Chapter 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.