Commentary on Hebrews (Super Epistolam ad Hebraeos Lectura)

After the Apostle has above admonished them how they ought to conduct themselves in bearing evils, here he admonishes how they ought to conduct themselves in doing good. Hence according to the Gloss, from this place moral instruction begins, after the commendation and the exhortation to imitate him. And concerning this he does two things: first he exhorts them to good things; second he prays for them, at the place, Now the God of peace. Concerning the first he does three things: first he shows how they ought to do good with respect to their neighbors; second, with respect to themselves, at the place, Marriage is honorable; third, with respect to their prelates, at the place, Remember your prelates.

He says therefore, with respect to the first, thus: it has been said that an unshakeable kingdom is promised to us, and if we wish to arrive at it, it is necessary that we have charity. Therefore let brotherly love remain in you. 1 John 4:20: he who does not love his brother, whom he sees, how can he love God, whom he does not see? Again, 1 Peter 2:17: honor all one another, love the brotherhood. But because charity is not idle, as Gregory says, therefore he exhorts to works of charity. 1 John 3:18: let us not love in word nor in tongue, but in deed and in truth. Therefore he says that we ought to show charity to strangers through hospitality, to those in bonds through compassion, to the poor through assistance. And he sets down the first at the place, and do not forget hospitality; the second at, remember those in bonds; the third at, and those who labor.

He says therefore, with respect to the first, do not forget hospitality. And he says "forget" because these people had at one time, in their prosperity, been very hospitable, but now they had become impoverished, and so were not so well able to do it; yet he encourages them to continue according to their ability. Romans 12:13: pursuing hospitality. And he makes special mention of hospitality, because he who receives strangers fulfills three works of mercy at once, because he both receives, and feeds, and gives drink. 1 Peter 4:9: be hospitable to one another without murmuring. And he adds the reason, because through this many have pleased [God], having received Angels in hospitality, as is clear concerning Abraham and Lot, Genesis 19:2 ff. Another text has: through this, as it were unknowingly, they received Angels; because they did not believe them to be Angels, which is true at the beginning; hence, as to the fact that Abraham worshipped them, he thought that they were holy men sent by God, and he worshipped them with the worship of dulia, which is shown to saints, and offered them food as though to men. But afterward he understood them to be Angels, in whom God was speaking, and he spoke to them as to God, saying: this is not like you, who judge all the earth; and likewise Lot.

With respect to the second he says, remember those in bonds, namely those who have been sent to prison for God's sake; remember them by visiting and ransoming, as though you were bound together with them in body. For this is another work of mercy. Matthew 25:36: I was in prison, and you came to me. Against which it is said, Isaiah 14:17: he did not open the prison to his bound ones. This they themselves once did, as is clear above at 10:34. But this pertains especially to the work of mercy, to reckon another's misery as one's own.

With respect to the third he says, and those who labor, whether by bodily labor. Psalm 127:2: the labors of your hands, for you shall eat. Or by spiritual care. 2 Timothy 2:6: the laboring farmer must first partake of the fruits. Or in enduring evils. Ecclesiastes 1:17: and I knew that in these also there was labor and affliction of spirit. Briefly, the whole present life is a kind of labor. Job 5:7: man is born to labor, and the bird to flight. Supply: remember, as though you yourselves also were dwelling in the body. By which you have experienced what is necessary for those who labor. Ecclesiasticus 31:18: understand the things of your neighbor from yourself. Matthew 7:12: all things whatsoever you wish men to do to you, do the same also to them.

Then when he says, Marriage is honorable, he admonishes them to do good with respect to themselves. And concerning this he does two things. First he sets down an admonition against the concupiscences of carnal delights; second, against the desire of external things, at the place, let your manner of life be without avarice.

First therefore he sets down the admonition, saying, Honorable, etc. Concerning which it must be known that with regard to venereal matters sin occurs in two ways. In one way, through the illicit union of an unmarried man with an unmarried woman, and with respect to this he says, Marriage is honorable; supply: let it be in all, who are unwilling to remain continent, not a fornicatory union. And it is called honorable when it is done according to the due circumstances of matrimony. From which it is clear that the marital act can be without sin, which is against the heretics. 1 Corinthians 7:28: if a virgin marries, she has not sinned. Hence the Lord, to show that the marital act is good, worked his first sign at a wedding, and ennobled matrimony by his own bodily presence, and willed to be born of a married woman.

In another way, through the violation of the marriage bed, namely when a man goes in to another's wife, or a woman to another's husband. And with respect to this he says, and the bed undefiled. And Wisdom 14:24: neither do they any longer keep life or marriages pure, but one kills another through injustice, or grieves him by adultery. Again, chapter 3:13: happy is the barren and undefiled woman, who has not known the bed in sin; she shall have fruit in the visitation of holy souls.

But the Apostle adds the reason, saying, for fornicators and adulterers God will judge. In which he refutes the error of some who say that God does not punish carnal sins, nor care about them. Ephesians 5:6: let no one seduce you with empty words, for because of these things — namely, because of the carnal sins which he had mentioned beforehand — the wrath of God comes upon the sons of unbelief. Therefore he here says fornicators, on account of what he said, Marriage is honorable, and adulterers, on account of what he said, the bed undefiled — God will judge, that is, will condemn. Ephesians 5:5: every fornicator, or unclean person, or covetous person, which is the service of idols, has no part in the kingdom of God and of Christ.

Then when he says, let your manner of life be, he forbids the desire of external goods: concerning which sin occurs in two ways. In one way through tenacity; in another way through covetousness. For liberality is a virtue which establishes a mean concerning money, both as to giving and as to receiving. With respect to the first, namely against tenacity, he says, let your manner of life be without avarice. For the miser is called too tenacious, as it were greedy for money. Hence Ecclesiasticus 10:9: nothing is more wicked than the miser. With respect to the second he says, content with present things. Those who, beyond what they have, wish to heap up other things, are not content with present things. 1 Timothy 6:8: having food, and things with which we may be covered, let us be content with these.

Or, that which is said, let your manner of life be without avarice, forbids avarice with respect to covetousness and tenacity. But when he says, content with present things, he excludes the cause of avarice, namely anxious care. Matthew 6:34: be not anxious, etc. For it is not forbidden that a man should not be concerned about things necessary for the future, but that care and anxiety should not preoccupy the mind. For thus he who anticipates future anxiety is anxious for the morrow.

Then when he says, for he himself has said, he sets down the reason for the admonition. And it is the reason why we ought not to be excessively anxious, but nevertheless do what is in us, namely with confidence in divine help. For he himself said, Joshua 1:5: I will not forsake you — namely, so as not to supply you with necessities — nor will I abandon you — namely, to perish of hunger. Psalm 36:25: I have not seen the just forsaken, nor his seed seeking bread. Or, I will not abandon you, so as not to free you from evils. And from this confidence is caused in the heart, so that we say confidently. Isaiah 12:2: I will act with confidence, and I will not fear. And what shall we say? That saying, Psalm 117:6: the Lord is my helper, I will not fear what man may do to me. Helper, insofar as he frees from evils. Psalm 45:2: a helper in the tribulations which have found us exceedingly. And therefore I will not fear what man may do to me, that is, whatever carnal adversary. Isaiah 51:12: who are you, that you should fear a mortal man? Or the Devil, who is called man from the man he has conquered; just as Scipio Africanus was called Africanus from conquered Africa. Matthew 13:28: an enemy man has done this.

Then when he says, Remember your prelates, etc., he shows how they ought to do good with respect to their prelates. And concerning this he does two things: first he shows how they ought to conduct themselves toward the dead, namely that they should follow their examples; second, how toward the living, namely that they should obey them, at the place, obey your prelates. With respect to the first he does two things. First he shows how they should imitate the teaching of the good; second, how they should avoid the teaching of the bad, at the place, various teachings.

He says therefore, Remember your prelates, who have spoken to you the word of God, that is, of the apostles who preached to you. Isaiah 51:2: look to Abraham your father, etc. But they not only preached by word, but also showed it by deed. Mark, last chapter: the word being confirmed by the signs that followed. Remember not only their words, but also consider their outcome. 1 Maccabees 2:51: remember the works of the fathers, which they did in their generations, and you shall receive great glory, etc. James 5:10: take, my brethren, as an example of evil outcome, and of longsuffering, and of labor, and of patience, the prophets who spoke in the name of the Lord, etc. But imitate not only this, namely the outcome — that is, that you patiently endure for Christ's sake — but also their manner of life, for one comes to a good death through a good manner of life; imitate also their faith, so that you may not turn aside from it.

There follows, Jesus Christ, yesterday and today, the same also forever; according to the Gloss this text is introduced thus: for he had said above what indeed was said, Joshua 1:5: I will not forsake you, nor abandon you; these people could say: he to whom this was said had good reason to trust in God's help, but we do not, to whom it has not been said. The Apostle removes this, saying that Christ, who said this to Joshua, abides forever. And therefore just as then he was able to help him, so now he is able to give aid to us. Therefore he says, Jesus Christ yesterday and today, etc.

Or it can be referred to what was said immediately before. For he had already said that they ought to imitate the apostles. They could say that it is not alike, because those men were instructed immediately by Christ and served him, but we are not so. And therefore the Apostle says that Christ therefore abides, and instructs us to serve him. Hence he says, Jesus Christ yesterday, namely in the time of the first apostles, and today, namely in this present time; the same also forever. Matthew, last chapter: behold I am with you even to the consummation of the world. Apocalypse 1:8: says the Lord God, who was, and who is, and who is to come, the Almighty. Psalm 101:28: but you are the selfsame, and your years shall not fail. In this therefore the Apostle shows the eternity of Christ.

Above the Apostle admonished them to imitate the examples and conduct of those who have departed; here he admonishes them to hold fast to their teaching. And concerning this he does two things. First he sets down his admonition; second he assigns the reason, at the place, we have an altar. Again the first is divided into two. First he sets down his admonition in general; second he explains it, at the place, for it is best that the heart be established by grace. He says therefore, "Do not be led away by diverse and strange teachings," as if to say: I have said that you ought to imitate the faith of the apostles. Therefore do not let yourselves be led away — that is, removed — from their teaching by any other teaching whatsoever. Here it must be known that, since truth consists in the mean, whose property is unity, therefore many false things can be opposed to one true thing, just as many extremes can be opposed to one mean. The teaching of the faith, therefore, is one, because from one point to another it is fitting to draw only one straight line. All other teachings are many, because it happens that one can deviate from the straight in many ways. And therefore he says "diverse teachings," that is, divided. Hosea 10:2: "Their heart is divided; now they shall perish." These are those teachings of which 1 Timothy 4:1f. speaks: "the doctrines of demons, speaking lies in hypocrisy." Again, they are "strange," namely to the Catholic faith; but such teachings are not to be endured by us, because we are not strangers and sojourners, but we are fellow citizens of the saints and members of the household of God, Ephesians 2:19. Then when he says, for it is best that the heart be established by grace, he explains in particular what the diverse and strange teachings are. Hence it must be known that in the primitive Church there was one error: that the observance of the legal precepts was necessary for salvation, which consisted chiefly in the eating of certain foods, for instance the paschal lamb, Exodus 12:3ff., and in abstaining from certain foods, as is clear in Leviticus 11, and in many other places. There was another error: that it was permitted to indulge indiscriminately in bodily pleasures. And this was the error of the Nicolaitans. And these words can be explained of both, but more properly of the first. He said therefore above: do not be led away from the truth of the faith by diverse and strange teachings. 2 Thessalonians 2:2: "That you be not quickly moved from your sense." Galatians 1:6: "I marvel that you are so quickly transferred from him who called you into the grace of Christ, unto another gospel." For God requires the heart from us. Proverbs 23:26: "Give me, my son, your heart." And therefore it is best to establish the heart by grace, for it ought to be firm and stable. Against which it is said, Psalm 39:13: "My heart has forsaken me." But this is not made firm by bodily foods, but by justifying grace. Romans 3:24: "Justified freely by his grace, and through the redemption that is in Christ Jesus." And therefore he says "not by foods," which have not profited. Romans 14:17: "The kingdom of God is not food and drink, but justice and peace," etc. The establishment of the heart, therefore, is not in the moderate or excessive taking of food, but rather in the grace of God. Psalm 111:7f.: "His heart is ready to hope in the Lord; his heart is confirmed, it shall not be moved, until," etc. But hope is, as it were, an anchor establishing hearts. Above, 6:18f.: "We flee to hold fast the hope set before us, which we have as an anchor of the soul, sure and firm." And he says that they have not profited "those who walk in them," that is, those who hope in them, because for those who use them out of necessity they are of profit to the health of the body; but those who place their whole zeal in them "walk in them," and for such they profit neither to the salvation of the soul nor of the body. Jeremiah 11:15: "Shall the holy flesh take away from you your malices, in which you have gloried?"

Then when he says, we have an altar, he assigns the reason, and it is very subtle. For as it is read in Leviticus 16:29f., on the tenth day of the seventh month, the high priest brought in the blood of the calf and the he-goat within the holy place, for his ignorance, and their bodies were burned outside the camp. And because it was the offering of the priests, their flesh was not eaten. For what they offered for the sin of the priests they did not eat, but burned outside the camp. From this figure, therefore, the Apostle draws out the mystery. For by that blood the blood of Christ was figured, as was said above, chapter 9. For the calf and the he-goat figured Christ, because the calf was the priestly victim, and the he-goat was immolated for sin. In which it was figured that Christ was to be immolated for sin, not his own, but the people's. The calf, therefore, and the he-goat immolated, is Christ the priest, offering himself for our sins. The blood of Christ, therefore, was brought within the holy place, and the flesh was burned outside the camp. Here there is a twofold signification. One, that Christ was immolated in the city by the tongues of the Jews. Hence Mark also says he was crucified at the third hour, although he was raised on the cross at the sixth hour. The other, that by the power of his passion Christ leads us within the heavenly holy place to the Father. But that their bodies were burned outside the camp, as regards our head, signifies that Christ was to suffer outside the gate; but as regards us, who are the members, it signifies that Christ is immolated for those who are outside the camp of the legal observances or of the exterior senses. For those who were in the camp did not eat of those carnal things. This, therefore, is the figure which the Apostle sets forth, of which he first sets down the signification; second he sets down the figure, at the place, for the bodies of those animals; third he draws the conclusion, let us go forth therefore. He says, therefore: let us establish our hearts not by foods, but by grace. For otherwise we cannot, because we have an altar. This altar is either the cross of Christ, on which Christ was immolated for us; or Christ himself, in whom, and through whom, we offer our prayers. And this is the golden altar, of which it is spoken in Apocalypse 8. From this altar, therefore, they do not have power to eat, that is, to receive the fruit of the passion of Christ and to be incorporated into him as into the head, who serve the tabernacle of the legal observances. Galatians 5:2: "If you be circumcised, Christ shall profit you nothing." Or those serve the tabernacle of the body, who follow carnal delights. Romans 13:14: "Make not provision for the flesh in its desires." For it profits such nothing. 1 Corinthians 11:29: "For he who eats and drinks unworthily, eats and drinks judgment to himself." The body is called a tabernacle, because in it we dwell as it were in war against enemies, and it remains but a short while. 2 Peter 1:14: "The putting off of my tabernacle is swift." And therefore it is not to be served.

Then when he says, for the bodies of those animals, he pursues the figure itself. And first the figure of the old law; second the figure of the new testament, at the place, wherefore Jesus also. As to the first he says, for the bodies of those animals, etc. And this text can be read in two ways. In one way thus: the bodies of these animals are burned outside the camp, namely of the calf and the he-goat, whose blood is brought into the holy place by the high priest for the sin of the priests and of the multitude. Otherwise thus, that by those animals Christ or his saints be understood. For by all the victims of the old law Christ was figured, and consequently his members: therefore the body of Christ, whose blood was brought into the heavenly holy place for the sin of the whole world, having suffered by fire on the altar of the cross, outside the gates of Jerusalem, was burned as it were outside the camp. Or also the saints, outside the camp, that is, outside the common society of men, burn themselves by the fire of charity, by fasting, prayers, and other works of mercy. "Whose" — that is, for whom the blood of Christ was effectually brought into the holy place. The first sense is the literal one. "Wherefore" — he adapts what was in the new testament to the figure of the old testament, so that there may be a consonance between them. Hence he says, wherefore Jesus also, etc. And the whole is clear.

Then when he says, let us go forth therefore to him, he draws two conclusions. The second, at the place, through him therefore. As to the first he says: it has thus been said that we have an altar, which is outside the camp. Two things, therefore, we ought to do, namely to approach it, and to sacrifice upon it. The manner of approaching he sets down first, saying that just as Christ suffered and bore the reproach of the passion outside the gate, so also let us go forth to him outside the camp, that is, outside the common society of carnal men, or outside the observance of the legal precepts, or outside the senses of the body. "Bearing his reproach" — namely of Christ — that is, the signs of the passion of Christ, through which Christ was made the reproach of men and the outcast of the people. Psalm 68:21: "My heart has expected reproach and misery." Or let us bear the reproach, that is, let us renounce the legal precepts, the truth having come, for which reason we are a reproach to the Jews, that is, on account of the signs of penance which are reproached by carnal men. Above, 11:26: "Esteeming the reproach of Christ greater riches than the treasures of the Egyptians." For just as Christ was accused of subverting the law, so it was reproached to the Apostle, that he preached that the legal precepts ought not to be kept. Galatians 5:11: "But I, brethren, if I yet preach circumcision, why do I yet suffer persecution?" But he adds the reason for it, saying, for we have not here a lasting city, but we seek one that is to come. For a man willingly remains in his own place. For our end is not the legal precepts, nor temporal things, but our end is Christ. Romans 10:4: "Our end is Christ, unto salvation to everyone that believes." We do not, therefore, have here a lasting city, but where Christ is: therefore let us go forth to him. Colossians 3:1: "If you be risen with Christ, seek the things that are above, where Christ is sitting at the right hand of God," etc. Isaiah 33:20: "Look upon Sion, the city of our solemnity." Above, 11:10: "He looked for a city having foundations, whose builder and maker is God." Likewise they desire a better city, that is, the heavenly one. For we intend to be transferred to it, as to our place and our altar. Therefore we must go forth to it.

Then when he says, through him therefore let us offer, he sets down the second conclusion, namely that we ought to sacrifice upon this altar, and what kind of sacrifices. Now there is a twofold sacrifice which we ought to offer upon the altar of Christ, namely devotion toward God, and compassion toward the neighbor. As to the first he says that since legal sacrifices are not to be offered — Psalm 39:7: "Sacrifice and oblation you would not" — therefore through him, that is, through Christ, let us always offer to God a sacrifice of praise. Psalm 49:23: "The sacrifice of praise shall honor me." Now this sacrifice of praise he calls "the fruit of the lips," that is, the confession of the voice. For God is better praised by the mouth than by the slaying of animals. Hence he says, "the fruit of lips confessing to his name." For this is necessary. Romans 10:10: "With the heart we believe unto justice, but with the mouth confession is made unto salvation." Hosea 14:3: "We will render the calves of our lips." Isaiah 57:19: "I created the fruit of the lips, peace." But this sacrifice ought to be always, that is, continually: just as in the law there was the continual sacrifice, as is clear in Numbers 28. Psalm 33:2: "I will bless the Lord at all times; his praise shall always be in my mouth." He sets down another sacrifice when he says, "but do not forget beneficence and fellowship," as if to say: formerly you showed works of mercy in deed, but now at least in heart, if you cannot in deed. And therefore he says, "do not forget beneficence," that is, liberality, as regards the things which you give. For the generous man is called beneficent. Galatians 6:9: "And in doing good, let us not fail." Ecclesiasticus 12:6: "Do good to the humble, and give not to the wicked." And do not forget fellowship, as regards the things which you keep, so that in due time you may share. Acts 2:44: "And all who believed were together, and had all things in common." Romans 12:13: "Communicating to the necessities of the saints." Or "fellowship," namely of charity, through which all things are common. But why we ought to offer this twofold benefit, he shows, saying that by such sacrifices God is merited — passively — that is, we can merit God by such sacrifices: for he himself is our reward, which by these works we can acquire. Genesis 15:1: "I am your protector, and your reward exceedingly great." Psalm 50:21: "Then you shall accept the sacrifice of justice," etc. Isaiah 19:21: "They shall worship him with sacrifices and offerings, and they shall vow vows to the Lord, and perform them."

Above, the Apostle admonished them how they ought to conduct themselves toward their dead prelates, namely that they should remain in their faith; here he admonishes them how they ought to conduct themselves toward the living, and first how toward others, second how toward Paul himself, at the point, pray for us, et cetera.

He says therefore, obey your leaders. Here it must be considered that we owe two things to prelates: namely, obedience, that we may fulfill their commands, and so he says, obey. 1 Kings 15:22: obedience is better than sacrifices. Likewise reverence, that we may honor them as fathers and endure their discipline, and therefore he says, submit to them. 1 Peter 2:13: be subject to every human creature. Romans 13:2: he who resists authority resists the ordinance of God. He adds the reason for subjection, saying, for they keep watch. For why we ought to obey and be subject to prelates is this: because labor is laid upon them and danger threatens. Hence, as to the labor of care that is laid upon them concerning the governance of their subjects, he says that they keep watch, that is, they watch perfectly. Romans 12:8: he who is over others, in carefulness. For to watch over the flock committed to them is incumbent upon prelates. Hence it is said in Luke 2:8: the shepherds, by whom prelates are signified, were watching and keeping the watches of the night over their flock; because while men sleep, the enemy man sows weeds in the midst of the wheat, as is said in Matthew 13:24ff.

But as to the danger that threatens, he says, as men who must render an account for your souls. For this is the greatest danger: that a man should render an account of another's deeds, who is not sufficient for his own. 3 Kings 20:39: guard this man; if he escapes, your soul shall be for his soul. For prelates will render an account on the day of judgment of what was entrusted to them, when that question shall be put to them, Jeremiah 13:20: where is the flock that was given to you, your renowned flock? What will you say, when he shall visit you? For you have taught them against yourself, that is, by speaking good things and doing evil things, and you have taught them to your own head, through your evil examples. Gregory: prelates ought to know that they are worthy of as many deaths as they transmit examples of ruin to their subjects. Proverbs 6:1-2: my son, if you have become surety for your friend, you have fixed your hand with a stranger, you are ensnared by the words of your mouth, and caught by your own speech. Do therefore what I say, my son, and deliver yourself, for you have fallen into the hand of your neighbor. Run about, hasten, stir up your friend, et cetera. For the prelate, by hand, that is, by the example of good work, and by mouth, that is, by preaching, binds himself to Christ on behalf of his subjects. Christ, moreover, is called a stranger because, as Bernard says, he is a friend in the pledge, but a stranger in exacting the account.

But it does not seem that anyone is bound to render an account except for himself alone. 2 Corinthians 5:10: we must all be made manifest before the judgment seat of Christ, that each one may receive the proper things of the body, according to what he has done. I answer. It must be said that each one will principally render an account of his own deeds. But insofar as his acts pertain in some way to another, to that extent he will render an account concerning him. Now the deeds of a prelate pertain to his subjects, according to that word of Ezekiel 3:17: son of man, I have made you a watchman to the house of Israel, and you shall hear the word from my mouth, and shall announce it to them from me. Where it follows that if the prelate (who is understood by the name of watchman) does not announce it to the wicked man, the wicked man indeed will die in his iniquity, but his blood will be required at the hand of the watchman.

If therefore they keep watch, as men who must render an account for us, we too ought to do what is in us to do, namely to obey and not to rebel, so that they may do this with joy and not groaning, that is, so that they may bear danger and labor for us with joy and not with groaning, because a good prelate rejoices greatly when he sees his subjects acting well, since then his labor is not in vain. 3 John 4: I have no greater grace than this, than to hear that my children walk in the truth. Philippians 4:1: therefore, my dearest and most longed-for brothers, my joy and my crown, so stand fast in the Lord, dearest ones. But they groan at your rebellion. Galatians 4:19: my little children, with whom I am again in labor until Christ be formed in you. Jeremiah 9:1: who will give water to my head, and to my eyes a fountain of tears, and I will weep day and night for the slain of the daughter of my people? They groan also out of compassion, when because of our rebellion we do not obtain the fruit of their labors, which is the fruit of the eternal inheritance. Isaiah 33:7: behold, those who see will cry out outside, the angels of peace will weep bitterly.

He adds moreover the reason why we ought to obey them: for this is not expedient for you, namely, that they should groan for us because of our rebellion. For God will avenge on their behalf. Psalm 105:16-17: they provoked Moses in the camp, Aaron the holy one of the Lord. The earth was opened, and swallowed up Dathan, and covered over the congregation of Abiron. Isaiah 63:10: but they provoked him to wrath, and afflicted his holy spirit. It follows: and he was turned to be their enemy, and he himself fought against them. Note, moreover, that he says, it is not expedient for you; for he does not say, it is not expedient for them. For to groan on account of the deeds committed by their subjects is indeed expedient for prelates. Thus Samuel groaned over the rejection of Saul, 1 Kings 15:35.

Then, when he says, pray for us, the Apostle admonishes them how they ought to conduct themselves toward himself. For he asks that they pray for him. A like thing is found in Romans 15:30: I beseech you, brothers, by our Lord Jesus Christ, and by the charity of the Holy Spirit, that you help me in your prayers, because, as the Gloss says, it is impossible, that is, very difficult, for the prayers of many not to be heard. Matthew 18:19: if two of you shall agree on earth, concerning any matter whatsoever they shall ask, it shall be done for them by my Father. In this, therefore, that the Apostle, who was certain that he was acceptable to God, asks to be prayed for, he strikes at the pride of some who disdain to ask prayers from others, as the Gloss says.

He assigns the reason for his petition, saying, for we are confident, etc.; which can be understood in two ways. In one way, with respect to those from whom he asks prayers: because since the Apostle did not preach to the Jews, but only to the Gentiles, he did not seem acceptable to them. And therefore they could excuse themselves from granting his petition; and so he says, as though excusing himself, that he has no conscience but that he wills their good. Hence he says, for we are confident, because we have a good conscience, willing also that you conduct yourselves well in all things. By which he gives them to understand that he intends to benefit them when he is able. But because the good of conscience is from God alone, he therefore attributes this to the confidence which he bears concerning him.

Or it can be referred to the Apostle himself: because since he did not preach to the Jews, he did not seem worthy that prayers should be made for him, since the Lord would not hear them, because he seemed to be an enemy of their faith, as is said in Jeremiah 7:16: therefore do not pray for this people, nor take up praise and prayer for them, and do not withstand me, for I will not hear you. This, therefore, the Apostle removes, saying, pray for us, because we have no conscience of any sin or of any evil deed, but we are confident. Nor does he say, we are certain, because who understands his faults? Ecclesiastes 9:1: man does not know whether he is worthy of love or of hatred. 1 Corinthians 4:4: I am conscious of nothing, but in this I am not justified. Because, therefore, we have a good conscience, willing to conduct ourselves well in all things, it is not repugnant to me that your prayers should be useful.

Then, when he says, but I beseech you the more, he assigns another reason why they ought to pray for him: namely, because this will be useful to them. Hence he says, the more, that is, for another reason, I beseech you to do this, namely to pray, that I may be restored to you the sooner, which will be for your profit. Romans 1:11: I desire to see you, that I may impart to you some spiritual grace. But the Apostle, who thus has recourse to prayer for all his own deeds, gives us to understand that all his ways and deeds were ordered by him, according to the disposition of God. Job 37:11-12: the clouds scatter their light, which range about everywhere, whithersoever the will of him that governs shall lead them. For by the clouds are understood preachers and apostles. Isaiah 60:8: who are these that fly as clouds?

Then, when he says, but the God of peace, the Apostle prays for them; and first he prays, second he excuses himself by asking something of them, at the point, but I beg you, brothers. Concerning the first, he first describes him to whom he prays, saying, but the God of peace. For it is the proper effect of God to make peace. For God is not the God of dissension, but of peace, 1 Corinthians 14:33. Likewise 2 Corinthians 13:11: have peace, and the God of peace and of love shall be with you. For peace is nothing else than the unity of affections. To unite these is proper to God alone, because hearts are united through charity, which is from God alone. For God knows how to gather and unite, because God is charity, which is the bond of perfection. Hence he makes those of one mind to dwell in a house, Psalm 67:7. Man, between himself and God, made peace through the mystery of Christ.

And therefore he says, who brought back from the dead the great shepherd of the sheep. Now Christ is sometimes said to have been raised through the power of the Father. Romans 8:11: if the spirit of him who raised up Jesus Christ from the dead. But sometimes he is said to have raised himself. Psalm 3:6: I have slept, and taken my rest. These, however, are not contrary, because he rose by the power of God, which is one, of the Father, and the Son, and the Holy Spirit. He brought him back, therefore, from the dead, that is, from the sepulcher, which is the place of the dead. Romans 6:4: as Christ rose from the dead through the glory of the Father, so we also should walk in newness of life.

Christ, moreover, is called the great shepherd of the sheep, that is, of the faithful and the humble. John 10:11: I am the good shepherd, et cetera. For the sheep are those who obey God. The same, verse 16: and my sheep hear my voice. He calls him, moreover, the great shepherd, because all others are his vicars, for he feeds his own sheep, but the others feed the sheep of Christ. John, last chapter: feed my sheep. 1 Peter 5:4: when the prince of shepherds shall appear, you shall receive an unfading crown of glory.

He brought him back, moreover, in the blood of the eternal covenant, that is, in the power of the blood of Christ, by which the new covenant is confirmed, in which eternal things are promised, in contrast to the old. For Christ calls his own blood the blood of the new covenant, but the Apostle calls it of the eternal covenant. And therefore in the consecration of the blood, both are placed in the form of words. But Christ himself, through his passion, merited for himself and for us the glory of the resurrection; therefore he says that he brought our Lord Jesus Christ back from the dead in the blood of the eternal covenant. Philippians 2:8: he humbled himself, et cetera. Zechariah 9:11: but you, in the blood of your covenant, have brought forth the prisoners out of the pit, in which there was no water.

Consequently he adds his petition, when he says, may he fit you in every good thing. For the human will, since it is a certain inclination of reason, is the principle of human acts, just as weight is the principle of the downward motion of heavy things; hence it stands to acts of reason as a natural inclination stands to natural acts. But a natural thing is said to be fit for that toward which it has an inclination. So too, when a man has the will to do good, he is said to be fit for it. God also, when he instills a good will in a man, fits him, that is, makes him fit. And therefore he says, may he fit you in every good thing, that you may do his will, that is, may he make you will every good thing. Proverbs 11:23: the desire of the just is all good. For this is the will of God, namely, that God wills us to will. For otherwise our will is not good. But the will of God is our good. 1 Thessalonians 4:3: this is the will of God, your sanctification. Romans 12:2: that you may prove what is the good, and acceptable, and perfect will of God.

Now a man is fitted to do good in two ways. In one way, by working outwardly, as when one man fits another by persuading or by threatening. In another way, by exhibiting something inwardly, and in this way God alone fits the will, since he alone can change it. Proverbs 21:1: the heart of the king is in the hand of the Lord; whithersoever he will, he shall turn it. Hence it is said, working in you. Philippians 2:13: it is God who works in us to will and to accomplish. But what will he do? What is pleasing before him, that is, he will make you will what is pleasing to him. Now these are faith, and meekness, and the fear of the Lord. Ecclesiasticus 1:34-35: faith and meekness are his good pleasure. Psalm 146:11: it is well pleasing to God, over those who fear him.

Now they have all these things through Christ. For nothing is obtained from the Father, except through the Son. John 16:23: if you ask the Father anything in my name, he will give it to you. And therefore he says, through Jesus Christ. 2 Peter 1:4: by whom he has given us the greatest and precious promises. Romans 5:2: through whom we have access, et cetera. To him, namely to Christ, be glory forever and ever, amen, that is, everlasting glory. 1 Timothy 1:17: to the king of ages, immortal, invisible, the only God, be honor and glory forever and ever, amen. For this glory is owed to him insofar as he is God.

Then, when he says, but I beseech you, brothers, etc., he adds his petition, in which he excuses himself; then he concludes the epistle, at the point, the grace of God. Concerning the first he does three things: first he sets down his excuse; second, the commendation of the messenger through whom he writes; third, he sets down certain greetings.

As to the first, then, he says, I beg you, brothers, bear with the word of consolation, that is, patiently endure the words of this epistle, in which, even if I have in some point rebuked you, the whole is for your consolation. Romans 15:4: whatever things were written, were written for our instruction. And he shows why they ought to bear it patiently, saying, for I have written to you in very few words, that is, very few, which is true with respect to the mysteries that are contained in it. For in this epistle almost all the mysteries of the Old Testament are contained. Now short discourses are very well received, because if they are good, they are heard the more eagerly on that account, but if bad, they weigh little. Ecclesiastes 5:1: your words are few.

Consequently he commends the one through whom he writes, saying, know that our brother Timothy has been released, namely from the prison in which he was with the Apostle, or, released by me for preaching, and sent to you. Know, that is, receive graciously: both because, as is found in Acts 16:3, he had been circumcised, and also because, if he comes quickly, I will see you along with him. In which he shows the love he had for them. He says this also because, even though he did not come to them, since he suffered at Rome, nevertheless it was uncertain whether he should even be released for a time.

Consequently he sets down his greetings. And first he enjoins on them the greeting of others, saying, greet all the leaders, that is, the apostles still living, and all the saints, namely the other disciples. But he does not write to these, because he did not intend to write except against those observing the legal precepts. And therefore, since this epistle is instructive, he did not intend to instruct the apostles, because they were his predecessors in the faith. Second, he greets them on behalf of others, saying, the brothers from Italy greet you. For he wrote this epistle from Rome. Third, concluding in his usual manner, and as it were for a seal, he sets down a greeting, saying, the grace of God be with you all, amen, that is, may the remission of sins, and all the other gifts of God which are had through the grace of God, be firmly with you all. Amen is the confirmation of all.