Chapter 13

Theophylact of Ohrid, Exposition of the Epistle to the Hebrews — Chapter Thirteen

¹ Let brotherly love continue. Be not forgetful of hospitality. He did not say, Acquire brotherly love and hospitality; for they had these, as it seems. But since, by reason of their continual afflictions, they were in danger of being harmed in respect of these virtues, he says that Brotherly love must continue, let it be firmly settled, do not allow it to slip away from you. And Of hospitality, he says, be not forgetful. For as men who had been plundered of their goods, they would perhaps have been sparingly disposed. Or else he is also securing them for the time to come.

² For by this some have entertained angels unawares. So great a thing is hospitality, and the receiving of all without distinction, and the making of no nice judgment of persons, that to Abraham also and to Lot it became an occasion for entertaining angels. And the word Unawares stands for, they did not know that those whom they were entertaining were angels, and yet they entertained them munificently; which also makes them great, since, had they known, they would have done nothing great.

³ Remember those in bonds, as bound together with them. For he who is bound together with someone, even though he should wish to forget, cannot.

⁴ Those who are evil-treated, as being yourselves also in the body. Those evil-treated either in prisons, or in famine, or in some other affliction. For he who considers that he too is encompassed with a body subject to the like passions will take their part, both on account of sympathy, and through fear lest he himself also be permitted to fall into the like sufferings because of his lack of compassion.

⁵ Marriage is honorable in all, and the bed undefiled. See how much discourse he has concerning chastity. For indeed, although above, when making mention of sanctification, he was speaking of this, yet again, after these things, he will speak concerning fornicators and adulterers. In all, then—not in the elder indeed, but in the young not so; but in all. Or also in all manners, and in all seasons. Not in affliction indeed, but in ease not so; not honorable in this part, but in another not so; but let it be wholly and throughout honorable. And here the heretics who slander marriage are put to shame. For lo, it is named honorable, in that it keeps one in chastity.

⁶ But fornicators and adulterers God will judge. And here too the forbidding of fornication comes with penalties. For God will judge stands for, will condemn. And with reason. For if marriage is permitted, justly are the fornicator and the adulterer punished.

⁷ Let your manner of life be without covetousness. He did not say, Possess nothing, but, Even if you have, do not be enslaved to it, but possess these things freely, so that even if at some time you should fall away from them, you may not be grieved—which also he said above, that You received with joy the plundering of your goods. And in another way: since many, after they have emptied out their possessions, are eager to recover them again, under the pretext that one must give alms, he says, Let your manner of life be without covetousness. Wherefore he also adds:

⁸ Being content with the things present. He shows how we may be without covetousness. If we are content with the things present, if we seek nothing more than need and the necessaries. For he who seeks more than what he has is plainly a lover of money.

⁹ For he himself has said: I will not leave you, neither will I forsake you. There it was likely that some would say: What then, if we should not have even the necessaries? He says: This is not so, it is not. For God, through Isaiah, says, I will not leave you; and he by no means lies. But it was likely also that these very men from among the Jews would say, With what present things shall we be content? We have been plundered, we have nothing left. He says, then, that You are able to be content with the things left over, even if they be but few. For God has said, I will not leave you—that is, I will not let you go. And even if perhaps the Apostle understood this of necessary things, do you nevertheless, in every matter, receive this saying spoken by God.

¹⁰ So that we may boldly say: The Lord is my helper, and I will not fear what man shall do unto me. Since God said these things, they are by all means trustworthy. Henceforth, then, let us boldly say that those who plunder our goods will not straiten us.

¹¹ Remember those who have the rule over you, who have spoken to you the word of God. This also he enjoined upon the Thessalonians, namely, to hold them in honor exceedingly. And just as those impart the word, so too, if it is possible, [you should] help them in their bodily needs. For this he hints at through the word, Remember. Or else he is rousing these to the imitation of them.

¹² Whose end of conversation considering, imitate their faith. That is, examining more closely. And just as the disciples of a painter look to the original, so do you, ever looking to the issue—that is, to the end of their conversation, which is their manner of life, that it had a good end—imitate their faith. For from faith comes the pure life. For unless they had believed in the things to come, but had doubted, they would not have displayed a blameless manner of life. And again he heals their faint-heartedness; or he means the faith of the doctrines. He adds, then:

¹³ Jesus Christ the same yesterday and today, and unto the ages. For, as it seems, there were some who were counterfeiting the faith, and saying that Another will come, whom even until now the Hebrews await. He says, then, that He himself is Christ yesterday—that is, throughout all the time past—and today—that is, in the present—and unto the ages, the ages to come and without end; and no other will come. Be not, therefore, led astray. Or else [he means] that, just as he did not forsake your leaders, but in all things laid hold of them, so he will lay hold of you also. For he is the same.

¹⁴ Be not carried about with various and strange doctrines. Various, those that are now of one kind, now of another, and from different teachers; but also strange to the right doctrine. For it is possible for a teaching to be various, yet not strange, and on this account not disapproved. But when it is both various—that is, this from one, that from another—and strange—that is, alien to the truth—then one must be on guard. For the truth is of one form, and looks to one thing. And observe the word, Carried about, as of certain light things wheeled easily hither and thither.

¹⁵ For it is good that the heart be confirmed by grace, not by foods, in which those who walked were not profited. These are the strange teachings. For he hints at those who were introducing the Jewish observance of foods. He says, then, that By grace—that is, by faith—we must be confirmed, and be fully assured that nothing is unclean, but that all things are clean to him who believes. Faith, then, is needed, not the observance of foods. For those who walked in foods—that is, who marched continually by the observance of foods—were in no way profited as to the soul, as being outside of faith, and in bondage to the unprofitable law. And in another way: what were they profited from the observance, he says, seeing that they were so disposed as not even to be able to partake of the sacrifices?

¹⁶ We have an altar whereof they have no authority to eat who serve the tabernacle. Since he said that one must not observe foods, lest our things should seem to be contemptible because of their not being observed, he says that, We too have an observance, yet not over such foods, but over the altar—that is, the bloodless sacrifice of the life-giving body. For of this it is not permitted even to the legal high priests to partake, so long as they serve the tabernacle—that is, the legal types, which are grown old, which are being abolished; for such is the tabernacle—or so long as they serve the world. For the peoples did not partake of the legal sacrifices, as being unworthy.

¹⁷ For the bodies of those beasts, whose blood is brought for sin into the holy place by the high priest, are burned outside the camp. Wherefore Jesus also, that he might sanctify the people through his own blood, suffered outside the gate. He shows the things held in reverence among the Jews to be types of ours, and he says that those sacrifices were nothing, seeing that the people were able to partake of them; but of our sacrifice not even the high priests of the law partake. For those sacrifices were the type of this. For just as, of the beasts offered for the sin of the people, the high priest brought the blood into the holy place, while the bodies were burned outside the camp; so also Christ, having suffered for the sins of the world, brought his own blood into the holy place to the Father as High Priest, while his body was crucified outside the camp. As a memorial, therefore, of that sacrifice, the high priests among us bring the blood of the Lord into the holy things among us, and into the altar, as into heaven. Wherefore it is not permitted to the legal high priests to eat of this altar, as being of another race, and as not minded for the things above this world; but we are not so.

¹⁸ Let us therefore go forth unto him outside the camp, bearing his reproach. Since Christ suffered outside the gate, let us too go forth unto him outside the gate—that is, of the world—bearing his reproach—that is, suffering the same things as he. He was crucified outside as a condemned man and a robber; let us, then, not be ashamed to go forth outside the world and its splendors, even if this seem a dishonor. And again he urges them to bear the things brought upon them by the Jews, even if they be insults, even if plunderings.

¹⁹ For here we have no abiding city, but we seek the one to come. He establishes the point that one must go forth outside the gate—that is, of the world. For we have no share in this world, since it does not even abide. We ought, therefore, to flee from it, and to run toward the city to come—that is, heaven.

²⁰ Through him, then, let us offer up the sacrifice of praise continually to God, that is, the fruit of lips confessing to his name. Through him, as through the High Priest according to the flesh, we offer up the sacrifice of praise—that is, thanksgiving. We give thanks to the Father, as to him who gave his own Son for the sanctifying of us. And this [he says] on account of the weak; for that the grace is the Son’s is plain from the honor being equal. For that, he says, all may honor the Son, even as they honor the Father. This thanksgiving, then, is the fruit of lips confessing—that is, making acknowledgment to his name. So that not even of this sacrifice is it permitted to the legal high priests to partake. For they cannot give thanks for the blood of Christ, who have in no way been sanctified by him, because of their remaining in that very unbelief. And observe again how he urges them on to give thanks, and not to murmur, nor to utter anything bold and audacious out of faint-heartedness.

²¹ But of doing good and of fellowship be not forgetful. Those who plead poverty, and on this account do not impart—let them hear that it is to the very poorest, to those who had been plundered, that Paul exhorts not to be forgetful of almsgiving. And this he names fellowship, by reason of which we are, in many respects, under obligation.

²² For with such sacrifices God is well pleased. With those of thanksgiving and of doing good. For he who is thankful is plainly also ready to impart, knowing of what things he has been counted worthy.

²³ Obey those who have the rule over you. He speaks concerning such men. But having first praised them, in calling them faithful and worthy to be emulated by those who consider them, he then adds: Obey. What then? Must one obey every ruler, even if he be wicked? In what sense do you say, wicked? If it be in respect of the faith, flee from him, even if he be an angel from heaven. But if he be wicked in respect of his life, obey him. For all things whatsoever they bid you to do, do; but according to their works do not. But concerning those corrupted in respect of the faith he says: Be not carried about with various and strange doctrines. Why so? Because he who acts wickedly would not counsel others to live wickedly; for he himself, doing these things, is ashamed; and this is plain from his contriving in every way to hide the things he does. But he who is wicked in respect of the faith would proclaim his own mind even to the people.

²⁴ And submit yourselves. By the word, Submit yourselves, he indicates the intensified obedience, so as to serve them even by deeds.

²⁵ For they watch over your souls, as those who must give account. Let the rulers hear that, just as the people must be obedient, so too the priest must be watchful over the people, as one who is to give account for the things in which they sin.

²⁶ That they may do this with joy, and not groaning; for that is unprofitable for you. If you submit yourself, he says, and serve your ruler, you make light for him the burden of his care for you, since he rejoices at your subjecting yourself. But if you behave shamelessly, he indeed will even so be watchful over your soul; yet, if you do not correct your insubordination, he will groan against you to God; which is unprofitable for you. And observe: he does not permit the ruler to avenge himself otherwise than by a groan. And this, on the one hand, establishes a gentleness of disposition in the ruler; but for that uncorrected man it kindles up a greater fire of punishment, since it moves God to be a more severe chastiser. So that do not, because it is but a groan, despise it, you who are disobedient to your ruler, but fear the more, because he delivers you over to God.

²⁷ Pray for us; for we are confident that we have a good conscience in all things. Since some slandered the Apostle, as teaching apostasy from the law, on this account many of the Hebrews were hostilely disposed toward him. Wherefore he did not even set his name at the beginning of the Epistle, since they could not bear so much as to hear it. Making his defense, then, now toward them, first he asks them to pray for him, which we are accustomed to ask of those who love us; and then he also shows himself guiltless. For in all things—not only toward the Gentiles, but also toward you—we have done nothing with hypocrisy, but our conscience is pure, and we are not conscious to ourselves that we plotted against you, or wrought anything wicked against you, or slandered you.

²⁸ Willing to conduct ourselves rightly. That is, being eager to live without giving offense and without scandal. For this very thing which I say, that the law has been abolished, is not the saying of an enemy or of a foe. For rather I am introducing the fulfillment of the law, and showing its shadow-sketch as having received its own reality. How, then, is this [the teaching] of apostasy? And how am I not your benefactor, leading you to perfection, and wholly removing you from the shadow and the childish disposition?

²⁹ But I exhort you the more to do this, that I may be restored to you the sooner. This belonged to one who loved them exceedingly, namely, to wish that they should so pray, fervently and with all earnestness, that he might the sooner be restored to them. And at the same time he also shows that he is confident in his conscience, and on this account hastens to them; which he would not have done, had he been conscious to himself of anything wicked.

³⁰ Now the God of peace. Having first asked their prayers, and having honored them in this also, so he too in turn prays for them. Since, he says, God is the God of peace, you ought not to be at variance with us, and that upon a mere hearsay.

³¹ Who brought again from the dead the great Shepherd of the sheep. He confirms the discourse concerning his resurrection, taking the testimony from the prophecy of Isaiah. And as though there were other shepherds also, yet small ones, he said, great. For many prophets are teachers, but one is the Master, Christ.

³² In the blood of the eternal covenant, our Lord Jesus. That is, he raised him from the dead—him who had died and poured out his own blood, that he might give us a Covenant, not one being abolished, like the legal, but one abiding for ever. Or also thus: He raised him from the dead together with the blood of the eternal Covenant. For, he being raised, his blood was bestowed upon us for a covenant. For had he not been raised, his blood would not have been for us a covenant.

³³ Make you perfect in every good thing. He shows that they had begun in good works, but needed to be perfected in them; which also he prays for them. And observe that we must first begin, and then ask the end from God.

³⁴ To do his will. For he who has been perfected in every good work, he it is who does the will of God, not he who pursues the good but halfway.

³⁵ Working in you that which is well-pleasing in his sight, through Jesus Christ. So that, whenever we do the good, God works this in us through Jesus Christ—that is, using him as Mediator and as Worker. For he who from the beginning wrought our salvation, what wonder is it if in the working of the virtues also he becomes Mediator, and himself fulfills the Father’s will in us, strengthening us and empowering us for good deeds? And having said, well-pleasing, he added, in his sight. For then are we truly well-pleasing, when in the sight of God we appear good, not when in the sight of men. Which David also says: According to the cleanness of my hands before his eyes. And Isaiah: Put away your wickednesses from your souls, from before my eyes.

³⁶ And I beseech you, brethren, bear with the word of exhortation. Do you see? He who had written to no one else, this he writes to these. And he does not say, of admonition, but, of exhortation—that is, of consolation, of the urging unto endurance—because his word was addressed to those who were afflicted.

³⁷ For indeed I have written a letter unto you in few words. Having said so much, he nevertheless says, few, as compared with the things he had to say. And he says this to them, as it were: Even if one might be wearied at the length of the things said—which, even when many, prove but few. For it is the mark of men of such dignity not to bear with a long discourse.

³⁸ Know that our brother Timothy is set at liberty. Toward Timothy, rather, they were not hostilely disposed, wherefore he also put him forward. But set at liberty from where? Either he was in prison, and was released; or he was released from Athens, for there he was.

³⁹ With whom, if he come the sooner, I will see you. And this too was sufficient to relax the cause of their hostility toward him, seeing that he is ready to come with his disciple. And perhaps it is likely that this came to pass, and that he went up again into Judea from Rome. For he was released the first time by Nero, as we also said in the proem of the Epistle.

⁴⁰ Salute all those who have the rule over you, and all the saints. See how he carefully tends even the weaker.

⁴¹ Those from Italy salute you. He was so disposed that not I alone should salute you, but that he should establish in others also so great a longing toward you, that even from so great a distance those men love you, and on this account salute you.

⁴² Grace be with you all. Amen. Since grace is something common, he prays for it in common upon all, both those who are advanced and those who are beginning. And what is grace? The remission of sins, the cleansing, the imparting of the Spirit. And how might it be with you? If you do not insult it, if you do not live unworthily of it. For it abides whenever we have good works; but it flies away whenever we do not live according to the commandment of him who gives it to us. But may it be ours, recognizing this grace, and all that we received through it, not to live unto the insult of him who freely bestowed upon us so many good things, but, glorifying him through good works, and showing that he did not lay up this grace among ungrateful and senseless men, to hold it undiminished in our souls, in Christ himself, the benefactor of our souls. With whom, to the Father, together with the Holy Spirit, be glory, now and ever, and unto the ages of ages. Amen.