confirming the word with signs that followed' (Mk 16:20). Remember not only their words, but look to their end: 'Remember the works of the fathers which they have done in their generations: and you shall receive great glory and an everlasting name' (1 Macc. 2:51); 'Take, my brethren, for an example of suffering evil, of labor and patience, the prophets who spoke in the name of the Lord' (Jas. 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: Whose faith follow and do not depart from it.

How, also, can He be changeable and mutable, who says indeed by Himself: "I am in the Father, and the Father in Me," and, "I and My Father are one;" and by the prophet, "I am the Lord, I change not?" For even though one saying may refer to the Father Himself, yet it would now be more aptly spoken of the Word, because when He became man, He changed not; but, as says the apostle, "Jesus Christ, the same yesterday, today, and for ever."

For in general Scripture speaks of two days, yesterday and to-day, of which it is said, "Jesus Christ the same, yesterday to-day and for ever." On the first day the promise is made, on the second it is fulfilled.

The natural properties of the Word who came forth from the Father were maintained even when he became flesh. It is foolish therefore to dare to introduce a breach. For the Lord Jesus Christ is one and through him the Father created all things. He is composed of human properties and of others that are above the human, yielding a kind of middle term. He is, in fact, a mediator between God and humankind, according to the Scriptures, God by nature even when incarnate, truly, not purely man like us, remaining what he was even when he had become flesh. For it is written, "Jesus Christ is the same yesterday and today and forever."

How then could he be the same in the past when he had not yet assumed generation according to the flesh?… It is of Jesus Christ and not just of the Word that the text affirms that he is the same today, yesterday and forever, but how could the human nature possess immutability and unaltered identity when it is subject to movement and, above all, to that movement that made it pass from nothingness to being and to life?… In virtue of the union with flesh that is proper to him, it is still he himself who is described as existing yesterday and as preexistent.

The Son of God, assuming our likeness and becoming human, not taking up what he was but taking on what he was [i.e., the divine condition] effects our salvation. For he remains, as Paul put it, the same yesterday and today and forever, without undergoing any change in his divinity by reason of his incarnation, but remaining what he was and will always be.

These names—righteousness, sanctification, redemption, resurrection … are still common to the one who is above us and to the one who came for our sake. But others are peculiarly our own and belong to that nature which he assumed. So he is called man, not only that through his body he may be apprehended by embodied creatures, whereas otherwise this would be impossible because of his incomprehensible nature; but also that by himself he may sanctify humanity and be, as it were, a leaven to the whole lump. Then, by uniting to himself that which was condemned, he may release it from all condemnation, becoming for all people all things that we are, except sin—body, soul, mind, and all through which death reaches. Thus he became man, who is the combination of all these; God in visible form, because he retained that which is perceived by mind alone. He is son of man both on account of Adam and of the Virgin from whom he came, from the one as a forefather, from the other as his mother, both in accordance with the law of generation and apart from it. He is Christ because of his Godhead. For this is the anointing of his manhood and does not, as is the case with all other anointed ones, sanctify by its action but by the presence in his fullness of the anointing one; the effect of which is that that which anoints is called human and makes that which is anointed God. He is the way, because he leads us through himself; the door as letting us in; the shepherd, as making us dwell in a place of green pastures and bringing us up by waters of rest, and leading us there and protecting us from wild beasts, converting the erring, bringing back that which was lost, binding up that which was broken, guarding the strong, and bringing them together in the fold beyond, with words of pastoral knowledge. The sheep, as the victim; the lamb, as being perfect; the high priest as the offerer; Melchizedek, as without mother in that nature which is above us and without father in ours; and without genealogy above for who, it says, shall declare his generation? and, moreover, as king of Salem, which means peace, and king of righteousness, and as receiving tithes from patriarchs, when they prevail over powers of evil. They are the titles of the Son. Walk through them, those that are lofty in a godlike manner; those that belong to the body in a manner suitable to them; or rather, altogether in a godlike manner, that you may become a god, ascending from below, for his sake who came down from on high for ours. In all and above all keep to this, and you shall never err, either in the loftier or the lowlier names. Jesus Christ is the same yesterday and today in the incarnation, and in the Spirit forever and ever. Amen.

In these words, "Jesus Christ the same yesterday and to-day and for ever," "yesterday" means all the time that is past: "to-day," the present: "for ever," the endless which is to come. That is to say: Ye have heard of an High Priest, but not an High Priest who fails. He is always the same. As though there were some who said, "He is not, another will come," he says this, that He who was "yesterday and to-day," is "the same also for ever." For even now the Jews say, that another will come; and having deprived themselves of Him that is will fall into the hands of Antichrist.

"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."

The "today" signifies this life; for it says, "Jesus Christ yesterday and today and forever" and again "while it is called today."

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. And in the apostle writes, "Jesus Christ is the same yesterday and today and forever." No wonder that the whole of an age counts with God as the space of a single day with us, and I think even less.

This, too, he does not simply put down, but he fits it to the argument that has been interrupted, teaching that he was crucified by the Jews. And he also demonstrates his eternal existence, for he calls the human nature "yesterday and today" and names the divinity "forever." And he says that the two are the same, since the only begotten and the firstborn are one and the same Son.

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.

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. But the Apostle rejects this, saying that Christ remains forever; hence, he says, Jesus Christ, yesterday, and today: and the same forever. Or it can be referred to what he had just said, namely, that they should imitate the apostles. They could say that the case is not the same, because they were instructed by Christ and served Him, but we not so. Therefore, the Apostle says that Christ remains; hence, he says that we should serve Him. And so he says, Jesus Christ, yesterday, namely, in the time of the first apostles, and today, namely, in their time, and the same forever: 'I am with you all days even to the consummation of the world' (Mt. 28:20); 'Says the Lord, who is, and who was, and who is to come, the Almighty' (Rev. 1:8); 'But you are always the selfsame, and your years shall not fail' (Ps. 101:28). In these words he shows the eternity of Christ.

The use of grace ought to be manly in itself. Whence the Apostle to the Hebrews: "It is best to establish the heart with grace," he does not say the stomach. At other times you have labored to strengthen your bodies. He who wishes to have strong arms must exercise himself in works of strength. Similarly, he who wishes to have stabilizing grace must exercise himself in works of virtue.

From Christ, indeed, is the fruit of grace. This fruit of grace is fourfold: it consists in steadying the soul through faith, blessing it through divine love, lifting it up through hope, curbing it through divine fear. The Apostle speaks of the first: "It is good to make steadfast the heart by grace, not by foods." The Jews steadied themselves with foods.

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.

It is the great peril of our society that all its mechanisms may grow more fixed while its spirit grows more fickle. A man's minor actions and arrangements ought to be free, flexible, creative; the things that should be unchangeable are his principles, his ideals. But with us the reverse is true; our views change constantly; but our lunch does not change. Now, I should like men to have strong and rooted conceptions, but as for their lunch, let them have it sometimes in the garden, sometimes in bed, sometimes on the roof, sometimes in the top of a tree. Let them argue from the same first principles, but let them do it in a bed, or a boat, or a balloon.

"Be not carried about with divers and strange doctrines." Not "with strange doctrines" only, but neither with "divers ones."

"For it is a good thing that the heart be established with grace, not with meats which have not profited them that have been occupied therein." Here he gently hints at those who introduce the observance of "meats." For by Faith all things are pure. There is need then of Faith, not of "meats."

"Be not carried about with divers and strange doctrines." "Strange," that is, different from those ye heard from us; "Divers" that is, of all sorts: for they have no stability, but are different one from another. For especially manifold is the doctrine of meats.

"For it is a good thing that the heart be established with grace; not with meats." These are the "divers," these the "strange" doctrines: especially as Christ has said, "not that which entereth into the mouth defileth the man, but that which cometh out." (Matt. xv. 11.) And observe that he does not make bold to say this openly, but as it were by a hint. "For it is a good thing that the heart be established with grace, not with meats."

Faith is all. If that establishes it, the heart stands in security. It follows that Faith establishes: consequently reasonings shake. For Faith is contrary to reasoning.

"Which" (he says) "have not profited them that have been occupied therein." For what is the gain from the observance of them, tell me. Does it not rather destroy? Does it not make such an one to be under sin? If it be necessary to observe them, we must guard ourselves.

"Which" (he says) "have not profited them that have been occupied therein." That is, who have always diligently kept them.

There is one observance, abstaining from sin. For what profit is it, when some are so polluted, as not to be able to partake of the sacrifices? So that it did not save them at all; although they were zealous about the observances. But because they had not faith, even thus they profited nothing.

"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. "for it is good for the heart to be strengthened by grace." For the heart established by the grace of God will not be led astray by diverse and strange teachings, but will keep to the truth. "not by foods." Therefore, by faith, which is active through the grace of God, the heart must be strengthened, not being strengthened in regard to the observance of foods; for those who walk in these observances, that is, those who keep them, have gained nothing from them.It is said that some among them observe the food according to Jewish customs.

According to the teaching of Paul, "Those who occupied themselves with meats were not benefited by them," and not only were they deprived of any benefits, but they gathered together for their own persons loss and injury. And although the lust of the belly is not these, yet it leadeth unto them, for when the heart hath become gross through meats, straightway it driveth out from itself the remembrance of God, and when the memory of God hath departed from a man, what wickedness will he not do? and what iniquity will he be not moved to do? Even as also the prophet Moses hath taught us that through this cause the people forgot their God, and that through the lust of the belly they went forth unto idolatry, and from eating meat they were led into blasphemies, and from dainty foods they arrived at all wickedness.

By "strange teachings" he referred to what was at variance with the evangelical teachings. So he bids them persevere in the teaching of grace and abandon the observances of the law: No one reaped any benefit from them.

"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.

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?

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).

He says, therefore: Do not be led away by diverse and strange teachings. As if to say: Thus 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, i.e., divided: 'Their heart is divided: now they shall perish' (Hos 10:2). These are the doctrines about which he said (1 Tim. 4:1): 'Doctrines of devils, speaking lies in hypocrisy.' Furthermore, they are strange, i.e., 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' (Eph. 2:19).

Then when he says, For it is well that the heart be strengthened by grace, he explains in detail which are various and strange doctrines. Here it should be noted that in the early Church there was one error rampant, namely, that it was necessary for salvation to observe the ceremonies of the Law, which consisted especially in partaking of certain foods, such as the paschal lamb (Ex. 12) and in abstaining from certain foods, as is clear from Leviticus (chap. 12) and from other passages. Another error was that of the Nicolaitans, that it was lawful to use bodily pleasures indiscriminately. These words can be applied to both these errors, but more properly to the first. He says, therefore, Be not led away from the truth by diverse and strange doctrines: 'Be not easily moved from your sense' (2 Th. 2:2); 'I wonder that you are so soon removed from him that called you into the grace of Christ, unto another gospel' (Gal. 1:6). For God requires our heart of us: 'My son, give me your heart' (Pr. 23:26); therefore, it is well that the heart be strengthened with grace. For it should be firm and stable; against which Ps. 39 (v. 13) says: 'My heart has forsaken me.' But it is not strengthened with bodily foods, but with sanctifying grace: 'Justified freely by his grace' (Rom. 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' (Rom. 14:17). Therefore, the heart is not established with moderate or superfluous use of food, but rather with 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' (Ps. 111:8). But 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' (Heb. 6:18). And he says, which have not benefited their adherents, i.e., hope in them, because those who use them for bodily needs profit with bodily health, but those who put their entire interest in them, walk in them. These are the ones whom they do not profit unto the salvation either of soul or body: 'Shall the holy flesh take away from you your crimes, in which you have boasted?' (Jer. 11:15).

That charity and brotherly affection are to be religiously and stedfastly practised. In Malachi: "Hath not one God created us? Is there not one Father of us all? Why have ye certainly deserted every one his brother? " Of this same thing according to John: "Peace I leave with you, my peace I give unto you." Also in the same place: "This is my commandment, That ye love one another, even as I have loved you. Greater love than this has no man, than that one should lay down his life for his friends." Also in the same place: "Blessed are the peacemakers, for they shall be called the sons of God." Also in the same place: "Verily I say unto you, That if two of you shall agree on earth concerning everything, whatever you shall ask it shall be given you from my Father which is in heaven. For wherever two or three are gathered together in my name, I am with them." Of this same thing in the first Epistle to the Corinthians: "And I indeed, brethren, could not speak unto you as to spiritual, but as to carnal, as to babes in Christ. I have given you milk for drink, not meat: for while ye were yet little ye were not able to bear it, neither now are ye able. For ye are still carnal: for where there are in you emulation, and strife, and dissensions, are ye not carnal, and walk after man? " Likewise in the same place: "And if I should have all faith, so that I can remove mountains, but have not charity, I am nothing. And if I should distribute all my goods for food, and if I should deliver up my body to be burned, but have not charity, I avail nothing. Charity is great-souled; charity is kind; charity envieth not; charity dealeth not falsely; is not puffed up; is not irritated; thinketh not evil; rejoiceth not in injustice, but rejoiceth in the truth. It loveth all things, believeth all things, hopeth all things, beareth all things. Charity shall never fail." Of this same thing to the Galatians: "Thou shalt love thy neighbour as thyself. But if ye bite and accuse one another, see that ye be not consumed one of another." Of this same thing in the Epistle of John: "In this appear the children of God and the children of the devil. Whosoever is not righteous is not of God, and he who loveth not his brother. For he who hateth his brother is a murderer; and ye know that no murderer hath eternal life abiding in him." Also in the same place: "If any one shall say that he loves God, and hates his brother, he is a liar: for he who loveth not his brother whom he seeth, how can he love God whom he seeth not? " Of this same thing in the Acts of the Apostles: "But the multitude of them that had believed acted with one soul and mind: nor was there among them any distinction, neither did they esteem as their own anything of the possessions that they had; but all things were common to them." Of this same thing in the Gospel according to Matthew: If thou wouldest offer thy gift at the altar, and there rememberest that thy brother hath ought against thee; leave thou thy gift before the altar, and go; first be reconciled to thy brother, and then come and offer thy gift at the altar." Also in the Epistle of John: "God is love l and he that dwelleth in love dwelleth in God, and God in him." Also in the same place: "He who saith he is in the light, and hateth his brother, is a liar, and walketh in darkness even until now."

For "we have an altar whereof they have no right to eat which serve the Tabernacle." Not as the Jewish ordinances, are those among us, as it is not lawful even for the High Priest to partake of them. So that since he had said, "Do not observe," and this seemed to be the language of one who is throwing down his own building, he again turns it round. What, have not we then observances as well (he says)? Yea we have, and we observe them very earnestly too, not sharing them even with the priests themselves.

"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. For even the very high priests of the Jews are not permitted to partake of this; for they who serve in the tabernacle, as it were, in the type and shadow, and not in truth. "from which those who serve the tabernacle have no authority to eat." Not such as the Jewish ones, Paul says, and ours; so that it is not even lawful for the high priest to partake of them.

But the one of them, begirt with scarlet, amid cursing and universal spitting, and tearing, and piercing, was cast away by the People outside the city into perdition, marked with manifest tokens of Christ's passion; who, after being begirt with scarlet garment, and subjected to universal spitting, and afflicted with all contumelies, was crucified outside the city. The other, however: offered for sins, and given as food to the priests merely of the temple, gave signal evidences of the second appearance; in so far as, after the expiation of all sins, the priests of the spiritual temple, that is, of the church, were to enjoy a spiritual public distribution (as it were) of the Lord's grace, while all others are fasting from salvation.

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.

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.

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. And 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. For the blood of Christ was prefigured by the 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 is Christ, the Priest, offering Himself for our sins. Therefore, the blood of Christ was brought into the holies and the flesh burned outside the camp. Two things were thereby signified: one, that Christ was immolated in the city by the tongues of the Jews; hence 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 within the heavenly holies to the Father. But the fact that the bodies were burned outside the camp, as to our Head, signifies that Christ would suffer outside the gate; but as to us, who are the members, it signifies that Christ is immolated for those who are outside the camp of ceremonies of the Law 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, therefore, he shows what is signified; secondly, he presents the figure (v. 11); thirdly, he draws the conclusion (v. 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 Christ Himself in Whom and by Whom we offer our prayers. This is the golden altar spoken of in Rev (chap. 8). Of that altar, therefore, they have no right to eat, i.e., to receive the fruit of Christ's passion and to be incorporated into Him as head, who serve the tabernacle of the ceremonies of the Law: 'If you be circumcised, Christ shall profit you nothing' (Gal. 5:2). Or they serve the tabernacle of the body, who pursue carnal pleasures: 'Make not provision for the flesh in its concupiscences' (Rom. 13:14). For such persons received no profit: 'He that eats and drinks unworthily, eats and drinks judgement to himself' (1 Cor. 11:29). But the body is called a tabernacle, because we dwell in it as in a war against enemies and it remains a short while: 'The laying away of my tabernacle is at hand' (2 Pt. 1:14). Therefore, it should not be served.

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 beasts whose blood is brought into the sanctuary by the High Priest for sin, are burned without the camp. Wherefore Jesus also, that He might sanctify the people with His own blood, suffered" (he says) "without the gate." Seest thou the type shining forth? "For sin," he says, and "suffered without the gate."

In the next place he takes away the sacrifice from the type, and directs his discourse to the prototype, saying, "The bodies of those beasts whose blood is brought into the sanctuary by the High Priest, are burned without the camp." Then those things were a type of these and thus Christ, suffering "without," fulfilled all.

Here he makes it plain too that He suffered voluntarily, showing that those things were not accidental, but even the Divine arrangement itself was of a suffering "without." He suffered without, but His Blood was borne up into Heaven. Thou seest then that we partake of Blood which has been carried into the Holy Place, the True Holy Place; of the Sacrifice of which the Priest alone had the privilege. We therefore partake of the Truth, the Reality. If then we partake not of "reproach" only but of sanctification, the "reproach" is the cause of the sanctification. For as He was reproached, so also are we. If we go forth "without" therefore, we have fellowship with Him.

"Christ, our paschal lamb, has been sacrificed," as the apostle says. Offering himself to the Father as a new and real sacrifice of reconciliation, he was crucified—not in the temple whose due worship is now completed, nor within the enclosure of the city which was to be destroyed because of its crime, but "outside the camp." That way, as the mystery of the ancient sacrifices was ceasing, a new victim would be put on a new altar, and the cross of Christ would be the altar not of the temple, but of the world.

"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. Just as in the sacrifices offered for sin, the blood was brought into the holy place by the high priest; the bodies were burned outside the camp; so also Christ, suffering for the sins of the world, brought his own blood into the holy place to the Father as high priest; but his body was crucified outside the city of Jerusalem, because the bodies of the sacrifices for sin were burned outside the camp. Therefore, this blood is brought in by our high priest to our altar. Thus, it is not permitted for the Jewish high priests to eat from that altar.

This is spoken to those who would still be at a loss, asking, "How do you say, 'you have an altar'? For what was offered on it?" It is Christ himself whom you neglect above and below and fail to see that he was sacrificed, since his sacrifice and offering took place for the world, although he himself has not been sacrificed on your altar. For it is manifest that "he suffered outside" the city of Jerusalem. Therefore he says to them, "Yes, he suffered outside, but through this very fact it has rather been accomplished that 'we have an altar.' For even among you 'the bodies' of the sacrificial victims 'are burned' not on the altars themselves, but 'outside the camp.' And still for this reason 'he suffered outside the gate,' so that he might sanctify all and not merely the priests. And if the sacrifice took place for all, how could it not have been an altar?" But the statement "in order to sanctify the people" gives a different interpretation. He says, "I said that 'those serving the temple do not have authority to eat' from our altar, not because this is impossible for them, but because in their opinion they reject themselves as unworthy, since—due to the mercy of Christ—not only is it not forbidden, but for this very reason he once suffered." He says, " 'He suffered outside the gate to sanctify the people,' not this people or that one but all the people and to grant them to have the authority to eat also from this altar."

Look at the type, compare it with the reality and perceive the similarity. The law required a red heifer to be sacrificed, and the high priest to take some of its blood and sprinkle the mercy seat seven times with his finger. Burning the heifer itself outside the camp, they took the ashes and with them purified those people called impure. This acted as a type of the saving passion. The word red here means the body from Adam in the Hebrew language. He was fixed to the cross outside the gate. His blood purifies our souls; in place of the dust we have the life giving body.

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.

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. This can be interpreted in two ways: one way thus: 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, 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, and was burned outside the camp, i.e., 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 literal.

"Therefore Jesus also." This is addressed to those who would wonder, How do you say you have an altar? For what was offered upon it? And indeed, Christ himself, whom you claim was offered above and below, that he became a sacrifice for the world and an offering, was not himself sacrificed upon your altar; for it is evident that he suffered outside the city of Jerusalem. Therefore, to these, Paul says, Yes, he suffered outside, but through this it is rather established that we have an altar. For even among them, the Jews, the bodies of those being sacrificed are not burned on their altars, but outside the camp. And again, for this reason he suffered outside the gate, so that he might sanctify all, and not only the priests. If he became a sacrifice for all, how is it not also an altar? The phrase, in order to sanctify the people, gives another meaning. Paul says that those who serve at the tabernacle have no authority to eat from our altar, not because it is impossible for them, but because they consider themselves unworthy in their own opinion; since from the love of Christ, they are not only not hindered, but also have suffered for this very reason. For he says, in order to sanctify the people, not this one, or that one, but the whole people, and make them have authority to eat from his altar, he suffered outside the gate.

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

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. Paul also exhorts those who take up the cross of Christ to go forth from the city, saying: "Let us go forth unto Him without the city and take up His reproach, for He suffered without the city." For by setting himself apart from the world and what pertains to it, a man speedily forgets his former habits and his mode of life and he will not struggle long with these. But if he should draw near to the world and its possessions, he will speedily enfeeble the strength of his mind. Wherefore one must know that separation from the world greatly aids a man and guides him on the way of progress in the fierce and saving struggle. It is proper, then, and helpful in this struggle if a monk's cell be in a poor and mean condition, and if his cell be empty and devoid of everything that could incite in him the desire of ease. For when the causes of slackness are distant from a man, he is not endangered by the twofold warfare, that is, the one which is both inward and outward. See how much easier is the struggle when a man desires things that are afar off than when the very things themselves are close at hand and by their sight inflame the thoughts; for the struggle in the latter case is twofold.

"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.

But what is, "Let us go forth to Him"? Let us have fellowship with Him in His sufferings; let us bear His reproach. For He did not simply bid us dwell "outside the gate," but as He was reproached as a condemned person, so also we.

"Let us then go to him outside." Since Christ suffered outside the gate, let us go out to Him outside the camp, that is, outside the world, bearing nothing worldly, neither earthly nor carrying the filth of the earth. This, outside the gate, that is, outside the world, bearing His reproach, that is, suffering the same things as He did, if He should ask; for this indicates, bearing the reproach he endured, which He Himself endured through both the mockeries and the scorn.

It seems that the divine Paul, outside the camp, outside the world, speaks; for he takes us out of worldly life.

"Outside the camp" means, Let our way of life be beyond the law, and let us bear the reproaches for the one who saved us.

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.

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 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, i.e., 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, i.e., for Christ, i.e., the signs of Christ's passion by which Christ became a disgrace among men and offscouring of people: 'My heart has expected reproach and misery' (Ps. 68:21). Or bearing abuse for him, i.e., let us reject the ceremonies of the Law, now that that truth has come, on account of which we are a reproach among the Jews, i.e., on account of the signs of penance, which are reproved by carnal men: 'Esteeming the reproach greater riches than the treasures of the Egyptians' (Heb. 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' (Gal. 5:11).

The settled happiness and security which we all desire, God withholds from us by the very nature of the world: but joy, pleasure, and merriment, He has scattered broadcast. We are never safe, but we have plenty of fun, and some ecstasy. It is not hard to see why. The security we crave would teach us to rest our hearts in this world and oppose an obstacle to our return to God: a few moments of happy love, a landscape, a symphony, a merry meeting with our friends, a bathe or a football match, have no such tendency. Our Father refreshes us on the journey with some pleasant inns, but will not encourage us to mistake them for home.

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.

"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. "For we have here no continuing city" (he says) "but we seek one to come."

"for we have no lasting city here." Therefore, we must willingly choose the death for Christ; and especially because these cities are not ours, but we must seek another, the one that remains; for these are perishing. "Through him then." As for the high priest according to the flesh, let us offer up to the Father a sacrifice of praise, that is, thanksgiving. For we give thanks to the Father, as he has given his Son to sanctify us. This is for the weak. Since the grace of the Son, it is clear that the honor is equal; for he says, that all may honor the Son, just as they honor the Father. (Jn. 5:23) "that is, the fruit of lips." What then is the fruit of lips? Prayers, hymns, requests to God. For when he said, "sacrifice," let them not think that he is speaking of sacrifices made through animals, Paul explained himself. He says, I mean the sacrifices that are without blood, those made through lips, those in prayers and hymns and supplications. "that acknowledge his name." Acknowledge with the lipsHis name, that is, giving thanks knowing that He died for our sins. That is, confessing with our lips His name.

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? He who makes such preparations for this city cannot return again to his own. Oh foolish, and unstable, and miserable man! Dost thou not understand that all these things belong to another, and are under the power of another? for the lord of this city will say, 'I do not wish thee to dwell in my city; but depart from this city, because thou obeyest not my laws.' Thou, therefore, although having fields and houses, and many other things, when cast out by him, what wilt thou do with thy land, and house, and other possessions which thou hast gathered to thyself? For the lord of this country justly says to thee, 'Either obey my laws or depart from my dominion.' What, then, dost thou intend to do, having a law in thine own city, on account of thy lands, and the rest of thy possessions? Thou shalt altogether deny thy law, and walk according to the law of this city. See lest it be to thy hurt to deny thy law; for if thou shalt desire to return to thy city, thou wilt not be received, because thou hast denied the law of thy city, but wilt be excluded from it. Have a care, therefore: as one living in a foreign land, make no further preparations for thyself than such merely as may be sufficient; and be ready, when the master of this city shall come to cast thee out for disobeying his law, to leave his city, and to depart to thine own, and to obey thine own law without being exposed to annoyance, but in great joy. Have a care, then, ye who serve the Lord, and have Him in your heart, that ye work the works of God, remembering His commandments and promises which He promised, and believe that He will bring them to pass if His commandments be observed. Instead of lands, therefore, buy afflicted souls, according as each one is able, and visit widows and orphans, and do not overlook them; and spend your wealth and all your preparations, which ye received from the Lord, upon such lands and houses. For to this end did the Master make you rich, that you might perform these services unto Him; and it is much better to purchase such lands, and possessions, and houses, as you will find in your own city, when you come to reside in it. This is a noble and sacred expenditure, attended neither with sorrow nor fear, but with joy. Do not practise the expenditure of the heathen, for it is injurious to you who are the servants of God; but practise an expenditure of your own, in which ye can rejoice; and do not corrupt nor touch what is another's nor covet it, for it is an evil thing to covet the goods of other men; but work thine own work, and thou wilt be saved."

So let us despise things of this life and look forward to those that are stable and permanent.

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.

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. 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' (Col. 3:1); 'Look upon Sion, the city of our solemnity' (Is. 33:20); 'He looked for a city that has foundations; whose builder and maker is God' (supra 11:10). They also seek a better city, i.e., the heavenly one. For we strive to be transferred to it as to our place and altar. Therefore, let us go to it.

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. For, "from the rising of the sun even to the setting my name has been glorified among the Gentiles, and in every place incense is offered to my name, and a pure sacrifice;" as John also declares in the Apocalypse: "The incense is the prayers of the saints." Then again, Paul exhorts us "to present our bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service." And again, "Let us offer the sacrifice of praise, that is, the fruit of the lips." Now those oblations are not according to the law, the handwriting of which the Lord took away from the midst by cancelling it; but they are according to the Spirit, for we must worship God "in spirit and in truth." And therefore the oblation of the Eucharist is not a carnal one, but a spiritual; and in this respect it is pure. For we make an oblation to God of the bread and the cup of blessing, giving Him thanks in that He has commanded the earth to bring forth these fruits for our nourishment. And then, when we have perfected the oblation, we invoke the Holy Spirit, that He may exhibit this sacrifice, both the bread the body of Christ, and the cup the blood of Christ, in order that the receivers of these antitypes may obtain remission of sins and life eternal. Those persons, then, who perform these oblations in remembrance of the Lord, do not fall in with Jewish views, but, performing the service after a spiritual manner, they shall be called sons of wisdom.

"By Him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to His Name."

"By Him," as by an High Priest, according to the flesh. "Giving thanks" (he says) "to His Name." Let us utter nothing blasphemous, nothing hasty, nothing bold, nothing presumptuous, nothing desperate. This is "with reverence and godly fear." (c. xii. 28.) For a soul in tribulations becomes desponding, and reckless. But let not us be so. See here he again says the same thing which he said before, "not forsaking the assembling of ourselves together," for so shall we be able to do all things with reverence. For oftentimes even out of respect for men, we refrain from doing many evil things.

And "by Him let us offer a sacrifice to God." Of what kind of sacrifice does he speak? "The fruit of lips giving thanks to His Name." They, the Jews, brought sheep, and calves, and gave them to the Priest: let "us" bring none of these things, but thanksgiving. This "fruit" let "our lips" put forth.

"For with such sacrifices God is well pleased." Let us give such a sacrifice to Him, that He may offer it to The Father. For in no other way it is offered except through the Son, or rather also through a contrite mind. All these things are said for the weak. For that the thanks belong to the Son is evident: since otherwise, how is the honor equal? "That all men" (He says) "should honor the Son even as they honor the Father." (John v. 23.) Wherein is the honor equal? "The fruit of our lips giving thanks to His Name."

He calls it "doing good" in order to praise what takes place and "fellowship" because they are concerned about their fellow believers … and so with zeal they seek to meet their needs.

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."

He brought out the sacrifice of praise that is pleasing to God. To it he linked also that of doing good, which he was right to refer to as sharing.… Elsewhere the divine apostle says, "Our abundance supplies for their need so that their abundance may be for your need for a balance to be achieved." Sharing, then, is also repayment: one person gives money, another returns a blessing, and the person in need is in the stronger position.

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.

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.

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' (Ps. 59:7); therefore, by him, i.e., by Christ, let us offer the sacrifice of praise: 'A sacrifice of praise will honor me' (Ps. 49:25). But that sacrifice of praise is called the fruit of our lips, i.e., 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' (Rom. 10:10); 'We will render the calves of our lips' (Hos 14:3); 'I created the fruit of the lips' (Is. 57:19). But this sacrifice should be offered always, i.e., continually, as there was a continual sacrifice during the Law, as it says in Numbers (chap. 28): 'I will bless the Lord at all times: his praise shall be always in my mouth' (Ps. 33:2).

In the words of this prophet, these two things are distinguished and set forth with sufficient explicitness, that God does not require these sacrifices for their own sakes, and that He does require the sacrifices which they symbolize. In the epistle entitled "To the Hebrews" it is said, "To do good and to communicate, forget not: for with such sacrifices God is well pleased." And so, when it is written, "I desire mercy rather than sacrifice," nothing else is meant than that one sacrifice is preferred to another; for that which in common speech is called sacrifice is only the symbol of the true sacrifice. Now mercy is the true sacrifice, and therefore it is said, as I have just quoted, "with such sacrifices God is well pleased." All the divine ordinances, therefore, which we read concerning the sacrifices in the service of the tabernacle or the temple, we are to refer to the love of God and our neighbor. For "on these two commandments," as it is written, "hang all the law and the prophets."

"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. For the grateful person, it is evident that he is also generous, knowing what he is worthy of.

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.

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.

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. 6:9); 'Do good to the humble, and give not to the ungodly' (Sir. 12:6). Do not forget to share what you have, i.e., the things you have saved: 'All they that believed were together, and had all things in common' (Ac. 2:44); 'Communicating to the necessities of the saints' (Rom. 12:13). Or share, namely, by charity, through which all things are common.

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

In all my sermons I am presenting you with a mirror. These are not my sermons, anyway; I only speak at the Lord's command. It is only dread of him that stops me from keeping quiet. I mean to say, who would not much rather keep quiet and not have to give an account of you? But it is quite a time since I accepted this burden, and now I neither can nor should shrug it off my shoulders. You heard, my brothers and sisters, when the letter to the Hebrews was being read.

He who presides over political or ecclesiastical affairs is called father by reason of authority. And we ought to honor him according to what the ecclesiastical ordering requires, and the people ought to obey him: whence the Apostle to the Hebrews: Obey your leaders and submit to them, for they keep watch as those who will render an account for your souls.

The law of grace praises jurisdictional obedience, Hebrews last chapter: Obey your superiors and be subject to them: for they keep watch, etc. From what has been said it is manifestly gathered that the obedience of man to man is consonant with the law of grace and the written law and the law of nature.

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.'

Leave behind the rules which belong to the law, and respect those which belong to Christ. "They will give account" and a reply to God if they fail to guide you. Therefore, obey them, so that they may give account "with joy" and not with afflictions and tears.

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. It is therefore necessary, whatsoever things ye do, to do nothing without the bishop. And be ye subject also to the presbytery, as to the apostles of Jesus Christ, who is our hope, in whom, if we live, we shall be found in Him. It behoves you also, in every way, to please the deacons, who are [ministers] of the mysteries of Christ Jesus; for they are not ministers of meat and drink, but servants of the Church of God. They are bound, therefore, to avoid all grounds of accusation [against them], as they would a burning fire. Let them, then, prove themselves to be such.

Anarchy is an evil, and the occasion of many calamities, and the source of disorder and confusion. For as, if thou take away the leader from a chorus, the chorus will not be in tune and in order; and if from a phalanx of an army thou remove the commander, the evolutions will no longer be made in time and order, and if from a ship thou take away the helmsman, thou wilt sink the vessel; so too if from a flock thou remove the shepherd, thou hast overthrown and destroyed all.

Anarchy then is an evil, and a cause of ruin. But no less an evil also is the disobedience to rulers. For it comes again to the same. For a people not obeying a ruler, is like one which has none; and perhaps even worse. For in the former case they have at least an excuse for disorder, but no longer in the latter, but are punished.

But perhaps some one will say, there is also a third evil, when the ruler is bad. I myself too know it, and no small evil it is, but even a far worse evil than anarchy. For it is better to be led by no one, than to be led by one who is evil. For the former indeed are oftentimes saved, and oftentimes are in peril, but the latter will be altogether in peril, being led into the pit of destruction.

How then does Paul say, "Obey them that have the rule over you, and submit yourselves"? Having said above, "whose faith follow, considering the end of their conversation" (c. ver. 7), he then said, "Obey them that have the rule over you, and submit yourselves."

What then (you say), when he is wicked should we obey?

Wicked? In what sense? If indeed in regard to Faith, flee and avoid him; not only if he be a man, but even if he be an angel come down from Heaven; but if in regard to life, be not over-curious. And this instance I do not allege from my own mind, but from the Divine Scripture. For hear Christ saying, "The Scribes and the Pharisees sit on Moses' seat." (Matt. xxiii. 2.) Having previously spoken many fearful things concerning them, He then says, "They sit on Moses' seat: all therefore whatsoever they tell you observe, do; but do not ye after their works." (Matt. xxiii. 2, 3.) They have (He means) the dignity of office, but are of unclean life. Do thou however attend, not to their life, but to their words. For as regards their characters, no one would be harmed thereby. How is this? Both because their characters are manifest to all, and also because though he were ten thousand times as wicked he will never teach what is wicked. But as respects Faith, the evil is not manifest to all, and the wicked ruler will not shrink from teaching it.

Moreover, "Judge not that ye be not judged" (Matt. vii. 1) concerns life, not faith: surely what follows makes this plain. For "why" (He says) "beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye?" (Matt. vii. 3.)

"All things therefore" (He says) "which they bid you observe, do ye" (now to "do" belongs to works not to Faith) "but do not ye after their works." Seest thou that the discourse is not concerning doctrines, but concerning life and works?

Paul however previously commended them, and then says, "Obey them that have the rule over you, and submit yourselves, for they watch for your souls, as they that shall give account."

Let those who rule also hear, and not only those who are under their rule; that as the subjects ought to be obedient, so also the rulers ought to be watchful and sober. What sayest thou? He watches; he imperils his own head; he is subject to the punishments of thy sins, and for thy sake is amenable to what is so fearful, and art thou slothful, and affectedly indifferent, and at ease? Therefore he says, "That they may do this with joy, and not with grief: for this is unprofitable for you."

Seest thou that the despised ruler ought not to avenge himself, but his great revenge is to weep and lament? For neither is it possible for the physician, despised by his patient, to avenge himself, but to weep and lament. But if the ruler lament (he means), God inflicts vengeance on thee. For if when we lament for our own sins we draw God to us, shall we not much rather do this, when we lament for the arrogance and scornfulness of others? Seest thou that he does not suffer him to be led on to reproaches? Seest thou how great is his philosophy? He ought to lament who is despised, is trodden under foot, is spit upon.

Be not confident because he does not avenge himself on thee, for lamenting is worse than any revenge. For when of himself he profits nothing by lamenting, he calls on the Lord: and as in the case of a teacher and nurse, when the child does not listen to him, one is called in who will treat him more severely, so also in this case.

Oh! how great the danger! What should one say to those wretched men, who throw themselves upon so great an abyss of punishments? Thou hast to give account of all over whom thou rulest, women and children and men; into so great a fire dost thou put thy head. I marvel if any of the rulers can be saved, when in the face of such a threat, and of the present indifference, I see some still even running on, and casting themselves upon so great a burden of authority.

For if they who are dragged by force have no refuge or defense, if they discharge duty ill and are negligent; since even Aaron was dragged by force, and yet was imperiled; and Moses again was imperiled, although he had oftentimes declined; and Saul having been entrusted with another kind of rule, after he had declined it, was in peril, because he managed it amiss; how much more they who take so great pains to obtain it, and cast themselves upon it? Such an one much more deprives himself of all excuse. For men ought to fear and to tremble, both because of conscience, and because of the burden of the office; and neither when dragged to it should they once for all decline, nor, when not dragged cast themselves upon it, but should even flee, foreseeing the greatness of the dignity; and when they have been seized, they ought again to show their godly fear. Let there be nothing out of measure. If thou hast perceived it beforehand, retire; convince thyself that thou art unworthy of the office. Again, if thou hast been seized, in like manner be thou reverential, always showing rightmindedness.

"Obey your leaders." Paul speaks about bishops. Earlier, having praised them in saying that they are faithful and worthy of being rivalled, in saying: "Considering the outcome of their conduct, imitate their faith," (Heb. 13:7) he then adds, "Obey." What then? Should one obey every ruler? One should not obey the one who believes wrongly; but one should obey the one who lives poorly, yet believes well. For he says, "be careful to do everything they tell you. But do not do what they do, for they do not practice what they preach." (Matt. 23:3) And concerning those corrupted regarding the faith he says: "Do not be led astray by various and strange teachings." (Heb. 13:9) Why is that? Because the one who lives poorly would not advise others to live poorly; for even he, doing these things, is ashamed; and it is clear that he is trying in every way to hide what he does; but the one who is wicked regarding the faith will proclaim wickedness to the people. "and submit to them." The stretched persuasion through the phrase, "and submit to them," indicates that they may also serve them through deeds, if it is necessary. "for they are keeping watch over your souls." Let the leaders hear that, just as it is necessary for the people to be obedient, so too must the priest be keeping watch for the sins of the people; for the leaders are subject to punishment for the sins of the people. "Let them do this with joy." They will certainly stay awake for your souls; but whether you are obedient or not will prepare them to do this either with joy or with groaning, which will be unprofitable for you, that is to say, no advantage to you, useless; for God will help.

Instruct each other therefore, and be at peace among yourselves, that I also, standing joyful before your Father, may give an account of you all to your Lord.

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.

By the expression "be subject" he indicates such strong obedience that, if necessary, they would serve them by deed.

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.

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 a spirit of meekness, against that incorrigible one who provokes the fearsome avenger God, He 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.

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]. Here it should be noted that there are two things we owe our prelates, namely, obedience to their precepts; hence, he says, obey: 'Obedience is better than victims' (1 Sam 15:22), and reverence, so that we honor them as fathers and subject ourselves to their discipline. Therefore, he says, and be subject to them: 'Be subject to every human creature' (1 Pt 2:13); 'He that resists the power, resists God's ordinance' (Rom. 13:2).

He states the reason for subjecting themselves when he says, for they are keeping watch over your souls, as men who will have to give an account. For the reason why we should obey and subject ourselves to our prelates is that the labor lies upon them and danger threatens them. Hence, in regard to the labor of anxiety which lies on them in ruling their subjects he says that they keep watch, i.e., are perfectly vigilant: 'He that rules, with carefulness' (Rom. 12:8). For the duty imposed on prelates is to watch over the flock entrusted to them; hence, it says in Luke (2:8): 'There were shepherds,' by which prelates are designated, 'watching and keeping the night watches over their flocks,' because while men sleep, the enemy comes and oversows cockle among the wheat (Mt. 13:25).

As to the danger threatening them he says, as men who will have to give an account. For this is the greatest danger, that a man must render an account for the deeds of others, even though he is not sufficient for his own: 'Keep this man: and if he shall slip away, your life shall be for his life' (1 Kg 20:39). For prelates will render an account of those committed to them, when on the day of judgement, they will be asked: 'Where is the flock that is given you, your beautiful cattle? What will you say in your heart? For you taught them against you (by saying good things are doing evil) you instructed them against your head by your bad example' (Jer. 13:20); 'Prelates should know that they are worthy of as many deaths as the many examples of damnation they pass on' (Gregory); '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' (Pr. 6:1). For a prelate obliges himself to Christ for his subjects by his hand, (i.e., by the example of good works) and by his mouth (i.e., by preaching). But Christ is called a stranger, as Bernard says, because 'He is a friend during the espousals, but a stranger in requiring an account.'

But it seems that a person must render 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 Cor. 5:10). I answer that everyone will give an account mainly for his own deeds, but he will give an account for others to the extent that his acts pertain to others. But the acts of prelates 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.' Then he continues that if the prelate, who is understood by the name of the watchman, has not told it to the wicked, the wicked man will, of course, die in his sin, but his blood will be required at the hand of the watchman.

Therefore, if he watches, as being to render an account for us, we should do what lies in our power, namely, obey and not rebel. Let them do this joyfully and not sadly, i.e., that they undergo danger and labor for us with joy and not with grief, because a good prelate gets 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 Jn. 1:4); 'Therefore, my dearly beloved brethren, and most desired, my joy and my crown: so stand fast in the Lord, my dearly beloved' (Phil 4:1). For they groan in your rebellion: 'My little children, of whom I am in labor again, until Christ be formed in you' (Gal. 4:19); 'Who will give water to my head and a fountain of tears to my eyes?' (Jer. 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 eternal inheritance: 'Behold, they that see shall cry without, the angels of peace shall weep bitterly' (Is. 33:7).

He adds the reason why we should obey them, for that would be of no advantage to you, that they should groan for 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' (Is. 63:10). But note that he says, it is of no advantage [expedient] to you, and not 'it is not expedient to them.' For to groan over the sins of their subjects is expedient for prelates. This is the way Samuel wept over Saul's rejection (1 Sam. 15:35).

We have mutual need of one another's prayers, for those reciprocal prayers are enkindled by charity and—like a sacrifice offered on the altar of piety—are fragrant and pleasing to the Lord. If the apostles used to ask for prayers on their own behalf, how much more does it behoove me to do so?

And so we are confident that you will have "a good conscience," that is, a perfect opinion on everything. We must live righteously in everything which concerns us. But I invite you to do more, "that is, to encourage us to this task."

"Pray for us" (he says); "for we trust we have a good conscience among all, willing to live honestly."

Thou seest that he used these apologies, as writing to persons grieved with him, as to those who turned away, who were disposed as towards a transgressor, not enduring even to hear his name? Inasmuch then as he asked from those who hated him what all others ask from those who love them (their prayers for him), therefore he here introduces this; saying, "We trust that we have a good conscience." For do not tell me of accusations; our conscience, he says, in nothing hurts us; nor are we conscious to ourselves that we have plotted against you. "For we trust," he says, "that we have a good conscience among all," not among the Gentiles only, but also among you. We have done nothing with deceitfulness, nothing with hypocrisy: for it was probable that these calumnies were reported respecting him. "For they have been informed concerning thee" (it is said) "that thou teachest apostasy." (Acts xxi. 21.) Not as an enemy, he means, nor as an adversary I write these things, but as a friend. And this he shows also by what follows.

"Pray for us." Because some were slandering the apostle, as teaching apostasy from the law, many of the Hebrews had a strong distaste toward him; therefore, Paul did not even place his name at the beginning of the letter, so that they would not find the name of Paul and then not read the letter. Therefore, he now defends himself to them. And first, he asks them to pray for him, as we are accustomed to ask from those who love us. Then he also shows himself to be innocent; for we are sure, he says, that we have a clear conscience; that is, we have done nothing with hypocrisy, but our conscience is clear, and we are not aware that we have plotted against you, or have done anything evil against you, or have slandered you. "desiring to act honorably in all things." That is, in all things, living without offense and without causing scandal; not proclaiming a departure from the law, as some slander, but rather transitioning from the letter and the shadow to the spirit and the truth (Jn. 4:24); which is not a departure, but rather a fulfillment and promotion of the law.

Paul had been misrepresented to them as preaching the opposite of the law; so he impresses on them that he acted for no other reason than obedience to the divine word—hence his calling his conscience to witness.

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.

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?

Then he says, pray for us. Thus does the Apostle tell them how they should act in regard to him: for he asks that they pray for him. The same is had 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,' because, as a Gloss says: 'It is impossible,' i.e., very difficult, 'for the prayers of many not to be heard'; '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' (Mt. 18:19). Therefore, in asking that they pray for him the Apostle, who was certain that he was acceptable to God, was striking at the pride of those who scorned asking prayers of others, as a Gloss says.

He gives the reason for this request when he says, we are sure that we have a clear conscience. This can be taken in two ways: first, in relation to those whose prayers he is asking, because, since the Apostle did not preach to the Jews but only to the Gentiles, it does not seem that he was acceptable to them. Hence, they could excuse themselves from granting his request. Therefore he says, as though excusing himself, that he is not aware of anything but seeking their good; hence, he says, we are sure that we have a clear conscience, desiring to act honorably in all things. In this we are given to understand that he intends to help them as much as he is able. But because a good conscience is from God alone, he attributes it to the confidence he has in God. Or it can be referred to the Apostle himself, because, since he would not preach to the Jews, he did not seem worthy of their prayers: for the Lord would not hear them, since 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.' Therefore, the Apostle removes this, 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 understands sins? 'A man does not know whether he is worthy of love or hatred' (Ec. 9:1); 'I am not conscious of anything, but I am not thereby justified' (1 Cor. 4:4). Therefore, we have a clear conscience, desiring to act honorably in all things, therefore your prayers should benefit me.

"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.

"I urge you to do this more sincerely." What is this? To pray for us. This was something they greatly loved, to want to pray for them sincerely and with all diligence, so that they might quickly be restored. "in order that I may be restored to you sooner." This was said because Paul had a good conscience, wanting to persuade them in person; which he would not have done if he were aware of any wrongdoing in himself.

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). But the Apostle who thus has recourse to prayer for all his deeds, 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, whithersoever the will of him that governs them shall lead them' (Jb. 37:11). For by the clouds are understood preachers and apostles: 'Who are these that fly as clouds?' (Is. 60:8).

"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.

Therefore having first asked their prayers, he then himself also prays for all good things on them. "Now the God of peace," he says (be ye not therefore at variance one with another), "that brought again from the earth the Shepherd of the sheep" (this is said concerning the resurrection) "the Great Shepherd" (another addition: here again he confirms to them even to the end, his discourse concerning the Resurrection) "through the blood of the everlasting covenant, our Lord Jesus Christ," "make you perfect in every good work, to do His will, working in you that which is well-pleasing in His sight."

Again he bears high testimony to them. For that is made "perfect" which having a beginning is afterwards completed. And he prays for them which is the act of one who yearns for them. And while in the other Epistles, he prays in the prefaces, here he does it at the end. "Working in you," he says, "that which is well-pleasing in His sight through Jesus Christ, to whom be glory for ever and ever. Amen."

Seest thou how he shows that virtue is born neither wholly from God, nor yet from ourselves alone? First by saying, "make you perfect in every good work"; Ye have virtue indeed, he means, but need to be made complete. What is "good work and word"? So as to have both life and doctrines right. "According to His will, working in you that which is well-pleasing in His sight."

"In His sight," he says. For this is the highest virtue, to do that which is well-pleasing in the sight of God, as the Prophet also says, "And according to the cleanness of my hands in His eye-sight." (Ps. xviii. 24.)

"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. He affirms to them a certain word about the resurrection, taking the use from the prophecy of Isaiah (Isa. 40:11). And while there were also other shepherds, minor ones, he said the great one. For many are the prophets and teachers, but one is the instructor, Christ. "by the blood of the eternal covenant." That is to say, He raised him from the dead who had died, and having poured out his blood, that this might be for us an eternal covenant, that is, not to be cancelled, as the legal one, but everlasting. Thus: He raised him from the dead by the blood of an eternal covenant. For when he was raised, his blood was granted to us for an eternal covenant. For if he had not been raised, his blood would not have been for us a covenant.

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.

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.

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.

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. 14:33) and 'have peace: and the God of peace and love shall be with you' (2 Cor. 13:11). For peace is nothing more than unity of affections, which God alone can make one, because hearts are united by charity, which is from God alone. For God knows how to gather and unite, because God is love, which is the bond of perfection. Hence, 'he makes men of one manner to dwell in a house' (Ps. 67:7). For man made peace between himself and God through the ministry of Christ.

Hence, he says, who brought again from the dead our Lord Jesus, the great shepherd of the sheep. But sometimes Christ is said to have been raised up by the Father's power: 'If the Spirit of him who raised Jesus Christ from the dead' (Rom. 8:11); and sometimes He is said to have raised Himself: 'I have slept and taken my rest: and I have risen up' (Ps. 3:6). But these statements are not contrary, because He rose by God's power, which is one in the Father and Son and Holy Spirit. Therefore, he brought him again from the dead, i.e., 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' (Rom. 6:4). But Christ is called the great shepherd of the sheep, i.e., of the faithful and the humble: 'I am the good shepherd, and I know mine, and mine know me' (Jn. 10:14); for the sheep are they who obey God: 'And my sheep hear my voice' (Jn. 10:27). But he calls him the great shepherd, because all others are His vicars, for He feeds His own sheep, but the others feed Christ's sheep: 'Feed my sheep' (Jn. 21:17); 'When the prince of pastors shall appear, you shall receive a never fading crown of glory' (1 Pt 5:4).

He brought Him out by the blood of the eternal covenant, i.e., in virtue of the blood of Christ by Whom is confirmed the New Covenant, in which eternal things are promised, but not in the Old. For Christ calls His blood the blood of the New Covenant; but the Apostle says, of the everlasting covenant. Therefore, both are mentioned in the words of the consecration of the Blood. But Christ by His passion merited the glory of His resurrection for Himself and for us; hence, he says, who brought again from the dead our Lord Jesus... by the blood of the eternal covenant: 'He humbled himself, being made obedient unto death' (Phil 2:8); 'By the blood of your testament you have sent forth your prisoners out of the pit, wherein is no water' (Zech 9:11).

"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.

"equip you in every good work." That is, to fulfill, to perfect. It shows, therefore, that they have begun the good works; they needed to be perfected in them; Paul who also prays for them. But see, that we must begin first, and then ask from God for the end. "That you do His will." For he who is equipped and filled for every good work, he has the strength to do the will of God. And he says every work, work and faith. "working in us that which is pleasing in his sight." When He equips us for every good work, to do His will, then He produces in us what is pleasing to Him. And what is pleasing to Him? It is to do His will. And when He said, which is pleasing, He added, in His sight. For we are truly pleasing when we appear good before God, not when we appear so only before men. "through Jesus Christ." He says, He does what is pleasing to Him, through us as go-betweens. Do you see that everything is of God? This He will do and accomplish for us, what is pleasing to Him, through Christ. For if He wished to be a mediator between God and us, it is fitting that the Father will accomplish what is pleasing to Himself for us through Him.

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.

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).

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. But a natural thing is said to be fit for that to which it has an inclination. So, too, man, when he has the will to do good, is said to be fit for it. God, too, when He inserts a good will in a man, fits him, i.e., makes him fit. Therefore, he says, May God fit you with every good that you may do his will, i.e., make you will every good: 'The desire of the just is every good' (Pr. 2:3). For this is God's will, namely, what God wills us to will; otherwise, our will is not good. But the will of God is our good: 'This is the will of God, your sanctification' (1 Th. 4:3); 'That you may prove what is the good and acceptable and the perfect will of God' (Rom. 12:2).

Now a man is made fit for doing well in two ways: In one way, by working outwardly; this is the way one man fits another, by persuading or threatening; in another way, by manifesting something inwardly; and this is the way that God alone fits a will, because He alone can change it: 'The heart of the king is in the hand of the Lord; whithersoever he will he will incline it' (Pr. 21:1). Hence, he says, working in you: 'It is God who works in us both to will and to accomplish' (Phil 2:13). But what will He do? That which is pleasing in his sight, i.e., He will make you will what pleases Him. But this is faith and meekness and fear of the Lord: 'Faith and meekness are agreeable to him' (Sir. 1:34); 'The Lord takes pleasure in them that fear him' (Ps. 146:11). But 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' (Jn. 16:25); 'By whom he has given us most great and precious promises' (2 Pt. 1:4); 'By whom we have access by faith unto grace' (Rom. 5:2). To whom, namely, Christ, is glory forever and ever. Amen, i.e., eternal glory: 'To the king of ages, immortal, invisible, the only God, be honor and glory forever and ever. Amen.' (1 Tim. 1:17). For this glory is owed him, inasmuch as He is God.

"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. "I have written to you briefly," in accordance with your strength; if you are just adequate to your task, I will write to you more, but if you have reached perfection, you do not need any of these words.

"And I beseech you, brethren, suffer the word of exhortation, for indeed I have written a letter unto you in few words." Seest thou that what he wrote to no one else, he writes to them? For (he means) I do not even trouble you with long discourse.

And having written thus much, he said this was little, in comparison with what he was going to say. As he says also in another place, "As I wrote to you in few words: whereby when ye read, ye may understand my knowledge in the mystery of Christ." (Eph. iii. 3, 4.)

And observe his wisdom. He says not, "I beseech you, suffer the word of" admonition, but "the word of exhortation," that is, of consolation, of encouragement. No one, he means, can be wearied at the length of what has been said (Did this then make them turn away from him? By no means: he does not indeed wish to express this): that is, even if ye be of little spirit, for it is the peculiarity of such persons not to endure a long discourse.

"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. "for I have written to you briefly." Briefly, as it relates to what is to be said in the future, there are indeed many things, if everything has been said.

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.

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.

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).

He says, therefore, in regard to the first: I appeal to you, brethren, bear with my word of exhortation [consolation], i.e., patiently bear with the words of this epistle, in which, even though I have rebuked some of you, it is all for your consolation: 'What things soever are written, are written for our consolation' (Rom. 15:4). Then he 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. But short talks are most welcome; because if they are good, they will be heard eagerly. If they are bad, they are a little boring: 'Let your words be few' (Ec 5:1).

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. For this also is mentioned in the Acts.

"Know ye that our brother Timothy is set at liberty, with whom if he come shortly I will see you." This is enough to persuade them to submit themselves, if he is ready to come with his disciple.

"You should know that our brother Timothy has been released." Rather, they did not have a grudge against Timothy, which is why Paul writes about him. What does it mean, "released"? Either that he was in prison and was released; or that he was being released from Athens, because he was there. "with whom I shall see you if he comes soon." Timothy was released; but if he comes to me soon, I will see you together with him, coming to you. For it was likely that he had been released, but had not yet gone to Paul.

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. 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.

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. He also shows this because, even though he did not visit them, he was suffering in Rome and was uncertain whether he would be set at liberty for a while.

"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.

But how does "Grace" come to be "with" us? If we do not do despite to the benefit, if we do not become indolent in regard to the Gift. And what is "the grace"? Remission of sins, Cleansing: this is "with" us. For who (he means) can keep the Grace despitefully, and not destroy it? For instance; He freely forgave thee thy sins. How then shall the "Grace be with" thee, whether it be the good favor or the effectual working of the Spirit? If thou draw it to thee by good deeds. For the cause of all good things is this, the continual abiding with us of the "grace" of the Spirit. For this guides us to all good things, just as when it flies away from us, it ruins us, and leaves us desolate.

Let us not then drive it from us. For on ourselves depends, both its remaining, and its departing. For the one results, when we mind heavenly things; the other, when we mind the things of this life. "Which the world" (He says) "cannot receive because it seeth Him not, neither knoweth Him." (John xiv. 17.) Seest thou that a worldly soul cannot have Him? We need great earnestness that so there He may be held fast by us, so as to direct all our affairs, and do them in security, and in much peace.

"Greet all your leaders." See how Paul honors them, for he addresses the leaders through them; for it was more fitting to command the leaders and to address the ones being led through them; but he wisely heals the weaker ones. "Those from Italy greet you." Therefore, I am so filled with you that not only do I greet you myself, but I also establish such a longing towards you in others, that even from such a distance they desire you, and for this reason, they greet you.

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.

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.

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. Therefore, because this epistle is instructive, it was not his intention to instruct the apostles, who preceded him in the faith. Secondly, he salutes them on the part of the others, saying, The brethren from Italy send you greetings. For he wrote the epistle from Rome.

"Grace be with all of you." Since grace is something common, it is prayed for mutually for all, both leaders and those being led. But what is grace? It is the forgiveness of sins, the cleansing, the participation in the Spirit. How can it be with you all? If you do not insult the support of God, sinning and being negligent, if you do not live unworthily of it. For grace remains when we have good works; it departs when we do not live according to the command of the one who gives it to us. But let it be, knowing this, and all that we have received through it, not to conduct ourselves in arrogance towards such great goods bestowed upon us; but through good works glorifying Him, and showing that this grace was not given to ungrateful and thankless people, to have it unyielding in our souls, in Christ Himself, the supporter of our souls. With whom be glory to the Father, together with the Holy Spirit, now and always, and until forever and ever. Amen. The end, with the aid of divine favor, of the Epistle to the Hebrews. It was written from Italy by Timothy.

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. 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.

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.