Father Boylan’s Commentary on Hebrews 6:7-20

Text in red are my additions. Links are to the English Standard Version.

(Heb 6:7) For a soil which hath drunk in the abundant rain that has fallen on it, and bringeth forth useful produce for those by whom it is tilled, receiveth a blessing from God. (Heb 6:8) But if it beareth thorns and thistles, it is worthless, and is nigh unto a curse and its end is to be burned.

(Heb 6:9) But we are persuaded. Beloved, of better things in your regard; and of things helping towards salvation — even when we speak thus. (Heb 6:10) For God is not unjust so as to forget your works and the love which ye have shown towards His name, when ye ministered, and minister to the saints.

The sense of the comparison is that the readers who have received the rich gifts of God’s grace, receive still greater gifts when they bear a harvest of faith and love. But when, in spite of graces received, they bring forth naught but sin, they are Valueless in God’s sight, and, in the end, God’s curse will fall upon them. (Cf. Genesis 1:11; 3:17f.) The nearness of the curse implies that it is not yet quite at hand. (Cf. Matt. 1:12, 31.)

Note on Heb 6:8. Note that ἀδόκιμος (adokimos = worthless) is a genuinely pauline word.

Note on Heb 6:9. What he has said is Only a warning against what might happen, not a threat of something immediately impending. The writer’s hope in his readers is still strong. It is. based on their generous charity, which shows the genuineness of their faith.

The address ‘Beloved’ is intended to remove the sting of hardness and severity in the preceding.

The ‘better things’ and the ‘things helping to salvation’ refer to the general religious condition of the readers. They are like the fruitful” soil, and they are not nigh unto a curse. The writer is convinced that there is some relation between the, works of men and the grace of God; and that God cannot forget their charity towards the ‘Saints’. The motive ,of’ charity shown towards the Saints must ultimately be the love of God (love of His name). It has been suggested that there might be here some implication of a collection made by. -the readers for the Christians of Jerusalem. , But these were not the only Christians who were called ‘saints’. Cf. Heb 10:32—34.

(Heb 6:11) we desire that each one of you should show the same zeal in regard to the fulness of hope to the end, (Heb 6:12) that ye may not grow dull, but rather be imitators of those who by faith and perseverance inherit the promises.

Those addressed are good in many ways. Yet they need to be more zealous. They are somewhat indifferent, and they are dull in spiritual comprehension. Hence the example of genuinely earnest Christians is held up before them. The readers are exhorted to be as confident in hope as they are zealous and energetic in works of charity. They are exhorted to put unquestioning trust in the promises of God, imitating thus the heroes of faith in the Old Dispensation, and the fervent followers of Christ in the New. They must look beyond the trials of this life to the certain hope of the future, keeping up thus ‘the boasting of their hope’.

(Heb 6:13) For when God gave Abraham a promise, since He could swear by no greater one He sware by Himself, 

There cannot be any ground of fear lest the blessings of the Christian Dispensation should prove unattainable. They can surely be attained by patient fidelity in the things of the Christian life. In this Abraham is an example. He was the first to receive explicitly the promise — the promise which contained in itself all the others. God strengthened His promise by an oath : and as He was Himself supreme above all things, He swore by Himself.

(Heb 6:14) saying: ‘I will surely bless thee, and I will surely multiply thee’. (Heb 6:15) And so he, after patient waiting, attained the promise.

God promised Abraham blessing and increase. Abraham enduring in hope lived to see the promise, in part at least, fulfilled. For the promises made to Abraham see Gen. 12, 2f.; 13:16; 15:5ff.; 17:5ff.; 22:16f. The words of the oath in Gen. 22:16 are not here exactly quoted.

In verse 14 the Latin nisi represents the Greek Εἰ μὴν (ei men = surely), which is frequent in the Septuagint: it is the vulgar form of the classical ἡ μὴν (he men): it would seem as if it were intended to reproduce an ‘im lo of the Hebrew (though this is not in the Masoretic text of Gen. 22:16 f.) — which would correctly introduce an affirmative oath.

(Heb 6:16) For men swear by a greater one, and the oath is to them a surety beyond all contradiction. (Heb 6:17) Hence God, wishing to put before the heirs of the promise still more clearly the unchangeableness of His will, gave guarantee with an oath. (Heb 6:18) So that by two unchangeable things, in which God cannot by any possibility Speak falsely, we have a sure consolation when we have sought refuge in seizing the hope offered (to us): (Heb 6:19) in which we have a sure anchor of the soul which reacheth even behind the veil, (Heb 6:20) whither, as Forerunner Jesus for us hath entered in, having become a High Priest for ever according to the order of Melchizedek.

An oath among men has two results, a negative, and a positive. On the one hand it puts an end to all contradiction or gainsaying. On the other hand it confirms that in favour of which it is pronounced. The oath of God referred to here is the same as that in Heb 6:14. The two unchangeable things are the promise and the oath. The will, or plan, of God here spoken of, is the plan to give a blessing to all through the seed of Abraham.

Heb 6:18: ‘When we have sought refuge in seizing etc.’, that is, ‘when we fled for refuge (at the due moment) to take hold of.’ We cast aside, every consideration except that of laying hold of the hope which Jay before us. (Cf. Heb 12:1-2.)

Heb 6:18-19: Hope in the fulfilment of God’s word is compared with an anchor which reaches over into the unseen world, and unites us firmly with it. That other world is not a mere fancy: it is a reality, since Jesus has entered into it as our, Forerunner. Moreover He helps us to arrive there, acting for” us as a High Priest according to the order of Melchizedek. The veil behind which the hope reaches is the veil which . shuts us out from the presence of God — like the veil which hung before, the Most Holy Place. Into the Most Holy Place of the heavenly Tabernacle our hope reaches, and thither Jesus helps us to come by offering to God His sacrifice of Himself.

Here we have arrived again at the theme broached in Heb 5:10, — the Melchizedek-like High Priesthood of Jesus. The three following chapters will treat of this theme. The thought of Jesus as Priest is mainly connected with His self-oblation on Calvary. That sacrifice marked the beginning of a new epoch, and it was, therefore, natural that the author should look for a type of Christ’s Priesthood outside, and beyond, the limits of the Aaronite priesthood.

In Heb 4:14-5:10 it was shown that Jesus possesses the qualities of a High Priest, and now the author goes on to show how greatly the Priesthood of Jesus exceeded that of the Jews. It is a new Priesthood, typified and symbolised, not by the Levitical priesthood’ but by that of Melchizedek. The figure of Melchizedek appears here enveloped in mystery.

Father Boylan’s Commentary on Hebrews 4:1-11

Text in red are my additions.

A WARNING NOT TO RISK THE LOSS OF THE HEAVENLY REST

Heb 4:1 LET us fear therefore lest, the promise being left of entering into his rest, any of you should be thought to be wanting.
Heb 4:2 For unto us also it hath been declared in like manner as unto them. But the word of hearing did not profit them, not being mixed with faith of those things they heard.
Heb 4:3 For we, who have believed, shall enter into rest; as he said: As I have sworn in my wrath: If they shall enter into my rest; and this indeed when the works from the foundation of the world were finished.
Heb 4:4 For in a certain place he spoke of the seventh day thus: And God rested the seventh day from all his works.
Heb 4:5 And in this place again: If they shall enter into my rest.

As the Israelites of old had received a promise of Rest, which was still unfulfilled, that promise still holds good. Hence the Rest may be forfeited now as then. Let them take care that no one of them hear from the Judge the sentence: ‘Too late!’

The Christians are, as regards the promise of the Rest, in the same position as the ancient Israelites, and what happened of’ old  to the Israelites may happen now to the Christians. To make the promise of the Rest effective the Christian must take it to himself by faith, for without that faith the word of the new preaching may remain as external to the Christians as was the message of the ancient preaching to the Israelites.

Heb 4:3-4 show ‘that the ‘Rest’ still really existed. At the close of the work of creation God entered on His Rest, and since God swore concerning His Rest during the time of the desert wanderings, that Rest must have still existed at that time. It cannot be said that the Israelites failed to enter into the Rest because the latter did not exist: it existed, in fact, from the close of the Creation.

Since, then, those to whom the Rest was offered did not accept it, it remains still accessible, for, as we can infer from His oath, God does not wish to keep His Rest altogether for Himself.

Heb 4:1.  ὑστερηκέναι·(hysterekenai, “be wanting”) means to come too late, or to fall short of — Cf. Heb 12:15. δοκῇ (doke) has here an objective sense — ‘be found to be’ (not ‘think themselves to be’).

Heb 1:2. [In the manuscripts]  there are several readings. The translation here given renders the reading συγκεκερασμένους (synkekerasmenous = “being mixed with” in the above translation, “united” in the link translation). The ‘word’ was not fully assimilated with those who heard it: τῇ πίστει (te pistei = “by faith”–see link) is the instrumental dative. The word would be assimilated by faith (better than “with faith” in the above translation).

Heb 4:6 Seeing then it remaineth that some are to enter into it, and they to whom it was first preached did not enter because of unbelief:
Heb 4:7 Again he limiteth a certain day, saying in David; Today, after so long a time as it is above said: To day if you shall hear his voice, harden not your hearts.
Heb 4:8 For if Jesus had given them rest he would never have afterwards spoken of another day. 

It is clear that the Rest is intended for some at least, and it is also clear that those for whom the Rest was first intended did not enter into it. Hence we find God again, long subsequently to the period of the Exodus, speaking of a new time-limit for entering the Rest, and issuing, as it were, a new invitation to men to enter His Rest. The ‘Today’ of the Psalm passage is spoken of in the Davidic period, which was several centuries later than the Mosaic period. It must, therefore, refer to a date much later than that of the warning given in the desert.

The rest n question could not be merely the occupation of Palestine, for while that occupation was carried out in the time of Josue, the Psalm text shows that long after the time of Josue, the Rest was still spoken of as not yet attained.

Heb 4:9 There remaineth therefore a day of rest for the people of God.
Heb 4:10 For he that is entered into his rest, the same also hath rested from his works, as God did from his.
Heb 4:11 Let us hasten therefore to enter into that rest: lest any man fall into the same example of unbelief.

The Sabbath-rest is kept, then, for the Messianic age. That Sabbath rest is a sharing in the Sabbath-rest of God which began with the close of Creation. Just as God’s Rest followed His labour, so the Sabbath-rest to be reached by Christians can only be secured by labour: it is not, therefore, a privilege belonging inalienably to everyone who has accepted the faith. It is to be noted that in contemporary Jewish theology the Messianic time was usually compared to a Sabbath-rest.

In verse 11 the exhortation of verse 1 is repeated. By disobedience the desert-generation came to destruction. Let not a similar misfortune befall us.

Note how the ‘Rest’ comes to be identified with the σαββατισμὸς (sabbatimos = sabbath in verse 9). The ‘To-day- of verse 7 is, the ‘To-day’ of Ps. 95, and the ‘To-day’ still holds good for the time between David and the present (Christian) period. The reasoning implies the Messianic character of Ps. 95. The ‘Rest’ of the period following the occupation of Palestine, though it was not the genuine ‘Rest’ of God, was symbolical of that ‘Rest’. The true ‘Rest’ is a sharing in the Sabbath of the Creator.

Father Boylan’s Commentary on Hebrews 3:7-14

Heb 3:7 Wherefore, as the Holy Ghost saith: To-day if you shall hear his voice,
Heb 3:8 Harden not your hearts, as in the provocation, in the day of temptation in the desert,
Heb 3:9 Where your fathers tempted me, proved and saw my works,
Heb 3:10 Forty years: for which cause I was offended with this generation, and I said: They always err in heart. And they have not known my ways.
Heb 3:11 As I have sworn in my wrath: If they shall enter into my rest.
Heb 3:12 Take heed, brethren, lest perhaps there be in any of you an evil heart of unbelief, to depart from the living God.
Heb 3:13 But exhort one another every day, whilst it is called to day, that none of you be hardened through the deceitfulness of sin.
Heb 3:14 For we are made partakers of Christ: yet so, if we hold the beginning of his substance firm unto the end.

Even though the Israelites had seen  the wonders performed by God in the desert for 40 years, they still failed in loyalty, and tried to frustrate the plans of God. Similarly the Christians have seen the wonders that accompanied the first preaching of the Faith, and yet are inclined. to despair and rebel. The murmurers in Israel were shut out from the ‘Rest’ of the Promised Land as a punishment for their failure to understand God’s ways. This should serve as a warning to Christians.  The danger against which each one of them is warned is that of falling away from God. It is, further, pointed out that each one has a responsibility for his brother in this matter. Each must encourage his brother so long as it is still ‘Today” —  that is, the interval between cortversion and judgment. The ‘deceit of sin’ is the attempt of sin to conversion them that it is folly to hold fast to Christ. It is only by holding firmly to Christ that the wiles of sin can be defeated, and Christians be shown to be true comrades of Christ.

In the Hebrew text exacerbatio (= strife, contention) and tentatio (= testing) appear as place-names, Meribah and Massah (cf. Ps. 95:8; Ex. 17:1—7; Num. 20:1-13; Num. 14) and in Psalm 95 the 40 years appears as the time during which God was angry, rather than as the time during which God dispensed His mercies. It has been often suggested that the reference to 40 years here is a hint that these words were written at the close of the period 40—70 A. D.

The κατάπαυσίν (“Rest”), the occupation of Palestine, was a precondition of Messianic salvation, but not that salvation itself. The ‘Rest’ is still to be secured. If the present generation sins, it also may be shut out from the ‘Rest’.

ὑποστάσεως (substance) in verse 14 means confident expectation….The ‘beginning of confidence (substance)’ means ‘beginning in confidence;’ i.e.. Christian life must begin with confidence in Christ, and that confidence must go on to the end.

Father MacEvilly’s Commentary on Hebrews 9:2-3, 11-14

This is a post on the first reading for Saturday of the second week in ordinary time, year 1. It opens with a brief summary analysis of the entire chapter, followed by commentary on today’s verses. Text in purple indicates Fr. MacEvilly’s paraphrase of the scripture he is commenting on. 

ANALYSIS OF HEBREWS CHAPTER 9

Having proved, in the preceding chapter, the abrogation of the Old Testament, and the substitution of a better one in its stead, the Apostle commences this, by enumerating the several ordinances of the Mosaic worship. This he does with a view to show that its abrogation was not owing to its being really bad, since it contained so many pledges of the divine protection. He first describes the tabernacle, its several parts and their contents, as well as the different functions performed in them (Heb 9:1–8). From the mystical signification of these parts of the tabernacle, and the functions performed in them, he argues in favour of the necessity of another form of worship to sanctify men, and open to them the gates of heaven (Heb 9:8–11).

He contrasts Christ with the Aaronic high priests, and shows how far he excelled them, both as to the tabernacle through which he passed, the blood he carried with him, and the redemption he accomplished (Heb 9:11-12). He shows how much greater efficacy the blood of Christ possessed for cleansing from the guilt of sin, than the blood of the legal victims had for the removal of legal defilement (Heb 9:13-14).

He next adduces several reasons to show the moral necessity of the death of Christ, which are explained in the Commentary. This point was a subject of scandal to the Jews, and the Apostle merely touched on it, in the second chapter of this Epistle (Heb 9:15–23).

Finally, he contrasts Christ with the Jewish high priest, as well in the unity of his death, as in the unity of his bloody oblation, which, as a redemptory sacrifice, could not bear repetition, one such offering having amply sufficed to atone for the sins of the entire world (Heb 9:24-27).

COMMENTARY

Heb 9:2 For there was a tabernacle made the first, wherein were the candlesticks and the table and the setting forth of loaves, which is called the Holy.

For, a tabernacle was constructed (divided into two parts)—the first part of which was called the sanctum or holy place, containing the seven-branched candlestick, and the table of the loaves of proposition or show bread;

He now describes the different parts of the material tabernacle. The tabernacle measured thirty cubits, two-thirds of which was taken up with the sanctum, and the remainder, with the Sanctum Sanctorum. “For there was a tabernacle made the first;” that is, the first part of the tabernacle (for it was composed of two compartments), or, the part into which one first entered, was simply called the “holy.” “Wherein were the candlesticks,” or the one candlestick with seven branches, equivalent to seven candlesticks. Hence, the word is used in the plural number (λυχνια), “candlesticks,” as being virtually many. “And the table, and the setting forth of loaves;” that is the table on which were laid the loaves of proposition, twelve in number, representing the twelve tribes of Israel. They were called, “the bread of the face;” because they were always placed before the face of the Lord, or, the throne of the Lord which was in the Holy of Holies—(Leviticus 24:6). 

Heb 9:3 And after the second veil, the tabernacle which is called the Holy of Holies:

And behind the second veil was the other part of the tabernacle, called the Holy of Holies, or most holy place,  

“And after the second veil,” which divided the sanctum from the sanction sanctorum—for a first veil, of which the Apostle makes no mention, divided the sanctum from the rest of the temple—lay the part of the tabernacle in which was the Holy of Holies, in the Hebrew idiom, signifying, most holy.

Heb 9:11 But Christ, being come an high Priest of the good things to come, by a greater and more perfect tabernacle, not made with hand, that is, not of this creation: 

But Christ having come, or, having been constituted from his very birth, a high priest (not of present, as were the Jewish high priests, but) of future blessings, to be enjoyed in the life to come, by the better and more perfect tabernacle, not reared by human hands, that is to say, not of this earthly, but of heavenly construction;  

The Apostle now shows the superior excellence of Christ’s priesthood, by contrasting with the typical ministrations of the Jewish tabernacle, the great benefits which he procures for us, in the more perfect tabernacle into which he has entered. “But Christ being come,” παραγενομενὸς, i.e., having been by his very coming, and from his birth, constituted “an high priest of good things to come,” to be fully enjoyed only in the life to come. “Entered” (verse 12) “by a greater and more perfect tabernacle not made with hand,” &c. What this “more perfect tabernacle” refers to, is much disputed. Some, with St. Chrysostom, say, it refers to the body and flesh of Christ, in which the plenitude of the divinity dwelt corporally. This, however, would not perfectly correspond with many things in the Jewish and less perfect tabernacle; for, the high priest entering the sanctum sanctorum, did not carry with him the sanctum, as Christ has carried his body into the sanctum sanctorum of heaven; the type, therefore, and its antitype, would not well correspond in this interpretation. It, then, more probably refers to the Church militant, through which, for forty days after his resurrection, he passed into the Church triumphant, after having offered on the altar of the cross the sacrifice of expiation, which the Jewish high priest used to offer on the altar of holocausts.—A’Lapide. Others say, it refers to the visible portion of the heavens, through which Christ entered the empyrean heavens. It is hard, however, to see in this latter interpretation, how it could be said to be “not of this creation.”

Heb 9:12 Neither by the blood of goats or of calves, but by his own blood, entered once into the Holies, having obtained eternal redemption. 

Not carrying with him the the blood of goats or of calves, but his own most precious blood shed on the altar of the cross, has entered once for all, and not annually, into the true celestial sanctuary, after having obtained a redemption which is everlasting.  

“Neither by the blood of goats,” &c., unlike the Jewish high priest, he has entered the true Holy of Holies, not yearly, but “once;” not after obtaining a remission requiring annual repetition, but, after having brought about a redemption, which is everlasting, the value of his atonement being of such enduring infinite merit, as to render its repetition quite useless. Hence, the difference of effects between Christ’s entering the celestial sanctum sanctorum, “to appear in the presence of God for us” (Heb 9:24), and the entrance of the Jewish high priest, into the earthly sanctum sanctorum.

Heb 9:13 For if the blood of goats and of oxen, and the ashes of an heifer, being sprinkled, sanctify such as are defiled, to the cleansing of the flesh: 

(Surely the blood of Christ ought to contain greater efficacy for purifying our souls, than that of animals for the purification of the body). Now, if the blood of goats and of oxen, and the ashes of a heifer, or the red cow, mixed with water, and sprinkled on those legally defiled, had the effect of legally purifying the body: 

The Apostle proves, that Christ has purchased for us an eternal redemption, by an argument, a fortiori. “The blood of goats and of oxen.” In some Greek copies, the order is inverted—it is, the blood of oxen and of goats. But the Vulgate is supported by the most ancient manuscripts, and the Syriac interpreters; “and the ashes of a heifer,” or the red cow (Numbers 19:2, &c.), when mixed with water and sprinkled on the legally defiled, had the effect of producing legal purification of the body.

Heb 9:14 How much more shall the blood of Christ, who by the Holy Ghost offered himself unspotted unto God, cleanse our conscience from dead works, to serve the living God?

 How much more shall the divine blood of Christ—who, at the impulse of the Holy Ghost, offered himself to his Father, a victim without spot—have the effect of purifying our consciences from all sins, which cause spiritual death, and of thus enabling us to serve the living God, in a proper and becoming manner?  

Therefore, a fortiori, the divine blood of Christ should purify the soul. “Who by the Holy Ghost.” In Greek, δια πνευματος αιωνιου, by the eternal spirit, which is more probably understood of the “Holy Ghost,” at whose impulse, Christ offered himself a victim without spot, to give satisfaction to God the Father. “Our conscience.” In Greek, συνειδησιν ύμων, your conscience. “From dead works,” i.e., from sins, which being, as it were, fetid before God, pollute the soul, as contact with a dead carcase pollutes the body; moreover, they deprive the soul of spiritual life, and have for stipend, death. Stipendium peccati, mors.—(Rom. 11:23).

Father MacEvilly’s Commentary on Hebrews Chapter 4

This post opens with Fr. MacEvilly’s brief summary analysis of chapter 4, followed by his commentary. Text in purple indicates his paraphrase of the scripture he is commenting on. Text in red, if any, indicates my additions. 

ANALYSIS OF HEBREWS CHAPTER 4

The Apostle having, in the preceding chapter, referred to the exclusion of the incredulous Jews from the rest of God; in this, warns the Hebrews against the like incredulity, lest they too be excluded from God’s eternal rest (1). And he points out the reason why the punishment of the Jews of old should inspire them with fear—viz., because the same announcement was made to both (2). There remains a rest to be entered by the faithful; and this rest is no other than that, on which God entered, after he finished the works of creation (3). The second part of this proposition, viz., that this rest is the same as that on which God entered after perfecting the works of creation, he proves (4, 5); the first part, viz., that a rest yet remains to be enjoyed by the faithful, is shown (6–10).

He deters them from apostasy, by describing the qualities of him who is to avenge their infidelities (12, 13), and he consoles them for their past sins, by pointing out his great mercy and spirit of compassion (14, 15, 16). 

COMMENTARY ON HEBREWS CHAPTER 4

 Heb 4:1. Let us fear therefore lest, the promise being left of entering into his rest, any of you should be thought to be wanting. 

Let us, therefore, to whom the promise of entering into God’s rest has been also made, under the influence of salutary fear, which the example of God’s vengeance on our incredulous fathers is calculated to inspire, take care, lest by neglecting and disregarding this promise, any one be found excluded from this rest, through negligence or want of proper attention. 

“Let us fear,” i.e., under the influence of holy and salutary fear, warned by their example, let us take care, “lest the promise,” &c.

Heb 4:2. 2 For unto us also it hath been declared in like manner as unto them. But the word of hearing did not profit them, not being mixed with faith of those things they heard.

For unto us, as well as unto them, were the glad tidings of entering God’s rest announced—a rest, however, of a higher order, the eternal rest of heaven, typified by theirs. But the promise which they heard proved of no avail to them, not being tempered with faith in the things which they heard. 

For we also have been favoured with the glad tidings (in Greek, evangelized), as well as they. The Apostle refers to the same glad tidings in general; to the Jews of old was announced the tidings of the promised land; to us, of heaven, of which the promised land was but a figure. “But the word of hearing;” i.e., the tidings heard by them and announced to them, “did not profit them,” because it was not tempered with faith, conceived from the things which they heard; in a word, because it was not believed. In the words “mixed with faith,” is contained an allusion to draughts, which prove injurious, unless well tempered and properly diluted; or rather to our daily nourishment, which proves of no use, unless properly digested and united with our substance. The word of God will prove of no avail to us, unless properly digested by faith, and by the serious consideration on the awful truths which it proposes—“In meditatione mea exardescet ignis.”—(Psalm). It is only by proper meditation on the truths of faith, that they will produce their proper effect, and enkindle within us the holy fire of charity and zeal for our own sanctification and that of others. In the ordinary Greek reading, the words run thus: μὴ συγκεκραμένος τῆ πίστει τοῖς ἀκούσασιν, not mixed with faith in those who heard. In this reading “mixed” refers to “word of hearing.” The Vulgate follows this reading, “Sermo … non admixtus fidei,” &c. According to St. Chrysostom and others, the passage means: the word of hearing did not profit them, as they were not associated in faith, with those who heard or believed viz, with Caleb and Josue. This interpretation accords well with the reading of the Codex Vaticanus, μη συνκρασμενους, which refers not to “the word of hearing,” but to the persons, εκεινους. Hence, the promise may prove of no avail to us either, if, like them, we are incredulous regarding the divine promises. 

NOTE: The following verses (3-5) are commented on in a single in a single paragraph.

Heb 4:3. For we, who have believed, shall enter into rest; as he said: As I have sworn in my wrath: If they shall enter into my rest; and this indeed when the works from the foundation of the world were finished.

For, we who have believed, shall enter into his rest—viz., that referred to in the 95th Psalm, from which, in his wrath, he swore he would exclude the unbelieving Jews; and this rest is no other than that upon which he himself entered, after perfecting the works of creation. 

Heb 4:4. For in a certain place he spoke of the seventh day thus: And God rested the seventh day from all his works.

The latter part of the assertion—viz., that the rest into which we are to be admitted, is the rest on which God entered after perfecting the works of creation, is proved by comparing the words in Genesis, where it is said of the seventh day—the day on which the works of creation were finished—“God rested on the seventh day from all his works;“    

Heb 4:5. And in this place again: If they shall enter into my rest.

With these words spoken by God himself in the first person, “They shall not enter into my rest.” Now, what is the “rest of God,” spoken by a third person, as in Genesis, but “my rest,” when spoken by God in the first person of himself? Hence, the rest of God, after perfecting the works of creation, and “my rest,” (Psalm 95), are the same. 

On 3-5~The Jews might regard the reasoning of the Apostle in the second verse, in which is implied the liability, they too were under, of being excluded from God’s rest in punishment of incredulity, as no way affecting themselves, now actually in the secure possession of the land of Chanaan, from which their fathers were excluded. Hence, the Apostle undertakes to prove in this verse (Heb 4:3), that there is another rest yet remaining for the faithful, different from the rest of Chanaan—no other than that on which God himself entered, after perfecting the works of creation. The proposition of the Apostle, then, is: there is a rest yet remaining for the faithful to enter, and this rest is that on which God himself entered after completing the works of creation. “And this, indeed, when the works from the foundation of the world were finished.” The second part of the proposition is proved first in verses 4 and 5 (Heb 4:4-5), by comparing what the SS. Scriptures say of God in Genesis—viz., that “on the seventh day God rested from all his works,” i.e., he ceased to create any more new species, with the words of verse 5 (Heb 4:5), “my rest.” And do they not refer to the same thing? tor what do the words “my rest” mean, but that “God rested,” which, in Genesis, we are told, took place after he perfected the works of creation? “Shall enter,” The Greek, εἰσερχομεθα, is the present tense.

Heb 4:6.  Seeing then it remaineth that some are to enter into it, and they to whom it was first preached did not enter because of unbelief:

The first part of the assertion (in Heb 4:3), viz., that we who believe will enter on God’s rest, or, that a rest yet remains to be enjoyed by the faithful, referred to in the words “they shall not enter my rest,” is proved thus: The fact of God’s saying, “they shall not enter into my rest,” shows, it was a rest destined to be shared in by some, and enjoyed by creatures (otherwise exclusion from it could not be inflicted as a punishment, on the unbelieving Jews). Hence, as this rest cannot be rendered void, some persons must enter on it; and as those, to whom it was first announced, were excluded on account of their incredulity, 

He now proves the first part of the proposition viz., that a rest yet remains (see Paraphrase).  

Heb 4:7. Again he limiteth a certain day, saying in David; To day, after so long a time as it is above said: To day if you shall hear his voice, harden not your hearts.

He again marks out a certain day. “To-day,” by the mouth of David, after the lapse of a long interval between the issuing of the foregoing threat and the time of David saying, “To-day if you shall hear his voice, harden not your hearts,” 

To prove and notify to us, that this rest remains, it is, that God, after the lapse of four hundred years, since the Jews entered Chanaan, specifies a determinate fixed day by the mouth of David, on which they can merit an admittance to this rest, by not hardening their hearts.

 Heb 4:8. For if Jesus had given them rest he would never have afterwards spoken of another day.

Which clearly proves that he does not refer to the rest in the land of Chanaan, for, if he referred to the rest of Chanaan into which Josue introduced their children, the Lord would have never fixed on another determinate future day for meriting this rest, upon which they would, in the supposition made, have long since entered already. 

The Jews were in possession of Chanaan, in the time of David. Hence, God in the words, “they shall enter into my rest,” regards not principally the rest in Chanaan; for, if this rest into which the children of the incredulous afterwards entered under the guidance of Jesus, i.e., Josue, were the rest referred to, the Lord would not have fixed on a certain, determinate day, in the time of David, for meriting admittance into this rest, of which they had been securely in possession, and their fathers before them, for four hundred years.  

Heb 4:9. There remaineth therefore a day of rest for the people of God.

Therefore, there remains a rest for the people of God, which in allusion to the rest of God, may be justly designated, a Sabbath rest;  

 “Therefore,” that is, from the foregoing it follows, that “there remaineth a day of rest (in Greek, σαββατισμος, Sabbatism) for the people of God.” This is the conclusion of the above argument from verse 6 (Heb 4:6). This rest he calls, a Sabbatism, in allusion to God’s rest, after the works of creation. 

Heb 4:10. For he that is entered into his rest, the same also hath rested from his works, as God did from his.

Being in its effects and results perfectly similar to the rest of God; for, as God ceased from his labours and enjoyed a Sabbath, so will the just man cease from his labours on entering on the eternal rest of God. 

He shows in this verse why the rest on which the just will enter, is properly called a Sabbatism; for, a man who enters on God’s eternal rest will cease from all further labour, as God ceased on the seventh day from his works, which is commonly understood to mean his having to create no more new species, the seeds of all future beings being contained in those already created. God even still works in his conservative Providence, which is, however, but a continuation of the first creation. 

The interpretation of the passage adopted in the Paraphrase is the one given by Mauduit, and defended in an able dissertation. It makes the “rest” into which God promises to introduce the believers (for, the unbelievers were excluded in punishment of their infidelity), the same with the rest which the SS. Scriptures ascribe to God himself after perfecting the works of creation; which rest of God is not past and gone—as some Commentators erroneously think—but remains, and shall remain permanently for eternity; to it our Redeemer himself appears to allude when inviting his elect to the “kingdom prepared for them since the foundation of the world.” If “requies mea,” “my rest,” be supposed different from “requievit Deus,” “God rested” (Heb 4:4), the entire passage will be involved in inextricable difficulties, and the introduction of some texts rendered quite unmeaning. Hence it is that Mauduit, in the able dissertation alluded to, maintains, that, throughout the entire passage, there is reference not to a twofold rest, but to the same rest of God.

Heb 4:11. Let us hasten therefore to enter into that rest: lest any man fall into the same example of unbelief.

As, therefore, this eternal rest remains for us, let us use our utmost exertions to enter on it, so that no one will exhibit in his own person an example of infidelity, the consequences of which would be similar to the punishment of exclusion inflicted on the Jews of old. 

He in this verse exhorts them to exert themselves, before all things, to merit an admission into this eternal rest, which remains for the faithful people of God to be enjoyed. They should, therefore, avoid the crime of infidelity and its punishment, similar to that of the Jews of old.  

Heb 4:12. For the word of God is living and effectual and more piercing than any two edged sword; and reaching unto the division of the soul and the spirit, of the joints also and the marrow: and is a discerner of the thoughts and intents of the heart.

For our infidelities will meet with the same punishment as theirs, since the eternal Word of God is living, active, and efficient to inflict punishment, no less destructive in execution than a two-edged sword; able to penetrate and see into our hidden and private actions—to perceive their various shades of difference in point of merit or demerit; nay, he discerns, and keenly distinguishes the very motives of our most private, hidden thoughts and actions. 

In this verse is assigned a reason why they should dread the just punishment due to their infidelity; for, the “Word of God,” i.e., the Eternal Son of God, the judge of all, is “living,” the source of all life and knowledge, and cannot be deceived. And “effectual;” powerful and omnipotent. “More piercing than a two-edged sword;” as destructive in execution as a two-edged sword, and as penetrating into the interior. “Reaching unto the division of the soul and the spirit;” i.e., able to see into our most hidden actions—these actions which proceed from the soul, either as the seat of sensation (anima), or reason (spiritus). “Of the joints also and the marrow;” the minutest shades of difference in the degrees of merit or demerit in these hidden actions. “And is a discerner of the thoughts;” what is most private of all, the very motives and intentions, &c.

Heb 4:13. Neither is there any creature invisible in his sight: but all things are naked and open to his eyes, to whom our speech is.

Nothing, whether in heaven or on earth, is invisible in his sight, or concealed from him; but all things are palpably open to him, and undisguisedly exposed to view. To whom we are to render an account; or, concerning whom we are treating in this Epistle.

“Neither is there any creature invisible in his sight.” There is nothing which is not manifest to him. “But all things are naked and open to his eyes.” The Apostle shows the omniscient knowledge of the word of God, by proving, first, in a negative form, that nothing is concealed; and again, in an affirmative universal proposition, that “all things are naked, and open to his eyes.” “Open,” implies more than “naked;” the latter conveys that every covering or veil is removed from the exterior of an object; whereas, “open,” conveys that the very interior is exposed to view. Some Commentators understand by the “word of God,” the created revealed word, conveying the divine menaces. The opinion of those who refer it to the Eternal Word, seems the more probable; for, it is only the Eternal Son of God, it is only a Divine Person, that could be well distinguished by the properties here referred to; it is only of such a one could be predicated the personal actions, ascribed in these two verses by the Apostle to the “word of God.” From the all-seeing knowledge and vigilant penetration of Christ, St. Paul wishes the Hebrews to infer, that their own private sins of infidelity will not escape his notice and future judgment.

Heb 4:14. Having therefore a great high priest that hath passed into the heavens, Jesus the Son of God: let us hold fast our confession.

Having, then, a great High Priest, Jesus Christ, the Eternal Son of God, who entered not merely the Holy of Holies, like the Jewish Pontiff, but heaven itself, the true Holy of Holies; let us firmly persevere in our Christian profession. 

He here passes to another subject, viz., the Priesthood of Christ; and having in the foregoing chapters compared Christ with Moses, he now institutes a tacit comparison between him as High Priest, and Aaron, giving Christ the preference; this comparison is more fully and expressly instituted in the seventh chapter. His direct and express object in referring to his Priesthood here, is, after having inspired the Hebrews with the dread of him, as judge, to encourage and console them by the consideration of the confidence which his character as Priest is calculated to inspire.  

Heb 4:15. For we have not a high priest who cannot have compassion on our infirmities: but one tempted in all things like as we are, without sin.

We should not despond on account of our past infirmities; for, we have not a High Priest, who is insensible to, and incapable of, compassionating our infirmities: but one who, having experienced all our infirmities, except sin, and having been tried like us, is most suited to have compassion on us. 

Lest the majesty of so great a Pontiff should awe them, the Apostle says, he is capable of sympathizing in our infirmities, having been himself tried in all things like us, and having suffered all the miseries common to our nature, except sin. He endured hunger, thirst, lassitude, fear, sorrow—nay, even death; in a word, all the miseries common to our nature (sin excepted). He suffered these evils which are purely penal, and temptations from the world and from the devil, but not from the flesh.

Heb 4:16. Let us go therefore with confidence to the throne of grace: that we may obtain mercy and find grace in seasonable aid.

Let us, therefore, approach with confidence the throne of grace, that we may obtain forgiveness of our sins, and find the abundance of divine grace, by which we may be aided in the time of necessity, i.e., during our entire lives. 

Having, therefore, a most powerful High Priest, who is after penetrating the true Holy of Holies, heaven, and a most merciful Pontiff, who has experienced our common infirmities, let us with confidence approach the throne of grace, relying on such an intercessor, that we may obtain the merciful forgiveness of sin, and find the abundance of grace to aid us in the time of necessity, that is to say, while we are in this world; for, we want the aid of grace during the entire course of our lives. “Seasonable aid.” The Greek word for aid, βοηθεια, denotes assistance obtained as the result of crying aloud for it. 

Father MacEvilly’s Commentary on Hebrew 1:1-6

Text in purple indicates Fr. MacEvilly’s paraphrase of the scripture he is commenting on.

ANALYSIS

The chief object which the Apostle expressly proposes to himself in this chapter, as is clear from Heb 1:4, is to point out the superior excellence of Christ, the promulgator of the New Law—above the Angels, the promulgators of the Old. He thus refutes one of the grounds upon which the false teachers founded the superior excellence of the Law of Moses, with the view of inducing the converted Hebrews to apostatize to Judaism, and leaves it to be inferred that if the excellence of a Law is to be estimated by the excellence of its promulgators, the Gospel must far exceed the Law of Moses. It is remarked however, by Commentators, that before expressly instituting a comparison between Christ and the Angels, the Apostle institutes an implied comparison between him and the most exalted personages in the Old Law, and raises him above them: above the Prophets, who were mere men, mere servants; whereas, Jesus Christ was the Eternal Son of God, himself, true God: above the Patriarchs, who were merely the fathers of the Jewish people, and the heirs of a merely earthly inheritance; whereas, Jesus Christ was the Creator of all things, and the heir of the universe: above Moses, the brightness of whose countenance could bear no comparison with the eternal effulgence of the Father’s glory: above Aaron, whom he far excelled in the expiation he made for sin (Heb 1:1-3).

The Apostle then expressly compares Christ with the Angels, and shows how far he is above them, in his name and origin (Heb 1:4-5), in the honours paid him, by the Angels themselves; (Heb 1:6) in their respective offices; the duty of one party being to minister, the glorious prerogative of the other, to reign (Heb 1:7-8); in power and immutability (Heb 1:10–12); in dignity of place; it being the privilege of one, to sit at the right hand of God, the duty of the other, to serve (Heb 1:13-14).

Heb 1:1 GOD, who, at sundry times and in divers manners, spoke in times past to the fathers by the prophets, last of all, 

God, who formerly revealed himself, in the Old Testament, to our fathers by the Prophets, on different occasions—disclosing one portion of his divine mysteries to one Prophet, and a different portion to another—and in different ways—employing various modes of revelation; such as dreams, ecstasies, visions, corporeal appearances and the rest,

The Apostle, contrary to his usual custom, without any mention of his name or office, and without commencing with the usual Apostolical salutation introduces, at once, the subject of the Epistle. The omission of his name is easily accounted for, on the ground, that it was odious to the Jews, owing to the great zeal displayed by him in proclaiming the abolition of the Mosaic Law, of which he was regarded by many of them, as the enemy. The omission of his name accounts for the omission of the usual Apostolical salutation. He omits referring to his Apostleship, because he was, in a special way, the Apostle of the Gentiles.

“At sundry times,” πολυμερως, in many parts. To one prophet, he revealed one portion of his mysteries; and a different portion to another: (v.g.) to Isaias, Christ’s birth of a Virgin, and his passion; to Daniel, the period of his coming; to Jonas, his sepulture, and so of the rest. The word will also mean, he communicated one part, at one time; and a different part, at another.

“In divers manners.” He employed dreams, ecstasies, visions, corporeal appearances, figures, and similitudes.

Heb 1:2 In these days, hath spoken to us by his Son, whom he hath appointed heir of all things, by whom also he made the world. 

Has in these our days, the last period of time, revealed himself to us, not by his servants, but by his only Son Jesus Christ, whom, in his assumed human nature, he has constituted the heir of all things; by whom, as his eternal Word, he has created the universe, and all that it contains.

“Last of all in these days;” the Greek puts it more clearly, ἐπʼ ἐσχάτων τῶν ἡμερῶν τούτων, in these last days, referring to the period of the New Law, which is often in Scripture termed “the last hour,” because it is the last form of religion, that shall be established on earth.

“Hath spoken to us by his Son,” as if he said; no longer by his servants, the Prophets, has he spoken to us and revealed the truths of his Gospel; but, by his Eternal Son, Jesus Christ, who being infinite and essential truth, has imparted to us the knowledge of his saving mysteries; not in mere parts, or at different times, but fully, and all at once; not in obscure figures, but openly, in the full dawn of day, when “the day star” of faith “has arisen in our hearts.”—(2 Peter, 1:19).

Of course, the superiority of Christ over all creatures, both Angels and Prophets, Moses included, is clearly implied in the words “his Son.” It is however, with the view of showing his superiority above the Angels in particular, in the first instance, as appears from the entire chapter, that he now assigns some of the most glorious attributes of his divine and human natures.

“Whom he hath appointed heir of all things.” As man, Christ is the natural Son of God; the Father conferred on him, as man, at his Incarnation, the heirship of all things created.

“By whom he made the world.” (In Greek, τους αιωνας, sæcula, i.e., all created beings). In this, the Apostle refers to his divine nature. Creation being an act of wisdom, is, by appropriation, attributed to the Son. “All things were made by him” (John, 1:3). So here, “the world” (the Greek has the worlds) refers to the universe, or, to all creatures; for, everything created was made by him.

Heb 1:3 Who being the brightness of his glory and the figure of his substance and upholding all things by the word of his power, making purgation of sins, sitteth on the right hand of the majesty on high: 

Who, as the Son of God, being the eternal effulgence of the Father’s glory, emanating from him, light of light; and the express image of his substance (being possessed of the very same divine substance with the Father, which was communicated to him by an eternal generation), by his Providence sustains in existence and rules all creatures; and after having fully atoned for sin, now holds the highest place, as man, next the glorious Majesty of God, in heaven.

“Who being the brightness of his glory.” The Greek for “brightness,” απαυγασμα, means the refulgence or beam of his glory; since, from eternity he possessed the same glorious divine nature with the Father. The illustration is borrowed from the emanation of the radiant beams of light from the sun. The Eternal Father is compared to the sun; the Word, to its rays. The rays emanate from the sun, necessarily, purely, unceasingly, without any separation. All ideas, however, of inequality between the rays and the sun, all notions of imperfection which may occur in the latter emanation, are by no means to be applied to the eternal generation of the Word, who possesses the same identical nature, and is, in every respect, equal to the Father.

“And the figure of his substance.” In Greek, χαράκτηρ της ὑποττασεως. Another illustration of the same eternal generation, derived from the comparison of a seal and figure. The Word is the impression, the image of the Father, the substantial, living eternal image of his substance, communicated to him, in his eternal generation. The Greek word for “substance,” ὑποστάσεως, may be rendered, subsistence, or personality; and, then, the words will mean; that he is the image of the Father’s subsistence; because, the personality or subsistence of the Son is perfectly similar to that of the Father; although, of course, distinct from it. In the words, “brightness of his glory,” there is an implied comparison between Christ and Moses, whose face was beaming with glory, after his long converse with God.

“And upholding all things by the word of his power.” This expresses another of the divine attributes of Christ, by his omnipotent “word” or will, “upholding,” (i.e.), exerting a Providence in sustaining and positively preserving creatures in existence.

“Making purgation of sins.” The Greek is, διʼ ἑαυτοῦ καθαρισμον ποιησαμενος, having made by himself a purgation of our sins; but neither the Alexandrian nor Vatican MSS., nor the Armenian version have, by himself. This he did, as Man God. There is allusion here to the human nature of Christ, which he assumed, in order, as God and Man, to become the Saviour of the world, by making full and adequate reparation for sin, to his offended Father. There is an implied comparison here between Christ and Araon, and it is tacitly insinuated, that the expiation made by the former infinitely surpasses that made by the latter.

“Sitteth on the right hand of majesty on high.” As man, Christ occupies the most honourable place, next to God in heaven.

Heb 1:4 Being made so much better than the angels as he hath inherited a more excellent name than they. 

He has been rendered as far superior to the angels as the name of natural Son of God, which he inherited, exceeds theirs.

“Being made,” &c. The words “being made” do not imply that Christ is a creature. The corresponding Greek word, γενομενος, might be rendered simply “being, so much better than the Angels,” &c. They merely express that by the union of his human nature with the divine, under the personality of the Word, the Man, Christ Jesus, became the natural Son of God, and so, was as superior to the angels, as the honoured and adorable name of Son of God exceeds, in dignity, that of servant.

Heb 1:5 For to which of the angels hath he said at any time: Thou art my Son, to-day have I begotten thee? And again: I will be to him a Father, and he shall be to me a Son? 

For, to which, even of the highest Angels, has God ever addressed these words, spoken to Jesus Christ from eternity, and again repeated at his incarnation and resurrection: “Thou art my Son, this day have I begotten thee;” and again, speaking of him in another place: “I shall be to him a father and he shall be to me a Son”?

Another argument, in favour of the superiority of Christ over the angels, is derived from the SS. Scriptures; and, therefore, a most powerful one in the minds of the Jews. It is founded on the singular use of the words of God the Father addressing his Son (Psalm 2:7): “Thou art my Son, this day have I begotten thee.” The angels and men are often called “Sons of God,” but never “the Son of God.”

But, since according to many, these words literally refer to David; how, then, from the use of them, infer their incommunicability to the angels?

RESP.—Even supposing the correctness of that opinion, these words refer to David, only inasmuch as he was a type of Christ.

But, since it is far more probable that they refer primarily and literally to Christ; as is clear from the promise contained in Ps 2:88—dabo tibi gentes in hereditatem et possessionem tuam terminos terræ. And then they mean, according to St. Augustine, “I have begotten thee to-day,” i.e., from eternity, which is an everlasting, indivisible, permanent instant. They may also refer to the Incarnation of Christ, when he assumed flesh, and also to his third birth in the glory of his Resurrection, in which latter sense they are used by St. Paul himself.—(Acts, chap. 13).

“I will be to him a father,” &c. (2nd Book of Kings, chap. 14) These words literally refer to Solomon; but, in their mystical meaning—the meaning principally intended by the Holy Ghost in the present instance—they refer to Christ; and it is upon their mystical meaning, which the converted Jews themselves admitted (for they were aware that Solomon, in this respect, was a type of Christ), the Apostle builds his argument, a thing by no means unusual with the sacred writers, as appears from several parts of the Epistles (v.g.), 1 Cor. chap. 9; 1 Tim. chap. 5; Galatians, chap. 5; St. Matthew, chap. 2:15; St. John 19:36. The Jews themselves admitted this mystical meaning; and though Solomon was a sinner, he was not in his sins a type of Christ, any more than was Cyrus in his misdeeds, although, in other respects, the latter was a type of Christ (v.g.) in his rescuing the Jews from the Babylonish captivity.

Heb 1:6 And again, when he bringeth in the first begotten into the world, he saith: And let all the angels of God adore him.

And when the majesty of his second coming to judgment is described, God the Father commands all the angels to pay him adoration, as Lord and God. 

Another argument of his superiority is founded on the adoration which the Heavenly Father commanded all his angels to pay him (Psalm 97:7). This quotation is from the Septuagint version of the Psalms, and the words refer, most probably, to the second coming of Christ to judgment. The construction of the Greek favours this view, and when he bringeth in the first begotten again in the world. According to which “again” refers to his second coming. Moreover, the entire 29th Psalm clearly refers to the second coming of Christ, and then, all the angels, good and bad, and all creatures, will adore his Majesty—the good, willingly, and with joy, the bad, unwillingly, and with terror. No doubt, the good angels adored him at his first introduction also, in his Nativity. “Adore” προσκυνησατωσαν· this word means always, in the New Testament, the supreme worship due to God alone.

Father MacEvilly’s Commentary on Hebrews 13:7-17

This post opens with fr. MacEvilly’s brief analysis of all of chapter 13, followed by his commentary on the reading. Text in purple indicates his paraphrase of the scripture he is commenting on.

ANALYSIS OF HEBREWS CHAPTER 13

In this concluding chapter, the Apostle inculcates certain duties of morality, and exhorts the Hebrews to the practice of several virtues, both as regards their neighbour and themselves. With regard to the virtues to be exercised towards their neighbour, the Apostle exhorts them to persevere in fraternal charity, to exercise hospitality, and manifest a practical sympathy for those who were suffering for the faith (1–3). He exhorts them to guard strictly conjugal chastity, and shunning avarice, to exhibit their confidence in God (4–6).

He exhorts them to be mindful of their deceased prelates, the consideration of whose edifying lives and holy death should be an encouragement to persevere in the same faith which they professed—a faith as unchangeable as Jesus Christ himself (7, 8). Hence, they should not be led away by fluctuating and contrary doctrines, particularly in reference to the useless distinction of food, and the legal victims. The Christians, although deprived of Jewish victims, have a still more excellent one, whereof those cannot partake who adhere to Judaism; for, in order to be able to partake of it, they must relinquish the synagogue, and the profession of the Jewish religion (9–13).

He recommends liberality towards the poor, and obedience to their prelates (16, 17). He begs the assistance of their prayers (18-19), and finally concludes with a prayer and salutation (20-25).

COMMENTARY ON HEBREWS 13:7-17

Heb 13:7  Remember your prelates who have spoken the word of God to you: whose faith follow, considering the end of their conversation,

7. Remember your former deceased prelates, who preached to you the word of God, and confirmed you in the faith; looking to their edifying lives and holy death, imitate their faith—the source of their sanctity in life, and happiness in death.

“The end of their conversation” means their death, in justice and sanctity. The words of this verse clearly show that the Apostle refers to their deceased prelates and religious guides, viz., James, Stephen, &c., who trampled under foot, and undervalued all earthly things: the example of these they should follow, and to their faith they should firmly adhere; for, this faith was the source of their sanctity in life, and of their happiness in death.

From this passage we can clearly perceive the advantage of perusing the lives of the saints, who have gone before us. Their lives are to us a practical illustration of the gospel; they point out the means, and serve as an incentive, to labour for heaven, Nonne potes tu, quod isti et istæ.—St. Augustine. It is to the pious reading of the lives of the saints, that the Church is, to a certain degree, indebted for the illustrious Society of Jesus, whose equals the world has never seen; the first, whom the enemies of God and man are sure to assail, as being the leading and the most powerful defenders of religion and social order; their persecution, in any particular country, as the annals of modern rebellions against the altar and the throne too clearly attest, is a sure sign of national reprobation; the certain forerunner of terrible religious and social disasters.

Heb 13:8  Jesus Christ, yesterday, and today: and the same for ever. 

8. (Their faith and yours must be the same), since Jesus Christ—the principal object of their faith and yours—is the same, yesterday, to-day, and for ever.

As Jesus Christ—the principal object of faith—is always the same; therefore, the faith in him must always be the same; and hence, the faith of the Hebrews, and of their predecessors in the faith, must be identical. These words, most probably, refer to Jesus Christ, as God-man. “Yesterday” refers to the time of his Incarnation. This verse connects the preceding with the following verses. The words, “the same,” are, according to the Greek punctuation, joined to “to-day.”

Heb 13:9  Be not led away with various and strange doctrines. For it is best that the heart be established with grace, not with meats: which have not profited those that walk in them. 

9. Be not carried about by the varying and strange doctrines (of heretics), an example of which is found in the choice of legal, or, rather, in the effects attributed to, sacrificial meats; it is much better to strengthen your hearts by the grace of the New Law, which faith in Christ brings with it, than trust in the efficacy of the observances referred to, which never had the effect of sanctifying those who followed them, and spent their lives in them.

As faith must be, therefore, always one and indivisible, be not carried about by doctrines “various,” i.e., varying in themselves, and from the truth; “and strange,” foreign to the deposit left by God to his Church. “For, it is best to establish the heart with grace.” He gives a particular instance of the false doctrines, to which he has been referring in a general way, in the words, “various … doctrines.” He, most likely, refers to the doctrine regarding the distinction of meats, some of which were forbidden, and others allowed by the law; or rather to the doctrine regarding the effects of meats offered in sacrifice, to which the Judaizers attributed the power and efficacy of sanctifying men. This latter interpretation is rendered probable by the following verse. The Apostle says, it is better to establish and render the heart firm by the grace of Christianity, than by recurring to the use of such meats, which never conferred true sanctity on the worshippers (9:10).

“To walk in,” is a Hebraism for principles of action followed out in practice.—Kenrick, in hunc locum.

Heb 13:10  We have an altar whereof they have no power to eat who serve the tabernacle. 

10. (Let it not, however, be supposed, that by giving up the legal offerings, we are without victims, or sacrifice); for, in Christianity, we have on our altars, a victim, that supplies us with the grace which strengthens the heart, whereof they cannot partake who serve the tabernacle and still adhere to the Jewish religion.

“We have an altar,” &c. This altar, which is understood of the victim offered on it, refers, according to some, to the adorable Eucharist, the first step to obtain which must be, to go forth from the synagogue; and, that in order to partake of it, they must first leave the synagogue, or Jewish religion, he proves (verse 11), from the rite observed in the great sacrifice of expiation, a type of the sacrifice of Christ on the cross, of which the Eucharistic sacrifice is a continuation, and a real unbloody commemoration. The word “eat,” greatly serves to confirm this opinion. “Serve” (λατευοντες) has reference directly to the priests; it also embraces, in a general way, all who approach the Jewish altar, as worshippers.

Heb 13:11  For the bodies of those beasts whose blood is brought into the holies by the high priest for sin are burned without the camp. 

11. This exclusion of the ministers and followers of the Jewish tabernacle, from a participation of the victim of our “altar,” was typified by the ordinance of the law respecting the great sacrifice of expiation. For, the bodies of the animals, viz., the goat and the heifer, whose blood was carried by the high priest into the sanctum sanctorum, in the great sacrifice of expiation, were burnt outside the camp (wherein dwelt the Jews, at this time, sojourning in the desert).

“Are burned without the camp.” The Jews, at the time of this ordinance dwelt in the desert, in a moveable camp, outside which were burned the bodies of the heifer and the goat, whereof neither the priests nor the people could partake.

Heb 13:12  Wherefore Jesus also, that he might sanctify the people by his own blood, suffered without the gate. 

12. For which cause, Jesus also, the reality typified, in order to fulfil this figure, suffered outside the gate of Jerusalem, sanctifying the people, with his blood.

On this account it was that Jesus, in order to correspond with his type (for, of his sacrifice, the great sacrifice of expiation was a mere type and figure) suffered outside the gates of Jerusalem.

Heb 13:13  Let us go forth therefore to him without the camp, bearing his reproach. 

13. We, therefore, and all who wish to be partakers of the Christian sacrifice, must go forth to him, outside the camp of the synagogue. In other words, we must desert the synagogue, and join the Church; bearing the reproach attached to the name of Christian.

Hence, we should go forth to him outside the camp, and leaving the synagogue, submit to the reproach of Christ, before we can be partakers of the victim of the Christian “altar,” that is to say, of Christ in the Holy Eucharist, where he is offered up daily, in an unbloody manner, and partaken of by the faithful. Whether the opinion which refers “altar” to the Eucharist, be true or false, matters but little in regard to the faith of the Church, on the subject of the Eucharist, which is clearly demonstrated from other passages; and such of the Fathers as understand this passage of it, show their faith regarding the Eucharist to have been the same as ours. Others make “altar” refer directly to the altar of the cross; because it was of the sacrifice of the cross that the sacrifice of expiation, to which he alludes (verse 11), was typical. The Hebrews were attaching great importance to the sacrifices of the Mosaic law. Now, he says, it would be far better for them to have recourse to grace (verse 9), which they cannot receive, since it is purchased by a sacrifice wherein they can have no share, without first going forth from the synagogue (verse 10); for, the bodies of the victims, &c., were burned outside the camp (verse 11). Hence, Jesus suffered outside the gate of Jerusalem (verse 12); and hence, to become partakers of the merits of his sacrince, “to eat of the altar,” according to these interpreters, we must go forth from the synagogue, and join the Church, “bearing his reproach;” for, the name of Christian was counted a reproach. Should this passage refer directly to the sacrifice of the cross, in it must be indirectly included the sacrifice of the Eucharist; inasmuch as it is the same sacrifice with that of the cross, from which it differs, only as to the mode of offering.

Some Expositors say, that in this verse is conveyed an exhortation to bear our cross patiently, after the example of Christ. “Bearing his reproach” will then mean: bearing his cross after him, which is a reproach and folly.

Heb 13:14  For, we have not here a lasting city: but we seek one that is to come. 

14. And this voluntary exile, and departure from the synagogue and Jerusalem, should not disturb or frighten us, for we, Christians, have not on this earth any permanent city; as exiles and pilgrims, we are in search of one to come, that is, the heavenly Jerusalem.

In this verse is contained a reason why we should not hesitate to leave the synagogue; because, we are in search of our heavenly Jerusalem; according to others, in it is contained a reason why we should be prepared to suffer for Christ’s sake; because, no matter what may befall us, whether exile, death, &c., it will not deprive us of our country, but rather hasten our approach to it.

Commentators remark that the Apostle explains, in the foregoing passage, the sacrifice of expiation, according to the four-fold sense attached to SS. Scripture—viz., the literal, the allegorical, the tropological (or moral), and the anagogical. (Litera gesta docet; quid credas, Allegoria; Moralis, quid agas; quo tendas, Anagogia). According to the literal sense, the victim in the sacrifice of expiation was carried out of the camp and burned, and the blood was carried by the high priest into the sanctuary, as an expiation for sin—litera gesta docet—verse 11. According to the allegorical sense, this victim was a figure of Christ ignominiously driven outside the city, to suffer death, as an atonement for sin—quid credas, Allegoria—verse 12. According to the tropological or moral sense, those who wish to partake of the sacrifice of Christ, must go outside the precincts of the synagogue, and abandon the Jewish religion; thus bearing their share in the ignominy which he was pleased to undergo—Moralis, quid agas—verse 13. And according to the anagogical meaning of the ceremony, they are not to regret this temporary exile, since neither Jerusalem nor the synagogue is our true country or lasting home; we are in search of our heavenly and everlasting dwelling-place above—quo tendas, anagogia—verse 14. Rutter, in hunc locum.

Heb 13:15  By him therefore let us offer the sacrifice of praise always to God, that is to say, the fruit of lips confessing to his name. 

15. Having, therefore, been united to Christ, let us continually present through him to God a sacrifice of praise, that is to say, the fruit of lips confessing his name.

Having given up the legal sacrifices prescribed by law, let us offer up to God, through Christ, to whom we are united, after deserting the synagogue, “a sacrifice of praise,” according to some, the sacrifice of the Eucharist. This is the opinion of those who refer “altar” (verse 10) to the Eucharist. The explanation, however, given by the Apostle himself, of what this sacrifice is, “that is the fruit of lips,” &c., shows that it refers to the spiritual offering of thanksgiving to God, in every shape and form. These acts of thanksgiving are called “the fruit of lips, confessing his name;” because, it is by the lips his praises are sounded, and his benefits deserving thanks, together with his eternal attributes, proclaimed. No doubt, among the most acceptable channels of thanksgiving and praise, the sacrifice of the Eucharist holds the first place; but, it is only in this general respect, as a means of thanksgiving, that the Apostle seems to make any reference to it in this verse.

Heb 13:16  And do not forget to do good and to impart: for by such sacrifices God’s favour is obtained. 

16. And to this piety towards God, neglect not to add charity towards your neighbour. Forget not liberality, nor omit to impart your goods to the poor, by relieving them according to your ability; for, by such sacrifices the favour of God is obtained, with them he is well pleased.

In this verse is prescribed another offering most pleasing to God, the offering of charity and beneficence to our neighbour; “for by such sacrifices,” viz., praise of God, and charity towards our neighbour, “God’s favour is obtained.” The Greek, ευαρεστειται ὀ Θεος, means, God receives delight; or, in them he is well pleased; unlike the sacrifices of the Old Law, which were unpleasing to him.

Heb 13:17  Obey your prelates and be subject to them. For they watch as being to render an account of your souls: that they may do this with joy and not with grief. For this is not expedient for you. 

17. Obey your prelates, and reverence them; for, you are to regard them as watching over your souls (as they are bound to do in virtue of their office), since, in the day of judgment they must render an account of you. Obey them, therefore, from the heart, that they may discharge this responsible duty of watching over you with joy and not with pain. This would not be expedient for you; for, the groans of the pastor would provoke against you the heavy vengeance of God.

To the two-fold sacrifice of praise (verse 15), and of charity (verse 16), he wishes them to add, the sacrifice of their own will, by obedience to their prelates and pastors. “For they watch” (for your souls, ὑπερ τῶν ψυχῶν ὑμων, is added here in the Greek; the Vulgate construction, which places these words not here but after the words “render an account”—rationem pro animabus vestris reddituri—is preferable)—this merely expresses the duty of the pastors; and the light in which the faithful are bound to regard them. What a heavy responsibility, those charged with the care of souls have incurred! they must account for each and every one of them, at God’s judgment-seat; for each and every one, Jesus Christ shed his blood, with the dispensation of which the pastor is charged. Woe to him if it shall have flowed in vain for immortal souls, through any fault of his! “That they may do this,” i.e., watch over your souls, “with joy, and not with grief,” seeing your disobedience, and the absence of progress made by you, “for this is not expedient for you.” The groans of the prelates, whose words you slight, will provoke God’s wrath, which he shall manifest in his own time. He who shall disobey or despise ecclesiastical authority shall be overtaken, sooner or later, by the justice of God, whom he despises.

St John Chrysostom’s Homiletic Commentary on Hebrews 6:10-20

This post contains an excerpt from St Chrysostom’s 10th homily on Hebrews, followed by his 11th homily.

HOMILY X
(excerpt)

Ver. 10. “For God is not unrighteous to forget your work, and1 the love, which ye have showed toward His name, in that ye have ministered unto the saints and do minister.” O how did he here restore their spirit, and give them fresh strength, by reminding them of former things, and bringing them to the necessity of not supposing that God had forgotten. (For he cannot but sin who is not fully assured concerning his hope, and says that God is unrighteous. Accordingly he obliged them by all means to look forward to those future things. For one who despairs of present things, and has given up exerting himself, may be restored by [the prospect of] things future.) As he himself also said in writing to the Galatians, “Ye did run well” (Gal. 5:7): and again, “Have ye suffered so many things in vain? if it be yet in vain.” (Gal. 3:4.)

And as in this place he puts the praise with the reproof, saying, “When for the time ye ought to be teachers” (c. 5:12), so also there, “I marvel that ye are so soon removed.” (Gal. 1:6.) With the reproof is the praise. For respecting great things we marvel, when they fail. Thou seest that praise is concealed under the accusation and the blame. Nor does he say this concerning himself only, but also concerning all. For he said not, I am persuaded, but “we are persuaded better things of you,” even good things (he means). He says this either in regard to matters of conduct, or to the recompense.

In the next place, having said above, that it is “rejected and nigh unto a curse,” and that it “shall be for burning,” he says, we do not by any means speak this of you. “For God is not unrighteous to forget your work, and love.” (Ver. 10.)

[5.] Why then did we say these things? (Ver. 11, 12) “But we desire that every one of you do show the same diligence to the full assurance of hope unto the end; that ye be not slothful, but followers of them who through faith and patience inherit the promises.”

“We desire,” he says, and we do not therefore merely labor for, or even so far as words go, wish this. But what? “We desire” that ye should hold fast to virtue, not as condemning your former conduct (he means), but fearing for the future. And he did not say, ‘not as condemning your former conduct, but your present; for ye have fainted, ye are become too indolent’; but see how gently he indicated it, and did not wound them.

For what does he say? “But we desire that every one of you do show the same diligence unto the end.” For this is the admirable part of Paul’s wisdom, that he does not expressly show that they “had” given in, that they “had” become negligent. For when he says, “We desire that every one of you”—it is as if one should say, I wish thee to be always in earnest; and such as thou wert before, such to be now also, and for the time to come. For this made his reproof more gentle and easy to be received.

And he did not say, “I will,” which would have been expressive of the authority of a teacher, but what is expressive of the affection of a father, and what is more than “willing,” “we desire.” All but saying, Pardon us, even if we say what is distasteful.

“We desire that every one of you do show the same diligence to the full assurance of your hope unto the end.” Hope (he means) carries us through: it recovers us again. Be not wearied out, do not despair, lest your hope be in vain. For he that worketh good hopeth also good, and never despairs of himself.

“That ye may not become dull.”2 Still3 “become”; and yet he said above, “seeing ye are become dull4 of hearing.” (c. 5:11.) Observe however how he limited the dullness to the hearing. And here he hints the very same thing; instead of ‘that ye may not continue in it,’ he says [this]. But again he leads on to that future time for which they were not yet responsible; saying in effect “that ye may not become too slothful”: since for that which is not yet come we could not be responsible. For he who in regard to the present time is exhorted to be in earnest, as being remiss, will perhaps become even more slothful, but he who is exhorted with reference to the future, not so.

“We desire” (he says) “that every one of you.” Great is his affection for them: he cares equally for great and small; moreover he knows all, and overlooks no one, but shows the same tender care for each, and equal value for all: from which cause also he the rather persuaded them to receive what was distasteful in his words.

“That ye be not slothful,” he says. For as inactivity hurts the body, so also inactivity as to what is good renders the soul more supine and feeble.

[6.] “But followers” (he says) “of them, who through faith and patience inherit the promises.” And who they are, he tells afterwards. He said before, “Imitate your own former well-doings.” Then, lest they should say, What? He leads them back to the Patriarch: bringing before them examples of well-doing indeed from their own history,1 but of the thought of being forsaken, from the Patriarch; that they might not suppose that they were disregarded and forsaken as worthy of no account, but might know that it is [the portion] of the very noblest men to make the journey of life through trials; and that God has thus dealt with great and admirable men.

Now we ought (he says) to bear all things with patience: for this also is believing: whereas if He say that He gives and thou immediately receivest, how hast thou also believed? Since in that case this is no longer of thy faith, but of Me, the Giver. But if I say that I give, and give after an hundred years, and thou hast not despaired; then hast thou accounted Me worthy to be believed, then thou hast the right opinion concerning Me. Thou seest that oftentimes unbelief arises not from want of hope only, but also from faintheartedness, and want of patience, not from condemning him who made the promise.

“For God” (he says) “is not unrighteous to forget your love” and the zeal “which ye have showed toward His Name, in that ye have ministered unto the saints, and do minister.” He testifies great things of them, not deeds only, but deeds done with alacrity, which he says also in another place, “and not only so, but they gave themselves also to the Lord and to us.” (2 Cor. 8:5.)

“Which” (he says) “ye have showed toward His Name, in that ye have ministered to the saints, and do minister.” See how again he soothes them, by adding “and do minister.” Still even at this time (he says) ye are ministering, and he raises them up by showing that they had done [what they did] not to them [the saints], but to God. “Which ye have showed” (he says); and he said not “unto the saints,” but “towards God,” for this is “toward His Name.” It is for His Name’s sake (he means) that ye have done all. He therefore who has the enjoyment from you of2 so great zeal and love, will never despise you nor forget you.

[7.] Hearing these things, let us, I beseech you, “minister to the saints.” For every believer is a saint in that he is a believer. Though he be a person living in the world, he is a saint. “For” (he says) “the unbelieving husband is sanctified by the wife, and the unbelieving wife by the husband.” (1 Cor. 7:14.) See how the faith makes the saintship. If then we see even a secular person in misfortune, let us stretch out a hand [to him]. Let us not be zealous for those only who dwell in the mountains; they are indeed saints both in manner of life and in faith; these others however are saints by their faith, and many of them also in manner of life. Let us not, if we see a monk [cast] into prison, in that case go in; but if it be a secular person, refuse to go in. He also is a saint and a brother.

What then (you say) if he be unclean and polluted? Listen to Christ saying, “Judge not that ye be not judged.” (Matt. 7:1.) Do thou act for God’s sake. Nay, what am I saying? Even if we see a heathen in misfortune, we ought to show kindness to him, and to every man without exception who is in misfortunes, and much more to a believer who is in the world. Listen to Paul, saying, “Do good unto all men, but especially to those who are of the household of faith.” (Gal. 6:10.)

But I know not whence this [notion] has been introduced, or whence this custom hath prevailed. For he that only seeks after the solitaries, and is willing to do good to them alone, and with regard to others on the contrary is over-curious in his enquiries, and says, ‘unless he be worthy,3 unless he be righteous, unless he work miracles, I stretch out no hand’; [such an one] has taken away the greater part of charity,4 yea and in time he will in turn destroy the very thing itself. And yet that is charity,5 [which is shown] towards sinners, towards the guilty. For this is charity,1 not the pitying those who have done well, but those who have done wrong.

[8.] And that thou mayest understand this, listen to the Parable: “A certain man” (it is said) “went down from Jerusalem to Jericho, and fell among thieves” (Luke 10:30, &c.); and when they had beaten him, they left him by the way-side, having badly bruised him. A certain Levite came, and when he saw him, he passed by; A priest came, and when he saw him, he hastened past; a certain Samaritan came, and bestowed great care upon him. For he “bound up his wounds” (Luke 10:34), dropped oil on them, set him upon his ass, “brought him to the inn, said to the host, Take care of him” (Luke 10:35); and (observe his great liberality), “and I,” he says, “will give thee whatsoever thou shalt expend.” Who then is his neighbor? “He,” it is said, “that showed mercy on him. Go thou then also,” He says, “and do likewise.” (Luke 10:37.) And see what a parable He spake. He said not that a Jew did [so and so] to a Samaritan, but that a Samaritan showed all that liberality. Having then heard these things, let us not care only for “those that are of the household of faith” (Gal. 6:10), and neglect others. So then also thou, if thou see any one in affliction, be not curious to enquire further. His being in affliction involves a just claim on thy aid.2 For if when thou seest an ass choking thou raisest him up, and dost not curiously enquire whose he is, much more about a man one ought not to be over-curious in enquiring whose he is. He is God’s, be he heathen or be he Jew; since even if he is an unbeliever, still he needs help. For if indeed it had been committed to thee to enquire and to judge, thou wouldst have well said thus, but, as it is, his misfortune does not suffer thee to search out these things. For if even about men in good health it is not right to be over-curious, nor to be a busybody in other men’s matters, much less about those that are in affliction.

[9.] But on another view what [shall we say]? Didst thou see him in prosperity, in high esteem, that thou shouldst say that he is wicked and worthless? But if thou seest him in affliction, do not say that he is wicked. For when a man is in high credit, we fairly say these things; but when he is in calamity, and needs help, it is not right to say that he is wicked. For this is cruelty, inhumanity, and arrogance. Tell me what was ever more iniquitous than the Jews. But nevertheless while God punished them, and that justly, yea, very justly, yet He approved of those who had compassion on them, and those who rejoiced over them He punished. (Amos 5:6.) For “they were not grieved,” it is said, “at the affliction of Joseph.”

And again it is said “Redeem [Ransom] those who are ready to be slain: spare not.” (Prov. 24:11.) (He said not, enquire curiously, and learn who he is; and yet, for the most part, they who are led away to execution are wicked,) for this especially is charity. For he that doeth good to a friend, doeth it not altogether for God’s sake: but he that [doeth good] to one unknown, this man acts purely for God’s sake. “Do not spare” thy money, even if it be necessary to spend all, yet give.

But we, when we see persons in extreme distress,3 bewailing themselves, suffering things more grievous than ten thousand deaths, and oftentimes unjustly, we[I say] are sparing of our money, and unsparing of our brethren; we are careful of lifeless things, but neglect the living soul. And yet Paul says, “in meekness instruct those that oppose themselves, if peradventure God should give them repentance to the acknowledging of the truth, and they may recover themselves out of the snare of the devil who are taken captive by him, at His will.” (2 Tim. 2:25, 26.) “If peradventure,” he says; thou seest of how great long-suffering the word is full.

Let us also imitate Him, and despair of no one. For the fishermen too, when they have cast many times [suppose it], have not succeeded; but afterwards having cast again, have gained all. So we also expect that ye will all at once show to us ripe fruit. For the husbandman too, after he has sown, waits one day or two days, and is a long while in expectation: and all at once he sees the fruits springing up on every side. This we expect will take place in your case also by the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father and also to the Holy Ghost be glory, might, honor, now and for ever and world without end. Amen.

HOMILY XI

[1.] Having boldly reflected on the faults of the Hebrews, and sufficiently alarmed them, he consoles them, first, by praises, and secondly (which also is the stronger ground), by the [thought] that they would certainly attain the object of their hope. Moreover he draws his consolation, not from things future, but again from the past, which indeed would the rather persuade them. For as in the case of punishment, he alarms them rather by those [viz. things future], so also in the case of the prizes [set before them], he encourages them by these [viz. by things past], showing [herein] God’s way of dealing. And that is, not to bring in what has been promised immediately, but after a long time. And this He does, both to present the greatest proof of His power, and also to lead us to Faith, that they who are living in tribulation without having received the promises, or the rewards, may not faint under their troubles.

And omitting all [the rest], though he had many whom he might have mentioned, he brought forward Abraham both on account of the dignity of his person, and because this had occurred in a special way in his case.

And yet at the end of the Epistle he says, that “all these, having seen the promises afar off, and having embraced them, received them not, that they without us should not be made perfect.” (c. 11:13.) “For when God made promise to Abraham” (he says) “because He could swear by no greater, He sware by Himself, saying, Surely blessing I will bless thee, and multiplying I will multiply thee. And so after he had patiently endured, he obtained the promise.” (c. 11:39, 40.) How then does he say at the end [of the Epistle] that “he received not the promises,” and here, that “after he had patiently endured he obtained the promise”? How did he not receive? How did he obtain? He is not speaking of the same things in this place and in the other, but makes the consolation twofold. God made promises to Abraham, and after a long space of time He gave the things [spoken of] in this place, but those others not yet.

“And so after he had patiently endured, he obtained the promise.” Seest thou that the promise alone did not effect the whole, but the patient waiting as well? Here he alarms them, showing that oftentimes a promise is thwarted through faintheartedness.1 And this he had indeed shown through [the instance of] the [Jewish] people: for since they were faint-hearted, therefore they obtained not the promise. But now he shows the contrary by means of Abraham. Afterwards near the end [of the Epistle] he proves something more also: [viz.] that even though they had patiently endured, they did not obtain; and yet not even so are they grieved.

[2.] “For men verily swear by the greater, and an Oath for confirmation is to them an end of all strife. But God because He could swear by no greater, sware by Himself.” Well, who then is He that sware unto Abraham? Is it not the Son? No, one says. Certainly indeed it was He: however, I shall not dispute [thereon]. So when He [the Son] sweareth the same oath, “Verily, verily, I say unto you,” is it not plain that it was because He could not swear by any greater? For as the Father sware, so also the Son sweareth by Himself, saying, “Verily, verily, I say unto you.” He here reminds them also of the oaths of Christ, which He was constantly uttering. “Verily, verily, I say unto thee, he that believeth on Me shall never die.” (John 11:26.)

What is, “And an oath for confirmation is to them an end of all strife”? it is instead of, “by this every doubtful question is solved”: not this, or this, but every one.

God, however, ought to have been believed even without an oath: (ver. 17) “wherein” (he says) “God willing more abundantly to show unto the heirs of promise the immutability of His counsel, confirmed it [lit. “mediated”2 ] by an oath.” In these words he comprehends also the believers, and therefore mentions this “promise” which was made to us in common [with them]. “He mediated” (he says) “by an oath.” Here again he says that the Son was mediator between men and God.

Ver. 18. “That by two immutable things, in which it was impossible that God should lie.” What are these two? The speaking and promising; and the adding an oath to the promise. For since among men that which is [confirmed] by an oath is thought more worthy of credit, on this account He added that also.

Seest thou that He regardeth not His own dignity, but how He may persuade men, and endures to have unworthy things said concerning Himself. That is He wishes to impart full assurance. And in the case of Abraham indeed [the Apostle] shows that the whole was of God, not of his patient endurance, since He was even willing to add an oath, for He by whom men swear, by Him also God “sware,” that is “by Himself.” They indeed as by one greater, but He not as by one greater. And yet He did it. For it is not the same thing for man to swear by himself, as for God. For man has no power over himself. Thou seest then that this is said not more for Abraham than for ourselves: “that we” (he says) “might have strong consolation, who have fled for refuge to lay hold on the hope set before us.” Here too again,1 “after he had patiently endured he obtained the promise.”

“Now” he means, and he did not say “when2 He swore.” But what the oath is, he showed, by speaking of swearing by a greater. But since the race of men is hard of belief, He condescends to the same [things] with ourselves. As then for our sake He swears, although it be unworthy of Him that He should not be believed, so also did [the Apostle] make that other statement: “He learned from the things which He suffered” (c. 5:8), because men think the going through experience more worthy of reliance.

What is “the hope set before us”? From these [past events] (he says) we conjecture the future. For if these came to pass after so long a time, so certainly the others will. So that the things which happened in regard to Abraham give us confidence also concerning the things to come.

[3.] (Ver. 19, 20) “Which [hope] we have as an anchor of the soul both sure and steadfast, and which entereth into that within the veil: whither the forerunner is for us entered, even Jesus, made High Priest forever after the order of Melchisedec.” He shows, that while we are still in the world, and not yet departed from [this] life, we are already among the promises. For through hope we are already in heaven. He said, “Wait; for it shall surely be.” Afterwards giving them full assurance, he says, “nay rather by hope.”3 And he said not, “We are within,” but ‘It hath entered within,’ which was more true and more persuasive. For as the anchor, dropped from the vessel, does not allow it to be carried about, even if ten thousand winds agitate it, but being depended upon makes it steady, so also does hope.

And see how very suitable an image he has discovered: For he said not, Foundation; which was not suitable; but, “Anchor.” For that which is on the tossing sea, and seems not to be very firmly fixed, stands on the water as upon land, and is shaken and yet is not shaken. For in regard to those who are very firm, and philosophic, Christ with good reason made that statement, saying, “Whosoever hath built his house on a rock.” (Matt. 7:24.) But in respect of those who are giving way, and who ought to be carried through by hope, Paul hath suitably set down this. For the surge and the great storm toss the boat; but hope suffers it not to be carried hither and thither, although winds innumerable agitate it: so that, unless we had this [hope] we should long ago have been sunk. Nor is it only in things spiritual, but also in the affairs of this life, that one may find the power of hope great. Whatever it may be, in merchandise, in husbandry, in a military expedition, unless one sets this before him, he would not even touch the work. But he said not simply “Anchor,” but “sure and steadfast” [i.e.] not shaken. “Which entereth into that within the veil”; instead of ‘which reacheth through even to heaven.’

[4.] Then after this he led on to Faith also, that there might not only be hope, but a very true [hope]. For after the oath he lays down another thing too, even proof by facts, because “the forerunner is for us entered in, even Jesus.” But a forerunner is a forerunner of some one, as John was of Christ.

Now he did not simply say, “He is entered in,” but “where He is entered in a forerunner for us,” as though we also ought to attain. For there is no great interval between the forerunner and those who follow: otherwise he would not be a forerunner; for the forerunner and those who follow ought to be in the same road, and to arrive after [each other].

“Being made an High Priest forever after the order,” he says, “of Melchisedec.” Here is also another consolation, if our High Priest is on high, and far better than those among the Jews, not in the kind [of Priesthood] only, but also in the place, and the tabernacle, and the covenant, and the person. And this also is spoken according to the flesh.

[5.] Those then, whose High Priest He is, ought to be greatly superior. And as great as the difference is between Aaron and Christ, so great should it be between us and the Jews. For see, we have our victim4 on high, our priest on high, our sacrifice1 on high: let us bring such sacrifices as can be offered on that altar, no longer sheep and oxen, no longer blood and fat. All these things have been done away; and there has been brought in in their stead “the reasonable service.” (Rom. 12:1.) But what is “the reasonable service”? The [offerings made] through the soul; those made through the spirit. (“God,” it is said, “is a Spirit, and they that worship Him must worship Him in spirit and in truth”—John 4:24); things which have no need of a body, no need of instruments, nor of special places, whereof each one is himself the Priest, such as, moderation, temperance, mercifulness, enduring ill-treatment, long-suffering, humbleness of mind.

These sacrifices one may see in the Old [Testament] also, shadowed out beforehand. “Offer to God,” it is said, “a sacrifice of righteousness” (Ps. 4:5); “Offer a sacrifice of praise” (Ps. 50:14); and, “a sacrifice of praise shall glorify Me” (Ps. 50:23), and, “the sacrifice of God is a broken spirit” (Ps. 51:17); and “what doth the Lord require of thee but” to hearken to Him? (Mic. 6:8.) “Burnt-offerings and sacrifices for sin Thou hast had no pleasure in: then I said, Lo I come to do Thy will, O God!” (Ps. 40:6, 7), and again, “To what purpose do ye bring the incense from Sheba?” (Jer. 6:20.) “Take thou away from Me the noise of thy songs, for I will not hear the melody of thy viols.” (Amos 5:23.) But instead of these “I will have mercy and not sacrifice.” (Hosea 6:6.) Thou seest with what kind of “sacrifices God is well pleased.” (c. 13:16.) Thou seest also that already from the first the one class have given place, and these have come in their stead.

These therefore let us bring, for the other indeed are [the offerings] of wealth and of persons who have [possessions], but these of virtue: those from without, these from within: those any chance person even might perform; these only a few. And as much as a man is superior to a sheep, so much is this sacrifice superior to that; for here thou offerest thy soul as a victim.

[6.] And other sacrifices also there are, which are indeed whole burnt-offerings, the bodies of the martyrs: there both soul and body [are offered]. These have a great savor of a sweet smell. Thou also art able, if thou wilt, to bring such a sacrifice.

For what, if thou dost not burn thy body in the fire? Yet in a different fire thou canst; for instance, in that of voluntary poverty, in that of affliction. For to have it in one’s power to spend one’s days in luxury and expense, and yet to take up a life of toil and bitterness, and to mortify the body, is not this a whole burnt-offering? Mortify thy body, and crucify it, and thou shalt thyself also receive the crown of this martyrdom. For what in the other case the sword accomplishes, that in this case let a willing mind effect. Let not the love of wealth burn, or possess you, but let this unreasonable appetite itself be consumed and quenched by the fire of the Spirit; let it be cut in pieces by the sword of the Spirit.

This is an excellent sacrifice, needing no priest but him who brings it. This is an excellent sacrifice, performed indeed below but forthwith taken up on high. Do we not wonder that of old time fire came down and consumed all? It is possible now also that fire may come down far more wonderful than that, and consume all the presented offerings:2 nay rather, not consume, but bear them up to heaven. For it does not reduce them to ashes, but offers them as gifts to God.

[7.] Such were the offerings of Cornelius. For (it is said) “thy prayers and thine alms are come up for a memorial before God.” (Acts 10:4.) Thou seest a most excellent union. Then are we heard, when we ourselves also hear the poor who come to us. “He” (it is said) “that stoppeth his ears that he may not hear the poor” (Prov. 21:13), his prayer God will not hearken to. “Blessed is he that considereth the poor and needy: the Lord will deliver him in the evil day.” (Ps. 40:1.) But what day is evil except that one which is evil to sinners?

What is meant by “he that considereth”? He that understandeth what it is to be a poor man, that has thoroughly learned his affliction. For he that has learned his affliction, will certainly and immediately have compassion on him. When thou seest a poor man, do not hurry by, but immediately reflect what thou wouldest have been, hadst thou been he. What wouldest thou not have wished that all should do for thee? “He that considereth” (he says). Reflect that he is a free-man like thyself, and shares the same noble birth with thee, and possesses all things in common with thee; and yet oftentimes he is not on a level even with thy dogs. On the contrary, while they are satiated, he oftentimes lies, sleeps, hungry, and the free-man is become less honorable than thy slaves.

But they perform needful services for thee. What are these? Do they serve thee well? Suppose then I show that this [poor man] too performs needful services for thee far greater than they do. For he will stand by thee in the Day of judgment, and will deliver thee from the fire. What do all thy slaves do like this? When Tabitha died, who raised her up? The slaves who stood around or the poor? But thou art not even willing to put the free-man on an equality with thy slaves. The frost is hard, and the poor man is cast out in rags, well-nigh dead, with his teeth chattering, both by his looks and his air fitted to move thee: and thou passeth by, warm and full of drink; and how dost thou expect that God should deliver thee when in misfortune?

And oftentimes thou sayest this too: ‘If it had been myself, and I had found one that had done many wrong things, I would have forgiven him; and does not God forgive?’ Say not this. Him that has done thee no wrong, whom thou art able to deliver, him thou neglectest. How shall He forgive thee, who art sinning against Him? Is not this deserving of hell?

And how amazing! Oftentimes thou adornest with vestments innumerable, of varied colors and wrought with gold, a dead body, insensible, no longer perceiving the honor; whilst that which is in pain, and lamenting, and tormented, and racked by hunger and frost, thou neglectest; and givest more to vainglory, than to the fear of God.

[8.] And would that it stopped here; but immediately accusations are brought against the applicant. For why does he not work (you say)? And why is he to be maintained in idleness? But (tell me) is it by working that thou hast what thou hast, didst thou not receive it as an inheritance from thy fathers? And even if thou dost work, is this a reason why thou shouldest reproach another? Hearest thou not what Paul saith? For after saying, “He that worketh not, neither let him eat” (2 Thess. 3:10), he says, “But ye be not weary in well doing.” (2 Thess. 3:13.)

But what say they? He is an impostor.1 What sayest thou, O man? Callest thou him an impostor, for the sake of a single loaf or of a garment? But (you say) he will sell it immediately. And dost thou manage all thy affairs well? But what? Are all poor through idleness? Is no one so from shipwreck? None from lawsuits? None from being robbed? None from dangers? None from illness? None from any other difficulties? If however we hear any one bewailing such evils, and crying out aloud, and looking up naked toward heaven, and with long hair, and clad in rags, at once we call him, The impostor! The deceiver! The swindler! Art thou not ashamed? Whom dost thou call impostor? Give nothing, and do not accuse the man.

But (you say) he has means, and pretends. This is a charge against thyself, not against him. He knows that he has to deal with the cruel, with wild beasts rather than with men, and that, even if he utter a pitiable story, he attracts no one’s attention: and on this account he is forced to assume also a more miserable guise, that he may melt thy soul. If we see a person coming to beg in a respectable dress, This is an impostor (you say), and he comes in this way that he may be supposed to be of good birth. If we see one in the contrary guise, him too we reproach. What then are they to do? O the cruelty, O the inhumanity!

And why (you say) do they expose their maimed limbs? Because of thee. If we were compassionate, they would have no need of these artifices: if they persuaded us at the first application, they would not have contrived these devices. Who is there so wretched, as to be willing to cry out so much, as to be willing to behave in an unseemly way, as to be willing to make public lamentations, with his wife destitute of clothing, with his children, to sprinkle ashes on [himself]. How much worse than poverty are these things? Yet on account of them not only are they not pitied, but are even accused by us.

[9.] Shall we then still be indignant, because when we pray to God, we are not heard? Shall we then still be vexed, because when we entreat we do not persuade? Do we not tremble for fear, my beloved?

But (you say) I have often given. But dost thou not always eat? And dost thou drive away thy children often begging of thee? O the shamelessness! Dost thou call a poor man shameless? And thou indeed art not shameless when plundering, but he is shameless when begging for bread! Considerest thou not how great are the necessities of the belly? Dost not thou do all things for this? Dost thou not for this neglect things spiritual? Is not heaven set before thee and the kingdom of heaven? And thou fearing the tyranny of that [appetite] endurest all things, and thinkest lightly of that [kingdom]. This is shamelessness.

Seest thou not old men maimed? But O what trifling! ‘Such an one’ (you say) ‘lends out so many pieces of gold, and such an one so many, and yet begs.’ You repeat the stories and trifles of children; for they too are always hearing such stories from their nurses. I am not persuaded of it. I do not believe this. Far from it. Does a man lend money, and beg when he has abundance? For what purpose, tell me? And what is more disgraceful than begging? It were better to die than to beg. Where does our in inhumanity stop? What then? Do all lend money? Are all impostors? Is there no one really poor? “Yea” (you say) “and many.” Why then dost thou not assist those persons, seeing thou art a strict enquirer into their lives? This is an excuse and a pretense.

“Give to every one2 that asketh of thee, and from him that would borrow of thee turn not thou away.” (Matt. 5:42.) Stretch out thy hand, let it not be closed up. We have not been constituted examiners into men’s lives, since so we should have compassion on no one. When thou callest upon God why dost thou say, Remember not my sins? So then, if that person even be a great sinner, make this allowance in his case also, and do not remember his sins. It is the season of kindness, not of strict enquiry; of mercy, not of account. He wishes to be maintained: if thou art willing, give; but if not willing, send him away without raising doubts.1 Why art thou wretched and miserable? Why dost thou not even thyself pity him, and also turnest away those who would? For when such an one hears from thee, This [fellow] is a cheat; that a hypocrite; and the other lends out money; he neither gives to the one nor to the other; for he suspects all to be such. For you know that we easily suspect evil, but good, not [so easily].

[10.] Let us “be merciful,” not simply so, but “as our heavenly Father is.” (Luke 6:36.) He feeds even adulterers, and fornicators, and sorcerers, and what shall I say? Those having every kind of wickedness. For in so large a world there must needs be many such. But nevertheless He feeds all; He clothes all. No one ever perished of hunger, unless one did so of his own choice. So let us be merciful. If one be in want and in necessity, help him.

But now we are come to such a degree of unreasonableness, as to act thus not only in regard to the poor who walk up and down the alleys, but even in the case of men that live in [religious] solitude.2 Such an one is an impostor, you say. Did I not say this at first, that if we give to all indiscriminately, we shall always be compassionate; but if we begin to make over-curious enquiries, we shall never be compassionate? What dost thou mean? Is a man an impostor in order to get a loaf? If indeed he asks for talents of gold and silver, or costly clothes, or slaves, or anything else of this sort, one might with good reason call him a swindler. But if he ask none of these things, but only food and shelter, things which are suited to a philosophic life,3 tell me, is this the part of a swindler? Cease we from this unseasonable fondness for meddling, which is Satanic, which is destructive.

For indeed, if a man say that he is on the list of the Clergy, or calls himself a priest, then busy thyself [to enquire], make much ado: since in that case the communicating4 without enquiry is not without danger. For the danger is about matters of importance, for thou dost not give but receivest. But if he want food, make no enquiry.

Enquire, if thou wilt, how Abraham showed hospitality towards all who came to him. If he had been over-curious about those who fled to him for refuge, he would not have “entertained angels.” (c. 13:2.) For perhaps not thinking them to be angels, he would have thrust them too away with the rest. But since he used to receive all, he received even angels.

What? Is it from the life of those that receive [thy bounty] that God grants thee thy reward? Nay [it is] from thine own purpose, from thy abundant liberality; from thy loving kindness; from thy goodness. Let this be [found], and thou shalt attain all good things, which may we all attain, through the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father and together with the Holy Ghost, be glory, power, honor, now and for ever and world without end. Amen.

 

St John Chrysostom’s Homiletic Commentary on Hebrews 5:1-14

[1.] The blessed Paul wishes to show in the next place that this covenant is far better than the old. This then he does by first laying down remote considerations. For inasmuch as there was nothing bodily or that made a show,2 no temple for instance, nor Holy of Holies, nor Priest with so great apparel, no legal observances, but all things higher and more perfect, and there was nothing of bodily things, but all was in things spiritual, and things spiritual did not attract the weak, as things bodily; he thoroughly sifts this whole matter.

And observe his wisdom: he makes his beginning from the priest first, and continually calls Him an High Priest, and from this first [point] shows the difference [of the two Dispensations]. On this account he first of all defines what a Priest is, and shows whether He has any things proper to a Priest, and whether there are any signs of priesthood. It was however an objection in his way that He [Christ] was not even well-born, nor was He of the sacerdotal tribe, nor a priest on earth. How then was He a Priest? some one may say.

And just as in the Epistle to the Romans, having taken up an argument of which they were not easily persuaded, that Faith effects that which the labor of the Law could not, nor the sweat of the daily life, he betook himself to the Patriarch and referred the whole to that time: so now here also he opens out the other path of the Priesthood, showing its superiority from the things which happened before. And as, in [the matter of] punishment, he brings before them not Hell alone, but also what happened to their fathers,3 so now here also, he first establishes this position from things present. For it were right indeed that earthly things should be proved from heavenly, but when the hearers are weak, the opposite course is taken.

[2.] Up to a certain point he lays down first the things which are common [to Christ and their High Priests], and then shows that He is superior. For comparative4 excellence arises thus, when in some respects there is community, in others superiority; otherwise it is no longer comparative.

“For every High Priest taken from among men,” this is common to Christ; “is ordained for men in things pertaining to God,” and this also; “that he may offer both gifts and sacrifices for the people,” and this too, [yet] not entirely: what follows however is no longer so: “who can have compassion5 on the ignorant, and on them that are out of the way,” from this point forward is the superiority, “inasmuch as himself also is encompassed with infirmity; and by reason hereof he ought as for the people, so also for himself, to offer for sins.”

Then also [there are] other [points]: He is made [Priest] (he says) by Another and does not of Himself intrude into [the office]. This too is common (ver. 4), “And no man taketh this honor to himself, but he that is called of God as was Aaron.”

Here again he conciliates6 them in another point, because He was sent from God: which Christ was wont to say throughout to the Jews. “He that sent Me is greater than I,” and, “I came not of Myself.” (John 12:49; 14:28; 8:42.)

He appears to me in these words also to hint at the priests of the Jews, as being no longer priests, [but] intruders and corrupters of the law of the priesthood; (ver. 5) “So Christ also glorified not Himself to be made an High Priest.”

How then was He appointed (one says)? For Aaron was many times appointed as by the Rod, and when the fire came down and destroyed those who wished to intrude into the priesthood. But in this instance, on the contrary, they [the Jewish Priests] not only suffered nothing, but even are in high esteem. Whence then [His appointment]? He shows it from the prophecy. He has nothing [to allege] perceptible by sense, nothing visible. For this cause he affirms it from prophecy, from things future; “But He that said unto Him Thou art My Son, to-day have I begotten Thee.” What has this to do with the Son? Yea (he says) it is a preparation for His being appointed by God.

Ver. 6. “As He saith also in another place, Thou art a Priest forever after the order of Melchisedech.” Unto whom now was this spoken?

Who is “after the order of Melchisedech”? No other [than He]. For they all were under the Law, they all kept sabbaths, they all were circumcised; one could not point out any other [than Him].

[3.] Ver. 7, 8. “Who in the days of His flesh, when He had offered up prayers and supplications with strong crying and tears, to Him that was able to save Him from death, and was heard in that He feared; though He were a Son, yet learned He obedience by the things which He suffered.” Seest thou that he sets forth nothing else than His care and the exceeding greatness of His love? For what means the [expression] “with strong crying”? The Gospel nowhere says this, nor that He wept when He prayed, nor yet that He uttered a cry. Seest thou that it was a condescension? For he could not [merely] say that He prayed, but also “with strong crying.”

“And was heard,” (he says), “in that He feared; though He were a Son, yet learned He obedience by the things which He suffered.” (Ver. 9, 10), “And being made perfect He became the Author of eternal salvation unto all them that obey Him: called of God an High Priest after the order of Melchisedech.”

Be it with “crying,” why also “strong [crying] and tears”?

“Having offered,” (he says), “and having been heard in that He feared.” What sayest thou? Let the Heretics1 be ashamed. The Son of God “was heard in that He feared.” And what more could any man say concerning the prophets? And what sort of connection is there, in saying, “He was heard in that He feared, though He were Son, yet learned He obedience by the things which He suffered”? Would any man say these things concerning God? Why, who was ever so mad? And who, even if he were beside himself, would have uttered these things? “Having been heard,” (he says), “in that He feared, He learned obedience by the things which He suffered.” What obedience? He that before this had been obedient even unto death, as a Son to His Father, how did He afterwards learn? Seest thou that this is spoken concerning the Incarnation?

Tell me now, did He pray the Father that He might be saved from death? And was it for this cause that He was “exceeding sorrowful, and said, If it be possible, let this cup pass from Me”? (Matt. 26:38, 39.) Yet He nowhere prayed the Father concerning His resurrection, but on the contrary He openly declares, “Destroy this temple and within three days I will raise it up.” (John. 2:19.) And, “I have power to lay down My life, and I have power to take it again. No man taketh it from Me, I lay it down of Myself.” (John 10:18.) What then is it; why did He pray? (And again He said, “Behold we go up to Jerusalem, and the Son of Man shall be betrayed unto the chief priests and scribes, and they shall condemn Him to death. And they shall deliver Him to the Gentiles, to mock, and to scourge, and to crucify Him; and the third day He shall rise again” (Matt. 20:18, 19), and said not, “My Father shall raise Me up again.”) How then did He pray concerning this? But for whom did He pray? For those who believed on Him.

And what he means is this, ‘He is readily listened to.’ For since they had not yet the right opinion concerning Him, he said that He was heard. Just as He Himself also when consoling His disciples said, “If ye loved Me, ye would rejoice, because I go to My Father” (John 14:28), and “My Father is greater than I.” But how did He not glorify Himself, He who “made Himself of no reputation” (Phil. 2:7), He who gave Himself up? For, it is said, “He gave Himself” up “for our sins.” (See Gal. 1:4.) And again, “Who gave Himself a ransom for us all.” (1 Tim. 2:6.) What is it then? Thou seest that it is in reference to the flesh that lowly things are spoken concerning Himself: So also here, “Although He were Son, He was heard in that He feared,” it is said. He wishes to show, that the success was of Himself, rather than of God’s favor. So great (he says) was His reverence, that even on account thereof God had respect unto Him.

“He learned,” he saith, to obey God. Here again he shows how great is the gain of sufferings. “And having been made perfect,” he says, “He became the Author of salvation to them that obey Him.” (Cf. supra, pp. 384, 391.) But if He, being the Son, gained obedience from His sufferings, much more shall we. Dost thou see how many things he discourses about obedience, that they might be persuaded to it? For it seems to me that they would not be restrained. “From the things,” he says, “which He suffered He” continually “learned” to obey God. And being “made perfect” through sufferings. This then is perfection, and by this means must we arrive at perfection. For not only was He Himself saved, but became to others also an abundant supply of salvation. For “being made perfect He became the Author of salvation to them that obey Him.”

[4.] “Being called,” he says, “of God an High Priest after the order of Melchisedech”: (ver. 11) “Of whom we have many things to say and hard to be uttered [or explained].” When he was about to proceed to the difference of the Priesthood, he first reproves them, pointing out both that such great condescension was “milk,” and that it was because they were children that he dwelt longer on the lowly subject, relating to the flesh, and speaks [about Him] as about any righteous man. And see, he neither kept silence as to the doctrine altogether, nor did he utter it; that on the one hand, he might raise their thoughts, and persuade them to be perfect, and that they might not be deprived of the great doctrines; and on the other, that he might not overwhelm their minds.

“Of whom,” he says, “we have many things to say and hard to be explained, seeing ye are dull of hearing.” Because they do not hear, the doctrine is “hard to be explained.” For when one has to do with men who do not go along with him nor mind the things that are spoken, he cannot well explain the subject to them.

But perhaps some one of you that stand here, is puzzled, and thinks it a hard case, that owing to the Hebrews, he himself is hindered from hearing the more perfect doctrines. Nay rather, I think that perhaps here also except a few, there are many such [as they], so that this may be said concerning yourselves also: but for the sake of those few I will speak.

Did he then keep entire silence, or did he resume the subject again in what follows; and do the same as in the Epistle to the Romans? For there too, when he had first stopped the mouths of the gainsayers, and said, “Nay but, O man, who art thou that repliest against God?” (Rom. 9:20), he then subjoined the solution. And for my own part I think that he was not even altogether silent, and yet did not speak it out, in order to lead the hearers to a longing [for the knowledge]. For having mentioned [the subject], and said that certain great things were stored up in the doctrine, see how he frames his reproof in combination with panegyric.

For this is ever a part of Paul’s wisdom, to mix painful things with kind ones. Which he also does in the Epistle to the Galatians, saying, “Ye did run well; who did hinder you?” (Gal. 5:7.) And, “Have ye suffered so many things in vain? if it be yet in vain” (Gal. 3:4), and, “I have confidence in you in the Lord.” (Gal. 5:10.) Which he says also to these [Hebrews], “But we are persuaded better things of you, and things that accompany salvation.” (c. 6:9.) For these two things he effects, he does not overstrain them, nor suffer them to fall back; for if the examples of others are sufficient to arouse the hearer, and to lead him to emulation; when a man has himself for an example and is bidden to emulate himself, the possibility follows at the same time. He therefore shows this also, and does not suffer them to fall back as men utterly condemned, nor as being alway evil, but [says] that they were once even good; (ver. 12) for “when for the time ye ought to be teachers,” he says. Here he shows that they had been believers a long while, and he shows also that they ought to instruct others.

[5.] At all events observe him continually travailing to introduce the discourse concerning the High Priest, and still putting it off. For hear how he began: “Having a great High Priest that is passed into the heavens” (c. 4:14); and omitting to say how He was great, he says again, “For every High Priest taken from among men, is appointed for men in things pertaining to God.” (c. 5:1.) And again, “So Christ also glorified not Himself to be made an High Priest.” (c. 5:5.) And again after saying, “Thou art a Priest for ever after the order of Melchisedech” (c. 5:6), he again puts off [the subject], saying, “Who in the days of His Flesh offered prayers and supplications.” (c. 5:7.) When therefore he had been so many times repulsed, he says, as if excusing himself, The blame is with you. Alas! how great a difference! When they ought to be teaching others, they are not even simply learners, but the last of learners. (Ver. 12), “For when for the time ye ought to be teachers, ye have need again that some one1 teach you again which be the first principles2 of the oracles of God.” Here he means the Human Nature [of Christ]. For as in external literature it is necessary to learn the elements first, so also here they were first taught concerning the human nature.

Thou seest what is the cause of his uttering lowly things. So Paul did to the Athenians also, discoursing and saying, “The times of this ignorance God winked at: but now commandeth all men everywhere to repent, because He hath appointed a day in the which He will judge the world in righteousness by that Man whom He hath ordained, whereof He hath given assurance unto all men, in that He hath raised Him from the dead.” (Acts 17:30, 31.) Therefore, if he says anything lofty, he expresses it briefly, while the lowly statements are scattered about in many parts of the Epistle. And thus too he shows the lofty; since the very lowliness [of what is said] forbids the suspicion that these things relate to the Divine Nature. So here also the safe ground was kept.3

But what produces this dullness? This he pointed out especially in the Epistle to the Corinthians, saying, “For whereas there is among you envy and strife and divisions, are ye not carnal?” (1 Cor. 3:3.) But observe, I beseech you, his great wisdom, how he always deals according to the distempers before him. For there the weakness arose more from ignorance, or rather from sin; but here not from sins only, but also from continual afflictions. Wherefore he also uses expressions calculated to show the difference, not saying, “ye are become carnal,” but “dull”: in that case “carnal,” but in this the pain is greater. For they [the Corinthians] indeed were not able to endure [his reproof], because they were carnal: but these were able. For in saying, “Seeing ye are become dull of hearing” (c. 5:11), he shows that formerly they were sound in health, and were strong, fervent in zeal, which he also afterwards testifies respecting them.

[6.] “And are become such as have need of milk, not of strong meat.” He always calls the lowly doctrine “milk,” both in this place and in the other. “When,” he says, “for [i.e. “because of”] the time ye ought to be teachers”: because of that very thing, namely the time, for which ye ought especially to be strong, for this especially ye are become backsliding. Now he calls it “milk,” on account of its being suited to the more simple. But to the more perfect it is injurious, and the dwelling on these things is hurtful. So that it is not fitting that matters of the Law should be introduced1 now or the comparison made from them, [such as] that He was an High Priest, and offered sacrifice, and needed crying and supplication. Wherefore see how these things are unhealthful2 to “us”; but at that time they nourished them being by no means unhealthful to them.

So then the oracles of God are true nourishment. “For I will give unto them,” he saith, “not a famine of bread, nor a thirst of water, but a famine of hearing the word of the Lord.” (Amos 8:11.)

“I gave you milk to drink, and not meat” (1 Cor. 3:2); He did not say, I fed you, showing that such [nourishment] as this is not food, but that [the case is] like that of little children who cannot be fed with bread. For such have not drink given them, but their food is to them instead of drink.

Moreover he did not say, “ye have need,” but “ye are become such as have need of milk and not of strong meat.” That is, ye willed [it]; ye have reduced yourselves to this, to this need.

Ver. 13. “For every one that partaketh of milk is unskilled in the word of righteousness: for he is a babe.” What is “the Word [doctrine] of righteousness”? He seems to me here to hint at conduct also. That which Christ also said, “Except your righteousness shall exceed the righteousness of the Scribes and Pharisees” (Matt. 5:20), this he says likewise, “unskilled in the word of righteousness,” that is, he that is unskilled in the philosophy that is above, is unable to embrace a perfect and exact life.3 Or else by “righteousness” he here means Christ, and the high doctrine concerning Him.

That they then were “become dull,” he said; but from what cause, he did not add, leaving it to themselves to know it, and not wishing to make his discourse hard to bear. But in the case of the Galatians he both “marveled” (Gal. 1:6) and “stood in doubt” (Gal. 4:20), which tends much more to encourage, as [it is the language] of one who would never have expected that this should happen. For this is [what] the doubting [implies].

Thou seest that there is another infancy. Thou seest that there is another full age.4 Let us become of “full age” in this sense: It is in the power even of those who are children, and the young to come to that “full age”: for it is not of nature, but of virtue.

[7.] Ver. 14. “But strong meat belongeth to them that are of full age [perfect], even them who by reason of use have their senses exercised to discern both good and evil.” Those had not “their senses exercised,” nor did they “know good and evil.” He is not speaking now concerning life [conduct], when he says “to discern good and evil,” for this is possible and easy for every man to know, but concerning doctrines that are wholesome and sublime, and those that are corrupted and low. The babe knows not how to distinguish bad and good food. Oftentimes at least it even puts dirt into its mouth, and takes what is hurtful; and it does all things without judgment; but not [so] the full grown man. Such [babes] are they who lightly listen to everything, and give up their ears indiscriminately: which seems to me to blame these [Hebrews] also, as being lightly “carried about,” and now giving themselves to these, now to those. Which he also hinted near the end [of the Epistle], saying, “Be not carried aside by divers and strange doctrines.” (c. 13:9.) This is the meaning of “to discern good and evil.” “For the mouth tasteth meat, but the soul trieth words.” (Job 34:3.)

[8.] Let us then learn this lesson. Do not, when thou hearest that a man is not a Heathen nor a Jew, straightway believe him to be a Christian; but examine also into all the other points; for even Manichæans, and all the heresies, have put on this mask, in order thus to deceive the more simple. But if we “have the senses” of the soul “exercised to discern both good and evil,” we are able to discern such [teachers].

But how do our “senses” become “exercised”? By continual hearing; by experience of the Scriptures. For when we set forth the error of those [Heretics], and thou hearest to-day and to-morrow; and provest that it is not right, thou hast learnt the whole, thou hast known the whole: and even if thou shouldest not comprehend to-day, thou wilt comprehend to-morrow.

“That have,” he says, their “senses exercised.” Thou seest that it is needful to exercise our hearing by divine studies, so that they may not sound strangely. “Exercised,” saith he, “for discerning,” that is, to be skilled.

One man says, that there is no Resurrection; and another looks for none of the things to come; another says there is a different God; another that He has His beginning from Mary. And see at once how they have all fallen away from want of moderation,1 some by excess, others by defect. As for instance, the first Heresy of all was that of Marcion; this introduced another different God, who has no existence.2 See the excess. After this that of Sabellius, saying that the Son and the Spirit and the Father are One.3 Next that of Marcellus and Photinus, setting forth the same things. Moreover that of Paul of Samosata, saying that He had His beginning from Mary. Afterwards that of the Manichæans; for this is the most modern of all. After these the heresy of Arius. And there are others too.

And on this account have we received the Faith, that we might not be compelled to attack innumerable heresies, and to deal with them, but whatever any man might have endeavored either to add or take away, that we might consider spurious. For as those who give the standards do not oblige [people] to busy themselves about measures innumerable, but bid them keep to what is given them; so also in the case of doctrines.

[9.] But no man is willing to give heed to the Scriptures. For if we did give heed, not only should we not be ourselves entangled by deceit, but we should also set others free who are deceived, and should draw them out of dangers. For the strong soldier is not only able to help himself, but also to protect his comrade, and to free him from the malice of the enemy. But as it is, some do not even know that there are any Scriptures. Yet the Holy Spirit indeed made so many wise provisions in order that they might be safely kept.

And look at it from the first, that ye may learn the unspeakable love of God. He inspired the blessed Moses; He engraved the tables, He detained him on the mount forty days; and again as many [more] to give the Law. And after this He sent prophets who suffered woes innumerable. War came on; they slew them all, they cut them to pieces, the books were burned. Again, He inspired another admirable man to publish them, Ezra I mean, and caused them to be put together from the remains. And after this He arranged that they should be translated by the seventy. They did translate them. Christ came, He receives them; the Apostles disperse them among men. Christ wrought signs and wonders.

What then after so great painstaking? The Apostles also wrote, even as Paul likewise said, “they were written for our admonition, upon whom the ends of the world are come.” (1 Cor. 10:11.) And again Christ said, “Ye do err not knowing the Scriptures” (Matt. 22:29): and again Paul said, “That through patience and comfort of the Scriptures we may have hope.” (Rom. 15:4.) And again, “All Scripture is given by inspiration of God, and is profitable.” (2 Tim. 3:16.) And “let the word of Christ dwell in you richly.” (Col. 3:16.) And the prophet, “he shall meditate in His Law day and night” (Ps. 1:2), and again in another place, “Let all thy communication be in the law of the Most High.” (Ecclus. 9:15.) And again, “How sweet are Thy words unto my throat.” (He said not to my hearing, but to my “throat”); “more than honey and the honeycomb to my mouth.” (Ps. 119:103.) And Moses says, “Thou shalt meditate in them continually, when thou risest up, when thou sittest, when thou liest down.” (Deut. 6:7.) “Be in them” (1 Tim. 4:15), saith he. And innumerable things one might say concerning them. But notwithstanding, after so many things there are some who do not even know that there are Scriptures at all. For this cause, believe me, nothing sound, nothing profitable comes from us.

[10.] Yet, if any one wished to learn military affairs, of necessity he must learn the military laws. And if any one sought to learn navigation or carpentry or anything else, of necessity he must learn the [principles] of the art. But in this case they will not do anything of the kind, although this is a science which needs much wakeful attention. For that it too is an art which needs teaching, hear the prophet saying, “Come, ye children, hearken unto me, I will teach you the fear of the Lord.” (Ps. 34:11.) It follows therefore certainly that the fear of God needs teaching. Then he says, “What man is he that desireth life?” (Ps. 34:12.) He means the life yonder; and again, “Keep thy tongue from evil and thy lips from speaking guile; depart from evil and do good, seek peace and pursue it.” (Ps. 34:13, 14.)

Do you know indeed who said these things, a prophet or a historian, or an apostle, or an evangelist? For my own part I do not think you do, except a few. Yea and these themselves again, if we bring forward a testimony from some other place, will be in the same case as the rest of you. For see, I repeat the same statement expressed in other words. “Wash ye, make you clean, put away your wickedness from your souls before Mine eyes, learn to do well, seek out judgment. Keep thy tongue from evil, and do good: learn to do well.” (Isa. 1:16, 17.) Thou seest that virtue needs to be taught? For this one says, “I will teach you the fear of the Lord,” and the other, “Learn to do well.”

Now then do you know where these words are? For myself I do not think you do, except a few. And yet every week these things are read to you twice or even three times: and the reader when he goes up [to the desk] first says whose the book is, [the book] of such a prophet, and then says what he says, so that it shall be more intelligible to you and you may not only know the contents of the Book, but also the reason of the writings, and who spake these things. But all in vain; all to no purpose. For your zeal is spent on things of this life, and of things spiritual no account is made. Therefore not even those matters turn out according to your wishes, but there also are many difficulties. For Christ says, “Seek ye the Kingdom of God, and all these things shall be added unto you.” (Matt. 6:33.) These things He said, shall also be given in the way of addition: but we have inverted the order and seek the earth and the good things which are in the earth, as if those other [heavenly] things were to be given us in addition. Therefore we have neither the one nor the other. Let us then at last wake up and become coveters of the things which shall be hereafter; for so these also will follow. For it is not possible that he who seeks the things that relate to God, should not also attain human [blessings]. It is the declaration of the Truth itself which says this. Let us not then act otherwise, but let us hold fast to the counsel of Christ, lest we fail of all. But God is able to give you compunction and to make you better, in Christ Jesus our Lord, with whom to the Father together with the Holy Ghost be glory, power, honor, now and for ever and world without end. Amen.

Father MacEvilly’s Commentary on Hebrews 3:7-14

Text in purple indicates Fr. MacEvilly’s paraphrase of the scripture he is commenting on.

Heb 3:7 Wherefore, as the Holy Ghost saith: To-day if you shall hear his voice,
Wherefore, since in order to profit ultimately by your present privileges in belonging to the family of God, you must persevere in the faith; let me address you in the moving words, addressed by the Holy Ghost through the mouth of David, to your fathers: “To-day if you shall hear his voice,” either through the preaching of the prophets, or by interior inspiration.
Heb 3:8 Harden not your hearts, as in the provocation, in the day of temptation in the desert,
Render not your hearts hard, insensible, and callous to the impressions of divine grace, as happened your fathers in the place called “provocation or contradiction,” on the day of temptation in the desert; therefore, called, temptation.

Some Commentators suspend the sense from, “wherefore,” to “take heed” (verse 12), enclosing the prophetic oracle within a parenthesis. The connexion in the Paraphrase seems more simple and natural. “To-day, if you hear his voice,” &c.; these words are taken from Psalm 95 and are the words of David (see Heb 4:7). This Psalm was composed by David, in all likelihood, on the occasion of some great festival in Jerusalem; it was recited during divine worship, and written for all times; hence, it is employed in the canonical hours at the commencement of the divine office, as an Invitatory, calling on us to adore God and sing his praises with greater fervour of soul. “If you shall hear his voice,” through what medium soever, be it internal, by inspiration, or external, by preaching, “harden not,” &c. “As in the provocation,” &c. These words are commonly supposed to refer to the occasion recorded (Exodus 17), when the people at Raphidim murmured against Moses for want of water, the place was, therefore, called “Meriba,” i.e., contention or contradiction, and “Massa,” “temptation,” two words, which are repeated in the Hebrew of this Psalm. Others say, there is reference to the 14th chapter of Exodus, when, on the return of the spies, the people having rebelled against Moses, God swore the oath referred to in the Psalm.

Heb 3:9 Where your fathers tempted me, proved and saw my works,

In which desert, says the Lord, they tempted me, proved and saw my wonderful works.

“Where,” (in Greek, οὖ, when), viz., in the desert, “tempted me.” The Psalmist adds greater force to his words by abruptly introducing God as speaking. One tempts God, when he unlawfully wishes for an extraordinary manifestation of his attributes, either in the order of nature or grace (v.g.), when he expects God to perform a miracle, in the order of nature or grace, to save him corporally or spiritually from the imminent peril to soul or body, to which he voluntarily and unnecessarily exposes himself. “Proved” (me, is added in the Greek). Some understand this word to mean the same as “tempted” so as merely to express a more minute degree of tempting God;—others refer it to the following, thus: they tempted me, although, after examining my stupendous miracles, (“proved”) they “saw,” that no exception could be taken to them.

Heb 3:10 Forty years: for which cause I was offended with this generation, and I said: They always err in heart. And they have not known my ways.

Wherefore, in consequence of these and other similar instances of incredulity and distrust, I was for the space of forty years offended with this generation, and I said within myself, these are always erring in heart, madly following the bent of their passions, and blind in intellect, not knowing or attending to the ways of my commandments, or of my miracles:

Some connect “forty years” with the preceding, “they saw my works forty years.” “For which cause I was angry,” &c. It is better, however, connect it with the following (as in Paraphrase), because at the time of this oath on the part of God, they were not forty years out of Egypt. Moreover, in the 17th verse St. Paul joins it with “offended.” “For which cause,” i.e., therefore, “forty years I was offended.” For “offended” we read in the Roman Psaltery, “I was very near to,” but it will come to the same with the preceding; he “was very near to them,” to be an eye-witness of their infidelities and to punish them for the same. The Greek word, προσωχθισα, may be rendered in both ways; it literally means, to loathe, to be weary of. There is a difference between the Vulgate and the Roman Psaltery, which arose from this: the Council of Trent left the correction of the Missal and Breviary to the authority of the Sovereign Pontiff; and when the correction of the Breviary took place under Pius V., it was deemed right to retain the reading of the old Roman Psaltery in this Psalm, which was regarded as a hymn of Matins. This correction of the Breviary took place before the corrected edition of the Vulgate by Clement VIII.; therefore, no change was made in the words of the Breviary.

Heb 3:11 As I have sworn in my wrath: If they shall enter into my rest.

And, on this account, I have sworn in my wrath that they shall never enter the land in which I promised them rest.

“As I have sworn,” &c. Some readings have, “to whom I swore;” both readings are good; the Hebrew word “asher” means “as” and “to whom”—“if they shall enter,” “if” in such cases has often the meaning of “not,” as in the oath of the people to save Jonathan, “if a hair of his head shall fall,” i.e., a hair, &c., shall not fall. And this, it would seem, was a familiar form of oath among the Jews: should, if, however, retain its ordinary meaning, then the imprecation, “may I not be God, may I be a liar,” or the like, is understood, and not expressed, through reverence for the person of God. The Apostle applies this Psalm to the faithful of his day; and in his reasoning, it regards the whole term of this life. These words of David are not confined to his own day. The man who at any time hardens his heart and becomes incredulous, will never enter into God’s rest. In the Psalm “my rest” immediately referred to the land of Chanaan.

Heb 3:12 Take heed, brethren, lest perhaps there be in any of you an evil heart of unbelief, to depart from the living God.

Do you, therefore, brethren, take care, lest the heart of any of you be infected with the dreadful evil of infidelity, by which you would renounce, through apostacy, the living God.

“Take heed, brethren,” &c. From this salutary warning, it appears, that many among the Hebrews, yielding to the force of persecution and the errors of false teachers, were on the point of apostatizing from the faith. “The living God,” designates the true God, opposed to false gods, who have no life or existence.

Heb 3:13 But exhort one another every day, whilst it is called to day, that none of you be hardened through the deceitfulness of sin.

But rather exhort and encourage one another to perseverance every day, whilst the term of time expressed by “to-day,” lasts, i.e., during this life (in which alone you can work); so that none of you become obdurate, owing to the false allurements of sin.

“The deceitfulness,” i.e., the false allurements of sin, which, by withdrawing you from the true and substantial goods, and promising blessings and pleasures never to be realized, deceive you, and cause you to harden your hearts against the calls and impressions of divine grace. Hence, hardness and insensibility of heart are, oftentimes, the punishment of continuance in sin.

Heb 3:14 For we are made partakers of Christ: yet so, if we hold the beginning of his substance firm unto the end.

For, although we have been, by our incorporation with Christ in baptism, made partakers of his grace, and rightful heirs of his glory, having become a part of the mystical body of which he is head, we must still bear in mind, that all these privileges will avail us finally, only on condition of our perseverance to the end in the steady profession of faith, which is the basis and foundation of our new spiritual existence.

Let us encourage each other to perseverance, for our present advantages, our incorporation with Christ, will avail us only on condition of our perseverance. By “the beginning of his substance,” or (as the Greek word, υποστασεως, means) of his subsistence, is meant, faith; which is the root and foundation of all justification—Council of Trent—and the source from which we acquire a new spiritual existence, as it were, a new subsistence and personality, having become “a new creature.”—(Gal. 6:15).