Hebrews 13:17–21

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.