Chapter 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.