All Commentaries on Hebrews 13:25 Go To Hebrews 13
Thomas Aquinas
AD 1274
755. – 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).
756. – 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).
757. – 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).
758. – 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.
759. – 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.
760. – 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’ (1 Jn. 3:4); ‘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 received 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).
761. – 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).
762. – 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.
763. – 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, not 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.
764. – 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).
765. – Then (v. 20) the Apostle prays for them. First, he prays; secondly, he excuses himself by asking something of them (v. 22).
766. – In regard to the first he describes the One Whom he seeks, saying the God 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.
767. – 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).
768. – 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).
769. – 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).
770. – 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.
771. – 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).
772. – 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).
773. – 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.
774. – Then he gives the greeting: first, he asks them to greet the others, saying, Greet all you 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.
775. – 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.
