Chapter 1

Theophylact of Ohrid, Exposition of the Epistle of St Paul to the Hebrews

1 Theophylact of Ohrid, Exposition of the Epistle to the Hebrews — Chapter One

¹ The Argument of the Epistle to the Hebrews. The blessed Paul was an apostle of the Gentiles, as indeed he himself says in the Epistle to the Romans. For the Hebrews would not have endured him preaching to them, inasmuch as they hated him more than the others, since by his sudden conversion he displayed the invincible power of Christ, which had drawn to itself so vehement a persecutor. For it was a great sign of the truth of our preaching, that Paul, the most ardent zealot for the Law, should suddenly come over to Christ. For this reason they warred against him passionately, and would not so much as endure his voice. But even those of the Hebrews who had believed—not even these gave much heed to him, inasmuch as he was leading them away from the Law altogether and abolishing circumcision. Nevertheless, even though he was sent as a herald to the Gentiles, yet he writes to the Hebrews as well. For just as he was not commanded to baptize, yet baptized nonetheless—for neither was he forbidden—so also out of his abundance he sends a letter to the Hebrews. For he cared exceedingly for them, on whose behalf he even prayed to become anathema. And it is to those in Palestine and in Jerusalem that he writes. For these had both had their goods plundered by the unbelieving Hebrews and had been subjected to countless ill-treatments. Hence he is greatly concerned for the almsgiving toward them, stirring up both the Corinthians and the Macedonians to this end. And having divided the preaching with Peter, he makes common cause with the faithful Hebrew poor in Jerusalem. Necessarily, then, he writes to them, consoling them as they were falling away; for they had been thoroughly worn down by the ill-treatments at the hands of their own countrymen, inasmuch as Jerusalem too was self-governing and had authority both to bind and to imprison whomever they wished. And he himself indicates as much, saying: Lift up the hands that hang down, and the palsied knees. For inasmuch as they were Jews, and had learned that their fathers received good things on the spot, they were greatly cast down, as though there were as yet no end of their distress. Therefore much is taught concerning faith in this Epistle, and concerning those from among the saints, as not yet having received the good things; but he establishes [two points]: the one, that one must nobly bear what befalls; the other, that one must await the recompense. For the Lord will never overlook the saints who have been from the beginning; so that then you too shall receive [your reward]. And he discourses much concerning the Old [Covenant] and concerning the New; he shows that the Law is no longer venerable; for even though the temple still stood, yet he hints at this, showing that it will last but for a time, and that our things are the true ones. And he writes the Epistle from Italy. And this one is earlier than the second to Timothy. For in that one he indicates that his life is now at its end: For I, he says, am already being poured out as a libation, and the time of my departure is at hand. But in this one he promises the Hebrews that he will see them: For know, he says, that our brother Timothy has been set free; with whom, if he comes soon, I shall see you. And it is likely that he came after dispatching this letter. For he spent two years in Rome as a prisoner, then was released, as he himself also says: At my first defense no one stood with me; and, I was delivered out of the mouth of the lion. Having come to Spain, from there perhaps he saw Italy as well, and so, being again seized by Nero, he was put to death.

² God, who in many parts and in many ways spoke of old to the fathers in the prophets. Those who were afflicted by their evils supposed that their fathers had been deemed worthy of [special] care by him; Paul shows the contrary, namely, that You have enjoyed greater grace than they. For to those he sent prophets; but to you, the Son himself. And what is “in many parts and in many ways”? It is equivalent to “diversely and in manifold forms.” For I, he says, multiplied visions, and in the hands of the prophets I was likened [to men]. So why are you displeased and faint-hearted, having been deemed worthy of such things?

³ In these last days he has spoken to us in [his] Son. And in this too he rouses them, saying that The consummation is near. For he who has grown faint in the contest, when he hears that the contest is at its end, breathes again a little. And he hints at something else also by saying “In the last days.” For when, he says, there was no longer time left for amendment, but we were liable to punishment, when we had been despaired of and the gifts of grace had failed, then we obtained the more. And the [phrase] “In [the] Son” is equivalent to “through the Son.” And take note of this against those who say that the preposition “in” has been allotted exclusively to the Spirit.

⁴ And why did he not say, “Christ has spoken to us”? Partly because they were weak and not yet able to hear concerning Christ; and at the same time also showing that the Old [Covenant] and the New are of one and the same [God]. And observe also the word “to us”; for he unites and sets on equal footing both them and himself together with the disciples. And yet it was not to them that he spoke, but to the apostles, and through them to the many; nevertheless he exalts the matter and shows that he spoke to them as well, and this for [their] consolation.

⁵ Whom he appointed heir of all things. That is, he made him Lord of the whole world. For Jacob is no longer the Lord’s portion, but all [people are]. And he said “heir,” showing both the genuineness of the Sonship and the inseparability of the Lordship. And how did he make him Lord? As man, as he also says in the second Psalm: Ask of me, and I will give you the nations for your inheritance. And what lordship does he speak of here? That over those who submit willingly, the lordship of free choice. For this was given to the Son as man, when all acknowledged him; since the natural [lordship], even over the unwilling, according to that which is said, All things are your servants, he possessed before all the ages.

⁶ Through whom also he made the ages. Having spoken concerning the flesh of the Son, which was constituted but yesterday and lately, he leads you henceforth up also to the height of his pre-eternal Godhead. And where are those who say, “There was [a time] when he was not”? He himself made the ages, and how could there be an age when he was not? And since the Father is the cause of the Son, fittingly he is the cause also of the things made by him. For this reason he says, “Through whom.” For the Father seems to make, having begotten the Son who made. And Sabellius is struck by this, inasmuch as two hypostases are thereby introduced. And Paul of Samosata likewise receives a fitting blow, who said that the Son was recent and had begun from a cause. And Arius too is struck along with him, yet not so severely, for he lays hold of the “Through whom” as a kind of support, calling the Son a subordinate helper. The words that follow, however, put him to death.

⁷ Who, being the radiance of [his] glory. At the very [height] to which he had ascended in his lofty discourse concerning the Son, he calls him the radiance of glory; that you may learn this—that [he is] from him, impassibly, without [the Father’s] being diminished or lessened, [and] of the same essence, that is, light from light. For he both enlightened our souls and himself made the Father known. Wherefore he also said: I am the light of the world, because he is manifested together with the Father co-eternally; for the radiance too is manifested together with that which gives the light. For neither is the sun ever seen apart from its radiance, nor is the Father conceived apart from the Son. When, therefore, you hear the Arians saying, “If the Son is from the Father, then he is later than him,” set before them that “The radiance too is from the sun, yet not later than it; for at one and the same moment [there is] the sun, and at the same moment the radiance.”

⁸ And the express image of his hypostasis. Having said “radiance,” and having thereby shown the Son to be consubstantial and co-eternal with the Father, again, since the radiance is without subsistence of its own, he remedies the incongruity arising from the illustration, lest Marcellus and Sabellius find room—men who said that the Son does not exist in his own hypostasis distinct from the Father. He says, therefore: “And he is the express image of his hypostasis”; that is, just as he himself [the Father] subsists, needing nothing for his completion, so also does the Son. For after showing the unvarying likeness, the Apostle further shows, by these words, the express image that stamps the prototype. For the express image is something other than the prototype, as subsisting of itself, yet resembling the first pattern without variation. And Gregory of Nyssa [says]: Just as by the “radiance” he showed the conjunction, so by the “express image” he showed the equality of subsistence. For he who has grasped in his mind the greatness of the hypostasis would altogether measure the hypostasis itself by the express image that appears in it; for neither does the express image exceed the hypostasis, lest it be without subsistence in that wherein it exceeds; nor is the hypostasis greater than the express image, for then it would have that part of itself unstamped. So too, when he says elsewhere that the Son exists in the form of God, he gives us to understand this: that the form is the hypostasis, and the express image is the Lord beheld in it. And he shows altogether the equal measure of the Son with the Father. For in the form the majesty of the Father is beheld, nowhere overflowing beyond it; for then that which fell outside the form would be formless and without beauty—which it is absurd to conceive concerning the Father. And if the majesty of the Father is as great as the form, and the express image is equal in measure to the form, then the express image too would possess as great a majesty as is beheld in the form of God.

⁹ And upholding all things by the word of his power. That which a little before [Arius] laid hold of in the “through whom,” setting him down as a subordinate—hear now, if you are able to understand, how here Paul gives the Son authority in his own right. For he did not say, “Upholding by [his] power,” but “by the word of his power,” that is, by that which flows from power and shows him to be mighty. For just as you say that the Father too spoke, Let there be light, and there was light; so also the Son upholds all things by a word, that is, he governs and holds them together. Nay rather, greater than to have brought all things into being is to hold together things at variance and tending to pass into non-being. And he did not say, “Governing,” but “upholding,” by a metaphor from those who carry something with a finger—causing it to be moved and shifted. For so vast a mass of creation, exceedingly great, he supports as though it were nothing, and by a word alone that is able to do all. For the “word” here is not a bare [word], as with us. Then, when so many heresies are overthrown at the very outset of the Epistle, how do some dare to reject it as not belonging to Paul, making the character of its style, differing from that of the other Epistles, their evidence? For they ought to have understood that the grandeur of the thoughts, and their irrefutable force, belong to none other than Paul, who had Christ speaking within him. And if they make the style a stumbling-block, let them learn that Paul dictated the Epistle in the Hebrew tongue, inasmuch as he was addressing Hebrews; but it was rendered into Greek, as some say by Luke, and as others affirm by Clement, who indeed all the more preserves the [Pauline] character. They commit, then, an offense as great, so to speak, those who take this Epistle from Paul, as if they were taking Paul himself from Christ.

¹⁰ Having by himself made purification of our sins. Having spoken of the grandeur of the Godhead of the Word, he speaks henceforth also of his care for men through the flesh—which is far greater than upholding all things. And here he sets down two things: both his purifying us from our sins, and his doing this by himself; and in many places he glories in this, that it was through the Son himself that this came to pass. For through the cross and the death which he himself underwent he purified us, not only as having died for our sin, he the sinless, and as having paid a penalty which he did not himself owe, and as having simply loosed [our] nature from the condemnation incurred for the sin of Adam; but also as having given us baptism into his death—through which on each occasion we who are baptized receive the remission of the sins committed by us before, and the power no longer to be captive to sin.

¹¹ He sat down on the right hand of the Majesty on high. Having made mention of the cross, he brings in the discourse concerning the Resurrection and the Ascension. And he did not say, “He was commanded to sit,” but “He sat down,” and “on the right hand,” and “on high.” Not that God is enclosed in a place, but that his equality of honor with the Father might be shown. For he attained to the very throne of the Father, and just as the Father is on high, so also is he. And if anyone should say, “But surely it is written: The Lord said to my Lord, Sit at my right hand;” first we shall say this, that he did not say, “He commanded,” but “He said.” Then, lest you suppose him to be without cause and without origin, for this reason the expression is so phrased.

¹² Having become so much better than the angels, by how much he has inherited a more excellent name than they. At the beginning he judged it [fitting] to compare him with the prophets, because of the weakness of his hearers; but now, advancing further, he sets him also above the angels, gently leading his hearers on to the truth. The word “having become” is equivalent to “having been declared,” just as John also says: He who comes after me has come to be before me; that is, more honorable than I. For that which is said according to the flesh belongs altogether to the Head; since, as God the Word, he always had this name. So we too speak of man both lowly things and lofty things: for instance, when we say, “Man is a great thing,” we name the whole from the better part; and when we say, “Earth and ashes,” from the worse. So too in the case of the Lord, at one time we name the whole from what belongs to the Godhead, at another from what belongs to the flesh.

¹³ For to which of the angels did he ever say: You are my Son, today I have begotten you? It is plain, then, that he is better than the angels. From what? From the name. For the name “Son” indicates the genuineness, that is, the being from him. But if anyone becomes [a son] by grace, he is less than the angels. The [phrase], then, “Today I have begotten you,” indicates nothing else than that he is from the beginning, from whom the Father is. For just as “He who is” is said from the present time—for this especially befits him—so too is “today.” But some have understood the “today I have begotten you” to be said not concerning the pre-eternal but concerning the generation according to the flesh. For this too was from above; for it was of the Holy Spirit, by the good pleasure of the Father.

¹⁴ And again: I will be to him a Father, and he shall be to me a Son. This is plainly said on account of the flesh. For whenever the Apostle takes hold of it, he utters all [lowly] things. The nature, then, that was assumed inherited the name “Son,” the genuine name which the Word that was united to it possessed, inasmuch as it subsisted in him; even as the angel also said: And the holy thing that is born shall be called the Son of God; and again: And he shall be great, and shall be called the Son of the Most High. But this [belongs] to none of the angels. And if certain of the righteous too are sons of God, yet it is by grace; but in the case of Christ it is not so, but by an identity of hypostasis—that of the [Word] with that which was assumed.

¹⁵ And again, when he brings in the Firstborn into the world, he says. Christ calls his coming in the flesh a “going forth,” as when he says: The sower went forth to sow; and again: I came forth from the Father. And rightly so. For we were outside of God, and coming forth to us as an ambassador, and conversing with us, and cleansing us, he reconciled us to the King. But Paul here calls this a “coming in,” by a metaphor from those who inherit and now take possession of some property. For the [word] “he brings in” signifies this, when the Father puts the world into the hands of the Son. For then he took possession of it, when it submitted willingly, when also he became known. And he is brought in not otherwise than in the flesh. For as God the Word he was in the world, and the world was made through him. And he represents the Father as bringing in the Son, that he may make the discourse more readily acceptable. But Gregory of Nyssa and Cyril, [numbered] among the saints, understood the “bringing in” thus: that before the incarnation he had nothing in common with creation, inasmuch as he was God without flesh; but when he was incarnate, then, having entered into communion with creation, in that he united the created [nature] to himself, he is said to be brought into creation.

¹⁶ And let all the angels of God worship him. Him who is with flesh, that is. And here too he shows by how much he is better, and that [he is superior] by as much as a master [is superior] to slaves; as if someone, having brought a man into a house, should at once command those set over it to do him reverence.

¹⁷ And of the angels he says: Who makes his angels spirits, and his ministers a flame of fire. Behold the very great difference: that they are created, but he is uncreated. For the [word] “makes” indicates the bringing forth from non-being into being. And he has this distinction not only in respect of the angels, but in respect of all the ministering power. And he did not say, “Having made,” but “Making,” that is, preserving by the word according to which they came to be. Of this kind also is that [saying] in the Gospel: My Father works until now, that is, he holds together the things that have been made and already wrought, and keeps them as they were wrought.

¹⁸ But of the Son: Your throne, O God, is for ever and ever. A scepter of uprightness is the scepter of your kingdom. You have loved righteousness and hated lawlessness. Therefore God, your God, has anointed you with the oil of gladness above your fellows. The angels, he says, are creatures and things made; for concerning them was it said, “Who makes.” But the Son is not a creature; for neither was it said of him, “Who makes,” but, King, and Master, and God. For a throne is attested to him, which is a symbol of kingship, and an eternal throne. And this [is said] against Paul of Samosata, who brings in as a mere man the one who is truly an eternal King; and against Arius. Behold again another symbol of kingship as well. These things are applied to God the Word as having been made flesh, inasmuch as the flesh takes upon itself the lowly things. This overthrows the Jews, and Sabellius, and Marcellus, since it sets forth two persons, God and God; and [it is] against the Marcionites, who suppose that Christ did not take flesh, [showing] that it is not the Godhead that is anointed, but the manhood. He says, then, that “God”—that is, “O God”—“God has anointed you”; that is, the Father, who is your [Father] according to the Godhead, but [your] God according to the flesh. And “oil of gladness,” that is, the Holy Spirit, “above the rest of men.” For Christ did not receive the Spirit by measure, nor as one acted upon, but he was anointed with the presence of the whole chrism and of the whole one who anoints. And his “fellows” are those who live spiritually, as having been sanctified by the same participation. For those under the Law too, the perfect and spiritual, obtained the Spirit by faith in Christ. Wherefore they were also called “christs” (anointed ones); as in the [saying], Touch not my anointed ones. And those under grace are more manifestly fellows of Christ, wherefore, having shared in his death in baptism and having been anointed with the Spirit—which is called “oil of gladness,” as having delivered us from the shame for our sins and prepared us to rejoice in the hope of the things to come. And that the “God” is equivalent to “O God,” a trustworthy witness is the elder Symmachus, who rendered it thus: “Therefore you were anointed, O God, by your God, with oil of joy above your companions.” And note the “the God,” with the article, [applied to] the Son, against those who say that “the Word was God,” being without the article, [and] therefore do not properly refer the [title] God to him.

¹⁹ And, You, Lord, in the beginning founded the earth, and the heavens are the works of your hands. They shall perish, but you remain; and they all shall grow old as a garment, and as a mantle you shall roll them up, and they shall be changed; but you are the same, and your years shall not fail. Lest, having heard above, “When he brings in the Firstborn into the world,” you should suppose it to be some newer gift bestowed upon him by the Father, he shows him to be the creator of it, not at the last, but from the beginning. And this [is] also against Paul of Samosata, establishing that Christ existed even before Mary, seeing that he is also the Creator of the creation; and against Arius, who makes him a subordinate, or rather an instrument, because it was said above, “Through whom also he made the ages.” For behold, here he is introduced as himself the creator. And observe how the discourse concerning the uncreated nature and that concerning the dispensation are interwoven, and at one time lofty things [are said] on account of the former, at another lowly things on account of the latter. He hinted at something greater than the creation: the transformation of the world. For all things shall be changed from corruption to incorruption, and as easily as if one should roll up a mantle. And if he works the transformation and re-creation unto the better so easily, did he need another for the lesser creation? And it is no small consolation to the faithful here ill-treated, to know that things will not remain so, but will undergo a change. And that he, served by them, remains living and continuing forever. For “your years shall not fail.”

²⁰ But to which of the angels has he ever said: Sit at my right hand, until I make your enemies a footstool of your feet? Behold, again he encourages them: that their enemies are about to be vanquished, and that their enemies are the very same as those who are also against Christ. Not as though the Son were unable, is the Father said to subject the enemies; for he who is to judge there would much more have requited them here; but that he may show the honor of the Father toward the Son. For that the Father is angry at the enemies of the Son—how is this not [a mark] of honor? How not of great love toward the Son? And it has been spoken of more at length in the first [Epistle] to the Corinthians concerning this passage; and seek what was noted there.

²¹ Are they not all ministering spirits, sent forth for service for the sake of those who are to inherit salvation? He exalts the thoughts of his hearers, showing the great care of God toward us; seeing that he appointed even the angels, who are above us, to minister to the things pertaining to our salvation. And he seems also to be aiming at certain ones who give heed to the angels; but especially at all the Hebrews themselves, who clung to the Law given through angels, and to their ministrations under it, and preferred these to Christ. Do not, then, give heed to these, he says; for they are our fellow-servants. And observe how he does not grant the creatures a great difference; and yet the interval between angels and men is great, but nevertheless he set these near to us; for creatures exceed creatures by little. And the angels ministered both in the Old [Covenant], in many things, and in the New as well—giving oracles to Joseph, bringing good tidings to the shepherds, sitting in the tomb and declaring the Resurrection, and at the Ascension teaching that he will so come. An angel [came] to Cornelius, to Philip, to Peter in the prison, and simply countless such things. And take note that to minister to the salvation of men—nay rather, to Christ himself—is angelic. Whence one ought not to withdraw from such ministry.

2 Theophylact of Ohrid, Exposition of the Epistle to the Hebrews — Chapter Two

¹ Therefore we ought to give the more earnest heed to the things that have been heard. Since, he says, so great is the preeminence of the Son who has spoken to us, over both the prophets and the angels who ministered in the Old [Covenant], we ought to give heed to the things spoken by him more than to the Law. Yet he did not say this openly, lest he should wound them at the outset; but he gave [them ground] to reason it out as a consequence. And he says these things not as comparing the Old with the New—far from it—but with a view to their supposition, who held great opinions concerning the Old and despised the New.

² Lest at any time we drift away. That is, lest we fall away and perish. And he took the expression from the Proverbs: For, my son, he says, do not drift away; that he might show both the easiness of perishing and the grievousness of the destruction; for what has drifted away is hard to bring back.

³ For if the word spoken through angels proved steadfast. Behold, he discloses his meaning. And by the “word spoken through angels” we must understand either the Decalogue—for it is likely that angels were present then, having been entrusted with the nation, and they themselves sounded the trumpets, and the other things, the fire, the darkness, as in [the Epistle] to the Galatians: Ordained through angels; and again, You received the Law by the disposition of angels;—or by “word,” all the ordinances in the Old [Covenant] administered through the angels: as in the case of the weeping, in the case of the Judges, in the case of Samson. Wherefore he did not say “law,” but “word,” that he might indicate these things. All these, then, [proved] steadfast, that is, they came to be true, and the threats issued in deed, and none of them failed.

⁴ And every transgression and disobedience received a just recompense. Not this one, but not that one; rather, every one, and nothing remained unavenged. He calls the punishment a “recompense” (wage), although the name is [usually] applied to favorable things; but the Apostle is not concerned about [precise] words.

⁵ How shall we escape, if we neglect so great a salvation? There, a word; here, a salvation. And if there too [there was] a salvation, yet not a great one; for they were saved from enemies and received the good things of the earth; but here it is exceedingly great. Therefore he said, “so great.” For the abolition of death, and the destruction of demons, and the kingdom of heaven—all come to pass for you through the things spoken to you by the Son.

⁶ Which, having received its beginning of being spoken through the Lord, was confirmed to us by those who heard. Adding the [note of] trustworthiness, he says that This salvation was not spoken through prophets or angels, but by the Master of all himself; from the very fountain it had its beginning; then it was conveyed also to us, surely and faithfully, through the very eyewitnesses and ministers of the Word. Which Luke also says. For they surely gave us full assurance. How then does he say elsewhere that he did not hear from men? Because there it was great and necessary for him to establish the urgent point, that he is not a disciple of men. For he was being slandered as not having heard the Lord; and on this account his preaching was in danger of being disbelieved among the disciples. But now there is not so much need of this. For neither did he preach to the Hebrews, nor was he slandered among these as a disciple of men, and not of Christ. Or [it is] because here too, by adding “God bearing witness with them by signs and wonders,” he shows that not from men, but from God, did he receive these things.

⁷ God bearing witness with them by signs and wonders. Having said that it was confirmed, he shows how. For lest anyone say that “Those who heard fabricated [it],” God, he says, bears witness with them; but he would not have borne witness, were they fabrications. They bear witness, he says, themselves; and God bears witness with them, not uttering a voice, but confirming by signs and wonders the things they say. So that we believe God, not men.

⁸ And by manifold powers. Indicating the abundance of the gifts of grace, he said “manifold.” For never were so many signs, and so various, brought to pass. And since the sorcerers too do many things, he said “powers.” For those [of the sorcerers] are not powers, but weakness, and illusion, and empty things.

⁹ And by distributions of the Holy Spirit, according to his will. This too he added for the same reason. For the things of the sorcerers are not of the Holy Spirit, but deceits of unclean demons. And he hints also at something else. For it is likely that there were not many there who had gifts of grace, but that these had failed because of their sluggishness. Therefore, that he may console them in this, he says that the distributions of the Spirit come to pass according to his will. He himself knows what is profitable for each, and so apportions the grace. Often, because of an unclean life, one does not receive a gift of grace; often, though having a clean life, one does not receive [it], lest he be lifted up. Wherefore they were given rather to the humble and unpretentious.

¹⁰ For it was not to angels that he subjected the world to come. Still showing the preeminence of the Son over the angels, he says that it was not to these that he subjected the world—that is, this creation—but to the Son. And he calls it “to come,” because the Son of God always was, but this was about to come to be, not existing before, that is. So far, then, as concerns the eternal existence of the Son, the world was “to come.”

¹¹ Concerning which we speak. That is, concerning which we said above that, “When he brings in the Firstborn into the world.” Let not your mind, then, wander off seeking another. But some understood by “the world to come” the world that is to be. Concerning which, he says, is our whole discourse. For then the angels shall stand by as servants, but the Son shall sit as judge. But one somewhere testified, saying: What is man, that you are mindful of him? or the son of man, that you visit him? You made him a little lower than the angels; you crowned him with glory and honor; you subjected all things under his feet. He does not name the one who spoke, since he is conversing with those skilled in the Scriptures. All these things were said both of the common manhood; yet more properly would they suit Christ according to the flesh. For indeed the Son of God visited human nature, which was nothing, and taking it to himself and uniting it to himself, he was shown to be higher than all.

¹² For in subjecting all things to him, he left nothing not subjected to him. But now we do not yet see all things subjected to him. Since they were being persecuted and suffering ill, lest they should say, “How do you say that he subjected all things, seeing that we are persecuted and suffer ill at the hands of his enemies? so that they are not yet subjected, and you deceive us”; on this account, therefore, he says: Be not troubled, nor faint-hearted; for all things are about to be subjected to him. For this reason the Scripture said, “He subjected”—setting down what will surely come to pass, even if it has not yet happened, as though it had already arrived. Be not, then, distressed at suffering ill; the preaching has not yet prevailed over all, it is not yet the time for [all things] to be perfectly subjected, yet subjected they surely will be.

¹³ But we see Jesus, who was made a little lower than the angels, on account of the suffering of death crowned with glory and honor. He is eager to show that the things said suit Christ, and he says that, Even if the “He subjected all things” does not seem to suit him so [readily]—although we have shown that this too will surely come to pass—yet the “made a little lower than the angels” suits him rather than us. For he, having been three days in Hades as man, was made a little lower than the angels, inasmuch as they are not subject to death at all; but we, being corrupted for a long time, are made not a little, but very much, lower than they. And the “crowned with glory and honor on account of the suffering” suits him rather than us. And by saying “the suffering of death,” he indicated the true death. For it was not an illusion of death, but a real and active suffering. And he reminded them of the cross and the death, that he might persuade them to bear their afflictions nobly, looking to their Teacher. But also, he says, the cross became glory and honor to him; therefore your afflictions too [are glory and honor] to you, yes, your sufferings. Why then do you shrink from the things that crown [you]? He suffered for you, the slave; will you not endure to be afflicted for him, the Master?

¹⁴ That by the grace of God he might taste death for every one. For God, not as owing anything to us, but by grace, gave his Son to death, and not for the faithful only, but for the whole world. For even if not all were saved, yet he for his part fulfilled what was his. And he well said, “might taste.” For just as one who truly tasted, so, having made but a little interval in death, he straightway rose again. Whence in this too he is better than the angels, in that he was shown to be above death. For just as a physician, seeing the sick man dreading to taste the food set before him, himself tastes it first, that he may persuade the sick man to take it courageously; so also the Lord, seeing us dreading death, tasted of it, although he had no necessity [to do so]. For he was not subject to it, but the whole was grace, that, having shown it to be nothing, he might persuade us too to take courage against it. But the Nestorians, corrupting the Scripture, say: “Apart from God he tasted death for every one,” that they may establish that the Godhead was not present with Christ crucified, as not being united to him according to hypostasis, but according to relation. To whom a certain Orthodox, mocking their folly, said that, Let the Scripture stand, as you say, and even so the saying is for us. For “apart from God,” he died for every other one, and even for the angels themselves, that he might dissolve their enmity toward us and procure joy for them.

¹⁵ For it became him, for whom are all things. That is, the Father; and “for whom are all things,” that is, he is the cause of all things. And through whom are all things. Observe the “through whom,” set down of the Father. But it would not have been, if it were [a mark] of inferiority and belonged to the Son alone, applied to the Father. And learn what the “through whom” signifies. Since he said “for whom are all things,” lest anyone conceive something absurd, that he himself needs all things—for the preposition “through” signifies some such thing too, as when we say, “On account of man the creation was brought forth”—he added the “through whom,” explaining that the “for whom” is to be understood thus: as “through him,” that is, “by him,” all things having come to be. So that, in the case of the Son too, whenever the “through whom” is said, receive it thus, as equivalent to “by whom.”

¹⁶ In bringing many sons to glory, to make perfect the author of their salvation through sufferings. From the “You crowned him with glory and honor” he begins. And what he says is of this kind: The Father did a thing worthy of his love for mankind, in showing forth the firstborn of all the sons who are to enjoy his glory more brilliant than all through sufferings, that he might show the others too how one must contend. And “the author of their salvation,” that is, the cause. And observe how great is the interval: both he is Son and we are sons; but he both saves, while we are saved; we are joined to him, and again we are separated. “Bringing many sons to glory”—in this we share with him; “the author of their salvation”—in this we are separated from him. And take note that the sufferings are perfecting, and causes of salvation; and that he who suffers for someone not only benefits that one, but himself becomes more brilliant and more perfect. And understand “perfecting” here as the glory wherewith he was glorified; and receive this according to the human [nature]: or [understand] that he had the glory naturally, yet so far as concerns us he was without glory, inasmuch as he was not recognized. But since after the cross he was recognized and glorified, he is said to receive glory, which, though possessing it naturally, he did not have from us as antecedently rendered to him. But the holy Cyril says that the “perfecting” is immortality, which was wanting to Christ in that he was man; and the Father supplied this to him through the Resurrection. For having risen, death no longer has dominion over him. And he deemed the whole [human] nature in him worthy of this perfecting.

¹⁷ For both he who sanctifies and those who are sanctified are all of one. Behold, again he shows this, that we are brothers of Christ, and that we have been so honored. For “he who sanctifies,” he says—that is, Christ—“and those who are sanctified”—that is, we—“are all of one,” that is, of the Father. But the one, as genuine Son and from the very essence of the Father; while we [are] creatures. And observe in the very words the preeminence. He sanctifies, but we are sanctified. So that there is both identity and preeminence.

¹⁸ For which cause he is not ashamed to call them brethren. Saying: I will declare your name to my brethren; in the midst of the Church I will hymn you. Observe here too the preeminence. For by saying “he is not ashamed,” he shows that this is not of the nature of the thing, but of the tender affection of the one who is not ashamed. For though we are of one, yet great is the interval, even as great as [that between] Creator and creatures. For having put on the flesh, he put on also the brotherhood, and the brotherhood came together [with it]. Yet again the preeminence. For “I will declare,” he says, to those who are darkened, to those who are ignorant; like to this is the [saying], “I have manifested your name to men.”

¹⁹ And again: I will be confident in him. And through this too he shows that he became man, and our brother. For just as each of men [does], so he too is confident in him, that is, in the Father; at the same time also showing us that we ought to be confident in God alone, seeing that he himself, being Son, and lacking nothing, nevertheless says that he is confident in the Father. But some understood it thus: Since, they say, above he called Christ “brother,” and below “father,” in the middle he shows that those [names] are of the dispensation at the last; but his pre-eternal name is “God.” For who is properly confident in any other than in God? “As though he said: Lest, hearing him [called] brother and father, you should suppose him to be one of the many; he is God, he says, in whom it is written that one must be confident;” so that the saying is not, as from the person of Christ, but of the prophet saying that “I the prophet shall be confident in him, in Christ, as God.” But such an interpretation is not well-fitting.

²⁰ And again: Behold, I and the children whom God has given me. Here he makes Christ our father. And the “has given,” [is said] on account of the good pleasure of the Father at his being made flesh. For unless [the Father] had been well pleased that the Son be made flesh, neither would he have had children.

²¹ Since then the children have shared in flesh and blood, he too likewise partook of the same. Let them be ashamed here, who say that he came in appearance and seeming. For he did not say only that he partook of flesh and blood, as the children—that is, the rest of men—did; although, even if he had said this only, it would have been enough to establish that he was truly made flesh; but he added also the “likewise,” that he might establish the unvarying and true incarnation with respect to us.

²² That through death he might bring to nought him who had the power of death, that is, the devil. He sets down the cause of the dispensation. That, he says, through his own death, which he undertook in that he partook of flesh and blood, he might bring to nought the devil, who had the power of death. How? Through sin; for since he made men sin through their disobedience toward [sin], he it was who fashioned death, using it as a soldier, as it were, and a mighty weapon against human nature. This very [weapon], then, Christ used against him. And this is indeed [a mark] of great power and intelligence, to slay the enemy by the very weapon with which he was slaying many. But some understood it thus: “Him who had the power”—the power, that is, of sin—“that is, the devil,” which [sin] is the strength and might of death.

²³ And might deliver those who through fear of death were all their life subject to bondage, that is, that he might set free the men who were slaves of death, and feared it, and were partakers with it—that is, held fast in the bondage under it, inasmuch as it had not yet been abolished; or because the men of old lived continually, ever expecting to die, and on account of this fear were unable to take perception of any pleasure. For he said, “all their life.” They were, then, subject to bondage, that is, they ever trembled, like slaves before a bitter master, death, enjoying nothing pleasant. And gather from this that all those [under the old order] were unfree and slaves of all things. This too is a consolation to the afflicted faithful, seeing that those now driven and bound live more freely and pleasantly than those of old who seemed to live in luxury, when death prevailed. For those, shaken by the fear of death, were slaves; but you have been delivered from it.

²⁴ For surely it is not of angels that he takes hold. That is, he did not lay hold of the nature of the angels, but he bore this [nature of ours]. And this shows the great love of God toward the human race. For what he did not bestow upon the angels, this he gave to men—to take flesh from them.

²⁵ But he takes hold of the seed of Abraham. He did not say, “he took up,” but “he takes hold,” that he might show that he pursued our nature as it fled and was being removed afar; and overtaking it, he laid hold of it, and clothed himself with it, uniting it to himself, and stayed it from its flight from him. And he did not say, “Of the nature of men,” but, “of the seed of Abraham”; at once both wishing to exalt them, and to show their race honorable, and that they have in this an advantage over the Gentiles, in that from them is the Lord—for he ever shows them favor, wherein no one is harmed—and at the same time reminding them of the promise, that To you and to your seed will I give this land. Since, then, he consented to lay hold of our nature, it followed of necessity that he should be made like to us in all things—that is, be born, be nourished, grow, suffer all that was fitting, and at last die; for this is the “made like in all things.”

²⁶ That he might become a merciful and faithful High Priest in the things pertaining to God. For no other reason, he says, did he take our flesh, than that through it he might have mercy on us, and raise us up who lay below. How? By becoming our High Priest, and offering this flesh, which he assumed from us, in the stead of some other victim, that he might cleanse us from our sins, and mediate for us in the things pertaining to God; for we had been made enemies to him. And “faithful,” that is, true, and able to fulfill the work of the High Priest; for this is [the mark] of a true High Priest, to deliver from sins those whose High Priest he is; or [it means] that he is well received by God in his mediations toward him.

²⁷ To make propitiation for the sins of the people. He showed what it is to be “faithful in the things pertaining to God”; that is, so as to make propitiation for the sins of the people. For this is the great proof of his love, that he did all things in order to loose [our] sins. And why did he not say, “the sins of the world,” but, “of the people”? Because for the present the Lord’s discourse was concerning the Jews, and on their account he came chiefly, that they being saved, the others too might be saved through them—even though the contrary has come to pass. And the angel too [said] to Joseph, He, he says, shall save his people from their sins. He shows, then, here the Jewish nobility, and of how much account they were with the Lord.

²⁸ For in that he himself has suffered, being tempted, he is able to help those who are tempted. This seems lowly and mean, and unworthy of God. For whenever Paul takes hold of the flesh, he utters all lowly things—yet not unworthy of the flesh; and no wonder, since even concerning the Father, who was not made flesh, the Scripture says many things befitting man and lowly: The Lord looked down from heaven, and saw the sons of men; and, Going down I will see; and countless such things. Much more, then, concerning Christ, who for the sake of [our] sins was made flesh and suffered in the flesh, [is it said]; and otherwise too, for the full assurance of the hearers, and on account of their weakness, was it spoken; for indeed men hold experience to be more trustworthy than all things. And what he says is of this kind: Not as God only does he know [it], but also as man he has come to know it through experience. For the very flesh of Christ suffered many things; it knows what affliction is, it knows what temptation is; so that he is able to help, that is, he is ready to give a hand of compassion.

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¹ Wherefore, holy brethren, partakers of a heavenly calling. “Wherefore,” that is, since I said that he is such a High Priest—faithful, and making propitiation for our sins, and able to help—consider, and you will find this altogether to be so. And “partakers,” he says, “of a heavenly calling”; that is, we have been called yonder; let us seek nothing here; yonder is the reward, yonder the recompense.

² Consider the Apostle and High Priest of our confession, Jesus Christ. On account of the flesh, all [these] lowly [titles], as has often been said. He is “Apostle,” from his having been sent to the sheep of the house of Israel. And “High Priest of our confession,” that is, of our faith; for he is not High Priest of the priesthood according to the Law, but of our faith.

³ Being faithful to him who made him, as Moses also was in all his house. Being about to set Christ before Moses, he brought into the midst the high-priesthood, and says that, Both this one and that one were entrusted with a people, but unlike is the commission of the one [and the other]. Yet for the present, at the outset, he does not show the preeminence, lest they start away; for even though they were faithful, still they were somewhat attached to Moses; but for now he sets the Lord on a level with him, and says that, This one too is faithful to the Father who made him High Priest and Apostle. For the discourse here is not concerning the bringing into being [of his essence], but concerning the appointment. “Faithful,” then, that is, well-disposed, presiding over the things of the Father, and not suffering them to be corrupted, but procuring salvation for them. “As Moses also in all his house,” that is, among the people. For he calls the people a “house,” as we too are wont to say, “So-and-so is of such a house.” And “his,” whether of God, or of Moses. For the people was called Moses’ also, as in the [saying], Your people has sinned. As a steward, he says, and manager of a house, so was Moses to the people.

⁴ For this one has been counted worthy of more glory than Moses, by so much as he who built the house has more honor than the house. For every house is built by someone; but he who built all things is God. Behold, here too the preeminence which the Lord has over Moses. He says, then, that, Faithful indeed was that one too in all the house, that is, among the people; yet he himself too was one of the house; for he too was a man, as also the rest; even if holy, yet a fellow-servant with them; as in households the stewards too, even if they take precedence of the rest, yet are fellow-servants with the others. Since, then, he too was a part of the house, he too was created by someone, and the one who created him surely surpasses him. And it was the Son of God who created him—he who took flesh, and was named High Priest on his account; and he therefore surpasses him. See, then, how he began the comparison from the flesh, but ascended to the Godhead, and showed that the Maker incomparably surpasses the thing made.

⁵ And Moses indeed was faithful in all his house as a servant, for a testimony of the things that were to be spoken; but Christ as a Son. Behold, he shows another preeminence as well: that Moses was faithful as a servant, appointed for this, that he might speak the things of the Master to the rest of the house, and be a witness to God in the judgment of the things spoken. For if he calls heaven and earth a witness, as in the [saying], Hear, O heaven, and give ear, O earth; and the valleys, as in Hear, O valleys, the foundations of the earth; much more a man. But Christ is faithful as a genuine Son and heir, administering the things of the Father according to the will of the Father. And exceedingly great and incomparable is the interval between such a Master and a servant.

⁶ Over his house; whose house we are, if indeed we hold fast the boldness and the boasting of the hope firm unto the end. The people was Moses’ house, of which he too was a part. Christ too has a house, [namely] us; but [we are his house] if we stand firm unto the end and do not fall away. For here he exhorts them to be patient in their afflictions and not to grow slack; for thus we shall be the house of God, even as Moses was. And he praises them, showing that they have begun, but that one must add the end also. And he well said “boldness and boasting of hope.” For he who hopes firmly that there will be a recompense boasts even now already, as though the things hoped for had already come to pass, and does not sink down, but rather has boldness, whenever he is afflicted for the sake of Christ whom he loves.

⁷ Wherefore, as the Holy Spirit says: Today, if you hear his voice, harden not your hearts, as in the provocation, in the day of temptation in the wilderness; where your fathers tempted me, proved me, and saw my works forty years. Wherefore I was grieved with that generation, and said: They always go astray in heart; but they have not known my ways. So I swore in my wrath, They shall not enter into my rest. He discoursed concerning hope, and that one must firmly expect some reward yonder, and rest in exchange for the labors here; and he shows this from the prophet, who says that The believers are about to enter into rest, while those who disbelieve shall not enter, just as neither did those of old. For after the Hebrews had crossed the Red Sea, and received in the wilderness countless proofs of God’s care for them and of his power, they resolved to send spies to examine the nature of the land into which they were about to enter. And these, when they had gone and returned, marveled indeed at the nature of the land, yet said that men unconquerable in war dwelt in it. They, then, who ought to have reckoned on the unconquerable power of God, being terrified by these words, murmured, and thought they ought to turn back to Egypt. God, therefore, being angry, because they so quickly thrust away the memory of so many marvels, swore that that generation which had murmured should not enter into the land of promise; and indeed all perished in the wilderness, save Caleb and Joshua. Since, then, after that generation David, discoursing, said that “Today, if you hear his voice, harden not your hearts,” that you suffer not the same things as your forefathers, and be deprived of the rest; it is plain that he says these things as though there were some other rest which we ought to obtain. For if they had truly received the rest, for what reason does he say, “Today harden not your hearts, as the fathers, and you shall not enter into the rest”? What, then, is the other rest, but the kingdom of heaven, of which both the Sabbath is an image, and the entry, figuratively accomplished, into Palestine of the children of the generation that disbelieved? For there are three rests: that of the Sabbath, on which God rested from his works, concerning which David does not seem now to speak, inasmuch as it came to pass of old; and the entry into the land of promise, into which the Jews having entered were to rest from wars and wandering. Neither does he now speak concerning this; for Palestine was at that time held by the Hebrews in the days of David. How then does he speak of this, as though it were yet to come? It seems, then, that there is some other rest, into which Joshua the son of Nun was unable to bring the people. And what would this be, but the [rest] in the heavens? Be earnest, then, that you fall not away from it through unbelief, as your forefathers also did. This, then, is the sense of the whole passage, running through a great extent; but we must go through the particulars as well. And consider that one must not demand a reckoning of God, but, whether he presides [over us] or not, believe in him. For this too he charges against them, that they tempted him who is able to do all things.

⁸ Take heed, brethren, lest there be in any of you an evil heart of unbelief. The word is that of one putting them in fear. For it seems that there were certain ones disbelieving, as though the things said concerning the recompense were not true, and on this account wishing to take experience of the power of God, and of his providence toward them, in the temptations which they had. On account of these things, therefore, he makes them secure, reminding them of what those who disbelieved of old suffered. For the fearful things to come do not so restrain the many as the things past, and already become familiar. And observe that from unbelief one comes also to reckon evil things and to do them.

⁹ In departing from the living God. For otherwise unbelief finds no entrance, unless one depart from God. For so long as one cleaves to God and is confident in him as able to do all things, he holds nothing impossible.

¹⁰ But exhort one another daily, while it is called Today. That is, build one another up, and support one another, so as not to fall. And if anyone should fall, set him right while he yet lives; for this is what the “while it is called Today” indicates; for there is hope. Best of all, then, let there be no evil heart in any one; but if such should come to be, let him not fall into despair, but exhort him and take him up again.

¹¹ Lest any of you be hardened by the deceitfulness of sin. That is, lest, out of despair, he come into callousness and remain incurable. For just as bodies that are calloused and hard do not yield to the hands of physicians, so also souls that have been hardened do not yield to the word of God. And he calls “the deceitfulness of sin” either the deceit of the devil—that is, the not hoping that there will be a recompense—or [the deceit of] insensibility. For to say, “Henceforth I have sinned once for all, I have no hopes,” is truly a deceitfulness of sin. For sin, deceiving and drawing [one] to itself, makes [him] reckon such things, according to the [saying]: The ungodly, when he has come into the depth of evils, despises. And he who despises does not even endure to believe. From sin, then, comes unbelief. For they said, he says, that The Lord will not see, neither will the God of Jacob understand. And again: For he said in his heart, He will not require it; and, God has forgotten; and whatever follows upon the same.

¹² For we have become partakers of Christ. That is, we and he have become one; and so we partake of him, as the body of the head. And here he instills hopes in them, as though saying this: He who so loved us as even to make [us] his body, will not suffer us to be torn away from him, if only we ourselves are willing. And at the same time he hints also at that which has been said elsewhere: If we endure, we shall also reign with him. For partaking now of the same things as Christ—the afflictions, that is—let us be earnest then also to partake of the glory.

¹³ If indeed we hold fast the beginning of our confidence firm unto the end. That is, the faith; for through it we were given subsistence, and were brought into being unto the divine and spiritual being and regeneration. Yea, here too he requires that we stand firm unto the end in the faith.

¹⁴ In that it is said: “Today, if you hear his voice, harden not your hearts,” as in the provocation. He establishes how he said “unto the end”; and he says that this is shown in the saying, “Today.” For the “Today” is always; even as above too he said: Exhort one another, while it is called Today. Or—which is rather to be preferred, as having been said by John, [numbered] among the saints—it is by way of transposition: “In that it is said, Today, if you hear his voice,” and what follows, “let us fear lest, a promise being left,” and what follows.

¹⁵ For some, when they had heard, provoked. Having heard, he says, the promise of God, that “I will give you the land of the Canaanites,” they disbelieved, and provoked God through their unbelief. Take heed, then, lest you too disbelieve the things promised. For the mere hearing will not profit you, unless you also believe. Just as neither did the hearing profit those; and [you would be guilty] with the more justice, in that you disbelieved the words of God.

¹⁶ But not all who came out of Egypt through Moses. For Caleb and Joshua did not disbelieve. Wherefore they also obtained the promise, and entered into Palestine.

¹⁷ And with whom was he grieved forty years? Was it not with those who had sinned, whose limbs fell in the wilderness? He makes the discourse by way of question, for the sake of greater clarity and irrefutability. For things [put] by way of question are set down concerning matters acknowledged. And he set forth the punishment besides. For their limbs fell, he says, in the wilderness, that is, their great thigh-bones. And from the part he indicated the whole bodies.

¹⁸ And to whom did he swear that they should not enter into his rest, but to those who were disobedient? And it is plain that they were unable to enter because of their unbelief. Above he said “those who had sinned”; now, “those who were disobedient.” He seems, then, to be hinting to these believers from among the Hebrews, that they too were halting into other sins as well, along with being faint-hearted and disbelieving the things to come. Those, then, who were disobedient, we see that they did not enter; that is, the penalty of sin is before our eyes and acknowledged.

4 Theophylact of Ohrid, Exposition of the Epistle to the Hebrews — Chapter Four

¹ Let us fear, therefore, lest, a promise being left of entering into his rest, Here is the apodosis of the [clause], “In that it is said, Today, if you hear his voice,” and what follows: namely, let us fear lest the same things befall us also. And the “therefore” was set down because the discourse was rendered after a long [interval], a recapitulation having been made.

² any of you should seem to have come short. That is, lest he come short and be left behind from entering into this rest that has been promised. And making the discourse more exact and less burdensome, he did not say, “lest he come short,” but, “lest he seem to have come short.”

³ For we too have had good tidings preached to us, even as they; but the word of hearing did not profit them. We too have had good tidings preached concerning the good things to come, just as they had figuratively concerning the land. [Yet] simply [hearing] will not profit us, unless we also believe, and lay aside all faint-heartedness, just as neither did the hearing profit them. And observe how, in our case, he called the matter “good tidings” (an evangel), as being the promise of true good things, and as given from a trophy and a victory; but in their case, “a word of hearing.”

⁴ Not being mingled by faith with those who heard. That is, not being united nor brought into one mind through faith with those who heard, but being torn away from them. And admirably he did not say, “not agreeing,” but, “not being mingled,” that he might indicate the utmost union. And by “those who heard” he here means those who believed; for these would truly be called “those who heard.” But John, [numbered] among the saints, understood “not being mingled” of those around Caleb and Joshua. For these remained free of faction, neither were they mingled, nor did they stand together and perish together with the others who were in faction and held one mind with all. But with which [did they not mingle]? With those who heard and were nothing profited? But the saint, having said this according to his great and deep wisdom, did not grant to me, at least, the unworthy one, to understand how he meant it.

⁵ For we who have believed do enter into the rest, as he has said: As I swore in my wrath, They shall not enter into my rest. Whence is it plain that we who have believed shall enter into the rest? From God’s saying that those who disbelieved shall not enter. For this is understood by way of contrast, and just as to those who disbelieved the recompense of their unbelief was the not entering, so also we, on the contrary, having believed, shall receive as the reward of our faith the entering in.

⁶ Although the works were finished from the foundation of the world. For he has spoken somewhere of the seventh [day] thus: And God rested on the seventh day from all his works. And in this place again: They shall [not] enter into my rest. The discourse seems to be inconsequent, but it is not; rather, this is what he says: that No one can say that David speaks concerning the rest of the Sabbath; for how [could he], seeing that it came to pass of old, even when at the beginning the world received its constitution? But it is plain that David speaks concerning some other rest; which is inclined also toward the [age] to come, as though, that is, certain ones ought to enter in thereafter. And just as the Sabbath is called a “rest” by the Scripture, and nothing hindered another rest from being so called thereafter—namely, the entry into the land of promise—so neither does anything now hinder yet another rest after this from being called [so], the [rest] that is to come, I mean the kingdom of heaven, into which those who disbelieved shall not enter.

⁷ Since therefore it remains that some must enter into it, and those who formerly had good tidings preached to them did not enter in because of disobedience, again he defines a certain day, “Today,” saying in David, after so long a time, as it has been said: Today, if you hear his voice, harden not your hearts. For if Joshua had given them rest, he would not have spoken afterward of another day. The whole of this he is eager to show: that Joshua the son of Nun was unable to bring [them] into this rest, concerning which David too discourses, and we now. And since that one did not bring [them] in, but David says again, after so many years, “Harden not your hearts, as the fathers,” who because of unbelief did not enter, and gives us to understand by way of the contrary, that if we believe, we shall enter in; it is plain that this rest is yet to come, and awaits us. For surely David was not promising concerning Palestine; for this they held at that time. But indeed [he was speaking] concerning the seventh [day]; for this was from the foundation of the world. There is, then, a third [rest], the kingdom of the heavens, into which the true Joshua [Jesus] brings [us], and faith in him.

⁸ There remains, then, a Sabbath-rest for the people of God. He did not say “rest,” but “Sabbath-rest,” setting down a proper name, and one in which they rejoiced and to which they hastened. And thus he calls the kingdom of the heavens. For just as on the Sabbath the Law commanded [men] to abstain from all fleshly and gross works, and the priests to perform those things only which pertain to the worship of God and which profit the soul; so also then all things shall be spiritual and divine; nothing fleshly, nothing impeding, where pain, grief, and sighing have fled away. And hear what he himself says.

⁹ For he who has entered into his rest has himself also rested from his works, as God did from his own. He explains how he named such a rest a “Sabbath-rest.” Because, he says, we too rest from our works, just as God also, having rested from the works pertaining to the constitution of the world, named the day “Sabbath.” For here, even for the righteous, [there is] much toil and struggle, both in other respects and on account of the sweats of virtue; but there [there is] not even the labor of moral virtue, but enjoyment of God. That very thing, then, which they longed to hear—that they would be delivered from the present toilsomeness—this he said, restoring them.

¹⁰ Let us be earnest, therefore, to enter into that rest. Since he had shown that there is also a third rest, henceforth he exhorts them to enter into it. And he well said “let us be earnest.” For faith by itself alone does not suffice to bring [one] into it, unless a good manner of life accompany it as well.

¹¹ Lest anyone fall after the same example of disobedience. After the same [example] as the Israelites. For just as those, having accomplished the greater part of the way and having suffered hardship, nevertheless fell away because of their unbelief; so you too, take heed lest, after so many struggles which you have undergone, you fall, as not having played the man unto the end; for this is truly to fall.

¹² For the word of God is living, and active, and sharper than any two-edged sword. Just as then, he says, it was not war, nor sword, that destroyed those, but the word of God—for of their own accord they fell down—so also will it be in our case. For the same word both chastised those and will chastise us. For it lives always, and is not extinguished. And otherwise too he said “living,” lest, hearing “word,” you should suppose it a word without subsistence. It is living, he says—that is, subsisting and active—and into whatever soul it falls, it works grievous blows. And observe the condescension, how he made mention of a sword and of cutting, things customary and known to us, that from these he might show the surpassing greatness of [its] power.

¹³ And piercing even to the division of soul and spirit. He says something fearful: either that it divides the spirit from the soul, and leaves it bereft of the holiness [that comes] from this—which the Lord in the Gospel named a “cutting asunder.” For just as, when a ruler under a king has sinned, his belt is taken away, and his rank first, and then he is punished; so here too the man is deprived of the spiritual rank, and then is punished. Or [it means] that it reaches even to the bodiless beings themselves. But some understood the saying thus—not, as it seems to me, in accordance with the apostolic aim—that the word of God, entering into the soul, divides and parts its parts, making it receptive and capable of the mystery. For just as the arrow, dividing the flesh, so falls into it; so also the word, unless it divide the close-packed parts of the soul, would not enter into it.

¹⁴ And of joints and marrow. Lest, hearing the things of the soul, they should grow slack, as though the punishment were unseen, he sets forth also the things of the body. For the more manifest things strike [men] the more.

¹⁵ And a discerner of the thoughts and intents of the heart. Here he indicates the Godhead of the Word. For it is God’s to discern—that is, to examine and to know all thoughts. For he searches, he says, the hearts and the reins, [even] God.

¹⁶ And there is no creature hidden from his sight. Not only, he says, does he examine and search the hearts of men, but even angels, even archangels, Cherubim and Seraphim—all things are manifest to him. There is nothing that can escape his eye.

¹⁷ But all things are naked and laid open to his eyes. That he might show more vividly how all things are naked and manifest before God, he used an expression drawn from a metaphor of sheep that are flayed. For just as, when these have had their necks broken—that is, having received the knife upon the neck and been slaughtered—after the skin has been drawn off, all the inward parts too are laid bare; so also to God all things are manifest. But some understood “laid open” (lit. taken by the neck) as the things [hanging] from the neck, or rather hung upon the neck. And others [understood] “laid open” as the things bending downward and having the neck bowed under, because of being unable to look steadily upon the glory of the Judge and our God, Jesus Christ. But do you receive the first [interpretation].

¹⁸ With whom we have to do (lit. to whom is our account). To him, he says, are we about to render the accounts and the reckonings of the things we have done. Do you see whither he has brought the matter to its summit? For lest, hearing “after the same example of disobedience,” you should suppose the punishment to be the same both for us and for the Israelites, he shows through these things that ours is far more terrible.

¹⁹ Having then a great High Priest, who has passed through the heavens, Jesus the Son of God. As though to one who had said, “Counsel us, then, not to fall, but not to be faint-hearted,” he says: Sufficient indeed are the things already said to instruct us by fear and make us more secure; but besides, we have also a High Priest able to help us, if only we hold fast the confession; for he is not small and ordinary, but great—for [he is] the Son of God. And such [a High Priest] as Moses [was not]. For that one neither entered himself into the rest, nor brought the people in; but this one, having passed through the heavens, sits enthroned with the Father, and is able to give us the entry into the heavens, and to make us heirs of the outpouring [of good things] in the promises.

²⁰ Let us hold fast the confession. He does not give the whole to the High Priest, but requires also the things on our part. For that one is able to help, but [only] if we too are worthy. And what confession does he here mean? That there is a resurrection, that there is a requital, that there are countless good things yonder, that Christ is God. Let us hold fast this confession, let us not suffer it to slip away from us; but the things which we confessed at the beginning of [our] faith, these let us firmly retain, and all the fearful things will depart.

²¹ For we do not have a High Priest who cannot sympathize with our weaknesses. Exhorting them to be confident, he makes the discourse trustworthy, and says that, The High Priest is not ignorant of our affairs, like the many high priests, who do not even know what affliction ever is; wherefore neither are they ready to help the afflicted; but our High Priest has undergone all things, and after undergoing [them], then he ascended, that he might be able to sympathize.

²² But [one] tempted in all things in like manner, without sin. That is, he was persecuted, spat upon, slandered, driven away, and at last crucified. All these things he endured according to our likeness—that is, in the same manner as we—yet without sin; for neither did he simply commit sin, nor, when he suffered these things, did he say or do anything sinful. So that you too are able, in your afflictions, to pass your life without sin. How then are you unstrung and slackened? But some understood the “without sin” thus: that, they say, he did not suffer these things as paying penalties for sins.

²³ Let us therefore come with boldness to the throne of grace. Since, he says, we have a sinless High Priest who has overcome the world—“For be of good cheer, he says, I have overcome the world”—we ought to come with boldness, that is, not having an evil conscience, nor doubting, but being confident in the High Priest. For even if we have sins, yet he is sinless. And besides, it is a throne of grace, not of judgment; so that we must approach with boldness, being confident that he will grant us the things we desire. For there are two thrones: the one now, of grace, at which those who approach receive by divine grace the redemption of their sins; the other, the throne of the Second Coming, not of grace—for no one then receives remission—but of judgment. And he made mention of a throne, lest, hearing “High Priest,” you should suppose that he stands. For even if he is called High Priest, as man, on account of his grace and condescension toward us, yet he also sits upon the divine throne.

²⁴ That we may receive mercy, and find grace for timely help. For now, if we approach, we shall find mercy and grace; for we approach in good time; but if then, no longer; for there is then no throne of grace. Now the King sits bestowing grace; then he rises up unto judgment. For arise, he says, O God, judge the earth.

5 Theophylact of Ohrid, Exposition of the Epistle to the Hebrews — Chapter Five

¹ For every high priest, taken from among men, is appointed on behalf of men in the things pertaining to God. He wishes, then, to show that the New Covenant is far better than the Old; and he begins first to compare the priesthoods—both that of the priests of old, and that of Christ—and shows the great superiority of Christ’s. But meanwhile, since it was objected against him that many of the things which ought to belong to priests do not belong to Christ—for he was neither of a priestly tribe, nor a priest upon earth, nor appointed by men, nor, to speak simply, did the form of his priesthood have any bodily display, such as bells and plates, but all things spiritual—he first enumerates the things which are common to Christ with the rest of the high priests, then sets down also the things that are distinctive. For superiority by comparison truly comes about then, when in some things one has community, but in others excels. Now to be taken from among men is common to Christ with the rest. For he too, being man, became High Priest. And to be appointed on behalf of men in the things pertaining to God—that is, to mediate—this too is common.

² That he may offer both gifts and sacrifices for sins. He explains what it is to be appointed on behalf of men toward God: it is, he says, to propitiate God for sins. And this too is common to Christ with the others; yet not wholly: for he offered himself, but those others offered certain other things. And how gift and sacrifice, according to the precise account, differ, but in the Scripture are taken without distinction, you will learn below.

³ Being able to deal measuredly with the ignorant and erring. That is, to be moderate with, to suffer along with, to condescend to, and to be forbearing toward those who sin out of ignorance. And observe that every sin is begotten by ignorance and error. For even if one seem to know the evil, yet at the moment of the act, being darkened, he is sick with ignorance and error, bewitched by the smoothness of the pleasure.

⁴ Since he also is compassed with weakness. The simpler interpretation—and, I think, the truer—is this: that the High Priest deals measuredly with the ignorant for this reason, because he too is compassed with weakness, and knowing in himself the measure of human weakness, he metes out forgiveness accordingly. Some, however, understood it thus: that in this alone the high priest differs from the people, in being forbearing; since in other respects he too is perhaps compassed with weakness like the many.

⁵ And on account of this he is bound, as concerning the people, so also concerning himself, to offer for sins. Behold, all things are no longer common to Christ with the rest, but in these he excels. For neither did the Lord have weakness—that of sins—nor did he offer for himself, but for the rest of men.

⁶ And no one takes the honor to himself, but he who is called by God. He sets down yet another mark of a high priest, seen also in Christ: not to leap upon the priesthood of oneself, but, being called by God, so to receive it. And here he hints at the high priests of the Jews at that time, who leaped upon the honor, acquiring it for a price and corrupting the law.

⁷ Even as also Aaron. For Aaron too, at the beginning being called by God through Moses, so served as priest, not leaping upon it of himself. And again, when the rod budded, it was shown that he was put forward by God; and when the fire devoured those who leaped upon the priesthood.

⁸ So also Christ glorified not himself to become High Priest, but he who spoke to him: You are my Son, today I have begotten you. As also in another place he says: You are a priest forever after the order of Melchizedek. That which Christ everywhere said—that “I was sent from the Father, and I have not come of myself”—this Paul too now shows, that he was sent from God, and did not glorify himself, but he who spoke to him—that is, that One—glorified him; for take this in common to both clauses. Since, then, the priest after Aaron had many perceptible proofs of being put forward by God, as has been said before, but Christ none perceptible—nay rather, even those who opposed him and killed him were for the time in good repute, and carried and bore away all things—he shows the greater thing, that he is witnessed by prophecy to be put forward by God. But the prophecy from the second Psalm seems to be unfitted to the matter in hand. For it was proposed, surely, to demonstrate Christ a high priest put forward by God, but this testimony declares his being begotten of the Father. Most of all, then, the being begotten of God is a preparation for the being ordained by God. Then reckon also this in addition: that since in the hundred and ninth Psalm he had said, From the womb before the morning star have I begotten you, then after a little he subjoined, You are a priest forever after the order of Melchizedek; Paul here united the things spoken in both Psalms concerning the begetting, as though saying this: Do not suppose that the words “You are a priest forever” are spoken concerning some other, but rather concerning him who was begotten before the morning star; and this is none other than he who in the second Psalm is said to be begotten “this day.” For there, “before the morning star” signifies the timelessness; and “this day” signifies the from-the-beginning—that is, from the Father. And that the second Psalm refers all things to Christ is manifest. Concerning Christ, therefore, is also the “You are a priest forever.” But let the Jews say what other priest after the order of Melchizedek there ever was, save Christ. Were not all under the law? Did not all keep the Sabbath and offer the sacrifices? Most manifestly, then, these things are spoken of Christ; for he alone consecrated the sacrifice with bread and wine, as did Melchizedek also. But how did he say “forever”? Because even now, with the body which he sacrificed on our behalf, he intercedes for us with God and the Father—that is, the very sufferings on our behalf put forth a great supplication, speaking ineffably to the Father, that “On behalf of human nature your Son underwent these things; have mercy, then, on these for whom I endured to suffer.” Or, because the offering made every day, and to be made forever, through the ministers of God, has the Lord himself as High Priest and Priest, and as victim, sanctifying himself on our behalf, and broken, and given. For as often as these things come to pass, the death of the Lord is proclaimed.

⁹ Who in the days of his flesh. “The days of his flesh” signifies the days in his fleshly life; not that he has now put off the flesh—away with the thought!—for he has it, though incorruptible and superior even to the fleshly and blameless passions themselves: hunger, thirst, weariness, and the like. And this usage the Apostle took from David, who says in the hundred and fourteenth Psalm, In my days will I call upon him. For the Apostle takes the whole Psalm as referring to Christ.

¹⁰ Having offered up prayers and supplications, with strong crying and tears, unto him who was able to save him from death. These things are said concerning the flesh, for surely not as God did he make entreaty. But grant even that he did make entreaty—surely not with crying and tears; for these are not of God, but must beyond contradiction be ascribed to the human nature of the Son, Christ: at once both that the truth of the assumed nature might be shown, and at the same time that both his care for us and the exceeding greatness of his love might appear. For on our behalf he prayed these things, making ours his own, that in himself he might consume the nature’s cowardice toward death. For consider that nowhere in the Gospels is it written that he prayed concerning his being raised, but on the contrary he declares with authority, saying: Destroy this temple, and I will raise it up; and, I have power to lay down my life.

¹¹ And having been heard for his godly reverence, though he was a Son. This too on account of the flesh, and on account of the weakness of the hearers; for they did not yet have a great opinion concerning him. What he says, then, is of this kind: that So great was his reverence, that his being heard was rather an achievement of it than of the grace of God; and on account of this God respected him and was moved to compliance, even though he was a Son, and had toward him natural boldness; so great and worthy of reverence was it. Wherefore, be not distressed, having a Master who is heard by the Father. If, then, you ask him for anything, he will do it for you; which Christ himself also says in the Gospel to the disciples: If ye loved me, ye would have rejoiced, because I go to my Father, for my Father is greater than I; and, Whatsoever ye shall ask in my name, he will give you.

¹² He learned, from the things which he suffered, obedience. He learned, he says, to obey God and the Father, being taught this from his sufferings. But the saying seems plainly absurd. For how did he learn obedience from the things he suffered, who even before suffering was so obedient to the Father that he undertook the very sufferings on account of his obedience? For he became, he says, obedient unto death. Learn, then, that since they seemed to be restive, as faint-hearted, he says these things concerning the Son of God, that out of abundance he might persuade them to be subject and to obey the law of God, and not to be impatient toward afflictions, but to await the help from above. For indeed, he says, the Son also, having endured the suffering, on account of his obedience was heard by the Father, and his soul was rescued from death. And from this he learned by experience to obey God, since long-suffering avails much. If, then, that One gained from his sufferings, much more shall you. Have you seen how, for the benefit of the hearers, he so condescended as even to appear to say things that are absurd? Hear also what follows.

¹³ And being made perfect. Observe, then: perfection comes about through sufferings. How, then, do you take it hard at the afflictions that make perfect?

¹⁴ He became to all who obey him the cause of eternal salvation. That is, not only was he himself saved, but he also procured salvation for others—not a temporary one, such as from wars, but eternal. To whom, these? To those who obey. How, then, do you disobey and run the risk of falling from salvation? Do you see how the whole of the discourse has been so fashioned on account of the faint-heartedness of the hearers? Yet observe here too the lofty thing. For he became the cause of salvation, which belongs to Godhead. For no other, save God, is the cause of such salvation.

¹⁵ Being addressed by God as High Priest after the order of Melchizedek. Because, he says, he suffered, on this account he was addressed as high priest, as having offered himself; yet even if he offered blood, it was nevertheless not after the order of the Jewish high priests, but after the order of Melchizedek. For just as that one was not anointed by men, so neither was Christ, but by God, with his consubstantial Spirit. For just as that one offered no legal sacrifices, so neither did this one; that one was a king, so also this one; and a thousand other things.

¹⁶ Concerning whom we have much discourse, and hard of interpretation to utter, since ye have become dull in your hearing. Being about to draw down his discourse to the difference of the priesthood, he first rebukes them, showing that it was their childishness that made him utter so many lowly things and tarry on the discourse according to the flesh. For if they had not been weak, he would long ago have made mention of the loftier things.

¹⁷ For when by reason of the time ye ought to be teachers. He mingles the accusation with praise, by saying that, You ought to have been teachers to others also. For he shows them to have believed long since, and to have heard mysteries; and both these things are worthy of praise, if only they themselves had not grown slack. Time, he says, rather makes men strong; but you used it to no purpose, having become enfeebled.

¹⁸ Ye have need again that one teach you what are the first elements of the beginning of the Oracles of God. By “elements” he means the things concerning the humanity of Christ. For just as with outward letters one must first learn the elements, so here too one had first to be taught concerning the humanity, and to be habituated to the lowly things, then to be bound to the things of the Godhead, which require a more perfect understanding. Behold, you have learned, indirectly, from Paul himself, for what reason he tarries on the lowly words, but rarely says anything lofty, and that he does this for the sake of the weakness of the hearers. Behold, then, this Epistle too is full of the lowly things. But if it has anything lofty also, this is brief.

¹⁹ And ye have become such as have need of milk, and not of solid food. He did not say, Ye have need, but, Ye have become—that is, you yourselves established yourselves in this state, having become such of your own choice. And by “milk” he here too, as also in the Epistle to the Corinthians, calls the lowly word; and by “solid food,” the more perfect and loftier things. It was not necessary, then, he says, now to bring in the legal matters, and from these to make the comparison of the incomparable Christ—that he is High Priest, and that he sacrificed, and that he made entreaty with crying and tears; but nevertheless, since you are nourished by these things, I set these forth also. And note that the things which he sets before us now nourished those others then, and that the true food is the Oracles of God. For I will give to them, he says, to hear the word of the Lord.

²⁰ For everyone who partakes of milk is unskilled in the word of righteousness; for he is a babe. By “righteousness” here he means either the exact life, as though saying this: that The imperfect man is unskilled in the higher philosophy, and is unable to receive the highest life, which Christ also required, saying: Unless your righteousness abound more than that of the Scribes and Pharisees. Or by “righteousness” he means Christ himself, saying this: that He who partakes of the lowly words and those concerning the incarnation does not receive the lofty words worthy of Christ, being as it were a babe and incapable of receiving these.

²¹ But solid food is for the perfect. That is, the lofty doctrines, those concerning the Godhead of Christ. Do you see another childishness, with which even old men are sick—that of the understanding—and a perfection which nothing hinders even the young from having?

²² Who by reason of habit have their senses exercised for the discernment of both good and evil. By “habit” he means the perfection and fixity of character. He, then, who is fixed in character, this man also has the senses of his soul exercised by the divine Scriptures, for the discernment of doctrines lofty and lowly, sound and corrupted. For he does not speak here concerning conduct; for this everyone discerns, and knows that vice is base and virtue good. But observe that there is need of exercise, and of discipline, and of experience of the Scriptures, if we are to discern which of teachings are heretical and which not, and not simply to lend our ears to all. For the throat tastes meats, but the soul tests words.

6 Theophylact of Ohrid, Exposition of the Epistle to the Hebrews — Chapter Six

¹ Wherefore, leaving the word of the beginning of Christ, let us be borne on unto perfection. He said above that “ye have become dull,” and that “ye are babes,” and that you came to have need of learning again the first elements of the faith; and so now he says that, You ought henceforth to be minded as perfect, and to pass beyond the word of the beginning of Christ—that is, the first principles of the faith—and to be borne on unto perfection—that is, to be receptive of the loftier things. Or you will understand this also thus: that since these men seemed to be lame in their manner of life, he now speaks to them concerning a blameless life, as though saying this: It is not necessary for you always to be turning about the beginning—that is, to be taught concerning faith, like certain beginners—but also to be borne on unto perfection—that is, unto the best life. For he is perfect who, together with faith, has also an upright life. For faith is the beginning and foundation, and without it nothing will be made firm, just as without the elements no one would become skilled in letters. Yet one must neither always be turning about the elements, nor always be taught concerning faith as babes and imperfect. But if anyone accepts the former interpretation, yet rejects this one as being inconsistent with the things foretold by Paul, let him consider that it is his custom, when speaking of one thing, to leap over to other things; as in the Epistle to the Corinthians, speaking concerning the suppers, he cast himself into the discourse concerning the mysteries. So, then, here too, reproaching these men at the outset for their dullness and weakness to receive the more perfect things, he plunges into the discourse concerning the manner of life, calling them imperfect, and on this account—because they had not added the life to the faith.

² Not laying again a foundation of repentance from dead works, and of faith toward God. That is, not again from the beginning doing such things as you did when you were about to be baptized—such as the repentance from dead works, that is, the renunciation of the works of Satan. For he who draws near to Christ does so, clearly, repenting of his former life as well; thus he comes. If not in both respects, how is he worthy of the former? But being of the former, how is he in need of the second discourse? “And of faith toward God.” For after the repentance over dead works, then comes faith. It is not necessary to teach you concerning faith now; for you have already believed. And through these things he hints that they were also being shaken, and on this account had need of a foundation.

³ Of the teaching of baptisms. Not as though the baptisms were many did Paul say this in the plural; for there was One baptism; but he said it as a consequence. For if one were again to catechize, and again to baptize—and again to baptize those who had fallen—then again baptisms would be necessary; but this is absurd. Therefore one must not re-baptize you, but remain upon the former baptism. Perhaps these men, as clinging to the law, were advocating many baptisms in Jewish fashion even within grace. And observe that after repentance comes baptism. For since repentance by itself was not strong enough to show men clean, on this account we are baptized, that the whole may be of the grace of Christ.

⁴ And of the laying on of hands. Through which they received the Spirit, so as to prophesy and to work wonders. For when Paul laid his hands upon them, he says, they received the Holy Spirit.

⁵ And of the resurrection of the dead. For this too comes to pass in baptism, through the figure of the coming-up from the water, and is confirmed in the confession; for we confess that we believe in the resurrection of the dead.

⁶ And of eternal judgment. That is, of the judgment which gives either eternal good things or eternal punishments. These things he seems to say because it was likely that they were being shaken, although they had already believed, or were living wickedly and slothfully. Be sober, he is saying. It is not possible to say that, if we live slothfully, or fall from the faith, we shall be baptized again, and shall again be able to wash away our sins and to obtain the same things as before. For you err, he says, in supposing these things.

⁷ And this will we do, if God permit. “This will we do”—what? The being borne on unto perfection, if God also will. And this he said, not as though God did not permit these things, but as we are accustomed to say, that, If God also will, I purpose to do such a thing; and at the same time he teaches us thereby to make the whole depend on his will, and not, even in things confessedly good, to be confident in one’s own judgment and power. And this the apostle Jude also expressly admonishes.

⁸ For it is impossible for those who were once enlightened. He did not say that it is inexpedient, or unseemly, but, impossible; so as to cast them into despair of hoping for a second laver.

⁹ And have tasted of the heavenly gift. That is, of the forgiveness of sins. For no one is able to give such things, save God alone.

¹⁰ And have become partakers of the Holy Spirit. After the forgiveness of sins, then comes the partaking of the Holy Spirit; for he does not dwell in a body that is in debt to sins. And it was given through the laying on of hands, as has also been said above.

¹¹ And have tasted the good word of God. He did not say openly what this is; he gives us, however, to understand that he says this concerning all spiritual teaching.

¹² And the powers of the age to come. Either he so calls the working of wonders, or the living angelically, by needing nothing of things present, but looking toward the things to come, and already having, as a pledge of the life to come, the prize here below, which is also spiritual.

¹³ And to renew again unto repentance those who have fallen away. That is, through repentance. What then? Has repentance been cast out? God forbid; but what is cast out is the renewal through a second laver. For to renew belongs to the laver alone, as also the prophet says: Your youth shall be renewed as the eagle’s; but it belongs to repentance to release from the oldness, and to make men firm. To lead them back, however, unto that former brightness is not possible. For grace had the whole of it. “Unto repentance,” then, he says—the repentance of baptism. For first one repents over his former life, then is baptized, as he himself also said before, “Of repentance from dead works.” And it is clear also from what follows, that it is in forbidding the second laver that he says these things.

¹⁴ Crucifying afresh to themselves the Son of God. Baptism is a cross. For our old man was crucified together with him, and we have become planted together in the likeness of his death. And again: We were buried together with him through baptism. For just as that One died on the cross in the flesh, so we in baptism died to sin. He, therefore, who is baptized a second time, so far as in him lies, crucifies Christ a second time. But indeed this is absurd. For once he died and rose, and death no longer has dominion over him. There is, then, no second baptism, since neither is there a second cross. For what hinders a third also and a fourth, and this unto infinity? And he did not say, “crucifying afresh,” and stop there; but he added also the “to themselves,” that he might show that, ordering our life slothfully, we transact all things as though there were another baptism, having established in ourselves this wicked opinion.

¹⁵ And putting him to open shame. That is, triumphing over him, shaming him; and this you will understand in two ways: either that those who then crucified the Lord devised such a manner of death for his shame—the accursed and reproachful one, namely, set apart for malefactors; or that Christ, having once been crucified, is thereafter believed to be immortal. He, therefore, who crucifies him afresh makes this a falsehood; which brings shame to Christ, who after dying once has thereafter tasted immortality. In two ways, then, he says the thing is impossible: first, because he who has been counted worthy of such things, and has cast all away, is not worthy to enjoy the same again; and by the other, the more dreadful, because it is impossible for the Son of God to be crucified afresh.

¹⁶ For the earth which has drunk the rain that comes often upon it. By “earth” he calls the soul, and by “rain” the teaching, as also elsewhere, I will command the clouds, says God, that they rain no rain upon the vineyard. And again: The river of God was filled with waters, that is, he who has been graced by God in the matter of teaching has been filled with the waters from above, namely, the gifts of grace. And he hints also at these men, as having both received and drunk in the word, and having often obtained it, and not even so having profited—which he also said above: “Owing to be teachers by reason of the time.”

¹⁷ And brings forth herbage fit for use. That is, a virtuous life. For nothing is so fit—that is, becoming and well-suited—as purity of life.

¹⁸ For those on whose account it is also tilled. The herbage, he says—that is, the good manner of life—the earth brings forth for those on whose account it is also tilled, and to those it is fit for use. For those very ones who bear the fruit of virtue shall also enjoy it. But some understood the “for those” as meaning “for the teachers”; for indeed the best manner of life is tilled on their account also, inasmuch as they too partake of the virtue of the disciples.

¹⁹ Partakes of blessing from God. Here he gently strikes at the Greeks, who ascribe the bearing of the fruits to the power of the earth. For it is not the husbandman’s hands that make the fruits, but the whole, he says, is of God; he it is who blesses, and gives the good yield.

²⁰ But that which bears thorns and thistles. He did not say “brings forth,” as above concerning the herbage, but “bears up,” as one might say, casting up and throwing off as it were a kind of refuse. And thorns and thistles are the cares of life, and the deceit of wealth, and simply every sin; as David also says: I was turned to misery while a thorn was fixed in me. For it does not simply come upon one, but is fixed in; and though we pluck not out all of it, but a little remain within, it pains, and there is need of healing and of care. But it is also a thistle; from wherever you take hold of it, it pricks, and on every side it is unpleasant, both here bringing shame, and most of all in the age to come.

²¹ Is rejected, and nigh unto a curse. The good earth he said was blessed by God; but the unfruitful one he did not call simply accursed, but nigh unto a curse, that we might not despair. For he who is nigh unto a curse will be able also to come to be far from it.

²² Whose end is unto burning. This too, that we might not despair. For he did not say, “which shall be burned up,” but, “whose end is unto burning”—that is, if it persist in unfruitfulness unto the end. So that it is possible to stand off from unfruitfulness, and to put a stop to the thorns, and to become approved, and to partake of blessing.

²³ But we are persuaded concerning you, beloved, the better things, and things that belong to salvation, though we thus speak. Having laid hold of them sufficiently and frightened them, he again heals them, lest he render them altogether supine. For he who strikes the sluggish man too hard makes him more sluggish. He says, then, that, Not as condemning you do I say these things, nor as supposing you to be full of thorns, but fearing lest this come to pass. And he did not say, We expect concerning you, but, We are persuaded—that is, We are in certainty concerning you, that you are not so disposed, but better, and that you take thought for your own salvation, even though we have thus spoken strikingly. Either, then, he says this concerning their manner of life, that, You are not such thorny ones; or concerning recompense, that, You are not nigh unto a curse, nor unto burning, but some other reward is laid up for you. And observe what is added.

²⁴ For God is not unjust to forget your work. See how he recovered them and strengthened them to hope for the better things, by reminding them of their former deeds, and of the righteousness of God. For if God is righteous, he will not forget your work—that is, your compassion, your love of the brethren—but will recompense you. So that, be not faint-hearted, but by all means hope for the better things, since God is also by all means righteous. So then, concerning you I said what I said, strikingly; for I know that you are not worthy of a curse.

²⁵ And the labor of the love which ye showed toward his name, having ministered to the saints, and ministering. He bears them great witness, not of works only, but of works with eagerness. For ministering is a sign of eagerness. By “love” he means also the almsgiving which they displayed, not toward the brethren merely, but toward the name of God. Observe the greatest exhortation, that we do it not to men, but to God; as also Christ in the Gospel: Ye did it unto me, he says. For he who cares for his brother on account of the name of God does this unto God. And “to the saints”—that is, to the faithful. For every faithful man is a saint, even though he be a worldling. For the unbelieving husband, he says, is sanctified in the wife, and the unbelieving wife is sanctified in the husband. Faith, then, here works the sanctification. So that let us be zealous not toward those in the desert alone, as saints, but also toward the worldly; for those indeed are saints both by faith and by life; but the laity also are saints by faith, and many also by life. And observe how he heals them. For he did not say, “having ministered,” and stop; but he added, “and ministering”—that is, and still doing the same thing.

²⁶ But we desire that each one of you show the same diligence unto the full assurance of hope unto the end. As though someone said: For what reason, then, did you say these things, O Paul, if you were not going to strike us? he says that, These things I said, desiring that you may run well toward the future also; not as condemning the former things, but as fearing on behalf of the things to come. And he did not say, “I will,” which would have belonged to a teacher; but, “I desire,” which belongs to fatherly tenderness. For I do not wish this merely as far as words, but my soul is on fire on your behalf. For understand the “I desire” to mean some such thing. And not simply on behalf of you all, but on behalf of each single one; thus he cared for all, both small and great, and knew them all. He desires this, that you may be diligent unto the full assurance of hope—that is, that you may show your hope full and perfect, and not be despoiled of it. And observe how he does not strike openly, nor say that, You have despaired, and recover yourselves henceforth; but as though he says some such thing: I wish you to be ever diligent, and such as you were before, to be such also now and in the time to come.

²⁷ That ye become not dull. This too is toward their healing; for he carries it over into the time to come. And yet above he had said, “Since ye have become dull”—but “in your hearing”; for he limited the dullness as far as the hearing. But now, he says, I take forethought lest this lay hold of your soul. For just as idleness and immobility harm the body, so also does idleness in good things make the soul more supine.

²⁸ But imitators of those who through faith and long-suffering inherit the promises. He reminded them above of the things which they themselves had set right before, bringing them the examples from their own house. But now he leads them up also to the patriarch. For lest they should suppose that, as worthy of no account, they had been despised by God and forsaken, he shows that it belongs most of all to noble men—this, the being tried—and that God has so dealt with great men. For if he had straightway given the things he had promised, their faith would not have been displayed; but now he defers the gifts, that their faith may appear through their endurance. For then is a man shown to believe the one who promised, when, much time having passed without his receiving, he nevertheless believes that he will receive, and does not slumber. On this account, then, I speak to you these striking things, that I may rouse you up, and that you may become imitators also of those who inherited the promises through faith and long-suffering. And who these are, he will say hereafter. And observe how he first named faith, then long-suffering, because long-suffering is from faith. For unless a man believe that the one who promised will by all means give, neither does he show long-suffering.

²⁹ For when God made promise to Abraham, since he could swear by no greater, he sware by himself, saying, Surely, blessing I will bless you, and multiplying I will multiply you. Though there were many who through faith inherited the promises, the others he passes by for the present, reserving them for what follows, and makes mention of Abraham alone, both on account of the dignity of the person, and because this man especially was both counted worthy of a promise and obtained it. And on this account he shows that one must not be faint-hearted, but await God, who has the custom not to bring quickly to pass the things promised, but to bring them after a long time. But when did God swear by himself? Either in the very words in which he says, By myself have I sworn; and perhaps also the “Surely,” one might say, is an oath of God by himself; for the “verily” signifies “in very truth.” Which is nothing else than a confirmation of the truth; and what other truth could there be, save God? Thus also in the Gospels the Lord, saying “Verily, verily,” swears the same oath, namely by himself, from his not having any greater to swear by—swearing by himself, as also the Father. And yet some understood that the Son himself then conversed with Abraham; for the Scripture says that, The angel said to Abraham. And this one, they say, would be the Father—the Angel of great counsel.

³⁰ And so, having long-suffered, he obtained the promise. How is it that toward the end of the Epistle he says that all these did not receive the promises, but saw them from afar and greeted them; but now he says that Abraham obtained the promise? He does not speak of the same things here and there, but here concerning the things promised in this life, which Abraham obtained after a little while; and there concerning the heavenly things, which he has not yet obtained. Both, however—both his obtaining, and his not yet obtaining—are for the consolation of the faint-hearted: the one, that we too, if we long-suffer, shall attain; the other, that, since that man, perfected so many years ago, has not yet attained, we are thereafter senseless in being vexed that we attain in such a manner. And observe how he said that, “having long-suffered, he obtained the promise,” that he might show the great power of long-suffering, and that it was not the promise alone that wrought the whole, but also the long-suffering. And here he also frightens them, giving them to understand from the contrary, that the promise is hindered through faint-heartedness. And this very thing happened to the people of old in the wilderness, who, being faint-hearted, did not attain the promise at all. One might say, then: And how is it that the saints, although they long-suffered, did not attain, as he says toward the end? But they shall by all means attain. The murmurers of the people, however, neither attained, nor shall attain.

³¹ For men swear by the greater, and the oath for confirmation is to them an end of all gainsaying. That is, by the oath the dispute of all gainsaying is resolved. For indeed many things are said, and gainsaid on either side, but the oath, coming in last and confirming, resolves all things doubtful.

³² Wherein God, willing more abundantly to show unto the heirs of the promise the immutability of his counsel, confirmed it by an oath. That is, because—since to men also the oath brings all credence—on this account God too swears. Or, “wherein,” instead of “in the swearing,” he says: God, by himself, out of abundance showed us that he will by all means and immutably do the things he promised. For it was necessary that God be believed even without an oath, but nevertheless on our account he condescends, and does not regard his own dignity, but, that he may persuade us, endures to have things unworthy of himself said concerning him. For we, the faithful, are the heirs of the promise—we who are blessed in his seed, which is Christ. Observe how here too he says that the Son became mediator of God and men. For through him, as his Word, did God and Father swear.

³³ That through two immutable things, in which it is impossible for God to lie. Which two? Both the simply saying and promising, and the adding of an oath to the promise. For since among men the oath seems more to be trusted, on this account he too added this. “In which,” instead of “from which”—from these two—the promise is shown most trustworthy, and it is shown impossible for God to lie. As, then, he swore on our account, although swearing is unworthy of him, so understand also the “he learned from the things he suffered.” For men too account this more worthy of credit—the coming through experience.

³⁴ We might have strong consolation, who have fled for refuge to lay hold of the hope set before us. That is, a great exhortation and encouragement. For this is said not so much on account of Abraham as on account of us, who have fled for refuge unto him—that is, who have hoped. And wherein have we the encouragement? Unto the laying hold of the hope set before us—that is, that from those things given to Abraham we may be fully assured also concerning the things that pertain to us, and may not doubt concerning the things to come and heavenly, which we hope for, but may firmly and securely lay hold of this hope, and not let it go. For indeed the promise to Abraham is also to us, and properly to us who have believed in Christ, as has been said above.

³⁵ Which we have as an anchor of the soul, sure and steadfast. Which hope we have as an anchor. For just as that one holds the ships steady in time of storm, so also hope makes those who are tossed by trials steadfast and patient. And he did not simply say “anchor,” but “sure and steadfast.” For there is an anchor that does not keep the vessel unshaken, either when it is rotten, or when it is too light. And fittingly he made mention not of a foundation, but of an anchor; because the one is set as a figure for those who are exceedingly firm and philosophical, but the anchor for those who are in a storm, such as these men were, tossed by trials.

³⁶ And entering into that which is within the veil. He said above, “Wait; for the things hoped for shall come to pass”; now, giving fuller assurance, he says that even already we have them by hope. For this hope, having entered within heaven, made us to be already among the things promised, even though we are still below, even though we have not yet received them. So great is the strength of hope, that it makes those of earth heavenly. And just as in the Old Covenant the veil separated the holy place from the rest of the tabernacle, so also heaven is for us a veil, separating the things below from the more divine and supercelestial things.

³⁷ Whither as forerunner Jesus entered on our behalf. Having said that our hope enters into heaven, he confirms what was said, assuring it by the very facts. For Christ himself entered there; and not simply entered, but entered as a forerunner—that is, as we too being bound to enter. For the forerunner is a forerunner of certain who follow, and the space between the forerunner and those who follow is not very great, just as neither between John and Christ. Be not, then, vexed; very soon we shall enter where our forerunner is. And he was not content to say “forerunner,” but added also the “on our behalf,” for greater assurance, as though saying this: He himself had no need to go thither—for how, being God?—but just as he took flesh on our account, so also on our account he entered within heaven, that he might open for us the way. So that we too shall of necessity enter. Or the “on our behalf” means “that he may intercede on our behalf with the Father,” as the high priest also entered into the Holy place once a year, making propitiation on behalf of the people.

³⁸ After the order of Melchizedek, having become a High Priest forever. This too is the greatest consolation, seeing that our High Priest is above, and far better than those among the Jews. And in manner: for he is not after their order, but after the order of Melchizedek. And in place and in tabernacle: for he is above and in heaven. And in covenant: for it rests upon greater and more perfect things; and in permanence: for he is eternal, and not temporary; and in person: for he is Son of God. So that, be not despondent. And all these things are said on account of the flesh; for according to this he became High Priest.

7 Theophylact of Ohrid, Exposition of the Epistle to the Hebrews — Chapter Seven

¹ For this Melchizedek, king of Salem, priest of God the Most High, who met Abraham returning from the slaughter of the kings, and blessed him; to whom also Abraham apportioned a tenth of all. The apostle’s aim is to show the difference between the Old and the New; and this he showed at once, even in the opening, when he said that to those of old God spoke through his servants, the prophets, but to us who are in the New, in the Son. But since the hearers were weak, as having grown faint-hearted in their trials, he restored their faint-heartedness in the meanwhile; and thereafter, when he had sufficiently restored them, he again introduces the discourse concerning the New surpassing the Old. And observe his wisdom. He shows that Melchizedek, who was a type of Christ, surpasses Abraham. For unless he surpassed him, he would not have blessed him, nor received tithes from him. And since the priests of the law were descended from Abraham, it is clear that Melchizedek surpasses these also, as one who both blesses them and takes tithes of them, in that he blessed and tithed their forefather. But if the type of Christ, Melchizedek, so far excels the priests of the law, how much more does the true Melchizedek, Christ? This, then, is the whole meaning of the passage. And having compressed the narrative concerning Melchizedek, he brings in the contemplation, allegorizing the history mystically and spiritually.

² First being interpreted king of righteousness. He shows here how Melchizedek is a type of Christ. And first, he says, from the very name learn the exactness. For “Melchi” means king, and “Sedek” righteousness. And who else is king of righteousness, but our Lord Jesus Christ?

³ And then also king of Salem, which is king of peace. And from the city, he says, this also is plain. For “Salem” is interpreted peace. And who else is king of peace but Christ, who made peace for the things in the heavens and the things on the earth? To no man does it belong to be king of righteousness and of peace, save to Christ alone.

⁴ Without father, without mother, without genealogy. You have yet another likeness. For just as Melchizedek is without father and without mother—not that he had no father or mother, for he too had them, as one of mankind, but because he was not genealogized in the Scripture, nor was the name of his parents made apparent—so also Christ is without father according to the birth below; for according to the flesh he was begotten of the Virgin Mary alone; and without mother according to the birth above, for he was begotten of the Father alone before all ages, ineffably and inconceivably. But he is also without genealogy. For who shall declare his generation? Since both the Father who begot him above is past interpreting, and the very manner of the begetting; and the mother who bore him below does not fall under reason, at least as to the manner of the begetting—such as, how a virgin gave birth, how without birth-pangs, and the like. Christ, then, is truly both without mother and without father. But Melchizedek is without father and without mother not truly—for this is impossible—but in that his parents are not brought forward in the Scripture; so that “without genealogy” is, as it were, explanatory of “without father and without mother,” the Apostle as it were saying: In this sense I called Melchizedek without father and without mother, namely as without genealogy, and as one whose lineage is not mentioned in the Scripture.

⁵ Having neither beginning of days, nor end of life, but made like unto the Son of God, he abides a priest perpetually. This too you will understand as the things said before. For as a man, Melchizedek altogether had both a beginning of days and an end of life; only, inasmuch as we know neither when he was born nor when he died, as regards our knowledge he has neither beginning nor end. Christ, however, truly, inasmuch as he is God, has neither beginning of days—for he is without beginning as to a beginning from time, even if he has the Father as beginning, in the sense of cause—nor end, for he is without end; and, to say the whole in a word, he is everlasting. Where, then, are the Arians? Let them hear that the Son has no beginning. Thus, then, Paul gives us to resolve that which one might be at a loss about: how Christ is a priest forever after the order of Melchizedek, seeing that Melchizedek had died, and did not become a priest forever. For we shall resolve it from this point, saying this, that Christ, being eternal and without end, is ever a priest in truth. For even now he is believed to offer himself for us at every time through his ministers, and moreover as one interceding with the Father on our behalf; and then he will perform for us the more perfect and more mystical priestly rites, setting himself before us for food and drink in a new manner and beyond all conception. But Melchizedek is said to have an unending priesthood, not because he lives forever—for he had died—but inasmuch as his end is not brought forward in the Scripture, that from thence we might be able to know when his priesthood ceased. As, then, also in the names: in his case there were appellations only, both “Melchizedek” and “king of Salem,” but in the case of Christ the truth of the realities; so also the having neither beginning nor end, in his case is because of its not being written, for he was a type, but in the case of Christ according to truth. For if the likeness were to be everywhere, there would no longer be type and truth, but either both a type, or both truth. Or do we not observe this also in the case of images? For here too the outline-sketch has something like to the image already completed, inasmuch as it dimly delineates the character through its lines; and it has something unlike, inasmuch as the image, through its colors, has received the character more vividly and more manifestly.

⁶ But behold how great this man was, to whom even Abraham the patriarch gave a tenth out of the spoils. Since he had fitted the type to the truth—that is, the things of Melchizedek to Christ—he is thereafter confident, and demonstrates that the type, that is, Melchizedek, is more illustrious than the very true priests among the Jews; and not only than these, but also than their patriarch himself. And if the type is so, much more will the true High Priest, Christ, surpass these. See, then, he says, how great this man is, and how greatly he surpasses, to whom there offered gifts not some chance man, but Abraham, so great a one, the patriarch—for not without reason did he add “patriarch,” but that he might exalt the person—and “out of the spoils,” that is, out of the better and more honorable plunder. And it cannot be said that, as to one who had campaigned and toiled together with him, he apportioned some recompense for his labor; rather it was to one sitting at home. For on this account he said above that he met Abraham returning from the slaughter of the kings. And if he was greater than the patriarch—and this the giving of the tenth shows—much more was he greater than the priests of the law.

⁷ And those indeed from among the sons of Levi who receive the priesthood have a commandment to take tithes of the people according to the law, that is, of their brethren, although these have come forth out of the loins of Abraham. But he who is not genealogized from among them has taken tithes of Abraham. Now he establishes how Melchizedek is greater than Abraham; and he says that those of the tribe of Levi who exercise the priesthood used to tithe the people, it being evident that they are better and more honorable because of the dignity of the priesthood. For on what other account do the people, who are themselves worn down and afflicted, offer to the priests, who do not toil nor till the soil, the tithes from every kind, save altogether as to men who are more divine and occupied with a greater work? So great is the dignity of the priesthood, and thus are those who have it loftier than their own brethren, who have come forth from the same loins. And Melchizedek therefore, since he tithed Abraham, and that without being genealogized from him—that is, not being of the same race, for he was of another tribe—is better and loftier than he. For how would Abraham have given tithes to one of another tribe, unless the honor were great? But if Melchizedek, the type, surpasses, and that, Abraham, much more does the true High Priest surpass the priests of the law.

⁸ And he has blessed him who had the promises. Since up and down this was the thing that magnified Abraham—the receiving of the promises from God—he adds this now, that the type of Christ blessed him who was counted worthy of so great and so high a converse with God, and who had God as a debtor.

⁹ But without any contradiction, the less is blessed by the better. He said that Melchizedek blessed so great a one as Abraham. And we all in common and indisputably know that the one who blesses is better than the one who is blessed; better, therefore, is Melchizedek also, who prefigured Christ, than the patriarch.

¹⁰ And here indeed men who die receive tithes; but there one of whom it is witnessed that he lives. And there is another reasoning, demonstrating Melchizedek to be greater than the priests of the law. For those here, that is, those who receive tithes in the law, die; but there, that is, in the order after Melchizedek, he received tithes of whom it is witnessed by the Scripture that he lives. For you, he says, are a priest forever after the order of Melchizedek. And the living forever of Melchizedek understand thus, as has been said above; that is, as of one whose death is not mentioned in the Scripture. But some understand the dying of the Levites, and the living of Melchizedek, thus: that the manner of the priesthood of the Levites was mortal, for it has been abolished; but that of Melchizedek—that is, of the life according to Christ—lives and abides, and shall be forever.

¹¹ And, so to speak, through Abraham, Levi also, who receives tithes, has been tithed. That the priests of the law might not be able to say, And what is it to us, if Abraham has been tithed? he says that through the medium of Abraham, Levi also has been tithed—Levi, the head of the priesthood that is among us, the one who receives tithes. So then, is not Melchizedek greater than Levi also, as one who is seen to have received tithes even from him, through the medium of Abraham? And the “so to speak” either signifies this, that he speaks summarily, or it stands for “if I may so say.” For since it seemed a daring thing to say that Levi, not yet brought forth into birth, was tithed by Melchizedek, he tempered this.

¹² For he was yet in the loins of his father, when Melchizedek met him. He establishes how Levi was tithed, and says that, the forefather having been tithed, he too was potentially tithed, inasmuch indeed as he was in the loins of Abraham, and was destined to come to be of his seed, even if he had not yet been born. And he did not say “the Levites,” but “Levi,” that he might show the pre-eminence. Papai! what did he dare? He cast forth the Jewish things. On this account he foretold that they had become dull of hearing, since he was about to say such things, that they might not start away. Having therefore prepared them beforehand, and put them in readiness as he wished, he thus now says what he wishes. For not as the earth, which, receiving the seed, makes it grow, so also does the soul hold and nourish the word. For there is nature, which has the stable; but here free choice, a most versatile thing and easily shifting. Wherefore the teacher must arrange much beforehand.

¹³ If, then, perfection were through the Levitical priesthood—for the people had received the law upon it—what further need was there that another priest should arise after the order of Melchizedek, and not be called after the order of Aaron? He showed that Melchizedek was much better than both Abraham and Levi, himself having come to be in the rank of priests. Now again he introduces another argument, showing that the priesthood according to Christ far surpasses that of the Levites, and that the one of Christ is perfect, but that of those others imperfect. For indeed, if the priesthood of the law were perfect, a priest ought to have arisen after the order of Aaron; for Aaron was of the Levitical tribe. But surely it is not after the order of Aaron, but after the order of Melchizedek, that a priest is said to arise. It remains, then, that, as the one being imperfect, another is introduced in its place. And the word “yet” has much emphasis; for it is as if he says this: If Christ were after the order of Melchizedek first, and then the law were given, one might reasonably say that, the priesthood after Melchizedek being imperfect, the priesthood according to the law was given, that is, the one of Aaron. But now Christ is later, and takes another type of priesthood. It is plain, then, that, the one of Aaron being more imperfect, another is introduced in its place. And what is “the people had received the law upon it”? This is it: one cannot say that the priesthood according to Aaron is indeed perfect, but was given otherwise, and not to the Hebrews, but was altogether given to the people, and the people received the law upon it—that is, were appointed to use it, and to walk by it, and to do all things through it. Why, then, was it cast out, save evidently as being without strength?

¹⁴ For the priesthood being transferred, of necessity there comes to pass a transference of law also. Now he shows the law also being abolished accordingly, and another covenant introduced in its place. For if the priesthood was transferred, of necessity there is another law also, for a priest is not without a covenant and laws and ordinances. And the priesthood was transferred not only in its manner—that is, in its not being after the order of Aaron, but after that of Melchizedek—but also in its tribe. For indeed it was transferred from the priestly tribe of Aaron to the royal tribe of Judah. And behold the mystery. First it was royal, and then it became priestly; as also Christ is ever king, but at the last became high priest, when he took the flesh, when he offered the sacrifice.

¹⁵ For he of whom these things are said has partaken of another tribe. He shows how the priesthood was transferred as to the tribe, and says that Christ, “he of whom”—in the sense of, concerning whom these things are said, and unto whom it issued—is of another tribe, that of Judah.

¹⁶ From which no one has given attendance at the altar. “From which,” that is, from the tribe of Judah, “no one has given attendance”—that is, has stood at the altar, and busied himself with the priestly works.

¹⁷ For it is evident that our Lord has sprung out of Judah. The word “has sprung” is a dignified one, and is taken from the prophecy of Balaam, who says, A star shall arise out of Jacob, and from Malachi, who calls him the Sun of righteousness. Through which it is shown that the coming of the Lord came to pass for the enlightenment of the world.

¹⁸ Of which tribe Moses spoke nothing concerning priesthood. For all the things of the priesthood he assigned to the Levitical tribe; but to that of Judah, the things of leadership in wars.

¹⁹ And it is yet far more evident, if after the likeness of Melchizedek there arises another priest. What is evident? The distinction between the two priesthoods; or that the changing of both the priesthood and the covenant is shown not only from this, from the priest who arises being of another tribe, and no longer of the Levitical, but also from that which we shall mention it appears yet more abundantly: that is, “if after the likeness of Melchizedek,” and what follows—namely, since after the order of Melchizedek a priest arises.

²⁰ Who has become so not after a law of fleshly commandment, but after the power of an indissoluble life. “Who”—Melchizedek—did not become so as the priests of the law; for those received the priesthood from a law that had fleshly commandments. For circumcise the flesh, and wash the flesh, and let the flesh rest, and you will obtain fleshly goods. But Melchizedek not so, but by a divine power, so as to live forever, and that his priesthood should be indissoluble. And the “live” understand thus, as also above, namely because his death is unknown. Or take the “who” concerning the priest, as if he said: Whatever other priest, that is, Christ, received the priesthood not after a fleshly commandment of the law, but through the power of the Father, or rather his own, and has an indissoluble priesthood. And it were consequent, after “fleshly,” to bring in “spiritual”; how, then, did he bring in, “after the power of an indissoluble life”? Because the temporary was signified through the “fleshly.” And fittingly, over against the temporary, he brought in “of an indissoluble life”—that is, by his own power Christ lives.

²¹ For it is witnessed: You are a priest forever after the order of Melchizedek. He establishes how he said “of an indissoluble life,” and says that the Scripture declares him to be a priest forever. But some understood the Scripture to establish not this, but the “how he has become so not after a law of fleshly commandment.” For if, he says, he had become so according to the law, he ought to have been called after the order of Aaron; but now, since he is written after the order of Melchizedek, it is plain that it is not according to the law, but in some other, more divine manner.

²² For there comes to pass a disannulling of the foregoing commandment because of its weakness and unprofitableness. For the law made nothing perfect. He said that a transference of law comes to pass, and showed this; thereafter he seeks also the cause. For we men then find rest, when we learn the cause. And he says that on this account a disannulling came to pass—that is, a change, and a casting out of the foregoing commandment, that is, of the preceding Covenant, through which also it was weak. What then? It profited no one; rather, toward making men perfect it did not profit. For he adds: “For it made no one perfect.” And how was it weak? Because they were letters only, declaring, Do this, and do not this; but it put in no power toward the accomplishing, which now comes to pass for us through the Spirit. But the heretics who slander the law leap upon this: Behold, they say, Paul too slanders the law. But he did not say, O senseless men, that it is evil, but unprofitable and weak—namely, as toward making perfect. For just as milk is profitable to infants in the seasons that befit them, but to the perfect unprofitable, so also the law was profitable to the imperfect Jews, leading them away from the idols, and bringing them to God, and delivering commensurate commandments, but to those who needed more perfect things, no longer. For it enjoined fleshly things, both sacrifices and purifications, of which the spiritual have no need. On this account it has now been disannulled. And the disannulling is a disannulling of those who use it. So that the law once prevailed, when there was a season for it.

²³ But a bringing in of a better hope, through which we draw near to God. The commandment of the law was disannulled, he says, but a hope was brought in, not such as the Jewish; for those too had a hope, namely, by being well-pleasing to God, to gain possession of the land, superiority over their enemies, and altogether they hoped for bodily goods. But our hope is not such, but better; for we hope for heaven, and to be near God, and to stand by him, and to minister to him with the angels. Above, then, he said, “Entering into that which is within the veil”; but now, “Through which we draw near,” he says, “to God.” For hope leads us to the very divine throne, and sets us with the Cherubim.

²⁴ And inasmuch as it was not without an oath. Behold yet another difference, both of the new priest from the old, and of the Covenant from the old Covenant. For the priesthood of Christ was not promised simply, but with an oath, that the word of God might be confirmed out of abundance; which also he said above, that “God swore to Abraham, for the sake of fuller assurance.”

²⁵ For those indeed have become priests without an oath; but he with an oath, through him who said to him: The Lord swore, and will not change his mind: You are a priest forever after the order of Melchizedek. For the priests of the law, he says, are appointed without an oath; for in the case of none of them is God found to have sworn that you shall be a priest according to the law; but Christ with an oath, made through him who said to him, “You are a priest,” in a new manner. For not after Aaron, but after Melchizedek.

²⁶ By so much was Jesus made the surety of a better covenant. That is, inasmuch as he swore that it should be forever; for he would not have sworn, unless it were better. So that the New Covenant also is greater than the Old. And what is “surety”? A guarantor, a mediator.

²⁷ And those indeed have become many priests, because they were hindered by death from continuing; but he, because he abides forever, has an inviolable priesthood. Here too he shows the pre-eminence which Christ has over the high priests of the law; and he says that there they are many, because they are mortal; but here one, because he is immortal. He has, then, an inviolable priesthood—that is, an unbroken, an unsucceeded one. Do you see how much greater he is? as much as the immortal is than the mortal.

²⁸ Wherefore he is able also to save to the uttermost those who come to God through him. Since, he says, he is immortal, he is able to preside over all and to save to the uttermost—that is, to give not a temporary salvation, but a complete one, both here evidently, and in the life to come. For under the Old, the high priest, even if he was admirable, offered to God only up to that season in which he was, such as Samuel and the like; but after these things no longer, for they have died. But here the High Priest is eternal and ever-living. He is able, then, also to save completely—that is, everlastingly—those who come through him, that is, through faith in him. For he who believes in the Son comes altogether to the Father; for he himself is the way to the Father, and he who has laid hold of this way comes to rest there.

²⁹ Ever living to make intercession for them. Because of the flesh this has been said thus humbly. For according to the flesh he is high priest, surely; and inasmuch as he is high priest, in that respect he is said to intercede. Since how does he who raises the dead, and quickens as the Father does, intercede where he must save? How does he who has all judgment intercede? He who sends the angels, so as to cast some into the furnace, and to save others? Because of the manhood, then, he said “to intercede.” For Paul, condescending to the hearers, says: Fear not; do not say, Yes, he loves us indeed, and has boldness with the Father, but he cannot always preside over us. Do not say this. For he lives, and is ever able to do the high-priestly work on our behalf. And whenever I say “manhood,” I do not divide it from the Godhead; for one is the hypostasis of both; but I give the hearers to conceive the things befitting concerning each nature. And this very thing, that the Son, bearing flesh, sits together with the Father, is an intercession on our behalf; as if the flesh, on our behalf, were entreating the Father, as having been assumed for this very thing, altogether for our salvation.

³⁰ For such a high priest became us, holy, harmless. It is plain from these things that he speaks the things before this, and these, concerning that which is according to the flesh. For who would say such things concerning God, and not be ashamed, attributing these things to that incomprehensible nature? “Holy,” then, is he who leaves undone nothing of the things owed to him; and “harmless” is the guileless and free from malice. For there was found no guile in his mouth.

³¹ Undefiled. Neither would one call these the praises of God; for it is his nature not to be defiled. But it is plain that these things are concerning the manhood of the one Christ.

³² Separated from sinners, and made higher than the heavens. The high priests of the law, he says, even if they were holy in all else, yet, as men, draw to themselves something of evil, and are not wholly separated from sinners. For how could they be, who themselves also are liable to sins? And besides, none of them came to be in heaven; but our High Priest, together with being above all full of every virtue, and with being separated from sinners, has moreover become higher than the heavens, having sat upon the very paternal throne. And the “made” is plain to all, that it is concerning that which is according to the flesh. For as God the Word, he was ever higher than the heavens.

³³ Who has no need daily, as the high priests, to offer up sacrifices first for his own sins, and then for those of the people. Having said that our High Priest is separated from sinners, he enlarges upon this, and says that he is so free from sins that, even when he had offered for a sacrifice his own body, he did not offer this for himself—for how could he, who did no sin?—but for us. But also another thing. The high priests of the law offered every day, as not being able to cleanse once for all; but this one offered such a sacrifice, and one able to accomplish things so great, that through it he cleansed the world once for all. So then in this also he surpasses those.

³⁴ For this he did once for all, when he offered up himself. What is “this”? The offering for the sins of the people, not for himself. Once, he says, he offered; but after these things he sits as Master. For that you, hearing ‘priest,’ might not suppose that he ever stands, and is a minister, he shows that he became a priest by dispensation. And the dispensation being accomplished, he again laid hold of his own height.

³⁵ For the law appoints men high priests, having weakness. That you might not suppose that he indeed offered once, but yet also for himself, he now establishes that he did not offer for his own sins. For the law appointed mere men as high priests, having weakness—that is, not able to withstand sin, but themselves also, as weak, falling under faults. But he who is so mighty, as the Son, how could he have sin? or, having it, on what account would he have offered for himself? nor for the others many times, but once. For being mighty, it sufficed him through the once-offering to accomplish the whole. And you will understand by “weakness” sin itself, as in many places this same Paul says, or also death. For being mortal, and weak, the high priests of the law were neither themselves sinless, nor able to cleanse others; but he is immortal and strong. And hear also the things that follow.

³⁶ But the word of the oath, which was after the law, the Son, perfected forevermore. Behold the contrasts: there a law, here a word of an oath—that is, most sure, most true; there men, servants altogether, here the Son, Master surely; there weak ones—that is, stumbling, having sin, subject to death; here one perfected forevermore—that is, everlasting, mighty, not now only sinless, but ever. If, then, he is perfect, if he never sins, if he ever lives, on what account would he have offered for himself, or at all for others many times?

8 Theophylact of Ohrid, Exposition of the Epistle to the Hebrews — Chapter Eight

¹ Now of the things spoken the chief point is this: We have such a high priest, who sat down at the right hand of the throne of the Majesty in the heavens. “Chief point” always denotes the greatest thing; whenever one is about to take up in brief the more principal matters, he says that he makes the discourse “in chief”—just as the head also, being small, is the more principal part of the body. So then the Apostle says now: “Now the chief point of the things spoken”—that is, that I may say the greatest and most comprehensive thing, We have God as High Priest. For the sitting belongs to none other than God. And see how, having said many lowly things—the “high priest,” the “he intercedes,” and all that belongs to the manhood—he ascended to the lofty, that is, to what belongs to the Godhead. And he does this ever, just as his teacher also in the Gospel; that through the lowly things he may lead the hearer by the hand to receive the discourse—for otherwise he does not follow in hearing, unless he ascend little by little—and through the lofty things he may teach that those were a condescension. And by “throne of the Majesty” he means the paternal one; or because the Father might be called his “Majesty”; or because, simply, a “throne of majesty” is the greatest throne.

² A minister of the holy things. Just as the high priests below, entering into the Holy of Holies, ministered, so also this one is a minister of the truly holy things, the true sanctuaries, the heavenly ones. But Paul seems here to contradict himself. For in the opening he said: “To which of the angels said he, Sit? Are they not all ministering spirits?”—as though the minister ought not to sit; but now, having said that he sat down at the right hand of the throne, he again introduces him as a minister. How, then, does he say this, save altogether condescending, and mingling the lowly with the lofty? But some understood “a minister of the holy things” thus, in the sense of, of the men sanctified by him; for he is, he says, our high priest.

³ And of the true tabernacle, which the Lord pitched, and not man. Here he rouses up those of the Jews who had believed. For since it was likely that they were at a loss, because we have not such a tabernacle: Behold, he says, a greater tabernacle and a true one—heaven. For the old was a type of this; and that one a man pitched, either Bezaleel or Moses, but this one God. And from this take note, according to the blessed John, that heaven neither moves, nor is spherical; for the “pitched” does away with both.

⁴ For every high priest is appointed to offer gifts and sacrifices; whence it is necessary that this one also have something to offer. Since he said that he sits, that you might not think it a deception that he was called a priest, he says that, even if he sits, yet for all that he did not lose the being a high priest; for he has all the things of the high priests, and just as those offer, so also he offered himself. For the sitting belongs to his dignity; but the exercising of the high priesthood, to his great love for mankind. And otherwise too, since one is at a loss for what cause he died, seeing he was Son and eternal, he resolves this, and says that, Since he is a priest, and a priest is not without a sacrifice, it was necessary that this one also have something to offer; and this was nothing other than his own body. Necessarily, then, he died. And between a gift and a sacrifice there is, by the exact account, a difference. For sacrifices are the offerings made through blood and flesh; or, what is yet more exact, all the things offered as incense through fire; for “sacrifice” is properly from the “being sacrificed,” which is, “being made smoke.” But gifts are such as fruits, and whatever other things are bloodless and without fire. Yet they are also found laid down indifferently in the Scripture, as this: God looked upon Abel, and upon his gifts, although they were of the firstborn of the sheep. But upon Cain and upon his sacrifices he did not give heed, although they were of the fruits of the earth. But if anyone should try to smooth this out by frigid solutions, of which we ourselves also are not ignorant, yet I know not how he will release himself from the charge laid against him touching the careful reading of the Scriptures. For in many other places these things lie indifferently, and I would have set down ten thousand upon ten thousand, were not the thing to seem a want of taste. Yet this same apostle will suffice us, who in what follows has simply named “gifts” all the things that are offered. And hear.

⁵ For if he were on earth, he would not even be a priest, there being priests who offer the gifts according to the law. Still he establishes that, even if he has not a tabernacle below, but is above, nevertheless he is not on this account hindered from being a priest. And see his wisdom. From that whence one might rather establish that he is not a priest—I mean, from his not having a place on earth in which he ministered as priest—from this rather he himself establishes that he is a priest; and he says that for this very thing he is a priest, because he had no place on earth: For if he were on earth, he would not be a priest. For there were others, and the thing would have seemed an insurrection. But now, having heaven as his place, and having led up his own body thither, there he intercedes with the Father for us. So that, since he is above, on this account he is rather a priest.

⁶ Who serve unto an example and shadow of the heavenly things. Here he shows the pre-eminence of the priesthood according to Christ, calling the old one an example and shadow, but our things heavenly. For when there is nothing earthly, but all things spiritual accomplished in the mysteries, where there are angelic hymns, where the keys of the kingdom of the heavens, and remission of sins, and again bonds, when our citizenship is in the heavens, how are the things that concern us not heavenly? Of these, then, types were and examples—that is, dim representations, and as it were outline-sketches—the things shown to Moses in the Old.

⁷ As Moses was admonished, being about to complete the tabernacle. For See, he says, that you make all things according to the type shown to you on the mountain. Since the things seen by us through the eyes we apprehend rather than the things we learn through hearing, on this account God showed to Moses all things, not only the construction of the tabernacle, but also the things concerning the sacrifices and the rest of the service.

⁸ But now he has obtained a more excellent ministry. Upon that thought these things depend, the “For if he were on earth, he would not be a priest.” But now, not being on earth, he says, but having heaven as his sanctuary, he obtained a more excellent ministry; and his ministry was not such as that of the high priests on earth, but heavenly, inasmuch as it has heaven for the place of its own rite.

⁹ By how much also he is the mediator of a better covenant. Having exalted the priesthood according to Christ, from the place, and the priest, and the sacrifice, so also he sets forth the superiority of the Covenant. And though he said before that the Old was weak and unprofitable, because of the childishness of the hearers, yet perhaps he was even quit of it. But now he dwells upon the discourse concerning it, and shows that the New Covenant is better than that one—that is, the Gospel, of which Christ is mediator and giver; for he himself became for us a minister of the Gospel, having taken the form of a servant, just as Moses was mediator of the law.

¹⁰ Which also was enacted upon better promises. That which especially revived those of the Jews who believed, this he sets down, that our Covenant is upon better promises. For not goods of earth, and a good and numerous offspring, but the kingdom of the heavens has been promised to those who keep the Gospel. Be not, then, faint-hearted; the promises of the Gospel are better; and it is senseless for one who has the better things to grow weary.

¹¹ For if that first one had been faultless, no place would have been sought for a second. See the order. He said that the Covenant according to Christ is better than the Old. And whence is it plain? Because, he says, it was enacted upon better promises. For if the promises and the recompenses are greater, it is quite plain that the Covenant also is better, and the injunctions more divine. Whence is it plain that the promises are better? From these things, he says: that the one was cast out, and the other was introduced in its place. For on this account the New prevails, because it is better and more perfect. For if that one had been faultless—that is, if it made men faultless—a second would not have been introduced. And just as we are wont, in more common speech, to say, The house is not faultless, in the sense of, it has a flaw, a rottenness; so also he means that the Old is not faultless, not as evil, but as not able to make better, such as having been given to infants; not blaming it, but blaming them—that is, the Jews, who were not able to be perfected through the ordinances of the law.

¹² Behold, days come, says the Lord, and I will conclude upon the house of Israel, and upon the house of Judah, a new covenant. More clearly here he shows that the Old has been cast out. For he brings forward God, through Jeremiah, saying that I will conclude another covenant, a new one—that is, wholly new; not as the Hebrews suppose, that Ezra renewed the Scripture. For the Scripture did not become new, but remained old, even if it was set down from memory by him.

¹³ Not according to the covenant which I made with their fathers, in the day when I took hold of their hand, to lead them out of the land of Egypt. That no one might suppose that there comes to pass a casting out of that covenant which was made with Abraham, he added, “In the day when I took hold of their hand.” For the covenant in the Exodus, he says, I am about to cast out, the one given in the mount Sinai to your fathers who made themselves hard-hearted; whereas the covenant with Abraham received its fulfillment in Christ. For in your seed, he says, shall all the nations be blessed—who is Christ.

¹⁴ Because they did not abide in my covenant, and I disregarded them, says the Lord. Do you see that evils begin first from us? They, he says, did not abide, and on this account I disregarded them. But the good things, and the benefits, begin from him. And as it were making a defense, he sets down the cause for which he forsakes them: that it is because of their own instability.

¹⁵ For this is the covenant which I will make with the house of Israel after those days, says the Lord. “After those days”—what days? Some say, those of the Exodus, in which the Mosaic law was given. But to me it seems that he speaks concerning those days of which he spoke above: “Behold, days come.” After, then, those days are passed through, I will make such a covenant as you will hear next.

¹⁶ Putting my laws into their mind, and I will write them upon their hearts. Let the Jew show this, when he received an unwritten law. For indeed after the return from Babylon, it came to be in writing under Ezra; but the apostles received it not written, but received the law of the Spirit in their hearts. Wherefore also Christ said, that The Comforter, when he comes, shall bring all things to your remembrance, and shall teach you all things.

¹⁷ And I will be to them a God, and they shall be to me a people. This was accomplished through the Gospel. For those who formerly served idols, now, having recognized the true God, have become his people.

¹⁸ And they shall not teach every man his neighbor, and every man his brother, saying: Know the Lord; for all shall know me, from the least of them unto the greatest of them. Here he speaks of the more laborious teaching. For we see that we do not need many words toward those who are sound in mind, to persuade them to believe in Christ. For the Jewish legislation was shut up in one corner, and few knew it; but the sound of the apostles went out into all the earth. And otherwise too: God having tarried on the earth in the flesh, and having deified our nature by the assumption, the light of the true knowledge of God shone in the souls of all, and a kind of divinity was implanted in human nature by grace, toward the truly knowing God.

¹⁹ Because I will be merciful to their unrighteousnesses, and their sins and their iniquities I will remember no more. Having washed us through baptism from the filth of the foregoing sins, he no longer remembers those that were washed away beforehand.

²⁰ In that he says, new, he has made the first old. He interprets the prophetic saying, and says that this very thing, the naming it at all “new,” is indicative of the first being thereafter accounted old.

²¹ But that which is being made old and is waxing aged is near to vanishing away. Taking occasion of boldness from the prophet, he thereafter lays hold of the law, showing that our things now flourish. From the prophetic saying, then, he procured the putting away of the old; but from himself he added the “of age,” and thereafter necessarily brought in the vanishing away as owed to the law; saying this: Not unseasonably did the new put down the old, but because of its age, because of its oldness—that is, because of its weakness and unprofitableness; as he also says elsewhere: For what was impossible to the law, in that it was weak through the flesh.

9 Theophylact of Ohrid, Exposition of the Epistle to the Hebrews — Chapter Nine

¹ The first, then, indeed had ordinances of divine service. He showed from the priest, from the priesthood, from the covenant, that it was about to have its end there; now he shows it also from the very fashion of the tabernacle. For there were three places. The one outside, set apart for all, both Jews and Greeks; then there was a veil, within which the priests entered, performing the services every day. This place was called “the Holies”; which things were a type of the Old, inasmuch as the sacrifices through blood were there accomplished. But the Holy of Holies were a type of the mystery that is among us. The first, then, he says—that is, the Old Covenant—had ordinances—that is, symbols, or statutes and legislations; but then it had them, and now it has them not, for it has ceased.

² And the worldly sanctuary. He called it “worldly,” because it was permitted to all to set foot in it, and it was a manifest place, since in the same house where the Jews were, were also the Nazarenes, the proselytes, the Greeks. Since, then, it was accessible to Greeks also, he calls it “worldly.”

³ For a tabernacle was prepared, the first, in which were both the candlestick and the table, and the setting forth of the loaves, which is called Holy. He calls this the “first,” as compared with the Holy of Holies, since indeed this was the middle one. And before it was the brazen altar, that of the whole burnt offerings, standing in the open air; then, a veil being stretched—or rather a curtain—this was the middle tabernacle, in which were both the candlestick, and the table, and the setting forth of the loaves.

⁴ And after the second veil, the tabernacle which is called Holy of Holies. Do you see that there was a first veil, which the Scripture calls a “curtain,” as being drawn and pulled, which divided off the court into which all entered in common, in which they also sacrificed at the brazen altar, the tabernacle receiving on each occasion the priests who performed the services? And after you had passed through this, there was again another veil, and within this a tabernacle, the one called Holy of Holies, into which no other entered save the high priest alone, and he once in the year. And he everywhere calls it “tabernacle,” because of God’s dwelling there.

⁵ Having a golden censer, and the ark of the Covenant overlaid round about on every side with gold. He calls this the ark of the Covenant, as having the tablets, which contained the law.

⁶ In which was a golden pot having the manna, and the rod of Aaron that budded, and the tablets of the Covenant. All these were memorials of the Jewish ingratitude. The pot having the manna, because they murmured while being fed with it in a new manner, that to their descendants also might be handed down the memory both of God’s kindness and of their own bitterness. The rod of Aaron, because of the gainsaying that came to pass against him. The tablets of the Covenant, because they broke the first ones through the idolatry. And you will inquire: How is it that in the Books of Kingdoms it is written that there was nothing else in the ark save the tablets, but now the Apostle says that both the pot and the rod of Aaron had been laid up in it? Perhaps, then, as one excellently instructed in the Hebrew things by Gamaliel, he had this from tradition; since even now those of the Hebrews who play the Pharisee agree that it is so. Only, not from the beginning, but when the ark was about to be hidden under Jeremiah, perhaps these things too were then laid up in it, they say.

⁷ And above it. That is, the ark.

⁸ Cherubim of glory. Either the glorious ones, or the ministering ones of God, and existing for his glory. And these he purposely exalts, that he may show the things that concern us to be the greater.

⁹ Overshadowing the mercy-seat. The cover of the ark was called the mercy-seat, as you will learn more exactly from the Scripture itself, and, not being deceived by the words of some, suppose this to be something else. Eat, however, Christ, who became the propitiation of our sins. And he set his seal upon all the things in the Old, and ratified them.

¹⁰ Concerning which it is not now possible to speak in detail. He intimates here that these were not the only things seen, but there were certain riddles, which to contemplate and expound needs a longer time.

¹¹ Now these things being thus prepared, into the first tabernacle the priests enter continually, accomplishing the services. These things were, he says; but the Jews were driven away from them, inasmuch as the veil shut them off. For these things were being kept for us, to whom they were prophesied.

¹² But into the second the high priest alone, once in the year. Do you see the types already prepared beforehand? For that they might not say, The sacrifice according to Christ came to pass once, and how did it sanctify all? he shows it to be a thing from of old, seeing that the sacrifice offered once, even in the Old by the high priest, was the holier and the more awful.

¹³ Not without blood. Since he called the cross a sacrifice, which had neither fire nor wood, nor was offered many times, he shows that the old sacrifice also was such; for it was offered once in blood. But some inquired how it is that in the Exodus it is written: That Aaron shall burn incense upon it, the golden altar—which, namely, was in the Holy of Holies—incense of fine composition every morning; in the morning when he trims the lamps, he shall burn incense upon it; and when Aaron lights the lamps at evening, he shall burn perpetual incense; so that, they say, every day twice the high priest entered into the Holy of Holies to burn incense, where the golden altar was. How, then, does the Apostle here say that this one enters once in the year? And they resolve it, that with blood he entered once in the year, but with incense twice in the day. But know that they were at a loss wrongly, and unscientifically; for it was not upon the golden censer that Aaron burned incense twice in the day, but upon the golden altar; and this was not in the Holy of Holies, but in the middle tabernacle, in which were both the candlestick and the table. Since, with the golden censer, he entered once in the year into the Holy of Holies. For the censer is one thing, and the altar another. And I have set down the difficulty also, that the reader of these things, hearing it from others, may not be led astray, supposing it to be sound.

¹⁴ Which he offers for himself and for the errors of the people. And again the “for himself.” For the high priest of the law, he says, offered for himself; but Christ, not for himself. For how, since he is separated from sinners? So that very great is the difference of this one from that one. And he said “errors,” not “sins,” casting greater fear both upon the Jews of old, and upon all, and abating their high-mindedness. For even if not willingly, but unwillingly and in ignorance, yet one is not clean. But some have said that, showing whence comes the difference of the sacrifice according to Christ from those of the law, he spoke thus. For the sacrifices of the law pardoned the trespasses committed in ignorance; but that of Christ remits even the sins committed knowingly.

¹⁵ The Holy Spirit signifying this, that the way of the holy places had not yet been made manifest, while the first tabernacle was yet standing. He begins thereafter to contemplate the things concerning the tabernacles, and shows that the Holy of Holies was inaccessible to the other priests, which things are a type of heaven; but the first tabernacle—that is, the one which, after the outer brazen altar, was immediately first—was accessible to them continually, being a symbol of the service according to the law; and it was shown symbolically that, so long as this tabernacle stands—that is, so long as the law prevails, and the services according to it are accomplished—the way of the holy places is not accessible—that is, the entrance into heaven—to those who perform such services; but to these it is unseen, and shut off, while to the one High Priest, Christ, alone was this way set apart.

¹⁶ Which is a parable for the time then present, according to which both gifts and sacrifices are offered, that cannot, as touching the conscience, make perfect him who does the service; only in meats and drinks, and divers washings, and ordinances of the flesh, imposed until a time of reformation. That which I said before, this he now says, that that tabernacle, into which the priests entered continually, was a parable—that is, an image and outline-sketch of the time present according to the law, before the coming of Christ; according to which sacrifices are offered, and are so weak that they cannot, as touching the conscience—that is, according to the inner man—make perfect those who offer. For it was only a bodily defilement that they cleansed, not the filth of sin. For they could not remit adultery, or murder, or sacrilege. “Only,” he says, “imposed” upon the men of that time, and ordained concerning meats and drinks. For this, he says, eat, and this do not eat. And how did he say “drinks”? and yet the law made no distinction concerning difference of drinks. Either, then, he speaks concerning the priest’s not drinking wine when he was to enter into the Holy place; or also concerning the vows—that is, of those who made promises concerning abstinence from wine, like the Nazarenes; or simply, making light of and ridiculing such ordinances. And there were divers washings. For indeed, whether one touched a corpse, or whether one had an issue, he was washed, and thus seemed to be cleansed. And the ordinances were of the flesh—that is, fleshly commandments, cleansing flesh, and fleshly justifying those who according to the flesh seemed unclean. They were not, however, to be imposed until the end, but until a time of reformation—that is, until the coming of Christ, who was about to reform these things, and to bring in the true and spiritual service. And since the law was a heavy yoke, fittingly he said “imposed.” As also in the Acts it is written: Why tempt ye to put a yoke upon the neck of the disciples, which neither our fathers were able to bear?

¹⁷ But Christ being come, a High Priest of the good things to come. The Old service, he says, did not bring into heaven; but Christ, being come, entered once for all into the Holies; for there the thought is rendered. And he did not say “having become a high priest,” but “being come a High Priest”—that is, having come unto this very thing. He did not first come, and then, it so falling out, become a High Priest; but the aim of his having come unto the earth was the high priesthood. And he did not say “a High Priest of the things sacrificed,” but “of the good things to come,” since the word was not able to set forth the whole exactly; simply and indefinitely he called “good things” the things that came to pass for us. And these he called “to come,” as relative to the time of the law. For just as he called that one “present,” so he names the things according to Christ “to come”; as relative to the comparison with that one, or also relative to the mysteries that shall be uncovered to us in the age to come.

¹⁸ Through the greater and more perfect tabernacle. He speaks here of the flesh, which is greater, inasmuch as both God the Word, and all the energy of the Spirit, dwells in it. For not by measure did God give the Spirit. And more perfect, as accomplishing more perfect things.

¹⁹ Not made with hands, that is, not of this creation. Here the heretics leap in, saying that the body is heavenly and ethereal. And yet, even if the Apostle held it to be heavenly and ethereal, how did he say that it is not of this creation? For heaven is not outside the things created. What, then, is it that he says? That the old tabernacle the hands of the craftsmen about Bezaleel made; but the tabernacle of God the Word, the Spirit framed. Wherefore he said that it is not of this creation—that is, not of these created things, but spiritual and divine. For of the created things none has in itself God the Word according to hypostasis; but that one was united to him according to hypostasis. According to the matter, then, the body of the Lord was according to us, and of one substance with us, as compacted of the undefiled blood of the holy Virgin; but according to the manner of its constitution, above us, and because it was united according to hypostasis to God the Word. Or, since the matter of the old tabernacle was wood and skins, and gold, and silver, and brass, and certain woven stuffs, the Apostle, looking to those things, said that it is “not of this creation,” of which the old tabernacle had need. For he brings the whole discourse forth comparatively, and shows the pre-eminence that is according to Christ. And he calls the body of the Lord both a “tabernacle” here, because the Only-begotten tabernacled in it, and a “veil,” as hiding the Godhead. He calls also heaven by these same names: a “tabernacle,” as the high priest being there; a “veil,” the holy things being walled off through it.

²⁰ Neither by the blood of goats and calves, but by his own blood. Behold, all things changed, and a pre-eminence. How great is that of divine blood over against that of the irrational beasts, with which the high priest of the law entered.

²¹ He entered once for all into the Holies. That is, into heaven.

²² Having found eternal redemption. Not a temporary cleansing did those have, but an eternal freedom from the sins of the soul. Or, because, having entered once, through a single entrance he laid up for us an everlasting benefit. And observe also the “having found,” as of a thing that came to pass beyond expectation; thus he used this word. For the matter of our freedom was past finding; but he himself found it.

²³ For if the blood of bulls and goats, and the ashes of a heifer sprinkling those who are defiled, sanctifies unto the purity of the flesh. Since he said that through a single entrance, through a single blood, he furnished eternal redemption, he establishes this, and shows it to be persuasive to Jews. For if you, he says, believed that you were cleansed when sprinkled with the blood of the heifer, and again with the ash kneaded with water (for the ash was kept for the cleansing of those who were defiled—that is, of the polluted), how shall the blood of Christ not cleanse the souls? And observe his prudence. He did not say that the blood of the goats cleansed, but sanctified; not as glorifying the things of the law, but that he might accomplish what he wishes. For if the blood of a goat furnished sanctification, as you believe, much more be ye persuaded that the blood of Christ furnishes sanctification. For that it was not in order to exalt the Jewish things that he said this, observe how he added: “Unto the purity of the flesh.” For it was holy, he says, not unto the cleansing of the souls, but of the flesh.

²⁴ How much more shall the blood of Christ, who through the eternal Spirit offered himself without blemish to God. Not some high priest offered Christ, but he himself offered himself; and not through fire, as Aaron, but through the eternal Spirit, so that both the grace and the redemption are made everlasting. And “without blemish”—that is, sinless. For indeed even in the Old the heifer was required to be without blemish.

²⁵ Shall cleanse our conscience from dead works. There he said “sanctifies”; but he added also, “unto the purity of the flesh”; here, however, having said “shall cleanse,” he immediately showed the pre-eminence. For he adds, that it cleanses the conscience—that is, the inner man—which there was not. And there indeed he who touched a corpse was cleansed; but here the cleansing is from dead works, which are truly able to defile, and to lead away from God.

²⁶ To serve the living and true God? So that he who touches dead works does not serve the living and true God, but makes gods of those works which he chooses. Thus the glutton makes a god of his belly; thus the covetous man is an idolater. Dead, then, are such things, not only as being alien from eternal life, but because even in the very doing they are abominable, and false too, as enticing us, and seeming pleasant, but not being so.

²⁷ And on this account he is the mediator of a New Covenant. That which troubled many of the weaker sort—the death, namely, of Christ: For if he died, they say, how shall he give the things he has promised? this Paul now heals, showing that for this very thing his covenant is sure, namely because he died; for over the living a covenant is not spoken of. On this account, he says, in order to cleanse us, he died, and in a covenant he left to us the remission, and the enjoyment of all manner of good things, having become a mediator of the Father and of us. For the Father did not wish to leave us an inheritance, but was angry as with sons who had set him at nought and become estranged. Christ, then, became a mediator, and reconciled him. And how? That which we ought to have suffered, for we owed it to die, this he himself underwent for us, and made us worthy of the covenant, and thereafter the covenant became sure through the death of the Son, as not having transmitted the inheritance to unworthy persons. For indeed the covenant has both its heirs—hear, then, of the covenant according to Christ: I will that where I am, they also may be; and its disinherited: I pray not concerning all, but concerning those who believe on me through their word. The covenant has witnesses: He who sent me bears witness concerning me; and, The Comforter shall bear witness concerning me; and, And ye also bear witness.

²⁸ That, a death having come to pass for the redemption of the transgressions that were under the first covenant. Do you see that the death of Christ came to pass for our redemption? How, then, do you think him to be of weakness who was so strong, as even to heal the transgressions under the law? How, then, do you run to the law, which is so powerless, as not even to be able to set right the transgressions committed against itself? Not that it was evil, but that it was weak.

²⁹ They who are called might receive the promise of the eternal inheritance. Of eternal life and inheritance. For if the death of Christ had not freed us from the sins, on account of which we made the Father our enemy, how should we have received the heavenly inheritance? And the “called” shows this, that in the beginning God was disposed toward us as toward sons, and we were called unto the inheritance; but afterward we ourselves made ourselves, through our sins, unworthy of it.

³⁰ For where a covenant is, there must of necessity be brought in the death of the one who covenanted. For a covenant is sure over the dead. Let not, then, the death of Christ trouble you; for unless he had died, he would not have made a covenant, so that we should inherit. For it is beyond doubt that the covenant prevails after death; nor should we at all be worthy of the inheritance, the enmity not being loosed.

³¹ Since it has no force at all while the one who covenanted lives? Read and understand this interrogatively.

³² Whence neither the first was inaugurated without blood. Not only from common custom did he confirm what he said, but also from the things that came to pass in the Old, which the more drew over the Hebrews. Whence, he says, this—because it is necessary that death precede the covenant—on this account the first covenant also was not inaugurated without blood. And blood is a symbol of death. But there indeed it was a compounded blood, for it was a type; here, however, the truth having shone forth, the Son of God died in the flesh for us. What is the “was inaugurated”? This is it, that it received the beginning of its constitution and confirmation. For it received no otherwise the beginning of its working, save when an outpouring of blood went before.

³³ For when every commandment according to the law had been spoken by Moses to all the people. “According to the law”—that is, as God legislated, that it might be spoken in the ears of all the people; or, “of every commandment that is according to the law”—that is, of that which was legislated.

³⁴ He took the blood of the calves and goats, with water and scarlet wool and hyssop, and sprinkled both the book itself and all the people. For what cause were the book and the people sprinkled? Either with the precious blood being figured beforehand from above, by which we were sprinkled, and our hearts; for these are books, as he also said above: “Putting my laws upon their heart.” And the water is a symbol of baptism. And here the blood and the water are taken, perhaps both because of that which flowed from the side of the Lord—blood and water; and perhaps also because baptism, of which the water is a symbol, proclaims the death of the Lord, of which the blood is indicative. And the hyssop was taken as being apt to hold together, because of its density; and the wool likewise; or because Christ is a sheep, on this account also scarlet, that even by its color it might bear a type of the blood.

³⁵ Saying: This is the blood of the covenant which God has enjoined toward you. But Christ: This is the blood of the New Covenant. That which is unto remission of sins. But there, neither “new,” nor remission of sins. Do you see, then, how he named the blood “covenant”? So that of necessity a death must be conceived, where a covenant is spoken of.

³⁶ And the tabernacle also, and all the vessels of the service, he sprinkled in like manner with the blood. These too were a type; for we are the tabernacle, according to this: I will dwell in them, and walk in them. And we are the vessels of the great house of God, some golden, some silver. We were sprinkled, then, with the true blood of Christ, and were sanctified, being baptized into his death.

³⁷ And almost all things are by the law purged with blood, and without shedding of blood there is no remission. Why did he add the “almost”? Because those things were not a perfect cleansing, nor a perfect remission. For how could they be, the sins not being remitted?

³⁸ It was necessary, then, that the patterns of the things in the heavens should be purified with these. He calls the things that concern us “heavenly,” the things of the Church. And it has been said above, how the Church is heaven. Of these, then, the Jewish things were patterns and types; on this account they also were purified with the blood of calves, and the ashes of a heifer, and the other things so cheap.

³⁹ But the heavenly things themselves. That is, the things of the Church, our things.

⁴⁰ With better sacrifices than these. Since they are both better than the Jewish, and by so much as heaven is than earth—seeing that to those the good things were earthly, but to us the lot is heaven—fittingly they were counted worthy of a greater and more magnificent sacrifice, that of the blood of the Son of God, who cleansed us more perfectly. So then the death of Christ came to pass not only for the confirming of the covenant, but also for the working of the true cleansing, that of the soul. And on this account he makes mention of the benefits of the death, because to the many it seemed most dishonorable, and especially that through the cross.

⁴¹ For Christ entered not into holy places made with hands, antitypes of the true, but into heaven itself, now to appear before the face of God for us. The Jews were highly minded about the temple; for there was nowhere on earth such a temple, neither for beauty nor for costliness. For since the Jews were drawn by bodily things, God commanded it to be constructed most magnificently. Wherefore also from the ends of the earth they came to it. What, then, does Paul do? Just as in the case of the sacrifices he did and overthrew them, setting against them the death of Christ, so also here, setting heaven against the temple, he shows the difference. For the other high priests entered into the holy places made with hands, which were antitypes of the true—that is, were a type of heaven. For this one is the true holy places. But Christ entered into heaven itself, although he fills all things, and is present everywhere; but because of the human he says these things. And not only through this does he show the difference, but also through showing that our High Priest has come nearer to God. For the high priests of old saw God through symbols, but Christ sees God himself, having appeared before his face. And this too is said condescendingly, because of the human. What is the “for us”? With a sacrifice, he says, he entered, one able to propitiate the Father; but also to reconcile us to the angels. For these too were at enmity with us as with enemies of their own Master. Now, then, he appears on our behalf; for this is the “now,” that he entered as High Priest; for it was for the sake of our reconciliation that he entered.

⁴² Nor that he should offer himself often. Neither did he now enter into heaven, that at another time also he should enter, offering himself.

⁴³ As the high priest enters into the Holies yearly. Behold the pre-eminence. That one yearly, Christ once.

⁴⁴ With blood of another. And this too belongs to the pre-eminence. For the one with blood of another, of bulls and goats; but the other with his own.

⁴⁵ For then he must often have suffered since the foundation of the world. Since, if he was about to offer often, he says, he must also have died often, because he must offer his own blood.

⁴⁶ But now once, at the consummation of the ages, unto the putting away of sin, he has been manifested through his sacrifice. Here he also reveals a certain mystery: why at the consummation of the ages, after many sins. For if his death had come to pass at the beginning, when sin was not yet so poured out, and then no one believed, and he must not die a second time, all would have been to no profit. But now, since later the sins were many, fittingly God was manifested at the consummation of the ages, that he might put away—that is, cast down, and make void of boldness—sin through his sacrifice, that is, through the death of his flesh. Such a thing he said also elsewhere: Where sin abounded, grace did much more abound. And how did sin become void of boldness? In that those who work it were let go unpunished. For the boldness of sin is the bringing on of punishment. And the man of Nyssa too was at a loss, both in the Catechetical Oration, and in the discourse on the Nativity of Christ, concerning this very thing: Why at the consummation of the ages was the Son made flesh? And he resolves it, that, just as the best physicians, when the fever smolders the body within, and is kindled through the disease-producing causes, bring no help to the sick man from food, awaiting the malady to come to its height, so also in our case, the Physician of souls awaited the disease of all wickedness to be wholly uncovered, that nothing of the hidden things might remain unhealed, the physician healing only that which has appeared. And you will learn this more amply, O divine man, if it be your wish to meet with the very words of that man.

⁴⁷ And inasmuch as it is appointed unto men once to die, but after this judgment. Now he also gives the cause why Christ died once: because, he says, he became a ransom for one death. For it was appointed unto men once to die. This, then, the “once,” he died for all. What then? Do we not now die? Yes; but we are not held fast as before, but, through the hope of the resurrection, of which he became the leader who died for us, Christ, neither is death any longer death, but a sleep. Since, then, death was about to hold all fast, on this account he died, that he might set us free. Or rather, the Apostle does not now wish to show this, that he paid the death owed by us unto punishment, but that, since Christ was truly a man, together with being also God, just as men die once, and then is the judgment, so also he himself died once. Hear, then, the things that follow.

⁴⁸ So also Christ, once offered. By whom? Himself by himself. For even if he is a high priest, yet he is also a victim, and a sacrifice.

⁴⁹ To bear the sins of many. Just as in the holy liturgy we bring up our sins, and say, Whether unwillingly or willingly we have sinned, pardon; that is, making mention of them first, and then asking the pardon; so also he himself said to the Father: For their sakes I sanctify myself. Or, he bore up the sins, taking them upon himself from men, and offered them, that he might remit them. And for what cause did he say “of many,” and not “of all”? Because not all believed. For his death indeed was a counterpoise to the perdition of all, and as far as lay in him, he died for all; but he did not bear the sins of all, because of their not willing. So that they made the death of the Son of God useless to themselves, which is also worthy of shuddering. So speaks the blessed John. But I found in the Gospel, upon the And to give his life a ransom for many, a marginal note taking the “many” in the sense of “all”; for “many” also are “all.”

⁵⁰ A second time without sin shall he appear unto those who look for him unto salvation. He died indeed, he says, bearing our sins, and offering them to the Father, that he might blot them out, for whom also he died. For “him who knew no sin,” he says, “the Father made sin,” as appropriating our things. But he shall be seen a second time no longer bearing sin, nor needing a second death because of them, but as a judge, unto salvation to those who look for him—that is, to those who believe in him, and hope for his coming; and it is plain that they also live worthily of it. And yet, not only unto salvation will he come, but also unto the punishment of the unbelieving and of sinners; but nevertheless he spoke the gladsome thing.

10 Theophylact of Ohrid, Exposition of the Epistle to the Hebrews — Chapter Ten

¹ For the law, having a shadow of the good things to come. That is, a figure of the good things which, under the New Covenant, were to be given by Christ to those who received it.

² Not the very image of the things themselves. That is, not the truth itself. The things of what sort? Of the sacrifice, of the remission. For the old things resembled a shadow-sketch, being faint; but the new resemble an image, that is, the truth, as being splendidly subsistent and brought to full accomplishment. Thus, then, John who is among the saints. But it is not unprofitable to take in also what Gregory the Theologian suggests for our understanding in this place. For he says, both elsewhere and, more plainly, in his oration on Pascha, that: “The legal Pascha—I dare even to say it—was a fainter figure of a figure.” So that he gives us to understand that the law is called a shadow by the Apostle, while an image are the things now accomplished in the Church, as being intimations of other and more perfect things—of those that are to be partaken by the worthy in the age to come, which the Apostle now also calls realities. As, then, the image falls somewhat short of the original reality, so also the present mysteries fall short of the more perfect realities in the age to come; and as the shadow-sketch is inferior to the image, so also the law is left behind by the new.

³ Year by year with the same sacrifices, which they offer continually, they can never make perfect those who draw near. The sense of the passage is this: If the legal sacrifices had had power, they would not have been offered continually; for once offered, and having done their benefit, they would have ceased. But now, since they were offered year by year continually, it is plain that they were too weak to make perfect. And for this reason, after the first sacrifice they offered a second, and yet another after it—just as among medicines the strong ones are those that, applied once, heal, while those applied many times are weak. But it is inquired: What then? Do not we also continually offer bloodless sacrifices? Yes; but we make a remembrance of His death. And this is one sacrifice, not many, since it was offered once. For we always offer the same one—or rather, we make a remembrance of that offering, as though it were now taking place. So that the sacrifice is one. Since, as far as the question goes—because He is offered in many places—are there then many Christs? By no means; but one everywhere, both here being complete and there complete, one body. As, then, being offered in many places He is one body, and not many bodies, so also is there one sacrifice. For we offer that which was then offered. But there, under the law, it was another that was offered—the one offered yesterday, a lamb perhaps, alongside today’s; and today’s was not brought as a remembrance of yesterday’s, but as itself by itself accomplishing a sacrifice. How, then, does the Apostle say “with the same sacrifices”? They were indeed the same sacrifices, inasmuch as the same kinds were brought—for instance, a lamb today and a lamb tomorrow—yet other in number. But some have said that these were the same in the manner of their bringing, that is, ordained to be performed either by slaughter or by whole burnt offering, but other in kind—such as sheep, oxen, turtledoves, pigeons. As for the word “they can”: even though the copies have it with the ν, nevertheless I found a marginal note requiring this to be written without the ν: “For the law, having a shadow of the good things to come, can never make perfect those who draw near.” And truly, as far as the consistency of grammatical precision goes, the Scripture ought to read thus, so that no solecism may arise. But since there is no concern for technical rules in Scripture, let us understand it also as the copies have it: “For they can never”—that is, those who offer—“make perfect those who draw near.”

⁴ Since they would have ceased to be offered, because the worshippers, once purged, would have had no more consciousness of sins. Read it as a question. For if sins had ceased, he says, why would not these too have ceased to be offered, seeing that those needing their benefit had been sufficiently benefited, and had no longer any consciousness of sins?—that is, being no longer conscious in themselves of anything deserving treatment, because they had once for all been healed, having been purged.

⁵ But in them there is a remembrance of sins year by year. The sacrifices accomplish nothing else, he says, except only a remembrance of sins—that is, a conviction. For they do not furnish remission, but rather demonstrate, by being offered continually, that the sins of the people are not loosed. For if the sins had been loosed, what need was there of sacrifices? And by saying “remembrance,” he has given you to understand that the sacrifices were brought not for sins newly committed, but also for those previously committed, as not having been remitted. For year by year, let us say, the blood of the calf was brought for the people. Was it, then, as though the sins were the same, that the same sacrifice was brought? Surely the sins newly arisen were nowhere the same as those previously committed. But it is plain that those former sins remained unloosed, and on this account the same sacrifice was always offered—just as a medicine always brought, being the same, shows that the same disease always troubles the sick man.

⁶ For it is impossible that the blood of bulls and goats should take away sins. He makes the argument more secure from the cheapness of the things brought and the magnitude of the disease. As if someone experienced in medicine, seeing the herb called mercury applied to one suffering from elephantiasis, should say, “It is impossible that mercury should rid a man of the elephant-disease.”

⁷ Wherefore, coming into the world, He says. Christ, coming into the world in a body, says through David. And the Apostle’s aim here is this: Since he had shown the sacrifices to be weak and unprofitable, lest anyone should say to him, “How is it, then, that the Jews still perform these?”—for at that time the temple still stood for them, and all the legal observances were carried out; how is it that they did not cease?—this he now shows, and says that they had indeed ceased according to the will of God, but the Jews, being contentious and ever resisting the Holy Spirit, still cling to them. And he shows also that even before the Lord’s incarnation they had been cast off by God. And observe that this is what the Apostle intends. For he did not say “having entered,” but “coming into the world,” that he might show that even before He entered, they were already hateful.

⁸ Sacrifice and offering You did not desire. Those ordained through the law, evidently. But “offering,” as distinct from “sacrifice,” signifies here something else, and I think that by the term are signified the things without blood.

⁹ But a body You prepared for me. That is, You appointed my body to become a prepared and perfect sacrifice.

¹⁰ Whole burnt offerings and offerings for sin You did not delight in. Neither did You delight in—that is, desire, or count acceptable—the whole burnt offerings, nor the things brought for sin. And there were different names of sacrifices, according to their different causes, evidently: some for sin, some for trespass, some for salvation, some for praise, some for vows, some for purification. All of them, then, were abolished, since “sacrifice and offering You did not desire.”

¹¹ Then I said: Behold, I have come; in the volume of the book it is written of me, to do Your will, O God. Do you see that the sacrifices had been cast out even before the incarnation? For after You had rejected the sacrifices, then said I, Christ: Behold, I have come for the sake of doing Your will. And the will of God the Father is that the Son be sacrificed for the world, and that men be justified, not in sacrifices, but in the death of His Son. For “I have proclaimed the good tidings of righteousness,” He says, “in the great congregation.” Then, by way of parenthesis: “In the volume of the book it is written of me”; for thus must the sentence be construed. And by “the volume of the book” He means the scroll of the law, that is, the book of the Old Testament. In this Scripture, then, it is written concerning my coming, and that I am to be sacrificed for the world. Or by “the volume of the book” He means the beginning of the books of the Old Testament. For indeed in the first book of Moses, that of Genesis, when He says, Let us make man according to our image, He discloses beforehand the knowledge of the Godhead of Christ.

¹² Saying above that, Sacrifice and offering and whole burnt offerings and offerings for sin You did not desire, neither did You delight in—which are offered according to the law—then He said, Behold, I have come to do, O God, Your will. Paul himself interprets the Davidic saying. But you will ask: What then? Were the sacrifices according to the law not God’s will? They were a will; but the meaning of “will” is twofold. For a man wills a certain thing primarily, as Paul: “I would that all men were even as I myself”—that is, unmarried. But he wills also by way of concession, as the same Paul: “I would have the younger widows marry”; this is a concessive will. For lest they wax wanton against Christ, on this account he condescended. So also God primarily did not desire the savor of fat and blood. But since He saw that the Hebrews, like those who sacrifice to demons, clung exceedingly to the sacrifices, He condescended to them, that they might bring the sacrifice in honor to Him. For what reason did Paul bring forward this testimony, when he had countless others? Because of the shamelessness of the Jews. For since they said that the old polity had been abolished not on account of its imperfection, but on account of the sins of those who offered the sacrifices, and adduced that Isaiah too lays the blame on their sins, saying, “Your hands are full of blood”; and David himself, after saying, “I will not accept calves out of your house,” and what follows, adds, “But to the sinner God said”—since, then, the more contentious of the Hebrews said these things, Paul adduces a testimony in which the polity itself, by itself, is reckoned cast off by God on account of its imperfection, not on account of the sins of the people. For nowhere in the fortieth Psalm, from which the testimony is taken, does the Prophet make mention of the people.

¹³ He takes away the first, that He may establish the second. What is the first? The sacrifices. What is the second? The will of the Father, that is, the sacrifice through the cross of the body of Christ. Those, then, are cast out, that the offering through the slaying of Christ, which the Father willed, may be established and confirmed. So that it was not on account of the sins of those who offered that the sacrifices were judged, but on account of their own imperfection.

¹⁴ By which will we have been sanctified, who are so through the offering of the body of Christ once for all. By which will, he says, the will of God, we have been sanctified, who have been sanctified through the offering of the body of Christ that took place once for all; for this must be supplied from without. For we who have believed that we are sanctified through the offering of the Only-begotten, have been sanctified in the will of the Father. So that it is not the legal wills of God, but the offering according to Christ, and the sanctification through it.

¹⁵ And every priest stands daily ministering and offering many times the same sacrifices, which can never take away sins. So then, to stand is a sign of ministering; but to be seated, as Christ is, is a sign of being ministered to.

¹⁶ But He, having offered one sacrifice for sins forever. But He, Christ, offered one sacrifice, his own body, for our sins, sufficient for us forever, so as to need no second.

¹⁷ Sat down at the right hand of the Father. So that He is not only High Priest, but also God. For after fulfilling the work for which He had also been appointed by the divine economy to bear the name of High Priest, He then sat down, as God.

¹⁸ Henceforth waiting, until His enemies be made the footstool of His feet. So that He is not only High Priest, but also God, and He awaits that His enemies be made the footstool of His feet. And His enemies are both all the unbelievers and the demons, who themselves also shall be subjected—that is, their wickedness remains inactive, as they are delivered over to the unquenchable fire. But for the present Paul especially calls “enemies” the unbelieving Hebrews, comforting the believers from among the Jews, who had suffered countless dreadful things at their hands. For do not be faint-hearted, he says; they shall be subjected—or rather, what is greater, those who now rise up against you shall be trodden underfoot. And this is plain from Christ’s having sat down at the right hand of the Father. For since this has come to pass, that also shall come to pass, according to what is said in the Psalms. How, then, were they not at once made the footstool of His feet—that is, why were they not put out of the way? On account of the believers who were to be born from among them.

¹⁹ For by one offering He has perfected forever those who are sanctified. Perfectly, he says, He has freed from sins those who are sanctified and anointed with His blood, through being baptized into His death. For all who are baptized, having become planted together in the likeness of His death, are clearly sanctified by His blood.

²⁰ And the Holy Spirit also bears witness to us. Bears witness to what? That He has perfectly freed us from sins, through the one offering, so that no other is needed.

²¹ For after saying, This is the covenant that I will make with them after those days, says the Lord: putting my laws upon their hearts, and upon their minds I will inscribe them; and their sins and their iniquities I will remember no more. Do you see that God bears witness that He has given remission of sins? And He gave it then, when He gave the New Covenant. And the New Covenant He both gave and confirmed through the death of His Son, as has been demonstrated above.

²² Now where there is remission of these, there is no longer offering for sin. For if remission of sins has been given through the one sacrifice, what further need is there of a second sacrifice? So that it has been demonstrated that through the one offering of Christ we have been perfected, having received remission of sins, and we no longer need another sacrifice. Superfluous, then, are the Jewish sacrifices, performed in contentiousness; and now their uselessness is condemned even by those who have long performed them.

²³ Having therefore, brethren, boldness. Since he had shown the surpassing excellence of our High Priest in regard to the covenant, and of the offering of Christ in regard to the legal sacrifices, and that through it we have been freed from sins, he gives the doctrinal discourse a rest, allowing the hearer to take breath, and most opportunely passes over to the moral. For having just made mention of the remission of sins, he then exhorts that they fall no more into the same: Having therefore boldness, he says, from the fact that our sins have been remitted to us. For as sin produces shame and the loss of boldness, so remission gives confidence.

²⁴ For entrance into the holies. For indeed, since our sins have been remitted, we have boldness to enter into the Holies, that is, into heaven.

²⁵ By the blood of Jesus. That is, through the blood. For through the cross and the blood of Christ, having been counted worthy of remission, we received the boldness.

²⁶ Which He inaugurated for us as a new and living way. Which entrance into the holies He Himself inaugurated for us, that is, made a new way, having Himself begun it, and Himself walked it first. And “new” is used instead of “fresh,” and as having appeared in our times. And this is our boast, that what Abraham was not counted worthy of, we have been counted worthy of, and now heaven has been opened to us. And “living,” because the first way was death-bearing—the way, that is, into the legal holies. For that one no longer has any place, and became to those who received it a cause of death. But this one so leads to life that it itself also lives and abides forever. Or understand “living” similarly to “new,” instead of “fresh and flourishing,” by way of contrast with the entrance into the old holies; for that one has been deadened.

²⁷ Through the veil, that is, His flesh. He inaugurated for us this way into heaven through His flesh; for when it was lifted up on the cross and taken up, then He revealed to us the heavenly things. Wherefore also He fittingly called it a veil. For this is proper to the veil: that, when it is lifted, it uncovers the things within.

²⁸ And a great priest over the house of God. Having, that is, as priest Christ, and as house ourselves the faithful, according to the saying, I will dwell in them and walk among them. Or, what I rather think, heaven; for that He also calls the Holies, and in it He says the High Priest ministers, interceding on our behalf.

²⁹ Let us draw near. To what? To the faith, and to the spiritual worship; or to heaven, where our High Priest is.

³⁰ With a true heart. That is, a guileless one, unfeigned toward the brethren; or an undoubting one, in nothing wavering, in nothing hesitating concerning the things to come, and on that account becoming faint-hearted. He adds, then:

³¹ In full assurance of faith. He teaches us how we shall not be faint-hearted: if we have full assurance of faith, that is, a faith completed and most perfect. For it is possible to believe, yet not in full assurance. Just as some say that there will be a resurrection of certain men, but of others there will not be—this is not full faith, but imperfect. In full assurance of faith, then, let us draw near. For since nothing is visible—neither the temple, which is heaven, nor the High Priest, who is Christ, but it is hidden, just as of old the high priest was hidden from view when he entered—on this account there is need of a faith that is full and undoubting.

³² Having our hearts sprinkled from an evil conscience. Having spoken of faith, he now shows that not faith alone, but also a virtuous life is required. The Jews, then, sprinkled the body, but we our hearts, so that we may be conscious in ourselves of nothing evil. And we shall be sprinkled by virtue itself, or also by the grace of the Spirit, which remits to us our sins in the washing, and strengthens us, so that, if we are diligent, we fall no more into the same.

³³ And our bodies washed with pure water. The water of baptism; and “pure,” either as making pure, or as not having blood mingled with it, as the old water of the ashes did. For even if the grace of the Spirit in the washing cleanses the souls also, nevertheless Paul has here coordinated the visible with the visible. Since indeed in the very use of baptism, the water is taken on account of the body. For, since we are twofold, the cleansing too is twofold.

³⁴ Let us hold fast the confession of our hope without wavering. That is, the hope that has been confessed by us, let us hold it fast and firm. For we hoped, at the beginning of the faith, that we too should enter into heaven; and we confessed, when we made the covenants of the faith, that we believe in the resurrection of the dead, and in life everlasting. This confession, then, let us hold fast.

³⁵ For He who promised is faithful. He gives strength as to how we shall hold our hope firm, namely, if we consider the trustworthiness of Him who promised. For faithful—that is, true—is Christ, who said, Where I am, there shall my servant also be.

³⁶ And let us consider one another, to provoke unto love and good works. He adds the perfection of love. For let us consider one another, he says—that is, let us observe whether anyone is virtuous, that we may imitate him; not that we may envy, but that we may rather be provoked to do the same good works as he. And this provocation is of love, not of envy. For as iron sharpens iron, so also a soul, conversing with a soul, provokes it to the same things, only in love. Or also because you come together to one another, so as to be kindled to love and to be loved.

³⁷ Not forsaking the assembling of yourselves together. He knows that coming together to one another begets love; wherefore he exhorts not to forsake the gathering together, nor to practice divisions and rival assemblies. For where two or three are gathered together, there am I in the midst of them. And the prayer of the Church both loosed Peter from his bonds, and released him from the prison.

³⁸ As the manner of some is. Here he glances at those who divide themselves off.

³⁹ But exhorting one another. That is, being to one another for consolation, and setting before one another the one law, and teaching, and comforting. For a brother helped by a brother is like a strong city.

⁴⁰ And so much the more, as you see the day approaching. The day of the consummation. For inasmuch as we are now all but parted from this world, he says, why do we part ourselves one from another? And this was a consolation to them, who had grown weary under their trials, as he says also elsewhere: The Lord is near; be anxious for nothing.

⁴¹ For if we sin willfully. He began from the more cheering things—that we have boldness, that we have been counted worthy of remission; now he also frightens by the more somber things. And observe how merciful it is: “For if we sin willfully,” he says; implying that if it were unwillingly, there is some measure of pardon. And observe how he did not say “having sinned,” but “sinning”—that is, persisting in the sin impenitently. For if we do not persist, but show repentance, there will be pardon. Where, then, are those who here do away with repentance?

⁴² After receiving the knowledge of the truth. Either of Christ, or of all the doctrines.

⁴³ There no longer remains a sacrifice for sins. He says this not to do away with repentance, as some have misunderstood, but he shows that there is no second baptism; wherefore neither is there a second death of Christ. For he calls this a sacrifice, as also in what went before: “For by one sacrifice He has perfected forever.” Our baptism images the death of Christ. As, then, that death is one, so also is this one. Why, then, do you sin so fearlessly, when there is no hope that through baptism you shall painlessly wipe away your sins? Lay hold, then, of good works.

⁴⁴ But a certain fearful expectation of judgment, and a zeal of fire which is about to devour the adversaries. Observe how he has, as it were, given soul to the fire. For just as a beast, when provoked, does not cease until it seizes someone, and devouring him satisfies its rage, so also that fire, being zealous on behalf of the commandments of God that have been transgressed, and growing savage on their behalf, whomsoever it seizes, such a one it devours forever. For he did not say “about to eat,” but “to devour”—everlastingly, that is. And by “adversaries” he means not only the unbelievers, but also the believers who work the things contrary to the commandments of God.

⁴⁵ A man that has set at naught Moses’ law. From the lesser he shows that the punishment will justly come about, that the argument may be the more trustworthy. And he says “Moses’ law,” because Moses ordained many things.

⁴⁶ Dies without mercy on the testimony of two or three witnesses. The construction is thus: A man that has set at naught Moses’ law dies without mercy on the testimony of two or three witnesses—that is, if it be attested by two or three witnesses that he transgressed the law.

⁴⁷ Of how much worse punishment, do you think, shall he be counted worthy, who has trampled underfoot the Son of God, and counted the blood of the covenant a common thing? He commits the judgment to them—which we are accustomed to do in matters greatly agreed upon, making the hearers the judges. And what is “trampled underfoot”? This is, “despised.” For just as of things trampled underfoot we make no account, so we too, making no account of Christ, in this way come to sin. And “counted the blood of the covenant a common thing”—that is, having nothing more than the rest. And “of the covenant,” because through it the covenant with us was confirmed, the covenant that gives us the inheritance of the good things, as we said above. And these things were said concerning the mysteries. For when, partaking of the undefiled body and blood, we wallow the partaking flesh in the mire of bodily uncleanness, do we not trample underfoot the Son of God? For the clay of the earth is not so unworthy of the divine body as is uncleanness. And you will use this saying also against the Nestorians. For these, supposing Christ to be a mere man, suppose also that His blood is common, and in nothing different from the rest.

⁴⁸ By which he was sanctified. Here he shows his insensibility and ingratitude; for he ought, he says, to have stood in awe of the sanctification of which he was counted worthy in the blood.

⁴⁹ And has done despite to the Spirit of grace? For he who has not administered worthily the benefit given has done despite to the giver. He made you a son of God, and do you become a slave of the passions? He came to dwell in you, and do you bring in upon yourself the devil? Are not these things, then, a despiting of the Spirit?

⁵⁰ For we know Him who said: Vengeance is mine, I will repay, says the Lord. And again: The Lord shall judge His people. Vengeance is mine, I will repay, and The Lord shall judge His people—these things he has said both according to the sequence of the argument, to prove that the Lord is about to take vengeance upon the things sinned; for He said this through the prophet. And he also comforts them as they were faint-hearted on account of the trials from the Jews who afflicted them; for he says, as it were, such things as these: Do not fall down; you have one who avenges and repays, who lives forever, and from whom in no way shall those who insult you wholly escape. You indeed fell into their hands through men; but they fall into the hands of God who lives forever, and on this account is inescapable.

⁵¹ It is a fearful thing to fall into the hands of the living God. These things he has said both according to the sequence of the argument, to prove that the Lord is about to take vengeance upon the things sinned; for He said this through the prophet. And by these things he also comforts them as they were faint-hearted.

⁵² But call to remembrance the former days. Not in vain, then, were we saying that the “Vengeance is mine” he introduces, in a hidden way, for their comfort. For behold, he now speaks to them more openly, exhorting them not to depart from their endurance. He says, then, that they should imitate no others, but their own selves. For at the beginning of your faith you contended; this contest ever call to mind; do not through sloth lose what you have already striven for. And observe his spiritual wisdom: having first shaken their souls by reminding them of Gehenna, he now softens them—not by flattery, but by exhorting them through these very things. For he who counsels them to imitate himself, and the works he has already wrought, is the more trustworthy.

⁵³ In which, after you were enlightened, you endured a great contest of sufferings. Either he means baptism by “enlightened,” or simply the knowledge of the mystery and of the good things that had been received by the faithful. For being enlightened with the knowledge of the things to come, you thus endured. He did not say “trials,” but “contest,” which is indicative of nobility and of fortitude, and that a great one.

⁵⁴ Partly, while you were made a spectacle both by reproaches and by afflictions. Observe the praise. For it needs in truth a noble soul to endure reproaches, as the Prophet also testifies: My tears have become my bread, while it is said to me, Where is your God? And: If an enemy had reproached me, I would have borne it. And: You have made me a reproach to the foolish. And Job too was sorely vexed at the reproach, although in all else he endured like adamant. And if the reproach come openly and before many, there is still more need of a nobler soul; which here too he indicated, by saying “made a spectacle.” Consider, then, how great these men were, who through Christ despised both glory and wealth, but being insulted and made a spectacle—that is, set up for example as upon a stage, and that by cold and worthless and contemptible men—nevertheless bore it.

⁵⁵ And partly, while you became partakers with those who were so treated. Not only, he says, did you endure your own afflictions, which seemed to be brought upon you against your will, but you were so noble that you became partakers also of the apostles, who were so treated—that is, in afflictions and reproaches—and you willingly subjected yourselves, so as to suffer evil together with them, and to share in the same sufferings. And he did not say “of me alone,” but “in common, of all,” that he might enlarge their praise.

⁵⁶ For you sympathized also with my bonds. Not only in your own afflictions did you not need consolation, but you became consolation also to others, and I am witness.

⁵⁷ And you accepted with joy the plundering of your goods. He told particularly how they shared with others; now again he tells how they also endured the afflictions against themselves. For to be plundered is a great thing; for because you believed, on this account you were plundered. For it was wholly possible for you not to have believed. And the further fact that you accepted it shows the voluntariness of the endurance, and that they chose it gladly. And the “with joy” makes you equal to the apostles, who departed rejoicing that they were dishonored for the name of the Lord.

⁵⁸ Knowing that you have in yourselves a better and abiding possession in the heavens. And this too, he says, you did with judgment and reasoning and faith. For you knew that you have a better and abiding possession, not perishing and plundered, like this one.

⁵⁹ Cast not away therefore your boldness. By saying “cast not away,” he shows that they had not yet fallen out, but they have need, nevertheless, of confirmation and of securing. And he said “boldness,” because those who have endured such things with patience for God’s sake have great boldness.

⁶⁰ Which has great recompense of reward. For you are witnesses, who have recognized that you have a better possession in the heavens.

⁶¹ For you have need of endurance. Of nothing else have you need, but only of endurance; all else you have; nothing need be added.

⁶² That, having done the will of God, you may receive the promise. The will of God is to endure to the end. For he that endures, He says, to the end, the same shall be saved. And the Apostle exhorts them to these things, as if someone, seeing an athlete who had vanquished all his antagonists, then not awaiting those who were slow to crown him, but wishing to flee away because he could no longer bear the thirst and the burning heat, should say to him: You have accomplished everything; wait a little, and you will receive the crowns. Contend also against the delay of the crowns; conquer this too by your endurance.

⁶³ For yet a little while, how very little, and He that comes will come, and will not tarry. He brings forward the prophet Habakkuk, saying that near is the Judge who is about to recompense. And if Habakkuk even then said, “Yet a little while, how very little, and He that comes will come,” it is plain that now He is nearer. And the “how very little” signifies the very brief.

⁶⁴ But the just shall live by faith; and if he draw back, my soul has no pleasure in him. One must, then, believe, if we are to be just. But if the just man draw back—that is, suffer some doubt and hesitation; or “draw back” instead of “be brought low by the trials”—“my soul has no pleasure,” that is, is not well pleased in him. And whose soul? God’s, according to the idiom of Scripture; as in, My soul hates your feasts. Or Christ’s.

⁶⁵ But we are not of those who draw back unto perdition, but of faith unto the saving of the soul. Since he had frightened them by saying, “My soul has no pleasure,” he says that we are not of those who perish through drawing back and growing slothful or doubting, but of those who are steadfast in the faith, so as to gain their own souls—that is, to acquire, to guard, and to save them. For “gaining” is the acquiring, the procuring.

11 Theophylact of Ohrid, Exposition of the Epistle to the Hebrews — Chapter Eleven

¹ Now faith is the substance of things hoped for. He sketches faith for us, and says that it is a giving of being to things that do not yet exist, and a substance of things that do not yet subsist. For example, the resurrection does not yet subsist, but faith gives it subsistence and sets it before our eyes.

² The proof of things not seen. “Proof”—that is, a showing, a manifestation of things unseen. For it makes these to be seen by our mind as though present. If, then, faith can do such things, why do you wish to see them in actual fact, that you may fall away from faith? And this is nothing other than to fall away from being righteous. For the righteous shall live by faith.

³ For in it the elders were borne witness to. That is, in this same faith all the ancients were borne witness to by God; it was acknowledged of them that they served him.

⁴ By faith we understand that the ages were framed by the word of God, so that the things which are seen were not made of things which appear. Since faith is slandered by those who do not perceive its power—who call it a thing undemonstrable and a manifest deception—he shows that the greatest things are accomplished through faith, and not through reasonings. For that God by his word made the things that are out of things that are not, what demonstration has set before us? None at all, but faith alone. By faith, then, we understand that the ages were framed—that is, came to be—by the word of God. Why “by faith”? Because the things that are seen came to be out of things that do not appear; which is a matter requiring faith. Or thus also: that they came to be by the word of God, in that the things that are were brought forth out of things that are not. And when you hear “ages,” understand also the things contained in them to be everlasting, and indeed times too and all things in time—the term “ages” by an extension of usage signifying the times as well; since the age in the proper sense is something other than time, and is one, not many.

⁵ By faith Abel offered to God a fuller sacrifice than Cain. Since faith is a great thing, and needs a noble soul, and the Hebrew believers had grown faint—at the beginning indeed they had displayed faith, but afterward, from the continuance of their afflictions, they were becoming faint-hearted—he encouraged them, both from the things they themselves had accomplished and from the Scripture, saying, that the righteous shall live by faith; and from reasonings, saying, Now faith is the substance of things hoped for; and now from the great men of old. For whenever a man finds those who share his sufferings, he is given rest and breathes again. He brings forward, then, Abel, and says that by faith he offered a fuller sacrifice—that is, a more honorable one than his brother’s. For whom else had he seen before him? His father, or his mother—and indeed they too offered to God—but his brother; and this one dishonored God. By faith alone, then, was he guided to offer the better of what he had, believing that he would receive his reward.

⁶ Through which he was borne witness to as being righteous, God bearing witness over his gifts. For the God who said to Cain, If you offer rightly, but do not rightly divide, bore witness to Abel, that he both offered rightly, in that he brought it to the Giver from whom he had it, and divided rightly, in that he brought the better portion, as to a Master. And it is said that fire also came down from heaven and consumed the sacrifice, and from this Cain too recognized that Abel had been preferred. For how else? Wherefore one of those who translated the Hebrew tongue into Greek rendered it thus: The Lord looked upon the sacrifices of Abel, and set them on fire.

⁷ And through it he, being dead, still speaks. That is, through this same faith he still speaks; that is, faith made him to be still living, and to be set up as a teacher to all, all but saying aloud: “Imitate me, O men, and be well-pleasing to the One who fashioned you, by becoming righteous.” He speaks, then—that is, being glorified, being spoken of, being remembered, he speaks; just as the heaven also speaks, merely by being seen. For a word does not accomplish so much as does that man’s suffering. And this he said in order to show the faint-hearted that even here the righteous man enjoys honor in part. So that you too shall enjoy it. But some of the copies have “is spoken of,” not well, I think.

⁸ By faith Enoch was translated, that he should not see death, and was not found, because God had translated him; for before his translation he had this witness, that he had pleased God. This man displayed a greater faith than Abel. For the things that befell Abel were enough to scandalize him, that being righteous he was permitted to be slain by his brother. For what, if the murderer was punished? What benefit was that to the one who had been put out of the way? A great faith, then, did he display, believing that God is a rewarder in the age to come, even if not now; and through it he pleased God, and having pleased him he was translated. By faith, then, he was translated—that is, faith translated him, through which he pleased God. And observe how through Abel God showed the sentence concerning death to be true, but through Enoch he showed again that the sentence is temporary and shall be done away. That he was translated alive, then, and that he still lives, we know; but where, or how, is uncertain, since the Scripture did not say.

⁹ But without faith it is impossible to please him. For if one does not believe that there is a recompense of good things and of evil, he will not please God. For how should he tread the toilsome road of virtue, if he is not persuaded that in the age to come the rewards are many times greater and more abiding? But hear also what follows.

¹⁰ For he who comes to God must believe that he is, and that he becomes a rewarder to those who seek him out. That God is, and becomes a rewarder, we hold by faith; for some say that the things that are came to be of themselves. But what he is according to his essence is altogether not to be attempted, at least by those who are sober-minded. And what is meant by “those who seek him out”? That is, those who are eager throughout their life to please him, not those who busy themselves through outward wisdom. And observe Paul’s wisdom, how everywhere he sows underneath the word “rewarder,” on account of the faint-hearted Hebrew believers.

¹¹ By faith Noah, being warned of God concerning things not yet seen, moved with reverent fear, prepared an ark for the salvation of his house. Noah, he says, was warned by God—that is, was instructed concerning things unseen—and did not disbelieve. But although the sky was clear, and all were living in luxury and expecting nothing dreadful—for nor was any such thing to be seen—nevertheless he, believing God, took reverent heed of the flood, and prepared an ark, through which he saved from the flood all those of his house. And note that God gives warning, and the Spirit also gives warning, according to what is written concerning Simeon: It had been revealed to him by the Holy Spirit. The Spirit, therefore, is God.

¹² Through which he condemned the world. That is, he showed them to be worthy of punishment, who, even when they saw the ark being prepared over so long a time, did not come to any awareness, nor believe that there would be a flood.

¹³ And became heir of the righteousness which is according to faith. That is, he gained this, to be shown righteous before God; which name of righteousness, he says, faith bestowed upon him.

¹⁴ By faith Abraham, when he was called, obeyed to go out to the place which he was to receive for an inheritance. Since the believers from among the Hebrews looked to this man and the rest of the patriarchs as having enjoyed countless good things, he is about to show that no one yet has received anything. He says, then, that by faith Abraham obeyed when he was commanded to leave his fatherland. For whom had he seen, that he should emulate him? His father was an idolater, and of the prophets he heard nothing. So that it belonged to faith to obey God as one who spoke truly concerning what he promised, and to leave the things at hand.

¹⁵ And he went out, not knowing where he was going. And yet, even if he had known, who compelled him, leaving the things ready to hand, to pursue the things not ready? But he did not even know at all what that land was to which he was called.

¹⁶ By faith he sojourned in the land of promise, as in a foreign land. That land, he says, which God promised to give to him and to his seed, this he dwelt in as in a foreign land. How “as foreign”? For indeed he even bought the burial-place of Sarah; and yet he did not waver, nor say, “God has lied,” but believed that, beyond all doubt, the One who had spoken would give it.

¹⁷ Dwelling in tents. So far did he dwell in it as in a foreign land, that he did not even have a house, but dwelt in tents, which belongs to strangers, to those who move now to one place and now to another, because they have nothing of their own.

¹⁸ With Isaac and Jacob, the fellow-heirs of the same promise. Both Isaac, he says, and Jacob, dwelt in it thus, as in a foreign land. Isaac, being envied by the Philistines, and having his wells taken away by those around Abimelech, and his very wife also, and moving now to one place and now to another. And Jacob, not only as one driven by fear of Esau, but because also, having come up from Mesopotamia, he bought the place and pitched his tent; and now he moved to Bethel, now to Ephrath, unsettled like a sojourner. And yet they too were heirs of the promise, as was their father also. For to you will I give it, and to your seed. But nevertheless they did not disbelieve.

¹⁹ For he was awaiting the city which has the foundations. For this reason, he says, they sojourned in the land in tents, which have no foundation, because they were awaiting the heavenly city, which has true foundations, unbending and never to be made to totter. Wherefore God also, seeing them despise the earthly promises, deferred these, preparing for them the greater ones, as for those worthy of them, and not of the things of earth. Then those men, though receiving a promise of earth, despised it and reached after heaven. But you, O believers, having received a heavenly promise, desire earth; and how are you not ashamed?

²⁰ Of which God is the craftsman and maker. Ah, what an encomium of that city is this—to have God as its master-builder!

²¹ By faith Sarah herself also, being barren. The phrase “Sarah herself also” is meant to shame, as though he said: The woman believed, and are you not ashamed, if you are found more faint-hearted than a woman? But how did she believe, who laughed? Yes, she believed, even though she laughed; for afterward, being rebuked, she was afraid; which belonged to faith. For it is plain that she believed the One who conversed with her to be someone great and above man.

²² She received power to conceive seed. That is, she was empowered to receive and to hold fast the seed of Abraham that was sown into her. Or, since those who have examined these matters closely say that the woman too contributes from herself a kind of seed, perhaps “to conceive seed” is to be understood thus, as meaning “to cast down seed herself also.”

²³ And beyond the season of age she gave birth. He said above that she was barren; now he says that she gave birth even beyond the season of age. So that she had a double disability—the one from nature, in that she was barren, and the one from old age.

²⁴ Since she counted him faithful who had promised. “Faithful”—that is, true. For he had promised: At this season I will come, and Sarah shall have a son.

²⁵ Wherefore also there sprang from one, and that one as good as dead, descendants as the stars of heaven in multitude, and as the sand which is by the shore of the sea, innumerable. Not this alone did faith accomplish—the begetting—but that he begot also so many as not even fruitful women do. So that there were two wonders. But how were they innumerable? For they were numbered many times. Either, then, this is said hyperbolically, according to the custom of Scripture, as the saying, Cities up to heaven; or, on account of those ever being added in succession, he called them innumerable.

²⁶ These all died according to faith, not having received the promises. Two things are inquired into here. How, having said concerning Enoch that he was translated, that he should not see death, does he now say, These all died? And again, how does he now say that they did not receive the promises, when yet he said that Abel still speaks, through being glorified among all; and that Enoch was translated, that Noah received a reward, namely to be saved with his house, and to be called righteous; and that Abraham begot children from Sarah? Now the phrase “These all died” take as meaning “those who have died,” excepting, of course, the one who did not see death. But that they did not receive the promises is said truly of them all. For it was not upon these things alone that the bountiful God paid out the rewards of the great labors of faith—to Abel, glory among men; to Enoch, the translation; to Noah, the salvation from the flood; and to Abraham, the begetting of children—but it is plain that these are foretastes and pledges of the true promises, granted beforehand to us who are faint-hearted, for the sake of the holy ones, that from these we may believe concerning those also. But certain other great things, even things which have not entered into the heart of man, have been prepared for them, which they have not yet received; just as the Lord also says in the Gospel, that in this present age he who has renounced shall receive a hundredfold, and in the age to come life everlasting.

²⁷ But having seen them from afar and greeted them. Here he hints at their having both seen and greeted the mysteries concerning the kingdom of heaven, and the resurrection, and the unspeakable good things—that is, having delighted in them—by a metaphor from sailors, who even from afar behold the longed-for cities, and before they enter into them, anticipating, make them their own by the greeting. Or he means those around Abraham, that they themselves did not receive the promises concerning the land, but foresaw them from afar—that is, before four generations—namely, that their descendants, coming up out of Egypt, would inherit them. But this interpretation does not follow upon what was said in the words “These all,” since it suits only those around Abraham.

²⁸ And having confessed that they are strangers and sojourners upon the earth. Not only of the promised land, but of the whole inhabited world. For this reason they did not even deem it worthy to receive this; for they were not worthy of it, but of heaven. And their descendants received it; for those were worthy of the earth. And Abraham confessed that he was a stranger and a sojourner to the Hittites, in these very words. But indeed all of them were such, and David also bears witness: I am a sojourner, he says, as all my fathers were.

²⁹ For those who say such things make it plain that they seek after a fatherland. And if indeed they had been mindful of that from which they came out, they would have had opportunity to return. But now they reach after a better one, that is, a heavenly one. By calling themselves strangers, he says, they make it plain—that is, they show—that they seek after a fatherland. Let us see, then, what sort of fatherland they seek: the earthly one which they left, as Abraham left Mesopotamia? And indeed it was possible for him to return to that one. But since he did not return, it is manifest that he neither was mindful of it, nor was it a fatherland to him, but he desired another, a better one—that is, a heavenly one—into which he did not yet have opportunity to go up.

³⁰ Wherefore God is not ashamed of them, to be called their God. On account of such a desire of theirs, God, he says, holds them so great that, being God of the whole world, both the invisible and the visible, he is not ashamed to be called especially their God, as though they were of equal honor with all creation; or rather, of the visible world God is called God as its Maker and Lord—and in this sense he is God of the Greeks also—but of these he is God as a friend, which is the greater thing.

³¹ For he prepared for them a city. So far is he from being ashamed of them, but holds them as his own, that he prepared for them even the city which they desired, the one in the heavens.

³² By faith Abraham, when he was tried, offered up Isaac. Greatest of all in faith was Abraham. For here not only did nature do battle, but also the word of God by a divine command did battle against itself. For the One who said, To you and to your seed will I give the land, this same One commands, “Slay your child.” Wherefore Abraham is said to be tried, not as though God needed to learn his virtue, but that we, by the very trial and by the deeds, might learn his virtue. And note that trials are so profitable, that not only does God permit them to be brought upon the faithful by others, but he himself also tries them, that he may show them more approved.

³³ And he who had received the promises offered up his only-begotten, to whom it was said, In Isaac shall your seed be called; reckoning that God was able to raise him up even from the dead. This is the marvel, that having no other child, through whom he expected the promise to come to pass, but this one alone, he nevertheless offered him up. Whence, then? From great faith. For he believed that God was able, even after the slaying, by raising him from the dead, to fulfill the promise, and through him restored to life to multiply the seed. But how was Isaac the only-begotten, seeing that he had Ishmael also? Only-begotten, that is, as far as concerns the word of the promise; for this one is also seed in the proper sense. For in Isaac shall your seed be called.

³⁴ Whence also he received him back in a parable. What is the meaning of “in a parable”? It stands for “in a figure,” for the showing forth of the mystery concerning Christ. For just as then Isaac was let go, but the ram was slain, so the one Christ, being God and the same also man, according to the human was sacrificed for us, while the Godhead remained impassible. And in another way: Abraham was a figure of God and Father, Isaac of the Son of God; since God was about to dispense this great mystery that surpasses understanding, and to give his Son for us, being exceedingly loving toward mankind, he did not even will to give this as a private favor of his own, but to pay it back as a debt. As though saying such things as these: “I give nothing new to human nature in sacrificing my Son on its behalf. For Abraham offered up his son to be sacrificed for me. So that I pay back the debt; I do not give a favor.” Or “in a parable” stands for “in the ram”—Abraham received him back, that is, in the recompense of the ram, which ram was a figure of Isaac; that is, as the antitype of Isaac was the ram slain.

³⁵ By faith Isaac blessed Jacob and Esau concerning things to come. For whence did he promise to his sons so many good things, himself sitting in a foreign land, unless he believed that God would give the things promised? And what is meant by “concerning things to come”? Either that the blessings were of the things in the age to come—for they knew the resurrection, and the blessings were spiritual—or concerning the good things on earth, which either they themselves were to receive, or those who should be born of them. And he sets Jacob before Esau, as the virtuous one, and as one who had received the birthright, and as worthy to be set first in all things.

³⁶ By faith Jacob, when he was dying, blessed each of the sons of Joseph, and worshipped upon the top of his staff. The sons of Joseph were Manasseh and Ephraim; and Manasseh was the elder, Ephraim the younger; yet Jacob blessed Ephraim with the greater blessings, and with the crosswise laying-on of his right hand, and he so believed that the blessings would come to pass, and that the tribe of Ephraim would reign, that he showed it even by the very deeds. For he worshipped toward Joseph, signifying the worship of all the people; which worship he did upon the top of his staff—that is, leaning upon the staff because of his old age. But some say that he worshipped upon the top of the staff of Joseph, signifying that the scepter of the kingdom would, through the staff, come to be worshipped.

³⁷ By faith Joseph, when he was dying, made mention concerning the departure of the sons of Israel, and gave commandment concerning his bones. So greatly, he says, did he believe that the Israelites would be set free from Egypt, that he even put them under oath to carry up his bones with them. And this he did, not because he was concerned about monuments—for who that was so wise did not know that the earth is the Lord’s?—but that he might give the people full assurance that the promise of God would by all means come to pass, and that they would go out. And that it is so pleasing to God that they should not remain behind in Egypt because of the impiety there, that not even to himself was the laying of his bones in Egypt acceptable.

³⁸ By faith Moses, when he was born, was hidden three months by his parents, because they saw that the child was beautiful, and they did not fear the decree of the king. Having recounted great men who by faith wrought what they did, he speaks also concerning the parents of Moses, certain obscure persons, putting to shame those faint-hearted ones, since they carry off the second place to such men. And going on, he brings even a harlot into the midst, that he may shame them the more. He says, then: For what reason did they hide him three months, and that too when there was a command that the males be killed? How did they not fear? Clearly because they believed that he would be saved. And whence did they believe that he would be saved? Because they saw that the child was beautiful—that is, comely, graceful to the sight—and they believed that God had graced it from the very swaddling-clothes. For they say indeed that they were even about to cast it away, but it smiled with grace, and they let it be; so wholly divine were all things about it.

³⁹ By faith Moses, when he was grown, refused to be called the son of Pharaoh’s daughter, choosing rather to suffer affliction with the people of God, than to have the temporary enjoyment of sin. He came to the example most especially proper to them, Moses, wherefore he also dwells at length, enlarging upon his matters. And the construction is thus: By faith Moses refused to be called the son of Pharaoh’s daughter. When? When he was grown—that is, having already come to manhood. For it is plain that he expected to receive in return something greater. And the word “refused” shows the intensity of his hatred, and the inward estrangement from the royal household. And observe how he names it sin, not to suffer affliction together with one’s brethren. This God also reproaches through the prophets: They were not grieved at all over the affliction of Joseph. And again: He did not go forth to stay the house that bordered upon her. And to those who groan, in Ezekiel the sign is given; but those who suffer nothing of the kind the angels are commanded to cut down. And if those who do not willingly suffer affliction together with the afflicted are sinning, what must be thought concerning those who afflict and do evil? “The temporary enjoyment of sin,” then, signifies the participation in the luxury of the kingdom.

⁴⁰ Counting the reproach of Christ greater riches than the treasures of Egypt. He did not say “the good things laid up in heaven,” but, both showing that man’s virtue and winning them over, he said “the reproach of Christ.” For just as later those who were benefited by Christ reproached him, and at the last crucified him, so also formerly those benefited by Moses reproached him. For the Hebrew who had been delivered from the Egyptian by Moses, that very man on the morrow said to him: Who made you a ruler and a judge over us? Do you mean to kill me, as you killed the Egyptian? For, in general, to be reproached or ill-treated by one’s own people and by those one has benefited is a reproach of Christ. And every reproach that comes against the doer of a good deed on account of that good deed, and simply every unjust assault, is a reproach of Christ. For so the Lord too was ill spoken of, being called a friend of tax-collectors, because he ate with them for their salvation. As, then, ease belongs to sin, so reproach belongs to Christ. Do not, therefore, be vexed, you who are afflicted by your fellow-countrymen, looking to Moses who was so glorious, and, what is greater, to Christ. A reproach of Christ also was the murmuring against Moses at the rock. For Christ was the rock.

⁴¹ For he looked away to the recompense of reward. With the eyes of faith, that is.

⁴² By faith he left Egypt, not fearing the wrath of the king. What do you say? And yet in Exodus it is written: And Moses was afraid, because the matter had become known. But “not fearing” here take with reference to his standing again over Egypt, and undertaking the leadership of the Hebrews. For it would have belonged to one who feared not to return at all, nor to take in hand those whom he had before. But since he did return, he showed that he believed God. How, then, did he not remain in Egypt, but left Egypt, if indeed he did not fear? Because to throw oneself into manifest danger, and to say, “If perhaps God will save me,” belongs to one who tempts God, and is of the devil; just as the devil also said to the Lord, Cast yourself down. Or “not fearing the wrath of the king” understand thus: that he fled, believing that he would escape, and that the king would not pursue him, as being enraged against him, nor, even if he should pursue, would overtake him. And a sign of this is that he chose to dwell even among his neighbors, and was not detected. So that this belonged to faith.

⁴³ For he endured as seeing the Invisible. For as though seeing God present with him, so he endured all things. For it is productive of great endurance to have God ever in mind; as David also says: I foresaw the Lord ever before me; and what follows.

⁴⁴ By faith he kept the Passover, and the sprinkling of the blood, that he who destroyed the firstborn might not touch them. Everywhere Paul, in passing, inserts a mystery, just as here too, in the manner of an exhortation, he recounts the mystery of the Passover. For the sprinkling of that blood—that is, the smearing of the doorposts—signified the smearing with the Master’s blood, by which, being anointed, we flee from the one who, in the darkness of this life, destroys the firstborn of the unanointed. Moses, then, believing at that time that the smearing of the blood would guard the firstborn, charged the people to do this. And yet that was the blood of a lamb; but nevertheless, in that it was a figure of the blood of Christ, it displayed so great a power. But you, having been anointed with the true blood, do you not take courage to be walled about by it? Yes indeed. And he accomplished the Passover—that is, the eating both of the unleavened bread and of the bitter herbs—and he believed that the people, going out of Egypt, would be brought safely through. For the manner of that supper was one of departure.

⁴⁵ By faith they passed through the Red Sea as through dry land. That they might not say, “Why do you bring into the midst men who cannot be imitated?” he brought forward a whole people also as an example. “For imitate,” he says, “at least these of the multitude, who believed that the water would not overwhelm them, and so dared, taking courage in God, that they would go through as on dry land.” So does faith make the impossible possible; and how is it that you disbelieve?

⁴⁶ Of which the Egyptians, having made trial, were swallowed up. And no one can say, he says, that it was according to appearance, that there was no water; for that it was a sea the Egyptians showed, when they made trial of entering, but were swallowed up by it, when it was moved all at once against them—the sea which, in the crossing of the Hebrews, stood like a wall; just as later the flame in the case of the three children showed that it was flame, when it passed over the Babylonians; and the lions in the case of Daniel devoured his accusers.

⁴⁷ By faith the walls of Jericho fell, having been encircled for seven days. By faith; for, God having commanded it, neither Joshua nor the people wavered, nor said, “What is this? Does the sound of trumpets have a nature to cast down stones and battlements?” But they believed that it would be, and it came to pass.

⁴⁸ By faith Rahab the harlot did not perish together with those who were disobedient, having received the spies in peace. Behold, as I said also above, he brings forward a most dishonored person, that through this too he may shame them, if indeed they should appear inferior to such a woman, and at the same time may show the power of faith to be great, if indeed it accomplishes such things even among the condemned. Faith, then, did this woman also display, hiding the men who were sought as spies. And she would not have hidden them, had she not believed that the city would be taken. For thus she said: I know that you will take this land; for we have heard of your works. And she indeed believed the things she had heard; but those who did not believe the wonders of God perished.

⁴⁹ And what more shall I say? Having brought his discourse down to the harlot, and having sufficiently put them to shame by the quality of the person, he no longer, for the sake of brevity, goes through them all in detail, lest he should seem tasteless; yet neither does he keep wholly silent, but, seeming to pass them over, he does not pass them over; and thus he neither wears out the hearer, nor any the less establishes, through many instances, what he wishes.

⁵⁰ For the time would fail me to tell. The whole of it; or all of it. And this is said, as it is our custom to speak, hyperbolically; or the time commensurate with the Epistle.

⁵¹ Of Gideon, and Barak, and Samson, and Jephthah, of David also, and Samuel, and the prophets. Some inquire for what reason he places Jephthah and Samson and Barak here. What do you say? Having placed the harlot, will he not place these? Do not tell me of any other matter of their life, but consider only this—whether they shone in faith. For he does not make an examination of lives, but a showing forth of faith.

⁵² Who through faith subdued kingdoms. Those around Gideon.

⁵³ Wrought righteousness. Who? These same men and Samson. For they avenged their kinsmen and fellow-tribesmen against their enemies, showing themselves kind toward their own, but going forth against the enemies who did them wrong. And this belongs to righteousness, to render to each according to his desert.

⁵⁴ Obtained promises. Such as David. For the Lord swore, he says, to David: Of the fruit of your body will I set upon your throne. Which came to pass perceptibly indeed in Solomon, but spiritually in the Lord Jesus, the true Solomon, the peaceable one, who is peace itself. For Solomon is interpreted “peaceable.”

⁵⁵ Stopped the mouths of lions. Daniel and Samson.

⁵⁶ Quenched the power of fire. The three children. And he did not say “Quenched fire,” but “the power of fire,” which is greater; for though it was kindled, it had no power at all to burn against them.

⁵⁷ Escaped the edge of the sword. The three children also, or rather Elijah, more properly to speak, from Jezebel, and David himself from the sword of Saul.

⁵⁸ Out of weakness were made strong. Those also who returned from Babylon; for they differed nothing from dead bones, as is said in Ezekiel. But indeed Hezekiah also, having fallen sick, received an addition of life.

⁵⁹ Became mighty in war, turned to flight the armies of the aliens. These things fit those very men who returned from Babylon. For though the neighboring nations were ever envious of them, and assailed them the more at that time, yet taking courage in the power of God, through faith they warred them down. And it fits Samson most especially.

⁶⁰ Women received their dead by resurrection. The woman of Zarephath through Elijah, and the Shunammite through Elisha.

⁶¹ And others were tortured. That is, were cut off, as John, as James the son of Zebedee. But some said that “to be tortured” meant to be beaten with cudgels.

⁶² Not accepting deliverance. That is, they were able not to reprove those whom they reproved, and to be ransomed from the punishment brought upon them, but they did not will this.

⁶³ That they might obtain a better resurrection. A better one—not such as that of the children of the women, but better than that of the rest of mankind. For the holy ones shall be caught up in splendor in the clouds to meet the Lord, which elsewhere he names a rising-out; and in another way, because it is unto life everlasting. But the rest shall both remain below, and theirs is a resurrection unto punishment.

⁶⁴ And others had trial of mockings. As Elisha, mocked by the children, or Samson by the foreigners, after his eyes had been put out.

⁶⁵ And had trial of scourges. Many of the prophets also, and Peter later, and John.

⁶⁶ And moreover of bonds and imprisonment. As Jeremiah and Micaiah, and the apostles later.

⁶⁷ They were stoned. As Naboth, and Stephen also later.

⁶⁸ They were sawn asunder. Among whom was Isaiah, by Manasseh, who they say was sawn even with a wooden saw, that the punishment might be more painful to him, being chastised the longer.

⁶⁹ They died by the slaughter of the sword. As Micaiah, Zechariah, and John, and James. And observe that some, from faith, escaped the edge of the sword, but others died by the slaughter of the sword. For such is faith: it both accomplishes great things, and suffers great things, and thinks it suffers nothing. How then is it that you, having not yet suffered any such thing, are in distress?

⁷⁰ They went about in sheepskins, in goatskins. As those around Elijah, so destitute of possessions were they. For since they did not yet hold so great an opinion concerning the apostles, after making mention of them, he comes to the glorious prophet who was taken up. And “they went about” signifies their being persecuted and unsettled. And a sheepskin is the skin of a sheep, that is, of the flock.

⁷¹ Being destitute. As this same Elijah and Elisha. For women fed them.

⁷² Afflicted, ill-treated. For Jezebel afflicted Elijah not a little, persecuting him.

⁷³ Of whom the world was not worthy. You cannot say, he says, that being sinners they suffered such things, but they were such men as to be even better than the world itself. And Scripture calls the world both the multitude and the creation. Here, then, it means both. If, therefore, he says, you set the whole creation, together with the men in it, over against these, you will find nothing worth as much as these. And here he rouses up their hearts, so that they should seek nothing of the things in the world, if indeed the world is not worthy of the holy ones. For it is an outrage to you, if here you should receive your reward; for you would show yourself to be worth nothing at all. If the whole world is not worthy of one holy man, why do you seek a portion of it?

⁷⁴ Wandering in deserts, and in mountains, and in caves, and in the holes of the earth. As Elijah, and the prophets too who were fed by Obadiah, hidden in the cave. They were not even permitted, he says, to inhabit the desert in security, but from there too they were driven by fear, and wandered now to one place, now to another. But nevertheless they believed that they would receive everlasting consolation from God, and endured these things.

⁷⁵ And these all, having been borne witness to through their faith, did not receive the promise. Why, he says, are you faint-hearted, that being still in the contest you have not yet received the rewards? All the holy ones aforesaid, although already borne witness to through their faith as having pleased God, have not yet obtained the promises in the heavens. For there were some below who obtained promises, as David. But this is not the thing in question; for the things in the heavens, these are truly the promises.

⁷⁶ God having provided some better thing concerning us, that they should not be made perfect apart from us. “Some better thing”—that is, for our honor. For that they might not seem to have the advantage over us by being crowned first, he appointed one season of the crowns for all. And he did not say, “That they should not be crowned,” but, “That they should not be made perfect.” So that even then they are shown to be perfect. Besides, even now they have the pledges of the honor. For whence comes to them the power to help those who call upon them? Whence the boldness to intercede? But the perfect thing they shall receive then. Does God, then, not do those men wrong, if indeed they went before in the labors, but in the crowns await us? Nay, but to them too this is welcome, to be made perfect together with their brethren. We are all one body; and the pleasure is greater to the body when it is crowned in common. God is a tender-loving Father, having different sons: some returned from the fields sooner, having finished their work; others still remain there laboring. He has given to those who have labored a kind of foretaste, telling them to await their brethren for the perfect banquet; and they, being loving toward mankind, await with rejoicing, that they may also be gladdened in common.

12 Theophylact of Ohrid, Exposition of the Epistle to the Hebrews — Chapter Twelve

¹ Therefore let us also, having so great a cloud of witnesses encompassing us. He did not say, lifted up above us, but, encompassing—that is, surrounding us on every side. And by witnesses he calls not only those in the New [Covenant], but also those in the Old. For these too bore witness to the majesty of God, like the three children, and Daniel, and all the prophets. And he did not say, a multitude, but, a cloud, most fittingly to the present subject. For since they had a burning heat of afflictions, like some cloud, he says, the memory of the witnesses will refresh you, encompassing you on every side.

² Laying aside every weight. That is, the burden of earthly affairs and of the prides set upon them. For they are nothing else, he says, than a vain weight. Why, then, are you vexed at being rid of these?

³ And the sin that so easily besets us. Either that which easily surrounds us, or that which is easily able to suffer reverse. For it is easy, if we will, to get the better of sin. Or that on account of which one easily falls into straits, for nothing is so perilous as sin.

⁴ Let us run with patience the race that is set before us. He did not say, Let us box, nor, Let us wrestle, but that which was lighter than all, the matter of running, this he set forth in the midst. Nor did he say, Let us add to the running, but, In this very thing let us endure. For some are bound to run through self-control, others through almsgiving, others through some other virtue; but you, through patience. For of this you have need, as has also been said above.

⁵ Looking unto Jesus the author and finisher of faith. That is, if we wish to learn to run with patience, let us look to Christ, just as those who learn crafts look to their teachers; which indeed he himself also said: Learn from me; and again: If they have called the master of the house Beelzebul, how much more those of his household? and, The disciple is not above his teacher. And what is, author and finisher? That is, He himself both implanted faith in us from the beginning—For you did not choose me, he says, but I chose you—and he himself will set the end upon it, so that you may have it most perfect.

⁶ Who for the joy set before him endured the cross, despising the shame. For it was in his power not to suffer, not to die; for being without sin, he was not subject to death; which he himself also says, The ruler of the world comes, and in me he has nothing. If, therefore, he had not willed it, he would not have been crucified; which he himself also said: I have power to lay down my life. But nevertheless he endured the cross—that is, not death simply, but the reproachful [death]—and despised the shame of such a death. And he did not say, Despising grief; for neither did he bear these things with grief.

⁷ And has sat down at the right hand of the throne of God. Do you see to what the end of patience leads up? Which he says also elsewhere: Wherefore God also highly exalted him, speaking of that according to the flesh. So that he is able to requite you also for the afflictions [endured] for his sake. For the sitting at the right hand declares the equality of honor with the Father.

⁸ For consider him who endured such gainsaying of sinners against himself. And indeed, if one who considers the sufferings of fellow-servants is sufficiently comforted, how much more those of the Master, who endured such gainsaying? That is, mockings, jeerings, revilings, blows in the face, all that they spoke against his teachings, the outcries before Pilate, and last of all the cross. For the word “such” is emphatic—that is, [gainsaying] reaching unto death, and that with robbers, and that by sinners, namely the Gentiles, or even the Jews themselves.

⁹ Lest you grow weary, fainting in your souls. For to consider Christ will brace and nerve your souls, and will not allow them to be unstrung and to give up before the afflictions.

¹⁰ You have not yet resisted unto blood. Two kinds of exhortation are contrary to one another: the one, when someone says to a person, You have suffered great things; remember those things; the other, when one says, You have as yet suffered nothing great. For the former restores the soul that is toiling, as having many that share knowledge of its sufferings; but the latter pulls down the soul that is about to be puffed up, and rouses the one that is slothful. Paul uses both of these now toward the Hebrews. For having said above that You endured a great contest of sufferings, and having exhorted them to imitate themselves, now, on the contrary, he shows them as having undergone nothing yet worthy of mention, that they may not be lifted up. And mark his wisdom. After he made mention of the ancient saints who underwent great things, and of the Lord himself, then he shows that their own [sufferings] are nothing. For not yet, he says, have you come unto death, but unto persecutions, unto plunder. But Christ came unto death. And by saying, “resisted,” he shows both that sin breathes something vehement and is set against [us], and that they themselves are standing and contending, yet not in the more critical [conflicts], but in the lighter ones.

¹¹ Striving against sin. Against the devil, who is sin itself, as its inventor and teacher; or against sin itself and its dishonorable passions, which are hostile and destructive to us.

¹² And you have forgotten the exhortation. You have been so relaxed and unstrung that you have even forgotten the words that exhort to manliness, although you have not yet suffered anything great. For great and notable sufferings often produce forgetfulness of the necessary things.

¹³ Which speaks to you as to sons: My son, despise not the chastening of the Lord. For Solomon spoke not to his own sons, but to all who were able to hear, and to you also by all means; for this reason the word “as” is set down.

¹⁴ Nor faint when you are rebuked by him. So then are temptations brought upon [us] by God? And if by God, then assuredly for our profit. For he himself either primarily is well-pleased that we be tempted for the putting away of sins, or permits it for proving and for more crowns.

¹⁵ For whom the Lord loves he chastens, and scourges every son whom he receives. For it is impossible to find any one of those loved by the Lord without afflictions. Are robbers, then, and thieves not scourged also? Are these too sons? No. For he did not say that everyone who is scourged is a son, but that every son is scourged. Robbers, then, are scourged not as sons, but punished as evil men. But here, having said before, “He chastens,” then he added, “He scourges,” that you may understand the scourging of the son not as a requital of wickedness, but as instruction. And “whom he receives”—that is, whom he accepts, whom he takes to himself beyond the rest, whom he makes his own.

¹⁶ If you endure chastening, God deals with you as with sons. For what son is there whom a father does not chasten? But if you are without chastening, of which all have become partakers, then are you bastards, and not sons. From the very things by which they thought themselves to be forsaken by God, from these he shows them to be cared for by God. For if you were without afflictions, you would appear to be bastards and not sons. For what father takes thought for the instruction of bastard sons, and for their orderliness? But since you are afflicted, and from this there comes to you the living in an orderly and composed manner, just as also all the aforesaid, namely the righteous, who were also called sons of God—it is manifest and indisputable that God deals with you as with sons, and holds you in his care, that you may not die untaught, and from this he should thrust you out as disinherited.

¹⁷ Furthermore, we had the fathers of our flesh as chasteners, and we reverenced them. Shall we not much rather be in subjection to the Father of spirits, and live? From the things that concern themselves he again proves that one ought to endure. For if, when our fleshly fathers chastened us, we did not dare to leap away, but reverenced them and endured whatever they brought upon us—how much more now, when God chastens? And observe, he did not say, How much more shall we endure, but, shall we be in subjection; showing that it belongs to a rebel and an enemy of God not to endure affliction. And “Father of spirits,” either of the gifts of grace, or of the bodiless powers, or, what is also more fitting, of souls. For in contradistinction to the fleshly fathers, he said the spiritual. And he added, “and we shall live,” to show that he who is insubordinate does not even live. For he is outside of God, who is life.

¹⁸ For they indeed for a few days. For neither are they able to chasten us throughout, so as to make us perfect. For either the death of the father, or the growth, or the hardness of the child, puts a stop to the chastening; but God, ever chastening, is able to make [us] perfect.

¹⁹ Chastened us according to what seemed good to them. But what seems good to the father does not by all means profit the son; for many teach even shameful crafts.

²⁰ But he for [our] profit, that we may partake of his holiness. But God brings the chastening for that which is profitable to us; not that he may receive anything from us, but rather that he may impart of his holiness—that is, of his purity; so that, he says, we may become receptive of his good things. So then chastening is a partaking of holiness; and reasonably so; for it gathers the soul together unto the holy God, not allowing it to rove about toward anything human.

²¹ Now no chastening for the present seems to be of joy, but of grief. Again from the common notion he took the starting-points of the exhortation, and says: Now all chastening, both divine and human, seems to be not of joy, but of grief. Well [said] the word, “Seems”; for it is not truly of grief. For how could it be properly of grief, being the mother of gladness? But the word “Seems” is said with reference to us who are vexed at chastenings.

²² But afterward it yields the peaceable fruit of righteousness to those who have been exercised thereby. What is “peaceable”? That is, untroubled, smooth, sweet. For he that grieves is troubled; but he that rejoices has a certain smoothness and calm. And this fruit is of righteousness, because God, being righteous, gives rest to those who were grieved in this present age. And observe that he calls chastening an exercise, strengthening the faithful, and making them like certain athletes, and more vigorous. Why, then, do you flee from that which strengthens your souls?

²³ Wherefore lift up the hands which hang down, and the palsied knees. He speaks as to certain boxers and combatants. And he took this from the Scripture of Isaiah, showing by a metaphor from the more principal members, that they are wholly relaxed in soul. For the hands are a symbol of activity, and the feet of motion. So in the case of one who is despondent, the instruments of the soul are relaxed primarily, and the bodily ones consequently.

²⁴ And make straight paths for your feet, lest that which is lame be turned aside, but rather be healed. Here he speaks as to runners, just as he also said above: Let us run with patience. He says, then, Make straight paths. A “path” is either the track of the chariot-wheel which is cut along the ground, or the ground that lies beneath the feet of those who run. Let your paths, then, he says—that is, your ways—be smooth and even; that is, let there be nothing rough and grievous and uneven in your souls, but run evenly and without grief and smoothly, that being lame—that is, by nature rather faint-hearted, as Jews; for such is that nation; or also limping in respect of believing the things to come—you may not further stumble, and your feet be turned aside—that is, become utterly crooked. For he who gives way to the natural faint-heartedness, or to that which befell from the beginning, and does not hold himself up, but yields, falls all unawares into the precipice of despair, and is hard to recover thence. But rather be earnest, that what is lame in you may be healed—that is, even if you have some unbelief until now, be corrected rather. For where is there unbelief in the one who endures? And observe how he plainly introduces repentance, and mark this on account of the Novatians.

²⁵ Pursue peace with all men. That which he said above, “Not forsaking the assembling of yourselves together,” this he does now also, gathering them into love. And not only toward their own, but also toward enemies, he exhorts them to be at peace. For “with all,” he says, both Greeks, and Jews, and enemies. For as much as in you lies, he says, be at peace with all men. And if you have such a purpose, you will in no way be faint-hearted when insulted. And observe also the word “Pursue”—that is, though peace be far off, be earnest to overtake it, drawing it to yourselves.

²⁶ And holiness. That is, purity; if one is unmarried, keeping virginity; but if in marriage, chastity; not that marriage is holiness, but that it keeps the holiness from baptism unforfeited through lawful intercourse. For marriage is honorable, yet not holy, but a guardian of holiness.

²⁷ Without which no one shall see the Lord. For neither fornicators, nor adulterers, nor the effeminate, nor abusers of themselves with men, shall inherit the kingdom of God. And the Lord also in the Gospel: Blessed are the pure in heart, for they shall see God.

²⁸ Looking diligently lest any man fall short of the grace of God. As though they were journeying along a certain long road in a great company, he says: See that no one has been left behind. For I seek not this only, that you should arrive, but that you should also watch over the others—that is, look upon, overtake, observe—which holds in the case of the weak; even if there be but one who falls short, neglect not even him. And by “grace of God” he means faith, and the most excellent manner of life, and the good things to come. For all these are of the grace of God.

²⁹ Lest any root of bitterness springing up trouble you. This is set down in Deuteronomy. And he took it by a metaphor from plants. And that which he writes elsewhere, A little leaven leavens the whole lump, this he says here also. Let no wicked man be permitted to be for the ruin of the many; cut off the root of bitterness—that is, of sin—that it may not bring forth shoots—that is, may not make others such. And that sin is bitter, or rather that nothing is more bitter than it, they know who, after committing it, are wasted by conscience. And observe, he did not say “a bitter root,” but “a root of bitterness”; for the bitter root may bring forth sweet fruits; but the root of bitterness—that is, the source and ground [of it]—can never bring forth sweet fruit.

³⁰ And by it many be defiled. For seeing the ungodly, the slothful come to emulate them, and are defiled in their souls. Let such roots, then, be cut off.

³¹ Lest there be any fornicator, or profane person, as Esau, who for one morsel of meat sold his birthright. He does not say this, that Esau was a fornicator, but stop at this point. Let there be no fornicator among you. For he hints that there were some such among them, yet he does not wish to convict them, but feigns ignorance, that they may be set right. Then from another beginning say, “Nor profane, as Esau”—that is, a glutton, worldly, profaning and trampling spiritual things. For he sold the honor of the birthright given by God, and that for one morsel of meat. And this is profanation, the contempt of divine things. Here he shows them how great an evil is slothfulness, in that the first became last by being faint-hearted, and by not resisting the desire of food.

³² For you know that even afterward, when he wished to inherit the blessing, he was rejected. He was rejected by the father, who said to him: If I have made him your lord, what then shall I do for you, child? But some have said that he was rejected by God. The first, then—he was rejected by God. For God was the cause of Isaac’s blessing Jacob when deceived. But the being rejected afterward, when he sought the blessing, is to be understood of the father; or even then by both; for it is clear that the father too rejected him according to God.

³³ For he found no place of repentance, though he sought it earnestly with tears. Does Paul, then, cast out repentance here? God forbid. How then does he say that he found no place of repentance, though he sought it earnestly with tears? First, then, receive this, that by “it” one must understand not repentance, but the blessing; and the words “For he found no place of repentance” are parenthetical. Then too, he did indeed seek repentance, but not as one ought. For how is it [a mark] of repentance to say: Let the days of mourning for my father draw near, and I will slay my brother? So that on this account he found not repentance, because he sought it not as he ought. For even if he had tears, yet the tears were not of repentance, but of envy and bitterness, [in one] who neither bore nor loved the being surpassed. Just as neither was the grief of Cain of repentance, but of envy, and the murder made it manifest. Either, then, this is what I said, or that most wisely Paul frightens those who have not yet fallen, saying that for great sins there is no place of repentance—doing this by way of [wise] management, that by fear he may preserve them, so that they fall not. But when he sees any that have fallen, he again calls them back, that they despair not; as toward the Galatians: My little children, he says, of whom I again travail in birth, until Christ be formed in you. Therefore Paul does not here cast out repentance, but secures the believers from among the Hebrews against falling.

³⁴ For you have not come unto a mount that may be touched, and that burned with fire, and unto blackness, and darkness, and tempest, and the sound of a trumpet. He shows that they are liable to greater [punishment], if they do not endure, but stand against him who promised, than those in the Old [Covenant]. And observe how he makes the comparison. After he showed the superiority of the New over the Old through many points, as has been recognized, he now sets down also the great and wonderful things among the ancients, those that came to pass on Mount Sinai, and declares them to be small and not worthy of mention beside those of the New. For there, he says, [there was] much display for the astonishment of that childish people. For indeed the fire was added, that the punitive [character] of the lawgiver might be shown, and that he might at once appear terrible. The blackness and the darkness showed the shadowedness of the Old. For if that was a type, it is clear that until the truth came the types were obscure, not being known as to what they signified. And the invisibility of God was also shown through these things. For “blackness,” he says, “[was] under his feet.” And the tempest roused the Hebrews, who were slothful, so that they should give heed. And the trumpets, as of a king present. For this also will be at the second coming.

³⁵ And the voice of words, which they that heard entreated that no word should be added to them. For God was heard speaking, that the legislation might become worthy of belief, and that the words might not seem to be Moses’. Assuredly the voice of God was terrible, but that of Moses thin. Wherefore those men declined God, saying to Moses: Speak you to us, and let not God speak to us.

³⁶ For they could not endure that which was commanded. That is, that which was spoken by God they were not able to bear with their ears, being terrible. So then they themselves became the cause of God’s appearing through flesh, that he might become containable by them.

³⁷ And if even a beast touch the mountain, it shall be stoned. And so terrible was that which appeared. He shows in this also the superiority of the New. For the Old, although it had nothing great, such as the New, was something terrible, and not even a beast was permitted to touch the mountain—that is, some beast from among those which the people had. But the New, having all things perfect, displays nothing terrible, but all things gentle.

³⁸ Moses said: I am exceedingly afraid and trembling. But if Moses, who entered into the blackness, the great one, [was] thus, how much [more] the people?

³⁹ But you have come. Those men did not come near, but stood afar off; but you have come near. Do you see the superiority?

⁴⁰ To Mount Sion, and to the city of the living God, the heavenly Jerusalem. Instead of Sinai, we have Sion, a spiritual mountain, and a spiritual city, Jerusalem—that is, heaven itself, not desolate, as those [had].

⁴¹ And to myriads of angels, to a festal assembly. Instead of the people we have myriads of angels; instead of the place, joy—for this is signified through “festal assembly.” For where there is a festal assembly, there is joy. This festal assembly, then, consists of myriads of angels.

⁴² And to the Church of the firstborn who are enrolled in heaven. He calls the faithful “firstborn,” those consecrated to God, those sanctified, whose names are in the book of life, just as the Lord also said to the disciples: But your names are written in heaven. And since God is the common Father of all, all men indeed are his sons in common; but the firstborn of these are those who have believed, and are worthy of the adoption according to [his] purpose. Or also all who simply believe are sons; but firstborn are those who are well-pleasing, and counted worthy of the rights of elders in word and conduct before God.

⁴³ And to God the Judge of all. Here he also frightens them. For he is Judge of all—not of Jews only, but also of the faithful. Fear him, then. And he shows at the same time also their superiority over those of old, seeing that those men endured not even loving words, nor dared to approach even the mountain; but you have come near to the Judge himself—that is, to Christ. For the Father judges no man, but has given all judgment to the Son.

⁴⁴ And to the spirits of just men made perfect. That is, to the souls of those who were approved and shown perfect before God, namely through faith, as he proved; with whom you are about to be ranged, if you emulate them.

⁴⁵ And to Jesus the mediator of a New Covenant. Not to Moses the servant, but to Jesus our Lord.

⁴⁶ And to the blood of sprinkling. That is, of cleansing. For the blood of Christ, sprinkled upon us, cleansed and sanctified.

⁴⁷ Speaking better things than [that of] Abel. For what did Abel speak? Yes. For the voice, he says, of your brother’s blood cries to me. Or, as has also been said above, that he speaks even now, being celebrated and sung among all. But that of Christ sends forth a brighter and more significant voice, crying through deeds, that it has sanctified all. And in another way also it speaks: wherever it finds a sincere mind, it raises it up, and makes it speak. For the Spirit speaks in groanings unutterable. And the holy Cyril also understood it somewhat thus, that the blood of Abel cried out against the murderer; but that of Christ speaks on our behalf to his own Father.

⁴⁸ See that you refuse not him that speaks. Through disbelieving his promises, and despairing. And who is he that speaks, but Christ? For if his blood speaks, much more does he himself live.

⁴⁹ For if they escaped not, who refused him that uttered oracles on earth. What did they not escape? The punishment, the destruction. And by “him that uttered oracles on earth” he means Moses, or also God, who came down indeed from heaven, but nevertheless uttered oracles on earth through Moses. For on Mount Sinai he uttered oracles—that is, conversed, discoursed, gave commands.

⁵⁰ Much more we, who turn away from him that [speaks] from heaven. That is, Christ, who utters oracles from heaven—that is, who after being taken up gave us the law through the Spirit. And not that there was another then and another now did he say this, but the manner of the legislation differs. For then, uttering oracles on earth, he gave the law; but now, having been taken up, as has been said. So that he would be more terrible. For that there was not another then and another now, hear from this very one in what follows.

⁵¹ Whose voice then shook the earth. Do you see that even then he himself was the one speaking, who now utters oracles to us from heaven? For his voice then, at the time of the giving of the law, shook the earth.

⁵² But now he has promised, saying: Yet once more I shake, not the earth only, but also the heaven. We have from Scripture two former shakings: first, that at the legislation on Sinai—For the earth, says David, was shaken; second, that at the sojourning in the flesh. For “all Jerusalem was shaken,” he says; and, The things made by hands of Egypt shall be shaken. For they were shaken—that is, they were moved from the standing whereby they deceived those who worshipped these things, and their strength was cast down. So then, “Yet once more” signifies a third shaking, that which shall come to pass after the second, namely the renewal at the consummation of the world, when all things shall be transferred, being changed from corruption to incorruption. And the saying is Haggai’s.

⁵³ And the word, Yet once more, signifies the removal of the things that are shaken, as of things that have been made. That is, the removal of the corruptible creation, which has a nature to be shaken, inasmuch as it has been made—that is, has taken a beginning of being, and necessarily, of course, has also an end. For everything that has been made began, and on this account, so far at least as concerns its own nature, has also an end. For indeed the angels too are by nature not without end, since neither are they without beginning; but by divine grace they received endlessness.

⁵⁴ That the things which cannot be shaken may remain. That is, the good things to come. For when these corruptible things shall be changed, all the things that shall then be for the righteous will be incorruptible and unshaken, undergoing no removal or change.

⁵⁵ Wherefore receiving a kingdom that cannot be shaken, let us have grace. Since, he says, we are about to be counted worthy of such good things, unchangeable and unshaken, and we receive such a kingdom, already from hence receiving the pledges of it, the spiritual gifts of grace, let us have grace—that is, let us not be pained, nor be impatient, but let us give thanks to him who has both already given such things, and is about to give them.

⁵⁶ By which we serve God acceptably. By which—that is, by thanksgiving. For if we are thankful, then we also serve acceptably, and as those who know what kind of Master we have. For if we are not thankful both for relief and for affliction, neither do we serve acceptably. For what servant who murmurs against his master (for he murmurs who serves him not as he ought) serves acceptably? Wherefore this same one also says elsewhere, Murmur not; and again, Do all things without murmurings. And the Israelites also fell in the wilderness, as murmurers.

⁵⁷ With reverence and godly fear. That is, let us utter nothing rash, nothing shameless, but let even the outward demeanor have reverence toward men, and godly fear toward God.

⁵⁸ For our God is a consuming fire. Since he showed the things of the Old to be terrible, but those of the New to have nothing of the kind—that they may not despise the gentleness, he says: With reverence and godly fear let us give thanks to God. For the soul in afflictions grows shameless, falling into despair. Or because our service is by nature to be done with reverence and godly fear. For indeed our God is fire, and we must be reverent, that we be not consumed as despisers and indifferent ones. For “Make the sons of Israel reverent,” he says. And this also brings them consolation, seeing that we have such a God, able to consume our adversaries.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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