Commentary on the Epistle to the Hebrews

OECUMENII BISHOP OF TRIKKA EPISTLE OF PAUL THE APOSTLE TO THE HEBREWS

317 Chapter I.

I, 1-3. God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds: who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power.

^B God of old spoke to the fathers by the prophets, but to us by the Son. Therefore we possess a great difference from our fathers. For because they were afflicted by evils, they did not believe they were as much the object of God’s care as their fathers had been. He shows, therefore, that they were even more the object of His care. "In these last days." He consoles those exhausted by adverse circumstances, saying: "In the last." The end, he says, is at hand; and for their toils, repose, and for their rewards, a beginning. "Spoken unto us by his Son." He did not say: "Spoken unto us in Christ" or "through Christ" — for they were still weakly disposed toward Christ — but "in the Son," meaning through the Son. "Whom he hath appointed heir." Whom he made heir of the whole world. And the word "appointed" is an appropriate term after the assumption of humanity. "Whom he hath appointed heir." Of what? Of all things. Of all things that belong to the immaculate and divine nature. For the Son is heir and participant of the Father’s substance, power, and authority. Then, having said that the Son is heir of the paternal possessions, he explains also how. By him, he says, the ^C worlds were made; that is, the worlds are common works of Himself and the Father. And if the worlds are the common work of the Father and the Son, then those things that are in the worlds are also altogether common to the Father and the Son. And if the things within the worlds, then much more those things which are after the worlds, namely the world itself and the things in it. Then, lest upon hearing the word "heir," you might suppose he is not called heir by nature, but by some grace and adoption, he adds: "Who being the brightness of his glory," saying as it were: Although I have said that the Father appointed him heir, do not think him low-

^A or unworthy of God. For the word "appointed" has not been said by me to imply adoption or that he became "appointed" heir, but to indicate the relation and reduction of the Son to the Father as his source, and so that you might not, by considering the Son to be without a source, alienate him from the Father’s kinship and suspect that there are two principles separated from each other. For this very reason I also used the word "heir," so that you might immediately grasp the source from which the inheritance descends, and not suspect that he is unbegotten like the Father. For this reason I said both "heir" and "appointed." Therefore I immediately added, "Who being the brightness." For if he were not appointed to be brightness, but *was* brightness (for I said "who being the brightness"), it is clear that he was not appointed heir either, except in the way that I have stated. See, moreover, how emphatically and precisely he spoke by saying "brightness," and "being," and "of the glory." For by the word "brightness" he declares the natural procession of the Son from the Father. For no brightness of anything at all ever proceeds by grace and adoption, neither from the sun, nor from fire, nor from any other thing from which brightness is by nature accustomed to proceed. And by the word "being," [he shows] that his existence as brightness is not recent, but is from eternity, and he is always "being." Then, too, he indicates the divine dignity through the word "being." For so also the Father, "I am who am," he says, speaking to Moses. "Being," therefore, are the brightness and the "being" sufficient to demonstrate both the natural procession of the Son from the Father, and his consubstantiality and co-eternity. And the words "of the glory" he adds, so that you may say: The Son is the brightness of that which is most honorable and exists by nature, ^B and than which there is nothing greater in the Father. Do you see how and of what the Son is heir? Then, further clarifying what was said, he adds: "And the express image of his substance." As if to say: containing his whole essence and existence within himself. He is God, he is sovereign, almighty, Creator, and if there is anything else that characterizes the Father’s existence. Except for being the Father, the Son is everything. And therefore he also manages, holds together, and steers all things by the word of his power. Have you seen how he is truly heir of all things, and possesses everything that is the Father's? Then, having spoken divine and supernatural things concerning the Son, he passes on also to the remaining things, which are no less to be admired and are supernatural, yet are humble and vile to hear, namely, death ^D and slaughter. But... "By whom also he made the ages." Where are those who say: "There was when the Son was not"? For the Creator of the ages is not under time. And since the Father is the source of the Son, reasonably he is also [the source] of the things brought into being by him. For this reason he says, "By whom," for the Father seems to act, having begotten the Son who made them. "Who being the brightness." He is called "brightness," showing the procession from the Father as it were into the outside, neither once and for all separated from the substance whence it is, nor altogether collapsed into it, but projecting forth, as if to exist by itself, and into

^A its own proper existence. Thus the holy Cyril in the fifth book *On the Trinity*. "Effulgence" denotes the consubstantial and co-eternal, as light from light. "Representation," as the likeness of the glory of the Father is the Son. For the Son of the Father is similar and unchangeable, and as it were one character in distinct persons. ^B "Upholding all things." As if carrying and governing the invisible and visible things in the word. He said "word" to show that He easily leads and carries all things.

*Having made by himself a purification of our sins, He sat down at the right hand of the Majesty on high, having become by so much better than the angels, as He has inherited a more excellent name than they.*

Having spoken concerning the naked Word of God, he comes to the incarnation, lest they be overwhelmed by the sublimity of the things said. "By himself," he says, that is, he did not send another minister, but worked the purification by himself, through his cross and his death, having liberated us from our sins in baptism. "Of the Majesty," that is, of the Father. For having first made remission of sins, with his flesh he sat down at the right hand of God. "On high," he says, above all, to the ^C paternal throne itself. And these things signify the consubstantiality. "Having become by so much better than the angels." His discourse is about the dispensation. For his flesh became [better]. For the Word of God has not "become," but has been begotten. By so much, therefore, his flesh has become better than the angels, as it is, he says, to discern from the difference of the names [OECUMENIUS]. Let not the "having become" be understood regarding the flesh, lest you be thought to divide, but regarding Christ who is worshipped in one hypostasis, even with his flesh. For once having taken hold of the dispensation, he speaks the lowly things without fear. "He has inherited a name." For the Word, having the name of Son from the beginning, had it also with the flesh. Reasonably, therefore, "he has inherited" is used, as due to the incarnation. ^D He inherited, that is, to be called Christ. He acquired, therefore, what he also already had. Otherwise: The inheritance is properly of those things which belong to one, and not of those which are alien. He inherited, therefore, that which from above was in the Word, this having been carried down through him, and the flesh which was assumed. But what is this? The "Son," the fact that the God of the universe is the Father of it as well, the "I have begotten thee." But the "Today" is not indicative of time, but that the Father was never separated from the legitimate paternal relationship which he has towards the Son. As if he said: I have always been affected towards you in this way: not as though a generation had been added, but because it perseveres always and obtains a continuous beginning, and takes no end. But consider whether it might not be more fitting in this way, that both indeed were spoken about Christ, both "You are my Son," and "I have this day begotten you." But "You are my Son," as Word; for through the "Are" he signifies the eternal generation. But "Today I have begotten you," as flesh; for the manifestation...

unspoken birth. For it is by the good pleasure of the Father ^A that He is begotten. For the angel says, "The Holy Spirit shall come upon you," and then, "and the power of the Most High shall overshadow you."

Chapter II.

For to which of the angels said He at any time, "You are My Son, this day have I begotten You"? And again, "I will be to Him a Father, and He shall be to Me a Son"? And again, when He brings the Firstborn into the world, He says, "And let all the angels of God worship Him." And of the angels He says, "Who makes His angels spirits, and His ministers a flame of fire."

We too have heard that we are sons, but by grace. But the angels did not hear this, lest their sublimity, if it were not received by grace, should be thought to be by nature. But Christ is not by grace, but by nature: "This day have I begotten You." The Father appropriates to Himself the birth of the Son according to the flesh. For this reason He said, "Today." So says the saintly Athanasius: "I will be to Him a Father." And take this again as the Father appropriating to Himself the birth of the Son according to the flesh. For the word "will be" is clearly spoken concerning that which is according to the flesh. "And when He ^B again brings in..." Take all this as occurring after the Incarnation. For the word "brings in" is used as "entrusts." For then He obtained the world, which was already being governed by Him voluntarily, when He tasted death for the whole world, and when He was believed to be God. And to make the discourse easily acceptable, He said that the Father brought in the Son. But understand "to bring in," not as though He were previously outside the creation in terms of place (for how could He who fills all things be so?), but that, being God, He had nothing in common with the creature. But when He was incarnate, then He shared in the creature, having united to Himself that which was created. So says the saintly Cyril in his work *God is Christ*, and the saintly Gregory of Nyssa in his books *Against Eunomius*. And "Firstborn" He does not say with respect to a second, but because He alone and solely was begotten of the Father.

Another way: ^D "And when He again brings in the Firstborn," that is, when it was His good pleasure that His Firstborn Son should appear in the flesh to those who inhabit the world. For He says, "And the angels came and ministered to Him." And, "Hereafter you shall see the angels ascending upon the Son of man." That is, after He was made like us in flesh, let the angels worship the Son. "And let all the angels of God worship Him." Him who is with the flesh; that is, let the angels worship the Son with the flesh. "Who makes His angels spirits." For they are a creature, and for that reason He says, "Who makes."

^A I, 8-12. *But to the Son:* "Your throne, O God, is forever and ever; a scepter of righteousness is the scepter of Your kingdom. You have loved righteousness and hated lawlessness; therefore God, Your God, has anointed You with the oil of gladness more than Your companions." And, "You, Lord, in the beginning laid the foundation of the earth, and the heavens are the work of Your hands; they will perish, but You remain; and they will all grow old like a garment; like a cloak You will fold them up, and they will be changed. But You are the same, and Your years will not fail."

Since the Son is not a creature, but a legitimate offspring, He no longer says "Who makes," as He did regarding the angels, but what? "Your throne, O God, is forever." Now the throne is an indication of kingship, and the scepter is an indication of righteousness. "A scepter of righteousness." Behold, another symbol of kingship, the royal staff and scepter. "You have loved righteousness." After the incarnation, all things are fitting that are humble, since the flesh is able to accept things that are lowly. "Therefore God, Your God, has anointed You." God has anointed You, Your God. He says "Your" on account of the flesh, for humanity is anointed by the Holy Spirit. It does not work, however, in the same way as it does in mere men, such as the prophets and patriarchs; rather, it is an anointing, that is, the complete presence of the One who anoints. ^B Thus says the divine Cyril. See, moreover, how Eusebius says that Symmachus refers to and rejects this anointing. Therefore, he says, "God, Your God, has anointed You with the oil of gladness more than Your companions." "Oil of gladness." The oil of gladness is indeed the Holy Spirit; the companions of Christ are men. But what he says is this: it is not as mere men are anointed with the Holy Spirit by measure, so Christ is anointed; rather, He is wholly anointed by the Spirit. "And You, Lord, in the beginning." For lest, upon hearing, "When He brings the Firstborn into the world," you should think that the world was given later by the Father to the Son as a gift, He shows Him to be its Creator. But understand these things as before the incarnation, and those as after the incarnation. ^C "They will perish." For all things that are seen will be changed and will reach incorruptibility. He says "They will perish," then, in reference to the present appearance. "And like a cloak You will fold them up." He signified the ease of their alteration. "But You are the same." All things, He says, You will change and renew, and You will make incorruptible instead of corruptible; but You will live eternally and will remain forever.

^D I, 13, 14. *But to which of the angels has He ever said: "Sit at My right hand, till I make Your enemies Your footstool"? Are they not all ministering spirits sent forth to minister for those who will inherit salvation?*

He has returned, therefore, the first-fruits of our nature to the Father. And the Father received this gift with reverence, both on account of the dignity of the One offering it, and on account of the blamelessness of the One offered, as if it were His own.

^A And saying: "Sit at my right hand." He said "Sit," not wishing to show that he would not have dared to sit otherwise unless he had been ordered—far from it!—but so that you might not think Him to be without beginning and without cause. For that this is the case is shown also by the place of the seat, which signifies equal honor, and it is also shown by the fact that he said earlier, "He sat," without having previously heard, "Sit." Or, because the prophet could not otherwise signify the consent and the will of the Father regarding His sitting, he employed the word, "Sit." This is indeed a great thing, and not only above human nature, but also above every creature. Yet it is spoken to Him in a human way. For as God, the Son has an eternal throne. "Your throne, O God," he says, "is forever and ever." ^B For He was not granted this honor as God after the cross and the passion; rather, He received as man what He already possessed as God. For He was not humble and then exalted, but being the Most High and existing in the form of God, He humbled Himself, taking the form of a servant. Therefore also the Evangelist cries out: "The only-begotten Son, who is in the bosom of the Father, He has made Him known." And the Lord says: "I am in the Father, and the Father is in me." And elsewhere: "Glorify Me, O Father, with the glory which I had with Thee before the world was." As man, therefore, He hears, "Sit at My right hand," for as God, He has eternal power. "Until I make Your enemies [Your footstool]." Observe the demonstration that the Son is legitimate. ^C The Father is angry at the enemies of the Son, not because the Son is impotent to place them under His own feet, but to manifest the identity of their will. And the word "Until" is not indicative of time, as if, after placing His enemies as a footstool, they were to rise up again—far from it! But He wishes to show that He will not be impotent to make them all a footstool. For the word "Until" suggests what is up until that point, but it does not abolish what comes after it. Thus says Gregory, who is among the saints, in his second discourse *On the Son*. "Are they not all ministering spirits?" He consoles them, saying that Christ is indeed the natural Son of God, ^D while the angels are our fellow servants, appointed to this ministry, to do and to serve in all things so that we men might be saved. For frequently have angels become ministers to men, as toward Mary, and at the sepulcher of the Lord, and toward Cornelius.

II, 1-3. Therefore it is necessary for us to pay more careful attention to what has been heard, lest we drift away. For if the word spoken through angels was firm, and every transgression and disobedience received a just requital, how shall we escape if we neglect so great a salvation? Which, having begun to be spoken by the Lord, was confirmed to us by those who heard. Since, therefore, the things regarding the

incarnation are assumed, we must pay attention more earnestly, or, he says, as we paid attention to the law, "Lest at any time we should let slip." ^A That is, lest we fall away from duty, and from the path that leads to salvation. "The word spoken by angels." Either he speaks of the law, that it was given through angels, as he also says in the Epistle to the Galatians: "Ordained by angels," that is, administered; or he speaks of those things said by angels to others, as in the case of the Sodomites, or as in the case of the wailing in the Book of Judges, when the angel of the Lord came to the Israelites and rebuked their transgression. "For it was necessary," he says, "to destroy all these nations, but you have even made covenants with them: therefore the Lord will not destroy the nations that are left." Hearing these things, they all wept with one mind: whence ^B the place was also called "Weeping." Now, what he says is of this kind: If, he says, the things spoken by angels came to pass and achieved their fulfillment, how much more will the things spoken by the Son of God come to pass? "A just recompense." That is, a reward. And what he says is this: If the things spoken by angels in the Old Testament came to pass, and all who sinned suffered the penalty, what excuse shall we have when we see those people punished and yet we are negligent? "Having neglected so great a salvation." Which does not promise the goods of the earth, as the Old Testament did, but the kingdom of heaven and adoption as sons. And by "salvation" he means that which was shown and manifested by Christ, that is, faith in Him. He called this "salvation," showing that the things in the Old Testament ^C were not in this way salvific. "Which at the first began to be spoken by the Lord." Then he shows its credibility. For no other person, he says, ministered to it as Moses did to the Old, but Christ Himself. "By them that heard him." Being brought to us by those who heard, it was confirmed and believed. And who are those who heard? The blessed disciples, of course. Lest he cause scandal, he does not say that he himself also heard from Christ, although he had. ^D "God also bearing them witness, both with signs and wonders, and with diverse miracles, and gifts of the Holy Spirit, according to His own will. For He has not put into subjection to angels the world to come, of which we speak. But one in a certain place testified, saying, What is man, that Thou art mindful of him? or the son of man, that Thou visitest him? Thou madest him a little lower than the angels; Thou crownedst him with glory and honor, and didst set him over the works of Thy hands. Thou hast put all things in subjection under his feet. For in that He put all in subjection under him, He left nothing that is not put under him. But now we do not yet see all things put under him." Then, lest those who heard from Christ should be believed to be lying, and saying one thing instead of another, he says: No. For God Himself also bears testimony to the truth along with them, through the signs and wonders and diverse miracles which He works through them, "and gifts of the Holy Spirit."

And through the gifts and the visitation of the Holy Spirit come those things which are of divine testimony. He says "through distributions," because spiritual grace is distributed as it were, both according to the measure of each one, and according to the proportion of faith, and as it is advantageous to him, "according to his own will"—of the Paraclete, that is to say. Dividing, he says, to each one individually as he wills. ^B "For he did not subject the world to angels." This follows upon the comparison with the angels made above. For it was necessary, when comparing the greatest creature, namely the angelic, with Christ according to the flesh, to show that he is greater, as Lord. And he calls the "future world" the world that is to come. Concerning which, he says, our entire discourse is. For Christ himself, as Judge, will sit over that world; while the angels stand by as servants and ministers. "But one has testified somewhere, saying." As he is discoursing to those who know the Scriptures, he does not set down the names of those who speak, "What is man?" ^C For what reason does he bring forward now, "What is man, that you are mindful of him?" Since it seemed to run counter to his purpose (for the one part shows Christ to be greater than the angels, but the other, that he was lowered a little below them), therefore he sets it forth, that he might solve the apparent objection. And, solving it, he says that it was said that he was made lower on account of the suffering of death. "For we saw him, and he had no form or beauty." Yet he grants for the time being that the passage was also spoken of the Lord, since it served him to console them as well, that which is said: "You have subjected all things under his feet." "That you are mindful of him." ^D For you have not only brought him into being, and gifted him with well-being, but you continue to be mindful of him, and you look upon him when he is in an ill state. "You have lowered him." Here he mentions the sentence that was passed after the transgression; for by mortality he was lowered from the angels. These things apply, indeed, to common humanity, but especially to Christ according to the flesh. "But now we do not yet see all things subjected to him." For since he said: "He left nothing not subjected to him," and they were suffering harm and their goods were being seized by the Jews who had remained in unbelief, so that they might not doubt concerning the things said, he says: Do not be troubled. For not yet are all things subjected to him, not yet has the preaching been scattered, not yet has the King received absolute rule.

CAPUT III

That he became flesh according to the dispensation and compassion and familiarity which he had towards us for the salvation of men from death, through the association with himself.

"But we see Jesus, who was made a little lower than the angels, because of the suffering of death, crowned with glory and honor, that by the grace of God he might taste death for everyone. For it was fitting for him for whom are all things, and through whom are all things,

that in bringing many sons to glory, he should make the author of their salvation perfect through sufferings. ^A

“For a little while,” he says, on account of his having been in Hades for three days. ^B “Because of the suffering of death.” By saying "suffering of death," he revealed true death. “Crowned with glory and honor.” He calls the cross glory and honor. For it was not as worthy of God and as super-glorious to make heaven and earth and man and the powers above, as it was to deign to be crucified for us. He says this to comfort them as well. For if Christ endured these things for you, what is it if you also endure tribulations for him? “That by the grace of God.” For it is a grace of the Holy Trinity that the Son suffered. For not out of debt did the Father give the Son, nor did the Son receive it, nor did the Spirit cooperate toward the cross, but all things came to pass by grace. And rightly: “He might taste.” For he did not remain in death, but only, in a certain way, tasted of it. [c] [OECUMENIUS]. It must be known that the Nestorians adulterate the Scripture and read it thus: that apart from God he might taste death for all, constructing from this that Christ possessed, they say, an indwelling of the Word of God and not an union, because the divinity was not united to the one who was being crucified. For it has been said, they say, “Apart from God he might taste death.” But see how an orthodox man answered. First, it is written “by the grace of God.” Yet even if, as you wish, it is said “apart from God,” it must be accepted thus: “by the grace of God,” because apart from God—meaning, with the exception of God—Christ died for all others. For he died not only for men, but also for the powers above, that he might destroy the dividing wall of the fence and unite the lower things with the higher. Similar to this is what is said elsewhere: when he says that all things are subjected, it is clear that one must except the one who subjected all things to him. “That he might taste death for everyone.” For even if all were not saved because of their own unbelief, he nevertheless did what was his own for all and in behalf of all. “For it was fitting for him.” It was fitting, he says, for God and the Father, for whom are all things, and he himself is the cause of all things. “And through whom are all things.” For although it is also "through whom are all things," the Father is the one who created all things, who begat the Creator. “And through whom are all things.” The "through whom" is used in reference to the Father. ^D “Many sons.” Here he calls men sons. He says that it was fitting for him who brought men into the glory of the Only-Begotten through the gift of adoption, to make the author of their salvation, that is, Christ, perfect through sufferings—that is to say, to demonstrate him as perfect and glorious through the cross. But "perfect" is said as if speaking to us, who perceive him as perfectly good and philanthropic through the cross, since he himself was always entirely perfect and always super-glorious. Look at the difference between the sons. For the one is natural

and we are adopted: he saves, and we are saved. ^A “To make perfect through sufferings.” That is, to supply what was lacking in him. But what was lacking in Christ, insofar as he is understood as man? Immortality, clearly, so that he might have the form in an undiminished way. The Father, therefore, supplied what was lacking in him through the resurrection. And through him, as mediator, he supplied all men, just as the same Apostle says elsewhere: “And having been made perfect, he became the author of eternal salvation to those who hope in him.” This is the view held by St. Cyril and Severus in the one hundred and sixty-fourth chapter of the *Philalethes*. ^B

11–15. “For both he who sanctifies and those who are sanctified are all from one. For which cause he is not ashamed to call them brethren, saying: I will declare thy name unto my brethren, in the midst of the Church will I praise thee. And again: I will be trusting in him. And again: Behold I and the children whom God hath given me. Since therefore the children have partaken of flesh and blood, he also himself in like manner hath been partaker of the same: that by death he might destroy him who had the empire of death, that is to say, the devil, and might deliver them who through fear of death were all their lifetime subject to slavery.”

“He who sanctifies,” that is, Christ, “and those who are sanctified,” that is, mankind, “are all from one,” from God and Father. But Christ, indeed, is such as Son and genuine offspring and from the substance of the Father, whereas we are such as creature and considered worthy of the grace of adoption. ^C

“To call them brethren.” For at once he united flesh to himself, and put on brotherhood. By saying, “He is not ashamed,” he showed the difference and the excellence. For he was not a brother by nature, although he was truly man, but by philanthropy, since he is also truly God. “I will be trusting in him.” Since he called him brother above, and father below, he signaled in the middle that these are indeed titles of his philanthropy and grace, but by nature and in truth he is God, he says. For who relies on another, if not on God alone? As if he were to say: When you hear him called brother and father, do not think him to be one of the vulgar; he is God, he says, in whom ^D it is written that one ought to trust. “Behold I and the children.” He made Christ our Father. But the word “gave,” he said because of his humanity. Similar to that: “Ask of me, and I will give thee the nations for thy inheritance.” “Since therefore,” he says, “the children,” that is, men, “have partaken of flesh and blood, in like manner,” that is, similarly, in truth and not according to any phantasy, as some heretics say, “he also himself became a partaker of flesh and blood,” so that in this also he might show what love he had toward the children.

Otherwise. [CYRIL.] We who are numbered among the children of God, have partaken of blood and flesh,

^A that is, we are in blood and flesh, and in corruptible and earthly bodies. On this account, the only-begotten Word of God, though being Life by nature, partook of the same, and not in any other way, but similarly to us, “that through death.” He then also states the cause of the incarnation: That, he says, the devil who had the power of death might be brought to nought; and he shall be brought to nought through death, as if he said: O the wisdom of God! By death the devil had power, and by death he shall be destroyed. For Christ used against him the very weapons by which he himself was powerful. But how does he rule over death? Because, having dominion over sin, from which death proceeds, he also rules over death, since sin is the power of death. He, therefore, who has sin, and is the inventor of it, has the power of death (for we have said that sin is the power of death), so that it may be thus: Through His own death He brought to nought ^B sin which held the devil subject, which is the strength and power of death. For had not this overcome man, death would never have entered into the world. “All who through fear of death.” [PHOTIUS.] Before, he says, death was brought to nought, men throughout their whole life were liable and subject to the fear of slavery. For they feared death which had not yet been abolished; and nothing, he says, of the delights of life served to cheer the wise, because of the fear of death, which was like a cruel and savage master, always standing over and terrifying those who were on earth. “Were subject to slavery.” Men feared death, as being liable to its slavery. But the slavery of death is the being held and subject to sin. For the strength and sting of death is sin. Since, therefore, Christ by His death ^C brought to nought him who had the power of death, that is, the devil, the inventor and author of sin, sin is deservedly rendered weak: deservedly have we been set free from the slavery which resulted from its prevalence: deservedly have we been liberated from the fear which proceeded from death. And this is clearly to be seen in the very works themselves. For those who before feared and avoided death as the greatest and inevitable evil, now approach it with joy, as to a change and beginning of a better life, when it is brought upon them by persecutors for the sake of Christ and His laws. Does not the Savior, therefore, manifestly deliver us from the fear of death and the slavery that proceeds therefrom?

II. 16-18. “For verily he took not on him the nature of angels; but he took on him the seed of Abraham. Wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people. For in that he himself hath suffered being tempted, he is able to succour them that are tempted.” ^D “But he took on him the seed of Abraham.” When he says, “He took on him,” he signifies that we men were indeed fleeing from Him, but Christ was pursuing, and by pursuing He reached us, and by reaching us He took hold of us. Not of the nature of angels;

Nature, but rather human. Then, wishing also to signify that Christ had assumed from Judah what He possessed according to the flesh, he says, "the seed of Abraham." ^B "Wherefore He had to." Since He altogether deigned to lay hold of it, it remained for Him, as a consequence, to be made like unto men in all things. For He was born, He grew, He ate, He drank, He slept, He died, and He rose again. "That He might be a merciful." And all these things, he says, He ordained for no other purpose than to have mercy upon those who are on earth and to raise them up from their fall. "And a faithful high priest." Faithful, meaning truthful. For it is the property of one who is truly and really a high priest to deliver from their sins those for whom he is high priest. Therefore, that He might offer a sacrifice able to purify us, He became man and offered Himself. Then he adds how He became, and why, a faithful high priest: "to make reconciliation for the sins of the people," he says. For this is why He became [so], to reconcile us and cleanse us of our sins. "In things pertaining to God." In things referring to and belonging to God. For in these things He became our high priest, not to exact corporal tithes and first-fruits, but He saw us alienated from ^C God and cast away, and having compassion on us, He gave Himself to us as high priest. "For in that He Himself has suffered, being tempted." The statement is humble, yet it does not exceed the bounds of the emptying (kenosis). Furthermore, it is said because of the inexperience (infant nature) of those who hear. For what does he say? "For in that He Himself has suffered," that is, because He Himself suffered by being tempted in His own body, He will more readily aid those who are tempted. As if to say: Having learned by experience what it is to fall into temptations, not only as God, but as a man who has perceived affliction by experience, He is able—that is, He will more readily stretch forth a hand to those who are tempted. Or, [Photius], He is able to succor those who are tempted, and it should be understood thus: Since, he says, the Evil One set upon the sinless body of the Lord and tried to surround Him with temptations (for he assailed Him through himself, and he himself was the one who instigated the Jews to their murderous intent against the Lord), therefore, since He was tempted and suffered while possessing a sinless body, He possesses a just and reasonable power against the Evil One, both to snatch men who are under sin from the temptations brought upon them from that source, and to be established as an aid to those who are tempted. For the boldness of the Evil One ^D against the sinless body provided the Lord with a reasonable and just power to rescue those under sin from the temptations arising from that source, and to be found a helper to those who are tempted and afflicted.

CHAPTER IV

III, 1-3. Wherefore, holy brethren, partakers of the heavenly calling, consider the apostle and high priest

^A of our confession, Christ Jesus, being faithful to Him who made him, as Moses also was in all His house. For this one has been considered worthy of more glory than Moses, by as much as he who has constructed the house has more honor than the house itself. If, therefore, you are partakers and companions of the heavenly calling, seek the things that are there, and let there be no concern for you regarding the things that are here.

The Apostle and High Priest.

^A indeed was faithful in all His house as a minister, for a testimony of those things which were to be spoken. But Christ, as a Son, is over His own house; whose house we are, if we hold fast the confidence and the boast of our hope firm until the end. ^B Since he had called the people 'a house,' and Moses [as well], he remained with the trope, and says: These are creations and servants. For there cannot be a house unless something has been constructed. But all things have been constructed by Christ, among which is the house itself. Therefore, as much excellence as it is reasonable, he says, for a maker to have over the thing made, so much Christ has over Moses. 'And Moses indeed was faithful in all His house.' Then he also mentions another difference between Christ and Moses, that the one was faithful as a servant, but the other as a true and consubstantial Son. For since above he called Christ faithful, and also called Moses faithful, he explains the difference of their faithfulness: 'For a testimony of those things which were to be spoken.' That is, to be a witness of those things spoken by God to the Jews, so that they might not deny it in the time of judgment. For it is the custom of God to take Heaven and Earth and valleys as witness. ^C 'For hear, He says, O Heaven, and give ear, O Earth.' And again, 'Hear, O valleys.' 'But Christ, as a Son.' Although, He says, he was named faithful by Me, yet he is faithful as a true Son, fulfilling the Father’s will, or rather that which is common to the Holy Trinity. 'Whose house we are.' We faithful ones are the house of Christ, according to that: 'I will dwell in them.' 'If we hold fast the confidence.' We shall be His house if we are not ashamed of the faith that is of Him, but boast with confidence, and hope to receive the good things from Him as God, not wavering nor doubting in anything.

^D Wherefore, as the Holy Spirit says, Today if you will hear His voice, do not harden your hearts, as in the provocation, in the day of temptation in the desert, where your fathers tempted Me; they tested Me and saw My works for forty years. Wherefore I was offended with that generation, and said, They always err in their heart; but they have not known My ways, as I swore in My wrath, if they shall enter into My rest.

Having said that it is necessary to hope for good things from Christ, now he says that we must not harden our heart toward this faith and hope, so that we may not suffer what those who were unbelieving in the desert suffered. And 'today' signifies 'always,' as if saying: Whenever it is called 'today,' if you hear the voice of the calling Christ, do not become hard and unyielding in your hearts, so as not to hear Him. 'Do not harden.' For that which is hard and difficult to be persuaded and unyielding is resistant to the one who is conversing

^A And for the Israelites, he says, having become hard of heart, provoked to anger God who was speaking to them. 'In the day of temptation.' And what is this provocation that occurred in the day? When, being unbelieving toward God, they tempted Him. 'Will He be able,' they say, 'to give also bread or to prepare a table for His people?' 'Where they tempted me.' That is, where, namely, in the desert. Or, that is, by what temptation they tempted me, so that the 'where' (οὗ) should be an article and not a mark of place. 'I was indignant ^B with that generation.' As if to say, I felt indignation toward it, because they were always disbelieving and tempting me. 'As I swore in my wrath.' To such an extent, he says, they did not know my ways, until they brought me to this, so that I swore they should not enter into my rest, that is, the land of promise, in which, when they had entered, it was to be that they would rest from wars. 'If they shall enter into my rest.' But those men, indeed, having been unbelieving and having tempted God, did not enter into Palestine. For this was that rest. But what will become of us, he says, if there is no other rest upon earth, of which we are to be deprived if we do not believe God? Truly, he says, there will be even now a true rest, of which that old one was a figure, and of which you are about to be deprived, if you do not believe in Christ. ^C For indeed there are three rests: one is the Sabbath, in which God rested from His works; the second, the promised land of Palestine; the third, the truly real and true one, of which the aforementioned two were figures, the kingdom of heaven, where every sorrow and pain and sighing has fled away. Of this, therefore, he says, you are about to be deprived if you do not believe in Christ.

12 ^D "Take heed, brethren, lest at any time there be in any of you an evil heart of unbelief in departing from the living God. But exhort one another daily, while it is called today, lest any of you be hardened through

^A the deceitfulness of sin. For we are made partakers of Christ, if we hold the beginning of our confidence ^B stedfast unto the end.

“In departing,” that is, through unbelief, from the living God. “But exhort one another.” Build up one another, and encourage, and correct, “while it is called today.” “Until the end,” he says; for until the end it is called today. For since he said, “Today if ye will hear his voice,” he means, until that which is called today remains. “Lest any of you be hardened.” Not to become, he says, that which happened in the case of our ancestors, and that the soul become intractable and hard, having been deceived through the unbelief which he now called sin. ^B “For we are made partakers of Christ.” We have become one, he says, we and Christ, since he has deigned to be our head, and to make us his members. “If indeed the beginning of the substance.” By the beginning of the substance he means faith in Christ. For through it we have subsisted and have become partakers of Christ. “Unto the end.” By saying “unto the end,” he signifies that they had begun. “As in the provocation.” It is a hyperbaton; for one must understand: “Let us fear.” ^C

III, 16-19. For some, when they had heard, did provoke: howbeit not all that came out of Egypt by Moses. But with whom was he grieved forty years? Was it not with them that had sinned, whose carcases fell in the wilderness? And to whom sware he that they should not enter into his rest, but to them that believed not? And we see that they could not enter in because of unbelief.

For some, when they had heard then also the promises of God, even as we now hear, provoked God by unbelief. For he wishes to show that those people, just like these, had heard and yet received no benefit from merely hearing the promise. “Therefore,” he says, “even you, not because you have heard the preaching, have fulfilled the whole matter, unless you also believe.” And that faith is necessary, he confirms the argument from those who had heard in olden times, but had perished because they did not believe. For just as to them, he says, it did not suffice to be deemed worthy of the voice of God, but because they did not believe they perished, so neither will it suffice for you to be hearers of the faith, unless you also believe sincerely. Rather, these people thought it was sufficient for them that they had merely heard the preaching. This, in fact, he indicates as he proceeds, when he says: “For unto us was the gospel preached, as well as unto them.” ^D “Howbeit not all that came out of Egypt.” For Caleb and Jesus did not disbelieve, whence they also entered into the promised land. “But with whom was he grieved?” This is to be read as a question. Against whom, he says, was he indignant? “And to whom sware he?” This is also likewise by way of a question. “And we see that they could not enter in.” Behold, he says, the penalty of unbelief lies before our eyes. For they, having disbelieved, did not enter into the promised land.

stion. “And we see that they could not enter in.” Behold, he says, the penalty of unbelief lies before our eyes. For they, having disbelieved, did not enter into the promised land.

CAPUT V

"Let us fear therefore, lest, a promise being left us of entering into his rest, any of you should seem to come short of it." For we have had the gospel preached to us, just as they did. But the word which they heard did not profit them, not being mixed with faith in those who heard. When it is said, he says, "Today if you will hear his voice, harden not your hearts, as in the provocation," let us fear thereafter. He passed over the word "therefore" (*oun*). For because the sentence was long, he added the "therefore" so that the structure might not appear disconnected. Let us fear, he says, lest, a promise being left of entering into his rest, we should fall short. For the promise of entering into his rest, the true one, remains for those who desire it. And this is the kingdom of heaven. "Should seem to come short of it." To fall short of entering in. But that the word might not seem harsh, he did not say, "He shall fall short," but "Should seem to come short." "But the word did not profit them." You see what he means: it will profit you nothing to have been hearers of the preaching unless you also bring from yourselves what is needed, that is, faith; since the word heard did not ^Bprofit the ancients by itself. "Not being mixed with faith." That is, not having been blended together with it. By this, he designates believing without doubt. He calls those who heard, those who believed. For they truly heard who also believed. He speaks of Joshua and Caleb. This is what he says: The word which was heard did not profit the people, not being mixed and, as it were, tempered, admixed, and united by faith with those who had heard, namely, Joshua and Caleb who believed. "Not mixed," he says, with those who had heard, that is, with those who had believed. But how could they be mixed with them? In faith, he says, that is, through faith. For if these had believed just as the others had, they would have been brought together into one, with faith as it were gluing them together and blending them.

"For we who have believed do enter into the rest, as he said: As I have sworn in my wrath, If they shall enter into my rest," although the works were finished from the foundation of the world. For he spoke somewhere in a place ^Cabout the seventh day thus: "And God rested on the seventh day from all his works." And in this, again: "If they shall enter into my rest."

He also brought forth the testimony from which he makes this manifest. And see how he builds it up. It is altogether necessary, he says, that some should enter into the rest of God, lest it have been promised in vain and rashly. Since, therefore, those did not enter (for he swore that they should not enter), it is necessary that we, provided we are willing, should enter, yet no longer into the typical rest, but into the true kingdom of heaven. For although the children of those people entered into the promised land, yet even now he defines another rest through David. What

diamur, at non jam in figurativam requiem, sed in verum regnum cœlorum. Quanquam enim filii illorum ingressi sint in terram promissam, at nunc aliam definit requiem per David. Quid ^A enim sibi vult: *Hodie si vocem ejus audieritis? «Sicut juravi in ira mea.»* And yet this testimony is not intended to show that we who have believed enter into the rest of God, but that those others did not enter. "But," he says, "it behoves us to enter into that into which they did not enter." This he makes clearer as he proceeds. But at the present, he also wishes to show this: that just as the rest of the Sabbath does not prevent another rest—that of the promised land—from being spoken of, so neither does the rest of the promised land prevent the kingdom of heaven from being called a rest. Hence he also adds: *Although the works were finished from the foundation of the world, from which God rested.* He did not forbid, he says, the land of promise also to be called a rest. "Although the works." Then, because he had called it a "rest" (and the rest of the Sabbath was meant), he himself resolves it and says: "Already, after the rest from works had occurred, he designates this also as a rest: namely, the land of promise. *And God rested.*" Do you see, he says, that there are two rests? One of the seventh day, in which God rested from his works; and one of the land, of which David now speaks. As, therefore, he says, the first rest did not prevent a second from being called a rest, so neither will the second prevent the third: namely, the kingdom of heaven. And he constructs this argument because he is about to say, "We," he says, "have to enter into his rest," so that no one may retort, "And yet they did enter," and so destroy the fact that there is another rest. There is, he says, a third rest: the kingdom of heaven. And in the same place, again: *If they shall enter into my rest.* Behold, therefore, he says, two rests: one where God rested from his works, and another that which was spoken of by David, *If they shall enter into my rest.*

*Seeing therefore that it remains for some to enter into it, and they to whom it was first preached entered not in because of unbelief, he again limits a certain day, "to-day," in David, saying after so long a time, as it is said, "To-day if ye will hear his voice, harden not your hearts." For if Jesus had given them rest, he would not afterward have spoken of another day. There remaineth therefore a sabbatismus to the people of God. For he that is entered into his rest, he also hath ceased from his own works, as God did from his.*

Seeing therefore that some must by all means enter, and they did not enter into the rest of the promised land, he again defines another, a third rest, so that into it, he says, some also may enter. For if God did not have a third rest, meant he to say, he says, "To-day if ye will hear his voice, harden not your hearts," as there being by all means a rest into which they who do not harden their hearts must enter? For otherwise obedience would be altogether useless if there were no rest and no reward. Do you see how he constructed this? "Harden not," he says, so that "you may enter into the rest." For by saying that they who hardened their hearts did not enter into

nd no reward. Do you see how he constructed this? "Harden not," he says, so that "you may enter into the rest." For by saying that they who hardened their hearts did not enter into ^A the rest, he implies that those who do not harden them shall enter in. For every commandment of God also carries with it a future reward. "For if Jesus had given them rest." If that were the only rest, namely the promised land into which they entered under the leadership of Jesus, he would by no means have spoken of another day of rest through David. But it is for this reason, he says, that he made mention of a day, saying "Today," and gave a command, saying "Harden not," as if there existed a third rest into which it is necessary for those who are obedient to enter. "Therefore there remains a sabbath-keeping." A sabbath-keeping, that is to say, rest; for "sabbath" is interpreted as rest. There remains, therefore, a certain third rest, which is that of the kingdom of heaven. He called it a "sabbath-keeping" from the archetypal rest of the sabbath. "For the people of God." For the faithful, he says. And whence is this manifest? From the fact that David gives the command, saying, "Harden not your hearts." For he would not have commanded these things if there were no sabbath-keeping and rest. For what profit would there be for those who were obeying? Nor would it be commanded for us, lest we do the same things as the Jews who were in the desert, so that we might not similarly be deprived of the rest. "For whoever has entered." Since they were worn out by evils, with no mention made of the myriad goods that are to be then, he consoles them from this by saying that he who has entered into the third rest, which is the kingdom of heaven, rests from his works, that is to say, from persecutions, from temptations, from afflictions, just as indeed God also in the first rest rested from the works which He had made. In another way. Since he demonstrated that there is a third rest, and that some are to enter into it, he comes to the conclusion and says: It is manifest from the things which have been said that there is some other rest beyond the aforementioned, and this is dedicated not to just anyone, but to the people of God. For they are truly the people of God who have believed in Him, and who keep His commandments. "And He Himself rested." ^C That is, He ceased.

CHAPTER VI

"Let us therefore be eager to enter into that rest, so that no one may fall after the same example of disobedience. For the word of God is living and effectual, and more penetrating than any two-edged sword, ^D and reaching even to the dividing of soul and spirit, and of joints and marrow, and is a discerner of the thoughts and intentions of the heart, and there is no creature that is not manifest in His sight, but all things are naked and opened unto the eyes of Him with whom we have to do."

Having demonstrated that there is also a third rest, he consequently exhorts them to enter into it. And he does well to say, "Let us be eager." For faith alone is not sufficient to enter into it, unless a diligent manner of life is also present. "So that no one may fall after the same example..."

ingredi adhortatur. Et bene ait: Studeamus. Neque enim sola sufficit fides ad ingrediendum in ipsam, nisi etiam adsit studiosa conversatio. Ne quis per idem concidat exem- plum. In ^A the same way with the Israelites. Just as they, he says, when they had completed the greater part of the journey in the desert, fell from everything through incredulity, so let no one of you fall in the same manner and example, after so many struggles that he has endured, by failing to act manfully to the end. "For the word of God is living." He shows quietly that the things done around Israel were also the work of Christ, and no other. For it is living, he says, and will live unto the ages. But that they might not think that, in falling short and provoking Christ, they would fail of the land just as the ancients did, he makes the matter more formidable: "And sharper than any two-edged sword." So that those not heeding the word might suspect something terrible, he explains what was said, having need of examples from among us. For otherwise it would not be possible to understand what is being said. Sharper, he says, than any two-edged sword. ^B "And penetrating even to the division of soul and spirit." Blessed Cyril in an appropriate place received it also thus: "Penetrating even to the division of soul and spirit." The preaching about God, he says, divides and separates the parts of the soul, making it receptive and capable of the things heard. Or, that it reaches even to these incorporeal things, and punishes the soul. Or that it works a division of soul and spirit, which is a fearful thing. — OTHERWISE. [OECUMENIUS.] The Fathers interpreted the dichotomy threatened in the Gospels as the perfect abandonment of the Holy Spirit. I think, therefore, this is what is said here, that it works the separation of the Holy Spirit and takes Him away from the soul. With this having happened, all good things thereafter will follow and be taken away. "And of joints and marrow." Having mentioned incorporeal things, he also mentioned corporeal ones. "And a discerner of cogitations." Able to discern and judge the cogitations themselves and the invisible notions of the heart. "And there is no creature manifest in his sight." But what do I say, men, he says? Not even any other creature is able to escape or be hidden from that sleepless eye, if you speak of angels, he says, or Cherubim, or Seraphim. "All things are naked." There is nothing, he says, that can hide from the inspecting power of Christ. All things are naked before Him, and by no covering or mask can anyone hide himself from those eyes. ^C He says "naked" (tetrachelismena) by a metaphor from sheep that are flayed from the neck and stripped of their skin. Or "tetrachelismena" means looking downward and bending the neck, because they are not able to gaze upon that glory of the judge and our God Jesus Christ. "To whom our account is." To Him, he says, we have to give an accounting of our deeds, and to Him we must respond, to whom also our word is directed. "Having therefore a great high priest who has passed through the heavens, Jesus the Son of God, let us hold fast our confession. For we do not have a high priest who cannot sympathize with our weaknesses, but one who has been tempted in all things according to the likeness, without ^D sin."

^A Let us draw near with confidence to the throne of grace, that we may receive mercy, and find grace for timely help.

In order, then, that we may not fall into those fearful punishments, "let us hold fast the confession," we who have a great high priest; that is, let us not abandon the faith in him, but having once received it, let us hold it tight to ourselves. What is, "Who has passed through the heavens"? It is not, he says, like Moses who was unable to enter into the land of promise, nor did he lead the people in; but Christ both passed through the heavens and sat upon the Father's throne. Therefore, he is able to lead us in too. He calls him "high priest" because he offered himself as a sacrifice to God the Father. For to offer sacrifices for the people is proper to a priest. ^B "For we do not have a high priest" — let us therefore "hold fast" our confession and faith in him. For we do not have such a high priest, he says, who does not know how to sympathize with our weaknesses. He knows, he says, that because of many temptations you have become faint and weak, and therefore he can forgive. For he was tempted, he says, in all things just as we are; he was persecuted, he was mocked, he was spat upon, and in the end he was even crucified. But he, having suffered these things, performed no sin. Saying this, he indicates that those who fall into sin do so out of afflictions, because they have become excessively enervated and weak. He proves by a double method ^C that he will sympathize with our weaknesses: one way, because he is great and powerful, as the Son of God and God; the other way, because he himself also suffered as a man and has experience of afflictions and of the weakness that follows the flesh, and because of both of these he will surely sympathize with our weaknesses. "Without sin." That he was not paying the penalty for sins when suffering these things, he says. "Let us therefore draw near with confidence." Let us draw near, he says, to his Father's throne where he sits. "With confidence." With confidence denotes either that we should not hesitate at all regarding the faith, or because he has conquered the world. It is clear, therefore, that he will also conquer those who afflict us now. Or that the throne now is not a throne of judgment, but of grace. Draw near therefore, even if you are a sinner. "To the throne of grace." By the throne of grace he means the royal throne, ^D of which David says: "The Lord said to my Lord, Sit at my right hand." For the throne now is one of grace, not a throne of judgment. For this reason, "with confidence," he says. "That we may receive mercy, and find grace for timely help." And he well said, "timely help." If you draw near now, he says, you will receive grace and mercy, for you are drawing near in a timely manner. But if you draw near then, no longer; for the approach is untimely. For when the consummation is, then he rises for judgment. "For timely help." For he who approaches now receives mercy and grace, because the approach and the petition for help are now timely and suitable. Whereas the approach for help at the time of judgment is untimely. For there he will no longer provide help by grace as he does now, but according to judgment.

^A For every high priest taken from among men is appointed on behalf of men in things pertaining to God, that he may offer both gifts and sacrifices for sins, being able to exercise forbearance toward the ignorant and wayward, since he himself is beset with infirmity. And because of this he is bound, just as he does for the people, so also for himself to offer for sins. And no one takes the honor to himself, but rather he who is called by God, just as Aaron was. So also Christ did not glorify himself to become high priest, but He who said to him, "You are my Son, today I have begotten you." As He also says in another place, "You are a priest forever according to the order of Melchizedek."

^B He wishes here to show that the New Testament is greater than the Old. And he does this for the time being by introducing a comparison from the priests: that the former had men as priests, but this one has Christ. "Taken from among men." That is to say, selected. But if he who is "taken from among men" exercises forbearance toward the ignorant and wayward, how much more will He who is both human and God at the same time exercise forbearance and stretch out a hand to the ignorant and wayward? And if it is understood in this way, "Taken" will be more readily accepted as meaning "Set apart." Being one of the people, he is taken from among them to be a priest, he says. "He is appointed on behalf of men in things pertaining to God." Taken from among men, he says, and set forward on behalf of those men who selected him, he acts in matters pertaining to God. And what are the things pertaining to God? He says: "That he may offer gifts and sacrifices for the sins of the people." "Exercise forbearance." That is, to sympathize. ^C And "wayward," that is, from the people. "Beset with infirmity." For in this alone does the priest differ from the people—in exercising forbearance and pardoning the wayward, since he himself, he says, is beset with infirmity, that is, with sins, or with afflictions and temptations. But by saying "for sins," he clearly showed that he called sin "infirmity." "And because of this he is bound." Since even he himself, he says, is subject to sin, he is bound to make the offering on behalf of both his own and the people's sins. "To offer for sins." The sacrifice for sins, he says. "And no one takes to himself." He sets forth another mark of a priest: that one should not leap to the honor of the priesthood of one's own accord. By this he hints at the priests of the Jews of that time, suggesting they were not priests by virtue, because they leapt to it and had made the priesthood something for sale. "Just as Aaron." For Aaron was frequently ordained by God, both by the budding rod and by the fire that consumed those who leapt to the priesthood. ^D "So also Christ did not glorify himself to become high priest." For the time being he says this: Christ is the high priest because he did not enter into the priesthood of his own accord, but was ordained by the Father. Showing, therefore, that he was a priest in manifest characteristics according to the custom of the priests, in what follows he sets him above, inasmuch as God [has appointed] him for men.

^A “But he who spoke to him.” He means that God, who said this to him, appointed him as priest, “as also he says in another place.” The word “As,” in relation to the sequence of the interpretation, is redundant: “According to the order of Melchizedek.” He was the first to offer an unbloody sacrifice to God, bread and wine. — [PHOTIUS] Or that Christ also offered an unbloody sacrifice, and later his own body as well. For this reason, therefore, it is appropriately said that Christ is a priest according to the order of Melchizedek. — [ATHANASIUS] Since Melchizedek was not anointed for the priesthood with oil, as Aaron was, and since he did not offer sacrifices involving blood, and since he was a priest of the Gentiles, and since he blessed Abraham through bread and wine. — [OECUMENIUS] The discourse signifies that if Christ himself had not offered an unbloody sacrifice (for he did offer his own body), yet those who administer the priesthood from him, of whom God has deigned to be the high priest, will offer without blood. For this is what [the words] “For ever” signify. ^B For he would not have said “For ever” of the oblation and host once offered by God, but he is looking toward the priests now, through whose mediation Christ performs the sacrifice and is sacrificed: he who also delivered to them the manner of this kind of sacrifice at the mystical supper.

V, 7-10. “Who in the days of his flesh, having offered up both prayers and supplications to him who was able to save him from death with a strong cry and tears, and having been heard for his reverence, although he was Son, he learned obedience from what he suffered: and having been perfected, he became the cause of eternal salvation to all who obey him, designated by God as high priest according to the order of Melchizedek.”

“Who in the days of his flesh.” He did not speak of the days of his flesh as those when the Lord lived visibly upon the earth, as if he had now set aside the flesh. Far be it! For he possesses it, even if it is incorruptible; but he calls them the days of his flesh, that is, the days in which he lived his life in the flesh.

“Prayers and supplications.” He offered not only ^C “prayers and supplications,” but also “with a strong cry and tears.” Paul said this by condescending to them. “And having been heard.” He was heard so much that he also rose again. But he said this because of the weakness of his hearers, who had not yet conceived a magnificent opinion of Christ.

“For his reverence.” Not so much, he says, was he heard by the grace of the Father as by his own reverence. For such, he says, was his reverence that the Father also had reverence for him. The cause of these humble words is twofold: the flesh, and the weakness of the hearers.

“Although he was Son, he learned from what he suffered.” So obedient was he, he says (and he obeyed as it befits a Son to obey a Father), that after he became incarnate, he even endured the cross and death. “And learned from what he suffered.” He knew, he says, what death was, being God. For what escapes God? But he learned from what he suffered. Not only, he says, inasmuch as he was God, but also...

inasmuch as he was man, he learned death by experience.

^A Another way. Two things are especially sought here: first, how he says that he was heard, although he asked to pass by death, yet he did not pass it by. For he was crucified and died. Second, for what piety does he say he was heard? And third, to what should “Although he was a Son” be joined? Should it be to “He was heard for his piety,” or to what follows, so that it might be, “Although he was a Son, he learned obedience from what he suffered”? For the difference between these is not small. ^B But as for the first, we say that the prayer was not single, but twofold: one praying to avoid death, the other requesting it. For he says in the same prayer and supplication: “Nevertheless, not my will, but thine be done.” And John, declaring this more clearly, says that the Son asked, saying, “Father, glorify thy Son, that thy Son also may glorify thee,” as if indicating that he called the cross and death glory. Thus divine Paul rightly says: “He was heard.”

As for what is said, “For his piety,” ^C it has been almost clarified by what has already been said. For we spoke of two requests: one by which he avoided death, and the other by which he accepted it. This latter was indeed of great piety, by which he said, “Nevertheless, not my will, but thine be done.” Christ was heard, therefore, not on the side by which he shrank from it, but on the side by which he showed reverence; that is, that petition of his came to pass which concerned not the avoidance, but the piety. Therefore he says, “And being made perfect,” that is, through afflictions and cross and death, having been made known to us as perfect, and beyond measure good and ^D loving to mankind.

He had also indicated this from above, by saying “prayers and supplications,” hinting at the dual nature of the request. Furthermore, having said “prayers and supplications,” he did not add, “To escape death,” but, “To him who was able to save him from death,” adding this well and most wisely, so that when you consider him crucified and buried, you might not think he endured it through the Father’s powerlessness, but that it was a common will that Christ should suffer these things for the salvation of the world. This can also be said because of the resurrection. For in many places, divine Paul, speaking in more humble terms, says that the Father resurrected Christ. Having resurrected him, therefore, he delivered him from death and saved him.

But these things are so, in my opinion. As for what is said, “Although he was a Son,” if one should interpret it by hyperbaton (a usage frequent for the divine Paul), the meaning would be gathered without any violence, that is: “Who in the days of his flesh, although he was a Son, offered prayers and supplications,” and so on, that is, although he had the greatest privilege as Son, of doing everything by his own sovereign will without prayer and request, as the Father does, nevertheless, since he was in the days of his flesh, he offered prayers and supplications. It can also be joined in sequence as the order has it to, “And having been heard for his piety,” as if to say, He was heard, he says, although he was a Son, and not needing to be...

t can also be joined in sequence as the order has it to, “And having been heard for his piety,” as if to say, He was heard, he says, although he was a Son, and not needing to be heard, as one having a will concurrent with the Father's will, and which is fulfilled without any petition. And if you also join this to the following points, the meaning will be clear. But first, one must consider what is meant by: “He learned obedience from the things which he suffered.” Does it mean that He Himself learned from what He suffered to obey the Father, and through experience gained knowledge of obeying Him? Or rather, because through experience He learned how great the magnitude of obedience was, [and] the Father obeyed Him—that is to say, that He should be crucified and die and rise again, and lift up the human mass to the right hand of the Father, and save our race? For these things belong to that obedience which was brought about in the saying: “Father, glorify thy Son.” For as to how great and [how much] this obedience was, even before the Father had complied, Christ truly knew—as Son and God, just as the Father [knows]. But having been heard, He learned it through the things which He suffered and through experience. So anyone may take it as he wishes; but in my judgment, the second understanding seems to be more fitting. Therefore, what is said, “Although He was a Son,” no longer holds any obscurity. “And having been made perfect, He became unto all them that obey Him [the author of eternal salvation].” This, then, is perfection in men: to lay hold of perfection through sufferings. Yet He has said everything in a human way. “Author of eternal salvation.” Behold, something that also corresponds to the divinity. ^A

Chapter VII. Rebuke against those who have need of the primary instruction in the elements.

V, 11-14. “Of whom we have many things to say, and hard of interpretation to declare, seeing ye are dull of hearing. For when ye ought to be teachers for the time, ye have need that one teach you again which be the first principles of the oracles of God: and are become such as have need of milk, and not of strong meat. For every one that partaketh of milk is unskilful in the word of righteousness: for he is an infant. But strong meat belongeth to them that are of full age, even those who by reason of use have their senses exercised to discern both good and evil.”

“Of whom,” Christ, “many things to be said, and hard of interpretation.” On your account, he says, because you are sluggish, and you do not grasp the more perfect things about Him. For when he had said so many humble things that concerned the incarnation, he wished to pass on also to those things which befitted the divinity; but since those to whom the discourse was directed were still weak, they were unable to hear more perfect doctrines. “Seeing ye are dull of hearing.” The temptations, he says, and the afflictions have made you dull, and you are not able to hear perfect discourses. “For when ye ought to be teachers.” He brings forward the rebuke with a compliment. For you are sluggish and slothful, he says, even though you ought to be teaching others because of the time. ^{B C D}

« Καὶ γὰρ ὀφείλοντες εἶναι διδάσκαλοι. » Μετὰ ἐγκωμίου προσάγει τὴν κατηγορίαν. Νωθροὶ γὰρ καὶ ῥᾴθυμοι, φησὶν, ἐστὲ, καίτοι ὀφείλοντες καὶ ἑτέρους διδάσκειν διὰ τὸν χρόνον. Oὕτως ^A ἡ δὲ δείκνυσιν ἐκ πολλοῦ πεπιστευκότας αὐτούς. Καὶ γὰρ ὀφείλοντες διδάσκαλοι εἶναι, οὐ μόνον οὐκ ἐστὲ διδάσκαλοι, ἀλλ' οὐδὲ μανθάνειν δύνασθε, εἰ μὴ τὰ στοιχειωδέστερα καὶ ταπεινὰ καὶ ἁπλούστερα. Καὶ ταῦτα οὐχ ἁπλῶς, ἀλλ᾽ ὃ ἔτι ἀσθενέστερον, τὰ στοιχεῖα τῆς ἀρχῆς τῶν λογίων τοῦ Θεοῦ. Οὐ τῶν λογίων δέ φησι, τὰ στοιχεῖα, ἀλλὰ τῆς ἀρχῆς τῶν λογίων. Εἴη δ' ἂν στοιχεῖα μὲν εἰκότως τῶν τοῦ Θεοῦ λογίων, οἱ περὶ ἐνανθρωπήσεως λόγοι. ᾿Αρχῆς δὲ λογίων στοιχεῖα, ἃ προϊὼν λέγει, Μὴ πάλιν θεμέλιον, καὶ ἑξῆς.

« Πάλιν χρείαν ἔχετε. » Πάλιν χρείαν ἔχετε τοῦ διδάσκειν ὑμᾶς τινά. Τί δὲ διδάσκειν ; τὰ στοιχεῖα, φησί. « Τὰ στοιχεῖα τῆς ἀρχῆς. » Στοιχεῖα ἀρχῆς, τὴν ἐνανθρώπησιν λέγει. Ὥσπερ γὰρ ἐπὶ τῶν γραμμάτων πρῶτον τὰ στοιχεῖα μανθάνομεν, οὕτως καὶ ἐπὶ τῶν θείων λογίων ἔδει πρῶτον τὰ περὶ τῆς ἐνανθρώπευσεως διδάσκεσθαι. Ταῦτα γὰρ ταῖς ἀπίστοις ἔτι καὶ νηπίαις ἀκοαῖς χωρητά. Ὡς τό γε περὶ τῆς θεότητος τοῦ Χριστοῦ φιλοσοφεῖν, τελείων ἦν λοιπόν. Ὁρᾷς τὴν αἰτίαν δι᾽ ἦν τοῖς ταπεινοῖς ἐμφιλοχωρεῖ; διὰ τὴν τῶν ἀκουόντων ἀσθένειαν, οὐχ ἰσχυόντων τὰ τέλεια δέξασθαι. Διὸ καὶ παρὰ τὰς ἀρχὰς τῆς Ἐπιστολῆς βραχέα φιλοσοφήσας περὶ τῆς θεότητος τοῦ Χριστοῦ, εὐθὺς κατέπαυσε τὸν λόγον. Τῶν μέν τοι ταπεινῶν ἡ Ἐπιστολὴ γέμει.

Ἄλλο [ΘΕΟΔΩΡ.]

« Καὶ γεγόνατε χρείαν ἔχοντες. » Αὐτοὶ γεγόνατε, φησίν, ἐκ ῥᾳθυμίας, οὐκ ὄντες τοιοῦτοι. « Γάλακτος καὶ οὐ στερεᾶς τροφῆς. » Γάλα λέγει τοὺς ταπεινοὺς περὶ Χριστοῦ λόγους, τοὺς περὶ τῆς σαρκός· στερεὰν δὲ τροφὴν, τοὺς τελείους τοὺς περὶ τῆς θεότητος αὐτοῦ. Τοῖς οὖν ἔτι νηπίοις τὴν πίστιν ἔδει λόγων ταπεινῶν, (κατὰ ἀλλήλους γὰρ τοῖς νηπίοις τὸ γάλα,) τοῖς δὲ τελείοις τὴν πίστιν, τῆς στερεᾶς τροφῆς καὶ τῆς ὑψηλῆς περὶ Χριστοῦ φιλοσοφίας.

« Πᾶς γὰρ ὁ μετέχων γάλακτος. » Πᾶς γάρ, φησίν, ὁ μετέχων λόγων ταπεινῶν, τῶν περὶ τῆς ἀνθρωπότητος τοῦ Κυρίου, (οὗτοι γὰρ τὸ γάλα,) ἄπειρός ἐστι καὶ ἀμέτοχος λόγου δικαιοσύνης. Λόγον δὲ δικαιοσύνης λέγει, τὸν περὶ τῆς θεότητος τοῦ Κυρίου. « Ἡ στερεὰ τροφή. » Ὁ ὑψηλὸς λόγος, καὶ τὰ ὑψηλὰ περὶ Χριστοῦ δόγματα. « Τῶν διὰ τὴν ἕξιν. » Τὴν ἕξιν φησί, τὴν τελειότητα, τὸ καλῶς ἀνῆχθαι, γεγυμνασμένων τὰ αἰσθητήρια, οἷον ἀκοὴν, γλῶσσαν, ὀφθαλμούς. Ἢ γοῦν τὰ τῆς ψυχῆς αἰσθητήρια λέγει. Πρὸς τὸ διακρίνειν, φησί, ποῖα τὰ χρηστὰ, καὶ ὑψηλὰ δόγματα, καὶ ποῖα τὰ νόθα καὶ διεφθαρμένα. Αἰνίττεται δὲ τοὺς πᾶσι τοῖς ὁτιδήποτε διδάσκουσιν ἐκδιδόντας ἑαυτοὺς καὶ πειθομένους. Ὁ γὰρ πάντα ἁπλῶς δεχόμενος, ἀδιακρίτως ἔχει καλοῦ καὶ κακοῦ.

κακοῦ. ^A VI, 1-3. "Therefore, leaving the word of the beginning of Christ, let us go on to perfection, not laying again the foundation of repentance from dead works, and of faith toward God, of baptisms, of doctrine, and of imposition of hands, and of resurrection of the dead, and of eternal judgment. And this we will do, if God permit."

Having spoken above of the beginning as the discourses concerning the humanity of the Lord, and of perfection as those concerning the divinity—lest these men should grieve impatiently, as if deemed unworthy of more perfect discourses—he attempts to speak to those who are perfect. But he speaks, not as he called them perfect above (for they were not able to hear), but he manages the discourse in another way, calling baptism the beginning, and the imposition of hands and the seal that are in it; but ^B by perfection, he means the philosophy manifested through works. Proceeding further, he says more clearly what the beginning is for those who are just now believing, and what perfection is. The sequence of the arrangement follows:

[PHOTIUS] "Therefore, leaving the word of the beginning of the doctrines of Christ, let us go on to perfection. And this we will do, if God permit."

[BY THE SAME] "The word of Christ." What word? The word of instruction: that it is necessary to lay a foundation of repentance from dead works; the word of instruction: that it is necessary to believe in God; the word of instruction: that it is necessary to be baptized; the word of instruction: that it is necessary to be deemed worthy of the Holy Spirit; the word of instruction: that there is a resurrection, that there shall be judgment. For "word" and "instruction" are taken from the common sense for each point.

[BY THE SAME] "Unto perfection." Having said to leave the elementary word concerning Christ, the one which holds the order of the beginning, and to be carried unto perfection, he does not say "perfection" simply and ^C properly, but as it were a mean between the coarser instruction of the utterances of God and the highest perfection. For the elements of the beginning of the utterances of God are: to renounce Satan and all his works, to believe in God, to be baptized, to receive the Holy Spirit, to know the resurrection of the dead, to believe that there shall be judgment. These then are the elements of the beginning of the utterances of God. But the elements of the utterances of God, and not *of the beginning* of the utterances of God, are: to know that Christ suffered for our sake; that He took upon Himself our sins; that He wrought salvation for us; that He became our high priest; that He offered Himself for us; and if there is anything similar to these.

The perfection of that which is the renouncing of Satan and his accomplices is the advancement in virtues, the endurance of afflictions, persecutions, and temptations. ^D But the highest perfection is the exact comprehension—as much as is possible for man—of the theology of Christ. First, therefore, believing, we are baptized; then we recognize how much Christ suffered for us and did according to His humanity; afterwards we are perfected by virtues; from there, we are also deemed worthy of the knowledge which is according to divine science.

"Not laying again the foundation." Not laying again another foundation, as if, he says, we were laying it when being baptized: that is, [the] renunciation of the works of Satan. For once, he says, having repented of them, we were baptized, and it is not necessary to do these things from the beginning.

^A [GENNAD.] The passage is expressed with a hyperbaton. For the word "doctrine" refers to everything in between. And its sense is this arrangement: "Not laying again a foundation of doctrine," and then the things following enumerated in order, of which the foundations of the doctrine consist. He means that for those now first approaching the faith, we lay down the instruction concerning these things as a foundation; deservedly urging them first to repent of dead works, and when they have repented, to believe in God, and when they have believed, to be baptized, and when they are baptized, to submit themselves to the laying on of the sacerdotal hands for the participation of the Spirit; and having become partakers of this, to no longer waver concerning the resurrection from the dead, but to know that when they rise again and return to life, they must expect the judgment and the continuous and just retribution for those things which we have done here. "And of faith in God." For it is not necessary now to believe in God as if from the beginning; for you have already believed the doctrine. The syntax is such: Wherefore, having left the word of the beginning of God—what then is this? That of baptisms, and doctrine, and the laying on of hands (through which, he says, you received the Spirit), and the resurrection of the dead, and the eternal judgment—let us be borne unto perfection. For it is not necessary, he says, to always say the same things; for they have been said and done once; but it is necessary, he says, that things from you be also contributed, that is, a good conduct, and one worthy of the faith. For this is perfection, that virtue be ambidextrous, as if he were saying: Watch, for it is not permitted that if you live sluggishly, you should be baptized again and through the laying on of hands receive the in-coming of the Holy Spirit.

^B Another. [OECUMENIUS.] Since these were thinking more in the Jewish manner, because there were various and many baptisms in the Law, they wished even that of the new baptism, which bestows regeneration, to be performed frequently, because they wished to be accounted worthy of the remission of sins frequently. "Of the laying on of hands." Those things which were done in baptism. Or where the apostles, laying on hands, were bestowing the Spirit, which also Simon sought to obtain by purchase. "And this we will do." What? Namely, to be borne unto perfection. "If God permit." The "if" is not for this purpose, as though God might not altogether permit (for God always permits good and perfect things), but because it is our custom to say: God willing, we will do this.

^C For it is impossible for those who were once illuminated, and have tasted of the heavenly gift, and were made partakers of the Holy Spirit, and have tasted the good word of God, and the powers of the world to come, and have fallen away, to renew them again unto repentance, crucifying to themselves the Son of God and putting him to an open shame. "For it is impossible." He did not say "Difficult," but "Impossible." ^D "And have tasted the gift." That is, the remission...

of sins, which is in baptism; for this gift is ^A heavenly. "And were made partakers of the Holy Spirit." By the laying on of hands, as he said above. "And have tasted the good word of God." The teaching about Christ. "And the powers of the world to come." Because we shall all render an account of the things we have done, and because both the punishment and the rest will last without end. For this is the power in these things, and in them is the power of the world to come. Or, that it means the earnest of the world to come, that is, faith in Christ. — "And the powers of the world to come." [PHOT.] That is to say, those who have learned what the world to come can do. For "having tasted" is taken from a common usage, which is understood figuratively, signifying "having learned," "having been catechized." But what can the world to come do, and what is its need and work? That in it each one finds the retribution for all that he has done; that in it neither the punishment nor the felicity has an end; that then the infallibility of the judge and his justice will be manifested more clearly, and many other things. Those, therefore, who along with the other things mentioned have learned these things, he says, and then have fallen away, it is impossible, and so forth. "And have fallen away." Those who have lost all these things and have fallen, to be renewed again to repentance, this is impossible. What then? Has he rejected repentance? God forbid (so does the holy Cyril in the sixth book of the second part of his *Worship in Spirit and in Truth*), but he means the repentance that is through baptism. For it behooves one first to anticipate repentance and [the] renunciation of wicked actions, and thus to be baptized. He speaks, therefore, of that repentance which is in baptism: whence he also said "to renew," which is proper to baptism, and "crucifying again," which is also proper to baptism. For those who are baptized are crucified together with the Lord. Whoever, therefore, wishes to repent again through a second baptism, crucifies Christ again, inasmuch as he is crucified along with Him. ^B

"Crucifying to themselves the Son of God." What is "Crucifying to themselves the Son of God and putting him to an open shame"? Crucifying him to themselves from the beginning and putting him to shame. And what he says is something like this: Christ was crucified once, and we were once crucified together with Him through baptism. Whoever, therefore, thinks there is a second baptism, as far as it depends on him, crucifies the Lord *de novo*. For what else does one do who thinks he can be crucified together with Him a second time through baptism, than that he also deems Him to be crucified a second time by what he does? But to crucify Christ a second time, as far as it depends on the person, is nothing other than to expose Him to public view and put Him to shame. For after He was once crucified, He has henceforth become immortal. But he who crucifies Him again makes Him a liar, which brings shame upon Him, as if He had lied that He would die only once. Otherwise. [PHOT.] What is "crucifying again"? Calling Him to a second crucifixion and a second passion, if indeed such repentance, and being ^C accounted worthy of the remission through baptism, [considers] the cross of Christ...

and him mocked and put to an open show. O the boldness and insanity of one who could think such things! By these words he intensely shakes their minds, so that, having become hopeless of being able to obtain such repentance, they might strive all the more for virtue. ^A For the earth which drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them by whom it is dressed, receiveth blessing from God. But that which beareth thorns and briers is rejected, and is nigh unto cursing; whose end is to be burned.

In the parable, by "earth" he speaks of men who have often heard and have been, as it were, spiritually irrigated by the saving word of the faith, and have either been helped or have gained nothing from this. "Herbs meet for them..." What is the meet herb? It is right conduct. "...by whom it is dressed." Since he spoke about earth and fruits, he remained within the trope. Or, it is that from the instructors (for they are the ones who till) the good life is generated, since they too are partakers of the virtue of their disciples. It is tilled, clearly, for ^B the salvation and gain of those very ones who bring forth fruit. And if, as the Lord says, the Father is the husbandman, and the Son is the sower who sows the good seed, if the herb—that is, the cultivation—appears suitable to them (for indeed we are obligated to bring forth fruit unto God, as he says somewhere: "But now being made servants to God, ye have your fruit unto sanctification"), if this is so, it is clear that we till for the sake of God, so that we may please Him with a virtuous life; and therefore we are deemed worthy of the blessing that comes from Him.

"Receiveth blessing from God." For the fertile earth is blessed by God. What is the fertile earth? The man who is given to virtue and is upright. ^C "But that which beareth thorns." He no longer said "procreating" [tiktousa], but "bearing forth" [ekpherousa], hinting at an ejection that is contrary to nature, as if he said "casting forth." And "bearing forth" denotes a production that lasts until the end and unto death. For he did not say "having borne forth," but "bearing forth"—take note of this. And by "thorns and briers" he means sin, because it strikes and injures the one who holds it from every side. ^D "And is nigh unto cursing." He provided the greatest consolation. For he did not say, "It is self-cursed," but, "Nigh unto cursing." But that which is near to a curse can also become far from it through repentance. For if he had said, "And it is cursed," it would have been necessary to despair. But now, he says "nigh unto cursing," terrifying them and almost saying: "Behold, you have become near to the curse; fear lest you fall into it, and flee from it." For he who is near is also able to flee; for he is not yet captured.

"Whose end is to be burned." See again how he speaks cautiously, so that he might not seem to cast out repentance, which is the greatest medicine among men. For he did not say, "That which brought forth thorns and briers is burned," but, "Whose end is to be burned."

If ^A one persists until the end, he says, and brings forth thorns even until death, then shall he be burned. By this distinction he signifies that if we do not persist in bringing forth thorns until the end, but repent, we shall not be burned.

VI, 9-12. "But we are persuaded better things of you, beloved, and things that accompany salvation, though we thus speak. For God is not unrighteous to forget your work and labor of love, which you have showed toward his name, in that you have ministered to the saints, and do minister. And we desire that every one of you do show the same diligence to the full assurance of hope unto the end: That you be not slothful, but followers of them who through faith and patience inherit the promises." ^B Having sufficiently struck them by calling them slothful, and saying other things, he now comforts them. Therefore he did not say, "I think," but, "I am persuaded." "And things that accompany salvation." That is to say, things that are close or bordering upon it. "Though we thus speak." I know, he says, that you do not naturally bring forth thorns and briers, but I strike only with words, that I may make you more steadfast. "For God is not unrighteous." It is for this reason that we are persuaded of good things concerning you, knowing that God is not unrighteous. And if He is not unrighteous, He will not forget your good work, and the love which you have shown toward His name, having endured all things for Him. "In that you have ministered to the saints." To those who had already believed. For these provided them with their necessities. This love, which you show even until now, he says. "And we desire." He did not say, "We wish," but that which was more affectionate: "We desire," he says, "that every one of you do show the same diligence." ^C Then someone might say, "If you are persuaded of better things concerning us, and you know our works and our ministry to the saints, why then do you frighten us by calling us slothful, and by making mention of thorns? Why?" Because we desire, he says, that every one of you show unto the end the same diligence which you have toward the full assurance of hope, that is to say, toward your being unwavering concerning the faith in Christ, and the hope that proceeds from it. "That you be not slothful." Although he said above, "You have become slothful," yet there he said it as to the "ears," but now, "that you be not slothful in whole and through all." "But followers of them who through faith..." Then, consequently, he enumerates those who through faith inherited the promises, such as Abraham. And what is, "Through patience"? That is to say, through endurance. For he endured the promise being deferred for so many years, and yet he remained believing. For if the gift were to follow immediately as God ^D made the promise, there would no longer be any need for faith or for patience on the part of him who received the promise, since God is altogether truthful. But if, when He has promised, He defers, and he who has received the promise endures the delay, then he believes purely, then he endures steadfastly.

COMMENTARY ON THE EPISTLE TO THE HEBREWS

CHAPTER VIII.

VI, 13-16. For God, when He promised to Abraham, because He could swear by no greater, He swore by Himself, saying: Surely blessing I will bless thee, and multiplying I will multiply thee. And so, having patiently endured, he obtained the promise. For men indeed swear by the greater, and the oath is to them an end of all gainsaying for confirmation.

When therefore you see Christ also saying: "Amen, amen, I say to thee," understand that since He could swear by no one greater, He swears "Amen," and that even now the Son swears to Abraham himself. For the Word swears, "Surely blessing I will bless thee." He swore, saying, "As I live, saith the Lord," He says, "Surely." That is to say, truly blessing I will bless thee. ^B "And so, having patiently endured." Do you see that the patience of Abraham achieved something? "He obtained the promise." And yet, in the end, it says that all these, having seen them from afar and greeted them, did not receive the promises, that they might not be perfected without us. How then does he say here, "He obtained the promise"? We say that he is not speaking of the same things. For those things which he gave him here are what he spoke of now; but the things there, regarding which he speaks at the end of the Epistle, he reserves. "And an end of all gainsaying to them." And the end of all gainsaying and contention, for the confirmation of what is said by someone, is an oath. ^C

VI, 17-20. Wherein God, wishing to show more abundantly to the heirs of the promise the immutability of His counsel, acted as mediator by an oath: that by two immutable things, in which it is impossible for God to lie, we may have a strong consolation, who have fled for refuge to hold fast the hope set before us: which we have as an anchor of the soul, both sure and firm, and which entereth in even within the veil; where the forerunner is entered for us, Jesus, made a high priest for ever according to the order of Melchisedech.

It was fitting, then, he says, that faith should be given to God promising even without an oath; but in this matter, God wishing to do this more emphatically, acted as mediator by an oath regarding the promise. ^D "To show to the heirs." It has descended even to us. For we are the heirs of the promise, who are by the Gospel the seed of Abraham; and if we are the seed, we are also heirs. "He acted as mediator by an oath." See what he establishes. That the Son was even then the mediator of God and men (since now also He has become mediator in the incarnation); and then He acted as mediator between the Father and Abraham, making him certain by the oath; for it was the Word that was both speaking to Abraham and swearing. And the sense of the interpretation is correct, so that it may be this. God, that is to say, the Word, wishing to show

was the Word that was both speaking to Abraham and swearing. And the sense of the interpretation is correct, so that it may be this. God, that is to say, the Word, wishing to show ^A the immutability of those things which seemed good to the Father, became mediator between God and Abraham by an oath; that is, he became a mediator in the oath. For through him, as the Word, God and Father swore. «That by two things.» For there were two very great things: that God had promised, and that he had added an oath to the promise. «In which it was impossible.» In which, and through which things. «We might have a strong consolation,» that is, encouragement. «Who have fled for refuge.» To him, he says. «To lay hold.» We have strong encouragement to lay hold of the hope set before us. From those things, he says, which were spoken to Abraham, let us be confirmed also for things to come, and for the kingdom of heaven. For this is our hope, which now indeed is proposed in hope, but then shall come to pass in reality, as if he said: from those things these were confirmed; ^B there he performed what he had said, so that in these things faith might be had in him. Or that because of this he swore then, so that now we might believe concerning future things. For there was nothing else, he says, in what was then promised with oaths, than the future hope of the faithful. «Which we have as an anchor,» which stabilizes tossing ships; and so hope makes those who waver in temptations and afflictions strong and firm and patient. «Both sure and steadfast.» Not just any anchor, but both sure and steadfast. For it happens that an anchor does not save a ship from the storm of the sea if it is smaller than it ought to be. «And which entereth in.» So that while we, he says, are still here, hope may enter into the kingdom of heaven; that is, that through hope we may already be there. See what hope does. It anticipates that which is to be. «Into that within the veil.» By that which is within the veil, he calls heaven. «Where the forerunner for us.» For not only did he enter, but he entered for us. But where our ^C forerunner has entered, there it is necessary for us also to enter. Or the "for" is redundant, so that the meaning is, "Our forerunner." Or that he entered together with flesh is for us, so that we who have flesh might have an entrance. «Made a high priest.» Where there is a high priest, there also is the people. Recte dictum est: Factus, propter carnem. Porro...

CHAPTER IX

m dierum neque vitæ finem habens, sed assimilatus Filio Dei manet sacerdos in perpetuum. Considerate vero quantus hic fuerit, cui etiam decimas dedit Abraham patriarcha de spoliis. ^A He wishes now also to show the great difference of the New Testament over the Old, and he shows this from the priests. By saying, "According to the order of Melchisedec," he shows that Melchisedec himself, who is a type of Christ (for he speaks of him as a type of Christ), excelled by much the priests according to the Law who were among the Jews. Constructing this, he says, "If the type of Christ was more excellent than those things which were among the Jews, how much more so is the truth?" That is, Christ himself.

[Rex Salem]

["From the slaughter of the kings"]

["And he blessed him"]

["To whom also a tenth"]

["First indeed being interpreted"]

["Without father, without mother"]

Melchisedec was king of peace and justice merely in name, but Christ ^A in truth.

« Without genealogy. » Melchisedec is said to be without genealogy because he was not of the seed of Abraham, nor was his genealogy recorded by Moses, but he was of the Canaanite race and descended from that accursed seed. Yet he appeared righteous by his own works, though he was not born of righteous ancestors, nor from any righteous seed. It was therefore not fitting to trace the genealogy of one who had attained the summit of justice in this manner. That Melchisedec was a Canaanite by race is shown. One may conjecture this from the very regions over which he reigned and ruled, and from those that were close to them. For he was a neighbor of the Sodomites, but closer to Abraham who dwelt at the oak of Mamre. And one must believe that he was also king of that Salem which is Jerusalem.

« But made like unto the Son of God. » ^B And where is the likeness? It is that both his end and beginning, and that of Christ, are unknown. But for him, it is because they were not written; for Christ, it is because they did not exist.

« He abides a priest forever. » Interpret the "forever" in this way, just as the other things: since, as far as we who do not know when he died and laid down his priesthood are concerned, he is a priest forever. For a type preserves dim images of the prototype; or perhaps it means that the manner of Melchisedec’s priesthood (you know what I am saying) remains forever.

« Now consider how great this man was. » ^C Since he has adapted the type to the truth, he next wishes to show that the type of Christ himself—that is, Melchisedec—was greater than those very priests of the Jews. And why do I say priests? He was greater than the patriarch Abraham himself. But if the type of Christ was greater than the patriarch himself, what might one say about Christ? In one way, Abraham was greater than Melchisedec, but the type prevailed in this respect. Thus the holy Cyril ^D holds in the second volume of the tenth part of those things concerning worship in spirit and truth.

« To whom Abraham gave tithes as well. » It cannot be said, he says, that he gave him tithes as one who had participated in the battle (for which reason he said above, "He met him as he returned from the slaughter"), but as an act of reverence and honor, just as if he were giving firstfruits. « From the spoils. » From the booty and prey. But if he was greater than the patriarch—and the giving of tithes signifies this—then he is much more so than the priests of the Jews. For the patriarch is not mentioned idly, but in order to show that if the patriarch gave tithes, what must be said regarding the priests?

VII, 5-7. And those indeed who are of the sons of Levi, taking the priesthood, have a commandment to tithe the people according to the law, that is, their brethren, though they have come out of the loins of Abraham. But he whose lineage is not counted from them has taken tithes from Abraham, and he who had the prom—

^Bises has been blessed. And without all contradiction, the less is blessed of the better.

The proof that the type of Christ is greater than the priests among the Jews.

^CAnd here indeed men that die receive tithes. But there he is testified to be alive, and, so to speak, even Levi himself, who receives tithes, was tithed in Abraham. For he was yet in the loins of his father when Melchisedec met him.

He wishes to show that the superiority of Melchisedec was great, and for this reason he took the tithes, and he says: The Levites indeed receive [tithes], but this is nothing great; for they die. And who would envy honor to one who is about to die? But Melchisedec, even though he is testified to live, took the tithes. And [the expression] "testified to live," understand according to the former meaning: because, he says, the Scripture did not declare his death, but his life alone, it appeared to testify concerning him only that he lived, as if to say: Abraham foresaw that the death of Melchisedec would not be made known. And even this did not make him envy him the honor of the tithes. For he knew his superiority. Or, more simply, understand what is said [as meaning] that the mode of the priesthood of the Levites dies—for it ceased when the truth appeared—but that of Melchisedec lives. "For he lives." And how was he testified [to live]?

eaning] that the mode of the priesthood of the Levites dies—for it ceased when the truth appeared—but that of Melchisedec lives. "For he lives." And how was he testified [to live]? ^B In that which God said: "You are a priest forever according to the order of Melchisedec." And hence is the preeminence of Melchisedec over the Aaronic priests. "Men who die." For there can be no suspicion that at any time he might have been greater, and afterward reduced to a lower lot; since in the Law, the Levites receive tithes, who, when they die, transmit their dignity to others, so that it is not always the same persons who receive the tithes; but there we have learned nothing of the sort. Therefore he always appears the superior, if he always remains in his own dignity. For that he remains the same priest forever, as I said, he received testimony from Scripture, namely in the saying: "You are a priest forever according to the order of Melchisedec," which also makes this manifest, that he is likewise such a perpetual priest. "And so to speak." Lest they say: "And what is it to our priests if Abraham gave tithes?" Greatly so, he says. For indeed Levi was in Abraham when he gave the tithes, even though he was not yet born. If, therefore, Levi was in the power of Abraham, it is manifest that Levi himself, the progenitor of the priests, also gave tithes, Abraham having given them. — Another [point]. [Note: see facsimile.] From the fact that Abraham gave tithes, Levi also, who receives tithes, has been tithed, that is, has given tithes. In the words, therefore, "in Abraham," a distinction must be placed so that the sense may have no violent distortion. For because of the tithed Abraham, in a certain way, Levi, who was still in his loins, was also tithed. "For [he was] still in his loins." For the seed which was the source of life for Levi was within the loins of Abraham. For Isaac was the cause and origin of Levi. ^C

CHAPTER X

That the earthly priesthood of Aaron must cease, but the heavenly priesthood of Christ stands firm, being of another kind, not according to the flesh, nor through a carnal law.

"VII, 11-14. Therefore, if consummation was through the Levitical priesthood—for under it the people had received the Law—what need was there that another priest should arise according to the order of Melchisedec, and not be called according to the order of Aaron? For the priesthood being changed, it is necessary that there also be a change of the Law. For he of whom these things are said belongs to another tribe, from which no one has attended the altar. For it is evident that our Lord has sprung from Judah, to which tribe Moses spoke nothing concerning the priesthood."

369 Having shown Melchisedec to be more excellent than Levi and the priests, and even than the patriarch Abraham himself, he shows after this that this priesthood of the New Testament is more excellent than the old, and the testament more perfect than the testament. If it had perfection, he says, the Levitical

^A priesthood in its ordinances, what necessity was there for Christ to arise, not according to the order of Aaron (who himself also was of the Levitical priesthood), but for there to be a requirement for him to rise according to the order of Melchisedek? Is it not easily evident to anyone that this was done on account of the imperfection of the Levitical priesthood?

« For the people were under law regarding it. » For if the Levitical priesthood had been perfect, Christ, he says, ought to have arisen according to the order of Aaron—especially, he says, because the people were governed by law under this Levitical priesthood; that is, they were to use it, to follow it, and to be led by it. « For the priesthood being changed. » See how cleverly he introduces the New Testament. Whenever, he says, there is a change of the priesthood, by no longer arising as priest according to the order of Aaron but according to Melchisedek, and by no longer being of the lineage of Levi but of the lineage of Judah (for from thence Christ was born as a priest according to the flesh), there is, he says, an absolute necessity for both the law and the testament to be translated—that is, to be changed—and another new one to be introduced in its place. « For he of whom these things are spoken. » It is spoken of Christ, evidently, the words: « You are a priest forever according to the order of Melchisedek. » ^B « It pertains to another tribe. » And to such an extent, he says, does the change and exchange occur regarding both the law and the old testament, that even of the tribe itself, which was administering the old priesthood, a change has occurred. For Christ is of another tribe, and not of that of Levi, but of Judah, which tribe of Judah never once stood by the altar as if exercising priesthood. For as for « attended to, » or « stood by, » or « approached, » he means—for as far as sacrificing is concerned, he says, the tribe of Judah never even approached the altar. « For that our Lord has sprung from Judah. » This is a word fashioned for the birth of our Savior God according to the flesh, « has sprung. » « Of which tribe Moses spoke nothing concerning priesthood. » For it was to the tribe of Levi that Moses had spoken.

« And it is yet more manifest if another priest arises according to the likeness of Melchisedek, ^C who has come not according to the law of a carnal commandment, but according to the power of an endless life. For it bears witness: That you are a priest forever according to the order of Melchisedek. » And not only, he says, is it evident from this that the worship and the covenant have been changed because the priest who has risen is from another tribe and not from that of Levi, but it is also abundantly evident from that other point. From what point? From the fact that Christ was made a priest according to the order of Melchisedek, and not according to the order of the priest of old, Aaron. « If according to the likeness. » Understand the « if » as « because, » or « since »—as if he said: And from this also the change and the translation of the old testament is manifest. Then, « according to the likeness. » Since, he says, the priest arises according to the likeness of Melchisedek, and not according to the likeness of ^D Aaron. « Who not according to the law of a carnal commandment... »

uch is the case. ^A For Christ became high priest, not according to the law of a carnal commandment, but according to the power of an indissoluble life. What is "according to the law of a carnal commandment"? It is that the law had carnal commandments, such as circumcision, the Sabbath, to eat this, and not to eat that—things which were cleansings of the flesh and not of the soul. He did not, therefore, become a priest from the Law, which commanded carnal observances; for that law knows the Levites as priests. But Christ, he says, became priest by his own power, and by that of the Father, and through an endless life. "For it testifies." And the fact that he says Christ did not become priest according to the law of a carnal commandment is made manifest by the testimony of the Father, for the Father testifies to him, saying: "You are a priest forever according to the order of Melchisedec." For if, he says, he had been of the Law, it would have been necessary for him to have become so according to the order of Aaron.

^B "For there is a setting aside of the foregoing commandment because of its weakness and uselessness. For the law perfected nothing; but it is a certain introduction to a better hope, through which we draw near to God; and in that it was not without an oath. For those indeed were made priests without an oath, but this one with an oath through him who said to him: 'The Lord has sworn and will not repent: You are a priest forever according to the order of Melchisedec.' By that much Jesus has become the guarantor of a better testament. And those indeed were made priests in greater numbers, because they were prevented by death from remaining; but this one, because he remains forever, has an untransferable priesthood. Whence he is able to save to the uttermost those who draw near to God through him, always living to intercede for them."

He said that the new covenant is better, and this, he says, is made manifest by the excellent diversity of the priests. He said also that all things were changed. Next, he states the cause of the change, and says: "There is a setting aside," that is, a rejection and casting out. ^C A setting aside, therefore, happens to the foregoing commandment, that is, the older law; not simply, but then when it was found to be weak and useless. For if there had been no blemish, what need would there have been for a change? Therefore, he says, for this reason the law also—this "foregoing commandment"—was cast out because of its weakness and uselessness. For the law was not able to make anyone perfect in virtue. For it said only: "Do this, and do not do that," but it did not at the same time strengthen and assist in the doing of what was said. "But it is a certain introduction." ^D The word "is" is supplied from the common understanding. "To a better hope." For the law also had a hope, but not such a hope as the one that has been introduced in its place. For those who fulfilled the law hoped to possess the land. "For you shall eat the good things of the land," it says. But the hope that is in Christ gives the kingdom of heaven, and to stand near to God, and to minister to Him with the angels. "And in that it was not without an oath." And by so much, he says, was a better one introduced.

^A For the oath signifies the immutability of His being High Priest unto eternity. "For those indeed were without an oath." Then, from the lesser, he draws the comparisons between the priests among the Jews and our own High Priest. "By Him who said to Him." That is, by God; for God spoke through David. "By so much more excellent." As if to say, that the priests among the Jews were so without an oath, whereas Christ became High Priest with an oath. And this, he says, would not have been the case unless the difference were very great. Therefore the difference of the New Testament from the Old is also very great. "Surety." That is, a guarantor, a mediator. "And they indeed are many." Also in another way, he says, is our High Priest greater—not only because of the oath, but also because He is immortal. "In that they were prevented by death." Namely, by the death and change of the priest. "To continue." In the priesthood, obviously. "Unchangeable." That is, having no successor, unending. "Wherefore." Since, he says, He always lives. "Unto the uttermost." Not only here, but also there. For this is what is perfect and all-perfect. "Those who draw near through Him." Through faith in Him. "Always living." Therefore, he says, He saves unto the uttermost because He always lives; and He saves, he says, by interceding for those who draw near to God the Father. "To intercede for them." This humble language is spoken concerning Christ according to the flesh. But when I say "according to the flesh," I do not signify a division. God forbid! Rather, I know Him to be worshiped indivisibly, inconfusedly, in one hypostasis, along with His own flesh. And what is "to intercede"? It is as if to say, He entreats His Father for us. For since he called Him a priest, and it is the property of a priest to pray for the people, for this reason he said "to intercede." For that this is the meaning is clear: He who with His own authority raises the dead and forgives sins would not have needed the Father in order to save, as if He were Himself powerless to save by His own power. [OECUM.] Or take "interceding" as when it is said, "We have Him as an advocate with the Father." From the very incarnation, he says, He entreats and urges the Father to have mercy on us. ^{B C D} "For such a High Priest became us, holy, harmless, undefiled, separated from sinners, and made higher than the heavens; who has no need daily, as the high priests, to offer up sacrifice, first for His own sins, and then for those of the people." For this He did once for all, when He offered up Himself. "For the law makes men high priests who have infirmity. But the word of the oath which was since the law makes the Son, who is consecrated for evermore."

You see that he speaks these things concerning Christ according to the flesh.

^A For how would he speak of the divinity, "Innocent," that is to say, without guile? For he says elsewhere concerning Christ: "Neither was guile found in his mouth." "Made higher than the heavens." For he ascended to the very throne of the Father. And does not the word, "Made," cry out that he is saying these things concerning his flesh? For God the Word was always higher than the heavens. "Who has not daily need." It is not only in respect of his being without sin that he excels the Jewish priests, but also in the manner of the sacrifice: because he does not offer first for himself, and then for the sins of the people, and because he offered a single victim once for the sins of the people alone. "As the high priests;" that is to say, the Jewish ones. "For this he did once for all." What is "this"? That he brought forward a sacrifice for the sake of the people. For on his own behalf, he did not even do it once. For he had no need, being sinless, to offer on his own behalf. Therefore, when you hear him called high priest, do not think that he is always sacrificing. For having done this once, he subsequently sat upon the throne of the Father. For it is the part of a minister and a priest to stand; but to sit signifies that he has once brought the sacrifice, namely his own body, and has subsequently sat down, to be served ^B by the incorporeal powers. "For the law appoints men." And why, he asks, was it not necessary for him to offer sacrifices for himself, nor to offer often for the people as the high priests did, but was once for all sufficient? Why? Because the priests appointed by the law are subject to sin; wherefore they have need always to offer sacrifice for both themselves and the people. But God, through the oath which was made after the law, appointing as high priest Christ, who is the Son, constituted him a "consecrated" priest, and one not clothed with the same weakness and sin as those priests who are created according to the law, but once for all as the Son of God and God. "Consecrated for evermore." Taken in connection with the preceding: he appoints him priest, he says, consecrated for evermore; that is to say, not only being now without sin, but also being such for evermore. If, therefore, he is both Son and perfect for evermore, for what reason would he be in need of many sacrifices? ^C

Chapter VIII, 1-6.

^A Now he has obtained a more excellent ministry, to the extent that he is the mediator of a better covenant, which is enacted upon better promises.

But this is the summary.

And of the true tabernacle.

as heard. ^A “Now, however, this has been obtained more excellently.” But now, he says, since it is not on earth, but in heaven, he has obtained a more excellent ministry: that is, he is high priest for a more excellent ministry. And see how he dwells among lowly things due to the weakness of the hearers. If he speaks of anything sublime, he immediately departs from it, fearing lest it might not be received. “By so much more excellent.” By as much, he says, as it is more excellent, so much more excellent is the ministry than the old, just as is the new covenant, of which Christ is the mediator—I say the new covenant, the faith in Him, in which faith He acted as mediator between Himself and the Father. “Which has been enacted upon better promises.” Which covenant, he says, has been enacted upon better promises. For the old promised the good things of the earth; the new, however, the kingdom of heaven. And thus the promises from this one are better, because the new indeed has been brought in, but the old has been cast out. For this reason the new prevails, because it is better and has been given upon better promises. And that it is better because it has better promises is surely evident to everyone.

CHAPTER XI

VIII, 7-9. For if that first one had been such that nothing could be reprehended in it, a second place would by no means have been sought. For, accusing them, he speaks to them: Behold, days are coming, says the Lord, and I will consummate upon the house of Israel and upon the house of Judah a new covenant, not according to the covenant which I arranged with their fathers in the day when I took hold of their hand to lead them out of the land of Egypt: because they did not remain in my covenant, and I held them in neglect, says the Lord.

If nothing, he says, was lacking in it, if it made men blameless, how is it thus abrogated? “For accusing them.” Them. Whom? The Jews who were receiving the laws and being governed in the old testament. “Behold, days are coming.” After he had established through many things that were promised that the new ^C testament is more excellent than the old, he now more openly suggests the ejection of the old: but he does not do this in his own words, lest he be troublesome, but brings Jeremiah into the midst, saying: “In the day when I took hold.” On that day, he says, when I took hold of their hand in order to lead them out of the land of Egypt. In order that they might not suspect that it was the ejection of the covenant with Abraham, for that one had been made toward Christ: “And to your seed,” he says, “which is Christ.” He subjoins which covenant's rejection this was. He says it was that which was enacted through Moses in the Exodus. For by saying, “Not according to that covenant,” he shows it to be cast out, as if he were saying: “I will give another covenant, not such as I gave before. For that one, on account of its weakness, has been cast out by me.” “Because they did not remain.” What is said here is as it were a cause and a response, why they were held in neglect by God, ^D because, he says, they did not remain in

^A my testament. For disobedience began with them, and thus neglect by God followed.

VIII, 10–13. “For this is the testament which I will designate to the house of Israel after those days, says the Lord, giving my laws into their mind, and I will write them upon their hearts; and I will be to them a God, and they shall be to me a people. And they shall not teach each his neighbor and each his brother, saying, Know the Lord; because all shall know me from the little one of them even to the great one of them, because I will be merciful to their injustices, and I will remember their sins and their iniquities no more.” By saying “new,” he has made the first one old. But that which is growing old and aging is near to vanishing.

“For this is the testament.” This. Which one? The new, clearly. “After those days.” Which days? Those of the exodus, in which they received the law. “Giving my laws.” In “I will designate,” he says “giving my laws.” “And upon their hearts.” For we have not received the new testament ordained in letters, but through the Holy Spirit. And Christ manifests this, saying to the Apostles: “He (that is, the Paraclete) coming, shall remind you and teach you all things.” Do you see that the new is not in letters, but through the Holy Spirit? Consider, therefore, how great is the excellence of the new. “And I will be to them a God.” For that this is so is clear from this. Who ever easily persuaded anyone in the old ^B testament to depart from his own superstition? Rather, on the contrary, Israel was transformed from the knowledge of God to error. “And they shall not teach each his neighbor.” He calls doctrine in this place a teaching full of labor. For behold, we see that there is no need for many words for those who are sound in mind, in order to persuade them to believe in Christ. For all men are taught of God; for Christ has written His laws upon our hearts. “Because all shall know me.” For the Jewish knowledge and faith was shut up in one corner of the habitable world, namely Palestine. But that of the Christians has laid hold of the whole earth. “Because I will be merciful to their injustices.” To those that have occurred before. And He becomes merciful, having forgiven us them in baptism. “And their iniquities I will remember no more.” For of those things which were forgiven in baptism, He no longer remembers them. “By saying new.” For the very fact of naming it “new” at all, made the first one old. “But that which is growing old and aging.” Now, having taken boldness from the prophet, he himself also declares his judgment. This, he says, ^C is new, but that one is old. And that which is growing old, he says, has vanished. Therefore, it has also been cast out and dissolved because of its aging; as if he were saying: The new did not interrupt the old unseasonably, but because of its age and antiquity, that is, because of its weakness and uselessness. “That

which was impossible for the law,” he says elsewhere, “in that it was weak through the flesh.” ^A

IX. 1-5. “Then verily the first tabernacle had also ordinances of divine service, and a worldly sanctuary.” For the first tabernacle was constructed, in which was the lampstand, and the table, and the setting forth of the bread, which is called holy. And after the second veil, the tabernacle which is called the Holiest of All, having the golden censer and the ark of the covenant covered on all sides with gold, in which was the golden pot containing the manna, and Aaron’s rod that budded, and the tables of the covenant. And over it the cherubim of glory overshadowing the mercy seat; of which it is not now necessary to speak in particular. ^B

He showed in what went before, from the change of the priest, of the priesthood, and of the covenant, that the old had received its end, and that the new is in many ways better than that. Now he wishes to show, from the very arrangement of the tabernacle, that those things were a figure of the true things. But the figure, when the truth arrives, receives its end. The word “had” signifies that it does not have it now. Therefore, although it has not entirely ceased, because some still cling to it, yet it does not have the ordinances. — In another way. The remark, “It had, indeed, formerly ordinances of divine service,” I do not think was said of the tabernacle, but of the old covenant itself. For he was not comparing the tabernacle with the new covenant, but the whole old covenant with the new, and ^C he was showing the excellence of the latter over all of that. For, “Behold,” he says, “the days come, and I will accomplish upon the house of Israel and upon the house of Judah a new covenant, not according to the covenant that I made with their fathers.” And again: “In that he says, new, he has made the first old.” And having said these things, he adds: “Then verily the first had also.” Thus it is clear that his discourse is still about the covenant. For since he had disparaged it by the comparison with the new, lest anyone should say, “Was it therefore always rejected?” he anticipates by saying that it also had ordinances of divine service, laws, and an order, and those things which follow upon a fitting worship of God. But where he said in general that it had ordinances of divine service, he also reviews them in detail, beginning with the tabernacle. “It had,” he says, a “worldly sanctuary”; then after the worldly ^D sanctuary and that which was accessible to all, it had in turn another tabernacle, placed before the more mystical and yet holier tabernacle. And in the one placed before, there were the lampstand and the setting forth of the bread; which tabernacle is not called a worldly sanctuary, as that which was the first of all the tabernacles, but simply “holy.” And after that tabernacle— [OECUM.] The first, he said, as compared with the holy of holies, since it was not the first, but the middle one. For the first was where the bronze altar of sacrifices and burnt offerings was. This is the second, of which he says: In which were the lampstand and the setting forth of the bread upon the table. The third, in which the

^A golden censer and the ark of the covenant were.

Justifications of worship,

And the worldly sanctuary.

"For a tabernacle was constructed, the first."

"And after the second veil."

"The ark of the testament."

"In which was the golden urn."

^A golden ark, which was called the mercy seat, typical of Christ, who is called for us a propitiation and redemption. See the prescription in Exodus in those places. "Of which it is not now the time to speak." He wishes to show that the things which were seen were certain enigmas and types of the true things. It is not possible, therefore, he says, to speak of them in detail; for they require more words than the present purpose allows.

IX, 6, 7. Thus these things having been arranged, "into the first tabernacle the priests always go, performing the services; but into the second, once a year, the high priest alone, not without blood, which he offers for himself and for the ignorances of the people." And it happened that the Jews did not even see the things that were being done, for the veil prevented it. Thus it did not serve them more than those whom it prefigured, that is, us. "Once a year the high priest alone." Since it offended them, being still as infants, that the single victim of Christ could have blotted out the sins of the world, he shows that this existed also in the old testament, which was a figure of the new. In Exodus, where these places are held, it is said that the high priest entered into the Holy of Holies twice each day to offer incense. And it is written thus: "And Aaron shall burn upon it," (that is, upon the golden altar of incense which was in the Holy of Holies) "incense of finely ground compound: at daybreak, when he shall have prepared the lamps, he shall burn upon it; and when Aaron shall have lit the lamps in the evening, he shall burn perpetual incense." How then, says the divine Paul in this place, "Once a year the high priest alone"? We say that he entered once a year with blood, as is also said in that very place of Exodus, but to offer incense, twice a day. For he does indeed say here, "Not without blood," that is, with blood, so that it may be like this: Once a year the high priest with blood, not with incense. "Not without blood." With victims, he says. Therefore even that which he says about the blood was a figure of Christ: "Which he offers for himself." Everywhere he adds, "For himself," showing the excellence of Christ above the high priest of the Jews. "And for the ignorances of the people." Even from hence he shows the excellence, because the victims offered according to the law were offered for ignorances; for they pardoned the sins which were committed through ignorance: but the victim of Christ, even those which we committed knowingly.

IX, 8-10. The Holy Spirit signifying that the way of the saints was not yet manifested, while the first tabernacle was still standing: which was a similitude for the time then present, according to which gifts and sacrifices were offered, which could not make the worshipper perfect according to the conscience, only in foods and drinks and various ablutions.

^A For this reason, he says, the tabernacle was so constructed that, because the first part stood—wherein was the lampstand and the showbread—and barred the other priests from entering into the Holy of Holies, it might be made manifest that heaven was still inaccessible. For the Holy of Holies was a type of heaven. And the fact that only the high priest entered into it was a figure also of the fact that Christ alone, the true high priest, has ascended into heaven. But once he had ascended, he brought the race of mankind in with him; for, indeed, before this it was inaccessible, but now, through Christ, it has become accessible. "Not yet made... manifest." That the way into the heavens, which Christ was the first to inaugurate, was not yet passable or attainable. "While it was yet standing." "Standing," he says, and in a way barring the passage into the Holy of Holies. "Which is a symbol." Which, he says, is a type of those things that were in the tabernacle, for the present time, from which it has been ^B filled, he says, and has received its end. And rightly so. For if those things were a type of Christ, it is natural that when Christ appeared, the types were also fulfilled and reached their end. "According to which gifts and sacrifices are offered." According to which symbol, and according to which type, the offerings of gifts and sacrifices were made. "Which cannot make perfect according to the conscience." As if to say: In which type, that is, in the legal priesthood, sacrifices and victims were indeed offered, but they were not able to purify the soul and conscience; for since they were corporeal, they purified the body. "According to the conscience." That is, spiritually. "Make the worshipper perfect." They could not purify even the one offering the sacrifice, he says. "Only." The transposition: "Imposed." "In foods and drinks." The sacrifices that were offered, he says, and the acts of worship were not able to make anyone spiritually perfect, ^C but they had their effectiveness concerning the flesh and fleshly things; and in this they satisfied those offering them, for the sake of eating this or not eating that, and of being washed with water when they had become defiled. These, he says, are justifications of the flesh, that is, purifying the flesh, and nowhere the soul, nowhere the mind, nor the inner man, but they were occupied with the outer man. "And by justifications of flesh." To the justifications of the flesh corresponds the word further down, "Imposed." "Until the time of reformation." He says two things: that they performed only a bodily purification, and even this not forever, but only until the time of reformation. And what is the time of reformation? It is clearly the time of the coming of the Savior. As if he had said: Such a burden was imposed upon men, until Christ should appear. But when he appeared, it ceased. "Imposed." Well does he say "Imposed"; for the things in the Law were only a burden, ^D as the apostles say: "Which neither we," he says, "nor our fathers were able to bear."

CAPUT XII. Concerning the blood of Christ in which the new testament was established, which brings about a true purification, not by the frequency of sacrifices which were performed through the blood of animals.

^A IX, 11, 12. *But Christ being come an high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building; neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us.*

For this reason, he says, he came—to the end that he might become a high priest and offer the victim. But he did not say, "The victim"; rather, wishing to set forth in the midst the salvation which is wont to be obtained from the victim, he says: "Of good things to come," that is to say, to us. "By a greater and more perfect tabernacle." He calls the body of Christ a tabernacle, because in it dwells all the fullness of the Godhead bodily. "Greater," because it is God; "more perfect," because it perfects those who approach it. "Not made with hands." Not after the imitation, he says, of the Jewish tabernacle. For in this place he has called the "tabernacle not made with hands" the human nature which the Lord Christ assumed. For it was not prepared after the manner of a marriage, but the most holy Spirit fashioned the tabernacle. And the words, "not of this building," mean: not according to the law of nature which exists in the creature. "Not of this building." The body of Christ was both of this building and not of this. Of this building, in that it was equal and in all things like our body; but not of this building, in that it possessed the Godhead inseparably and without confusion. Therefore, what was said by the Apostle, "not of this building," you should refer to its possession of the Godhead, although the body itself was indeed of the same substance as our body. Or it means that it was not of that creation or matter ^C of which the tabernacle of the Jews was. Since he had called the body of Christ a tabernacle, there was need of such a prescription of words. "Neither by the blood of goats and calves." Which were Jewish, and through which the high priest entered into the Holy of Holies. "Having obtained eternal redemption." That is, having accomplished it, he obtained eternal redemption. Not for himself—for how could that be, since he is without sin?—but for his people. Or because he deigned to be the head of humanity, the Apostle says that what was obtained for us was obtained by him.

IX, 13, 14. *For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh: how much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God?*

Then, ^D because it seemed incredible that by one sacrifice and one blood he could have provided eternal redemption, he confirms this and shows it to be plausible and—

^A exactly what should be, having nothing absurd in it. *And the ashes of a heifer.* The blood was sprinkled, or the ashes of the heifer mixed with water were drunk, for purification in the Old Testament. *Sanctifies to the purifying of the flesh.* It sanctifies, however, not the soul, but for the purification of the flesh. Observe him speaking precisely. *Who through the Spirit.* Not having been consumed by fire, as were the heifers in the Old Testament, but having offered himself through the Holy Spirit. *Without blemish to God.* Also, the sacrifice brought forward in the Old Testament was required to be without blemish. And it was a type of the body of Christ, who was without blemish and pure in every respect. For *He did no sin,* says Isaiah, *nor was guile found in his mouth.* ^B *Shall cleanse your conscience.* Concerning the blood of the bulls and the ashes of the heifer, he said, "to the purifying of the flesh"; but concerning the blood of Christ he says, "your conscience." Observe the difference in purification. What is "the conscience"? That is, he cleanses your soul, so that you no longer have any consciousness of transgression remaining in yourselves. *From dead works.* From base works, those that defile the soul. For he who touched a dead body, among the Jews, was defiled, but among us, absurd works defile. *To serve the living God.* He shows in another way that one cannot serve God unless one is clean from dead works; so that those who serve Him while in these states do not serve Him, but condemn themselves.

And for this reason, he is the mediator of the new covenant, that by his death occurring for the redemption of the transgressions under the first covenant, those who are called may receive the promise of the eternal inheritance. For where a testament is, there must of necessity be the death of the testator. For a testament is firm over dead ^C things, since it never has strength while the testator lives, from which it follows that even the first was not inaugurated without blood. The Father wished us to become heirs of the promises, but we could not while we were His enemies and had become at enmity with Him. What then? The Son intervened as mediator, and reconciled us to His own Father. But because it was necessary for us who dwelt on earth to pay the penalty for the sins by which we offended (since God is not only kind and human, but also just), the Son sustained these very things for us, being himself crucified. *That by death occurring.* For the covenant is confirmed by death. For this reason Christ died, so that His covenant ^D toward us might be confirmed. He puts this forward because the death of Christ especially troubled the weak. *For redemption.* For the death of Christ came to pass in order to redeem and bring to an end the transgressions in the first covenant, so that in this way we who are called might receive the promise of the eternal inheritance. But we had deprived ourselves by sinning. Christ, having been manifested, corrects this. *Death must of necessity be brought in of the testator.* This is what was troubling them, namely, that which he says concerning the death of Christ. For how, he says, can it have—

^A given the promises, he who is dead? He turns the argument around and shows that we could not have received the inheritance and the promise in any other way, unless Christ had died. For since, at any time, does a testament have validity while the testator is alive? Read it as a question. « Whence not even the first. » And so, he says, the testament is confirmed by death, because even the first had blood instead of death, as a symbol of death; but in the New, it contains true death. Just as those things were types, but the things in the New are the truth. « Without blood it has been dedicated. » As if to say: The blood did not cease or stop even for a short time, but immediately as the testament was dedicated, it also had the blood following it.

IX, 19-22. *For when Moses had spoken every precept according to the law to all the people, taking the blood of calves and goats with water and scarlet wool and hyssop, he sprinkled both the book itself and all the people, saying: This is the blood of the testament which God has enjoined unto you. Moreover, he sprinkled with blood in like manner the tabernacle and all the vessels of the ministry. And almost all things are by the law purged with blood; and without shedding of blood is no remission. It is necessary therefore that the patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these.*

For when Moses had spoken the commandment, then he sprinkled with blood. « According to the law. » Just as, he says, God ordained, according to the law of God. « Taking the blood of calves. » This blood was a type of the blood of God and our Savior, who has cleansed us from every stain. « With water. » The water was a type of baptism. « And scarlet wool and hyssop. » Wool and hyssop were taken because of their retentive quality. For the hyssop, being dense and tender, held the blood and sprinkled it, and the wool likewise. But the wool was scarlet, so that by its very color it might bear a type of the blood of Christ. « And the book itself. » The book was a type of the believers, who have the law of God within themselves. « Moreover also the tabernacle. » ^B The tabernacle also was a type of ^D the believers, because of that which is written: « I will dwell in them and walk among them. » — « And almost all things. » He said « almost » because they were not purified purely and sincerely at that time. For then the purifications were bodily, being types of those things that now cleanse both souls and bodies. « And without shedding of blood is no remission. » For even then such purifications seemed to provide remission. « It is necessary therefore that the patterns of things in the heavens. » He calls those things which are in the New Testament heavenly, since the initiation of the sacred rites which takes place in it is heavenly, and the faithful are heavenly citizens, even if for a time they walk upon the earth. For the things of the Old were patterns, as they were types of the New. « Should be purified with these. » With those things that were mentioned.

^A But as for the heavenly things themselves: Since there was a need, according to their worth, for a better sacrifice, the Son of God himself was sacrificed, so that the death of the Lord not only served to confirm the covenant and render it effective, but also to bring about a true and spiritual purification. Above and below, he demonstrates that the death of the Lord wrought salvation for the human race, because some of the weaker ones were scandalized by the cross.

For Christ entered not into holy places made with hands, which are copies of the true ones, but into heaven itself, now to appear in the presence of God on our behalf, nor so that he might offer himself often, as the high priest enters into the holy places year after year with blood not his own. Otherwise, he would have had to suffer often from the foundation of the world. But now once at the consummation of the ages, he has been manifested for the putting away of sin through his own sacrifice. And inasmuch as it is appointed for men to die once, and after this comes judgment, so also Christ, having been offered once to bear the sins of many, will appear a second time without sin to those who await him for salvation.

^B Since the Jews were puffed up on account of the temple, see how he devalues it by comparison with heaven. « Copies of the true ones. » For the temple was made by hands, and was constructed as a copy of heaven. « But into heaven itself. » The phrase, « He entered into heaven himself, » must be taken from common sense—as if to say, « He did not enter into heaven so that he might offer himself often. » For to offer sacrifices often with blood belongs to those who enter into the copies of the true ones, but not to the one who has entered into heaven itself. « Now to appear. » He says he appears with the flesh. « In the presence of God. » What are you saying? If he did not enter into heaven, does he not appear in the presence of the Father, he who is everywhere present and fills all things? Do you see ^C that these humble expressions pertain to the dispensation? « On our behalf. » He ascended with the sacrifice of his own body, so that he might appear before the Father on our behalf—that is, reconciling us to Him. For having mentioned the flesh, the blessed Paul speaks of all the lowly things fearlessly. « Nor so that he might offer himself often, » he did this, he says, by ascending into heaven. « As the high priest. » Do you see the difference? The latter does it year after year, but Christ once. « With blood not his own. » The former does so with blood not his own, that of bulls and goats, but Christ with his own. « Otherwise, he would have had to suffer often. » For if he had to offer a sacrifice often, he would have had to die often from the time the world was established, as one offering his own blood. « But now once at the consummation of the ages. » At the consummation of the ages, that is, at the very fulfillment of the ages, and at the end itself. The transposed word is manifested.

And by hyperbaton it is to be joined: ^A He appeared. But He appeared in order to destroy and extinguish the sin of the world through his own victim, which He offered for us. « Through his own victim He appeared, » that is, with flesh in the world. « And in so far as it is appointed for men. » Once, he says, the whole human race was bound to die. That this once might take place, Christ died for us. Therefore, even if we die now, we are not held by death; indeed, in virtue of this, it is not dying. « So also Christ. » Since He was man while at the same time being God, even He himself endured that which was common to men. For just as men die once, so also Christ, having been offered once, offered himself. For He is not only High Priest, but also victim. To bear sins: He bore and carried the sins of men to the Father, ^B so that He might forgive and wipe them away. But why did He say, "of many," and not, "of all"? Because not all have believed. For it is from those who believe that He takes away sins. For He died to save all, as far as it depended on Him, but He forgives sins only to the believers. Or it means, "To take away the sins of many," on the cross, he says, so that He might also extinguish them, by rendering the penalty for them. « A second time without sin. » Either he says this, that coming a second time, He will not come needing to die again for your sins; or that He will no longer deliver you then from sins as He now takes them away; or that He will not sin by punishing the guilty and those liable, because He was crucified for us. [OECOUM.] For now the Father sent Him having made Him sin. For Christ was indeed very much a sinner, as one who had taken upon Himself and made his own ^C the sins of the whole world. But having rendered by the cross the penalty which was fitting and owed to us, the sinners, hereafter He will come with the Father's glory, no longer as a sinner and numbered with the lawless. For that Christ was a sinner, hear: "Him who knew no sin," he says, "He made sin for us," as if He were the very thing that is sin.

X, 1-4. For the law having a shadow of the good things to come, and not the very image of the things, can never with those sacrifices which they offer continually year by year make those who approach perfect. Otherwise, would they not have ceased to be offered, because those who worshipped, having been once purged, would have had no more conscience of sins? But in those ^D there is a remembrance of sins every year. For it is not possible that the blood of bulls and of goats should take away sins.

« For the law having a shadow. » Merely a type of the good things to come, that is, of the New Testament. You may understand it also in this way. [OECOUM.] It has been said by the holy Gregory in his *Apologeticus*, and in his *Oration to the Subjugated*, that the mysteries now being enacted and treated are models of greater mysteries. And again in his book *On the Resurrection*: "We are participants," he says, "of the Pasch: now indeed as yet typically, afterwards"

^A a more perfect reality. For I dare say that the legal Pasch was a model of a model.

Now that these things have been said, the Apostle ^B recognizes in these matters shadow, image, and future goods, which he also calls "realities" — that is to say, true things. For just as, in a comparison of shadow and image, the realities designate the truth (since they themselves are truth), so he acknowledges the things in the Law as shadow, and the things of us Christians as image; and the future goods and true realities as those which will be in the coming age. For just as much as an image differs from the truth, so much does a shadow differ from an image. For although an image does not contain the truth itself, it is nevertheless a clear imitation of the truth, preserving its shape through colors, the proportions of its members, and the color of the subject. A shadow, however, is a faint phantom of the image, showing nothing of that which the image demonstrates. And I believe that the Theologian ^C was led by these apostolic words to state what is set forth. Many other Fathers have said similar things. "Not the image itself," that is, the truth. "Of the realities." He calls the future life "realities"; the evangelical polity, the "image of the realities"; and the Old Testament, the "shadow of the image of the realities." For the image shows the archetypes more clearly, whereas the sketching of the image reveals these things more obscurely. In this way he likened the weakness of the Old Testament to it. "For," he says, "offering those same sacrifices every year, they cannot perfect those who conduct their lives according to the law." "Every year." What then? ^D Do we not always offer sacrifices devoid of blood? But we perform memorials of the one death of Christ, and we always eat the one body of Christ. For it is not one Christ now and another at a different time, but always the same. But the sacrifices of the Jews had various victims, such as sheep, oxen, and goats. Therefore, there were many sacrifices. But ours, even if they are many in action, are nevertheless one in power. "With the same sacrifices." With the same, in regard to the manner, for the victims are different. "Continuously." For they were offered year after year, endlessly. "Can never," that is to say, the Law, "make those who draw near perfect." Why? Because it is a model. For the truth, that is to say, Christ, did this, having worked purification through one sacrifice. "Otherwise would they not have ceased?" Read this as a question. For if, he says, those sacrifices had made [those who came] cease from sins, would they not have altogether ceased to be offered, given that those who had been cleansed once would no longer have had a conscience of sins? "But in them there is a remembrance of sins." In them, he says, in [those] sacrifices, there is only a remembrance and refutation of sins, but not also a remission. And the proof that there is no remission is that the sacrifices always exist. For he says that sacrifices are offered not only for sins that supervene, but rather for all these, as if those that had already come to pass were not yet forgiven. "For it is impossible that the blood of bulls." Consequently, he shows that what has been said is true from the worthlessness and [uselessness] of the blood.

were not yet forgiven. "For it is impossible that the blood of bulls." Consequently, he shows that what has been said is true from the worthlessness and [uselessness] of the blood.

Chapter XIII. Testimony concerning the sole purification and access to God.

X, 5-10. "Wherefore, when coming into the world, he says: Sacrifice and oblation thou wouldest not, but a body hast thou fitted for me. In holocausts and for sin thou tookest no pleasure: then I said, Behold I come. In the head of the book it is written of me, that I should do, O God, thy will." Since he says above: "Sacrifice and oblation and holocausts and for sin thou wouldest not, nor didst thou take pleasure in them which are offered according to the law"; then he said: "Behold I come to do, O God, thy will. He takes away the first that he may establish the second." In which will we have been sanctified, through the offering of the body of Jesus Christ once for all.

Christ, he says, coming into the world in a body, speaks through the medium of David. If the sacrifices, he says, are useless, why were they instituted at all? Why? Because of the stubbornness of the Jews, and because they were always opposed to God. Then he shows that even before the incarnation of the Lord, they were held in hatred by God. For he did not say, "Having entered into the world," but, "Coming," showing that before he had entered, they were already hated. ^A

Alternatively. Christ said, "Coming into the world," but not "Having entered." But he was coming, clearly, when he was promising David and asserting that he would cause one from the fruit of his belly to sit upon his throne forever. Coming into the world, therefore, through the covenants made to David, he also says this through the same David: "Because sacrifice and oblation thou wouldest not," ^B nor did those things which were performed in the law please thee. And he did not say, "They do not please [me] nor do you want them," but, "Thou wouldest not, nor did they please thee," plainly saying that from their very constitution and beginning, the sacrifices were not pleasing or acceptable to you. But if any of them was received by you, it was received because of the weakness of those who brought them. Since, therefore, you have rejected these and fitted a body for me, then I come to do, O God, thy will. For this also was said concerning me, not just anyhow, nor in passing, but as the head and argument of the book which makes a prophecy concerning me. And he called the whole Old Testament "the book." ^C For the principal and most worthy argument of the Old Testament is the prophecies concerning Christ. "Sacrifice and oblation thou wouldest not." Here the person of Christ is brought in, speaking to the Father. Since, he says, O Father, thou wouldest not sacrifice and oblation, which clearly are offered according to the law, nor again didst thou take pleasure in the legal holocausts—that is, neither did holocausts please thee or didst thou want them—"for sin." That is, the oblation for sin: "Thou didst take pleasure" is understood in common. But he rightly says, "For sin." For among the sacrifices, some were offered for salvation, but others for sin. As if to say: Since in no way do [you desire] oblations nor sacrifices... ^D

cuit tibi. Recte autem ait, Pro peccato. Nam inter sacrificia, quædam pro salute, quædam vero pro peccato offerebantur. Ac si diceret: Quoniam nequaquam oblationes neque sacrificia ^A pro salvation, but others were offered for sin—as if he were saying: "Since You did not desire any manner of offering or sacrifice, nor burnt offerings, whether for salvation or for sin, I have come, having taken a body which should become a sacrifice well-pleasing to You, which You prepared for Me." For the Holy Spirit and the power of the Most High overshadowed the Virgin. "I have come," He says, "to do Your will, O Father," so that I might not lose any of those whom You have given Me. The Hebrews say the "scroll of the book" is the Law. But Isaiah, having been taught the mystery of the Incarnation of the Only-Begotten, heard: "Write for Me in it with a man's stylus." "That is, sacrifice and offering." Do you see that the sacrifices had been rejected even before the Incarnation? ^B For after He says, "You did not desire sacrifices and burnt offerings," He then said, "Behold, I come." Who said, "Behold, I come"? Clearly, Christ. "And I have come to do Your will." And what is the will of the Father, if not that the Son should be crucified? "But that I will also come and do Your will, these things," He says, "are written concerning Me in the scroll of the book." This is how it must be arranged, for because they are prophetic, they are tortuous and cryptic. "You did not desire, nor were You pleased." He Himself interprets it more clearly: "Those which are according to the law"—the Jewish law, clearly, and which are offered by the Jews. Do you see that before the descent of Christ the sacrifices were hated? "To do Your will, O God." What then? Were the sacrifices according to the law not according to the will of God? They were, indeed, but as a compulsion. For He almost said to them: "To Me, the bloody victims in their gore are generally abominable; but since you desire to immolate, immolate to Me at least, and not to idols"—which was not of a pure and primary will. "He takes away the first." What is the first? The sacrifices. And what is the second? The Cross. The sacrifices are therefore cast out, and the Cross—that is, the sacrifice of Christ—is introduced in their place. "By which will we have been sanctified." By which will, he says, you have been sanctified? What is this? The Cross, the offering of the body of Christ. For we have not only obtained forgiveness, but we have also been sanctified. "Those who [are sanctified] through the offering of the body of Jesus Christ." Look, he has interpreted what the will of the Father is: namely, the offering of the body of Christ. For since he spoke of "will" above and below, he finally said what that will is. ^C "'Once for all,'" he says, that is, not in the manner of the Jewish sacrifices, but once for all. "'Once for all.'" Those who [are sanctified] through the once-for-all offering of the body of Jesus Christ.

And every priest stands daily ministering, and offering the same sacrifices often, which can never take away sins. But He, having offered one sacrifice for sins, sat down forever at the right hand of God, from that time expecting till His enemies be made the footstool of His feet. ^D For by one offering...

^A He has perfected forever those who are being sanctified. But the Holy Spirit also bears witness to us; for after He had said before, This is the covenant that I will make with them after those days, says the Lord, I will put My laws into their hearts, and in their minds I will write them, and their sins and their lawless deeds I will remember no more. Now where there is remission of these, there is no longer an offering for sin.

« And every priest stands. » Indeed, to stand and minister is a sign of service; but to sit, just as Christ sat at the right hand of the Father, is a sign that He is being ministered unto, as He is God. « Offering daily, and the same. » The same, he says, because they were always offered for the same things, since the sacrifices and offerings that have been and are being made could not perfectly and completely take away a single sin. But He ^B—Christ, evidently—« for sins, » our own, for which He suffered. « Forever. » Once, sufficient for all time. « From that time expecting. » And why were His enemies not immediately placed under His feet? Because of the faithful who were to come and be born. For not only are demons enemies, but unbelievers as well. « Till they are made. » He did not say, "be subjected," but signifying the greatest of subjection, He said, "be made the footstool of His feet." And that they are made a footstool is proof that He sits at the right hand of the Father. « For by one offering, » which Christ offered, He has perfected—that is, rendered perfect—and has perfectly delivered from sins « those who are being sanctified. » That is, the faithful. For these are sanctified by the aforementioned offering. « But the Holy Spirit also bears witness ^C to us. » What does He witness? That our sins have been forgiven. « And their sins. » He added, he says, And their sins I will remember no more. Do you see that He has borne witness to the remission of sins? And He forgave them then, when He was establishing the new covenant. And He gave the new covenant through the sacrifice of His Son, Jesus Christ our Lord. « Now where there is remission of these. » Of sins, evidently. « There is no longer an offering for sin. » For what need is there, he says, of many offerings, when that one which Christ brought forth was sufficient to take away sins?

« Therefore, brethren, having boldness to enter the Holiest by the blood of Jesus, which He consecrated for us, a new and living way through the veil, that is, His flesh, and having a High Priest over the house of God, let us draw near ^D with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience and our bodies washed with pure water. Let us hold fast the confession of our hope without wavering, for He who promised is faithful. » Since he has demonstrated that there is much difference between the new and the old testament, he proceeds to the discourse concerning faith and life.

^A « Boldness for the entrance. » As he says, just as we were formerly ashamed, being full of sins, so now we have boldness to enter into heaven, because of the remission granted to us. « Entrance of the saints. » He means heaven, and the progress toward spiritual things. « In the blood of Jesus. » « Through the blood. » For indeed through the blood of Christ’s cross we have remission and boldness. « Which he has renewed for us. » This entrance of the saints, and the way leading into it, He has now newly cut for us. For this is what “renewed” means. « Recent. » Beginning, he says, from our own times. And this is a boast for us, that in the times around Abraham this way did not exist, but [it exists] in ours. « And living. » The former way led to death and to unbelief; this one however also leads truly to life, because it is itself living and everlasting. Having said “recent,” lest anyone should say, “If it is recent, then it will also cease; for, aging and growing old, it too, just like the one of the old covenant, will be destroyed,” he says, “Not so. But being recent, it will always be rejuvenating and living, never admitting death or dissolution.” « Through the veil. » For all these good things have come to us through the flesh of Christ and its sacrifice. This same [flesh] also recently prepared the way to the heavens, having been the first to walk it. And he rightly calls the flesh of Christ a veil. For when He was lifted up to the heights, that is, on the cross, then there appeared the things in the heavens, which is proper for a veil; and also because it hid in itself the Godhead. For this too is peculiar to a veil. ^{B C} « And a great priest. » The words “having [a great priest]” are to be supplied from the common context. He calls the Lord the priest. « Over the house of God. » He calls the believers themselves the house of God, according to that which is written: « I will dwell in them, and walk among them. » « Let us approach with a true heart. » With the faith of Christ with truth, having nothing adulterated or deceitful. « In the certainty of faith. » For since from now on there is nothing visible—neither the temple, that is, heaven, nor the high priest, that is, Christ, nor the sacrifice, that is, His body—there is therefore a need for faith. And because it is possible both to believe and to hesitate, he says, “In the certainty of faith,” that is, so that we may be firmly persuaded concerning these things. « Having our hearts sprinkled. » He shows that there is need not only of faith, but also of an upright life. « Sprinkled. » The Jews, he says, have their bodies sprinkled; but we should sprinkle and purify our consciences, so that we may have a conscience of nothing evil in ourselves. « With pure water, » that is, with baptism. For the Jews, when washing, purified only the body; we, however, purify the soul with baptism. For the water that is among us is pure, that is to say, it is purifying. « Let us hold fast the confession. » Let us hold fast, he says, the confession [that is] concerning this

firm and unshakable hope. What hope? That we might hope, through the blood of Christ, for entrance into heaven; that our sins might be forgiven us through Him; that we might be deemed worthy of adoption as sons through Him. ^A “For He is faithful,” that is, “truthful,” who gave the promise. What did He promise? That we should enter into His kingdom. “I want,” He says, “that where I am, they also may be with Me.” For He said, “They,” on account of the ^B believers.

CAPUT XIV. Exhortation to virtue from the fear of future judgment.

X, 24, 25. *And let us consider one another to provoke unto love and to good works, not forsaking the assembling of ourselves together, as the custom of some is: but exhorting, and so much the more as you see the day approaching.*

“And let us consider one another,” because, he says, we are brothers, because there is one flock of one shepherd: for this will increase mutual love. Or let us consider if someone is virtuous, in order that we may imitate him. Or let us consider one another regarding those things whose curiosity and scrutiny and consideration sharpen and incite to love: and those who do this carry nothing evil about one another, but refer all things to the good and sounder side, even those that seem to be faults. “To provoke unto love.” In order to incite and increase mutual love. “And good works.” And so that we may be incited to imitate those who are engaged in good works. ^C “The assembling of ourselves together.” For to be always gathered together at the same place is productive of love: therefore he forbids separation. For the work of love is not division, but a strong and exact union. He called agreement “the assembling.” “But exhorting.” What? Our assembling, that is, one another. For from the common sense, “the assembling of ourselves” is to be taken. But the exhortation to assembling is that we may be joined to one another promptly and for a long time. [PHOT.] Otherwise. “But exhorting.” The weaker ones, evidently. And by so much the more, he says, is there need for us to desire and attain to love and good works, by how much the more the day of judgment approaches. This, however, was also for their consolation, ^D indeed, being exhausted by afflictions.

399 X, 26-31. *For if we sin willfully after having received the knowledge of the truth, there is now left no sacrifice for sins, but a certain dreadful expectation of judgment, and the rage of a fire which shall consume the adversaries. He that frustrated the law of Moses, dieth without any mercy under two or three witnesses: how much more do you think he deserveth worse punishments, who hath trodden under foot the Son of God, and hath esteemed the blood of the testament common, by which he was sanctified, and hath offered an affront to the Spirit of grace? For we know him that hath said: Vengeance belongeth to Me, I will repay, saith the Lord.*

^A And again: The Lord shall judge his people. It is a fearful thing to fall into the hands of the living God.

« For if we sin willfully. » ^B As though involuntary sins have a lighter punishment. « If we sin, » mark that he did not say "if we have sinned," but he used the present participle, wishing to show a perseverance in sin unto death. From this, therefore, it is most manifest that he does not take away repentance. « After we have received the knowledge of the truth: » ^C that is, the faith concerning Christ. « There remaineth no more sacrifice for sins: » for purging away those sins. For there were sacrifices offered among the Jews for the remission of their sins, not to mention that those were also for involuntary ones. « There remaineth a sacrifice. » He does not take away repentance—far from it—but he forbids being baptized a second time. For by sacrifice here, he calls the Cross and the Baptism, just as he says elsewhere: « For by one offering he hath perfected for ever them that are sanctified. » — « And fiery indignation. » For just as that fire, being goaded by a certain zeal, consumes and devours those who have been cast into it. He calls them adversaries, not only the unbelievers, but also those who act in a way directly contrary to the precepts of Christ. « He that despised Moses' law. » The comparison is from the lesser. For he wishes to show that the burning of the fire is justly inflicted upon the adversaries. He says the law of Moses, ^D because he ordained many of the things that are contained in the Law. « Under two or three witnesses. » For if two or three had testified, there was no longer any mercy or pardon, but he died. If, therefore, he says, one who has transgressed a man's law, that is, the law of Moses, dies without mercy after the testimony, what do you think he deserves to suffer who has trampled underfoot the laws of Christ? « Of how much sorer punishment... shall he be thought worthy, who hath trodden under foot the Son of God? » How does anyone trample under foot the Son of God? When he disobeys him, when, while partaking of him, he works sins. For this is to trample underfoot, to despise. « And hath counted the blood of the covenant... » He says the blood of the covenant, the blood of Christ. For by it we have received the new covenant. « An unholy thing, »—unholy, that is, nothing differing from others; such as those say who assert him to be a mere man. For these, indeed, say that nothing of his is different from ours in regard to honor. Then, showing their ingratitude, he says, "in which he was sanctified." « And hath done despite unto the Spirit of grace. » For he who does not receive the granted benefit has insulted the one who provided it. He made you a son of God, but you prefer to be a slave to passions. He came to dwell within you, but you bring in the devil into yourself. Are these not an insult against the Spirit? « For we know him that hath said. » And that these things are true, he says, God himself testifies, saying: « Vengeance is mine. » That is, judging belongs to me. « I will repay, saith the Lord. » By saying this quietly, he also comforts them regarding the evils they were suffering at the hands of their own kinsmen, as if he were saying: Why are you distressed?

the Lord. » By saying this quietly, he also comforts them regarding the evils they were suffering at the hands of their own kinsmen, as if he were saying: Why are you distressed? when you have an avenger, even Him who renders punishment to those who afflict you?

CHAPTER XV.

X, 32-36. But call to remember the former days, in which, after you were enlightened, you endured a great struggle of afflictions: partly, indeed, while you were made a spectacle through reproaches and outrages; and partly, while you became sharers with those who were treated in this way. For you also sympathized with my bonds, and accepted with joy the plundering of your possessions, knowing that you have for yourselves a better and abiding possession in heaven. Therefore, do not cast away your confidence, which has a great reward. For you have need of endurance, so that when you have done the will of God, you may receive the promise.

From the beginning of your faith, he says, you immediately struggled; keep this struggle in mind, lest in any way, through sloth, you lose the reward of your former struggles. Note his cleverness. Where he had moved their souls by the mention of that fire, now he exhorts them through praises. «In which, after you were enlightened.» Either he says "enlightened" concerning baptism, or concerning the knowledge of Christ. «Partly, indeed, while... by reproaches.» A robust soul is needed to bear reproaches and injuries, even if they occur privately and secretly; but because they happened openly and before all (for this is what «you were made a spectacle» signifies), a more robust one is necessary. «And partly, while you became sharers.» Not only, he says, did you bear the injuries against you with a manly spirit, but you also became sharers with those who were being injured, signifying the apostles, who were indeed living in reproaches and afflictions. «For you also sympathized with my bonds.» Not only, he says, did you not need consolation, but you also reached out helping hands to others who were bound. «And the plundering.» It is a great thing to endure the plundering of possessions. But that it should be endured even with joy is apostolic. «Accepted with joy.» He praises their voluntary endurance. «Knowing that you have.» Behold, he also testifies that they have faith. «And abiding.» That is, firm, not as something perishing and passing from one hand to another. «Therefore, do not cast away.» He shows that they are still being afflicted by these things. «Your confidence.» For those who suffer such things for His sake have confidence before God. «Therefore, do not cast away your confidence,» which follows your works, which follows your faith, which follows your afflictions, which follows your repentance; for these are the great things to grant us confidence that we shall obtain the promises. «Which has a great reward.» And whence is this evident? You, he says, are witnesses, who know that you have a better and abiding possession in heaven. «For you have need of endurance.» Not of adding

but I seek patience, so that you may remain in the same state. "That you may do the will of God." The will of God is to remain in these same things until the end, and to endure the delay of the retribution and of the promise. — [PHOT.] The will of God is to believe sincerely in Him, and to practice the virtues, and further, to struggle even unto blood when the time calls for it. For such as these receive the promise. ^A "For yet a little while, he that is coming shall come, and shall not tarry. But the just shall live by faith; and if he draw back, my soul shall have no pleasure in him. But we are not of those who draw back unto destruction, but of faith to the saving of the soul." And when, he says, are we to receive the promise? Do not grow weary, he says. He who repays is near. "For yet a little while, he that is coming shall come, and shall not tarry." And the words "a little, a little" denote a very short time. "But the just shall live by faith." It is necessary, therefore, to believe that He will come; for the just shall live by faith. But if, he says, someone through sloth draws back, either from faith or from temptations, "my soul shall have no pleasure in him." One should take this ^B as coming from Christ. And that which is said, "has no pleasure," means that my soul will neither desire nor wish for any good from him. "But we are not of those who draw back unto destruction." Since he had struck them with fear by saying, "If he draw back, my soul shall have no pleasure in him," he corrects it and says: We are not of those who draw back and are slothful, which leads to destruction, but we are of faith, he says, for the acquisition and salvation of our own souls.

CHAPTER XVI.

Concerning faith, which also glorified the ancients.

"XI, 1-4. Now faith is the substance of things hoped for, the evidence of things not seen. For by it the elders obtained a good testimony. By faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which are visible. By faith Abel offered to God a more excellent sacrifice than Cain, through which he obtained testimony that he was righteous, God testifying of his gifts; and through it he being dead still speaks."

He subsequently explains what faith is, and says, "Faith is that very substance and essence of things hoped for." For since those things which are in expectation are unsubstantial, as they are not yet present, faith becomes a certain essence and substance of them, making them to be and, in a certain way, preparing them to be present through the act of belief. "And faith is the evidence and demonstration of things not seen." It demonstrates the invisible as visible. How does faith do this? By seeing with the mind and with hope ^D the things which do not appear. "For by it they obtained..."

^A testimony from God, that they pleased Him." "The elders." Who are they? Those about whom he is going to speak: "By faith we understand the worlds were framed." For what reasoning can demonstrate this? Therefore, one must know it by faith. "So that the things which are seen were not made of things which do not appear." For what argument will demonstrate that things were brought into being from that which did not exist? "Abel offered a more excellent sacrifice." For whom else had he seen, that he honored God, except by believing that there is a reward for these things? "By which he obtained testimony that he was righteous." For when God said to Cain, "If you offer rightly, but do not rightly divide," He bore witness to Abel, that he had both offered rightly and divided rightly; and it is said that fire also fell from heaven upon his burnt offering. ^B "And by it he being dead." That is, by his sacrifice. For the sacrifice was the cause of his murder. What it says—"by it he being dead yet speaks"—is either understood as the fact that the sacrifice itself was the occasion for his brother’s envy and jealousy, and that this birthed the murder; or that "he speaks by it," even though dead: for this is the reason why Abel is in perpetual memory, and is never committed to oblivion. Or if anyone considers both more accurately, it may be understood from a common sense, connected to "by it," referring both to "being dead" and "speaks," so that the sense is: By or because of this sacrifice, he who is dead yet speaks through it. Or by this faith; and his fame, glory, and memory speak. "Yet speaks." He is in perpetual memory. His work, which proceeded from faith, does not allow him to fall into oblivion.

XI, 5-7. "By faith Enoch was translated that he should not see death; and was not found, because God had translated him: for before his translation he had this testimony, that he pleased God. But without faith it is impossible to please Him: for he that comes to God must believe that He is, and that He is ^C a rewarder of those who diligently seek Him. By faith Noah, being warned of God of things not yet seen, moved with fear, prepared an ark to the saving of his house; by the which he condemned the world, and became heir of the righteousness which is by faith."

"By faith Enoch." From him the abolition of death was prefigured. For through Abel the confirmation of the sentence was shown, but through Enoch, its abolition. Enoch believed that God is a rewarder. Therefore he also pleased [God]. And the things that were seen were so much a matter of faith, that even the opposite appeared. For although Abel had pleased God, he was nevertheless slaughtered, and God did not wish to overlook this so that he would die; therefore, by faith alone did Enoch please God, believing that there is a recompense for good things. Because of faith, therefore, he pleased Him, and because he pleased Him, he was translated. "That he should not see death." For he was translated while living, and he still lives; but where and how is uncertain. "But without faith it is impossible to please Him." For if anyone did not believe that there is a recompense for good and evil works, he could in no way please Him. For who would journey along the laborious path of virtue, ^D not convinced that there are some rewards? To believe

^A that He is, one ought not to inquire what it is, nor curiously scrutinize the essence, but only believe that He exists and that He renders a reward to those who seek Him. "By faith Noah, being warned." Associate with "by faith" that which follows, "having feared," so that the sense may be: Noah, being warned by an oracle concerning things not yet seen, having feared by faith, prepared an ark. For it was a matter of faith for one who heard that there would be a deluge to fear and be struck with dread. "Being warned by an oracle." That is, when he had heard from God. Elsewhere it is spoken of as having received a response, or having been warned by the Holy Spirit. Do you see the equality of honor? Just as the Father speaks by an oracle, so also the Holy Spirit. "Of things not yet seen." He speaks of the deluge. "By which he condemned the world." He showed that they were deserving of punishment, because, even seeing the ark being prepared, they did not believe that there would be a deluge. "And of the righteousness which is by faith." That which is established through faith. For that faith justified him, by which he believed in God.

XI, 8–12. By faith Abraham, when he was called, obeyed to go out into the place which he was to receive as an inheritance; and he went out, not knowing whither he was going. By faith he dwelt in the land of promise as in a foreign land, having lived in tents with Isaac and Jacob, the co-heirs of the same promise. For he was looking for the city which has foundations, whose builder and maker is God. By faith Sarah herself also received power to conceive and to retain seed, and she gave birth when past the age, seeing that she considered Him faithful who had promised. Therefore there were born from one, and he as good as dead, as many as the stars of heaven in multitude, and as the unnumbered sand by the seashore.

"By faith Abraham, when he was called." For he would not have obeyed unless he had believed that God was speaking the truth, that He would give that land. And this very act of going out was ^B a matter of faith. For he obeyed God as He was calling him, believing that He called him for his good. "Not knowing whither he was going." And this is the greater part of faith, that he did not even know whither he was being called. "By faith he dwelt in the land of promise." Consider what he says: In the land which God had promised, saying, "To you I will give it and to your seed," he dwelt as in a foreign land, and seeing the promise of God not being fulfilled. For God had said He would give it. But he, as a sojourner, dwelt in a strange land, and yet he did not become weaker in faith; but even though he lived in it along with his descendants as in a foreign land, he still believed that it would be given to him and to his seed. ^C "Having lived in tents." For the pitching of tents is characteristic of strangers and those who are aliens to the land. "With Isaac and Jacob." He shows the faith of these as well, because, even though they were co-heirs, they lived in that land as strangers. ^D And Isaac, while being driven by

^A Ishmael, and Jacob, being put to flight by Esau: and yet they did not despair that the land would be given to them. "For he waited." And by what reasoning, he says, did they not fail in faith, dwelling in the promised land as if it were a foreign one? Because, he says, they cared nothing for the earth, but even though they had received the land of promise, they sought greater things and waited for the heavenly city. For if they had been attached to the earth, they would have been unsettled by not receiving it. Thus we too, he says, must seek the things above, and have no account for the things here. "The city having the foundations." Either because of its stability and firmness he says it has foundations, or because that one alone has foundations: for cities on earth, by comparison to that one, do not have them. "Whose craftsman and maker is God." This is the greatest encomium of the heavenly city. ^B "By faith also Sarah herself." The phrase, "And Sarah herself," is for exhortation, as if he were saying: If a woman believed, it would be shameful if we were found to be more faint-hearted than a woman. But how did she believe? And yet she laughed: but she was afterward reproved and seized with fear, which belongs to faith. "Received [the ability] for the conception of seed." For the reception of seed, that is, she was strengthened to receive the child-bearing seed. "And she gave birth beyond the season of age." The word "and" in this place means not only, he says, that she was barren, but also that it was beyond the season of age, that is, in old age itself, [meaning] that she was confirmed for the reception of seed. "Because she judged him faithful." Faithful, that is, truthful. But where did he promise? "According to this time," he says, "I will come, and there shall be a son to Sarah." "Therefore also from one." For this reason, he says, from one seed, and that too being dead because of time, were born all those who are of the seed of Abraham, equal in number to the stars of heaven and the sand of the sea. ^C XI, 13-16. "By faith all these died, not having received the promises, but having seen them from afar and welcomed them, and having confessed that they were strangers and sojourners on the earth." For those who say such things show that they seek a fatherland. And if indeed they had been mindful of that from which they had set out, they would have had an opportunity to return. But now they reach for a better [one], that is, heavenly. Therefore God is not ashamed to be called their God. For he has prepared for them a city. Two things are sought here: how, when he said above that God translated Enoch so he would not see death, does he say now, "By faith all these died"? And again he says, "not having received the promises," even though he said above that they had received the rewards of faith. ^D For Noah was saved with his house, and Enoch was translated and did not see death, and Abel still speaks through glory and celebrated fame, and Abraham received the promised land, and begat a son from Sarah. — Solution. As for what he says, "All these died," take it as excepting...

^A Enoch. Furthermore, the statement "not having received the promises" speaks of all of them, showing that it was not only the land that was promised to those around Abraham, Isaac, and Jacob, but, on account of their virtue, also heavenly things. Understand this regarding the others as well. For it is not the case, he says, that the munificent God would have been satisfied by this alone: for Abel, having made him glorious; for Enoch, that he translated him; for Noah, that he escaped sudden death; for Abraham, that he gave him offspring, or that he took the land as a sojourn. But these things were given to them by way of an addition. They were a kind of tasting of the things truly promised. He indicates that they had been previously instructed concerning the kingdom of heaven, by saying, "Having seen them from afar and welcomed them." — "Having seen them from afar." Thus, he says, they believed in them, from afar through hope, so that they even rejoiced in them, and were almost embracing them with affection. Regarding "having seen from afar," some say that those around Abraham foresaw ^B the return of their seed from Egypt. But that is absurd. We say, rather, that what had been announced to them was the kingdom of heaven, and all things that Christ later preached. For if they had not heard these things, why on earth would they have called themselves strangers and sojourners? They were not saying these things out of a desire for an earthly fatherland, since it was permitted to them to return to their own, but they were seeking heaven. Otherwise, if this were not the case, Abel, Enoch, and Noah would be found to have received no promises from God. For He had promised nothing earthly to them. For He had not even told Noah that he would be saved in the promise. "And welcomed them." Being persuaded. "They are sojourners on the earth." Of the promised land (for this is not a great thing, but rather the whole world). "They declare." They signify. "That they seek a fatherland." The one in heaven, evidently. "And if indeed ^C of that." For that they were seeking the heavenly one is clear from this. For if they had been seeking their own from which God had cast them out, they had the power to return. For they had the opportunity for this, to return to their own. But now, since they are seeking a fatherland, and are not returning to that from which they had gone out, it is clear that they desire a better and heavenly one. "Wherefore He is not ashamed." For just as He is called God of the world, so too of Abraham, Isaac, and Jacob, having made them equal in weight to the rest of creation. And this is a dignity of the greatest sort, that God deigns to be called their God. For just as if ^D God were boasting in the patriarchs, so He is called the God of Abraham, and Isaac, and Jacob. "For He has prepared a city for them." God is not ashamed of them so as to be called their God. And thus, he says, He is not ashamed, because He even fulfilled their will. They desired a city in heaven, and He prepared for them a city in it.

By faith Abraham offered up Isaac, when he was being tested, and he who had received the promises was offering up his only-begotten, to whom it was said, "In Isaac your seed shall be called," having considered that God is able to raise even from the dead.

XI, 17-22.

^A Wherefore he also received him in a parable. By faith Isaac blessed Jacob and Esau concerning things to come. By faith Jacob, when he was dying, blessed each of the sons of Joseph, and worshipped upon the top of his staff. By faith Joseph, when he was dying, made mention of the exodus of the sons of Israel, and gave command concerning his bones.

«By faith Abraham offered up Isaac.» What faith? That God is able to raise even from the dead. «When he was tempted.» ^B He was tempting him, not that he himself needed to learn what was in Abraham (for how should He who searches our hearts in detail need to?), but that He might make him manifest to us. «And his only-begotten.» For that no one might say that he still had another son, and was expecting that through him the promise would take effect, he was offering up Isaac eagerly, though, he says, he was not strictly his only-begotten; but he was only-begotten so far as the word of promise was concerned, since he also had Ishmael, to whom it had been spoken. «Therefore,» he says, «as regards what appears, God seemed to command things contrary to those He had promised. And yet Abraham did not lose faith. For how, he says, would seed be called to him in Isaac, when he was ordered to slaughter Isaac? Yet not even so did he hesitate. Having considered that he is able to raise even from the dead. Do you see that Abraham did all things by faith? For he believed that even though slaughtered, God is able to raise him up. Wherefore he also received him in a parable.» Both Abraham and Isaac. For it is fitting for both. But see what «in a parable» means. Abraham was a type of God and the Father, and Isaac of the Son of God. ^C Since God was about to provide for us something great, namely, the slaughter of His own Son, being exceedingly merciful, lest He should seem to save us by grace alone, He made it a debt that Christ should be delivered up. And in this way he made it a debt: As, he says, Abraham endured to deliver up his only-begotten for me unto death, so, he says, I also ought to deliver up my Only-begotten unto death for the sake of men. However, we can also understand what he says, «in a parable,» in this way, applying it to the person of Isaac: He received Isaac and made him a parable, a type, and an example of Christ, so that just as Isaac was slaughtered so far as the readiness of Abraham's will was concerned, so also Christ is slaughtered, but in truth. Or understand «in a parable» in this way: That, he says, he received Isaac in a parable, that is, instead of the ^D parable and the image. For he revealed the ram, and having given it in his stead, he received Isaac. But the first interpretation, I judge, is much better. In another way. The phrase, «Wherefore he also received him in a parable,» can also be understood in this way: Wherefore also Abraham received Isaac in a parable or with a parable. For since, he says, he displayed an ineffable obedience, and a faith that conquered even the laws of nature itself, he received back his son—not as the one he offered, but with a great addition and merit commensurate with his faith.

He received him back carrying a parable and a likeness to the Son of God and God. For such are the things that faith can accomplish. But if you take the phrase "in a parable" as applying commonly to both Abraham and Isaac—that the former, through the offering of his child, acted as a type of the Father and a parable and likeness, and Isaac acted as a type of the Son—then the aforementioned interpretation also successfully holds its meaning. So great a profit, he says, did his faith procure for Abraham, in that, having offered his son, he received him back with a very great addition. What sort of addition? That he received him back in a parable and a likeness to both the Father and the Son. That is to say, he received back the Son with such profit that both became types of that offering which the Father was well-pleased to have fulfilled in the Son. ^B Or, God received Isaac "in a parable"—that is, because of Abraham’s faith and ready intention, even though a ram was brought forward, and even then, not brought forward by Abraham, but by God Himself, who also provided it. Nevertheless, God accepted the sacrifice in such a way as if He had received Isaac himself through the parable and the subjoined addition of the ram. Therefore he says, "Whence he received him," that is Isaac, "in a parable and the subjoined addition of the ram," meaning that as his intention was perfected, and the readiness of his faith made known, so God accepted the sacrifice of Abraham.

"By faith concerning things to come." How could he have promised such great good things to his sons, if he had not believed "that God would grant the promises"? And what is it, "concerning things to come"? Either concerning things that were to happen to them, or concerning things that were to be given to their seed; for they themselves did not enjoy the promise. And he mentions Jacob first on account of his virtue and probity.

^C [PHOT.] "By faith Jacob dying." Here, he says, not only did he speak, but he was so confident in the things to come that he even demonstrated it by his action. For since another king was to arise from Ephraim, for this reason he says, "And he worshipped on the top of his rod," that is, even though he was already old, he pays homage to Joseph, signifying the future adoration—the service that was to be rendered to him by the whole people. ^D And he knew that this would happen to him, just as his brothers had worshipped him, but it was yet to come to pass later through the ten tribes. "And he worshipped on the top of his rod." For he signaled the kingdom of Ephraim and the subjection of the ten tribes; for which reason he himself provides the type of their adoration. For he believed in the things to come to such an extent, he says, that he even worshipped the rod, thinking he saw the things that were to be. For of the two sons of Joseph, Ephraim and Manasseh, kings were to arise from the seed of Ephraim. Therefore, prefiguring the kingdom for his seed, he worshipped the top of the rod of Manasseh. It is written in the book of Genesis thus: "And Jacob lived in the land of Egypt seventeen years." And the days of Jacob, the years of his life, were

^A fulfilled; and the days of Israel drew near that he should die, and he called his son Joseph and said to him: "If I have found grace in your sight, put your hand under my thigh, and you shall deal kindly and truly with me; do not bury me in Egypt, but I will sleep with my fathers and you shall take me out of Egypt and bury me in their tomb." And he said, "I will do according to your word." And he said, "Swear to me." And he swore to him. And Israel worshipped toward the top of his rod.

By faith Joseph, when he died, mentioned the departure of the children of Israel.

XI, 23-26. By faith Moses, when he was born, was hid three months by his parents, because they saw he was a proper child; and they were not afraid of the king's commandment. By faith Moses, when he was come to years, refused to be called the son of Pharaoh's daughter; choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season; esteeming the reproach of Christ greater riches than the treasures in Egypt: for he had respect unto the recompense of the reward.

Having enumerated just men who had accomplished all things by faith, he speaks also of the parents of Moses—obscure people—exhorting them and, as it were, saying: "They, so obscure, had faith, but you waver? Why did they hide him for three months, and this when there was a royal decree that the males should be put to death immediately? It is manifest that they believed he should be saved." But whence was their faith? ^C From the fact that the child was comely. For, he says, he would not have been thus from his very swaddling clothes without divine grace.

By faith Moses, when he was come to years.

Than to enjoy the pleasures of sin for a season.

Esteeming the reproach of Christ greater riches.

reproach of Christ"? That is, to suffer such revilings, showing the reproach that Christ ^A suffered, or that which one sustained on account of Christ. For the rock was Christ. It is consistent that he also should be affected by reproach. When he heard, "Do you wish to kill me as you killed the Egyptian yesterday?"—this is the reproach of Christ: to be afflicted with evils and injuries even to the end and the last breath, just as He Himself was reviled and heard, "If you are the Son of God, descend from the cross." For both were reviled by their own tribesmen, in return for the benefits with which he had treated them. "For he looked away." Do you see the faith?

"By faith he left Egypt, not fearing the anger of the king (for he endured, as seeing Him who is invisible). By faith he kept the Passover, and the sprinkling of the blood, so that the destroyer of the firstborn might not touch them. By faith they crossed the Red Sea as through dry land, of which the Egyptians having made trial were swallowed up. By faith the walls of Jericho fell down, having been encircled for seven days. By faith Rahab the harlot did not perish with those who were disobedient, having received the spies with peace."

"By faith he left Egypt." By faith he went out, in order not to tempt God as to whether he saves. And the not tempting was of faith. Or, having believed that He would come and lead out the people. "Not fearing the anger of the king." And yet in Exodus it is written that he was afraid. But there is nothing contrary. For he did not fear so much that he did not return again. For it would have been the action of one who feared not to return again to Egypt. Therefore, what he says, "not fearing the anger of the king," understand it as referring to his return a second time. But first he feared, not the king, but rather, not wishing to cast himself into ^B manifest danger. For this would have been tempting God. Or it is that he did not fear that his wrath would become so great as to even search for him when he had fled. Whence he did not flee far, but to neighboring places; but this was of faith. "For he endured, as seeing Him who is invisible." Seeing the invisible God as if with fleshly eyes. But he saw Him with the eyes of the mind, and he endured all things ^C manfully, namely the hardships with the people of God, the flight, and all other things. For having God in mind is the producer of great patience. "By faith he kept the Passover." For Moses said, "Smear, that you may be saved," and they believed that they would be saved. They indeed, he says, believed that they would be saved by the blood of the lamb, and they attained it. But you, he says, by the blood of Christ, why will you not rather believe that you will be saved from those who lie in wait for you? "And the sprinkling of the blood." He called the smearing upon the doorposts the sprinkling of blood, so that the destroyer might not touch them. But this was a type of the blood of the Lamb of God. For through His blood we drive away the destroyer Satan. "By faith they crossed the Red Sea." For they believed that they would cross, and they crossed. So much does faith know how to make even impossible things possible. "Of which having made trial, the ^D

Egypti- ^A ans." For perhaps they suspected it to be land, and they themselves also attempted to pass through; but their destruction showed that it was truly sea, and not some phantom. For it was split against its own nature to allow Israel to go on foot, while it engulfed the Egyptians according to its own nature. His goal was to lead them to believe in the hopes that are to come, and for this reason he set in motion this whole discourse. "By faith the walls of Jericho." For they believed that they would fall, and indeed faith achieved even things contrary to nature. "By faith Rahab the harlot." For having heard the men reporting, she believed and received them, even though the rest remained unbelieving.

XI, 32–40. And what more shall I say? For time will fail me ^B in recounting about Gideon, Barac, and Samson and Jephthah, David also and Samuel and the prophets, who through faith conquered kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions, quenched the power of fire, escaped the edges of the sword, were made strong out of weakness, became mighty in war, turned to flight the armies of the aliens. Women received their dead by resurrection. But others were tortured, not accepting deliverance, that they might obtain a better resurrection. And others had trial of scourgings and mockings, and moreover of bonds and imprisonment: they were stoned, they were sawn asunder, they were tempted, they died by the slaughter of the sword; they wandered about in sheepskins and goatskins, destitute, afflicted, tormented, of whom the world was not worthy; they wandered in deserts and mountains and dens and caves of the earth. And all these, having obtained a good report through faith, received not the promise, God having provided some better thing for us, that they should not be made perfect without us. ^C

Having finished the discourse regarding the harlot, and having exhorted them from the quality of the person, henceforth for the sake of brevity, he does not indeed enumerate the names of all, yet he does not relax the discourse. "For time will fail me." He speaks of the time convenient and as it were proportionate to the epistle. "About Gideon." What kind of person Gideon was. "And David." What kind of person David was, in that he established upon his throne, according to the literal sense indeed, Solomon, but according to the spiritual understanding, the spiritual Solomon, the Lord Jesus. "Who through faith." All these through faith did what they did: Abraham, Moses, Jesus. ^D "Conquered." They defeated, they destroyed. Whom? Abraham defeated the kings who had led away his nephew Lot captive, and the king of Gerar. Moses [defeated] the king of Egypt, and many others. Jesus, more. "Wrought righteousness." Abraham, Phinees. At this point, I think, he speaks concerning David. But he called philanthropy righteousness. "Obtained promises."

^A Patriarchs, that is, Elias, David, Jesus, Caleb, and many others. "Stopped the mouths of lions." Daniel, Samson. "Quenched the violence of fire." The three children, Ananias, Azarias, Mizael. "Escaped the edges of the sword." Such as Elias. "Were made strong from infirmity." He speaks of those who had returned from the Babylonian captivity, and concerning Ezechias. "Became valiant." Abraham, Moses, Jesus, Samson, and David. Or it means that not only did they return from captivity through faith, but they also conquered neighboring nations. "Women received." The Shunammite through Elisha, and earlier the Sarephtan widow through Elias. "Others were tortured." Either beheaded, as James and John and as many as were decapitated, or they died by cudgels. Others say "to be tortured" means to be flayed. And it is also said concerning the Machabees, ^B "Not accepting the deliverance." That is, despising to be redeemed from the punishment brought upon them. It would have been free for them to live, he says, but they did not wish it; and this was of faith. Whence he says, "That they might obtain a better resurrection," than other men. For while the resurrection is common to all, these, he says, will rise to eternal life, but the others to eternal punishment. "Others again [suffered] mockings." Such as Elisha, and later on Peter and John with the others. "Moreover, also bonds and imprisonment." Jeremiah and Micheas. "They were stoned." He speaks of Stephen and Naboth. "They were cut in pieces." He speaks of Isaias, who, as they say, was sawed with a wooden saw so that the torment might last for a long time. "They were tempted." As was Job. ^C "They died by the slaughter of the sword." Micheas, John, James, and Zacharias. "They wandered about in sheepskins." As Elias and Elisha. This happened to them because of destitution. "Indigent, afflicted." Suffering evils. "Of whom the world was not worthy." This also encourages them. For if this world, that is, all men and the creation itself, was not worthy of those who were suffering evils for the sake of God, why, he says, do you wish to receive here the rewards for the afflictions you endure for the sake of Christ? For since you are better than the world, do not seek anything in this world. "Wandering in deserts." Elias, the prophets whom Abdias fed. See, however, that he does not say that upon reaching the desert they obtained rest, but that there too they wandered in fear of their persecutors. ^D "And these all." Why, he says, do you grieve and grow indignant, being still in the contest, if you do not receive the rewards? Although all the aforementioned saints, having been testified to, pleased God through the faith they possessed, yet they have not yet obtained the goods promised to the just. "God having provided some better thing for us." How some better thing? For, he says, so that they might not have something more than us in being crowned first, He appointed one time of recompense, so that we and they together might be crowned. This, moreover, is for our sake. For they, he says, sit awaiting

and we with them may be crowned. This, however, is for our sake: for they ^A sit unrewarded, awaiting our ministration. "That they might not be perfected without us." He did not say, "might be crowned," but what has greater emphasis, "might be perfected," that is to say, that they might receive the end of the good things, and that for which every effort of the virtuous man labors, let them receive it.

Chapter XVII. On patience in imitation of Christ.

XII, 1, 2. Therefore, we also, having so great a cloud of witnesses surrounding us, laying aside every weight, and the sin that clings to us, let us run with patience the race that is set before us, looking to Jesus, the author and finisher of our faith, who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God.

He did not say "impend over us" or "be raised above us," but, what is greater, "surrounding us." ^B "Cloud of witnesses." Indeed, the memory of the witnesses, or martyrs, excites them to a similar zeal for the contests. He called them a "cloud," either from a metaphor of those who are scorched by the heat and have entered into a dewy cloud and received consolation. For the memory of the saints consoles those who have been exhausted by the heat of temptations: or because they distribute to us a spiritual dew, beseeching God for us. "Laying aside every weight." Deposing the gravity of secular affairs, and together with them every negligence and slothfulness. "And the sin that clings." Either because it easily clings to us, or because it can easily bring about a fall and dejection. Therefore it is said, "Let us run with patience." For in no other way does anyone cast off the weight of secular affairs than by patience. ^C He mentions patience as being most fitting for them. But observe that he did not say, "Let us fight with fists" or "Let us wage war," but what was lighter, "Let us run in the race." For the present life is a contest: a contest, I say, against sins and concupiscences, or those who spiritually oppose us. In this contest, therefore, let us run and let us act manfully. "Looking to the author of our faith." Then he comes to the head of the exhortation and consolation, namely Christ, and says: If we wish both to have patience and to run well, let us look to Christ, and learn both to run well and to endure, and he calls him the author and finisher, showing this, that he is the cause of there being any faith in us at all, and he himself will place ^D an end to the faith, so that we may have it firm and unshaken. "Who for the joy that was set before him." It was permitted to him, he says, to live in this world with joy and glory: for he says, "I have power to lay down my soul, and to take it again;" but he did not wish to, but rather voluntarily endured the cross. "Despising the shame." For indeed the death by the cross was ignominious and accursed.

If, therefore, we look unto Him, we too shall endure, just as He endured. ^A [OECUMENIUS.] Or take the phrase, "For the joy that was set before Him," as Gregory also says: To whom, he says, it was permitted to remain in His own glory and divinity, yet He not only emptied Himself even to the form of a servant, but also endured the cross, despising the shame, "and is set down at the right hand of the throne." He is therefore able also to reward you for the afflictions which you suffer for His sake. For He was not only crucified, but He also sits at the right hand of God, the right hand and the throne demonstrating equality of honor.

"Consider Him that endured such contradiction of sinners against Himself, lest ye be wearied and faint in your minds. Ye have not yet resisted unto blood, striving against sin. And ye have forgotten the exhortation which speaketh unto you as unto children: My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of Him. For whom the Lord loveth He chasteneth, and scourgeth every son whom He receiveth. If ye endure chastening, God dealeth with you as with sons; for what son is he whom the father chasteneth not? But if ye be without chastisement, whereof all are partakers, then are ye bastards, and not sons. Furthermore we have had fathers of our flesh which corrected us, and we gave them reverence: shall we not much rather be in subjection unto the Father of spirits, and live?"

"Consider Him," etc. For if he who considers the afflictions of fellow-servants has consolation in his own afflictions, how much more he who considers those of the Lord? "By sinners." The greater thing is that He endured these things even at the hands of sinners. He calls "contradiction" the mockery, the blows, the taunts, and whatever they spoke against His doctrines and teachings, and the cries raised before Pilate. "Lest ye be wearied in your minds." For if ye consider these things, He says, you will be steeled for the trials, knowing that you are becoming imitators of God. "Not yet unto blood." He testified to them above that they had competed much, where He says, "Ye endured a great fight of afflictions." Therefore, that they might not be puffed up by this, He says now that they have not yet struggled perfectly; you need something else, and this too is a kind of exhortation. For He says: You reached as far as persecutions, [up to the seizure of your possessions, not] unto death. But Jesus Christ came even unto death. "Striving against sin." He shows that sin also breathes vehemently and that they are striving against it. For the word, "Ye have resisted," is as if in battle array, in war, as if sin itself were opposing. "And ye have forgotten the exhortation." So much, He says, have you become dejected and weakened that you have even forgotten the words that make for courage. This shows that they had become slothful; for such people forget even the things that are at hand. "Which speaketh unto you as unto children." For Solomon did not speak to his own children, but set forth a common instruction.

^A For this reason, the words: "Being rebuked by him." It is a great consolation to know that temptations occur by the permission of God for our benefit. For afflictions persuade us to be wise. But if they occur by the permission of God, they appear to come from Him: "For whom the Lord loveth he chasteneth." For no one can show a man to be righteous without affliction, since "narrow and straight is the way that leadeth to life." Therefore God also calls you to discipline, not to punishment. Consequently, he persuades them that the very thing by which they thought they had been abandoned by God—namely, on account of their afflictions—is proof that they are in God’s care; rather, he says, the opposite would be abandonment, had you passed your time without affliction. "Whom he receiveth." Whom he takes to himself, whom he accepts to be his son. "As sons God offers himself to you." Since, therefore, being disciplined is a proof of sonship, endure, he says, the discipline. And the righteous are the sons of God. "But if ye are without discipline." ^B Having first persuaded them through the facts by bringing forward so many saints who had struggled through affliction, he now attempts to persuade them also by human reasoning. "Then are ye bastards, and not sons." If, therefore, not being disciplined is a sign of being bastards, and being disciplined is a sign of legitimate children, it is necessary, he says, to rejoice in discipline. "And we were reverent." We used to listen, he says, and we were reverent toward them. "To the Father of spirits." That is, of spiritual gifts, or of souls, or of incorporeal powers. "And we shall live." For this is life: to be subject to God.

XII, 10, 11. For they indeed for a few days chastened us as seemed good to them; but he for our profit, that we might be partakers of his holiness. Now all chastening for the present seems not to be for joy, but for grief. But afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby.

"For they indeed for a few days." For they cannot always instruct us so as to render us perfect; but God, who always instructs and chastens, renders us perfect. For the death of a father or the growth of a child stops the discipline. "As seemed good to them." That which seems good to a father does not always profit the son. For they often teach even shameful arts. ^D "But he for our profit." But God always hunts for our profit. For he does not manage our affairs so that he might receive something from us, as do fathers according to the flesh, but rather that he might give, and not give something mediocre, but holiness—that is, purity—so that we might become as worthy of him as is possible. "Now all chastening." Again he takes the starting points for his exhortation from common understanding, and says, "All chastening"—not only spiritual, but also carnal—"seems not to be for joy." Well said, "Seems." For it is not truly grief. For how could it be truly grief, when joy...

mother? But as if toward us who bear afflictions with difficulty, the word "It seems" is said to him. ^A *And afterwards:* For after the discipline here, there will at last be peace, joy, justice, and things of that sort. *To those who have been exercised by it:* Discipline truly exercises and anoints for virtue. But he calls those "exercised" who have borne the discipline with long-suffering and patience.

CHAPTER XVIII

XII, 12-17. *Therefore lift up the remiss hands and the slackened ^B knees, and make straight paths for your feet, that that which is lame may not turn aside, but rather be healed. Pursue peace with all men and holiness, without which no one shall see the Lord. Looking carefully lest anyone fall short of the grace of God; lest any root of bitterness springing up cause trouble, and by this many be defiled; lest there be any fornicator or profane person like Esau, who for one meal sold his birthright. For you know that afterward, when he wanted to inherit the blessing, he was rejected. For he found no place for repentance, although he sought it with tears.*

*Therefore lift up the remiss hands.* Remiss, meaning dissolved. He said the whole by a part. ^C For not only the hands and the knees were dissolved by afflictions, but along with the whole body, the mind and the soul also. For deep sadness and grief cause this. — [PHOT.] He does not speak of knees and hands, but of thoughts that limp and are dissolved by the multitude of the afflictions and temptations. *And make straight paths.* That is, steps, courses. He speaks to them as to runners and combatants. He implies that it is necessary that their thoughts be straightened (as the chastisements and afflictions do not proceed from hatred, but from the governance of God) ^D and their opinions concerning faith and dogmas be rectified. For since they were still infants, they clung in their life and manner of conduct to certain Jewish things. "In order," he says, "that the evil which has begun (for this is what he calls the limping) may not become incurable, but rather be corrected." Observe that he has clearly admitted repentance, and note this on account of the Novatians. *Pursue peace with all men.* With yourselves and with those who abuse you. For great is the breadth of "With all men." For, "With those," he says, "who hated peace, I was peaceful." For if the one wrongs you, but you do not take revenge, there will quickly be peace. *And holiness.* By holiness he means purity, that is, virginity or temperance. For he who is temperate even in marriage, if not in the primary sense, nonetheless accomplishes holiness. For marriage is said to be not "holy," but "honorable." Even so, he accomplishes holiness. *Without which no one shall see the Lord.* For if neither fornicators nor adulterers and those like them shall inherit the kingdom of God, how can those who do not tem-

- ^A perate themselves see the Lord, as one must see Him, without holiness? *Taking heed lest any one fail of the grace of God.* As those walking a long journey in a company, he says, "taking heed"—that is, being carefully attentive and searching—lest there be one who has fallen behind from the grace of God. For it is necessary to have a care both for yourselves and for the brethren, lest anyone lack it. He calls the future good things "the grace of God," or faith, or an upright manner of life. For all these things are the grace of God. *Lest any root of bitterness.* He calls sin the root of bitterness. He says, therefore: Even if someone among you is not rightly disposed, let such a one be cut off, lest he bring forth sin into action (for this is what "springing up" means), lest it become an occasion for sin for the others as well. For he says: *And by it many be defiled.* For each person, seeing his neighbor sinning, will come to jealousy so that he himself also sins. He rightly called sin the root of bitterness. For a bitter root can produce sweet fruit, but the "root of bitterness" is bitter both to itself and to those of whom it is the root. For it is the root and foundation, and as it were the substance, of bitterness. ^B *Lest any fornicator.* He did not say "fornicator" in reference to Esau, but it is placed in opposition to what preceded, *Follow after holiness.* But "profane" is set in relation to Esau. He calls the glutton "profane," because for the sake of one meal he sold off the gift of God, that is to say, the birthright. For it is written in the book of Genesis: *And the boys grew; and Esau was a man skillful in hunting, a man of the field; but Jacob was a plain man, dwelling in tents. And Isaac loved Esau, because he ate of his venison; but Rebecca loved Jacob. And Jacob boiled pottage; and Esau came from the field faint. And Esau said to Jacob, Feed me, I pray thee, with that same red pottage, for I am faint. Therefore was his name called Edom. And Jacob said to Esau, Sell me this day thy birthright. And Esau said, Behold, I am at the point to die; and what profit shall this birthright do to me? And Jacob said, Swear to me this day. And he sware unto him. And Esau sold his birthright unto Jacob.* ^C From that time, therefore, the birthright is ours, and not the Jews'. For we are descended from Isaac and Jacob. *He was rejected.* He was rejected by God. For God was the cause of Isaac being deceived into blessing Jacob. *Though he sought it with tears.* Some interpret it thus: Although he sought it—the blessing, that is—with tears, and the statement "he found no place for repentance" is inserted in the middle. *Sought it.* Does he therefore reject repentance? God forbid. How then, if he sought repentance with tears, did he not obtain it? He did seek it, indeed, yet he did not find it, for he did not seek it rightly. ^D

How? Because he did not repent in the way he should have. For what kind of repentance were the words which he spoke? "The days of mourning for my father approach, and I will kill my brother Jacob." Hence, for this reason he did not find repentance, because he did not seek it as he should have. Either this is the case, or he is frightening those who have not yet fallen in this way, to prevent them from falling, because for the greatest sins there is no worthy repentance. ^B And towards those who have not yet sinned he speaks in this way, preserving them by fear from falling. But when he sees some who have fallen completely, see how he changes his manner. For he says: "My little children, of whom I am again in labor until Christ is formed in you." That he is writing this to those who have already fallen is manifest. For he says: "You who are justified by the law, you have fallen from grace." You see that while testifying to them that they have fallen, so that they might not come into despair, he said that, "Of whom I am again in labor until Christ is formed in you"? Do you see that this holy man has not cast out repentance, but speaks all things according to his pastoral dispensation?

Chapter XIX.

That future punishments are more fearful than those under Moses, and that the present realities are worthy of greater care.

12:18-21. "For you have not approached the mountain that could be touched and the burning fire and darkness and gloom and storm, and the sound of a trumpet and the voice of words, which those who heard entreated that the word should not be spoken to them anymore. For they could not endure what was commanded. Even if a beast touches the mountain, it shall be stoned or shot with an arrow. And so terrible was the sight that appeared, that Moses said, 'I am terrified and trembling.'"

425 Therefore, the fire [was used] so that God, who was bringing the law, would appear more fearful. "And darkness and gloom." The darkness and the gloom signify the obscuring of the Old Testament. For if those things were figures, it is clear that until the truth came, the figures were obscure, as it was not known what they signified. But the darkness also signifies the invisibility of God. "And darkness," he says, "is under his feet." — "And storm." The storm rouses those who are slothful. And a storm is a swirling of wind. And the trumpets [signify] as if a king were present. For this will also happen at the second coming. "And the voice of words." For Moses spoke, and God replied. For it was necessary for the voice of God to be carried, so that the legislation might be credible, and not be thought to be of Moses, through whom God was about to give the law. "For they could not endure." He stated the cause of the request, [which was] that they could not endure what was being defined, that is, what was being commanded or spoken. For they said to Moses: "Speak you to us, and let not God speak to us." — "Even if a beast touches." So great was the fear that even if a beast touched the mountain, it was to be stoned. "And so terrible was the sight." He wishes to show also...

in this that the New Testament excels the Old. ^A For although the Old Testament had nothing such as the New, yet it was something fearful. But the New, he says, having that which is perfect, is gentle and without terror. "As Moses said: I am terrified and trembling." This, he says, [was said by] him who was about to enter the darkness, [and] who even then said this.

XII, 22-24. "But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, and to the company of innumerable angels, and to the assembly of the firstborn who are written in the heavens, and to God the Judge of all, and to the spirits of just men made perfect, and to Jesus the mediator of the new testament, and to the blood of sprinkling that speaketh better than the blood of Abel."

"But you have come." In place of Mount Zion, he says, here is heaven. For he calls this Mount Zion and Jerusalem; whence he adds, "heavenly." "And to the company of innumerable angels." Instead of the Jewish people, angels are present. And "to an assembly," he says, which consists of innumerable angels. By "firstborn" he means the faithful, whose names are in the book of life. For the Lord also says this to the disciples: "Rejoice because your names are written in the heavens." — Another interpretation: By "firstborn" he means the saints, who have something special beyond other faithful ones who have received the adoption, [in contrast to] the firstborn among us, who by right of primogeniture have certain special bequests. "And to God the Judge of all." As if to say: Those did not dare to hear even words, but you have come to the Judge himself, that is, to Christ. "For the Father," he says, "judges no one, but has given all judgment to the Son." — "And to the spirits of just men." For you, who have come to the new testament, are to be with them. He calls them "perfected," as they were to have perfection at that time, just as he said above, "that they should not be perfected without us." "And to the mediator of the new testament." In place of Moses, here is Christ. ^B And he calls the "blood of sprinkling," that is, of purification, the precious blood of Christ. "Speaking better than the blood of Abel." For what did that of Abel do? Did it speak? Yes. For by it, he says, though dead he still speaks, in glory, that is, in his fame. But it is clear that the blood of Christ speaks more by glory, since it is suited to purify the whole world. He always draws a comparison from the least significant things, because of the childishness of his hearers. ^C [CYRIL.] For the blood of Abel cried out against his murderer. But the blood of Christ speaks for us to the Father. For this reason he says, "Better than the blood of Abel."

XII, 25-26. "See that you do not refuse him who speaks. For if they did not escape, refusing him who spoke upon earth, much more [shall we not escape] if we turn away from him who is from heaven, whose voice then shook

^A the earth; but now he has promised, saying, "Yet once more I shake not only the earth, but also the heaven." And the expression, "Yet once more," signifies the removal of those things that are shaken, as of things that have been made, so that those things which cannot be shaken may remain.

"See that you do not refuse him who speaks." That is, either through unbelief or through despair. And who is it that speaks and calls to his own kingdom? Christ, obviously. For if his blood speaks, much more does he himself live. "For if they did not escape,"—that is, the danger, which is destruction—"refusing him who spoke upon earth." ^B Or [he means] him who legislated upon earth, the one who promised earthly and transitory things: namely, a land flowing with milk and honey, victory over enemies, fruitfulness in the procreation of children, and a long life. But he who speaks from the heavens is the one who promises that very heaven as an inheritance, and bestows the enjoyment of that ineffable and unending glory. Or the expression "upon earth" can be understood to mean "legislating," because almost all of the legislation given through Moses consisted of bodily purifications. But the new legislation given to us through Christ is a purification and illumination of the soul. Those things, then, were legislated upon earth because they were humble and concerned with the material tabernacle; but these are from heaven, because they are divine and sublime, and they purify the soul in a divine manner and lead it up to the heavens. He calls Moses the one who legislated upon earth. What he is saying, therefore, is this: If the Jews, by refusing to obey Moses, did not escape destruction, how shall we escape if we refuse to obey him who speaks from heaven, that is, Christ? ^C It is not because one gave the law in ancient times and another speaks now and calls to his own kingdom and faith, but because he who speaks now from heaven and through himself is more to be dreaded than he who spoke in ancient times from earth and through the mediation of Moses; whence it is just that he should be heard all the more. That he who legislated in ancient times is no different from him who speaks now, he himself signifies, saying, "Whose voice then shook the earth." When? When he was giving the law on Mount Sinai. "But now," he says, "he has promised, saying..." Do you see that it is the same one who was then and is now? But the difference lies in the manner of the proclamation. For then he proclaimed from earth and through Moses, but now from heaven and through himself. "Who turn away from him who is from heaven." By common understanding, the word "legislating"—or "speaking" or "proclaiming"—is implied. "Yet once more I will shake." The phrase "Yet once more" signifies that beyond the second, another "once" has been added. ^D For the world was shaken in the first instance at the legislation given on Sinai. "For the earth was shaken," says David. Again, at the advent in the flesh the world was shaken; for "all Jerusalem was shaken," and "the man-made idols of Egypt shall be shaken." By "shaking" or "commotion" he means the being audible of the proclamation, by which men were stirred from their former state of delusion and translated. Thus Saint Cyril [explains] this: "Yet once more," he says, [refers to] his second coming, which is with glory

men were stirred from their former state of delusion and translated. Thus Saint Cyril ^A [explains] this: "Yet once more," he says, [refers to] his second coming, which is with glory, when he will transform and change the creature: for then, most of all, the creature will be shaken: either by a true earthquake and concussion, or by a translation of men who will reach that time from evil to good. Observe also the annotation of the blessed Cyril on Haggai: "The translation of those things that are shaken"—namely, of heaven and earth, which will then be shaken from their present state in which they were made, through variation and commutation. "As of things that have been made." As if he were saying: They will sustain what is natural. Since that which had a beginning will also receive an end, he says: "As of things that have been made." For because they have been made, and began from a mutation from non-being to being (if one may speak so), they will deservedly be shaken again and moved by mutation. "That those things which are not shaken may remain." For he shakes and changes the creature then, ^B that those things might remain which are not shaken, that is, those no longer about to be shaken or changed. As if he were saying: For this reason he shakes and changes the creature, that henceforth those things might persist in their place which are no longer to be shaken or changed. But those things which are not changed, naturally, are no longer to be driven; for once they have received their first mutation, they will be immutable.

XII, 28-29. Wherefore, receiving a kingdom which cannot be shaken, let us have grace, by which we may so serve God that we may please him with modesty and reverence. For our God is a consuming fire. If the creature shall remain unshaken, much more the kingdom of heaven which you are to receive as a reward for the afflictions which you endure here for Christ. Since, therefore, afflictions reconcile the kingdom, let us have grace for them to God. "Through which we serve God." For by the fact that thanks are given to God for adversities and afflictions, it happens that one serves Him in such a way as to please Him. Nor is it enough, he says, only to give Him thanks, unless modesty toward all, and reverence toward God, are also present at the same time. "For our God is a consuming fire." Either he wishes to terrify them, ^C lest they be ungrateful or murmur because of afflictions: lest in any way, he says, you should encounter an angry God who inflicts punishments. Or he wishes to console, as if he were saying: Let us give thanks in our afflictions: for we have a Lord who can consume our adversaries.

CHAPTER XX. On brotherly love and hospitality.

XIII, 1-6. Let brotherly love remain: do not be forgetful of hospitality. For by this some, not knowing, have entertained angels. Be mindful of those in bonds as if bound with them: of those who are afflicted, as if you yourselves were also dwelling in the body. Marriage is honorable in all, and the bed undefiled. But whoremongers and adulterers God will judge. Let your manners be free from avarice, ^D being content with such things as you have. For he himself has said: I will not leave you,

que versantes in corpore. Honorabile est conjugium in omnibus et cubile impollutum. Scortatores autem et adulteros judicabit Deus. Sint mores alieni ab avaritia, contenti his quae adsunt. Siquidem ipse dixit: Non te desero neque derelinquo: ut confidentes dicamus: Dominus mihi auxiliator nec timebo quid faciat mihi homo. ^A

« Fraternal charity let it remain. » He shows that they had clung to this formerly, but now, on account of their afflictions, they had become slothful. He therefore exhorts them again to these things. « For through this some have unknowingly. » So great, he says, is hospitality, that it was the occasion for those around Abraham and Lot to receive angels. They were unaware, he says, that they were angels, and yet they entertained them so kindly. Therefore, this reward was great for them; for if they had known, they would not have done anything great. « As if bound with them. » For how could one who is bound forget? « Of those who are ill-treated. » Whether in prisons, or by famine, or in another affliction. For if anyone would consider that he himself is also surrounded by a body subject to similar sufferings, he will have more pity for them, partly out of natural sympathy, and partly out of fear, lest through his own inhumanity he suffer similar things. ^B « Marriage is honorable in all. » Not honorable in this part, and no longer so in another; but entirely and in every way honorable and undefiled. « But fornicators and adulterers God will judge. » And rightly so. For if marriage is permitted, and it is possible to satisfy desire without sin, what excuse will there be for fornicators and adulterers? « Let your manner of life be free from avarice. » He did not say that one should possess nothing (and this is clear from what he adds: « Content with what is present, » whatever they may be), but that one should have a philosophical and unavaricious mind. « I will not leave you. » Since they had been plundered (for he says, « And you accepted the plundering of your possessions with joy »), he exhorts them to be content with what is present. But lest they say, what is present for us, since we have suffered plundering? he says: But even if you have suffered, you can be content with these very few things that remain, because of God who said: I will not leave you, that is, I will not desert you, nor will I abandon you. « So that we might confidently say: » If God does not desert, nor abandon, we must confidently say that which David says. For if God is our helper, there is no need to fear those who plunder or abuse. ^C « ...never to leave you, » so that we might confidently say: « The Lord is my helper, and I will not fear what man shall do to me. »

« Remember your leaders, who spoke to you the word of God; considering the outcome of their way of life, imitate their faith. Jesus Christ yesterday and today, the same also into the ages. »

« Remember your leaders, » that is, your teachers. « Considering... » This means examining, weighing. This can be said both concerning the dead and the living. Concerning the dead: Considering, he says, how they brought their life to a close, what manner of life they employed in the world, imitate their faith. For if those men had not believed in the things to come, they would not have exhibited an excellent manner of life. Concerning the living: Considering, he says, how they pass well through ^D

way in their life with integrity, be imitators of their faith. ^A *What is the outcome of their life?* What is the standard of living unto the end. *Jesus Christ yesterday and today.* There were some among them who said, "He who was crucified is not the one who was announced and is expected as the Christ; someone else will come." Therefore, he says, *Jesus Christ [is] yesterday and today, the same also unto the ages.* By "yesterday," he signifies the past ages; by "today," the present; and by what follows, *the same also unto the ages*, the future. As if to say: No other Christ will come; for the one who has come is the same who was before, and is, and will be unto the ages.

CHAPTER XXI.

XIII, 9-11. *Do not be carried away by diverse and strange doctrines. For it is good that the heart be established by grace, not by foods, in which those who have been engaged have not profited. We have an altar, from which those who serve in the tabernacle have no authority to eat. For the bodies of those animals whose blood is brought into the holy places by the high priest for sin are burned outside the camp.*

*Diverse doctrines.* By "doctrines," he says, do not be swept along by those that are about teachings that are either various or foreign. For true dogma is one and the same, glorious and notable; and to be "carried away" is said using a metaphor of ^B those who are deranged, who are carried about here and there. *For it is good by grace.* Since the heart that is confirmed by the grace of God toward faith can be carried away by neither a strange nor a diverse doctrine, but will always hold to what is right. *Not by foods.* Therefore, it is by faith that works through the grace of God that the heart must be established, not established toward the observance of foods. For those who walk in these observances, that is, those who keep them, were in no way profited by them. He hints that there were some among them who were observing a selection of foods according to Jewish custom. *We have an altar.* Since he had said that one should not observe foods, lest they think our things to be contemptible because they have no observances, he says: "Do we then not have observances?" Indeed we do; yet not of foods, but of our altar. For even the Jewish high priests themselves are not permitted to partake of the things that are laid upon it. For these serve the tabernacle—that is, the figure and the shadow, and not the truth. *From which it is not lawful to eat.* Our things, he says, are not such as the Jewish ones, such that even for the high priest himself it is not ^C lawful to be a participant in them. *For those animals whose blood is brought in.* Then he shows that the venerable things that were among the Jews were figures of our own, and says: Just as in the sacrifices that were offered for sin, the blood was indeed brought into the holy places by the high priest, but the body was burned outside the camp; so also the blood of Christ, having been shed for the sins of the world, cleansed the whole world, and His body indeed

^A was suspended on the cross outside the city of Jerusalem, because even the bodies of the victims for sin were burned outside the camp. This blood, therefore, is brought in by our high priest to the altar which is among us. For this reason, it is not permitted for the priests of the Jews to eat from this altar.

12-13. Wherefore Jesus also, that He might sanctify the people through His own blood, suffered outside the gate. Let us go forth therefore unto Him outside the camp, bearing His reproach. For here we have no continuing city, but we seek one to come. By Him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips confessing to His name.

"Wherefore Jesus." He says this to those who might be hesitating and saying: How do you say that we have an altar? For what has been sacrificed upon it? And indeed, Christ himself—whom you keep bringing up, saying that He was sacrificed, that He became a sacrifice and an oblation for the world—even He was not sacrificed at any altar. For it is manifest that He suffered outside the city of Jerusalem. To these, then, he says: "Yes," he says, "He suffered outside, but this proves all the more that we have an altar. For even among us, the bodies of those things sacrificed are not burned on the altars themselves, but outside the camp." And furthermore, for this reason He suffered outside the gate, that He might sanctify all, and not only the priests. But if He became a sacrifice for all, how is there not also an altar? And the phrase, "That He might sanctify the people," also gives another meaning. I said, he says, that those who serve the tabernacle have no authority to eat from our altar, not because this is impossible for them, but because by their own choice they show themselves unworthy. For, regarding the benevolence of Christ, not only is it not forbidden, but it was for this very reason that He suffered. For He says that in order to sanctify, not this one or that one, but the whole people, and to make them have authority to eat from His altar, "He suffered outside the gate."

"Let us go forth therefore." Since, therefore, Christ suffered outside the camp, let us go forth to Him outside the camp, that is, outside the world, bringing with us, he says, nothing worldly, neither earthly, nor anything of the lower mire. Or, "outside the world": if it should be necessary, he says, even to die for Him, that is, to suffer things similar to what He suffered, it should be done. For this is also signified by "bearing His reproach," which He Himself endured through both insults and the cross.

^B Another. [OF OECUMENIUS]. The divine Paul seems to say "outside the camp," meaning "outside the world." For he detaches us from worldly life. "For we have no continuing city here." It is necessary, therefore, to be ready to embrace death for Christ, especially, he says, because these cities here are not our cities, but we must seek another, the continuing one; for these are perishing. "By Him therefore." As through a high priest according to the flesh. "To God continually." Either to the Father, or indeed to Him through Himself. "The fruit of lips." What is the fruit of lips? Prayers, ^C hymns, supplications. ^D

^A For since He said "sacrifices," so that one might not think that He speaks of living animals, He interpreted Himself. "Sacrifices," He says, "I mean those that are bloodless, those through the lips, those in prayers and hymns and supplications." "Confessing to His name." Confessing of the lips to His name, that is, giving thanks that He died for our sins. Or "confessing to His name," that is, our lips confessing to His name, toward God. For since He mentioned sacrifices, lest one think that He meant those made with animals, He interprets Himself. "Sacrifices," He says, I mean those that are bloodless, which are through the lips, which are in prayers and hymns and supplications. "Confessing to His name." The confession of the lips to His name, that is, giving thanks that He died for our sins. Or "confessing to His name," that is, our lips confessing to His name.

XIII, 16-19.

"But to do good." He calls the same virtue both beneficence and communication. ^B "God is well pleased." That is, He is satisfied. For that which "is well pleasing" denotes pleasing in an excellent way. Therefore, one must not only offer the fruit of lips, but such sacrifices as these. "Obey them that have the rule over you." When He has previously called them faithful and worthy of imitation, in saying: "Whose faith follow, considering the end of their conversation," then He adds, "Obey." For one ought not to obey one who believes wrongly; but one ought to obey one who even if he lives badly, still believes rightly. "For all things," He says, "whatsoever they say unto you, observe and do; but do not ye after their works" (Matt. XXIII, 3). But regarding those who are corrupted in the faith, He says: "Be not carried about with divers and strange doctrines." Why? Because he who lives badly would not advise others to live badly. ^C For he himself also is ashamed while doing these things, and reveals it by striving to hide them. But he who is bad in the faith will also preach badly to the people. "To them that have the rule over you." He speaks about bishops. "And submit yourselves." By the word "submit" He indicates precise obedience. "For they watch." Let those who rule hear that, just as the people must be obedient, so the priest must be watchful for the sins of the people. For those who rule are held liable for the punishment for the sins of the people. "That they may do it with joy." They themselves will certainly watch over your souls, but whether yours is obedient or not will cause them to do this either with joy or with groanings. "Which is unprofitable for you," He says, that is, disadvantageous [and] not beneficial; for God will retaliate. "Pray for us." Since some were slandering the Apostle as if he taught an abandonment of the Law, they looked upon him with hostility. ^D For this reason he did not even set his name at the beginning of the Epistle, in order that

[GREEK COLUMN] μὴ Παύλου τὸ ὄνομα εὑρίσκοντες, μηδὲ ἀναγνῶσι τὴν Ἐπιστολήν. Ὅθεν νῦν ἀπολογεῖται αὐτοῖς· Εὔ- ^A χεσθε, φησίν, ὑπὲρ ἡμῶν. Πεποίθαμεν γάρ, φησίν, ὅτι καλὴν συνείδησιν ἔχομεν ἐν πᾶσι, καὶ ἐν τοῖς ἔθνεσι καὶ πρὸς ὑμᾶς μηδὲν σφαλλόμενοι ὧν λέγου- σιν. « Ὅτι καλὴν συνείδησιν ἔχομεν. » Οὐκ ἀποστασίαν τοῦ νόμου κηρύσσοντες, καθὼς τινες διαβάλλουσιν, ἀλλ᾽ ἀπὸ τοῦ γράμματος καὶ τῆς σκιᾶς, ἐπὶ τὸ πνεῦ- μα καὶ τὴν ἀλήθειαν μετάγοντες· ὅπερ οὐκ ἔστιν ἀποστασία, ἀλλὰ πλήρωσις καὶ συνηγορία τοῦ νόμου. Περισσοτέρως δὲ παρακαλῶ τοῦτο ποιῆσαι. Ποῖον τοῦτο; Τὸ εὔχεσθαι ὑπὲρ ἡμῶν. « Ἵνα τάχιον ἀπο- κατασταθῶ. » Τοῦτο θαῤῥοῦντος ἦν ὅτι ἀγαθὴν συνεί- δησιν εἶχε, τὸ θέλειν καὶ αὐτοπροσώπως αὐτοὺς πεῖσαι.

ΚΕΦΑΛ. ΚΒ΄. Εὐχὴ πρὸς τὸν Θεὸν περὶ τῆς εἰς ἀρετὴν ἀγωγῆς καὶ οἰκονομίας.

« Ὁ δὲ Θεὸς τῆς εἰρήνης, ὁ ἀναγαγὼν ἐκ νεκρῶν τὸν ποιμένα τῶν προβάτων τὸν μέγαν ἐν αἵματι διαθήκης αἰωνίου, τὸν Κύριον ἡμῶν Ἰησοῦν, καταρτίσαι ὑμᾶς ἐν παντὶ ἔργῳ ἀγαθῷ εἰς τὸ ποιῆσαι τὸ θέλημα αὐτοῦ, ποιῶν ἐν ἡμῖν τὸ εὐάρεστον ἐνώπιον αὐτοῦ, διὰ Ἰησοῦ Χριστοῦ, ᾧ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν. Παρακαλῶ δὲ ὑμᾶς, ἀδελφοί, ἀνέχεσθε τοῦ λό- γου τῆς παρακλήσεως. Καὶ γὰρ διὰ βραχέων ἐπ- έστειλα ὑμῖν. Γινώσκετε τὸν ἀδελφὸν Τιμόθεον ^B ἀπολελυμένον, μεθ' οὗ, ἐὰν τάχιον ἔρχεται, ὄψομαι ὑμᾶς. Ἀσπάσασθε πάντας τοὺς ἡγουμένους ὑμῶν, καὶ πάντας τοὺς ἁγίους. Ἀσπάζονται ὑμᾶς οἱ ἀπὸ τῆς Ἰταλίας. Ἡ χάρις μετὰ πάντων ὑμῶν. Ἀμήν. »

Εἰ δὲ ὁ Θεὸς, Θεὸς εἰρήνης ἐστὶν, οὐ δεῖ ἡμᾶς ἀπὸ μονῆς ἀκοῆς ψευδοῦς, διαστασιάζειν πρὸς ἐμὲ καὶ πολεμίως ἔχειν. « Τὸν ποιμένα τῶν προβάτων τὸν μέγαν. » Ποῖον; Τὸν Κύριον ἡμῶν, φησίν, Ἰησοῦν. « Ἐν αἵματι διαθήκης. » Ἤγειρεν αὐτὸν, φησίν, ἐκ νεκρῶν, ἵνα εἴη τὸ αἷμα αὐτοῦ εἰς διαθή- κην ἡμῖν αἰώνιον. Ἢ οὕτως· Ἤγειρεν αὐτὸν ἐκ νεκρῶν σὺν αἵματι διαθήκης αἰωνίου, τουτέστι, σὺν τῇ ἐγέρσει αὐτοῦ, καὶ τὸ αἷμα αὐτοῦ κεχάρισται ἡμῖν εἰς διαθήκην αἰώνιον. Εἰ γὰρ μὴ ἐγήγερτο, οὐκ ἂν ἦν ἡμῖν τὸ αἷμα αὐτοῦ εἰς διαθήκην. « Κατ- αρτίσαι ὑμᾶς. » Οἷον, πληρῶσαι, τελειῶσαι. Ἡμᾶς ^C οὖν δεῖ ἐνάρξασθαι, τὸν δὲ πληροῦντα ἱκετεύειν. « Εἰς τὸ ποιῆσαι τὸ θέλημα αὐτοῦ. » Ὁ γὰρ εἰς πᾶν ἔργον ἀγαθὸν κατηρτισμένος καὶ πεπληρωμένος ἰσχύει ποιῆσαι τὸ θέλημα τοῦ Θεοῦ. Πᾶν δὲ ἔργον λέγει, ἔργον καὶ πίστιν. « Ποιῶν ἐν ἡμῖν τὸ εὐάρε- στων. » Ὅταν δὲ ἡμᾶς καταρτίσῃ εἰς πᾶν ἔργον ἀγαθὸν εἰς τὸ ποιεῖν τὸ θέλημα αὐτοῦ, τότε ἐμποιεῖ ἐν ἡμῖν τὸ εὐάρεστον αὐτῷ. Τί δέ ἐστιν αὐτῷ εὐ- άρεστον; Τὸ ποιεῖν ἡμᾶς τὸ θέλημα αὐτοῦ. « Διὰ Ἰησοῦ Χριστοῦ. » Αὐτὸς, φησὶ, ποιεῖ τὸ εὐάρεστον αὐτῷ, δι' ἡμῶν μέσων. Ὁρᾷς ὅτι τὸ πᾶν τοῦ Θεοῦ ἐστι; Τοῦτο δὲ ποιήσει καὶ ἐπιτελέσει εἰς ἡμᾶς

what is pleasing to Him through Christ. For if He willed to become mediator between God and us, deservedly will the Father accomplish in us through Him what is pleasing to Himself. "Suffer the word of consolation." He does not say, Of counsel, or, Of exhortation, but because of the afflictions in which they were, He says, Of consolation. "For indeed in few words have I written." In few words: comparing them to those things which he was about to say, which would have been very numerous had each been spoken separately. "Know that brother Timothy has been released." They were more affectionately disposed towards Timothy, and for that reason he writes about him. What, then, is "released"? Either he had been in prison, or he had been sent away from Athens, for he had been there. "With whom, if he comes more quickly, I will see you." Released, indeed, he is; but if he comes to me more quickly, I will go with him and see you. For it was likely that he had been released, but had not yet arrived to Paul. "Grace be with all of you." That is, may the remission of sins and purification be with you. But how could it be with all of us? If we are not contumelious toward the benefit of God, by sinning and becoming more slothful. ^A The end, with the help of God, of the Epistle to the Hebrews. Written from Italy by Timothy. ^B

ARGUMENT OF THE CATHOLIC EPISTLE OF JAMES

This James himself writes to those from the twelve tribes who were dispersed and who believed in our Lord Jesus Christ. He writes, however, a letter suited for teaching, instructing concerning the variety of temptations, which one is from God, and which is from the own heart of men: and that it is necessary to show faith not by word only, but also by work, and that not the hearers of the law, but the doers, are justified. He commands also concerning the rich, that they should not be preferred to the poor in the assemblies of the church, but rather should be rebuked as haughty and proud. And finally, having consoled those who are afflicted by injury, and having exhorted them to be long-suffering until the coming of the Judge, where he also taught concerning the benefit of patience by the example of Job, he commands them to call for the presbyters over the ^{C D}

^A sick, and to make haste to turn back those who have wandered away to the truth. For the reward of this from the Lord is the remission of sins. And thus he completes the Epistle.

Why such Epistles are called Catholic. They are called Catholic, that is to say, universal or circular. For they are not addressed ^B exclusively to one nation or city, as the divine Paul addresses these Epistles of his to the Romans or Corinthians, but to the faithful in general, that is to the Jews who were in the dispersion, as Peter also did, or indeed to all Christians living under the same faith.

THE CHAPTERS OF THE CATHOLIC EPISTLE OF JAMES

^A 1. Concerning patience and faith that is not wavering, and concerning humility for the rich. In which he also treats of the burning within us and the passions resulting from it, that the cause is not from God; for if any good is in us, he says it is from Him. ^B 2. Concerning gentleness and purity and good deeds that are ready to share for blessedness, and concerning knowledge and moderation of speech. 3. Concerning love toward each person without respect of persons, according to the Law. 4. That not by faith alone, but also by works, and not by one apart from the other, but from both together, a person is justified. ^C 5. That a rash and unruly tongue kills him who possesses it, which it is necessary to master for the praise and glory of God. In which he also treats of good conduct and that there should be no strife of one against another out of a desire for glory, for the sake of human wisdom; and concerning divine wisdom; and that from sloth and the love of pleasure arise quarrels and seditions and enmity against God; and concerning repentance unto salvation; and concerning not judging one's neighbor. ^D 6. That the steps of a man are directed not by man, but by God. In which he also treats of the avarice of the rich, and their luxury in this world, and concerning the righteous judgment of God. 7. Concerning patience and the enduring of afflictions, and concerning truth; in which are set forth special exhortations fitting for each person according to faith, and that one must serve the salvation of one's neighbor.