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1. first, in the first part, he extols Christ’s grandeur in order to show the superiority of the New Testament over the Old; he does this by proving Christ’s pre-eminence over three sacred persons of the Old Testament:
1:1
 
Chapter 1
1 God, who, at sundry times and in divers manners, spoke in times past to the fathers by the prophets, last of all,
2 In these days, hath spoken to us by his Son, whom he hath appointed heir of all things, by whom also he made the world.
3 Who being the brightness of his glory and the figure of his substance and upholding all things by the word of his power, making purgation of sins, sitteth on the right hand of the majesty on high:
4 Being made so much better than the angels as he hath inherited a more excellent name than they.
5 For to which of the angels hath he said at any time: Thou art my Son, to-day have I begotten thee? And again: I will be to him a Father, and he shall be to me a Son?
6 And again, when he bringeth in the first begotten into the world, he saith: And let all the angels of God adore him.
7 And to the angels indeed he saith: He that maketh his angels spirits and his ministers a flame of fire.
8 But to the Son: Thy throne, O God, is for ever and ever: a sceptre of justice is the sceptre of thy kingdom.
9 Thou hast loved justice and hated iniquity: therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows.
10 And: Thou in the beginning, O Lord, didst found the earth: and the works of thy hands are the heavens.
11 They shall perish: but thou shalt continue: and they shall all grow old as a garment.
12 And as a vesture shalt thou change them, and they shalt be changed. But thou art the selfsame: and thy years shall not fail.
13 But to which of the angels said he at any time: Sit on my right hand, until I make thy enemies thy footstool?
14 Are they not all ministering spirits, sent to minister for them who shall receive the inheritance of salvation?
Chapter 2
1 Therefore ought we more diligently to observe the things which we have heard lest perhaps we should let them slip.
2 For if the word spoken by angels became steadfast and every transgression and disobedience received a just recompense of reward:
3 How shall we escape if we neglect so great salvation? Which, having begun to be declared by the Lord, was confirmed unto us by them that heard him.
4 God also bearing them witness by signs and wonders and divers miracles and distributions of the Holy Ghost, according to his own will.
5 For God hath not subjected unto angels the world to come, whereof we speak.
6 But one in a certain place hath testified, saying: What is man, that thou art mindful of him? Or the son of man, that thou visitest him?
7 Thou hast made him a little lower than the angels: thou hast crowned him with glory and honour and hast set him over the works of thy hands.
8 Thou hast subjected all things under his feet. For in that he hath subjected all things to him he left nothing not subject to him. But now we see not as yet all things subject to him.
9 But we see Jesus, who was made a little lower than the angels, for the suffering of death, crowned with glory and honour: that, through the grace of God he might taste death for all.
10 For it became him for whom are all things and by whom are all things, who had brought many children into glory, to perfect the author of their salvation, by his passion.
11 For both he that sanctifieth and they who are sanctified are all of one. For which cause he is not ashamed to call them brethren, saying:
12 I will declare thy name to my brethren: in the midst of the church will I praise thee.
13 And again: I will put my trust in him. And again: Behold I and my children, whom God hath given me.
14 Therefore because the children are partakers of flesh and blood, he also himself in like manner hath been partaker of the same: that, through death, he might destroy him who had the empire of death, that is to say, the devil:
15 And might deliver them, who through the fear of death were all their lifetime subject to servitude.
16 For nowhere doth he take hold of the angels: but of the seed of Abraham he taketh hold.
17 Wherefore, it behoved him in all things to be made like unto his brethren, that he might become a merciful and faithful high priest before God, that he might be a propitiation for the sins of the people.
18 For in that wherein he himself hath suffered and been tempted he is able to succour them also that are tempted.
Chapter 3
1 Wherefore, holy brethren, partakers of the heavenly vocation consider the apostle and high priest of our confession, Jesus:
2 Who is faithful to him that made him, as was also Moses in all his house.
3 For this man was counted worthy of greater glory than Moses, by so much as he that hath built the house hath greater honour than the house.
4 For every house is built by some man: but he that created all things is God.
5 And Moses indeed was faithful in all his house as a servant, for a testimony of those things which were to be said:
6 But Christ, as the Son in his own house: which house are we, if we hold fast the confidence and glory of hope unto the end.
7 Wherefore, as the Holy Ghost saith: To-day if you shall hear his voice,
8 Harden not your hearts, as in the provocation, in the day of temptation in the desert,
9 Where your fathers tempted me, proved and saw my works,
10 Forty years: for which cause I was offended with this generation, and I said: They always err in heart. And they have not known my ways.
11 As I have sworn in my wrath: If they shall enter into my rest.
12 Take heed, brethren, lest perhaps there be in any of you an evil heart of unbelief, to depart from the living God.
13 But exhort one another every day, whilst it is called to day, that none of you be hardened through the deceitfulness of sin.
14 For we are made partakers of Christ: yet so, if we hold the beginning of his substance firm unto the end.
15 While it is said: To day, if you shall hear his voice, harden not your hearts, as in that provocation.
16 For some who heard did provoke: but not all that came out of Egypt by Moses.
17 And with whom was he offended forty years? Was it not with them that sinned, whose carcasses were overthrown in the desert?
18 And to whom did he swear, that they should not enter into his rest: but to them that were incredulous?
19 And we see that they could not enter in, because of unbelief.
Chapter 4
1 Let us fear therefore lest, the promise being left of entering into his rest, any of you should be thought to be wanting.
2 For unto us also it hath been declared in like manner as unto them. But the word of hearing did not profit them, not being mixed with faith of those things they heard.
3 For we, who have believed, shall enter into rest; as he said: As I have sworn in my wrath: If they shall enter into my rest; and this indeed when the works from the foundation of the world were finished.
4 For in a certain place he spoke of the seventh day thus: And God rested the seventh day from all his works.
5 And in this place again: If they shall enter into my rest.
6 Seeing then it remaineth that some are to enter into it, and they to whom it was first preached did not enter because of unbelief:
7 Again he limiteth a certain day, saying in David; To day, after so long a time as it is above said: To day if you shall hear his voice, harden not your hearts.
8 For if Jesus had given them rest he would never have afterwards spoken of another day.
9 There remaineth therefore a day of rest for the people of God.
10 For he that is entered into his rest, the same also hath rested from his works, as God did from his.
11 Let us hasten therefore to enter into that rest: lest any man fall into the same example of unbelief.
12 For the word of God is living and effectual and more piercing than any two edged sword; and reaching unto the division of the soul and the spirit, of the joints also and the marrow: and is a discerner of the thoughts and intents of the heart.
13 Neither is there any creature invisible in his sight: but all things are naked and open to his eyes, to whom our speech is.
14 Having therefore a great high priest that hath passed into the heavens, Jesus the Son of God: let us hold fast our confession.
15 For we have not a high priest who cannot have compassion on our infirmities: but one tempted in all things like as we are, without sin.
16 Let us go therefore with confidence to the throne of grace: that we may obtain mercy and find grace in seasonable aid.
Chapter 5
1 For every high priest taken from among men is ordained for men in the things that appertain to God, that he may offer up gifts and sacrifices for sins:
2 Who can have compassion on them that are ignorant and that err: because he himself also is compassed with infirmity.
3 And therefore he ought, as for the people, so also for himself, to offer for sins.
4 Neither doth any man take the honour to himself, but he that is called by God, as Aaron was.
5 So Christ also did not glorify himself, that he might be made a high priest: but he that said unto him: Thou art my Son: this day have I begotten thee.
6 As he saith also in another place: Thou art a priest for ever, according to the order of Melchisedech.
7 Who in the days of his flesh, with a strong cry and tears, offering up prayers and supplications to him that was able to save him from death, was heard for his reverence.
8 And whereas indeed he was the Son of God, he learned obedience by the things which he suffered.
9 And being consummated, he became, to all that obey him, the cause of eternal salvation:
10 Called by God a high priest, according to the order of Melchisedech.
11 Of whom we have much to say and hard to be intelligibly uttered: because you are become weak to hear.
12 For whereas for the time you ought to be masters, you have need to be taught again what are the first elements of the words of God: and you are become such as have need of milk and not of strong meat.
13 For every one that is a partaker of milk is unskilful in the word of justice: for he is a little child.
14 But strong meat is for the perfect: for them who by custom have their senses exercised to the discerning of good and evil.
Chapter 6
1 Wherefore, leaving the word of the beginning of Christ, let us go on to things more perfect: not laying again the foundation of penance from dead works and of faith towards God,
2 Of the doctrine of baptisms and imposition of hands, and of the resurrection of the dead, and of eternal judgment.
3 And this will we do, if God permit.
4 For it is impossible for those who were once illuminated, have tasted also the heavenly gift and were made partakers of the Holy Ghost,
5 Have moreover tasted the good word of God and the powers of the world to come,
6 And are fallen away: to be renewed again to penance, crucifying again to themselves the Son of God and making him a mockery.
7 For the earth, that drinketh in the rain which cometh often upon it and bringeth forth herbs meet for them by whom it is tilled, receiveth blessing from God.
8 But that which bringeth forth thorns and briers is reprobate and very near unto a curse: whose end is to be burnt.
9 But, my dearly beloved, we trust better things of you, and nearer to salvation; though we speak thus.
10 For God is not unjust, that he should forget your work and the love which you have shewn in his name, you who have ministered and do minister to the saints.
11 And we desire that every one of you shew forth the same carefulness to the accomplishing of hope unto the end:
12 That you become not slothful, but followers of them who through faith and patience shall inherit the promises.
13 For God making promises to Abraham, because he had no one greater by whom he might swear, swore by himself,
14 Saying: Unless blessing I shall bless thee and multiplying I shall multiply thee.
15 And so patiently enduring he obtained the promise.
16 For men swear by one greater than themselves: and an oath for confirmation is the end of all their controversy.
17 Wherein God, meaning more abundantly to shew to the heirs of the promise the immutability of his counsel, interposed an oath:
18 That by two immutable things in which it is impossible for God to lie, we may have the strongest comfort, we who have fled for refuge to hold fast the hope set before us.
19 Which we have as an anchor of the soul, sure and firm, and which entereth in even within the veil:
20 Where the forerunner Jesus is entered for us, made a high priest for ever according to the order of Melchisedech.
Chapter 7
1 For this Melchisedech was king of Salem, priest of the most high God, who met Abraham returning from the slaughter of the kings and blessed him:
2 To whom also Abraham divided the tithes of all: who first indeed by interpretation is king of justice: and then also king of Salem, that is, king of peace:
3 Without father, without mother, without genealogy, having neither beginning of days nor end of life, but likened unto the Son of God, continueth a priest for ever.
4 Now consider how great this man is, to whom also Abraham the patriarch gave tithes out of the principal things.
5 And indeed they that are of the sons of Levi, who receive the priesthood, have a commandment to take tithes of the people according to the law, that is to say, of their brethren: though they themselves also came out of the loins of Abraham.
6 But he, whose pedigree is not numbered among them, received tithes of Abraham and blessed him that had the promises.
7 And without all contradiction, that which is less is blessed by the better.
8 And here indeed, men that die receive tithes: but there, he hath witness that he liveth.
9 And (as it may be said) even Levi who received tithes paid tithes in Abraham:
10 For he was yet in the loins of his father when Melchisedech met him.
11 If then perfection was by the Levitical priesthood (for under it the people received the law), what further need was there that another priest should rise according to the order of Melchisedech: and not be called according to the order of Aaron?
12 For the priesthood being translated, it is necessary that a translation also be made of the law,
13 For he of whom these things are spoken is of another tribe, of which no one attended on the altar.
14 For it is evident that our Lord sprung out of Juda: in which tribe Moses spoke nothing concerning priests.
15 And it is yet far more evident: if according to the similitude of Melchisedech there ariseth another priest,
16 Who is made, not according to the law of a law of a carnal commandment, but according to the power of an indissoluble life.
17 For he testifieth: Thou art a priest for ever according to the order of Melchisedech.
18 There is indeed a setting aside of the former commandment, because of the weakness and unprofitableness thereof:
19 For the law brought nothing to perfection: but a bringing in of a better hope, by which we draw nigh to God.
20 And inasmuch as it is not without an oath (for the others indeed were made priests without an oath:
21 But this with an oath, by him that said unto him: The Lord hath sworn and he will not repent: Thou art a priest for ever).
22 By so much is Jesus made a surety of a better testament.
23 And the others indeed were made many priests, because by reason of death they were not suffered to continue:
24 But this, for that he continueth for ever, hath an everlasting priesthood:
25 Whereby he is able also to save for ever them that come to God by him; always living to make intercession for us.
26 For it was fitting that we should have such a high priest, holy, innocent, undefiled, separated from sinners, and made higher than the heavens:
27 Who needeth not daily (as the other priests) to offer sacrifices, first for his own sins, and then for the people’s: for this he did once, in offering himself.
28 For the law maketh men priests, who have infirmity: but the word of the oath (which was since the law) the Son who is perfected for evermore.
Chapter 8
1 Now of the things which we have spoken, this is the sum: We have such an high priest who is set on the right hand of the throne of majesty in the heavens,
2 A minister of the holies and of the true tabernacle, which the Lord hath pitched, and not man.
3 For every high priest is appointed to offer gifts and sacrifices: wherefore it is necessary that he also should have some thing to offer.
4 If then he were on earth, he would not be a priest: seeing that there would be others to offer gifts according to the law.
5 Who serve unto the example and shadow of heavenly things. As it was answered to Moses, when he was to finish the tabernacle: See (saith he) that thou make all things according to the pattern which was shewn thee on the mount.
6 But now he hath obtained a better ministry, by how much also he is a mediator of a better testament which is established on better promises.
7 For if that former had been faultless, there should not indeed a place have been sought for a second.
8 For, finding fault with them, he saith: Behold the days shall come, saith the Lord: and I will perfect, unto the house of Israel and unto the house of Juda, a new testament:
9 Not according to the testament which I made to their fathers, on the day when I took them by the hand to lead them out of the land of Egypt: because they continued not in my testament: and I regarded them not, saith the Lord.
10 For this is the testament which I will make to the house of Israel after those days, saith the Lord: I will give my laws into their mind: and in their heart will I write them. And I will be their God: and they shall be my people.
11 And they shall not teach every man his neighbour and every man his brother, saying: Know the Lord. For all shall know me, from the least to the greatest of them.
12 Because I will be merciful to their iniquities: and their sins I will remember no more.
13 Now in saying a new, he hath made the former old. And that which decayeth and groweth old is near its end.
Chapter 9
1 The former indeed had also justifications of divine service, and a wordly sanctuary.
2 For there was a tabernacle made the first, wherein were the candlesticks and the table and the setting forth of loaves, which is called the Holy.
3 And after the second veil, the tabernacle which is called the Holy of Holies:
4 Having a golden censer and the ark of the testament covered about on every part with gold, in which was a golden pot that had manna and the rod of Aaron that had blossomed and the tables of the testament.
5 And over it were the cherubims of glory overshadowing the propitiatory: of which it is not needful to speak now particularly.
6 Now these things being thus ordered, into the first tabernacle, the priests indeed always entered, accomplishing the offices of sacrifices.
7 But into the second, the high priest alone, once a year: not without blood, which he offereth for his own and the people’s ignorance:
8 The Holy Ghost signifying this: That the way into the Holies was not yet made manifest, whilst the former tabernacle was yet standing.
9 Which is a parable of the time present: according to which gifts and sacrifices are offered, which cannot, as to the conscience, make him perfect that serveth, only in meats and in drinks,
10 And divers washings and justices of the flesh laid on them until the time of correction.
11 But Christ, being come an high Priest of the good things to come, by a greater and more perfect tabernacle, not made with hand, that is, not of this creation:
12 Neither by the blood of goats or of calves, but by his own blood, entered once into the Holies, having obtained eternal redemption.
13 For if the blood of goats and of oxen, and the ashes of an heifer, being sprinkled, sanctify such as are defiled, to the cleansing of the flesh:
14 How much more shall the blood of Christ, who by the Holy Ghost offered himself unspotted unto God, cleanse our conscience from dead works, to serve the living God?
15 And therefore he is the mediator of the new testament: that by means of his death for the redemption of those transgressions which were under the former testament, they that are called may receive the promise of eternal inheritance.
16 For where there is a testament the death of the testator must of necessity come in.
17 For a testament is of force after men are dead: otherwise it is as yet of no strength, whilst the testator liveth.
18 Whereupon neither was the first indeed dedicated without blood.
19 For when every commandment of the law had been read by Moses to all the people, he took the blood of calves and goats, with water, and scarlet wool and hyssop, and sprinkled both the book itself and all the people.
20 Saying: This is the blood of the testament which God hath enjoined unto you.
21 The tabernacle also and all the vessels of the ministry, in like manner, he sprinkled with blood.
22 And almost all things, according to the law, are cleansed with blood: and without shedding of blood there is no remission.
23 It is necessary therefore that the patterns of heavenly things should be cleansed with these: but the heavenly things themselves with better sacrifices than these.
24 For Jesus is not entered into the Holies made with hands, the patterns of the true: but into Heaven itself, that he may appear now in the presence of God for us.
25 Nor yet that he should offer himself often, as the high priest entereth into the Holies every year with the blood of others:
26 For then he ought to have suffered often from the beginning of the world. But now once, at the end of ages, he hath appeared for the destruction of sin by the sacrifice of himself.
27 And as it is appointed unto men once to die, and after this the judgment:
28 So also Christ was offered once to exhaust the sins of many. The second time he shall appear without sin to them that expect him unto salvation.
Chapter 10
1 For the law, having a shadow of the good things to come, not the very image of the things, by the selfsame sacrifices which they offer continually every year, can never make the comers thereunto perfect.
2 For then they would have ceased to be offered: because the worshippers once cleansed should have no conscience of sin any longer.
3 But in them there is made a commemoration of sins every year:
4 For it is impossible that with the blood of oxen and goats sin should be taken away.
5 Wherefore, when he cometh into the world he saith: Sacrifice and oblation thou wouldest not: but a body thou hast fitted to me.
6 Holocausts for sin did not please thee.
7 Then said I: Behold I come: in the head of the book it is written of me: that I should do thy will, O God.
8 In saying before, Sacrifices, and oblations, and holocausts for sin thou wouldest not, neither are they pleasing to thee, which are offered according to the law.
9 Then said I: Behold, I come to do thy will, O God: He taketh away the first, that he may establish that which followeth.
10 In the which will, we are sanctified by the oblation of the body of Jesus Christ once.
11 And every priest indeed standeth daily ministering and often offering the same sacrifices which can never take away sins.
12 But this man, offering one sacrifice for sins, for ever sitteth on the right hand of God,
13 From henceforth expecting until his enemies be made his footstool.
14 For by one oblation he hath perfected for ever them that are sanctified.
15 And the Holy Ghost also doth testify this to us. For after that he said:
16 And this is the testament which I will make unto them after those days, saith the Lord. I will give my laws in their hearts and on their minds will I write them:
17 And their sins and iniquities I will remember no more.
18 Now, where there is a remission of these, there is no more an oblation for sin.
19 Having therefore, brethren, a confidence in the entering into the holies by the blood of Christ:
20 A new and living way which he hath dedicated for us through the veil, that is to say, his flesh:
21 And a high priest over the house of God:
22 Let us draw near with a true heart, in fulness of faith, having our hearts sprinkled from an evil conscience and our bodies washed with clean water.
23 Let us hold fast the confession of our hope without wavering (for he is faithful that hath promised):
24 And let us consider one another, to provoke unto charity and to good works:
25 Not forsaking our assembly, as some are accustomed: but comforting one anther, and so much the more as you see the day approaching.
26 For if we sin wilfully after having the knowledge of the truth, there is now left no sacrifice for sins:
27 But a certain dreadful expectation of judgment, and the rage of a fire which shall consume the adversaries.
28 A man making void the law of Moses dieth without any mercy under two or three witnesses:
29 How much more, do you think he deserveth worse punishments, who hath trodden under foot the Son of God and hath esteemed the blood of the testament unclean, by which he was sanctified, and hath offered an affront to the Spirit of grace?
30 For we know him that hath said: Vengeance belongeth to me, and I will repay. And again: The Lord shall judge his people.
31 It is a fearful thing to fall into the hands of the living God.
32 But call to mind the former days, wherein, being illuminated, you endured a great fight of afflictions.
33 And on the one hand indeed, by reproaches and tribulations, were made a gazingstock; and on the other, became companions of them that were used in such sort.
34 For you both had compassion on them that were in bands and took with joy the being stripped of your own goods, knowing that you have a better and a lasting substance.
35 Do not therefore lose your confidence which hath a great reward.
36 For patience is necessary for you: that, doing the will of God, you may receive the promise.
37 For yet a little and a very little while, and he that is to come will come and will not delay.
38 But my just man liveth by faith: but if he withdraw himself, he shall not please my soul.
39 But we are not the children of withdrawing unto perdition, but of faith to the saving of the soul.
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1. first, the angels, by whom the law was handed down (cf. Gal. 3:19)
 
 
Chapter 1
1 God, who, at sundry times and in divers manners, spoke in times past to the fathers by the prophets, last of all,
2 In these days, hath spoken to us by his Son, whom he hath appointed heir of all things, by whom also he made the world.
3 Who being the brightness of his glory and the figure of his substance and upholding all things by the word of his power, making purgation of sins, sitteth on the right hand of the majesty on high:
4 Being made so much better than the angels as he hath inherited a more excellent name than they.
5 For to which of the angels hath he said at any time: Thou art my Son, to-day have I begotten thee? And again: I will be to him a Father, and he shall be to me a Son?
6 And again, when he bringeth in the first begotten into the world, he saith: And let all the angels of God adore him.
7 And to the angels indeed he saith: He that maketh his angels spirits and his ministers a flame of fire.
8 But to the Son: Thy throne, O God, is for ever and ever: a sceptre of justice is the sceptre of thy kingdom.
9 Thou hast loved justice and hated iniquity: therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows.
10 And: Thou in the beginning, O Lord, didst found the earth: and the works of thy hands are the heavens.
11 They shall perish: but thou shalt continue: and they shall all grow old as a garment.
12 And as a vesture shalt thou change them, and they shalt be changed. But thou art the selfsame: and thy years shall not fail.
13 But to which of the angels said he at any time: Sit on my right hand, until I make thy enemies thy footstool?
14 Are they not all ministering spirits, sent to minister for them who shall receive the inheritance of salvation?
Chapter 2
1 Therefore ought we more diligently to observe the things which we have heard lest perhaps we should let them slip.
2 For if the word spoken by angels became steadfast and every transgression and disobedience received a just recompense of reward:
3 How shall we escape if we neglect so great salvation? Which, having begun to be declared by the Lord, was confirmed unto us by them that heard him.
4 God also bearing them witness by signs and wonders and divers miracles and distributions of the Holy Ghost, according to his own will.
5 For God hath not subjected unto angels the world to come, whereof we speak.
6 But one in a certain place hath testified, saying: What is man, that thou art mindful of him? Or the son of man, that thou visitest him?
7 Thou hast made him a little lower than the angels: thou hast crowned him with glory and honour and hast set him over the works of thy hands.
8 Thou hast subjected all things under his feet. For in that he hath subjected all things to him he left nothing not subject to him. But now we see not as yet all things subject to him.
9 But we see Jesus, who was made a little lower than the angels, for the suffering of death, crowned with glory and honour: that, through the grace of God he might taste death for all.
10 For it became him for whom are all things and by whom are all things, who had brought many children into glory, to perfect the author of their salvation, by his passion.
11 For both he that sanctifieth and they who are sanctified are all of one. For which cause he is not ashamed to call them brethren, saying:
12 I will declare thy name to my brethren: in the midst of the church will I praise thee.
13 And again: I will put my trust in him. And again: Behold I and my children, whom God hath given me.
14 Therefore because the children are partakers of flesh and blood, he also himself in like manner hath been partaker of the same: that, through death, he might destroy him who had the empire of death, that is to say, the devil:
15 And might deliver them, who through the fear of death were all their lifetime subject to servitude.
16 For nowhere doth he take hold of the angels: but of the seed of Abraham he taketh hold.
17 Wherefore, it behoved him in all things to be made like unto his brethren, that he might become a merciful and faithful high priest before God, that he might be a propitiation for the sins of the people.
18 For in that wherein he himself hath suffered and been tempted he is able to succour them also that are tempted.
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1. first, he favors Christ over the angels in this chapter
 
 
Chapter 1
1 God, who, at sundry times and in divers manners, spoke in times past to the fathers by the prophets, last of all,
2 In these days, hath spoken to us by his Son, whom he hath appointed heir of all things, by whom also he made the world.
3 Who being the brightness of his glory and the figure of his substance and upholding all things by the word of his power, making purgation of sins, sitteth on the right hand of the majesty on high:
4 Being made so much better than the angels as he hath inherited a more excellent name than they.
5 For to which of the angels hath he said at any time: Thou art my Son, to-day have I begotten thee? And again: I will be to him a Father, and he shall be to me a Son?
6 And again, when he bringeth in the first begotten into the world, he saith: And let all the angels of God adore him.
7 And to the angels indeed he saith: He that maketh his angels spirits and his ministers a flame of fire.
8 But to the Son: Thy throne, O God, is for ever and ever: a sceptre of justice is the sceptre of thy kingdom.
9 Thou hast loved justice and hated iniquity: therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows.
10 And: Thou in the beginning, O Lord, didst found the earth: and the works of thy hands are the heavens.
11 They shall perish: but thou shalt continue: and they shall all grow old as a garment.
12 And as a vesture shalt thou change them, and they shalt be changed. But thou art the selfsame: and thy years shall not fail.
13 But to which of the angels said he at any time: Sit on my right hand, until I make thy enemies thy footstool?
14 Are they not all ministering spirits, sent to minister for them who shall receive the inheritance of salvation?
V
>
1. first, he shows the excellence of Christ; moreover, it is unique in this epistle that every word has a separate meaning and keeps its order, and he indicate’s Christ’s excellence in four matters
 
 
Chapter 1
1 God, who, at sundry times and in divers manners, spoke in times past to the fathers by the prophets, last of all,
2 In these days, hath spoken to us by his Son, whom he hath appointed heir of all things, by whom also he made the world.
3 Who being the brightness of his glory and the figure of his substance and upholding all things by the word of his power, making purgation of sins, sitteth on the right hand of the majesty on high:
V
>
1. first, as to his unique origin, by calling him the true natural Son of God, at he has spoken to us by his Son; but because he intends to extol Christ so that it redounds to the glory of the New Testament, this favors the New Testament over the Old
 
 
Chapter 1
1 God, who, at sundry times and in divers manners, spoke in times past to the fathers by the prophets, last of all,
2 In these days, hath spoken to us by his Son,
V
>
1. first, about the Old Testament he mentions five things about the Old Testament
 
8
Chapter 1
1 God, who, at sundry times and in divers manners, spoke in times past to the fathers by the prophets, last of all,
V
*
1. first, how it was promulgated, at in many ways and in diverse manners, and because of subtlety and sublimity
1:1
9
Chapter 1
1a [at sundry times and in divers manners]*
V
*
2. second, the time, at once [olim or Rheims: in times past], because of duration or because old
 
10
Chapter 1
1b in times past
V
*
3. third, the author or giver, God spoke
 
11
Chapter 1
1c God […]* spoke
V
*
4. fourth, to whom it was given, to the fathers
 
12
Chapter 1
1d to the fathers
V
*
5. fifth, by which ministers, in the prophets
 
13
Chapter 1
1e by the prophets, last of all,
V
>
2. second, then he describes the doctrine of the New Testament and mentions five properties, at in these days
1:2a
14
Chapter 1
2 In these days, hath spoken to us by his Son,
*
1. first, one of these five is the same: for when he had said, in many and various ways, he was indicating that every ordered multitude should be referred to one thing
 
 
>
2. second, but four of these are differences from those of the Old
 
 
*
2. second, likewise, of old referred to the time of waiting and of darkness, but in these last days refers to our days, i.e., to the time of grace
 
 
*
3. third, it should be noted that in regard to the Old Testament he says speaking, but here he says has spoken in order to designate that the speech of the New Testament is more perfect than that of the Old
 
15
*
4. fourth, furthermore, the Old Testament was handed down to the Fathers looking on from afar and seeing God from a distance; the New has been handed down to us, namely, to the apostles, who have seen him in his very person (1 Jn. 1:1, Deut. 5:3)
 
 
>
5. fifth, also, in the Old he spoke in the prophets; in the New in his son, who is the Lord of the prophets
 
 
>
1. first, a question about what constitutes a prophet
 
 
*
1. first, does this mean that all the ones through whom God spoke were prophets?
 
16
>
2. second, I answer that five things are required of a true prophet
 
 
>
1. first, the revealing of things which transcend human knowledge
 
 
*
1. first, otherwise, he would not be called a prophet but a sage, as Solomon, whose mind was enlightened in regard to things within the ken of human reason
 
 
*
2. second, hence, not even the Jews called him a prophet but a sage
 
 
>
2. second, the understanding of the things revealed
 
 
*
1. first, otherwise, he would not be a prophet: there is need of understanding in a vision (Dan 10:1)
 
 
*
2. second, that is why Nebuchadnezzar, not understanding the revelation made to him, is not called a prophet, but Daniel, who did understand it, was called a prophet
 
 
>
3. third, it is required that in the things he sees and by which he is alienated, they not be held as though they were things themselves, but as in figures
 
 
*
1. first, otherwise, he would not be a prophet but a lunatic, who apprehends imaginary things as though they were real
 
 
*
2. second, the prophet that has a dream, let him tell a dream: and he that has my word, let him speak my word with truth (Jer 23:28)
 
 
>
4. fourth, it is required that he perceive the things revealed with certitude, as though known through demonstration
 
 
*
1. first, otherwise, it would be a dream and not a prophecy
 
 
*
2. second, the Lord God has opened my ear and I do not resist: I have not gone back (Isa 50:5)
 
 
>
5. fifth, it is required that he has the will to announce the thing revealed
 
 
*
1. first, accordingly, some claim that Daniel is not a prophet, because he does not receive the thing revealed in an expressible way
 
 
*
2. second, hence, it is not said that the word of the Lord was made to Daniel, as it said of the other prophets: the word of the Lord is made a reproach to me, and a derision all the day. Then I said: I will not make mention of him, nor speak any more in his name; and there came in my heart as a burning fire (Jer 20:8)
 
 
>
2. second, a question about the way he said this, in the prophets
 
 
*
1. first, but another question arises: why does he say, in the prophets, when he might better have said, ‘by the prophets?’
 
17
>
2. second, the answer is that he did this because he wished to exclude several errors
 
 
>
1. first, the error of Porphyry
 
 
*
1. first, who claimed that prophets invented their statements and were not inspired by the Holy Spirit
 
 
*
2. second, to counter this the Apostle says that he spoke in the prophets, as if to say: they were not speaking of themselves, but God was speaking in them: for prophecy came not by the will of men at any time: but the holy men of God spoke, inspired by the Holy Spirit (2 Pet 1:21)
 
 
>
2. second, to exclude the error of those who maintained that prophecy is something natural and can be possessed by one’s natural disposition
 
 
*
1. first, as a melancholy person might have a very strong imagination: so strong, indeed, that he considers the things he imagines to be real
 
 
*
2. second, hence, it says he spoke in the prophets; as if to say: prophecy does not come about through a natural disposition but by an inward utterance of God: the Spirit breathes where he will (John 3:8)
 
 
>
3. third, he writes in the prophets against the error of those who claim that prophecy can be possessed like a habit, as science is possessed, so that whenever a person decides to do so, he can prophesy
 
 
*
1. first, but this is not true because the spirit of prophecy is not always present in the prophet, but only when their minds are enlightened by God; hence, Elisha says: her soul is in anguish, and the Lord has hid it from me (2 Kgs 4:27)
 
 
*
2. second, therefore, the Apostle says, in the prophets as if to say: not that prophecy is possessed by all or always, as habits are, but only in those in whom it pleases God to speak
 
 
>
4. fourth, he writes in the prophets to exclude the error of Priscilla and Montanus who maintained that prophets do not understand their utterances
 
 
*
1. first, but this is not true; hence: the word of the Lord came by the hand of Haggai, the prophet (Hag 1:3); and: the spirits of the prophets are subject to the prophets (1 Cor 14:32)
 
 
*
2. second, and therefore he says in the prophets, i.e., in the understanding and power of the prophets
 
 
*
3. third, thus, therefore, Christ’s unique property is clear, namely, that he is the natural Son: the Father is in me and I in the Father (John 14:10)
 
 
>
3. third, questions about the nature of his sonship
 
18
>
1. first, concerning the sons mentioned in Ps. 81:6
 
 
*
1. first, but is he one of those sons of whom it is said, I have said: you are gods, and all of you the sons of the Most High (Ps. 81:6)
 
 
*
2. second, no; because these are called sons in a general sense, but he is the son who was appointed heir and lord of all things
 
 
>
2. second, concerning the sons mentioned in John 1:12
 
 
*
1. first, is he one of those sons of whom it is said: he gave them the power to become the sons of God (John 1:12)?
 
 
*
2. second, no; those are said to become the sons, but Christ is the Son by whom also he made the world
 
 
>
3. third, concerning the sons mentioned in Rom. 5:2
 
 
*
1. first, is he one of those sons who glory in the hope of the glory of the sons of God (Rom 5:2)?
 
 
*
2. second, no, because they are sons through the hope they have of God’s glory, but he is the splendor of that glory
 
 
>
4. fourth, concerning the sons mentioned in Rom. 8:29
 
 
*
1. first, others are called sons because they were made to the image of this Son: whom he foreknew to be made conformable to the image of his Son (Rom 8:29)
 
 
*
2. second, but he is the image itself and the figure of his substance (Heb 1:3)
 
 
>
5. fifth, concerning the sons mentioned in Phil. 2:15
 
 
*
1. first, others are called sons inasmuch as they contain within themselves the Word of God: that you may be blameless and sincere children without reproof in the midst of a crooked and perverse generation: among whom you shine as lights in the world. Holding for the word of life (Phil 2:15)
 
 
*
2. second, but he is the true Son who carries all things by the word of his power
 
 
*
4. fourth, therefore, Christ’s supereminence is clear from his unique origin and from his relationship to other sons of God; it is these things which make the New Testament greater than the Old.
 
 
>
3. third, further comparisons
 
19
*
1. first, in regard to both testaments, he says speaking or has spoken in order to indicate that both have the same author (Eph. 2:18; Rom 3:29)
 
 
*
2. second, again, the Old was given to our fathers, but the New to us, i.e., to the apostles, we who saw Christ in his very person (Deut. 5:3)
 
 
*
3. third, again, the Old was given through the prophets, but the New by his Son, i.e., through his Son, who is the Lord of the prophets (John 1:18)
 
 
V
*
2. second, as to the extent of his rule, or the greatness of Christ’s power, at whom he has appointed heir of all things
1:2b
20
Chapter 1
2b whom he hath appointed heir of all things,
V
*
3. third, as to the power of his activity, at by whom also he made the world
1:2c
22
Chapter 1
2c by whom also he made the world.
V
>
4. fourth, as to the sublimity of his glory and dignity, at who being the splendor of his glory
1:3
24
Chapter 1
3 Who being the brightness of his glory and the figure of his substance and upholding all things by the word of his power, making purgation of sins, sitteth on the right hand of the majesty on high:
V
>
1. first, he shows that Christ is worthy of his dignity, for two reasons
1:3a
 
Chapter 1
3a Who being the brightness of his glory and the figure of his substance and upholding all things by the word of his power, making purgation of sins,
V
>
1. first, the ease with which he acts,
 
 
Chapter 1
3a1 Who being the brightness of his glory and the figure of his substance and upholding all things by the word of his power,
>
1. first, three things are required for a high dignity to be administered with ease
 
25
*
1. first, wisdom, to avoid mistakes in government (cf. Ec. 10:15; Pr. 8:15)
 
 
*
2. second, a person must be of noble stock, lest his commands be scorned (Pr. 31:33)
 
 
*
3. third, power in acting (Sir. 7:6)
 
 
V
>
2. second, these are the three marks the Apostle uses to show that Christ is worthy of His dignity
 
 
Chapter 1
3a1 Who being the brightness of his glory and the figure of his substance and upholding all things by the word of his power,
V
*
1. first, because he is not only wise but is Wisdom itself; hence, he says, he reflects the glory of God
 
 
Chapter 1
3a1i Who being the brightness of his glory
V
*
2. second, because he is not only noble, but is nobility itself, because he bears the very stamp [figure] of his substance
 
 
Chapter 1
3a1ii and the figure of his substance
V
*
3. third, because he is not only powerful but is power itself: upholding all things by his word of power
 
 
Chapter 1
3a1iii upholding all things by the word of his power,
>
3. third, but these are the three things which make a person worthy to possess great dignity
 
 
*
1. first, the first is clarity of wisdom
 
26
>
2. second, the second mark which makes a man worthy of great dignity is noble birth, which he shows is in Christ, because he is the very stamp of his substance
 
27
*
1. first, but the figure of what? of his nature [substance]
 
28
*
2. second, but why does he not say that he is the figure of his nature? because it is possible for the nature of a species to be multiplied according to the multitude of individuals composed of matter and form
 
29
>
3. third, the third factor which makes a man worthy is strength; therefore, he shows this strength when he says, upholding all things by his word of power
 
30
>
1. first, but what does he uphold, and by what agency?
 
31
*
1. first, in regard to the first it should be noted that anything which cannot stand by itself or walk needs to be upheld
 
 
*
2. second, but through what agency does he support them? By his word of power
 
32
*
2. second, but is not also by the Father’s power? it is also by his power, because the power of both is identical
 
33
*
3. third, but a question arises here, because the Father, when He speaks, produces a Word; when the Word speaks, He should produce a word; and so the Word of the Father should be the word of the Son.
 
34
*
4. fourth, but a question still remains about that Word; what is it?
 
35
>
4. fourth, consequently, by those three characteristics he shows three things of Christ
 
36
*
1. first, for by the fact that he is the brightness, he shows his co-eternity with the Father
 
 
*
2. second, but when he says, the image of his substance, he shows the consubstantiality of the Son with the Father
 
 
*
3. third, but because the Son, even though He is of the same nature with the Father, would be lacking power, if He were weak, he adds, supporting all things by the word of his power
 
 
>
5. fifth, therefore the apostle commends Christ on three points
 
 
*
1. first, co-eternity
 
 
*
2. second, consubstantiality
 
 
*
3. third, equality of power
 
 
V
>
2. second, then he shows the second trait, which makes one worthy of great dignity, namely, strenuousness and industry in acting, at making purgation of sins
 
37
Chapter 1
3a2 making purgation of sins,
>
1. first, for it was a display of great industry to merit by his suffering in the assumed nature that which he already possessed by his own divine nature
 
 
*
1. first, hence it is said: he became obedient unto death, even to the death of the cross: for which cause God also exalted him (Phil 2:8)
 
 
>
2. second, therefore, to purify from sin, even though it belongs to him in virtue of his divine nature, belongs to him also by the merit of his passion
 
 
*
1. first, hence, Sirach says: the Lord took away his sins and exalted his horn forever (Sir 47:13)
 
 
*
2. second, he will save his people from their sins (Matt 1:21)
 
 
>
2. second, it belongs to Christ to cleanse by reason of His divine nature and by reason of His special sonship
 
38
*
1. first, by reason of His divine nature, because guilt or sin is uniquely an evil of the rational creature, and God alone can repair such an evil
 
 
>
2. second, but by appropriation it belongs also to Christ
 
39
>
1. first, to understand this it should be noted that in sin is involved
 
 
*
1. first, first of all, a transgression of the eternal law and of God’s rights, since all sin is an iniquity which transgresses the law (cf. Is. 24:5; Ps. 106:20)
 
 
*
2. second, sin involves a loss of the light of reason and, consequently, of God’s wisdom in man, since such a light is a participation of divine wisdom (Bar. 3:28; Pr. 14:22)
 
 
*
3. third, in sin is a deformity of the likeness of God in man (pr. 15:13; 1 Cor. 15:49)
 
 
*
4. fourth, there is a loss of the eternal inheritance, the sign of which was man’s expulsion from Paradise (Gal. 4:4)
 
 
*
2. second, but how did he effect this purgation?
 
40
V
>
2. second, he discloses this dignity, at sits at the right hand
1:3b
41
Chapter 1
3b sitteth on the right hand of the majesty on high:
>
1. first, but in the word sit three things are usually implied
 
 
*
1. first, one is the authority of the one sitting (Jb. 29:25; Dan. 7:10; Heb. 1:14; Dan. 7:13; Matt. 25:3; Matt 25:34)
 
 
*
2. second, the stability of the one sitting (Dan. 7:14; Heb. 13:8)
 
 
*
3. third, furthermore, sitting sometimes implies humility
 
 
*
2. second, but on the other hand
 
42
V
>
2. second, he proves that this is true of Christ, and thus, that the angels fall short of that excellence, at being made so much better
1:4
45
Chapter 1
4 Being made so much better than the angels as he hath inherited a more excellent name than they.
5 For to which of the angels hath he said at any time: Thou art my Son, to-day have I begotten thee? And again: I will be to him a Father, and he shall be to me a Son?
6 And again, when he bringeth in the first begotten into the world, he saith: And let all the angels of God adore him.
7 And to the angels indeed he saith: He that maketh his angels spirits and his ministers a flame of fire.
8 But to the Son: Thy throne, O God, is for ever and ever: a sceptre of justice is the sceptre of thy kingdom.
9 Thou hast loved justice and hated iniquity: therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows.
10 And: Thou in the beginning, O Lord, didst found the earth: and the works of thy hands are the heavens.
11 They shall perish: but thou shalt continue: and they shall all grow old as a garment.
12 And as a vesture shalt thou change them, and they shalt be changed. But thou art the selfsame: and thy years shall not fail.
13 But to which of the angels said he at any time: Sit on my right hand, until I make thy enemies thy footstool?
14 Are they not all ministering spirits, sent to minister for them who shall receive the inheritance of salvation?
V
>
1. first, in his sonship
 
 
Chapter 1
4 Being made so much better than the angels as he hath inherited a more excellent name than they.
5 For to which of the angels hath he said at any time: Thou art my Son, to-day have I begotten thee? And again: I will be to him a Father, and he shall be to me a Son?
V
>
1. first, he states his proposition, in these words he suggests Christ’s excellence as compared with the angels (cf. Eph. 1:20)
 
46
Chapter 1
4 Being made so much better than the angels as he hath inherited a more excellent name than they.
*
1. first, but here a question arises; how does the Apostle mean this: is it according to the divine nature or the human?
 
 
>
2. second, as he has obtained a more excellent name than they; in regard to this name he discloses three differences
 
47
*
1. first, as to the signification of the name, because the proper name of angels is that they are called angels, which is the name of a messenger (cf. Pr. 30:4; Phil. 2:9, Job 1:6)
 
 
*
2. second, because they differ as to mode (cf. Ps. 88:7)
 
 
*
3. third, he says that he inherited that name; for inheritance follows upon origin (cf. Matt. 21:38)
 
 
V
>
2. second, he proves it, at for to which of the angels
1:5
48
Chapter 1
5 For to which of the angels hath he said at any time: Thou art my Son, to-day have I begotten thee? And again: I will be to him a Father, and he shall be to me a Son?
V
>
1. first, he discusses the name inasmuch as it belongs to Christ according to his divinity; here three things are to be noted
 
49
Chapter 1
5a For to which of the angels hath he said at any time: Thou art my Son, to-day have I begotten thee?
V
*
1. first, the manner of his origin, in the word said
 
 
Chapter 1
5a1 For to which of the angels hath he said at any time:
V
*
2. second, the uniqueness of his sonship, in the words You are my son
 
 
Chapter 1
5a2 Thou art my Son,
V
*
3. third, its eternity, when he says This day have I begotten you
 
 
Chapter 1
5a3 to-day have I begotten thee?
V
*
2. second, inasmuch as it belongs to him according to his human nature, at and again: I will be
 
50
Chapter 1
5b And again: I will be to him a Father, and he shall be to me a Son?
V
>
2. second, in his dominion, at and again, when he brings
1:6
54
Chapter 1
6 And again, when he bringeth in the first begotten into the world, he saith: And let all the angels of God adore him.
7 And to the angels indeed he saith: He that maketh his angels spirits and his ministers a flame of fire.
8 But to the Son: Thy throne, O God, is for ever and ever: a sceptre of justice is the sceptre of thy kingdom.
9 Thou hast loved justice and hated iniquity: therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows.
V
*
1. first, he describes his dominion, particularly over the angels
 
55
Chapter 1
6 And again, when he bringeth in the first begotten into the world, he saith: And let all the angels of God adore him.
V
*
2. second, the nature of that dominion on the part of the angels, why they adore him, at and to the angels
1:7
58
Chapter 1
7 And to the angels indeed he saith: He that maketh his angels spirits and his ministers a flame of fire.
V
>
3. third, on the part of Christ, at but to the son
1:8
 
Chapter 1
8 But to the Son: Thy throne, O God, is for ever and ever: a sceptre of justice is the sceptre of thy kingdom.
9 Thou hast loved justice and hated iniquity: therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows.
V
>
1. first, he commends Christ’s royal dignity
 
 
Chapter 1
8 But to the Son: Thy throne, O God, is for ever and ever: a sceptre of justice is the sceptre of thy kingdom.
9a Thou hast loved justice and hated iniquity:
*
1. first, he commends Christ’s royal dignity
 
60
*
2. second, the equity of his rule, at a sceptre of justice
1:8b
61
*
3. third, the goodness of his rule, at you have loved justice
1:9a
62
V
*
2. second, he shows Christ’s fitness for accomplishing and governing, at therefore God, your God, has anointed
1:9b
63
Chapter 1
9b therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows.
V
>
3. third, in the work of creation, or in his power of acting, because through him the Father made the world, at and you, O Lord, founded
1:10
67
Chapter 1
10 And: Thou in the beginning, O Lord, didst found the earth: and the works of thy hands are the heavens.
11 They shall perish: but thou shalt continue: and they shall all grow old as a garment.
12 And as a vesture shalt thou change them, and they shalt be changed. But thou art the selfsame: and thy years shall not fail.
V
>
1. first, he shows the power of his activity inasmuch as he is creator
 
 
Chapter 1
10 And: Thou in the beginning, O Lord, didst found the earth: and the works of thy hands are the heavens.
V
*
1. first, he describes the creation of the earth
 
68
Chapter 1
10a And: Thou in the beginning, O Lord, didst found the earth:
V
*
2. second, of the heavens
1:10b
 
Chapter 1
10b and the works of thy hands are the heavens.
V
>
2. second, inasmuch as there is a difference between creator and creature, and this in regard to two things which are proper to the creator
1:11
71
Chapter 1
11 They shall perish: but thou shalt continue: and they shall all grow old as a garment.
12 And as a vesture shalt thou change them, and they shalt be changed. But thou art the selfsame: and thy years shall not fail.
V
>
1. first, the first is eternity
 
 
Chapter 1
11a They shall perish: but thou shalt continue:
V
*
1. first, he puts a limitation on the creature
 
 
Chapter 1
11a1 They shall perish:
V
*
2. second, no limitation on God
1:11b
 
Chapter 1
11a2 but thou shalt continue:
V
>
2. second, the second is immutability
1:11
74
Chapter 1
11b and they shall all grow old as a garment.
12 And as a vesture shalt thou change them, and they shalt be changed. But thou art the selfsame: and thy years shall not fail.
V
>
1. first, he mentions the mutability of the creature
 
 
Chapter 1
11b and they shall all grow old as a garment.
12a And as a vesture shalt thou change them,
V
*
1. first, he describes the nature of the creature’s mutability
 
75
Chapter 1
11b and they shall all grow old as a garment.
V
*
2. second, he mentions that mutability
1:12
76
Chapter 1
12a And as a vesture shalt thou change them, and they shalt be changed.
V
>
2. second, the immutability of God
1:12b
77
Chapter 1
12b and they shalt be changed. But thou art the selfsame: and thy years shall not fail.
V
*
1. first, he states his intention
 
 
Chapter 1
12b1 and they shalt be changed. But thou art the selfsame:
V
*
2. second, he shows this by a sign
 
 
Chapter 1
12b2 and thy years shall not fail.
V
>
4. fourth, in regard to his Father’s confession, that he sits on the right hand of majesty, which pertains to his dignity; at for to which of the angels has he said
1:13
79
Chapter 1
13 But to which of the angels said he at any time: Sit on my right hand, until I make thy enemies thy footstool?
14 Are they not all ministering spirits, sent to minister for them who shall receive the inheritance of salvation?
V
>
1. first, he adduces David’s authority to show this
 
 
Chapter 1
13 But to which of the angels said he at any time: Sit on my right hand, until I make thy enemies thy footstool?
V
*
1. first, he describes Christ’s dignity
 
80
Chapter 1
13a But to which of the angels said he at any time: Sit on my right hand,
V
*
2. second, he manifests this with a sign
1:13b
81
Chapter 1
13b until I make thy enemies thy footstool?
V
>
2. second, he shows that the angels lack this dignity
1:14
84
Chapter 1
14 Are they not all ministering spirits, sent to minister for them who shall receive the inheritance of salvation?
V
*
1. first, he indicated their function
 
85
Chapter 1
14a Are they not all ministering spirits,
V
*
2. second, the performance of that function
1:14b
 
Chapter 1
14b sent to minister for them
V
*
3. third, the fruit of that performance
1:14c
88
Chapter 1
14c who shall receive the inheritance of salvation?
V
>
2. second, he defines what kind of reverence should be given to the new law, and the Apostle here concludes that Christ’s doctrine, namely, the New Testament, deserves more obedience than the Old Testament, at therefore ought we more diligently to observe (2:1)
2:1
89
Chapter 2
1 Therefore ought we more diligently to observe the things which we have heard lest perhaps we should let them slip.
2 For if the word spoken by angels became steadfast and every transgression and disobedience received a just recompense of reward:
3 How shall we escape if we neglect so great salvation? Which, having begun to be declared by the Lord, was confirmed unto us by them that heard him.
4 God also bearing them witness by signs and wonders and divers miracles and distributions of the Holy Ghost, according to his own will.
5 For God hath not subjected unto angels the world to come, whereof we speak.
6 But one in a certain place hath testified, saying: What is man, that thou art mindful of him? Or the son of man, that thou visitest him?
7 Thou hast made him a little lower than the angels: thou hast crowned him with glory and honour and hast set him over the works of thy hands.
8 Thou hast subjected all things under his feet. For in that he hath subjected all things to him he left nothing not subject to him. But now we see not as yet all things subject to him.
9 But we see Jesus, who was made a little lower than the angels, for the suffering of death, crowned with glory and honour: that, through the grace of God he might taste death for all.
10 For it became him for whom are all things and by whom are all things, who had brought many children into glory, to perfect the author of their salvation, by his passion.
11 For both he that sanctifieth and they who are sanctified are all of one. For which cause he is not ashamed to call them brethren, saying:
12 I will declare thy name to my brethren: in the midst of the church will I praise thee.
13 And again: I will put my trust in him. And again: Behold I and my children, whom God hath given me.
14 Therefore because the children are partakers of flesh and blood, he also himself in like manner hath been partaker of the same: that, through death, he might destroy him who had the empire of death, that is to say, the devil:
15 And might deliver them, who through the fear of death were all their lifetime subject to servitude.
16 For nowhere doth he take hold of the angels: but of the seed of Abraham he taketh hold.
17 Wherefore, it behoved him in all things to be made like unto his brethren, that he might become a merciful and faithful high priest before God, that he might be a propitiation for the sins of the people.
18 For in that wherein he himself hath suffered and been tempted he is able to succour them also that are tempted.
V
>
1. first, he states the conclusion intended
 
90
Chapter 2
1 Therefore ought we more diligently to observe the things which we have heard lest perhaps we should let them slip.
*
1. first, we ought to observe more closely the commandments of him who is higher than the angels
 
 
>
2. second, he shows the same thing from the threatening danger when he says, lest we drift away from it, i.e., be eternally damned; and here it should be noted that someone drifts away in three ways (91)
 
91
*
1. first, by bodily punishments (cf. 2 Sam. 14:14)
 
 
*
2. second, through guilt
 
 
*
3. third, worst, by eternal damnation, because not a shard remains (cf. Is. 30:14)
 
 
V
>
2. second, he supports this conclusion with a reason, which contains a conditional sentence with a comparison between the New and Old testaments
2:2
92
Chapter 2
2 For if the word spoken by angels became steadfast and every transgression and disobedience received a just recompense of reward:
3 How shall we escape if we neglect so great salvation? Which, having begun to be declared by the Lord, was confirmed unto us by them that heard him.
4 God also bearing them witness by signs and wonders and divers miracles and distributions of the Holy Ghost, according to his own will.
V
>
1. first, in the antecedent is mentioned the condition of the Old Testament
 
 
Chapter 2
2 For if the word spoken by angels became steadfast and every transgression and disobedience received a just recompense of reward:
*
1. first, the authority of the law, because the law was not delivered by human authority but by angels (93)
 
 
*
2. second, the solidity of truth, because everything foretold in the old law has been fulfilled (94)
2:2b
94
*
3. third, the necessity of obeying, because the disobedient are punished: and every transgression or disobedience received a just retribution (95)
2:2c
95
V
>
2. second, and in the consequent, the condition of the New Testament
2:3
96
Chapter 2
3 How shall we escape if we neglect so great salvation? Which, having begun to be declared by the Lord, was confirmed unto us by them that heard him.
4 God also bearing them witness by signs and wonders and divers miracles and distributions of the Holy Ghost, according to his own will.
V
*
1. first, he shows the need to obey
 
97
Chapter 2
3a How shall we escape if we neglect so great salvation?
V
*
2. second, the origin of the New Testament
2:3b
98
Chapter 2
3b Which, having begun to be declared by the Lord, was confirmed unto us by them that heard him.
V
*
3. third, the firmness of its truth
2:4
99
Chapter 2
4 God also bearing them witness by signs and wonders and divers miracles and distributions of the Holy Ghost, according to his own will.
V
>
3. third, he confirms the consequence of his conditional, in which he describes the condition of the New Testament
2:5
100
Chapter 2
5 For God hath not subjected unto angels the world to come, whereof we speak.
6 But one in a certain place hath testified, saying: What is man, that thou art mindful of him? Or the son of man, that thou visitest him?
7 Thou hast made him a little lower than the angels: thou hast crowned him with glory and honour and hast set him over the works of thy hands.
8 Thou hast subjected all things under his feet. For in that he hath subjected all things to him he left nothing not subject to him. But now we see not as yet all things subject to him.
9 But we see Jesus, who was made a little lower than the angels, for the suffering of death, crowned with glory and honour: that, through the grace of God he might taste death for all.
10 For it became him for whom are all things and by whom are all things, who had brought many children into glory, to perfect the author of their salvation, by his passion.
11 For both he that sanctifieth and they who are sanctified are all of one. For which cause he is not ashamed to call them brethren, saying:
12 I will declare thy name to my brethren: in the midst of the church will I praise thee.
13 And again: I will put my trust in him. And again: Behold I and my children, whom God hath given me.
14 Therefore because the children are partakers of flesh and blood, he also himself in like manner hath been partaker of the same: that, through death, he might destroy him who had the empire of death, that is to say, the devil:
15 And might deliver them, who through the fear of death were all their lifetime subject to servitude.
16 For nowhere doth he take hold of the angels: but of the seed of Abraham he taketh hold.
17 Wherefore, it behoved him in all things to be made like unto his brethren, that he might become a merciful and faithful high priest before God, that he might be a propitiation for the sins of the people.
18 For in that wherein he himself hath suffered and been tempted he is able to succour them also that are tempted.
V
>
1. first, he confirms this consequence by showing that Christ’s power is greater than that of the angels
 
101
Chapter 2
5 For God hath not subjected unto angels the world to come, whereof we speak.
*
1. first, he shows that the earth is not subject to the angels
 
102
*
2. second, he shows which earth he means
2:5c
103
V
>
2. second, he proves this on the authority of Scripture
2:6
104
Chapter 2
6 But one in a certain place hath testified, saying: What is man, that thou art mindful of him? Or the son of man, that thou visitest him?
7 Thou hast made him a little lower than the angels: thou hast crowned him with glory and honour and hast set him over the works of thy hands.
8 Thou hast subjected all things under his feet. For in that he hath subjected all things to him he left nothing not subject to him. But now we see not as yet all things subject to him.
9 But we see Jesus, who was made a little lower than the angels, for the suffering of death, crowned with glory and honour: that, through the grace of God he might taste death for all.
10 For it became him for whom are all things and by whom are all things, who had brought many children into glory, to perfect the author of their salvation, by his passion.
11 For both he that sanctifieth and they who are sanctified are all of one. For which cause he is not ashamed to call them brethren, saying:
12 I will declare thy name to my brethren: in the midst of the church will I praise thee.
13 And again: I will put my trust in him. And again: Behold I and my children, whom God hath given me.
14 Therefore because the children are partakers of flesh and blood, he also himself in like manner hath been partaker of the same: that, through death, he might destroy him who had the empire of death, that is to say, the devil:
15 And might deliver them, who through the fear of death were all their lifetime subject to servitude.
16 For nowhere doth he take hold of the angels: but of the seed of Abraham he taketh hold.
17 Wherefore, it behoved him in all things to be made like unto his brethren, that he might become a merciful and faithful high priest before God, that he might be a propitiation for the sins of the people.
18 For in that wherein he himself hath suffered and been tempted he is able to succour them also that are tempted.
V
>
1. first, he commends the value of the testimony to be adduced
 
105
Chapter 2
6a But one in a certain place hath testified, saying:
*
1. first, he states that the words of the Old Testament are witnesses to Christ (cf. Jn. 5:39), Therefore he says, for it has been testified somewhere
 
 
*
2. second, because among the Jews there were some writings less known and some better known, the Scriptures of the Psalms are of greater value than those they used in all their sacrifices; hence he says, somewhere, known and manifest
 
 
*
3. third, he gives the authority of the speaker, namely, David, who enjoyed the greatest authority (cf. 2 Sam. 23:1)
 
 
V
>
2. second, he adduces it
2:6b
106
Chapter 2
6b What is man, that thou art mindful of him? Or the son of man, that thou visitest him?
7 Thou hast made him a little lower than the angels: thou hast crowned him with glory and honour and hast set him over the works of thy hands.
8a Thou hast subjected all things under his feet.
V
>
1. first, he hints at the mystery of the incarnation, and touches on two things
 
 
Chapter 2
6b What is man, that thou art mindful of him? Or the son of man, that thou visitest him?
V
*
1. first, the cause of the incarnation, which is God’s care of man
 
107
Chapter 2
6b1 What is man, that thou art mindful of him?
V
*
2. second, the incarnation itself, at the son of man
2:b2
108
Chapter 2
6b2 Or the son of man, that thou visitest him?
V
>
2. second, of the passion
2:7
109
Chapter 2
7 Thou hast made him a little lower than the angels:
*
1. first, in the order of nature, corruptible things are lower than incorruptible things, hence when Christ deigned to suffer and undergo death he was made a little less than they
 
 
>
2. second, he says little less for two reasons
 
 
*
1. first, because every bodily creature is slight when compared with the rational, because bodily things are confined within the fixed limits of their quantity, but not rational things
 
 
*
2. second, he is a little less according to duration, because he lasted a short time (cf. Is. 54:7)
 
 
>
3. third, man is said to be a little less not in regard to the kind of knowledge, because both man and angel share the same kind of knowledge
 
110
*
1. first, but according to the manner, because angels know in a more excellent way than men
 
 
*
2. second, as to the body, because although an angel and a soul are of one nature, namely intellectual, nevertheless, the soul is united to a body; but even in this he is a little less, because the dignity of the soul is not destroyed by this union, but it is dulled and impeded from higher contemplation (cf. Wis. 9:15)
 
 
*
3. third, as to the gifts; and in this respect man is a little less not as to gratuitous gifts, in which they will be as the angels in heaven (Matt. 22:30), but as to natural gifts
 
 
V
>
3. third, the mystery of the exaltation
2:7b
111
Chapter 2
7b thou hast crowned him with glory and honour and hast set him over the works of thy hands.
8a Thou hast subjected all things under his feet.
V
*
1. first, first he shows its glory
 
112
Chapter 2
7b1 thou hast crowned him with glory
V
*
2. second, the honor
2:7c
113
Chapter 2
7b2 and honour and hast set him over the works of thy hands.
8a Thou hast subjected all things under his feet.
V
>
3. third, the power
 
114
Chapter 2
7b3 and hast set him over the works of thy hands.
8a Thou hast subjected all things under his feet.
V
>
1. first, as to its authority, and this can be taken in three ways
 
115
Chapter 2
7b3 and hast set him over the works of thy hands.
*
1. first, in one way, meaning that he was set over all places (cf. Eph. 4:10)
 
 
*
2. second, over all dignities (cf. Eph. 1:21
 
 
*
3. third, over all power (cf. Matt. 28:18, Hebrews 1:2)
 
 
V
*
2. second, as to its effect
2:8a
116
Chapter 2
8a Thou hast subjected all things under his feet.
V
>
3. third, he explains the meaning of the testimony, at for in that he was subjected
2:8b
118
Chapter 2
8b For in that he hath subjected all things to him he left nothing not subject to him. But now we see not as yet all things subject to him.
9 But we see Jesus, who was made a little lower than the angels, for the suffering of death, crowned with glory and honour: that, through the grace of God he might taste death for all.
10 For it became him for whom are all things and by whom are all things, who had brought many children into glory, to perfect the author of their salvation, by his passion.
11 For both he that sanctifieth and they who are sanctified are all of one. For which cause he is not ashamed to call them brethren, saying:
12 I will declare thy name to my brethren: in the midst of the church will I praise thee.
13 And again: I will put my trust in him. And again: Behold I and my children, whom God hath given me.
14 Therefore because the children are partakers of flesh and blood, he also himself in like manner hath been partaker of the same: that, through death, he might destroy him who had the empire of death, that is to say, the devil:
15 And might deliver them, who through the fear of death were all their lifetime subject to servitude.
16 For nowhere doth he take hold of the angels: but of the seed of Abraham he taketh hold.
17 Wherefore, it behoved him in all things to be made like unto his brethren, that he might become a merciful and faithful high priest before God, that he might be a propitiation for the sins of the people.
18 For in that wherein he himself hath suffered and been tempted he is able to succour them also that are tempted.
V
>
1. first, he explains it as to his sublimity
 
 
Chapter 2
8b For in that he hath subjected all things to him he left nothing not subject to him. But now we see not as yet all things subject to him.
V
*
1. first, he shows how the prophet’s statement is to be understood
 
119
Chapter 2
8b1 For in that he hath subjected all things to him he left nothing not subject to him.
V
*
2. second, that it has not yet been fulfilled, at as it is, we do not yet see all things subject to him
2:8b
120
Chapter 2
8b2 But now we see not as yet all things subject to him.
V
>
2. second, as to his diminution, as this seems to militate against his chief intention, which is to prefer Christ over the angels, so he explains this more fully in this section
2:9
121
Chapter 2
9 But we see Jesus, who was made a little lower than the angels, for the suffering of death, crowned with glory and honour: that, through the grace of God he might taste death for all.
10 For it became him for whom are all things and by whom are all things, who had brought many children into glory, to perfect the author of their salvation, by his passion.
11 For both he that sanctifieth and they who are sanctified are all of one. For which cause he is not ashamed to call them brethren, saying:
12 I will declare thy name to my brethren: in the midst of the church will I praise thee.
13 And again: I will put my trust in him. And again: Behold I and my children, whom God hath given me.
14 Therefore because the children are partakers of flesh and blood, he also himself in like manner hath been partaker of the same: that, through death, he might destroy him who had the empire of death, that is to say, the devil:
15 And might deliver them, who through the fear of death were all their lifetime subject to servitude.
16 For nowhere doth he take hold of the angels: but of the seed of Abraham he taketh hold.
17 Wherefore, it behoved him in all things to be made like unto his brethren, that he might become a merciful and faithful high priest before God, that he might be a propitiation for the sins of the people.
18 For in that wherein he himself hath suffered and been tempted he is able to succour them also that are tempted.
V
>
1. first, he he shows in what sense that lessening is to be understood
 
 
Chapter 2
9 But we see Jesus, who was made a little lower than the angels, for the suffering of death, crowned with glory and honour: that, through the grace of God he might taste death for all.
V
*
1. first, he explains a statement he made
 
122
Chapter 2
9a But we see Jesus, who was made a little lower than the angels, for the suffering of death, crowned with glory and honour:
V
>
2. second, he describes the passion from three viewpoints, at that through the grace of God
2:9b
123
Chapter 2
9b that, through the grace of God he might taste death for all.
V
*
1. first, from its cause, when he says, that, through the grace of God
 
124
Chapter 2
9b1 that, through the grace of God
V
*
2. second, from its utility, when he says, for all
 
125
Chapter 2
9b3 […] for all.
V
*
3. third, from the manner, when he says, he might taste
 
126
Chapter 2
9b2 [he might taste death]
V
>
2. second, he describes the suitability of the passion from its usefulness, at for it became him
2:10
127
Chapter 2
10 For it became him for whom are all things and by whom are all things, who had brought many children into glory, to perfect the author of their salvation, by his passion.
11 For both he that sanctifieth and they who are sanctified are all of one. For which cause he is not ashamed to call them brethren, saying:
12 I will declare thy name to my brethren: in the midst of the church will I praise thee.
13 And again: I will put my trust in him. And again: Behold I and my children, whom God hath given me.
14 Therefore because the children are partakers of flesh and blood, he also himself in like manner hath been partaker of the same: that, through death, he might destroy him who had the empire of death, that is to say, the devil:
15 And might deliver them, who through the fear of death were all their lifetime subject to servitude.
16 For nowhere doth he take hold of the angels: but of the seed of Abraham he taketh hold.
17 Wherefore, it behoved him in all things to be made like unto his brethren, that he might become a merciful and faithful high priest before God, that he might be a propitiation for the sins of the people.
18 For in that wherein he himself hath suffered and been tempted he is able to succour them also that are tempted.
V
>
1. first, for God the Father is the cause of Christ’s death, at for it became him
 
 
Chapter 2
10a For it became him for whom are all things and by whom are all things,
*
1. first, since he is the one by whom are all things as by an efficient cause
 
 
>
2. second, and for whom are all things, as for a final cause
 
 
>
1. first, all things are for him, because they are for communicating his goodness
 
 
*
1. first, and this was the cause inducing him to produce things, and thus all things are finally for God: the Lord has made all things for himself (Prov 16:4)
 
 
>
2. second, but effectively, all things are by him: who made heaven and the sea and all things in it (Ps 146:6)
 
 
*
I am the alpha and the omega, the beginning and the end (Rev 1:8)
 
 
*
of him and by him and in him are all things (Rom 11:36)
 
 
*
therefore, it became him as the author of all things to provide for all: he has equally cared for all (Wis 6:8)
 
 
V
>
2. second, on the part of the cause
2:10b
 
Chapter 2
10b who had brought many children into glory, to perfect the author of their salvation, by his passion.
11 For both he that sanctifieth and they who are sanctified are all of one. For which cause he is not ashamed to call them brethren, saying:
12 I will declare thy name to my brethren: in the midst of the church will I praise thee.
13 And again: I will put my trust in him. And again: Behold I and my children, whom God hath given me.
14 Therefore because the children are partakers of flesh and blood, he also himself in like manner hath been partaker of the same: that, through death, he might destroy him who had the empire of death, that is to say, the devil:
15 And might deliver them, who through the fear of death were all their lifetime subject to servitude.
16 For nowhere doth he take hold of the angels: but of the seed of Abraham he taketh hold.
17 Wherefore, it behoved him in all things to be made like unto his brethren, that he might become a merciful and faithful high priest before God, that he might be a propitiation for the sins of the people.
18 For in that wherein he himself hath suffered and been tempted he is able to succour them also that are tempted.
V
>
1. first, it was fitting on the part of the cause, which, as has been stated, was the grace of God
 
 
Chapter 2
10b1 who had brought many children into glory,
*
but grace is ordained to glory: the grace of God, life everlasting (Rom 6:23)
 
 
*
but God from all eternity predestined those whom he would lead to glory, i.e., all those who are adopted sons of God, because if sons, heirs also (Rom 8:17)
 
 
>
therefore, he says, who has brought many children into glory
 
 
*
as if to say: he has one perfect Son naturally: therefore, having yet one son most dear to him (Mark 12:6); who is naturally the splendor of his glory (Heb 1:3)
 
 
*
but the others are adopted and, therefore, must be brought into glory; hence, he says: who has brought, i.e., foreordained them to be brought
 
 
V
*
2. second, and what was fitting for him? this, namely, that he should make perfect the author of their salvation
 
128
Chapter 2
10b2 to perfect the author of their salvation, by his passion.
V
>
3. third, then when he says for both he that sanctifies, he proves what he had said
2:11
129
Chapter 2
11 For both he that sanctifieth and they who are sanctified are all of one. For which cause he is not ashamed to call them brethren, saying:
12 I will declare thy name to my brethren: in the midst of the church will I praise thee.
13 And again: I will put my trust in him. And again: Behold I and my children, whom God hath given me.
14 Therefore because the children are partakers of flesh and blood, he also himself in like manner hath been partaker of the same: that, through death, he might destroy him who had the empire of death, that is to say, the devil:
15 And might deliver them, who through the fear of death were all their lifetime subject to servitude.
16 For nowhere doth he take hold of the angels: but of the seed of Abraham he taketh hold.
17 Wherefore, it behoved him in all things to be made like unto his brethren, that he might become a merciful and faithful high priest before God, that he might be a propitiation for the sins of the people.
18 For in that wherein he himself hath suffered and been tempted he is able to succour them also that are tempted.
V
>
1. first, he proves his conclusion on the part of the Father sanctifying
 
 
Chapter 2
11 For both he that sanctifieth and they who are sanctified are all of one. For which cause he is not ashamed to call them brethren, saying:
12 I will declare thy name to my brethren: in the midst of the church will I praise thee.
13 And again: I will put my trust in him. And again: Behold I and my children, whom God hath given me.
V
*
1. first, he states the conclusion
 
130
Chapter 2
11a For both he that sanctifieth and they who are sanctified are all of one.
V
*
2. second, he proves it by three authorities, at for which cause
 
131
Chapter 2
11b For which cause he is not ashamed to call them brethren, saying:
12 I will declare thy name to my brethren: in the midst of the church will I praise thee.
13 And again: I will put my trust in him. And again: Behold I and my children, whom God hath given me.
V
>
2. second, on the part of Christ sanctified or on the part of Christ enduring it, and he intends to show how he was made the author of ssalvation by his passion, at therefore because the children
 
136
Chapter 2
14 Therefore because the children are partakers of flesh and blood, he also himself in like manner hath been partaker of the same: that, through death, he might destroy him who had the empire of death, that is to say, the devil:
15 And might deliver them, who through the fear of death were all their lifetime subject to servitude.
16 For nowhere doth he take hold of the angels: but of the seed of Abraham he taketh hold.
17 Wherefore, it behoved him in all things to be made like unto his brethren, that he might become a merciful and faithful high priest before God, that he might be a propitiation for the sins of the people.
18 For in that wherein he himself hath suffered and been tempted he is able to succour them also that are tempted.
V
*
1. first, he shows the condition of the nature through which he could suffer and dies
2:14
137
Chapter 2
14a Therefore because the children are partakers of flesh and blood, he also himself in like manner hath been partaker of the same:
V
>
2. second, the benefits he obtained by dying, at that, through death
2:14b
140
Chapter 2
14b that, through death, he might destroy him who had the empire of death, that is to say, the devil:
15 And might deliver them, who through the fear of death were all their lifetime subject to servitude.
V
*
1. first, he shows its usefulness on the part of the devil, who had the power
 
141
Chapter 2
14b that, through death, he might destroy him who had the empire of death, that is to say, the devil:
V
*
2. second, on our part who were held, at and might deliver them
2:15
144
Chapter 2
15 And might deliver them, who through the fear of death were all their lifetime subject to servitude.
V
>
3. third, he proves what he had proposed, that is, he proves the benefits which Christ’s death obtained, at for nowhere does he take hold
2:16
147
Chapter 2
16 For nowhere doth he take hold of the angels: but of the seed of Abraham he taketh hold.
17 Wherefore, it behoved him in all things to be made like unto his brethren, that he might become a merciful and faithful high priest before God, that he might be a propitiation for the sins of the people.
18 For in that wherein he himself hath suffered and been tempted he is able to succour them also that are tempted.
V
*
1. first, he shows that by his death Christ freed us by reason of the condition of the nature he assumed
 
148
Chapter 2
16 For nowhere doth he take hold of the angels: but of the seed of Abraham he taketh hold.
V
*
2. second, he concludes a likeness, at wherefore, it behoved him
2:17
150
Chapter 2
17a Wherefore, it behoved him in all things to be made like unto his brethren,
V
>
3. third, he shows the benefit of the likeness, at that he might become
2:17b
151
Chapter 2
17b that he might become a merciful and faithful high priest before God, that he might be a propitiation for the sins of the people.
18 For in that wherein he himself hath suffered and been tempted he is able to succour them also that are tempted.
V
>
1. first, he mentions the likeness
 
152
Chapter 2
17b that he might become a merciful and faithful high priest before God, that he might be a propitiation for the sins of the people.
>
1. first, Christ as mediator has two functions
 
 
*
1. first, one sets him over the whole human race as judge: he gave him power to do judgment, because he is the Son of man (John 5:27)
 
 
>
2. second, the other is in relation to God, before whom he intercedes for us as our advocate because he attends before his face for us
 
 
*
1. first, always living to make intercession for us (Heb 7:25)
 
 
*
2. second, we have an advocate with the Father, Jesus Christ the just (1 John 2:1).
 
 
>
2. second, in a judge, mercy is desired particularly by the guilty; but in an advocate, fidelity
 
 
>
1. first, but the apostle insinuates that these two qualities are in Christ during his passion
 
 
*
1. first, for mankind desired mercy in Christ, inasmuch as he is a judge
 
 
*
2. second, and fidelity in Christ, inasmuch as he is an advocate
 
 
>
2. second, and both of these qualities were exhibited by Christ during his passion
 
 
*
1. first, hence, in regard to the first, he says that by his passion he was made like unto his brethren, that he might become a merciful and faithful high priest
 
 
>
2. second, but was he not merciful from all eternity?
 
153
*
1. first, it seems so, because his mercies are above all his works (Ps 145:9)
 
 
*
2. second, again, he had mercy from the beginning: for from my infancy mercy grew up with me (Job 31:18)
 
 
>
3. third, I answer that mercy consists in having a heart grieved at another’s misfortune
 
 
*
1. first, in one way, by merely recognizing the misfortune, which is the way God recognized our wretchedness without suffering, as it is said the Psalm: for he knows our frame (Ps 103:14)
 
 
>
2. second, in another way, by experiencing our misfortune, which is how Christ experienced our misery, especially during the passion
 
 
*
1. first, and thus it is said that he who was merciful through apprehension of our misery was merciful by experience: I shall cry out and say, here I am, because I the Lord your God am merciful (Isa 58:9)
 
 
>
2. second, and thus it is, because he was merciful, as is clear concerning the woman caught in adultery
 
 
*
1. first, he taught mercy, be merciful (Matt 5:7)
 
 
*
2. second, he commanded mercy: and if you knew what this meaneth: I will have mercy, and not sacrifice (Matt 12:7)
 
 
>
3. third, in addition, he is a faithful advocate
 
 
*
1. first, hence, he is called a faithful high priest: but Christ, taking the position of high Priest of the good things to come (Heb 9:11)
 
 
*
2. second, and it is required that he be faithful: here now it is required among the dispensers that a man be found faithful (1 Cor 4:2)
 
 
*
3. third, and all this that he might be a propitiation for the sins of the people, for whom he willed to die
 
 
V
*
2. second, he explains it, at for in that wherein
2:18
154
Chapter 2
18 For in that wherein he himself hath suffered and been tempted he is able to succour them also that are tempted.
V
>
2. second, Moses, by whom or through whom it was given, at wherefore, holy brethren (cf. John 1:17)
3:1
155
Chapter 3
1 Wherefore, holy brethren, partakers of the heavenly vocation consider the apostle and high priest of our confession, Jesus:
2 Who is faithful to him that made him, as was also Moses in all his house.
3 For this man was counted worthy of greater glory than Moses, by so much as he that hath built the house hath greater honour than the house.
4 For every house is built by some man: but he that created all things is God.
5 And Moses indeed was faithful in all his house as a servant, for a testimony of those things which were to be said:
6 But Christ, as the Son in his own house: which house are we, if we hold fast the confidence and glory of hope unto the end.
7 Wherefore, as the Holy Ghost saith: To-day if you shall hear his voice,
8 Harden not your hearts, as in the provocation, in the day of temptation in the desert,
9 Where your fathers tempted me, proved and saw my works,
10 Forty years: for which cause I was offended with this generation, and I said: They always err in heart. And they have not known my ways.
11 As I have sworn in my wrath: If they shall enter into my rest.
12 Take heed, brethren, lest perhaps there be in any of you an evil heart of unbelief, to depart from the living God.
13 But exhort one another every day, whilst it is called to day, that none of you be hardened through the deceitfulness of sin.
14 For we are made partakers of Christ: yet so, if we hold the beginning of his substance firm unto the end.
15 While it is said: To day, if you shall hear his voice, harden not your hearts, as in that provocation.
16 For some who heard did provoke: but not all that came out of Egypt by Moses.
17 And with whom was he offended forty years? Was it not with them that sinned, whose carcasses were overthrown in the desert?
18 And to whom did he swear, that they should not enter into his rest: but to them that were incredulous?
19 And we see that they could not enter in, because of unbelief.
Chapter 4
1 Let us fear therefore lest, the promise being left of entering into his rest, any of you should be thought to be wanting.
2 For unto us also it hath been declared in like manner as unto them. But the word of hearing did not profit them, not being mixed with faith of those things they heard.
3 For we, who have believed, shall enter into rest; as he said: As I have sworn in my wrath: If they shall enter into my rest; and this indeed when the works from the foundation of the world were finished.
4 For in a certain place he spoke of the seventh day thus: And God rested the seventh day from all his works.
5 And in this place again: If they shall enter into my rest.
6 Seeing then it remaineth that some are to enter into it, and they to whom it was first preached did not enter because of unbelief:
7 Again he limiteth a certain day, saying in David; To day, after so long a time as it is above said: To day if you shall hear his voice, harden not your hearts.
8 For if Jesus had given them rest he would never have afterwards spoken of another day.
9 There remaineth therefore a day of rest for the people of God.
10 For he that is entered into his rest, the same also hath rested from his works, as God did from his.
11 Let us hasten therefore to enter into that rest: lest any man fall into the same example of unbelief.
12 For the word of God is living and effectual and more piercing than any two edged sword; and reaching unto the division of the soul and the spirit, of the joints also and the marrow: and is a discerner of the thoughts and intents of the heart.
13 Neither is there any creature invisible in his sight: but all things are naked and open to his eyes, to whom our speech is.
14 Having therefore a great high priest that hath passed into the heavens, Jesus the Son of God: let us hold fast our confession.
15 For we have not a high priest who cannot have compassion on our infirmities: but one tempted in all things like as we are, without sin.
16 Let us go therefore with confidence to the throne of grace: that we may obtain mercy and find grace in seasonable aid.
V
>
1. first, he prefers Christ to Moses
 
 
Chapter 3
1 Wherefore, holy brethren, partakers of the heavenly vocation consider the apostle and high priest of our confession, Jesus:
2 Who is faithful to him that made him, as was also Moses in all his house.
3 For this man was counted worthy of greater glory than Moses, by so much as he that hath built the house hath greater honour than the house.
4 For every house is built by some man: but he that created all things is God.
5 And Moses indeed was faithful in all his house as a servant, for a testimony of those things which were to be said:
6 But Christ, as the Son in his own house: which house are we, if we hold fast the confidence and glory of hope unto the end.
V
>
1. first, he mentions Christ’s dignity
 
 
Chapter 3
1 Wherefore, holy brethren, partakers of the heavenly vocation consider the apostle and high priest of our confession, Jesus:
V
>
1. first, he describes the condition of those to whom he speaks, in three ways
 
156
Chapter 3
1a Wherefore, holy brethren, partakers of the heavenly vocation
V
*
1. first, from their charity, at brethren
 
 
Chapter 3
1a2 [brethren,]
V
*
2. second, from their sanctity, at holy
 
 
Chapter 3
1a1 Wherefore, holy […]
V
>
3. third, from their vocation, which can be understood as heavenly in two ways, at partakers of the heavenly vocation
 
 
Chapter 3
1a3 partakers of the heavenly vocation
*
1. first, by reason of its end
 
 
*
2. second, by reason of its source
 
 
V
>
2. second, of the one of whom he speaks, at consider the apostle
3:1b
157
Chapter 3
1b consider the apostle and high priest of our confession, Jesus:
V
>
1. first, for the apostle prefers Christ to Moses and Aaron and therefore ascribes to them the dignity of both
 
 
Chapter 3
1b consider the apostle and high priest of our confession, Jesus:
*
1. first, of Moses, because he was sent by God
 
 
*
2. second, of Aaron, because he was a high priest
 
 
V
>
2. second, then he compares Christ to Moses
3:2
158
Chapter 3
2 Who is faithful to him that made him, as was also Moses in all his house.
*
1. first, he mentions that in which they agree
 
 
*
2. second, that in which Christ excels Moses
 
 
V
>
2. second, he shows what is common to Christ and Moses, and compares Christ to Moses, at for this man
3:2
159
Chapter 3
2 Who is faithful to him that made him, as was also Moses in all his house.
3 For this man was counted worthy of greater glory than Moses, by so much as he that hath built the house hath greater honour than the house.
4 For every house is built by some man: but he that created all things is God.
5 And Moses indeed was faithful in all his house as a servant, for a testimony of those things which were to be said:
6 But Christ, as the Son in his own house: which house are we, if we hold fast the confidence and glory of hope unto the end.
V
*
1. first, he mentions that in which they agree, and what is common to Christ and Moses is fidelity to God, at who is faithful to him that made him
 
 
Chapter 3
2 Who is faithful to him that made him, as was also Moses in all his house.
V
>
2. second, that in which Christ excels Moses, at for this man was counted worthy
3:3
160
Chapter 3
3 For this man was counted worthy of greater glory than Moses, by so much as he that hath built the house hath greater honour than the house.
4 For every house is built by some man: but he that created all things is God.
5 And Moses indeed was faithful in all his house as a servant, for a testimony of those things which were to be said:
6 But Christ, as the Son in his own house: which house are we, if we hold fast the confidence and glory of hope unto the end.
V
>
1. first, as to power
 
 
Chapter 3
3 For this man was counted worthy of greater glory than Moses, by so much as he that hath built the house hath greater honour than the house.
4 For every house is built by some man: but he that created all things is God.
V
*
1. first, first he gives the reason, the major premiss: the apostle’s reason is that more glory is due Him who built the house, than to him that dwells in it
 
161
Chapter 3
3 For this man was counted worthy of greater glory than Moses, by so much as he that hath built the house hath greater honour than the house.
V
>
2. second, he explains it, proving the minor premiss: that Christ built that house, at for every house
3:4
162
Chapter 3
4 For every house is built by some man: but he that created all things is God.
*
1. first, because every house needs a builder
 
163
*
2. second, because the house of which he speaks was built by Christ, who created all things
 
164
V
>
2. second, as to condition or state, at and Moses
3:5
165
Chapter 3
5 And Moses indeed was faithful in all his house as a servant, for a testimony of those things which were to be said:
6 But Christ, as the Son in his own house: which house are we, if we hold fast the confidence and glory of hope unto the end.
V
>
1. first, he states his reason, because the master is of more value in his own house than a servant in his master’s house
 
166
Chapter 3
5 And Moses indeed was faithful in all his house as a servant, for a testimony of those things which were to be said:
6a But Christ, as the Son in his own house:
*
1. first, Moses was a faithful servant
3:5
167
*
2. second, Christ is not as a mere servant but as a son in his Father’s house
3:6
168
V
>
2. second, he explains it, and shows what that house is, at which house are we
 
169
Chapter 3
6b which house are we, if we hold fast the confidence and glory of hope unto the end.
*
1. first, the house is we, the faithful
 
 
>
2. second, but in order that we be the house of God four things are required, which are necessary in a house and are not in a tent
 
 
*
1. first, that our hope and faith be firm and permanent, at if we hold fast the confidence
 
 
*
2. second, that it be properly ordained, at and glory of hope
 
 
*
3. third, that it be persevering, at unto the end
 
 
*
4. fourth, that it be firm, that namely no adversity move it, at hold fast: we who have fled for refuge
 
 
V
>
2. second, he concludes from this that Christ is most deserving of obedience, at Therefore, as
3:7
170
Chapter 3
7 Wherefore, as the Holy Ghost saith: To-day if you shall hear his voice,
8 Harden not your hearts, as in the provocation, in the day of temptation in the desert,
9 Where your fathers tempted me, proved and saw my works,
10 Forty years: for which cause I was offended with this generation, and I said: They always err in heart. And they have not known my ways.
11 As I have sworn in my wrath: If they shall enter into my rest.
12 Take heed, brethren, lest perhaps there be in any of you an evil heart of unbelief, to depart from the living God.
13 But exhort one another every day, whilst it is called to day, that none of you be hardened through the deceitfulness of sin.
14 For we are made partakers of Christ: yet so, if we hold the beginning of his substance firm unto the end.
15 While it is said: To day, if you shall hear his voice, harden not your hearts, as in that provocation.
16 For some who heard did provoke: but not all that came out of Egypt by Moses.
17 And with whom was he offended forty years? Was it not with them that sinned, whose carcasses were overthrown in the desert?
18 And to whom did he swear, that they should not enter into his rest: but to them that were incredulous?
19 And we see that they could not enter in, because of unbelief.
Chapter 4
1 Let us fear therefore lest, the promise being left of entering into his rest, any of you should be thought to be wanting.
2 For unto us also it hath been declared in like manner as unto them. But the word of hearing did not profit them, not being mixed with faith of those things they heard.
3 For we, who have believed, shall enter into rest; as he said: As I have sworn in my wrath: If they shall enter into my rest; and this indeed when the works from the foundation of the world were finished.
4 For in a certain place he spoke of the seventh day thus: And God rested the seventh day from all his works.
5 And in this place again: If they shall enter into my rest.
6 Seeing then it remaineth that some are to enter into it, and they to whom it was first preached did not enter because of unbelief:
7 Again he limiteth a certain day, saying in David; To day, after so long a time as it is above said: To day if you shall hear his voice, harden not your hearts.
8 For if Jesus had given them rest he would never have afterwards spoken of another day.
9 There remaineth therefore a day of rest for the people of God.
10 For he that is entered into his rest, the same also hath rested from his works, as God did from his.
11 Let us hasten therefore to enter into that rest: lest any man fall into the same example of unbelief.
12 For the word of God is living and effectual and more piercing than any two edged sword; and reaching unto the division of the soul and the spirit, of the joints also and the marrow: and is a discerner of the thoughts and intents of the heart.
13 Neither is there any creature invisible in his sight: but all things are naked and open to his eyes, to whom our speech is.
14 Having therefore a great high priest that hath passed into the heavens, Jesus the Son of God: let us hold fast our confession.
15 For we have not a high priest who cannot have compassion on our infirmities: but one tempted in all things like as we are, without sin.
16 Let us go therefore with confidence to the throne of grace: that we may obtain mercy and find grace in seasonable aid.
V
>
1. first, he proposes the authority which contains an exhortation
 
 
Chapter 3
7 Wherefore, as the Holy Ghost saith: To-day if you shall hear his voice,
8 Harden not your hearts, as in the provocation, in the day of temptation in the desert,
9 Where your fathers tempted me, proved and saw my works,
10 Forty years: for which cause I was offended with this generation, and I said: They always err in heart. And they have not known my ways.
11 As I have sworn in my wrath: If they shall enter into my rest.
V
*
1. first, he hints at the authority of the following words
 
171
Chapter 3
7a Wherefore, as the Holy Ghost saith:
V
>
2. second, he makes the exhortation or admonition which is the authority, at today if you shall hear
3:7b
172
Chapter 3
7b To-day if you shall hear his voice,
8a Harden not your hearts,
V
*
1. first, he describes the time, at today
 
173
Chapter 3
7b1 To-day
V
*
2. second, he mentions the benefit, at if you shall hear
 
174
Chapter 3
7b2 if you shall hear his voice,
V
*
3. third, the admonition, at harden not
3:8
175
Chapter 3
8a Harden not your hearts,
V
>
3. third, he presents a similitude or resemblance, at as in the provocation
3:8b
176
Chapter 3
8b as in the provocation, in the day of temptation in the desert,
9 Where your fathers tempted me, proved and saw my works,
10 Forty years: for which cause I was offended with this generation, and I said: They always err in heart. And they have not known my ways.
11 As I have sworn in my wrath: If they shall enter into my rest.
V
>
1. first, he gives an example in general by citing their guilt
 
177
Chapter 3
8b as in the provocation, in the day of temptation in the desert,
>
1. first, there were two sins committed by the Jews
 
 
*
1. first, disobedience
 
 
>
2. second, tempting God (cf. Num. 14:22; Job 19:2)
 
 
*
1. first, for water
 
 
*
2. second, for meat
 
 
*
3. third, for bread
 
 
*
2. second, but someone might suppose the sins of provocation and temptation are the same
 
 
V
>
2. second, he gives specific examples, at where your fathers tempted
3:9
178
Chapter 3
9 Where your fathers tempted me, proved and saw my works,
10 Forty years: for which cause I was offended with this generation, and I said: They always err in heart. And they have not known my ways.
11 As I have sworn in my wrath: If they shall enter into my rest.
V
>
1. first, he mentions the sin of tempting
 
 
Chapter 3
9 Where your fathers tempted me, proved and saw my works,
10a Forty years: for which cause I was offended with this generation,
*
1. first, he mentions the sin of tempting
 
179
*
2. second, he shows its gravity, at proved
 
180
*
3. third, the punishment, at for which cause I was offended
3:10
181
V
>
2. second, the sin of provocation in detail, at and I said: they always err
 
182
Chapter 3
10b and I said: They always err in heart. And they have not known my ways.
11 As I have sworn in my wrath: If they shall enter into my rest.
V
>
1. first, he mentions the sin
 
183
Chapter 3
10b and I said: They always err in heart. And they have not known my ways.
V
*
1. first, he mentions their persistence in evil
 
 
Chapter 3
10b1 and I said: They always err in heart.
V
*
2. second, their departure from the good, at and they have not known my ways
 
 
Chapter 3
10b2 And they have not known my ways.
V
*
2. second, he adds the punishment, at as I have sworn in my wrath
3:11
184
Chapter 3
11 As I have sworn in my wrath: If they shall enter into my rest.
V
>
2. second, he explains it in that order, at take heed, brethren
3:12
185
Chapter 3
12 Take heed, brethren, lest perhaps there be in any of you an evil heart of unbelief, to depart from the living God.
13 But exhort one another every day, whilst it is called to day, that none of you be hardened through the deceitfulness of sin.
14 For we are made partakers of Christ: yet so, if we hold the beginning of his substance firm unto the end.
15 While it is said: To day, if you shall hear his voice, harden not your hearts, as in that provocation.
16 For some who heard did provoke: but not all that came out of Egypt by Moses.
17 And with whom was he offended forty years? Was it not with them that sinned, whose carcasses were overthrown in the desert?
18 And to whom did he swear, that they should not enter into his rest: but to them that were incredulous?
19 And we see that they could not enter in, because of unbelief.
V
>
1. first, the exhortation, at take heed
 
186
Chapter 3
12 Take heed, brethren, lest perhaps there be in any of you an evil heart of unbelief, to depart from the living God.
13 But exhort one another every day, whilst it is called to day, that none of you be hardened through the deceitfulness of sin.
14 For we are made partakers of Christ: yet so, if we hold the beginning of his substance firm unto the end.
15 While it is said: To day, if you shall hear his voice, harden not your hearts, as in that provocation.
V
>
1. first, he exhorts them to be carefully attentive
 
 
Chapter 3
12 Take heed, brethren, lest perhaps there be in any of you an evil heart of unbelief, to depart from the living God.
13 But exhort one another every day, whilst it is called to day, that none of you be hardened through the deceitfulness of sin.
V
*
1. first, he exhorts them to a concerned consideration
 
 
Chapter 3
12 Take heed, brethren, lest perhaps there be in any of you an evil heart of unbelief, to depart from the living God.
V
*
2. second, to a mutual admonition, at but exhort one another every day
3:13
187
Chapter 3
13 But exhort one another every day, whilst it is called to day, that none of you be hardened through the deceitfulness of sin.
V
>
2. second, to mutual exhortation, at for we are made partakers
3:14
188
Chapter 3
14 For we are made partakers of Christ: yet so, if we hold the beginning of his substance firm unto the end.
15 While it is said: To day, if you shall hear his voice, harden not your hearts, as in that provocation.
>
1. first, we are partakers of grace in three ways:
 
 
*
1. first, by accepting the faith (cf. Eph. 3:17)
 
 
*
2. second, by the sacraments of faith (cf. Gal. 3:27)
 
 
*
3. third, by partaking of the body of Christ (1 Cor. 10:16)
 
 
>
2. second, but it should be noted that there are two ways of sharing in Christ
 
189
*
1. first, one is imperfect through the faith and the sacraments
 
 
*
2. second, the other is perfect through the presence and the vision of the reality
 
 
V
*
2. second, the guilt or their sin, at for some who heard
3:16
191
Chapter 3
16 For some who heard did provoke: but not all that came out of Egypt by Moses.
17 And with whom was he offended forty years? Was it not with them that sinned, whose carcasses were overthrown in the desert?
V
>
3. third, the punishment, at and to whom did he swear
3:18
192
Chapter 3
18 And to whom did he swear, that they should not enter into his rest: but to them that were incredulous?
19 And we see that they could not enter in, because of unbelief.
*
1. first, he had said I was offended (Heb. 3:10)
 
 
*
2. second, I have sworn in my wrath (Heb. 3:11)
 
 
V
>
3. third, he argues from the authority and the explanation, at let us fear therefore
4:1
 
Chapter 4
1 Let us fear therefore lest, the promise being left of entering into his rest, any of you should be thought to be wanting.
2 For unto us also it hath been declared in like manner as unto them. But the word of hearing did not profit them, not being mixed with faith of those things they heard.
3 For we, who have believed, shall enter into rest; as he said: As I have sworn in my wrath: If they shall enter into my rest; and this indeed when the works from the foundation of the world were finished.
4 For in a certain place he spoke of the seventh day thus: And God rested the seventh day from all his works.
5 And in this place again: If they shall enter into my rest.
6 Seeing then it remaineth that some are to enter into it, and they to whom it was first preached did not enter because of unbelief:
7 Again he limiteth a certain day, saying in David; To day, after so long a time as it is above said: To day if you shall hear his voice, harden not your hearts.
8 For if Jesus had given them rest he would never have afterwards spoken of another day.
9 There remaineth therefore a day of rest for the people of God.
10 For he that is entered into his rest, the same also hath rested from his works, as God did from his.
11 Let us hasten therefore to enter into that rest: lest any man fall into the same example of unbelief.
12 For the word of God is living and effectual and more piercing than any two edged sword; and reaching unto the division of the soul and the spirit, of the joints also and the marrow: and is a discerner of the thoughts and intents of the heart.
13 Neither is there any creature invisible in his sight: but all things are naked and open to his eyes, to whom our speech is.
14 Having therefore a great high priest that hath passed into the heavens, Jesus the Son of God: let us hold fast our confession.
15 For we have not a high priest who cannot have compassion on our infirmities: but one tempted in all things like as we are, without sin.
16 Let us go therefore with confidence to the throne of grace: that we may obtain mercy and find grace in seasonable aid.
V
>
1. first, he urges them to be anxious to enter
 
 
Chapter 4
1 Let us fear therefore lest, the promise being left of entering into his rest, any of you should be thought to be wanting.
2 For unto us also it hath been declared in like manner as unto them. But the word of hearing did not profit them, not being mixed with faith of those things they heard.
3 For we, who have believed, shall enter into rest; as he said: As I have sworn in my wrath: If they shall enter into my rest; and this indeed when the works from the foundation of the world were finished.
4 For in a certain place he spoke of the seventh day thus: And God rested the seventh day from all his works.
5 And in this place again: If they shall enter into my rest.
6 Seeing then it remaineth that some are to enter into it, and they to whom it was first preached did not enter because of unbelief:
7 Again he limiteth a certain day, saying in David; To day, after so long a time as it is above said: To day if you shall hear his voice, harden not your hearts.
8 For if Jesus had given them rest he would never have afterwards spoken of another day.
9 There remaineth therefore a day of rest for the people of God.
10 For he that is entered into his rest, the same also hath rested from his works, as God did from his.
V
*
1. first, he inspires them with fear
 
 
Chapter 4
1 Let us fear therefore lest, the promise being left of entering into his rest, any of you should be thought to be wanting.
V
>
2. second, he shows what anxiety should press them, at for unto us also
4:2
197
Chapter 4
2 For unto us also it hath been declared in like manner as unto them. But the word of hearing did not profit them, not being mixed with faith of those things they heard.
3 For we, who have believed, shall enter into rest; as he said: As I have sworn in my wrath: If they shall enter into my rest; and this indeed when the works from the foundation of the world were finished.
4 For in a certain place he spoke of the seventh day thus: And God rested the seventh day from all his works.
5 And in this place again: If they shall enter into my rest.
6 Seeing then it remaineth that some are to enter into it, and they to whom it was first preached did not enter because of unbelief:
7 Again he limiteth a certain day, saying in David; To day, after so long a time as it is above said: To day if you shall hear his voice, harden not your hearts.
8 For if Jesus had given them rest he would never have afterwards spoken of another day.
9 There remaineth therefore a day of rest for the people of God.
10 For he that is entered into his rest, the same also hath rested from his works, as God did from his.
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1. first, he states his intention
 
 
Chapter 4
2 For unto us also it hath been declared in like manner as unto them. But the word of hearing did not profit them, not being mixed with faith of those things they heard.
V
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1. first, he shows that this promise has been made to us
 
 
Chapter 4
2a For unto us also it hath been declared in like manner as unto them.
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2. second, that that promise is not enough
4:2b
 
Chapter 4
2b But the word of hearing did not profit them, not being mixed with faith of those things they heard.
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2. second, he proves it, at for we, who have believed
4:3
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3 For we, who have believed, shall enter into rest; as he said: As I have sworn in my wrath: If they shall enter into my rest; and this indeed when the works from the foundation of the world were finished.
4 For in a certain place he spoke of the seventh day thus: And God rested the seventh day from all his works.
5 And in this place again: If they shall enter into my rest.
6 Seeing then it remaineth that some are to enter into it, and they to whom it was first preached did not enter because of unbelief:
7 Again he limiteth a certain day, saying in David; To day, after so long a time as it is above said: To day if you shall hear his voice, harden not your hearts.
8 For if Jesus had given them rest he would never have afterwards spoken of another day.
9 There remaineth therefore a day of rest for the people of God.
10 For he that is entered into his rest, the same also hath rested from his works, as God did from his.
V
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1. first, he shows that it is necessary for us to believe, just as it was for them
 
 
Chapter 4
3a For we, who have believed, shall enter into rest; as he said: As I have sworn in my wrath: If they shall enter into my rest;
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2. second, he cites two authorities to prove his proposition
4:3b
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3b and this indeed when the works from the foundation of the world were finished.
4 For in a certain place he spoke of the seventh day thus: And God rested the seventh day from all his works.
5 And in this place again: If they shall enter into my rest.
*
1. first, from the Law in Genesis (Gen. 2)
 
 
*
2. second, from Psalm 94
 
 
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3. third, he argues from the premises
4:6
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6 Seeing then it remaineth that some are to enter into it, and they to whom it was first preached did not enter because of unbelief:
7 Again he limiteth a certain day, saying in David; To day, after so long a time as it is above said: To day if you shall hear his voice, harden not your hearts.
8 For if Jesus had given them rest he would never have afterwards spoken of another day.
9 There remaineth therefore a day of rest for the people of God.
10 For he that is entered into his rest, the same also hath rested from his works, as God did from his.
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1. first, he accepts the sense of the second authority
 
 
Chapter 4
6 Seeing then it remaineth that some are to enter into it, and they to whom it was first preached did not enter because of unbelief:
7 Again he limiteth a certain day, saying in David; To day, after so long a time as it is above said: To day if you shall hear his voice, harden not your hearts.
8 For if Jesus had given them rest he would never have afterwards spoken of another day.
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1. first, he extracts two things from the second authority
 
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6 Seeing then it remaineth that some are to enter into it, and they to whom it was first preached did not enter because of unbelief:
7 Again he limiteth a certain day, saying in David; To day, after so long a time as it is above said: To day if you shall hear his voice, harden not your hearts.
V
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1. first, one is well known, namely, that the ancestral fathers did not enter
 
 
Chapter 4
6 Seeing then it remaineth that some are to enter into it, and they to whom it was first preached did not enter because of unbelief:
V
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2. second, the other is that during the time of David there remained another rest to be given
4:7
 
Chapter 4
7 Again he limiteth a certain day, saying in David; To day, after so long a time as it is above said: To day if you shall hear his voice, harden not your hearts.
V
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2. second, he shows that those two things are understood in it
4:8
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8 For if Jesus had given them rest he would never have afterwards spoken of another day.
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2. second, he argues from the first authority
4:9
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9 There remaineth therefore a day of rest for the people of God.
10 For he that is entered into his rest, the same also hath rested from his works, as God did from his.
V
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1. first, he gives the conclusion, that after the earthly rest there remains a day of rest for the people of God
 
209
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9 There remaineth therefore a day of rest for the people of God.
V
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2. second, he gives the reason for the consequence, for whoever enters God’s rest also ceases from his works
4:10
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10 For he that is entered into his rest, the same also hath rested from his works, as God did from his.
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2. second, he advises them to hasten to enter, at let us hasten therefore
4:11
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Chapter 4
11 Let us hasten therefore to enter into that rest: lest any man fall into the same example of unbelief.
12 For the word of God is living and effectual and more piercing than any two edged sword; and reaching unto the division of the soul and the spirit, of the joints also and the marrow: and is a discerner of the thoughts and intents of the heart.
13 Neither is there any creature invisible in his sight: but all things are naked and open to his eyes, to whom our speech is.
14 Having therefore a great high priest that hath passed into the heavens, Jesus the Son of God: let us hold fast our confession.
15 For we have not a high priest who cannot have compassion on our infirmities: but one tempted in all things like as we are, without sin.
16 Let us go therefore with confidence to the throne of grace: that we may obtain mercy and find grace in seasonable aid.
V
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1. first, he gives the advice
 
 
Chapter 4
11 Let us hasten therefore to enter into that rest: lest any man fall into the same example of unbelief.
V
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1. first, he urges us to hurry
 
 
Chapter 4
11a Let us hasten therefore to enter into that rest:
V
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2. second, he shows the danger in delay
4:11b
 
Chapter 4
11b lest any man fall into the same example of unbelief.
V
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2. second, the reason for entering rest, but this reason is taken on the part of Christ in whom there are two natures
4:12
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12 For the word of God is living and effectual and more piercing than any two edged sword; and reaching unto the division of the soul and the spirit, of the joints also and the marrow: and is a discerner of the thoughts and intents of the heart.
13 Neither is there any creature invisible in his sight: but all things are naked and open to his eyes, to whom our speech is.
14 Having therefore a great high priest that hath passed into the heavens, Jesus the Son of God: let us hold fast our confession.
15 For we have not a high priest who cannot have compassion on our infirmities: but one tempted in all things like as we are, without sin.
16 Let us go therefore with confidence to the throne of grace: that we may obtain mercy and find grace in seasonable aid.
V
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1. first, therefore, he gives the reason based on the divinity, and says three things about the Son of God
 
217
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12 For the word of God is living and effectual and more piercing than any two edged sword; and reaching unto the division of the soul and the spirit, of the joints also and the marrow: and is a discerner of the thoughts and intents of the heart.
13 Neither is there any creature invisible in his sight: but all things are naked and open to his eyes, to whom our speech is.
V
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1. first, he describes his power, which he shows in three ways
 
 
Chapter 4
12a For the word of God is living and effectual and more piercing than any two edged sword; and reaching unto the division of the soul and the spirit, of the joints also and the marrow:
V
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1. first, its nature
 
 
Chapter 4
12a1 For the word of God is living
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2. second, its vigor
 
218
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12a2 and effectual
V
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3. third, its action
 
219
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12a3 and more piercing than any two edged sword; and reaching unto the division of the soul and the spirit, of the joints also and the marrow:
V
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1. first, he describes its action
 
220
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12a3i and more piercing than any two edged sword;
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2. second, he explains this
 
 
Chapter 4
12a3ii and reaching unto the division of the soul and the spirit, of the joints also and the marrow:
V
*
1. first, he shows this in regard to spiritual things
 
 
Chapter 4
12a3iia and reaching unto the division of the soul and the spirit,
V
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2. second, in regard to material things
 
 
Chapter 4
12a3iib of the joints also and the marrow:
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2. second, his knowledge
4:12b
225
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12b and is a discerner of the thoughts and intents of the heart.
13 Neither is there any creature invisible in his sight: but all things are naked and open to his eyes, to whom our speech is.
V
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1. first, he shows that all things are subject to his knowledge
4:13
 
Chapter 4
12b and is a discerner of the thoughts and intents of the heart.
13a Neither is there any creature invisible in his sight:
V
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2. second, how he knows
4:13b
 
Chapter 4
13b but all things are naked and open to his eyes, to whom our speech is.
V
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3. third, the perfection of his authority, at to whom our speech is
4:13c
231
Chapter 4
12 For the word of God is living and effectual and more piercing than any two edged sword; and reaching unto the division of the soul and the spirit, of the joints also and the marrow: and is a discerner of the thoughts and intents of the heart.
13 Neither is there any creature invisible in his sight: but all things are naked and open to his eyes, to whom our speech is.
V
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2. second, the reason based on the humanity
4:14
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14 Having therefore a great high priest that hath passed into the heavens, Jesus the Son of God: let us hold fast our confession.
15 For we have not a high priest who cannot have compassion on our infirmities: but one tempted in all things like as we are, without sin.
16 Let us go therefore with confidence to the throne of grace: that we may obtain mercy and find grace in seasonable aid.
V
*
1. first, he states his dignity
 
 
Chapter 4
14 Having therefore a great high priest that hath passed into the heavens, Jesus the Son of God: let us hold fast our confession.
V
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2. second, he shows his piety, at for we have not a high priest
4:15
235
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15 For we have not a high priest who cannot have compassion on our infirmities: but one tempted in all things like as we are, without sin.
V
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3. third, he urges us to have confidence in him, at let us go therefore with confidence to the throne of grace
4:16
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16 Let us go therefore with confidence to the throne of grace: that we may obtain mercy and find grace in seasonable aid.
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3. third, the priesthood and the high priesthood of Aaron, by which it was administered, at for every high priest
5:1
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Chapter 5
1 For every high priest taken from among men is ordained for men in the things that appertain to God, that he may offer up gifts and sacrifices for sins:
2 Who can have compassion on them that are ignorant and that err: because he himself also is compassed with infirmity.
3 And therefore he ought, as for the people, so also for himself, to offer for sins.
4 Neither doth any man take the honour to himself, but he that is called by God, as Aaron was.
5 So Christ also did not glorify himself, that he might be made a high priest: but he that said unto him: Thou art my Son: this day have I begotten thee.
6 As he saith also in another place: Thou art a priest for ever, according to the order of Melchisedech.
7 Who in the days of his flesh, with a strong cry and tears, offering up prayers and supplications to him that was able to save him from death, was heard for his reverence.
8 And whereas indeed he was the Son of God, he learned obedience by the things which he suffered.
9 And being consummated, he became, to all that obey him, the cause of eternal salvation:
10 Called by God a high priest, according to the order of Melchisedech.
11 Of whom we have much to say and hard to be intelligibly uttered: because you are become weak to hear.
12 For whereas for the time you ought to be masters, you have need to be taught again what are the first elements of the words of God: and you are become such as have need of milk and not of strong meat.
13 For every one that is a partaker of milk is unskilful in the word of justice: for he is a little child.
14 But strong meat is for the perfect: for them who by custom have their senses exercised to the discerning of good and evil.
Chapter 6
1 Wherefore, leaving the word of the beginning of Christ, let us go on to things more perfect: not laying again the foundation of penance from dead works and of faith towards God,
2 Of the doctrine of baptisms and imposition of hands, and of the resurrection of the dead, and of eternal judgment.
3 And this will we do, if God permit.
4 For it is impossible for those who were once illuminated, have tasted also the heavenly gift and were made partakers of the Holy Ghost,
5 Have moreover tasted the good word of God and the powers of the world to come,
6 And are fallen away: to be renewed again to penance, crucifying again to themselves the Son of God and making him a mockery.
7 For the earth, that drinketh in the rain which cometh often upon it and bringeth forth herbs meet for them by whom it is tilled, receiveth blessing from God.
8 But that which bringeth forth thorns and briers is reprobate and very near unto a curse: whose end is to be burnt.
9 But, my dearly beloved, we trust better things of you, and nearer to salvation; though we speak thus.
10 For God is not unjust, that he should forget your work and the love which you have shewn in his name, you who have ministered and do minister to the saints.
11 And we desire that every one of you shew forth the same carefulness to the accomplishing of hope unto the end:
12 That you become not slothful, but followers of them who through faith and patience shall inherit the promises.
13 For God making promises to Abraham, because he had no one greater by whom he might swear, swore by himself,
14 Saying: Unless blessing I shall bless thee and multiplying I shall multiply thee.
15 And so patiently enduring he obtained the promise.
16 For men swear by one greater than themselves: and an oath for confirmation is the end of all their controversy.
17 Wherein God, meaning more abundantly to shew to the heirs of the promise the immutability of his counsel, interposed an oath:
18 That by two immutable things in which it is impossible for God to lie, we may have the strongest comfort, we who have fled for refuge to hold fast the hope set before us.
19 Which we have as an anchor of the soul, sure and firm, and which entereth in even within the veil:
20 Where the forerunner Jesus is entered for us, made a high priest for ever according to the order of Melchisedech.
Chapter 7
1 For this Melchisedech was king of Salem, priest of the most high God, who met Abraham returning from the slaughter of the kings and blessed him:
2 To whom also Abraham divided the tithes of all: who first indeed by interpretation is king of justice: and then also king of Salem, that is, king of peace:
3 Without father, without mother, without genealogy, having neither beginning of days nor end of life, but likened unto the Son of God, continueth a priest for ever.
4 Now consider how great this man is, to whom also Abraham the patriarch gave tithes out of the principal things.
5 And indeed they that are of the sons of Levi, who receive the priesthood, have a commandment to take tithes of the people according to the law, that is to say, of their brethren: though they themselves also came out of the loins of Abraham.
6 But he, whose pedigree is not numbered among them, received tithes of Abraham and blessed him that had the promises.
7 And without all contradiction, that which is less is blessed by the better.
8 And here indeed, men that die receive tithes: but there, he hath witness that he liveth.
9 And (as it may be said) even Levi who received tithes paid tithes in Abraham:
10 For he was yet in the loins of his father when Melchisedech met him.
11 If then perfection was by the Levitical priesthood (for under it the people received the law), what further need was there that another priest should rise according to the order of Melchisedech: and not be called according to the order of Aaron?
12 For the priesthood being translated, it is necessary that a translation also be made of the law,
13 For he of whom these things are spoken is of another tribe, of which no one attended on the altar.
14 For it is evident that our Lord sprung out of Juda: in which tribe Moses spoke nothing concerning priests.
15 And it is yet far more evident: if according to the similitude of Melchisedech there ariseth another priest,
16 Who is made, not according to the law of a law of a carnal commandment, but according to the power of an indissoluble life.
17 For he testifieth: Thou art a priest for ever according to the order of Melchisedech.
18 There is indeed a setting aside of the former commandment, because of the weakness and unprofitableness thereof:
19 For the law brought nothing to perfection: but a bringing in of a better hope, by which we draw nigh to God.
20 And inasmuch as it is not without an oath (for the others indeed were made priests without an oath:
21 But this with an oath, by him that said unto him: The Lord hath sworn and he will not repent: Thou art a priest for ever).
22 By so much is Jesus made a surety of a better testament.
23 And the others indeed were made many priests, because by reason of death they were not suffered to continue:
24 But this, for that he continueth for ever, hath an everlasting priesthood:
25 Whereby he is able also to save for ever them that come to God by him; always living to make intercession for us.
26 For it was fitting that we should have such a high priest, holy, innocent, undefiled, separated from sinners, and made higher than the heavens:
27 Who needeth not daily (as the other priests) to offer sacrifices, first for his own sins, and then for the people’s: for this he did once, in offering himself.
28 For the law maketh men priests, who have infirmity: but the word of the oath (which was since the law) the Son who is perfected for evermore.
Chapter 8
1 Now of the things which we have spoken, this is the sum: We have such an high priest who is set on the right hand of the throne of majesty in the heavens,
2 A minister of the holies and of the true tabernacle, which the Lord hath pitched, and not man.
3 For every high priest is appointed to offer gifts and sacrifices: wherefore it is necessary that he also should have some thing to offer.
4 If then he were on earth, he would not be a priest: seeing that there would be others to offer gifts according to the law.
5 Who serve unto the example and shadow of heavenly things. As it was answered to Moses, when he was to finish the tabernacle: See (saith he) that thou make all things according to the pattern which was shewn thee on the mount.
6 But now he hath obtained a better ministry, by how much also he is a mediator of a better testament which is established on better promises.
7 For if that former had been faultless, there should not indeed a place have been sought for a second.
8 For, finding fault with them, he saith: Behold the days shall come, saith the Lord: and I will perfect, unto the house of Israel and unto the house of Juda, a new testament:
9 Not according to the testament which I made to their fathers, on the day when I took them by the hand to lead them out of the land of Egypt: because they continued not in my testament: and I regarded them not, saith the Lord.
10 For this is the testament which I will make to the house of Israel after those days, saith the Lord: I will give my laws into their mind: and in their heart will I write them. And I will be their God: and they shall be my people.
11 And they shall not teach every man his neighbour and every man his brother, saying: Know the Lord. For all shall know me, from the least to the greatest of them.
12 Because I will be merciful to their iniquities: and their sins I will remember no more.
13 Now in saying a new, he hath made the former old. And that which decayeth and groweth old is near its end.
Chapter 9
1 The former indeed had also justifications of divine service, and a wordly sanctuary.
2 For there was a tabernacle made the first, wherein were the candlesticks and the table and the setting forth of loaves, which is called the Holy.
3 And after the second veil, the tabernacle which is called the Holy of Holies:
4 Having a golden censer and the ark of the testament covered about on every part with gold, in which was a golden pot that had manna and the rod of Aaron that had blossomed and the tables of the testament.
5 And over it were the cherubims of glory overshadowing the propitiatory: of which it is not needful to speak now particularly.
6 Now these things being thus ordered, into the first tabernacle, the priests indeed always entered, accomplishing the offices of sacrifices.
7 But into the second, the high priest alone, once a year: not without blood, which he offereth for his own and the people’s ignorance:
8 The Holy Ghost signifying this: That the way into the Holies was not yet made manifest, whilst the former tabernacle was yet standing.
9 Which is a parable of the time present: according to which gifts and sacrifices are offered, which cannot, as to the conscience, make him perfect that serveth, only in meats and in drinks,
10 And divers washings and justices of the flesh laid on them until the time of correction.
11 But Christ, being come an high Priest of the good things to come, by a greater and more perfect tabernacle, not made with hand, that is, not of this creation:
12 Neither by the blood of goats or of calves, but by his own blood, entered once into the Holies, having obtained eternal redemption.
13 For if the blood of goats and of oxen, and the ashes of an heifer, being sprinkled, sanctify such as are defiled, to the cleansing of the flesh:
14 How much more shall the blood of Christ, who by the Holy Ghost offered himself unspotted unto God, cleanse our conscience from dead works, to serve the living God?
15 And therefore he is the mediator of the new testament: that by means of his death for the redemption of those transgressions which were under the former testament, they that are called may receive the promise of eternal inheritance.
16 For where there is a testament the death of the testator must of necessity come in.
17 For a testament is of force after men are dead: otherwise it is as yet of no strength, whilst the testator liveth.
18 Whereupon neither was the first indeed dedicated without blood.
19 For when every commandment of the law had been read by Moses to all the people, he took the blood of calves and goats, with water, and scarlet wool and hyssop, and sprinkled both the book itself and all the people.
20 Saying: This is the blood of the testament which God hath enjoined unto you.
21 The tabernacle also and all the vessels of the ministry, in like manner, he sprinkled with blood.
22 And almost all things, according to the law, are cleansed with blood: and without shedding of blood there is no remission.
23 It is necessary therefore that the patterns of heavenly things should be cleansed with these: but the heavenly things themselves with better sacrifices than these.
24 For Jesus is not entered into the Holies made with hands, the patterns of the true: but into Heaven itself, that he may appear now in the presence of God for us.
25 Nor yet that he should offer himself often, as the high priest entereth into the Holies every year with the blood of others:
26 For then he ought to have suffered often from the beginning of the world. But now once, at the end of ages, he hath appeared for the destruction of sin by the sacrifice of himself.
27 And as it is appointed unto men once to die, and after this the judgment:
28 So also Christ was offered once to exhaust the sins of many. The second time he shall appear without sin to them that expect him unto salvation.
Chapter 10
1 For the law, having a shadow of the good things to come, not the very image of the things, by the selfsame sacrifices which they offer continually every year, can never make the comers thereunto perfect.
2 For then they would have ceased to be offered: because the worshippers once cleansed should have no conscience of sin any longer.
3 But in them there is made a commemoration of sins every year:
4 For it is impossible that with the blood of oxen and goats sin should be taken away.
5 Wherefore, when he cometh into the world he saith: Sacrifice and oblation thou wouldest not: but a body thou hast fitted to me.
6 Holocausts for sin did not please thee.
7 Then said I: Behold I come: in the head of the book it is written of me: that I should do thy will, O God.
8 In saying before, Sacrifices, and oblations, and holocausts for sin thou wouldest not, neither are they pleasing to thee, which are offered according to the law.
9 Then said I: Behold, I come to do thy will, O God: He taketh away the first, that he may establish that which followeth.
10 In the which will, we are sanctified by the oblation of the body of Jesus Christ once.
11 And every priest indeed standeth daily ministering and often offering the same sacrifices which can never take away sins.
12 But this man, offering one sacrifice for sins, for ever sitteth on the right hand of God,
13 From henceforth expecting until his enemies be made his footstool.
14 For by one oblation he hath perfected for ever them that are sanctified.
15 And the Holy Ghost also doth testify this to us. For after that he said:
16 And this is the testament which I will make unto them after those days, saith the Lord. I will give my laws in their hearts and on their minds will I write them:
17 And their sins and iniquities I will remember no more.
18 Now, where there is a remission of these, there is no more an oblation for sin.
19 Having therefore, brethren, a confidence in the entering into the holies by the blood of Christ:
20 A new and living way which he hath dedicated for us through the veil, that is to say, his flesh:
21 And a high priest over the house of God:
22 Let us draw near with a true heart, in fulness of faith, having our hearts sprinkled from an evil conscience and our bodies washed with clean water.
23 Let us hold fast the confession of our hope without wavering (for he is faithful that hath promised):
24 And let us consider one another, to provoke unto charity and to good works:
25 Not forsaking our assembly, as some are accustomed: but comforting one anther, and so much the more as you see the day approaching.
26 For if we sin wilfully after having the knowledge of the truth, there is now left no sacrifice for sins:
27 But a certain dreadful expectation of judgment, and the rage of a fire which shall consume the adversaries.
28 A man making void the law of Moses dieth without any mercy under two or three witnesses:
29 How much more, do you think he deserveth worse punishments, who hath trodden under foot the Son of God and hath esteemed the blood of the testament unclean, by which he was sanctified, and hath offered an affront to the Spirit of grace?
30 For we know him that hath said: Vengeance belongeth to me, and I will repay. And again: The Lord shall judge his people.
31 It is a fearful thing to fall into the hands of the living God.
32 But call to mind the former days, wherein, being illuminated, you endured a great fight of afflictions.
33 And on the one hand indeed, by reproaches and tribulations, were made a gazingstock; and on the other, became companions of them that were used in such sort.
34 For you both had compassion on them that were in bands and took with joy the being stripped of your own goods, knowing that you have a better and a lasting substance.
35 Do not therefore lose your confidence which hath a great reward.
36 For patience is necessary for you: that, doing the will of God, you may receive the promise.
37 For yet a little and a very little while, and he that is to come will come and will not delay.
38 But my just man liveth by faith: but if he withdraw himself, he shall not please my soul.
39 But we are not the children of withdrawing unto perdition, but of faith to the saving of the soul.
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1. first, he shows that Christ is a high priest
 
 
Chapter 5
1 For every high priest taken from among men is ordained for men in the things that appertain to God, that he may offer up gifts and sacrifices for sins:
2 Who can have compassion on them that are ignorant and that err: because he himself also is compassed with infirmity.
3 And therefore he ought, as for the people, so also for himself, to offer for sins.
4 Neither doth any man take the honour to himself, but he that is called by God, as Aaron was.
5 So Christ also did not glorify himself, that he might be made a high priest: but he that said unto him: Thou art my Son: this day have I begotten thee.
6 As he saith also in another place: Thou art a priest for ever, according to the order of Melchisedech.
7 Who in the days of his flesh, with a strong cry and tears, offering up prayers and supplications to him that was able to save him from death, was heard for his reverence.
8 And whereas indeed he was the Son of God, he learned obedience by the things which he suffered.
9 And being consummated, he became, to all that obey him, the cause of eternal salvation:
10 Called by God a high priest, according to the order of Melchisedech.
11 Of whom we have much to say and hard to be intelligibly uttered: because you are become weak to hear.
12 For whereas for the time you ought to be masters, you have need to be taught again what are the first elements of the words of God: and you are become such as have need of milk and not of strong meat.
13 For every one that is a partaker of milk is unskilful in the word of justice: for he is a little child.
14 But strong meat is for the perfect: for them who by custom have their senses exercised to the discerning of good and evil.
Chapter 6
1 Wherefore, leaving the word of the beginning of Christ, let us go on to things more perfect: not laying again the foundation of penance from dead works and of faith towards God,
2 Of the doctrine of baptisms and imposition of hands, and of the resurrection of the dead, and of eternal judgment.
3 And this will we do, if God permit.
4 For it is impossible for those who were once illuminated, have tasted also the heavenly gift and were made partakers of the Holy Ghost,
5 Have moreover tasted the good word of God and the powers of the world to come,
6 And are fallen away: to be renewed again to penance, crucifying again to themselves the Son of God and making him a mockery.
7 For the earth, that drinketh in the rain which cometh often upon it and bringeth forth herbs meet for them by whom it is tilled, receiveth blessing from God.
8 But that which bringeth forth thorns and briers is reprobate and very near unto a curse: whose end is to be burnt.
9 But, my dearly beloved, we trust better things of you, and nearer to salvation; though we speak thus.
10 For God is not unjust, that he should forget your work and the love which you have shewn in his name, you who have ministered and do minister to the saints.
11 And we desire that every one of you shew forth the same carefulness to the accomplishing of hope unto the end:
12 That you become not slothful, but followers of them who through faith and patience shall inherit the promises.
13 For God making promises to Abraham, because he had no one greater by whom he might swear, swore by himself,
14 Saying: Unless blessing I shall bless thee and multiplying I shall multiply thee.
15 And so patiently enduring he obtained the promise.
16 For men swear by one greater than themselves: and an oath for confirmation is the end of all their controversy.
17 Wherein God, meaning more abundantly to shew to the heirs of the promise the immutability of his counsel, interposed an oath:
18 That by two immutable things in which it is impossible for God to lie, we may have the strongest comfort, we who have fled for refuge to hold fast the hope set before us.
19 Which we have as an anchor of the soul, sure and firm, and which entereth in even within the veil:
20 Where the forerunner Jesus is entered for us, made a high priest for ever according to the order of Melchisedech.
V
>
1. first, he shows that Christ is a high priest
 
 
Chapter 5
1 For every high priest taken from among men is ordained for men in the things that appertain to God, that he may offer up gifts and sacrifices for sins:
2 Who can have compassion on them that are ignorant and that err: because he himself also is compassed with infirmity.
3 And therefore he ought, as for the people, so also for himself, to offer for sins.
4 Neither doth any man take the honour to himself, but he that is called by God, as Aaron was.
5 So Christ also did not glorify himself, that he might be made a high priest: but he that said unto him: Thou art my Son: this day have I begotten thee.
6 As he saith also in another place: Thou art a priest for ever, according to the order of Melchisedech.
7 Who in the days of his flesh, with a strong cry and tears, offering up prayers and supplications to him that was able to save him from death, was heard for his reverence.
8 And whereas indeed he was the Son of God, he learned obedience by the things which he suffered.
9 And being consummated, he became, to all that obey him, the cause of eternal salvation:
10 Called by God a high priest, according to the order of Melchisedech.
V
>
1. first, he shows what is required of a high priest
 
 
Chapter 5
1 For every high priest taken from among men is ordained for men in the things that appertain to God, that he may offer up gifts and sacrifices for sins:
2 Who can have compassion on them that are ignorant and that err: because he himself also is compassed with infirmity.
3 And therefore he ought, as for the people, so also for himself, to offer for sins.
4 Neither doth any man take the honour to himself, but he that is called by God, as Aaron was.
V
>
1. first, he describes the high priest’s office
 
240
Chapter 5
1 For every high priest taken from among men is ordained for men in the things that appertain to God, that he may offer up gifts and sacrifices for sins:
V
>
1. first, the loftiness of this office, at taken from among men
 
241
Chapter 5
1a For every high priest taken from among men
*
1. first, the office suits a man, not an angel
 
 
*
2. second, God willed that man have someone like himself to whom he might run
 
 
>
3. third, likewise the Church prefers to have local priests rather than foreigners
 
 
*
cf. Hos. 2:15: I will give her vinedressers out of the same place
 
 
*
cf. Deut. 17:15: you shall set him whom the Lord your God shall choose out of the number of your brethren. You may not make a man of another nation king that is not your brother
 
 
*
4. fourth, he is taken, because he should excel the others as Saul did (cf. John 21:15)
 
 
V
>
2. second, its usefulness, at ordained for men
 
242
Chapter 5
1b is ordained for men
*
1. first, he is appointed for their benefit of men
 
 
>
2. second, he is not appointed for certain other things
 
 
*
1. first, glory
 
 
*
2. second, accumulating riches
 
 
*
3. third, for enriching his family (cf. 2 Cor. 4:5, cf. 2 Cor. 13:10)
 
 
V
*
3. third, the material, at in the things that appertain to God
 
243
Chapter 5
1c that he may offer up gifts and sacrifices for sins:
V
*
4. fourth, the action, at that he may offer up gifts and sacrifices for sins
 
244
Chapter 5
1d that he may offer up gifts and sacrifices for sins:
V
>
2. second, he shows the compassion necessary in a high priest, at who can have compassion
5:2
245
Chapter 5
2 Who can have compassion on them that are ignorant and that err: because he himself also is compassed with infirmity.
3 And therefore he ought, as for the people, so also for himself, to offer for sins.
V
>
1. first, he shows that for the exercise of the high priesthood, mercy and compassion are required
 
246
Chapter 5
2a Who can have compassion on them that are ignorant and that err:
*
1. first, he should reach God by the devotion of prayer, at one extreme
 
 
>
2. second, he should also reach man by mercy and compassion, at the other extreme; and his defects are of two kinds:
 
 
>
1. first, some fail from ignorance, hence he says on those who are ignorant
 
 
*
which refers to lacking knowledge of things one ought to know
 
 
*
2. second, others fall from certain knowledge, and in regard to this he says, and that err
 
 
V
*
2. second, a merciful motive, at because he himself
5:2b
247
Chapter 5
2b because he himself also is compassed with infirmity.
3 And therefore he ought, as for the people, so also for himself, to offer for sins.
V
*
3. third, the sign of mercy, at and therefore he ought
 
248
Chapter 5
2 Who can have compassion on them that are ignorant and that err: because he himself also is compassed with infirmity.
3 And therefore he ought, as for the people, so also for himself, to offer for sins.
V
>
3. third, he shows the way of attaining the high priesthood, at neither does any man take
5:4
249
Chapter 5
4 Neither doth any man take the honour to himself, but he that is called by God, as Aaron was.
*
1. first, it is contrary to nature for anything to raise itself to a higher state than its nature, as aair does not make itself fire, but is made so by something higher
 
 
*
2. second, hence those should be accepted who do not impose themselves, hence in olden times they were indicated by a visible sign, as was St. Nicholas and many others
 
 
V
>
2. second, he shows how Christ is a high priest
5:5
250
Chapter 5
5 So Christ also did not glorify himself, that he might be made a high priest: but he that said unto him: Thou art my Son: this day have I begotten thee.
6 As he saith also in another place: Thou art a priest for ever, according to the order of Melchisedech.
7 Who in the days of his flesh, with a strong cry and tears, offering up prayers and supplications to him that was able to save him from death, was heard for his reverence.
8 And whereas indeed he was the Son of God, he learned obedience by the things which he suffered.
9 And being consummated, he became, to all that obey him, the cause of eternal salvation:
10 Called by God a high priest, according to the order of Melchisedech.
V
>
1. first, he shows that the aforesaid things are found in Christ
 
 
Chapter 5
5 So Christ also did not glorify himself, that he might be made a high priest: but he that said unto him: Thou art my Son: this day have I begotten thee.
6 As he saith also in another place: Thou art a priest for ever, according to the order of Melchisedech.
7 Who in the days of his flesh, with a strong cry and tears, offering up prayers and supplications to him that was able to save him from death, was heard for his reverence.
8 And whereas indeed he was the Son of God, he learned obedience by the things which he suffered.
9 And being consummated, he became, to all that obey him, the cause of eternal salvation:
V
>
1. first, he shows that Christ was made a high priest not by himself but by God
 
 
Chapter 5
5 So Christ also did not glorify himself, that he might be made a high priest: but he that said unto him: Thou art my Son: this day have I begotten thee.
6 As he saith also in another place: Thou art a priest for ever, according to the order of Melchisedech.
*
1. first, he shows that Christ did not promote himself
 
251
>
2. second, by whom he was promoted
5:5b
252
*
1. first, he shows by whom he was glorified
 
 
*
2. second, how he was appointed high priest
 
 
V
>
2. second, he shows that what pertains to the priestly office belongs to Christ
5:7
 
Chapter 5
7 Who in the days of his flesh, with a strong cry and tears, offering up prayers and supplications to him that was able to save him from death, was heard for his reverence.
*
1. first, he shows his condition
 
254
*
2. second, his act, which was to offer prayers and supplications, which is the spiritual sacrifice Christ offered
5:7b
255
*
3. third, his efficacy, which is shown by the way he prays
5:7c
256
V
>
3. third, of his mercy and compassion
5:8
258
Chapter 5
8 And whereas indeed he was the Son of God, he learned obedience by the things which he suffered.
9 And being consummated, he became, to all that obey him, the cause of eternal salvation:
*
1. first, he shows what he suffered
 
259
*
2. second, what benefits accrued even to others, or the fruits of his passion
5:9
260
V
*
2. second, from this he concludes that he is a high priest, at so Christ also did not glorify himself
5:10
261
Chapter 5
10 Called by God a high priest, according to the order of Melchisedech.
V
>
2. second, he prepares his hearers for what follows, at of whom we have much to say
5:11
262
Chapter 5
11 Of whom we have much to say and hard to be intelligibly uttered: because you are become weak to hear.
12 For whereas for the time you ought to be masters, you have need to be taught again what are the first elements of the words of God: and you are become such as have need of milk and not of strong meat.
13 For every one that is a partaker of milk is unskilful in the word of justice: for he is a little child.
14 But strong meat is for the perfect: for them who by custom have their senses exercised to the discerning of good and evil.
Chapter 6
1 Wherefore, leaving the word of the beginning of Christ, let us go on to things more perfect: not laying again the foundation of penance from dead works and of faith towards God,
2 Of the doctrine of baptisms and imposition of hands, and of the resurrection of the dead, and of eternal judgment.
3 And this will we do, if God permit.
4 For it is impossible for those who were once illuminated, have tasted also the heavenly gift and were made partakers of the Holy Ghost,
5 Have moreover tasted the good word of God and the powers of the world to come,
6 And are fallen away: to be renewed again to penance, crucifying again to themselves the Son of God and making him a mockery.
7 For the earth, that drinketh in the rain which cometh often upon it and bringeth forth herbs meet for them by whom it is tilled, receiveth blessing from God.
8 But that which bringeth forth thorns and briers is reprobate and very near unto a curse: whose end is to be burnt.
9 But, my dearly beloved, we trust better things of you, and nearer to salvation; though we speak thus.
10 For God is not unjust, that he should forget your work and the love which you have shewn in his name, you who have ministered and do minister to the saints.
11 And we desire that every one of you shew forth the same carefulness to the accomplishing of hope unto the end:
12 That you become not slothful, but followers of them who through faith and patience shall inherit the promises.
13 For God making promises to Abraham, because he had no one greater by whom he might swear, swore by himself,
14 Saying: Unless blessing I shall bless thee and multiplying I shall multiply thee.
15 And so patiently enduring he obtained the promise.
16 For men swear by one greater than themselves: and an oath for confirmation is the end of all their controversy.
17 Wherein God, meaning more abundantly to shew to the heirs of the promise the immutability of his counsel, interposed an oath:
18 That by two immutable things in which it is impossible for God to lie, we may have the strongest comfort, we who have fled for refuge to hold fast the hope set before us.
19 Which we have as an anchor of the soul, sure and firm, and which entereth in even within the veil:
20 Where the forerunner Jesus is entered for us, made a high priest for ever according to the order of Melchisedech.
V
>
1. first, he shows their slowness
 
263
Chapter 5
11 Of whom we have much to say and hard to be intelligibly uttered: because you are become weak to hear.
12 For whereas for the time you ought to be masters, you have need to be taught again what are the first elements of the words of God: and you are become such as have need of milk and not of strong meat.
13 For every one that is a partaker of milk is unskilful in the word of justice: for he is a little child.
14 But strong meat is for the perfect: for them who by custom have their senses exercised to the discerning of good and evil.
*
1. first, he shows the importance of what is to be said
5:12
 
*
2. second, their slowness to understand
5:11b
 
>
3. third, he shows that their slowness is culpable
 
 
*
1. first, he mentions the sin of slowness
 
266
*
2. second, he describes their situation with a simile
5:12b
267
>
3. third, he explains the simile
5:13
268
>
1. first, he explains what he said about milk
 
 
*
1. first, he gives the explanation
 
 
*
2. second, the reason behind the explanation
5:13b
272
*
2. second, about solid food
5:14
273
V
>
2. second, his intention
6:1
275
Chapter 6
1 Wherefore, leaving the word of the beginning of Christ, let us go on to things more perfect: not laying again the foundation of penance from dead works and of faith towards God,
2 Of the doctrine of baptisms and imposition of hands, and of the resurrection of the dead, and of eternal judgment.
3 And this will we do, if God permit.
4 For it is impossible for those who were once illuminated, have tasted also the heavenly gift and were made partakers of the Holy Ghost,
5 Have moreover tasted the good word of God and the powers of the world to come,
6 And are fallen away: to be renewed again to penance, crucifying again to themselves the Son of God and making him a mockery.
7 For the earth, that drinketh in the rain which cometh often upon it and bringeth forth herbs meet for them by whom it is tilled, receiveth blessing from God.
8 But that which bringeth forth thorns and briers is reprobate and very near unto a curse: whose end is to be burnt.
9 But, my dearly beloved, we trust better things of you, and nearer to salvation; though we speak thus.
10 For God is not unjust, that he should forget your work and the love which you have shewn in his name, you who have ministered and do minister to the saints.
11 And we desire that every one of you shew forth the same carefulness to the accomplishing of hope unto the end:
12 That you become not slothful, but followers of them who through faith and patience shall inherit the promises.
13 For God making promises to Abraham, because he had no one greater by whom he might swear, swore by himself,
14 Saying: Unless blessing I shall bless thee and multiplying I shall multiply thee.
15 And so patiently enduring he obtained the promise.
16 For men swear by one greater than themselves: and an oath for confirmation is the end of all their controversy.
17 Wherein God, meaning more abundantly to shew to the heirs of the promise the immutability of his counsel, interposed an oath:
18 That by two immutable things in which it is impossible for God to lie, we may have the strongest comfort, we who have fled for refuge to hold fast the hope set before us.
19 Which we have as an anchor of the soul, sure and firm, and which entereth in even within the veil:
20 Where the forerunner Jesus is entered for us, made a high priest for ever according to the order of Melchisedech.
V
>
1. first, he discloses his intention
 
 
Chapter 6
1 Wherefore, leaving the word of the beginning of Christ, let us go on to things more perfect: not laying again the foundation of penance from dead works and of faith towards God,
2 Of the doctrine of baptisms and imposition of hands, and of the resurrection of the dead, and of eternal judgment.
V
*
1. first, he discloses his intention, which is that passing over the things which pertain to the beginning of Christian doctrine, he may go on to loftier matters
 
276
Chapter 6
1a Wherefore, leaving the word of the beginning of Christ, let us go on to things more perfect:
V
>
2. second, he explains what he says; here he intends to show what the things are which make for the beginning of Christ’s doctrine; for this he uses a simile
6:1b
279
Chapter 6
1b not laying again the foundation of penance from dead works and of faith towards God,
2 Of the doctrine of baptisms and imposition of hands, and of the resurrection of the dead, and of eternal judgment.
*
1. first, for it is by faith that a soul is built into a spiritual edifice; therefore, just as in a material building the foundation is laid first, so here the first rudiments of Christ’s doctrine are, as it were, the foundation
 
 
V
>
2. second, but this seems to conflict with what he teaches below (Heb 11:1), where faith is set down as the foundation: for faith is one: one Lord, one faith, one baptism (Eph 4:5), but here he mentions six foundations
 
 
Chapter 6
1b not laying again the foundation of penance from dead works and of faith towards God,
2 Of the doctrine of baptisms and imposition of hands, and of the resurrection of the dead, and of eternal judgment.
V
>
1. first, I answer that faith is the foundation of the virtues
 
 
Chapter 6
1b1 not laying again the foundation of penance
*
1. first, but the things he mentions are the foundations of Christ’s doctrine
 
 
*
2. second, he says, not laying again the foundation of penance, as though it were laid so firmly that there is not need to lay it again
 
 
*
3. third, or, because you have just laid it, and it should not be laid again
 
 
V
>
2. second, but the Apostle lists them quite clearly
 
 
Chapter 6
1b2 from dead works and of faith towards God,
2 Of the doctrine of baptisms and imposition of hands, and of the resurrection of the dead, and of eternal judgment.
V
>
1. first, for just as in the process of generation and of any motion, there is first of all the departure, so too here
 
 
Chapter 6
1b2 from dead works and of faith towards God,
V
>
1. first, because penance is a departure from sin and is, as it were, the foundation of that life
 
 
Chapter 6
1b2i from dead works
*
1. first, for, according to Augustine, no one who is master of his own will can begin a new life without repenting of the past
 
 
V
>
2. second, hence, at the beginning of his preaching the Lord says: do penance (Matt 4:17), therefore, he says, of penance from dead works
 
 
Chapter 6
1b2i from dead works
*
1. first, for works are called dead either because they are dead in themselves, or because they become dead
 
 
>
2. second, a thing is said to be alive, when it functions on its own power, so that wherever it fails, it is said to be dead
 
 
*
1. first, for our works are ordained to happiness, which is man’s end
 
 
>
2. second, therefore, when they do not lead to happiness or cannot be ordained to happiness, they are said to be dead
 
 
*
1. first, and these are works performed in mortal sin: the blood of Christ, who by the Holy Spirit offered himself unspotted unto God, shall cleanse our conscience from dead works (Heb 9:14)
 
 
>
2. second, but works performed in charity are made dead by sin
 
 
*
1. first, hence, they do not have the power to merit eternal life: all the justices which he has done will not be remembered (Ezek 18:24)
 
 
*
2. second, but penance makes them revive; hence they are then once more counted for eternal life
 
 
V
>
2. second, but in approaching the desired terminus, faith is first, hence, he says, the foundation of faith towards God
 
281
Chapter 6
1b2ii and of faith towards God,
V
*
1. first, for it is proper to faith that man believe and assent to things unseen by him, on the authority of another
 
 
Chapter 6
1b2iiA and of faith
*
2. second, but this testimony is either from man alone, and then it does not pertain to the virtue of faith, because man can deceive and be deceived
 
 
V
>
3. third, or that testimony is from God’s judgment, and then it is most true and firm, because it comes from the truth itself, which cannot deceive or be deceived
 
 
Chapter 6
1b2iiB towards God,
*
1. first, hence, he says, towards God, i.e.
 
 
*
2. second, the assent is made to what God says: you believe in God; believe also in me (John 14:1)
 
 
V
>
2. second in that process are the sacraments of faith
 
282
Chapter 6
2a Of the doctrine of baptisms and imposition of hands,
*
1. first, but these are the two sacraments of those entering, for those are the only ones the Apostle is discussing here
 
 
V
>
2. second, the first is baptism, by which we are reborn; in regard to the first he says, of baptisms
 
283
Chapter 6
2a1 Of the doctrine of baptisms
*
1. first, but this seems contrary to what is stated in Ephesians: one faith, one baptism (Eph 4:5); therefore, there are not several baptisms
 
 
>
2. second, I answer that there are three kinds of baptism, namely, of water, of desire, and of blood
 
 
*
1. first, but the last two have no force unless they are referred to the first because the first one must be intended, if it cannot be actually received by a person with the use of freedom
 
 
*
2. second, hence, there are not three sacraments, but one sacrament, by which we are reborn unto salvation: unless a man be born again of water and the Holy Spirit (John 3:5)
 
 
>
3. third, of the other two
 
 
>
1. first, baptism of blood produces more of baptism’s effects, provided that the first is desired or the opposite is not present in the mind as is clear in the case of the holy innocents, who were not of an opposite mind
 
 
*
1. first, for baptism has its power from the merit of Christ’s passion: all we who are baptized in Christ Jesus are baptized in his blood (Rom 6:3)
 
 
*
2. second, therefore, just as one who is baptized is conformed sacramentally to Christ’s death, so the martyr is conformed really
 
 
>
3. third, therefore, the baptism of blood produces the total effect of baptism in the sense of washing away all guilt and punishment for sin
 
 
*
1. first, but it does not imprint a character
 
 
*
2. second, therefore, if one who had undergone martyrdom without baptism of water were to rise, he would have to be baptized
 
 
>
2. second, penance, however, does not produce as many of baptism’s effects, because it does not take away all punishment, although it takes away all guilt
 
 
*
1. first, but just as a martyr conforms himself to Christ’s passion by external suffering, so does a penitent by internal suffering: they who are Christ’s have crucified their flesh with the vices and concupiscences (Gal 5:24)
 
 
*
2. second, therefore, penance can be so great that it would remove all guilt and punishment, as happened to the good thief and to Magdalene
 
 
>
3. third, hence, penance is called baptism
 
 
*
1. first, inasmuch as it performs the function of baptism
 
 
*
2. second, and because baptism cannot be repeated, penance was instituted
 
 
*
3. third, therefore, the others are called baptisms, because they produce the effect of baptism; but there is only one baptism, because the others produce no effect, unless the first is intended
 
 
V
>
3. third, the second is confirmation, by which we are strengthened
 
284
Chapter 6
2a2 and imposition of hands,
V
*
1. first, the second sacrament of those who are entering is imposed by the laying on of hands; hence, he says, and imposition of hands
 
 
Chapter 6
2a2 and imposition of hands,
>
2. second, but this is twofold
 
 
*
1. first, one is productive of miracles, as when Christ cured the sick by laying his hands on them: he, laying his hands on every one of them, cured them (Luke 4:40); and this is not sacramental
 
 
>
2. second, but the other is sacramental and is found in two sacraments
 
 
*
1. first, in the sacrament of orders: impose not hands lightly on anyone (1 Tim 5:22)
 
 
>
2. second, in the sacrament of confirmation unto renovation: by the laver of regeneration and renovation of the Holy Spirit (Titus 3:5)
 
 
*
1. first, for in confirmation the Holy Spirit is given for strength to enable a man to boldly confess Christ’s name before men
 
 
*
2. second, for just as in the natural order a man is first born and then grows and becomes strong, so too, in the order of grace
 
 
V
>
3. third, there follows the terminus of motion, at which the motion is terminated; this is twofold
 
285
Chapter 6
2b and of the resurrection of the dead, and of eternal judgment.
V
*
1. first, the resurrection of bodies, which is the foundation of faith, because without it our faith is in vain (1 Cor 15:14); therefore, he says, of the resurrection of the dead
 
 
Chapter 6
2b1 and of the resurrection of the dead,
V
>
2. second, we expect a reward, which is conferred by the judge: all things that are done, God will bring into judgment (Eccl 12:14)
 
 
Chapter 6
2b2 and of eternal judgment.
V
>
1. first, therefore, he says, and of eternal judgment
 
 
Chapter 6
2b2 and of eternal judgment.
*
1. first, not that that judgment will last a thousand years, as Lactantius taught, because it will last but a moment
 
 
*
2. second, but it is called eternal because the sentence passed then will last for ever: these shall go into eternal punishment, but the just into eternal life (Matt 15:46)
 
 
*
2. second, it should be noted that all the things he says he desires to treat here are, as it were, the rudiments of the faith; hence he preaches them to newcomers, as is recorded in Acts 17:18 and in other places
 
 
V
>
2. second, he shows how difficult it is to carry out his intention, for it is difficult both in itself and in relation to his hearers, hence he does three things
6:3
286
Chapter 6
3 And this will we do, if God permit.
4 For it is impossible for those who were once illuminated, have tasted also the heavenly gift and were made partakers of the Holy Ghost,
5 Have moreover tasted the good word of God and the powers of the world to come,
6 And are fallen away: to be renewed again to penance, crucifying again to themselves the Son of God and making him a mockery.
7 For the earth, that drinketh in the rain which cometh often upon it and bringeth forth herbs meet for them by whom it is tilled, receiveth blessing from God.
8 But that which bringeth forth thorns and briers is reprobate and very near unto a curse: whose end is to be burnt.
V
*
1. first, he suggests that in this he especially needs divine help
 
 
Chapter 6
3 And this will we do, if God permit.
V
*
2. second, he mentions their weakness
6:4
 
Chapter 6
4 For it is impossible for those who were once illuminated, have tasted also the heavenly gift and were made partakers of the Holy Ghost,
5 Have moreover tasted the good word of God and the powers of the world to come,
6 And are fallen away: to be renewed again to penance, crucifying again to themselves the Son of God and making him a mockery.
V
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3. third, he proposes a simile
6:7
293
Chapter 6
7 For the earth, that drinketh in the rain which cometh often upon it and bringeth forth herbs meet for them by whom it is tilled, receiveth blessing from God.
8 But that which bringeth forth thorns and briers is reprobate and very near unto a curse: whose end is to be burnt.
V
*
1. first, in regard to good earth
 
 
Chapter 6
7 For the earth, that drinketh in the rain which cometh often upon it and bringeth forth herbs meet for them by whom it is tilled, receiveth blessing from God.
V
*
2. second, in regard to bad earth
6:8
300
Chapter 6
8 But that which bringeth forth thorns and briers is reprobate and very near unto a curse: whose end is to be burnt.
V
>
3. third, because the Apostle had said many seemingly harsh things about their state, now to keep them from despair, he shows the intention he had in saying these things, namely, to snatch them from danger
6:9
301
Chapter 6
9 But, my dearly beloved, we trust better things of you, and nearer to salvation; though we speak thus.
10 For God is not unjust, that he should forget your work and the love which you have shewn in his name, you who have ministered and do minister to the saints.
11 And we desire that every one of you shew forth the same carefulness to the accomplishing of hope unto the end:
12 That you become not slothful, but followers of them who through faith and patience shall inherit the promises.
13 For God making promises to Abraham, because he had no one greater by whom he might swear, swore by himself,
14 Saying: Unless blessing I shall bless thee and multiplying I shall multiply thee.
15 And so patiently enduring he obtained the promise.
16 For men swear by one greater than themselves: and an oath for confirmation is the end of all their controversy.
17 Wherein God, meaning more abundantly to shew to the heirs of the promise the immutability of his counsel, interposed an oath:
18 That by two immutable things in which it is impossible for God to lie, we may have the strongest comfort, we who have fled for refuge to hold fast the hope set before us.
19 Which we have as an anchor of the soul, sure and firm, and which entereth in even within the veil:
20 Where the forerunner Jesus is entered for us, made a high priest for ever according to the order of Melchisedech.
V
*
1. first, he shows the confidence he had in them
 
 
Chapter 6
9 But, my dearly beloved, we trust better things of you, and nearer to salvation; though we speak thus.
V
>
2. second, the reasons for this confidence
6:10
 
Chapter 6
10 For God is not unjust, that he should forget your work and the love which you have shewn in his name, you who have ministered and do minister to the saints.
11 And we desire that every one of you shew forth the same carefulness to the accomplishing of hope unto the end:
12 That you become not slothful, but followers of them who through faith and patience shall inherit the promises.
13 For God making promises to Abraham, because he had no one greater by whom he might swear, swore by himself,
14 Saying: Unless blessing I shall bless thee and multiplying I shall multiply thee.
15 And so patiently enduring he obtained the promise.
16 For men swear by one greater than themselves: and an oath for confirmation is the end of all their controversy.
17 Wherein God, meaning more abundantly to shew to the heirs of the promise the immutability of his counsel, interposed an oath:
18 That by two immutable things in which it is impossible for God to lie, we may have the strongest comfort, we who have fled for refuge to hold fast the hope set before us.
19 Which we have as an anchor of the soul, sure and firm, and which entereth in even within the veil:
20 Where the forerunner Jesus is entered for us, made a high priest for ever according to the order of Melchisedech.
V
*
1. first, one is based on their past good works
 
 
Chapter 6
10 For God is not unjust, that he should forget your work and the love which you have shewn in his name, you who have ministered and do minister to the saints.
11 And we desire that every one of you shew forth the same carefulness to the accomplishing of hope unto the end:
12 That you become not slothful, but followers of them who through faith and patience shall inherit the promises.
V
>
2. second, the other on God’s promise
6:13
311
Chapter 6
13 For God making promises to Abraham, because he had no one greater by whom he might swear, swore by himself,
14 Saying: Unless blessing I shall bless thee and multiplying I shall multiply thee.
15 And so patiently enduring he obtained the promise.
16 For men swear by one greater than themselves: and an oath for confirmation is the end of all their controversy.
17 Wherein God, meaning more abundantly to shew to the heirs of the promise the immutability of his counsel, interposed an oath:
18 That by two immutable things in which it is impossible for God to lie, we may have the strongest comfort, we who have fled for refuge to hold fast the hope set before us.
19 Which we have as an anchor of the soul, sure and firm, and which entereth in even within the veil:
20 Where the forerunner Jesus is entered for us, made a high priest for ever according to the order of Melchisedech.
V
>
1. first, he mentions the promise
 
 
Chapter 6
13 For God making promises to Abraham, because he had no one greater by whom he might swear, swore by himself,
14 Saying: Unless blessing I shall bless thee and multiplying I shall multiply thee.
15 And so patiently enduring he obtained the promise.
V
*
1. first, he shows to whom the promise was made
 
 
Chapter 6
13a For God making promises to Abraham,
V
*
2. second, he shows that the way the promise was given was suitable
6:13b
 
Chapter 6
13b because he had no one greater by whom he might swear, swore by himself,
14 Saying: Unless blessing I shall bless thee and multiplying I shall multiply thee.
V
*
3. third, the effect of the promise
6:15
316
Chapter 6
15 And so patiently enduring he obtained the promise.
V
>
2. second, he assigns the reason for what he says
6:16
317
Chapter 6
16 For men swear by one greater than themselves: and an oath for confirmation is the end of all their controversy.
17 Wherein God, meaning more abundantly to shew to the heirs of the promise the immutability of his counsel, interposed an oath:
18 That by two immutable things in which it is impossible for God to lie, we may have the strongest comfort, we who have fled for refuge to hold fast the hope set before us.
19 Which we have as an anchor of the soul, sure and firm, and which entereth in even within the veil:
20 Where the forerunner Jesus is entered for us, made a high priest for ever according to the order of Melchisedech.
V
*
1. first, he mentions a human custom
 
 
Chapter 6
16 For men swear by one greater than themselves: and an oath for confirmation is the end of all their controversy.
V
*
2. second, the reason behind the custom
6:17
322
Chapter 6
17 Wherein God, meaning more abundantly to shew to the heirs of the promise the immutability of his counsel, interposed an oath:
V
>
3. third, the fruit of the promise
6:18
323
Chapter 6
18 That by two immutable things in which it is impossible for God to lie, we may have the strongest comfort, we who have fled for refuge to hold fast the hope set before us.
19 Which we have as an anchor of the soul, sure and firm, and which entereth in even within the veil:
20 Where the forerunner Jesus is entered for us, made a high priest for ever according to the order of Melchisedech.
V
*
1. first, he shows what that fruit is
 
324
Chapter 6
18 That by two immutable things in which it is impossible for God to lie, we may have the strongest comfort, we who have fled for refuge to hold fast the hope set before us.
V
*
2. second, secondly what follows upon it
6:19
325
Chapter 6
19 Which we have as an anchor of the soul, sure and firm, and which entereth in even within the veil:
20 Where the forerunner Jesus is entered for us, made a high priest for ever according to the order of Melchisedech.
V
>
2. second, he shows that he is more excellent than the high priest of the old law, or that of the Levitical priesthood, at for this Melchisadech
7:1
326
Chapter 7
1 For this Melchisedech was king of Salem, priest of the most high God, who met Abraham returning from the slaughter of the kings and blessed him:
2 To whom also Abraham divided the tithes of all: who first indeed by interpretation is king of justice: and then also king of Salem, that is, king of peace:
3 Without father, without mother, without genealogy, having neither beginning of days nor end of life, but likened unto the Son of God, continueth a priest for ever.
4 Now consider how great this man is, to whom also Abraham the patriarch gave tithes out of the principal things.
5 And indeed they that are of the sons of Levi, who receive the priesthood, have a commandment to take tithes of the people according to the law, that is to say, of their brethren: though they themselves also came out of the loins of Abraham.
6 But he, whose pedigree is not numbered among them, received tithes of Abraham and blessed him that had the promises.
7 And without all contradiction, that which is less is blessed by the better.
8 And here indeed, men that die receive tithes: but there, he hath witness that he liveth.
9 And (as it may be said) even Levi who received tithes paid tithes in Abraham:
10 For he was yet in the loins of his father when Melchisedech met him.
11 If then perfection was by the Levitical priesthood (for under it the people received the law), what further need was there that another priest should rise according to the order of Melchisedech: and not be called according to the order of Aaron?
12 For the priesthood being translated, it is necessary that a translation also be made of the law,
13 For he of whom these things are spoken is of another tribe, of which no one attended on the altar.
14 For it is evident that our Lord sprung out of Juda: in which tribe Moses spoke nothing concerning priests.
15 And it is yet far more evident: if according to the similitude of Melchisedech there ariseth another priest,
16 Who is made, not according to the law of a law of a carnal commandment, but according to the power of an indissoluble life.
17 For he testifieth: Thou art a priest for ever according to the order of Melchisedech.
18 There is indeed a setting aside of the former commandment, because of the weakness and unprofitableness thereof:
19 For the law brought nothing to perfection: but a bringing in of a better hope, by which we draw nigh to God.
20 And inasmuch as it is not without an oath (for the others indeed were made priests without an oath:
21 But this with an oath, by him that said unto him: The Lord hath sworn and he will not repent: Thou art a priest for ever).
22 By so much is Jesus made a surety of a better testament.
23 And the others indeed were made many priests, because by reason of death they were not suffered to continue:
24 But this, for that he continueth for ever, hath an everlasting priesthood:
25 Whereby he is able also to save for ever them that come to God by him; always living to make intercession for us.
26 For it was fitting that we should have such a high priest, holy, innocent, undefiled, separated from sinners, and made higher than the heavens:
27 Who needeth not daily (as the other priests) to offer sacrifices, first for his own sins, and then for the people’s: for this he did once, in offering himself.
28 For the law maketh men priests, who have infirmity: but the word of the oath (which was since the law) the Son who is perfected for evermore.
Chapter 8
1 Now of the things which we have spoken, this is the sum: We have such an high priest who is set on the right hand of the throne of majesty in the heavens,
2 A minister of the holies and of the true tabernacle, which the Lord hath pitched, and not man.
3 For every high priest is appointed to offer gifts and sacrifices: wherefore it is necessary that he also should have some thing to offer.
4 If then he were on earth, he would not be a priest: seeing that there would be others to offer gifts according to the law.
5 Who serve unto the example and shadow of heavenly things. As it was answered to Moses, when he was to finish the tabernacle: See (saith he) that thou make all things according to the pattern which was shewn thee on the mount.
6 But now he hath obtained a better ministry, by how much also he is a mediator of a better testament which is established on better promises.
7 For if that former had been faultless, there should not indeed a place have been sought for a second.
8 For, finding fault with them, he saith: Behold the days shall come, saith the Lord: and I will perfect, unto the house of Israel and unto the house of Juda, a new testament:
9 Not according to the testament which I made to their fathers, on the day when I took them by the hand to lead them out of the land of Egypt: because they continued not in my testament: and I regarded them not, saith the Lord.
10 For this is the testament which I will make to the house of Israel after those days, saith the Lord: I will give my laws into their mind: and in their heart will I write them. And I will be their God: and they shall be my people.
11 And they shall not teach every man his neighbour and every man his brother, saying: Know the Lord. For all shall know me, from the least to the greatest of them.
12 Because I will be merciful to their iniquities: and their sins I will remember no more.
13 Now in saying a new, he hath made the former old. And that which decayeth and groweth old is near its end.
Chapter 9
1 The former indeed had also justifications of divine service, and a wordly sanctuary.
2 For there was a tabernacle made the first, wherein were the candlesticks and the table and the setting forth of loaves, which is called the Holy.
3 And after the second veil, the tabernacle which is called the Holy of Holies:
4 Having a golden censer and the ark of the testament covered about on every part with gold, in which was a golden pot that had manna and the rod of Aaron that had blossomed and the tables of the testament.
5 And over it were the cherubims of glory overshadowing the propitiatory: of which it is not needful to speak now particularly.
6 Now these things being thus ordered, into the first tabernacle, the priests indeed always entered, accomplishing the offices of sacrifices.
7 But into the second, the high priest alone, once a year: not without blood, which he offereth for his own and the people’s ignorance:
8 The Holy Ghost signifying this: That the way into the Holies was not yet made manifest, whilst the former tabernacle was yet standing.
9 Which is a parable of the time present: according to which gifts and sacrifices are offered, which cannot, as to the conscience, make him perfect that serveth, only in meats and in drinks,
10 And divers washings and justices of the flesh laid on them until the time of correction.
11 But Christ, being come an high Priest of the good things to come, by a greater and more perfect tabernacle, not made with hand, that is, not of this creation:
12 Neither by the blood of goats or of calves, but by his own blood, entered once into the Holies, having obtained eternal redemption.
13 For if the blood of goats and of oxen, and the ashes of an heifer, being sprinkled, sanctify such as are defiled, to the cleansing of the flesh:
14 How much more shall the blood of Christ, who by the Holy Ghost offered himself unspotted unto God, cleanse our conscience from dead works, to serve the living God?
15 And therefore he is the mediator of the new testament: that by means of his death for the redemption of those transgressions which were under the former testament, they that are called may receive the promise of eternal inheritance.
16 For where there is a testament the death of the testator must of necessity come in.
17 For a testament is of force after men are dead: otherwise it is as yet of no strength, whilst the testator liveth.
18 Whereupon neither was the first indeed dedicated without blood.
19 For when every commandment of the law had been read by Moses to all the people, he took the blood of calves and goats, with water, and scarlet wool and hyssop, and sprinkled both the book itself and all the people.
20 Saying: This is the blood of the testament which God hath enjoined unto you.
21 The tabernacle also and all the vessels of the ministry, in like manner, he sprinkled with blood.
22 And almost all things, according to the law, are cleansed with blood: and without shedding of blood there is no remission.
23 It is necessary therefore that the patterns of heavenly things should be cleansed with these: but the heavenly things themselves with better sacrifices than these.
24 For Jesus is not entered into the Holies made with hands, the patterns of the true: but into Heaven itself, that he may appear now in the presence of God for us.
25 Nor yet that he should offer himself often, as the high priest entereth into the Holies every year with the blood of others:
26 For then he ought to have suffered often from the beginning of the world. But now once, at the end of ages, he hath appeared for the destruction of sin by the sacrifice of himself.
27 And as it is appointed unto men once to die, and after this the judgment:
28 So also Christ was offered once to exhaust the sins of many. The second time he shall appear without sin to them that expect him unto salvation.
Chapter 10
1 For the law, having a shadow of the good things to come, not the very image of the things, by the selfsame sacrifices which they offer continually every year, can never make the comers thereunto perfect.
2 For then they would have ceased to be offered: because the worshippers once cleansed should have no conscience of sin any longer.
3 But in them there is made a commemoration of sins every year:
4 For it is impossible that with the blood of oxen and goats sin should be taken away.
5 Wherefore, when he cometh into the world he saith: Sacrifice and oblation thou wouldest not: but a body thou hast fitted to me.
6 Holocausts for sin did not please thee.
7 Then said I: Behold I come: in the head of the book it is written of me: that I should do thy will, O God.
8 In saying before, Sacrifices, and oblations, and holocausts for sin thou wouldest not, neither are they pleasing to thee, which are offered according to the law.
9 Then said I: Behold, I come to do thy will, O God: He taketh away the first, that he may establish that which followeth.
10 In the which will, we are sanctified by the oblation of the body of Jesus Christ once.
11 And every priest indeed standeth daily ministering and often offering the same sacrifices which can never take away sins.
12 But this man, offering one sacrifice for sins, for ever sitteth on the right hand of God,
13 From henceforth expecting until his enemies be made his footstool.
14 For by one oblation he hath perfected for ever them that are sanctified.
15 And the Holy Ghost also doth testify this to us. For after that he said:
16 And this is the testament which I will make unto them after those days, saith the Lord. I will give my laws in their hearts and on their minds will I write them:
17 And their sins and iniquities I will remember no more.
18 Now, where there is a remission of these, there is no more an oblation for sin.
19 Having therefore, brethren, a confidence in the entering into the holies by the blood of Christ:
20 A new and living way which he hath dedicated for us through the veil, that is to say, his flesh:
21 And a high priest over the house of God:
22 Let us draw near with a true heart, in fulness of faith, having our hearts sprinkled from an evil conscience and our bodies washed with clean water.
23 Let us hold fast the confession of our hope without wavering (for he is faithful that hath promised):
24 And let us consider one another, to provoke unto charity and to good works:
25 Not forsaking our assembly, as some are accustomed: but comforting one anther, and so much the more as you see the day approaching.
26 For if we sin wilfully after having the knowledge of the truth, there is now left no sacrifice for sins:
27 But a certain dreadful expectation of judgment, and the rage of a fire which shall consume the adversaries.
28 A man making void the law of Moses dieth without any mercy under two or three witnesses:
29 How much more, do you think he deserveth worse punishments, who hath trodden under foot the Son of God and hath esteemed the blood of the testament unclean, by which he was sanctified, and hath offered an affront to the Spirit of grace?
30 For we know him that hath said: Vengeance belongeth to me, and I will repay. And again: The Lord shall judge his people.
31 It is a fearful thing to fall into the hands of the living God.
32 But call to mind the former days, wherein, being illuminated, you endured a great fight of afflictions.
33 And on the one hand indeed, by reproaches and tribulations, were made a gazingstock; and on the other, became companions of them that were used in such sort.
34 For you both had compassion on them that were in bands and took with joy the being stripped of your own goods, knowing that you have a better and a lasting substance.
35 Do not therefore lose your confidence which hath a great reward.
36 For patience is necessary for you: that, doing the will of God, you may receive the promise.
37 For yet a little and a very little while, and he that is to come will come and will not delay.
38 But my just man liveth by faith: but if he withdraw himself, he shall not please my soul.
39 But we are not the children of withdrawing unto perdition, but of faith to the saving of the soul.
V
>
1. first, he shows the excellence of Christ’s priesthood as compared to the priesthood of the Old Testament
 
 
Chapter 7
1 For this Melchisedech was king of Salem, priest of the most high God, who met Abraham returning from the slaughter of the kings and blessed him:
2 To whom also Abraham divided the tithes of all: who first indeed by interpretation is king of justice: and then also king of Salem, that is, king of peace:
3 Without father, without mother, without genealogy, having neither beginning of days nor end of life, but likened unto the Son of God, continueth a priest for ever.
4 Now consider how great this man is, to whom also Abraham the patriarch gave tithes out of the principal things.
5 And indeed they that are of the sons of Levi, who receive the priesthood, have a commandment to take tithes of the people according to the law, that is to say, of their brethren: though they themselves also came out of the loins of Abraham.
6 But he, whose pedigree is not numbered among them, received tithes of Abraham and blessed him that had the promises.
7 And without all contradiction, that which is less is blessed by the better.
8 And here indeed, men that die receive tithes: but there, he hath witness that he liveth.
9 And (as it may be said) even Levi who received tithes paid tithes in Abraham:
10 For he was yet in the loins of his father when Melchisedech met him.
11 If then perfection was by the Levitical priesthood (for under it the people received the law), what further need was there that another priest should rise according to the order of Melchisedech: and not be called according to the order of Aaron?
12 For the priesthood being translated, it is necessary that a translation also be made of the law,
13 For he of whom these things are spoken is of another tribe, of which no one attended on the altar.
14 For it is evident that our Lord sprung out of Juda: in which tribe Moses spoke nothing concerning priests.
15 And it is yet far more evident: if according to the similitude of Melchisedech there ariseth another priest,
16 Who is made, not according to the law of a law of a carnal commandment, but according to the power of an indissoluble life.
17 For he testifieth: Thou art a priest for ever according to the order of Melchisedech.
18 There is indeed a setting aside of the former commandment, because of the weakness and unprofitableness thereof:
19 For the law brought nothing to perfection: but a bringing in of a better hope, by which we draw nigh to God.
20 And inasmuch as it is not without an oath (for the others indeed were made priests without an oath:
21 But this with an oath, by him that said unto him: The Lord hath sworn and he will not repent: Thou art a priest for ever).
22 By so much is Jesus made a surety of a better testament.
23 And the others indeed were made many priests, because by reason of death they were not suffered to continue:
24 But this, for that he continueth for ever, hath an everlasting priesthood:
25 Whereby he is able also to save for ever them that come to God by him; always living to make intercession for us.
26 For it was fitting that we should have such a high priest, holy, innocent, undefiled, separated from sinners, and made higher than the heavens:
27 Who needeth not daily (as the other priests) to offer sacrifices, first for his own sins, and then for the people’s: for this he did once, in offering himself.
28 For the law maketh men priests, who have infirmity: but the word of the oath (which was since the law) the Son who is perfected for evermore.
Chapter 8
1 Now of the things which we have spoken, this is the sum: We have such an high priest who is set on the right hand of the throne of majesty in the heavens,
2 A minister of the holies and of the true tabernacle, which the Lord hath pitched, and not man.
3 For every high priest is appointed to offer gifts and sacrifices: wherefore it is necessary that he also should have some thing to offer.
4 If then he were on earth, he would not be a priest: seeing that there would be others to offer gifts according to the law.
5 Who serve unto the example and shadow of heavenly things. As it was answered to Moses, when he was to finish the tabernacle: See (saith he) that thou make all things according to the pattern which was shewn thee on the mount.
6 But now he hath obtained a better ministry, by how much also he is a mediator of a better testament which is established on better promises.
7 For if that former had been faultless, there should not indeed a place have been sought for a second.
8 For, finding fault with them, he saith: Behold the days shall come, saith the Lord: and I will perfect, unto the house of Israel and unto the house of Juda, a new testament:
9 Not according to the testament which I made to their fathers, on the day when I took them by the hand to lead them out of the land of Egypt: because they continued not in my testament: and I regarded them not, saith the Lord.
10 For this is the testament which I will make to the house of Israel after those days, saith the Lord: I will give my laws into their mind: and in their heart will I write them. And I will be their God: and they shall be my people.
11 And they shall not teach every man his neighbour and every man his brother, saying: Know the Lord. For all shall know me, from the least to the greatest of them.
12 Because I will be merciful to their iniquities: and their sins I will remember no more.
13 Now in saying a new, he hath made the former old. And that which decayeth and groweth old is near its end.
Chapter 9
1 The former indeed had also justifications of divine service, and a wordly sanctuary.
2 For there was a tabernacle made the first, wherein were the candlesticks and the table and the setting forth of loaves, which is called the Holy.
3 And after the second veil, the tabernacle which is called the Holy of Holies:
4 Having a golden censer and the ark of the testament covered about on every part with gold, in which was a golden pot that had manna and the rod of Aaron that had blossomed and the tables of the testament.
5 And over it were the cherubims of glory overshadowing the propitiatory: of which it is not needful to speak now particularly.
6 Now these things being thus ordered, into the first tabernacle, the priests indeed always entered, accomplishing the offices of sacrifices.
7 But into the second, the high priest alone, once a year: not without blood, which he offereth for his own and the people’s ignorance:
8 The Holy Ghost signifying this: That the way into the Holies was not yet made manifest, whilst the former tabernacle was yet standing.
9 Which is a parable of the time present: according to which gifts and sacrifices are offered, which cannot, as to the conscience, make him perfect that serveth, only in meats and in drinks,
10 And divers washings and justices of the flesh laid on them until the time of correction.
11 But Christ, being come an high Priest of the good things to come, by a greater and more perfect tabernacle, not made with hand, that is, not of this creation:
12 Neither by the blood of goats or of calves, but by his own blood, entered once into the Holies, having obtained eternal redemption.
13 For if the blood of goats and of oxen, and the ashes of an heifer, being sprinkled, sanctify such as are defiled, to the cleansing of the flesh:
14 How much more shall the blood of Christ, who by the Holy Ghost offered himself unspotted unto God, cleanse our conscience from dead works, to serve the living God?
15 And therefore he is the mediator of the new testament: that by means of his death for the redemption of those transgressions which were under the former testament, they that are called may receive the promise of eternal inheritance.
16 For where there is a testament the death of the testator must of necessity come in.
17 For a testament is of force after men are dead: otherwise it is as yet of no strength, whilst the testator liveth.
18 Whereupon neither was the first indeed dedicated without blood.
19 For when every commandment of the law had been read by Moses to all the people, he took the blood of calves and goats, with water, and scarlet wool and hyssop, and sprinkled both the book itself and all the people.
20 Saying: This is the blood of the testament which God hath enjoined unto you.
21 The tabernacle also and all the vessels of the ministry, in like manner, he sprinkled with blood.
22 And almost all things, according to the law, are cleansed with blood: and without shedding of blood there is no remission.
23 It is necessary therefore that the patterns of heavenly things should be cleansed with these: but the heavenly things themselves with better sacrifices than these.
24 For Jesus is not entered into the Holies made with hands, the patterns of the true: but into Heaven itself, that he may appear now in the presence of God for us.
25 Nor yet that he should offer himself often, as the high priest entereth into the Holies every year with the blood of others:
26 For then he ought to have suffered often from the beginning of the world. But now once, at the end of ages, he hath appeared for the destruction of sin by the sacrifice of himself.
27 And as it is appointed unto men once to die, and after this the judgment:
28 So also Christ was offered once to exhaust the sins of many. The second time he shall appear without sin to them that expect him unto salvation.
Chapter 10
1 For the law, having a shadow of the good things to come, not the very image of the things, by the selfsame sacrifices which they offer continually every year, can never make the comers thereunto perfect.
2 For then they would have ceased to be offered: because the worshippers once cleansed should have no conscience of sin any longer.
3 But in them there is made a commemoration of sins every year:
4 For it is impossible that with the blood of oxen and goats sin should be taken away.
5 Wherefore, when he cometh into the world he saith: Sacrifice and oblation thou wouldest not: but a body thou hast fitted to me.
6 Holocausts for sin did not please thee.
7 Then said I: Behold I come: in the head of the book it is written of me: that I should do thy will, O God.
8 In saying before, Sacrifices, and oblations, and holocausts for sin thou wouldest not, neither are they pleasing to thee, which are offered according to the law.
9 Then said I: Behold, I come to do thy will, O God: He taketh away the first, that he may establish that which followeth.
10 In the which will, we are sanctified by the oblation of the body of Jesus Christ once.
11 And every priest indeed standeth daily ministering and often offering the same sacrifices which can never take away sins.
12 But this man, offering one sacrifice for sins, for ever sitteth on the right hand of God,
13 From henceforth expecting until his enemies be made his footstool.
14 For by one oblation he hath perfected for ever them that are sanctified.
15 And the Holy Ghost also doth testify this to us. For after that he said:
16 And this is the testament which I will make unto them after those days, saith the Lord. I will give my laws in their hearts and on their minds will I write them:
17 And their sins and iniquities I will remember no more.
18 Now, where there is a remission of these, there is no more an oblation for sin.
V
>
1. first, he shows the prerogative or excellence of Christ’s priesthood over the Levitical on the part of the person of the priest
 
 
Chapter 7
1 For this Melchisedech was king of Salem, priest of the most high God, who met Abraham returning from the slaughter of the kings and blessed him:
2 To whom also Abraham divided the tithes of all: who first indeed by interpretation is king of justice: and then also king of Salem, that is, king of peace:
3 Without father, without mother, without genealogy, having neither beginning of days nor end of life, but likened unto the Son of God, continueth a priest for ever.
4 Now consider how great this man is, to whom also Abraham the patriarch gave tithes out of the principal things.
5 And indeed they that are of the sons of Levi, who receive the priesthood, have a commandment to take tithes of the people according to the law, that is to say, of their brethren: though they themselves also came out of the loins of Abraham.
6 But he, whose pedigree is not numbered among them, received tithes of Abraham and blessed him that had the promises.
7 And without all contradiction, that which is less is blessed by the better.
8 And here indeed, men that die receive tithes: but there, he hath witness that he liveth.
9 And (as it may be said) even Levi who received tithes paid tithes in Abraham:
10 For he was yet in the loins of his father when Melchisedech met him.
11 If then perfection was by the Levitical priesthood (for under it the people received the law), what further need was there that another priest should rise according to the order of Melchisedech: and not be called according to the order of Aaron?
12 For the priesthood being translated, it is necessary that a translation also be made of the law,
13 For he of whom these things are spoken is of another tribe, of which no one attended on the altar.
14 For it is evident that our Lord sprung out of Juda: in which tribe Moses spoke nothing concerning priests.
15 And it is yet far more evident: if according to the similitude of Melchisedech there ariseth another priest,
16 Who is made, not according to the law of a law of a carnal commandment, but according to the power of an indissoluble life.
17 For he testifieth: Thou art a priest for ever according to the order of Melchisedech.
18 There is indeed a setting aside of the former commandment, because of the weakness and unprofitableness thereof:
19 For the law brought nothing to perfection: but a bringing in of a better hope, by which we draw nigh to God.
20 And inasmuch as it is not without an oath (for the others indeed were made priests without an oath:
21 But this with an oath, by him that said unto him: The Lord hath sworn and he will not repent: Thou art a priest for ever).
22 By so much is Jesus made a surety of a better testament.
23 And the others indeed were made many priests, because by reason of death they were not suffered to continue:
24 But this, for that he continueth for ever, hath an everlasting priesthood:
25 Whereby he is able also to save for ever them that come to God by him; always living to make intercession for us.
26 For it was fitting that we should have such a high priest, holy, innocent, undefiled, separated from sinners, and made higher than the heavens:
27 Who needeth not daily (as the other priests) to offer sacrifices, first for his own sins, and then for the people’s: for this he did once, in offering himself.
28 For the law maketh men priests, who have infirmity: but the word of the oath (which was since the law) the Son who is perfected for evermore.
V
>
1. first, he proves the existence of Christ’s priesthood by reason of a divine promise from the words of Ps. 109:4: ‘The Lord has sworn and he will not repent: You are a priest forever according to the order of Melchizedek.
 
 
Chapter 7
1 For this Melchisedech was king of Salem, priest of the most high God, who met Abraham returning from the slaughter of the kings and blessed him:
2 To whom also Abraham divided the tithes of all: who first indeed by interpretation is king of justice: and then also king of Salem, that is, king of peace:
3 Without father, without mother, without genealogy, having neither beginning of days nor end of life, but likened unto the Son of God, continueth a priest for ever.
4 Now consider how great this man is, to whom also Abraham the patriarch gave tithes out of the principal things.
5 And indeed they that are of the sons of Levi, who receive the priesthood, have a commandment to take tithes of the people according to the law, that is to say, of their brethren: though they themselves also came out of the loins of Abraham.
6 But he, whose pedigree is not numbered among them, received tithes of Abraham and blessed him that had the promises.
7 And without all contradiction, that which is less is blessed by the better.
8 And here indeed, men that die receive tithes: but there, he hath witness that he liveth.
9 And (as it may be said) even Levi who received tithes paid tithes in Abraham:
10 For he was yet in the loins of his father when Melchisedech met him.
11 If then perfection was by the Levitical priesthood (for under it the people received the law), what further need was there that another priest should rise according to the order of Melchisedech: and not be called according to the order of Aaron?
12 For the priesthood being translated, it is necessary that a translation also be made of the law,
13 For he of whom these things are spoken is of another tribe, of which no one attended on the altar.
14 For it is evident that our Lord sprung out of Juda: in which tribe Moses spoke nothing concerning priests.
15 And it is yet far more evident: if according to the similitude of Melchisedech there ariseth another priest,
16 Who is made, not according to the law of a law of a carnal commandment, but according to the power of an indissoluble life.
17 For he testifieth: Thou art a priest for ever according to the order of Melchisedech.
18 There is indeed a setting aside of the former commandment, because of the weakness and unprofitableness thereof:
19 For the law brought nothing to perfection: but a bringing in of a better hope, by which we draw nigh to God.
20 And inasmuch as it is not without an oath (for the others indeed were made priests without an oath:
21 But this with an oath, by him that said unto him: The Lord hath sworn and he will not repent: Thou art a priest for ever).
22 By so much is Jesus made a surety of a better testament.
23 And the others indeed were made many priests, because by reason of death they were not suffered to continue:
24 But this, for that he continueth for ever, hath an everlasting priesthood:
25 Whereby he is able also to save for ever them that come to God by him; always living to make intercession for us.
V
>
1. first, the phrase, ‘according to the order of Melchizedek’
 
 
Chapter 7
1 For this Melchisedech was king of Salem, priest of the most high God, who met Abraham returning from the slaughter of the kings and blessed him:
2 To whom also Abraham divided the tithes of all: who first indeed by interpretation is king of justice: and then also king of Salem, that is, king of peace:
3 Without father, without mother, without genealogy, having neither beginning of days nor end of life, but likened unto the Son of God, continueth a priest for ever.
4 Now consider how great this man is, to whom also Abraham the patriarch gave tithes out of the principal things.
5 And indeed they that are of the sons of Levi, who receive the priesthood, have a commandment to take tithes of the people according to the law, that is to say, of their brethren: though they themselves also came out of the loins of Abraham.
6 But he, whose pedigree is not numbered among them, received tithes of Abraham and blessed him that had the promises.
7 And without all contradiction, that which is less is blessed by the better.
8 And here indeed, men that die receive tithes: but there, he hath witness that he liveth.
9 And (as it may be said) even Levi who received tithes paid tithes in Abraham:
10 For he was yet in the loins of his father when Melchisedech met him.
11 If then perfection was by the Levitical priesthood (for under it the people received the law), what further need was there that another priest should rise according to the order of Melchisedech: and not be called according to the order of Aaron?
12 For the priesthood being translated, it is necessary that a translation also be made of the law,
13 For he of whom these things are spoken is of another tribe, of which no one attended on the altar.
14 For it is evident that our Lord sprung out of Juda: in which tribe Moses spoke nothing concerning priests.
15 And it is yet far more evident: if according to the similitude of Melchisedech there ariseth another priest,
16 Who is made, not according to the law of a law of a carnal commandment, but according to the power of an indissoluble life.
17 For he testifieth: Thou art a priest for ever according to the order of Melchisedech.
18 There is indeed a setting aside of the former commandment, because of the weakness and unprofitableness thereof:
19 For the law brought nothing to perfection: but a bringing in of a better hope, by which we draw nigh to God.
V
>
1. first, he shows the likeness of Christ to Melchizedek
 
 
Chapter 7
1 For this Melchisedech was king of Salem, priest of the most high God, who met Abraham returning from the slaughter of the kings and blessed him:
2 To whom also Abraham divided the tithes of all: who first indeed by interpretation is king of justice: and then also king of Salem, that is, king of peace:
3 Without father, without mother, without genealogy, having neither beginning of days nor end of life, but likened unto the Son of God, continueth a priest for ever.
V
>
1. first, he describes Melchizedek’s qualities
 
 
Chapter 7
1 For this Melchisedech was king of Salem, priest of the most high God, who met Abraham returning from the slaughter of the kings and blessed him:
2a To whom also Abraham divided the tithes of all:
V
*
1. first, he He describes Melchizedek, first of all, by his name when he says, For this Melchizedek
 
327
Chapter 7
1 For this Melchisedech was king of Salem, priest of the most high God, who met Abraham returning from the slaughter of the kings and blessed him:
2a To whom also Abraham divided the tithes of all:
V
*
2. second, he describes him from his dignity, for he was king and a priest
 
328
Chapter 7
1b was king of Salem, priest of the most high God,
V
*
3. third, he describes him from his office, at who met Abraham returning from the slaughter of the kings and blessed him; for a priest is midway between God and the people
 
329
Chapter 7
1c who met Abraham returning from the slaughter of the kings and blessed him:
2a To whom also Abraham divided the tithes of all:
V
>
2. second, he shows how they fit Christ
7:2b
331
Chapter 7
2b who first indeed by interpretation is king of justice: and then also king of Salem, that is, king of peace:
3 Without father, without mother, without genealogy, having neither beginning of days nor end of life, but likened unto the Son of God, continueth a priest for ever.
V
>
1. first, he suggests the likeness in regard to the condition of the person
 
 
Chapter 7
2b who first indeed by interpretation is king of justice: and then also king of Salem, that is, king of peace:
3a but likened unto the Son of God, continueth a priest for ever.
V
*
1. first, he states a likeness in regard to things commemorated in Scripture
 
332
Chapter 7
2b who first indeed by interpretation is king of justice: and then also king of Salem, that is, king of peace:
V
*
2. second, in regard to things not mentioned in Scripture
7:3
333
Chapter 7
3a but likened unto the Son of God, continueth a priest for ever.
V
*
2. second, in regard to the priesthood
7:3b
334
Chapter 7
3b but likened unto the Son of God, continueth a priest for ever.
V
>
2. second, on the basis of this likeness he chooses the priesthood of Christ over the Levitical, and the Apostle now shows the pre-eminence of Melchizedek’s priesthood over the Levitical
7:4
335
Chapter 7
4 Now consider how great this man is, to whom also Abraham the patriarch gave tithes out of the principal things.
5 And indeed they that are of the sons of Levi, who receive the priesthood, have a commandment to take tithes of the people according to the law, that is to say, of their brethren: though they themselves also came out of the loins of Abraham.
6 But he, whose pedigree is not numbered among them, received tithes of Abraham and blessed him that had the promises.
7 And without all contradiction, that which is less is blessed by the better.
8 And here indeed, men that die receive tithes: but there, he hath witness that he liveth.
9 And (as it may be said) even Levi who received tithes paid tithes in Abraham:
10 For he was yet in the loins of his father when Melchisedech met him.
11 If then perfection was by the Levitical priesthood (for under it the people received the law), what further need was there that another priest should rise according to the order of Melchisedech: and not be called according to the order of Aaron?
12 For the priesthood being translated, it is necessary that a translation also be made of the law,
13 For he of whom these things are spoken is of another tribe, of which no one attended on the altar.
14 For it is evident that our Lord sprung out of Juda: in which tribe Moses spoke nothing concerning priests.
15 And it is yet far more evident: if according to the similitude of Melchisedech there ariseth another priest,
16 Who is made, not according to the law of a law of a carnal commandment, but according to the power of an indissoluble life.
17 For he testifieth: Thou art a priest for ever according to the order of Melchisedech.
18 There is indeed a setting aside of the former commandment, because of the weakness and unprofitableness thereof:
19 For the law brought nothing to perfection: but a bringing in of a better hope, by which we draw nigh to God.
V
*
1. first, he attracts their attention
 
336
Chapter 7
4 Now consider how great this man is, to whom also Abraham the patriarch gave tithes out of the principal things.
V
>
2. second, he states his thesis, the pre-eminence of Melchizedek’s priesthood over that of the Levitical
7:5
337
Chapter 7
5 And indeed they that are of the sons of Levi, who receive the priesthood, have a commandment to take tithes of the people according to the law, that is to say, of their brethren: though they themselves also came out of the loins of Abraham.
6 But he, whose pedigree is not numbered among them, received tithes of Abraham and blessed him that had the promises.
7 And without all contradiction, that which is less is blessed by the better.
8 And here indeed, men that die receive tithes: but there, he hath witness that he liveth.
9 And (as it may be said) even Levi who received tithes paid tithes in Abraham:
10 For he was yet in the loins of his father when Melchisedech met him.
11 If then perfection was by the Levitical priesthood (for under it the people received the law), what further need was there that another priest should rise according to the order of Melchisedech: and not be called according to the order of Aaron?
12 For the priesthood being translated, it is necessary that a translation also be made of the law,
13 For he of whom these things are spoken is of another tribe, of which no one attended on the altar.
14 For it is evident that our Lord sprung out of Juda: in which tribe Moses spoke nothing concerning priests.
15 And it is yet far more evident: if according to the similitude of Melchisedech there ariseth another priest,
16 Who is made, not according to the law of a law of a carnal commandment, but according to the power of an indissoluble life.
17 For he testifieth: Thou art a priest for ever according to the order of Melchisedech.
18 There is indeed a setting aside of the former commandment, because of the weakness and unprofitableness thereof:
19 For the law brought nothing to perfection: but a bringing in of a better hope, by which we draw nigh to God.
V
>
1. first, he states his proposition
 
 
Chapter 7
5 And indeed they that are of the sons of Levi, who receive the priesthood, have a commandment to take tithes of the people according to the law, that is to say, of their brethren: though they themselves also came out of the loins of Abraham.
6 But he, whose pedigree is not numbered among them, received tithes of Abraham and blessed him that had the promises.
7 And without all contradiction, that which is less is blessed by the better.
8 And here indeed, men that die receive tithes: but there, he hath witness that he liveth.
9 And (as it may be said) even Levi who received tithes paid tithes in Abraham:
10 For he was yet in the loins of his father when Melchisedech met him.
V
>
1. first, he states his proposition
 
 
Chapter 7
5 And indeed they that are of the sons of Levi, who receive the priesthood, have a commandment to take tithes of the people according to the law, that is to say, of their brethren: though they themselves also came out of the loins of Abraham.
6 But he, whose pedigree is not numbered among them, received tithes of Abraham and blessed him that had the promises.
7 And without all contradiction, that which is less is blessed by the better.
8 And here indeed, men that die receive tithes: but there, he hath witness that he liveth.
V
>
1. first, he shows the pre-eminence in regard to that in which he used his priesthood; but two things pertain to the priest, namely, to receive and to bless
 
 
Chapter 7
5 And indeed they that are of the sons of Levi, who receive the priesthood, have a commandment to take tithes of the people according to the law, that is to say, of their brethren: though they themselves also came out of the loins of Abraham.
6 But he, whose pedigree is not numbered among them, received tithes of Abraham and blessed him that had the promises.
7 And without all contradiction, that which is less is blessed by the better.
V
>
1. first, therefore first he shows its excellence as far as receiving tithes is concerned
 
 
Chapter 7
5 And indeed they that are of the sons of Levi, who receive the priesthood, have a commandment to take tithes of the people according to the law, that is to say, of their brethren: though they themselves also came out of the loins of Abraham.
6a But he, whose pedigree is not numbered among them, received tithes of Abraham
V
>
1. first, he shows who is competent to accept tithes
 
 
Chapter 7
5 And indeed they that are of the sons of Levi, who receive the priesthood, have a commandment to take tithes of the people according to the law, that is to say, of their brethren: though they themselves also came out of the loins of Abraham.
*
1. first, the Levites received them, only because they ministered to the priests; consequently, they were given not for themselves but for the priests
 
338
*
2. second, he shows by what right they received them, namely, by a commandment of the Law; hence, he says, they have a commandment in the law to take tithes
 
339
*
3. third, he shows from who they received, namely, from the people, i.e., from their brethren, though these also are descended from the loins of Abraham
 
340
V
>
2. second, how Melchizedek did this in a more excellent manner
7:6a
341
Chapter 7
6a But he, whose pedigree is not numbered among them, received tithes of Abraham
*
1. first, because he was not their genealogy
 
 
*
2. second, he took tithes not by reason of a law, but of himself
 
 
*
3. third, he received tithes from the highest person, but they from lowly people
 
 
V
>
2. second, he shows its excellence in regard to blessing
7:6b
342
Chapter 7
6b and blessed him that had the promises.
7 And without all contradiction, that which is less is blessed by the better.
V
*
1. first, then when he says, and blessed him that had the promises, he shows his excellence from the viewpoint of the blessing
 
 
Chapter 7
6b and blessed him that had the promises.
V
>
2. second, then when he says, it is beyond dispute that the inferior is blessed by the superior, he states the major premise of his reasoning; but here there are three objections
7:7
343
Chapter 7
7 And without all contradiction, that which is less is blessed by the better.
*
1. first, the first concerns the statement that the lesser is blessed by the better
 
 
*
2. second, the second objection is that since Christ is greater than any priest, how can the body of Christ be consecrated by a priest?
 
 
*
3. third, the third objection is that it does not seem true that the greater always blesses the lesser, because the Pope is consecrated by a bishop, and an Archbishop by a suffragan
 
 
V
>
2. second, in regard to the state of the priesthood, at here tithes are received by mortal men
7:8
344
Chapter 7
8 And here indeed, men that die receive tithes: but there, he hath witness that he liveth.
V
*
1. first, his reasoning is this: that the more excellent is that which is not corrupted
 
 
Chapter 7
8a And here indeed, men that die receive tithes:
V
*
2. second, but in the priesthood of Melchizedek, Scripture makes no mention of his death, not because he did not die, but because he signifies a priesthood that continues forever (cf. Rom. 6:9, Rev. 1:18)
 
 
Chapter 7
8b but there, he hath witness that he liveth.
V
>
2. second, he rejects a certain response, at and one might say that even Levi who received tithes, paid tithes through Abraham
7:9
345
Chapter 7
9 And (as it may be said) even Levi who received tithes paid tithes in Abraham:
10 For he was yet in the loins of his father when Melchisedech met him.
*
1. first, then he explains what he had said
7:10
346
*
2. second, a difficulty is presented
 
 
*
3. third, the difficulty is solved: I answer that all this is understood in regard to those who were in Abraham or in Adam according to seminal reasons or bodily substance. For Christ was conceived in regard to His body from the most pure and holy matter of the Blessed Virgin
 
 
V
>
2. second, from this he concludes his thesis, namely, that Christ’s priesthood is preferred to the Levitical, and he gives two reasons
7:11
347
Chapter 7
11 If then perfection was by the Levitical priesthood (for under it the people received the law), what further need was there that another priest should rise according to the order of Melchisedech: and not be called according to the order of Aaron?
12 For the priesthood being translated, it is necessary that a translation also be made of the law,
13 For he of whom these things are spoken is of another tribe, of which no one attended on the altar.
14 For it is evident that our Lord sprung out of Juda: in which tribe Moses spoke nothing concerning priests.
15 And it is yet far more evident: if according to the similitude of Melchisedech there ariseth another priest,
16 Who is made, not according to the law of a law of a carnal commandment, but according to the power of an indissoluble life.
17 For he testifieth: Thou art a priest for ever according to the order of Melchisedech.
18 There is indeed a setting aside of the former commandment, because of the weakness and unprofitableness thereof:
19 For the law brought nothing to perfection: but a bringing in of a better hope, by which we draw nigh to God.
*
but as has been stated above from the beginning of chapter 7, the Apostle proves his proposition from three statements taken from the psalmist
 
 
V
>
1. first, from the phrase according to the order of Melchizadek he concludes that the priesthood of Christ is preferred to the Levitical; and in this reason, which is conditional, he lays down two antecedents and two consequents: what further need would there have been for another priesthood to rise according to the order of Melchizedek?
 
 
Chapter 7
11 If then perfection was by the Levitical priesthood (for under it the people received the law), what further need was there that another priest should rise according to the order of Melchisedech: and not be called according to the order of Aaron?
12 For the priesthood being translated, it is necessary that a translation also be made of the law,
13 For he of whom these things are spoken is of another tribe, of which no one attended on the altar.
14 For it is evident that our Lord sprung out of Juda: in which tribe Moses spoke nothing concerning priests.
V
>
1. first, in this reason, which is conditional, he lays down two antecedents, namely, one pertaining to the priesthood and the other pertaining to the Law
7:11a
 
Chapter 7
11a If then perfection was by the Levitical priesthood (for under it the people received the law),
V
*
1. first, in regard to the first antecedent he says, if perfection was attainable by the Levitical priesthood [perfection was not attainable under the Levitical priesthood]
 
 
Chapter 7
11a1 If then perfection was by the Levitical priesthood
V
*
2. second, in regard to the second antecedent he says that if a law is administered by a priesthood, which he proves, because under it, i.e., by its administration, the people received the law; not that the priesthood preceded the Law, but conversely; i.e., he states the second antecedent when he says, for under it the people received the law
 
 
Chapter 7
11a2 (for under it the people received the law),
V
>
2. second, and he lays down two consequents: what further need would there have been for another priesthood to rise according to the order of Melchizedek?
7:11b
 
Chapter 7
11b what further need was there that another priest should rise according to the order of Melchisedech: and not be called according to the order of Aaron?
12 For the priesthood being translated, it is necessary that a translation also be made of the law,
V
>
1. first, he lays down the first consequent when he says, what further need would there have been for another priest to arise after the order of Melchizedek, rather than one named after the order of Aaron, i.e., he would not have said, according to the order of Melchizedek, but ‘according to the order of Aaron.’
 
349
Chapter 7
11b what further need was there that another priest should rise according to the order of Melchisedech: and not be called according to the order of Aaron?
*
1. first, therefore, because he did not say according to the order of Aaron, it was imperfect; this is the entire first reason, through which it is clear that Christ’s priesthood is preferred to the Levitical
 
 
*
2. second, the second reason proves that he even voided it, because the perfect voids the imperfect: when that which is perfect is come, that which is in part shall be done away (1 Cor. 13:10); therefore, the priesthood of Christ does away with the Levitical
 
 
V
>
2. second, the second consequent is that it also does away with the Law which was administered by it; he states this when he says, when there is a change in the priesthood, there is necessarily a change in the law as well
7:12
350
Chapter 7
12 For the priesthood being translated, it is necessary that a translation also be made of the law,
>
1. first, for the Law was under the administration of the priesthood
 
 
*
1. first, therefore, the priesthood being translated, it is necessary that the Law be changed
 
 
*
2. second, just as a person who changes his mind about traveling by water, changes his mind about finding a ship
 
 
>
2. second, but every Law is ordained to leading one’s life according to some rule
 
 
*
1. first, hence, according to the Philosopher in the Politics, when the mode of life is changed, it is necessary for the law to be changed
 
 
*
2. second, but just as human law is ordained to human guidance, so a spiritual and divine law to divine guidance
 
 
*
3. third, but this guidance is regulated by a priesthood
 
 
*
3. third, therefore, the priesthood being translated, it is necessary that a translation be made of the Law
 
 
*
4. fourth, objection of the Manicheans, response by Augustine
 
352
*
5. fifth, observations in the Gloss about Samuel’s prefigurement of the translation
 
353
V
>
3. third, he clarifies what he had said
7:13
355
Chapter 7
13 For he of whom these things are spoken is of another tribe, of which no one attended on the altar.
14 For it is evident that our Lord sprung out of Juda: in which tribe Moses spoke nothing concerning priests.
V
*
1. first, that the priesthood was transferred
 
356
Chapter 7
13 For he of whom these things are spoken is of another tribe, of which no one attended on the altar.
V
*
2. second, he explains this
7:14
357
Chapter 7
14 For it is evident that our Lord sprung out of Juda: in which tribe Moses spoke nothing concerning priests.
V
>
2. second, from the phrase and it is yet far more evident; and he now presents the other reason, in which he shows why it is done away with and changed, and that it is even made void
7:15
358
Chapter 7
15 And it is yet far more evident: if according to the similitude of Melchisedech there ariseth another priest,
16 Who is made, not according to the law of a law of a carnal commandment, but according to the power of an indissoluble life.
17 For he testifieth: Thou art a priest for ever according to the order of Melchisedech.
18 There is indeed a setting aside of the former commandment, because of the weakness and unprofitableness thereof:
19 For the law brought nothing to perfection: but a bringing in of a better hope, by which we draw nigh to God.
V
>
1. first, he lays down two antecedents
 
 
Chapter 7
15 And it is yet far more evident: if according to the similitude of Melchisedech there ariseth another priest,
16 Who is made, not according to the law of a law of a carnal commandment, but according to the power of an indissoluble life.
17 For he testifieth: Thou art a priest for ever according to the order of Melchisedech.
V
>
1. first, he lays down those antecedents
 
359
Chapter 7
15 And it is yet far more evident: if according to the similitude of Melchisedech there ariseth another priest,
16 Who is made, not according to the law of a law of a carnal commandment, but according to the power of an indissoluble life.
V
*
1. first, one pertains to the Old Testament, namely that it is a carnal commandment
7:16
 
Chapter 7
15 And it is yet far more evident: if according to the similitude of Melchisedech there ariseth another priest,
16 Who is made, not according to the law of a law of a carnal commandment, but according to the power of an indissoluble life.
V
*
2. second, the other pertains to the New Testament, and this becomes even more evident
 
 
Chapter 7
15 And it is yet far more evident: if according to the similitude of Melchisedech there ariseth another priest,
16 Who is made, not according to the law of a law of a carnal commandment, but according to the power of an indissoluble life.
V
*
2. second, he clarifies what he has said
7:17
360
Chapter 7
17 For he testifieth: Thou art a priest for ever according to the order of Melchisedech.
V
>
2. second, two consequents
7:18
 
Chapter 7
18 There is indeed a setting aside of the former commandment, because of the weakness and unprofitableness thereof:
19 For the law brought nothing to perfection: but a bringing in of a better hope, by which we draw nigh to God.
V
*
1. first, in regard to the voiding of the Old Testament, that is, that the Old Testament came about by the law of carnal commandments
 
362
Chapter 7
18 There is indeed a setting aside of the former commandment, because of the weakness and unprofitableness thereof:
V
*
2. second, then when he says, on the other hand a better hope is introduced, he lays down the second consequent from the second antecedent
7:19
363
Chapter 7
19 For the law brought nothing to perfection: but a bringing in of a better hope, by which we draw nigh to God.
*
3. third, the apostle now proves the same thing by two other authorities [so the reader must go out to the higher level, corresponding to paragraph 364]
 
364
V
>
2. second, the apostle now proves the same thing by two other authorities
7:20
364
Chapter 7
20 And inasmuch as it is not without an oath (for the others indeed were made priests without an oath:
21 But this with an oath, by him that said unto him: The Lord hath sworn and he will not repent: Thou art a priest for ever).
22 By so much is Jesus made a surety of a better testament.
23 And the others indeed were made many priests, because by reason of death they were not suffered to continue:
24 But this, for that he continueth for ever, hath an everlasting priesthood:
25 Whereby he is able also to save for ever them that come to God by him; always living to make intercession for us.
V
>
1. first, the statement he swore, at the Lord has sworn
 
365
Chapter 7
20 And inasmuch as it is not without an oath (for the others indeed were made priests without an oath:
21 But this with an oath, by him that said unto him: The Lord hath sworn and he will not repent: Thou art a priest for ever).
22 By so much is Jesus made a surety of a better testament.
V
>
1. first, he forms the following argument
 
 
Chapter 7
20 And inasmuch as it is not without an oath (for the others indeed were made priests without an oath:
21 But this with an oath, by him that said unto him: The Lord hath sworn and he will not repent: Thou art a priest for ever).
V
*
1. first, that which is instituted without an oath is less valid than that which is instituted with an oath
 
 
Chapter 7
20 And inasmuch as it is not without an oath (for the others indeed were made priests without an oath:
V
>
2. second, but the priesthood of Christ was instituted with an oath, as is clear from what he says, the Lord has sworn; but not the priesthood of Aaron, as is clear from Exodus: take unto you also Aaron (Exod 28:1)
 
 
Chapter 7
21 But this with an oath, by him that said unto him: The Lord hath sworn and he will not repent: Thou art a priest for ever).
>
1. first, In regard to the major premise, he says, and inasmuch as it was not without an oath (for the others indeed were made priests without an oath: but this with an oath)
 
 
*
1. first, all this is set down to prove that the priesthood of Christ is firmer; because, as has been stated above, every promise made in the Old Testament by an oath is a sign of God’s unchangeable plan
 
 
*
2. second, therefore, because that promise about Christ was made with an oath to David and to Abraham, Christ is called their son in a special way (Matt 1:1)
 
 
>
2. second, but that oath designates the eternity of Christ’s power
 
 
*
1. first, his power is an everlasting power (Dan 7:14)
 
 
*
2. second, and of his kingdom there will be no end (Luke 1:33)
 
 
*
3. third, therefore, etc.
 
 
V
*
2. second, this makes Jesus the surety of a better covenant because his priesthood is firmer because it was set up with an oath
 
366
Chapter 7
22 By so much is Jesus made a surety of a better testament.
V
>
2. second, the statement, you are a priest forever
7:23
367
Chapter 7
23 And the others indeed were made many priests, because by reason of death they were not suffered to continue:
24 But this, for that he continueth for ever, hath an everlasting priesthood:
25 Whereby he is able also to save for ever them that come to God by him; always living to make intercession for us.
V
*
1. first, he shows why this phrase forever is used
 
368
Chapter 7
23 And the others indeed were made many priests, because by reason of death they were not suffered to continue:
24 But this, for that he continueth for ever, hath an everlasting priesthood:
V
>
2. second, from this he shows that the priesthood of Christ has greater efficacy than the priesthood of the Old Testament
7:25
369
Chapter 7
25 Whereby he is able also to save for ever them that come to God by him; always living to make intercession for us.
V
*
1. first, he shows his efficacy
 
370
Chapter 7
25a Whereby he is able also to save for ever
V
>
2. second, the mode of his efficacy, and he describes this mode from three standpoints
7:25b
371
Chapter 7
25b them that come to God by him; always living to make intercession for us.
V
*
1. first, from the excellence of his power
 
 
Chapter 7
25b1 them that come to God by him;
V
*
2. second, of his nature
 
372
Chapter 7
25b2 always living
V
*
3. third, of his piety
 
373
Chapter 7
25b3 to make intercession for us.
V
>
2. second, the need for this priesthood
7:26
374
Chapter 7
26 For it was fitting that we should have such a high priest, holy, innocent, undefiled, separated from sinners, and made higher than the heavens:
27 Who needeth not daily (as the other priests) to offer sacrifices, first for his own sins, and then for the people’s: for this he did once, in offering himself.
28 For the law maketh men priests, who have infirmity: but the word of the oath (which was since the law) the Son who is perfected for evermore.
V
>
1. first, he shows that the perfections of the conditions required for the priesthood of the Old Law suited him
 
 
Chapter 7
26 For it was fitting that we should have such a high priest, holy, innocent, undefiled, separated from sinners, and made higher than the heavens:
V
*
1. first, that he is holy
 
 
Chapter 7
26a For it was fitting that we should have such a high priest, holy,
V
*
2. second, that he should be innocent
 
 
Chapter 7
26b innocent,
V
*
3. third, that he be unstained and this in regard to himself
 
 
Chapter 7
26c undefiled,
V
*
4. fourth, he must be separated from sinners
 
 
Chapter 7
26d separated from sinners, and made higher than the heavens:
V
*
2. second, that he has no imperfections
7:27
376
Chapter 7
27 Who needeth not daily (as the other priests) to offer sacrifices, first for his own sins, and then for the people’s: for this he did once, in offering himself.
28 For the law maketh men priests, who have infirmity: but the word of the oath (which was since the law) the Son who is perfected for evermore.
V
>
2. second, on the part of the minister, on the part of the priesthood itself
8:1
377
Chapter 8
1 Now of the things which we have spoken, this is the sum: We have such an high priest who is set on the right hand of the throne of majesty in the heavens,
2 A minister of the holies and of the true tabernacle, which the Lord hath pitched, and not man.
3 For every high priest is appointed to offer gifts and sacrifices: wherefore it is necessary that he also should have some thing to offer.
4 If then he were on earth, he would not be a priest: seeing that there would be others to offer gifts according to the law.
5 Who serve unto the example and shadow of heavenly things. As it was answered to Moses, when he was to finish the tabernacle: See (saith he) that thou make all things according to the pattern which was shewn thee on the mount.
6 But now he hath obtained a better ministry, by how much also he is a mediator of a better testament which is established on better promises.
7 For if that former had been faultless, there should not indeed a place have been sought for a second.
8 For, finding fault with them, he saith: Behold the days shall come, saith the Lord: and I will perfect, unto the house of Israel and unto the house of Juda, a new testament:
9 Not according to the testament which I made to their fathers, on the day when I took them by the hand to lead them out of the land of Egypt: because they continued not in my testament: and I regarded them not, saith the Lord.
10 For this is the testament which I will make to the house of Israel after those days, saith the Lord: I will give my laws into their mind: and in their heart will I write them. And I will be their God: and they shall be my people.
11 And they shall not teach every man his neighbour and every man his brother, saying: Know the Lord. For all shall know me, from the least to the greatest of them.
12 Because I will be merciful to their iniquities: and their sins I will remember no more.
13 Now in saying a new, he hath made the former old. And that which decayeth and groweth old is near its end.
Chapter 9
1 The former indeed had also justifications of divine service, and a wordly sanctuary.
2 For there was a tabernacle made the first, wherein were the candlesticks and the table and the setting forth of loaves, which is called the Holy.
3 And after the second veil, the tabernacle which is called the Holy of Holies:
4 Having a golden censer and the ark of the testament covered about on every part with gold, in which was a golden pot that had manna and the rod of Aaron that had blossomed and the tables of the testament.
5 And over it were the cherubims of glory overshadowing the propitiatory: of which it is not needful to speak now particularly.
6 Now these things being thus ordered, into the first tabernacle, the priests indeed always entered, accomplishing the offices of sacrifices.
7 But into the second, the high priest alone, once a year: not without blood, which he offereth for his own and the people’s ignorance:
8 The Holy Ghost signifying this: That the way into the Holies was not yet made manifest, whilst the former tabernacle was yet standing.
9 Which is a parable of the time present: according to which gifts and sacrifices are offered, which cannot, as to the conscience, make him perfect that serveth, only in meats and in drinks,
10 And divers washings and justices of the flesh laid on them until the time of correction.
11 But Christ, being come an high Priest of the good things to come, by a greater and more perfect tabernacle, not made with hand, that is, not of this creation:
12 Neither by the blood of goats or of calves, but by his own blood, entered once into the Holies, having obtained eternal redemption.
13 For if the blood of goats and of oxen, and the ashes of an heifer, being sprinkled, sanctify such as are defiled, to the cleansing of the flesh:
14 How much more shall the blood of Christ, who by the Holy Ghost offered himself unspotted unto God, cleanse our conscience from dead works, to serve the living God?
15 And therefore he is the mediator of the new testament: that by means of his death for the redemption of those transgressions which were under the former testament, they that are called may receive the promise of eternal inheritance.
16 For where there is a testament the death of the testator must of necessity come in.
17 For a testament is of force after men are dead: otherwise it is as yet of no strength, whilst the testator liveth.
18 Whereupon neither was the first indeed dedicated without blood.
19 For when every commandment of the law had been read by Moses to all the people, he took the blood of calves and goats, with water, and scarlet wool and hyssop, and sprinkled both the book itself and all the people.
20 Saying: This is the blood of the testament which God hath enjoined unto you.
21 The tabernacle also and all the vessels of the ministry, in like manner, he sprinkled with blood.
22 And almost all things, according to the law, are cleansed with blood: and without shedding of blood there is no remission.
23 It is necessary therefore that the patterns of heavenly things should be cleansed with these: but the heavenly things themselves with better sacrifices than these.
24 For Jesus is not entered into the Holies made with hands, the patterns of the true: but into Heaven itself, that he may appear now in the presence of God for us.
25 Nor yet that he should offer himself often, as the high priest entereth into the Holies every year with the blood of others:
26 For then he ought to have suffered often from the beginning of the world. But now once, at the end of ages, he hath appeared for the destruction of sin by the sacrifice of himself.
27 And as it is appointed unto men once to die, and after this the judgment:
28 So also Christ was offered once to exhaust the sins of many. The second time he shall appear without sin to them that expect him unto salvation.
Chapter 10
1 For the law, having a shadow of the good things to come, not the very image of the things, by the selfsame sacrifices which they offer continually every year, can never make the comers thereunto perfect.
2 For then they would have ceased to be offered: because the worshippers once cleansed should have no conscience of sin any longer.
3 But in them there is made a commemoration of sins every year:
4 For it is impossible that with the blood of oxen and goats sin should be taken away.
5 Wherefore, when he cometh into the world he saith: Sacrifice and oblation thou wouldest not: but a body thou hast fitted to me.
6 Holocausts for sin did not please thee.
7 Then said I: Behold I come: in the head of the book it is written of me: that I should do thy will, O God.
8 In saying before, Sacrifices, and oblations, and holocausts for sin thou wouldest not, neither are they pleasing to thee, which are offered according to the law.
9 Then said I: Behold, I come to do thy will, O God: He taketh away the first, that he may establish that which followeth.
10 In the which will, we are sanctified by the oblation of the body of Jesus Christ once.
11 And every priest indeed standeth daily ministering and often offering the same sacrifices which can never take away sins.
12 But this man, offering one sacrifice for sins, for ever sitteth on the right hand of God,
13 From henceforth expecting until his enemies be made his footstool.
14 For by one oblation he hath perfected for ever them that are sanctified.
15 And the Holy Ghost also doth testify this to us. For after that he said:
16 And this is the testament which I will make unto them after those days, saith the Lord. I will give my laws in their hearts and on their minds will I write them:
17 And their sins and iniquities I will remember no more.
18 Now, where there is a remission of these, there is no more an oblation for sin.
V
>
1. first, he shows in a general way that Christ’s priesthood is more excellent than that of the Old Law
 
 
Chapter 8
1 Now of the things which we have spoken, this is the sum: We have such an high priest who is set on the right hand of the throne of majesty in the heavens,
2 A minister of the holies and of the true tabernacle, which the Lord hath pitched, and not man.
3 For every high priest is appointed to offer gifts and sacrifices: wherefore it is necessary that he also should have some thing to offer.
4 If then he were on earth, he would not be a priest: seeing that there would be others to offer gifts according to the law.
5 Who serve unto the example and shadow of heavenly things. As it was answered to Moses, when he was to finish the tabernacle: See (saith he) that thou make all things according to the pattern which was shewn thee on the mount.
6 But now he hath obtained a better ministry, by how much also he is a mediator of a better testament which is established on better promises.
7 For if that former had been faultless, there should not indeed a place have been sought for a second.
8 For, finding fault with them, he saith: Behold the days shall come, saith the Lord: and I will perfect, unto the house of Israel and unto the house of Juda, a new testament:
9 Not according to the testament which I made to their fathers, on the day when I took them by the hand to lead them out of the land of Egypt: because they continued not in my testament: and I regarded them not, saith the Lord.
10 For this is the testament which I will make to the house of Israel after those days, saith the Lord: I will give my laws into their mind: and in their heart will I write them. And I will be their God: and they shall be my people.
11 And they shall not teach every man his neighbour and every man his brother, saying: Know the Lord. For all shall know me, from the least to the greatest of them.
12 Because I will be merciful to their iniquities: and their sins I will remember no more.
13 Now in saying a new, he hath made the former old. And that which decayeth and groweth old is near its end.
V
>
1. first, he states his thesis
 
 
Chapter 8
1 Now of the things which we have spoken, this is the sum: We have such an high priest who is set on the right hand of the throne of majesty in the heavens,
2 A minister of the holies and of the true tabernacle, which the Lord hath pitched, and not man.
V
*
1. first, he states the way in which he will present his teaching, which is a recapitulation
 
378
Chapter 8
1a Now of the things which we have spoken, this is the sum:
V
>
2. second, he prefaces what he means to say
8:1b
379
Chapter 8
1b We have such an high priest who is set on the right hand of the throne of majesty in the heavens,
2 A minister of the holies and of the true tabernacle, which the Lord hath pitched, and not man.
V
>
1. first, the dignity of this priesthood
 
380
Chapter 8
1b We have such an high priest who is set on the right hand of the throne of majesty in the heavens,
*
1. first, the throne is judicial power, which befits certain persons as ministers of God, as all kings and all prelates (cf. Ps. 71:11, 1 Cor. 4:1)
 
 
*
2. second, because Christ has judicial power, he is said to sit (cf. John 5:22)
 
 
*
3. third, but because he has this in the most excellent manner after God, He sits on the right hand of majesty in the heavens, i.e., in the more prominent goods (cf. Heb. 1:3)
 
 
V
>
2. second, the dignity of it’s office
8:2
382
Chapter 8
2 A minister of the holies and of the true tabernacle, which the Lord hath pitched, and not man.
V
>
1. first, minister of the sanctuary
 
 
Chapter 8
2a A minister of the holies
*
1. first, but Christ had this in a more excellent manner, because He is a minister, not inasmuch as He is God, for then He is the author, but inasmuch as He is man (cf. Luke 12:37)
 
 
*
2. second, for the humanity of Christ is an organ of the divinity. Therefore, He is the minister of the holies, because He administers the sacraments of grace in the present life and of glory in the future. He is also the minister of the true tent [tabernacle] that cannot be removed (cf. Is. 33:20, Ps. 14:1)
 
 
V
>
2. second, of the true
 
 
Chapter 8
2b and of the true tabernacle, which the Lord hath pitched, and not man.
*
1. first, because of the difference from the Old, which was a figure of it (cf. 1 Cor. 10:11)
 
 
*
2. second, because the former was made by a man, but the other, namely of grace and of glory, by God alone (cf. Ps. 83:12, Rom. 6:23)
 
 
*
3. third, hence, he says, which is set not by man, but by the Lord (2 Cor. 5:1)
 
 
V
>
2. second, he explains it
8:3
383
Chapter 8
3 For every high priest is appointed to offer gifts and sacrifices: wherefore it is necessary that he also should have some thing to offer.
4 If then he were on earth, he would not be a priest: seeing that there would be others to offer gifts according to the law.
5 Who serve unto the example and shadow of heavenly things. As it was answered to Moses, when he was to finish the tabernacle: See (saith he) that thou make all things according to the pattern which was shewn thee on the mount.
6 But now he hath obtained a better ministry, by how much also he is a mediator of a better testament which is established on better promises.
7 For if that former had been faultless, there should not indeed a place have been sought for a second.
8 For, finding fault with them, he saith: Behold the days shall come, saith the Lord: and I will perfect, unto the house of Israel and unto the house of Juda, a new testament:
9 Not according to the testament which I made to their fathers, on the day when I took them by the hand to lead them out of the land of Egypt: because they continued not in my testament: and I regarded them not, saith the Lord.
10 For this is the testament which I will make to the house of Israel after those days, saith the Lord: I will give my laws into their mind: and in their heart will I write them. And I will be their God: and they shall be my people.
11 And they shall not teach every man his neighbour and every man his brother, saying: Know the Lord. For all shall know me, from the least to the greatest of them.
12 Because I will be merciful to their iniquities: and their sins I will remember no more.
13 Now in saying a new, he hath made the former old. And that which decayeth and groweth old is near its end.
V
>
1. first, he shows that Christ is a minister of certain holy things
 
384
Chapter 8
3 For every high priest is appointed to offer gifts and sacrifices: wherefore it is necessary that he also should have some thing to offer.
V
*
1. first, it was necessary that he heave something to offer
 
 
Chapter 8
3a For every high priest is appointed to offer gifts
V
*
2. second, the sacrifice is offered with animals, the gifts with anything else
 
 
Chapter 8
3b and sacrifices:
V
>
3. third, but because it was necessary that Christ have something to offer, he offered himself
 
 
Chapter 8
3c wherefore it is necessary that he also should have some thing to offer.
*
1. first, but it was a clean oblation, because his flesh had no stain of sin (cf. Ex. 12:5)
 
 
*
2. second, it was suitable, because it was fitting that a man should satisfy for man (cf. Heb. 9:14)
 
 
*
3. third, it was also fit to be immolated, because his flesh was mortal (cf. Rom. 8:3)
 
 
*
4. fourth, also, it was the same as the one to whom it was offered (cf. John 10:30)
 
 
*
5. fifth, and it unites God to those for whom it is offered (cf. John 17:21)
 
 
V
>
2. second, that they are not of the Old Law, and that Christ is not a minister of the sacrifices of the law
8:4
385
Chapter 8
4 If then he were on earth, he would not be a priest: seeing that there would be others to offer gifts according to the law.
5 Who serve unto the example and shadow of heavenly things. As it was answered to Moses, when he was to finish the tabernacle: See (saith he) that thou make all things according to the pattern which was shewn thee on the mount.
V
>
1. first, he introduces a consequence
 
386
Chapter 8
4a If then he were on earth, he would not be a priest:
V
*
1. first, the antecedent: if he were on earth
 
 
Chapter 8
4a1 If then he were on earth,
V
*
2. second, the consequent: he would not be a priest at all
 
 
Chapter 8
4a2 he would not be a priest:
V
>
2. second, he gives the reason, which can be read in a number of ways
8:4b
 
Chapter 8
4b seeing that there would be others to offer gifts according to the law.
5a Who serve unto the example and shadow of heavenly things.
>
1. first, according to the Gloss as: if that which is offered were on earth, he would not be a priest, which can be understood in two ways
 
 
*
1. the first (and better) way: if that which is offered were something earthly, Christ would not be a priest. As if to say: There would be no need for a priesthood, because there would be many to offer such things.
 
 
*
2. the second way: ‘even if,’ i.e., although that which is offered ‘is on earth,’ because it is necessary that something be offered, ‘he would not be a priest,’ but someone worthy, because no one could be found worthy to offer it.
 
 
>
2. second, there are three readings in which the one offering is understood
 
387
*
1. first, in general, so that the sense is this: if there were another earthly priest, who could offer heavenly things, Christ would not be a priest
 
 
*
2. second, another: if Christ were an earthly priest, the right of the priesthood would not belong to Him, since there are priests who offer gifts according to the law
 
 
*
3. third, still another: if Christ were still on earth, in the sense that he had not yet ascended, he would not be a priest, because he would not have completed His priesthood.
 
 
V
*
3. third, he proves it by an authority
8:5b
389
Chapter 8
5b As it was answered to Moses, when he was to finish the tabernacle: See (saith he) that thou make all things according to the pattern which was shewn thee on the mount.
V
>
3. third, that he is a minister of greater things
8:6
390
Chapter 8
6 But now he hath obtained a better ministry, by how much also he is a mediator of a better testament which is established on better promises.
7 For if that former had been faultless, there should not indeed a place have been sought for a second.
8 For, finding fault with them, he saith: Behold the days shall come, saith the Lord: and I will perfect, unto the house of Israel and unto the house of Juda, a new testament:
9 Not according to the testament which I made to their fathers, on the day when I took them by the hand to lead them out of the land of Egypt: because they continued not in my testament: and I regarded them not, saith the Lord.
10 For this is the testament which I will make to the house of Israel after those days, saith the Lord: I will give my laws into their mind: and in their heart will I write them. And I will be their God: and they shall be my people.
11 And they shall not teach every man his neighbour and every man his brother, saying: Know the Lord. For all shall know me, from the least to the greatest of them.
12 Because I will be merciful to their iniquities: and their sins I will remember no more.
13 Now in saying a new, he hath made the former old. And that which decayeth and groweth old is near its end.
V
*
1. first, he prefaces his intent
 
391
Chapter 8
6a But now he hath obtained a better ministry,
V
*
2. second, he assigns its cause
8:6b
392
Chapter 8
6b by how much also he is a mediator of a better testament which is established on better promises.
V
>
3. third, he proves that the testament of which Christ is mediator is better
8:7
393
Chapter 8
7 For if that former had been faultless, there should not indeed a place have been sought for a second.
8 For, finding fault with them, he saith: Behold the days shall come, saith the Lord: and I will perfect, unto the house of Israel and unto the house of Juda, a new testament:
9 Not according to the testament which I made to their fathers, on the day when I took them by the hand to lead them out of the land of Egypt: because they continued not in my testament: and I regarded them not, saith the Lord.
10 For this is the testament which I will make to the house of Israel after those days, saith the Lord: I will give my laws into their mind: and in their heart will I write them. And I will be their God: and they shall be my people.
11 And they shall not teach every man his neighbour and every man his brother, saying: Know the Lord. For all shall know me, from the least to the greatest of them.
12 Because I will be merciful to their iniquities: and their sins I will remember no more.
13 Now in saying a new, he hath made the former old. And that which decayeth and groweth old is near its end.
V
>
1. first, he uses the following reason
 
 
Chapter 8
7 For if that former had been faultless, there should not indeed a place have been sought for a second.
*
1. first, when he says, for if that first covenant had been faultless, there would have been no occasion for a second, he proves that the testament of which Christ is mediator is better
 
 
*
2. second, for if the first testament were faultless, another would not be sought
 
 
*
3. third, but another is sought by man, but much more by God, who is said to seek because of his desire for our salvation
 
 
V
>
2. second, then he proves the truth of the consequent, namely, that a place is sought for a testament
8:8
394
Chapter 8
8 For, finding fault with them, he saith: Behold the days shall come, saith the Lord: and I will perfect, unto the house of Israel and unto the house of Juda, a new testament:
9 Not according to the testament which I made to their fathers, on the day when I took them by the hand to lead them out of the land of Egypt: because they continued not in my testament: and I regarded them not, saith the Lord.
10 For this is the testament which I will make to the house of Israel after those days, saith the Lord: I will give my laws into their mind: and in their heart will I write them. And I will be their God: and they shall be my people.
11 And they shall not teach every man his neighbour and every man his brother, saying: Know the Lord. For all shall know me, from the least to the greatest of them.
12 Because I will be merciful to their iniquities: and their sins I will remember no more.
13 Now in saying a new, he hath made the former old. And that which decayeth and groweth old is near its end.
V
>
1. first, he prefaces the authority
 
 
Chapter 8
8 For, finding fault with them, he saith: Behold the days shall come, saith the Lord: and I will perfect, unto the house of Israel and unto the house of Juda, a new testament:
9 Not according to the testament which I made to their fathers, on the day when I took them by the hand to lead them out of the land of Egypt: because they continued not in my testament: and I regarded them not, saith the Lord.
10 For this is the testament which I will make to the house of Israel after those days, saith the Lord: I will give my laws into their mind: and in their heart will I write them. And I will be their God: and they shall be my people.
11 And they shall not teach every man his neighbour and every man his brother, saying: Know the Lord. For all shall know me, from the least to the greatest of them.
12 Because I will be merciful to their iniquities: and their sins I will remember no more.
V
>
1. first, he prefaces the prophecy about giving a new testament
 
 
Chapter 8
8 For, finding fault with them, he saith: Behold the days shall come, saith the Lord: and I will perfect, unto the house of Israel and unto the house of Juda, a new testament:
V
*
1. first, he shows that the time for giving the New Testament was favorable
 
395
Chapter 8
8 For, finding fault with them, he saith: Behold the days shall come, saith the Lord:
V
*
2. second, the perfection of the New Testament
8:8b
396
Chapter 8
8b and I will perfect, unto the house of Israel and unto the house of Juda, a new testament:
V
*
3. third, to whom it was given
8:8c
397
Chapter 8
8c and unto the house of Juda, a new testament:
V
>
2. second, he describes the new covenant
8:9
398
Chapter 8
9 Not according to the testament which I made to their fathers, on the day when I took them by the hand to lead them out of the land of Egypt: because they continued not in my testament: and I regarded them not, saith the Lord.
10 For this is the testament which I will make to the house of Israel after those days, saith the Lord: I will give my laws into their mind: and in their heart will I write them. And I will be their God: and they shall be my people.
11 And they shall not teach every man his neighbour and every man his brother, saying: Know the Lord. For all shall know me, from the least to the greatest of them.
12 Because I will be merciful to their iniquities: and their sins I will remember no more.
V
>
1. first, by its difference from the old
 
 
Chapter 8
9 Not according to the testament which I made to their fathers, on the day when I took them by the hand to lead them out of the land of Egypt: because they continued not in my testament: and I regarded them not, saith the Lord.
V
*
1. first, he shows the distinction between the old and new testaments
 
 
Chapter 8
9a Not according to the testament which I made to their fathers,
V
>
2. second, the infirmity or defect of the Old
8:9b
400
Chapter 8
9b on the day when I took them by the hand to lead them out of the land of Egypt: because they continued not in my testament: and I regarded them not, saith the Lord.
V
*
1. first, from the way it was delivered
 
401
Chapter 8
9b1 on the day when I took them by the hand to lead them out of the land of Egypt:
V
*
2. second, from the outcome
 
402
Chapter 8
9b2 because they continued not in my testament: and I regarded them not, saith the Lord.
V
>
2. second, by its own qualities
8:10
403
Chapter 8
10 For this is the testament which I will make to the house of Israel after those days, saith the Lord: I will give my laws into their mind: and in their heart will I write them. And I will be their God: and they shall be my people.
11 And they shall not teach every man his neighbour and every man his brother, saying: Know the Lord. For all shall know me, from the least to the greatest of them.
12 Because I will be merciful to their iniquities: and their sins I will remember no more.
V
*
1. first, he describes the way it was announced
 
404
Chapter 8
10a For this is the testament which I will make to the house of Israel after those days, saith the Lord: I will give my laws into their mind: and in their heart will I write them.
V
>
2. second, three of its effects
8:10b
405
Chapter 8
10b And I will be their God: and they shall be my people.
11 And they shall not teach every man his neighbour and every man his brother, saying: Know the Lord. For all shall know me, from the least to the greatest of them.
12 Because I will be merciful to their iniquities: and their sins I will remember no more.
*
1. first, man perfect union with God
 
406
>
2. second, perfect knowledge of God
8:11
407
*
1. first, he gives the sign of that effect
 
 
*
2. second, the effect itself
8:11b
408
*
3. third, remission of sins
8:12
411
V
*
2. second, he argues from it, at in speaking of a new covenant
8:13
412
Chapter 8
13 Now in saying a new, he hath made the former old. And that which decayeth and groweth old is near its end.
V
>
2. second, having showed in general the dignity of the New Testament as compared to the Old, the Apostle now shows the same in particular by reaching down to the individuals in each Testament in detail
9:1
 
Chapter 9
1 The former indeed had also justifications of divine service, and a wordly sanctuary.
2 For there was a tabernacle made the first, wherein were the candlesticks and the table and the setting forth of loaves, which is called the Holy.
3 And after the second veil, the tabernacle which is called the Holy of Holies:
4 Having a golden censer and the ark of the testament covered about on every part with gold, in which was a golden pot that had manna and the rod of Aaron that had blossomed and the tables of the testament.
5 And over it were the cherubims of glory overshadowing the propitiatory: of which it is not needful to speak now particularly.
6 Now these things being thus ordered, into the first tabernacle, the priests indeed always entered, accomplishing the offices of sacrifices.
7 But into the second, the high priest alone, once a year: not without blood, which he offereth for his own and the people’s ignorance:
8 The Holy Ghost signifying this: That the way into the Holies was not yet made manifest, whilst the former tabernacle was yet standing.
9 Which is a parable of the time present: according to which gifts and sacrifices are offered, which cannot, as to the conscience, make him perfect that serveth, only in meats and in drinks,
10 And divers washings and justices of the flesh laid on them until the time of correction.
11 But Christ, being come an high Priest of the good things to come, by a greater and more perfect tabernacle, not made with hand, that is, not of this creation:
12 Neither by the blood of goats or of calves, but by his own blood, entered once into the Holies, having obtained eternal redemption.
13 For if the blood of goats and of oxen, and the ashes of an heifer, being sprinkled, sanctify such as are defiled, to the cleansing of the flesh:
14 How much more shall the blood of Christ, who by the Holy Ghost offered himself unspotted unto God, cleanse our conscience from dead works, to serve the living God?
15 And therefore he is the mediator of the new testament: that by means of his death for the redemption of those transgressions which were under the former testament, they that are called may receive the promise of eternal inheritance.
16 For where there is a testament the death of the testator must of necessity come in.
17 For a testament is of force after men are dead: otherwise it is as yet of no strength, whilst the testator liveth.
18 Whereupon neither was the first indeed dedicated without blood.
19 For when every commandment of the law had been read by Moses to all the people, he took the blood of calves and goats, with water, and scarlet wool and hyssop, and sprinkled both the book itself and all the people.
20 Saying: This is the blood of the testament which God hath enjoined unto you.
21 The tabernacle also and all the vessels of the ministry, in like manner, he sprinkled with blood.
22 And almost all things, according to the law, are cleansed with blood: and without shedding of blood there is no remission.
23 It is necessary therefore that the patterns of heavenly things should be cleansed with these: but the heavenly things themselves with better sacrifices than these.
24 For Jesus is not entered into the Holies made with hands, the patterns of the true: but into Heaven itself, that he may appear now in the presence of God for us.
25 Nor yet that he should offer himself often, as the high priest entereth into the Holies every year with the blood of others:
26 For then he ought to have suffered often from the beginning of the world. But now once, at the end of ages, he hath appeared for the destruction of sin by the sacrifice of himself.
27 And as it is appointed unto men once to die, and after this the judgment:
28 So also Christ was offered once to exhaust the sins of many. The second time he shall appear without sin to them that expect him unto salvation.
Chapter 10
1 For the law, having a shadow of the good things to come, not the very image of the things, by the selfsame sacrifices which they offer continually every year, can never make the comers thereunto perfect.
2 For then they would have ceased to be offered: because the worshippers once cleansed should have no conscience of sin any longer.
3 But in them there is made a commemoration of sins every year:
4 For it is impossible that with the blood of oxen and goats sin should be taken away.
5 Wherefore, when he cometh into the world he saith: Sacrifice and oblation thou wouldest not: but a body thou hast fitted to me.
6 Holocausts for sin did not please thee.
7 Then said I: Behold I come: in the head of the book it is written of me: that I should do thy will, O God.
8 In saying before, Sacrifices, and oblations, and holocausts for sin thou wouldest not, neither are they pleasing to thee, which are offered according to the law.
9 Then said I: Behold, I come to do thy will, O God: He taketh away the first, that he may establish that which followeth.
10 In the which will, we are sanctified by the oblation of the body of Jesus Christ once.
11 And every priest indeed standeth daily ministering and often offering the same sacrifices which can never take away sins.
12 But this man, offering one sacrifice for sins, for ever sitteth on the right hand of God,
13 From henceforth expecting until his enemies be made his footstool.
14 For by one oblation he hath perfected for ever them that are sanctified.
15 And the Holy Ghost also doth testify this to us. For after that he said:
16 And this is the testament which I will make unto them after those days, saith the Lord. I will give my laws in their hearts and on their minds will I write them:
17 And their sins and iniquities I will remember no more.
18 Now, where there is a remission of these, there is no more an oblation for sin.
V
>
1. first, he compares things of the Old Testament with those of the New to show the dignity of the New
 
 
Chapter 9
1 The former indeed had also justifications of divine service, and a wordly sanctuary.
2 For there was a tabernacle made the first, wherein were the candlesticks and the table and the setting forth of loaves, which is called the Holy.
3 And after the second veil, the tabernacle which is called the Holy of Holies:
4 Having a golden censer and the ark of the testament covered about on every part with gold, in which was a golden pot that had manna and the rod of Aaron that had blossomed and the tables of the testament.
5 And over it were the cherubims of glory overshadowing the propitiatory: of which it is not needful to speak now particularly.
6 Now these things being thus ordered, into the first tabernacle, the priests indeed always entered, accomplishing the offices of sacrifices.
7 But into the second, the high priest alone, once a year: not without blood, which he offereth for his own and the people’s ignorance:
8 The Holy Ghost signifying this: That the way into the Holies was not yet made manifest, whilst the former tabernacle was yet standing.
9 Which is a parable of the time present: according to which gifts and sacrifices are offered, which cannot, as to the conscience, make him perfect that serveth, only in meats and in drinks,
10 And divers washings and justices of the flesh laid on them until the time of correction.
11 But Christ, being come an high Priest of the good things to come, by a greater and more perfect tabernacle, not made with hand, that is, not of this creation:
12 Neither by the blood of goats or of calves, but by his own blood, entered once into the Holies, having obtained eternal redemption.
13 For if the blood of goats and of oxen, and the ashes of an heifer, being sprinkled, sanctify such as are defiled, to the cleansing of the flesh:
14 How much more shall the blood of Christ, who by the Holy Ghost offered himself unspotted unto God, cleanse our conscience from dead works, to serve the living God?
15 And therefore he is the mediator of the new testament: that by means of his death for the redemption of those transgressions which were under the former testament, they that are called may receive the promise of eternal inheritance.
16 For where there is a testament the death of the testator must of necessity come in.
17 For a testament is of force after men are dead: otherwise it is as yet of no strength, whilst the testator liveth.
18 Whereupon neither was the first indeed dedicated without blood.
19 For when every commandment of the law had been read by Moses to all the people, he took the blood of calves and goats, with water, and scarlet wool and hyssop, and sprinkled both the book itself and all the people.
20 Saying: This is the blood of the testament which God hath enjoined unto you.
21 The tabernacle also and all the vessels of the ministry, in like manner, he sprinkled with blood.
22 And almost all things, according to the law, are cleansed with blood: and without shedding of blood there is no remission.
23 It is necessary therefore that the patterns of heavenly things should be cleansed with these: but the heavenly things themselves with better sacrifices than these.
24 For Jesus is not entered into the Holies made with hands, the patterns of the true: but into Heaven itself, that he may appear now in the presence of God for us.
25 Nor yet that he should offer himself often, as the high priest entereth into the Holies every year with the blood of others:
26 For then he ought to have suffered often from the beginning of the world. But now once, at the end of ages, he hath appeared for the destruction of sin by the sacrifice of himself.
27 And as it is appointed unto men once to die, and after this the judgment:
28 So also Christ was offered once to exhaust the sins of many. The second time he shall appear without sin to them that expect him unto salvation.
V
>
1. first, he explains what was present in the Old Testament
 
 
Chapter 9
1 The former indeed had also justifications of divine service, and a wordly sanctuary.
2 For there was a tabernacle made the first, wherein were the candlesticks and the table and the setting forth of loaves, which is called the Holy.
3 And after the second veil, the tabernacle which is called the Holy of Holies:
4 Having a golden censer and the ark of the testament covered about on every part with gold, in which was a golden pot that had manna and the rod of Aaron that had blossomed and the tables of the testament.
5 And over it were the cherubims of glory overshadowing the propitiatory: of which it is not needful to speak now particularly.
6 Now these things being thus ordered, into the first tabernacle, the priests indeed always entered, accomplishing the offices of sacrifices.
7 But into the second, the high priest alone, once a year: not without blood, which he offereth for his own and the people’s ignorance:
V
>
1. first, he describes the qualities of the Old Testament
 
414
Chapter 9
1 The former indeed had also justifications of divine service, and a wordly sanctuary.
>
1. first, it should be noted that both the Old and New Testaments were instituted in order that by them the soul might come to God
 
 
>
1. first, but two things are needed for this
 
 
*
1. first, namely, withdrawal from sin
 
 
*
2. second, and union with God
 
 
>
2. second, and these are obtained in two ways
 
 
*
1. first, the first is brought about by justification
 
 
*
2. second, and the second by sanctification
 
 
*
3. third, and in both Testaments justification and sanctification took place
 
 
V
>
2. second, hence, he says: so we have said that he has made the former old (Rom. 8:13), but what were the qualities of that Old Testament?
 
 
Chapter 9
1a The former indeed had also justifications of divine service,
>
1. first, it was such that the former indeed had also justifications of divine service, i.e., latreia in Greek
 
 
>
1. first, for in the Old there were washings
 
 
*
1. first, by which they were cleansed not from the stain of sin
 
 
*
2. second, but from certain irregularities, which hindered them from the worship of God
 
 
*
2. second, thus, after touching a corpse or anything unclean, they could not enter the tabernacle until they were purified by certain washings
 
 
>
2. second, therefore, they were called the justifications of worship because by them they were made fit for divine worship
 
 
*
1. first, this is treated in Leviticus (Lev 22)
 
 
*
2. second, justifications, i.e., washings, purified so that they could approach (Jerome)
 
 
V
>
3. third, but their sanctification was a worldly sanctuary
 
 
Chapter 9
1b and a wordly sanctuary.
>
1. first, now ‘worldly’ is sometimes taken for
 
 
*
1. first, any duration: forever and ever (Ps 111:3)
 
 
*
2. second, sometimes it signifies the world itself: Demas has left me, loving this world (2 Tim 4:9)
 
 
*
3. third, therefore, that sanctification can be called ‘worldly’ because it is temporal and not perpetual
 
 
>
2. second, but the Greek text does not take it that way, because it says, mundane holy
 
 
*
1. first, hence, a difference between the New Testament and the Old was that, although both are bodily
 
 
*
2. second, the New contains grace and is holy, and in it the divine power works salvation under cover of visible things
 
 
*
3. third, this was not so in the Old Testament because it contained no grace in itself: how turn you again to the weak and needy elements? (Gal 4:9)
 
 
V
>
2. second, he explains what he had said
9:2
416
Chapter 9
2 For there was a tabernacle made the first, wherein were the candlesticks and the table and the setting forth of loaves, which is called the Holy.
3 And after the second veil, the tabernacle which is called the Holy of Holies:
4 Having a golden censer and the ark of the testament covered about on every part with gold, in which was a golden pot that had manna and the rod of Aaron that had blossomed and the tables of the testament.
5 And over it were the cherubims of glory overshadowing the propitiatory: of which it is not needful to speak now particularly.
6 Now these things being thus ordered, into the first tabernacle, the priests indeed always entered, accomplishing the offices of sacrifices.
7 But into the second, the high priest alone, once a year: not without blood, which he offereth for his own and the people’s ignorance:
V
>
1. first, in regard to the disposition of the tabernacle
 
417
Chapter 9
2 For there was a tabernacle made the first, wherein were the candlesticks and the table and the setting forth of loaves, which is called the Holy.
3 And after the second veil, the tabernacle which is called the Holy of Holies:
4 Having a golden censer and the ark of the testament covered about on every part with gold, in which was a golden pot that had manna and the rod of Aaron that had blossomed and the tables of the testament.
5 And over it were the cherubims of glory overshadowing the propitiatory: of which it is not needful to speak now particularly.
>
1. first, to understand the literal meaning
 
 
>
1. first, it should be noted that the Lord commanded a tabernacle to be made in the desert
 
 
*
1. first, it was to be twenty cubits or paces long, and ten wide, with an entrance facing the east
 
 
*
2. second, in front of the entrance a curtain hung from four pillars
 
 
*
3. third, there was a small tent in which was the altar of holocausts
 
 
*
2. second, but all this was left unmentioned by the Apostle, because it contributed nothing to his thesis
 
 
>
2. second, in the tabernacle toward the west, before an area ten cubits long and ten wide, was hung a veil, which divided one area ten cubits long from the other twenty cubits long
 
 
*
1. first, the area twenty cubits long is called the sanctuary and the first tabernacle
 
 
*
2. second, the other of ten cubits in length is called the holy of holies and the second tabernacle
 
 
>
3. third, this distinction can be explained in two ways
 
 
>
1. first, in one way because the things of the Old Testament were a figure of the New, and the New a figure of the heavenly country
 
 
*
1. first, thus, therefore, by the first tabernacle was signified the Old Testament
 
 
*
2. second, and by the second, the New
 
 
>
2. second, in another way
 
 
*
1. first, by the first tabernacle the present Church
 
 
*
2. second, and by the second, heavenly glory
 
 
>
3. third, therefore
 
 
*
1. first, inasmuch as it signifies the Old Testament, it is a figure of a figure
 
 
*
2. second, but inasmuch as it signifies the present Church, which in turn signifies future glory, it is a figure of the truth in regard to each
 
 
V
>
3. third, in regard to these he does two things
 
 
Chapter 9
2 For there was a tabernacle made the first, wherein were the candlesticks and the table and the setting forth of loaves, which is called the Holy.
3 And after the second veil, the tabernacle which is called the Holy of Holies:
4 Having a golden censer and the ark of the testament covered about on every part with gold, in which was a golden pot that had manna and the rod of Aaron that had blossomed and the tables of the testament.
5 And over it were the cherubims of glory overshadowing the propitiatory: of which it is not needful to speak now particularly.
V
>
1. first, he describes what was in the first
 
419
Chapter 9
2 For there was a tabernacle made the first, wherein were the candlesticks and the table and the setting forth of loaves, which is called the Holy.
>
1. first, in the first tabernacle were three things
 
 
>
1. first, namely, the golden candlestick at the south; it was made in the following way
 
 
>
1. first, from a long shaft proceeded six branches, as it were, six arms
 
 
*
1. first, namely, three from the right side
 
 
*
2. second, and three from the left
 
 
*
3. third, so that at the top were seven branches, in each of which burned a lamp
 
 
>
2. second, then in each arm were four things
 
 
*
1. first, namely, the arm which divided into three cups, namely, cups, bowls, and lilies, because two parts were joined there
 
 
*
2. second, at the end of each part was a cup in which two cups are joined in the manner of a nut
 
 
*
3. third, and two revolving bowls
 
 
*
4. fourth, and two leaves of a lily
 
 
>
2. second, then in the northern area was a golden table
 
 
*
1. first, upon which twelve freshly baked loaves were placed on the sabbath
 
 
*
2. second, and over each one was incense burning on a paten of gold
 
 
*
3. third, those loaves, which were called the bread of the presence, remained there until the sabbath, when they were removed and others put in their place
 
 
*
3. third, furthermore, in the middle was a golden altar, for burning sweet-smelling thyme to prevent the house from stinking from the vast quantity of blood pouring from the victims
 
 
V
>
2. second, by the candlestick, which gives light, and by the table was designated that those who serve the altar should live off the altar
 
 
Chapter 9
2a For there was a tabernacle made the first, wherein were the candlesticks and the table and the setting forth of loaves,
V
*
1. first, therefore, he says, for there was a tabernacle made the first, i.e., the front part of the tabernacle was made first
 
 
Chapter 9
2a1 For there was a tabernacle made the first,
V
*
2. second, wherein were the candlesticks, which were one as to substance but many as to branches; this was to the south
 
 
Chapter 9
2a2 wherein were the candlesticks
V
*
3. third, and the table to the north and the setting forth of loaves, i.e., the bread of the presence
 
 
Chapter 9
2a3 and the table and the setting forth of loaves,
V
*
3. third, this part is called the holy place; all this is treated in detail in Exodus (Exod 25, 26, 27)
 
 
Chapter 9
2b which is called the Holy.
V
>
2. second, in the second, at and after the second veil
9:3
420
Chapter 9
3 And after the second veil, the tabernacle which is called the Holy of Holies:
4 Having a golden censer and the ark of the testament covered about on every part with gold, in which was a golden pot that had manna and the rod of Aaron that had blossomed and the tables of the testament.
5 And over it were the cherubims of glory overshadowing the propitiatory: of which it is not needful to speak now particularly.
V
>
1. first, then when he says, and after the second veil, the tabernacle which is called the holy of holies, he describes the things that were in the second tabernacle
 
 
Chapter 9
3 And after the second veil, the tabernacle which is called the Holy of Holies:
4 Having a golden censer and the ark of the testament covered about on every part with gold, in which was a golden pot that had manna and the rod of Aaron that had blossomed and the tables of the testament.
5 And over it were the cherubims of glory overshadowing the propitiatory: of which it is not needful to speak now particularly.
V
>
1. first, namely, the ark of the testament
 
 
Chapter 9
3 And after the second veil, the tabernacle which is called the Holy of Holies:
4 [Having a golden censer]* and the ark of the testament covered about on every part with gold, in which was a golden pot that had manna and the rod of Aaron that had blossomed and the tables of the testament.
V
*
1. first, made of incorruptible sethim wood
9:4a
 
Chapter 9
3 And after the second veil, the tabernacle which is called the Holy of Holies:
4a Having a golden censer and the ark of the testament
V
*
2. second, covered about on every part, i.e., inside and outside, with gold
9:4b
 
Chapter 9
4b covered about on every part with gold,
V
>
3. third, in the ark were three things
9:4c
 
Chapter 9
4c in which was a golden pot that had manna and the rod of Aaron that had blossomed and the tables of the testament.
V
*
1. first, a golden pot that had manna in memory of the benefit bestowed on them
 
 
Chapter 9
4c1 in which was a golden pot that had manna
V
*
2. second, and the rod of Aaron that had blossomed (Num 17:8), in memory of Aaron’s priesthood, lest a stranger should presume to approach
 
 
Chapter 9
4c2 and the rod of Aaron that had blossomed
V
*
3. third, and the tables of the testament in memory of the law
 
 
Chapter 9
4c3 and the tables of the testament.
V
>
2. second, then, over the ark were two Cherubim
 
 
Chapter 9
5 And over it were the cherubims of glory overshadowing the propitiatory: of which it is not needful to speak now particularly.
*
1. first, who touched each other with two wings
 
 
*
2. second, and touched the two sides of the tabernacle with the other two
 
 
>
3. third, between the two wings, with which they touched each other, was a golden table of the same length and width as the ark, namely, two cubits in length and a cubit and a half in width, overshadowing the mercy seat
 
 
*
hence, it served as a throne from which God would listen, to be re-propitiated toward the people: you that sit upon the cherubim (Ps 80:2–3)
 
 
*
but the ark was, as it were, a foot stool; the two cherubim facing each other looked at the mercy seat
 
 
V
>
4. fourth, but the Apostle adds a fourth item, namely, the golden censer, concerning which some say that it was the altar between the holies, as has been said
 
 
Chapter 9
4 …[Having a golden censer]…
*
1. first, the priests entered every day into the holies, which was outside, to perform the mysteries; but into the holy of holies the high priest once a year with blood
 
 
*
2. second, then he filled that censer with thyme, so that from the smoke ascended a cloud which covered the holy of holies, so that it would not be seen by anyone outside
 
 
>
2. second, those, therefore, are the things which were beyond the veil
 
 
>
1. first, which was the second tabernacle and called the holy of holies on account of its dignity, as the Blessed Mother is called the virgin of virgins antonomastically
 
 
*
1. first, having a golden censer and the ark . . . in which was a golden pot . . . and over it, namely, the ark (not that they had feet over it, but wings only)
 
 
*
2. second, were the cherubims of glory overshadowing the propitiatory, namely, with their wings
 
 
*
3. third, of which it is not needful to speak now, i.e., pursue with words, particularly
 
 
>
2. second, but in 1 Kings it says that in the ark there was nothing else but the two tables of stone (1 Kgs 8:9)
 
 
*
1. first, I answer that this is true as regards its principal purpose
 
 
*
2. second, because that was what the ark was principally made for, as it says in Exodus (Exod 25:16).
 
 
>
3. third, in regard to what they signified
 
422
>
1. first, it should be noted that all the ceremonies of the law were ordained to one thing according to that state
 
 
*
1. first, they were all instituted to represent God’s magnificence
 
 
*
2. second, but that was represented only in the effects
 
 
>
3. third, those effects have, as it were, a twofold world
 
 
>
1. first, one is upper, namely, that of incorporeal substances
 
 
*
1. first, and that by the holy of holies
 
 
>
2. second, in the upper world are three things
 
 
*
1. first, God
 
 
*
2. second, the notions of things
 
 
*
3. third, and the angels
 
 
>
3. third, and these three things are represented
 
 
>
1. first, but God is utterly incomprehensible
 
 
*
1. first, therefore, there was a seat left unoccupied, because he cannot be comprehended by a creature except from his effects
 
 
*
2. second, that seat was the propitiatory or mercy seat, as has been said
 
 
>
2. second, but the angels were signified by the cherubim on account of their wisdom; hence, even the philosophers call angels intellectual substances
 
 
*
1. first, there were two, to designate that they were not set there to be adored, because it had been said in Deuteronomy: hear, O Israel, the Lord your God is one Lord (Deut 6:4)
 
 
*
2. second, the fact that they looked at the mercy seat shows that they do not cease contemplating God: their angels in heaven always see the face of my Father in heaven (Matt 18:10)
 
 
>
3. third, the notions of things are signified by the ark
 
 
>
1. first, but the ones in this world pertain to various things
 
 
*
1. first, to wisdom, which is signified by the tablets
 
 
*
2. second, or to power, which is signified by the rod
 
 
*
3. third, or to goodness, which is signified by the manna, which is sweet, because whatever sweetness is found in the creature is from God’s goodness
 
 
>
2. second, but because the notions of things, which exist intelligibly in God, exist in a sense-perceptible manner in bodily creatures, therefore, just as there was an intellectual light in the tablets, so in the holies there was a corporeal light
 
 
*
1. first, there the manna
 
 
*
2. second, here the loaves
 
 
*
3. third, there the rod
 
 
*
4. fourth, here the altar, which pertains to the priest’s office.
 
 
*
2. second, the other of the lower, sense-perceptible world, and that was represented by the holy place
 
 
>
2. second, but to something else, insofar as they were figurative, namely, inasmuch as they represented Christ.
 
423
>
1. first, but inasmuch as Christ was prefigured by them, they are all found in him
 
 
>
1. first, as to the holies, for he is a candlestick of light: I am the light of the world (John 8:12)
 
 
>
1. first, in it are six orders
 
 
*
1. first, three on the left, namely, the perfect of the Old Testament
 
 
*
2. second, and three on the right, namely, of the New Testament
 
 
>
3. third, they are designated in Ezekiel (Ezek 14)
 
 
*
1. first, by Noah, prelates
 
 
*
2. second, by Daniel, contemplatives
 
 
*
3. third, by Job, the actives
 
 
*
2. second, those branches receive light and impart it: as every man has received grace, ministering the same one to another (1 Pet 4:10)
 
 
*
3. third, the cups furnish the drink of wisdom
 
 
*
4. fourth, the bowls for ready obedience
 
 
*
5. fifth, the lilies for the end of eternal life
 
 
*
6. sixth, the seven lamps are the seven gifts of the Holy Spirit
 
 
>
2. second, Christ is a table of refreshment
 
 
*
1. first, the twelve loaves are the doctrine of the Apostles and their successors
 
 
*
2. second, they are put out on the sabbath of hope to the sabbath of hope
 
 
*
3. third, and if in the meantime one is removed by death, another is substituted, but on the great sabbath all will be removed
 
 
>
2. second, in the interior was the propitiatory, and Christ is the propitiation of our sins (1 John 2:2)
 
 
>
1. first, the two angels are the two testaments
 
 
>
1. first, looking peacefully at Christ; or all the angels serving Christ in concord and unity of spirit
 
 
*
1. first, angels came and ministered to him (Matt 4:11)
 
 
*
2. second, thousands of thousands ministered to him (Dan 7:10)
 
 
*
3. third, are they not all ministering spirits (Heb 1:14)
 
 
*
2. second, they desire to look on Christ and they overshadow the propitiatory, i.e., guard Christ’s Church
 
 
*
2. second, or because by their ministry occurred visions and apparitions in which Christ was prefigured overshadowingly
 
 
>
3. third, the ark made of sethim wood is Christ’s pure and most precious flesh
 
 
*
1. first, which is called a gold urn because of his wisdom full of the sweetness of the godhead
 
 
*
2. second, the tablets are his wisdom
 
 
*
3. third, the rod is his eternal priesthood
 
 
*
4. fourth, or it is Christ’s power
 
 
*
5. fifth, and the manna the sweetness of grace given by the priesthood of Christ or by obedience to his commandments, as a man obeys the power
 
 
*
6. sixth, but because no one has grace without having sinned, except Christ and his mother, it is necessary to have a mercy seat
 
 
*
3. third, it should be noted that the Gloss in this place explains things at much greater length
 
 
V
>
2. second, as to the ministry of the priests
9:6
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Chapter 9
6 Now these things being thus ordered, into the first tabernacle, the priests indeed always entered, accomplishing the offices of sacrifices.
7 But into the second, the high priest alone, once a year: not without blood, which he offereth for his own and the people’s ignorance:
V
>
1. first, with those who look to the holies
 
425
Chapter 9
6 Now these things being thus ordered, into the first tabernacle, the priests indeed always entered, accomplishing the offices of sacrifices.
>
1. first, to understand the literal meaning of this, it should be noted that, as has been stated above
 
 
*
1. first, there was in the forepart of the tabernacle near the center the altar of thyme or of incense, which is the same thing, and the golden candlestick
 
 
*
2. second, but at the southern part opposite, the table of proposition
 
 
>
3. third, every day in the morning and in the evening the priest entered the holies for two reasons
 
 
*
1. first, to dress the lamps
 
 
*
2. second, and to renew the incense, in order that light and good odor might be continually present in the holies
 
 
V
>
2. second, he says, therefore: now these things, namely, which pertain to the appearance of the tabernacle
 
 
Chapter 9
6 Now these things being thus ordered, into the first tabernacle, the priests indeed always entered, accomplishing the offices of sacrifices.
V
>
1. first, being thus ordered, into the first tabernacle, the priests indeed always entered
 
 
Chapter 9
6a Now these things being thus ordered, into the first tabernacle, the priests indeed always entered,
*
1. first, that is, daily
 
 
*
2. second, namely, morning and evening
 
 
V
>
2. second, accomplishing the offices of sacrifices
 
 
Chapter 9
6b accomplishing the offices of sacrifices.
*
1. first, not to sacrifice in the holies, because they sacrificed on the altar of holocausts in front of the door of the tabernacle under the sky
 
 
*
2. second, but he calls the renewal of the incense and the devotion of the offerers a sacrifice
 
 
V
>
2. second, with those who look to the holy of holies, at but into the holies, he mentions the office of the ministers in regard to the holy of holies.
9:7
426
Chapter 9
7 But into the second, the high priest alone, once a year: not without blood, which he offereth for his own and the people’s ignorance:
V
>
1. first, here it should be noted that, as it says in Leviticus (Lev 16:30) on the day of atonement (which occurred on the tenth day of the seventh month, namely, September, which is the seventh month after our March, which coincides with part of our April, when the Jewish year begins
 
 
Chapter 9
7 But into the second, the high priest alone, once a year: not without blood, which he offereth for his own and the people’s ignorance:
>
1. first, this month shall be to you the beginning of months: it shall be the first in the months of the year (Exod 12:2)
 
 
*
1. first, for they began their month with the full moon which always begins in March, unless prevented by an embolism)
 
 
*
2. second, the high priest offered a calf for himself and his whole house, and a goat for the sin of the people
 
 
>
2. second, when these were immolated
 
 
*
1. first, he took some of their blood and filled the thurible with the burning coals from the altar of holocausts, which was in the court in front of the tabernacle
 
 
*
2. second, and with all these things entered into the holy of holies to expiate the tabernacle with blood, sprinkling some of the blood on the veil
 
 
*
3. third, after he came out, he used the same blood to anoint the altar of incense. He did this once a year
 
 
V
>
3. third, hence, he says, but into the second tabernacle, which is called the holy of holies, the high priest alone goes, and he but once a year
 
427
Chapter 9
7 But into the second, the high priest alone, once a year: not without blood, which he offereth for his own and the people’s ignorance:
V
*
1. first, a Gloss says that he could enter oftener without blood, but only once with blood
 
 
Chapter 9
7a But into the second, the high priest alone, once a year:
V
>
2. second, but this is recorded as happening only when the camp site was changed, because then Aaron and his sons entered to wrap the sanctuary and to appoint the burdens every man was to carry, as is clear from Numbers (Num 4:16)
 
 
Chapter 9
7b not without blood, which he offereth for his own and the people’s ignorance:
V
*
1. first, nevertheless, once a year the high priest entered and not without taking blood, which he offered for his own and the people’s ignorance, i.e., for our sins: they err that work evil (Prov 14:22)
 
 
Chapter 9
7b not without blood, which he offereth for his own and the people’s ignorance:
*
2. second, for every wicked person is ignorant, as it says in the Ethics; but this is treated in Leviticus (Lev 16), where the rite of atonement is described
 
 
>
2. second, mystically, by the first tabernacle is designated the present Church
 
 
>
1. first, in which the faithful should sacrifice themselves
 
 
*
1. first, present your bodies a living sacrifice, holy, pleasing unto God (Rom 12:1)
 
 
*
2. second, a sacrifice to God is an afflicted spirit (Ps 51:19)
 
 
*
2. second, they should also sacrifice their property in alms: by such sacrifices God’s favour is obtained (Heb 13:16)
 
 
*
3. third, but the high priest alone, i.e., Christ, in soul and body, entered into the holy of holies, i.e., into the heavenly country
 
 
*
3. third, yet according to the letter the intention of the Apostle is that the old law is signified by the holy, and by the holy of holies the state of the New Testament and heaven, because one enters heaven by the new law
 
 
V
>
2. second, he shows what it signified, at the Holy Spirit signifying this
9:8
428
Chapter 9
8 The Holy Ghost signifying this: That the way into the Holies was not yet made manifest, whilst the former tabernacle was yet standing.
9 Which is a parable of the time present: according to which gifts and sacrifices are offered, which cannot, as to the conscience, make him perfect that serveth, only in meats and in drinks,
10 And divers washings and justices of the flesh laid on them until the time of correction.
11 But Christ, being come an high Priest of the good things to come, by a greater and more perfect tabernacle, not made with hand, that is, not of this creation:
12 Neither by the blood of goats or of calves, but by his own blood, entered once into the Holies, having obtained eternal redemption.
13 For if the blood of goats and of oxen, and the ashes of an heifer, being sprinkled, sanctify such as are defiled, to the cleansing of the flesh:
14 How much more shall the blood of Christ, who by the Holy Ghost offered himself unspotted unto God, cleanse our conscience from dead works, to serve the living God?
V
>
1. first, in regard to the Old Testament
 
 
Chapter 9
8 The Holy Ghost signifying this: That the way into the Holies was not yet made manifest, whilst the former tabernacle was yet standing.
9 Which is a parable of the time present: according to which gifts and sacrifices are offered, which cannot, as to the conscience, make him perfect that serveth, only in meats and in drinks,
10 And divers washings and justices of the flesh laid on them until the time of correction.
V
>
1. first, he describes the office of the ministers in regard to the first
 
429
Chapter 9
8 The Holy Ghost signifying this: That the way into the Holies was not yet made manifest, whilst the former tabernacle was yet standing.
9 Which is a parable of the time present:
>
1. first, it should be noted that the priests entered into the holies every day
 
 
*
1. first, but into the second, which was beyond the veil, the high priest alone once a year
 
 
>
2. second, hence, in regard to those ministers there were two things there
 
 
*
1. first, one that they entered every day in the first
 
 
*
2. second, the other that there was a veil in front of the second
 
 
>
3. third, hence, the interposition of the veil signifies
 
 
*
1. first, that heavenly things were veiled from them
 
 
*
2. second, furthermore, the fact that they did not enter signifies that the Old Testament is not the way to enter heaven before Christ’s coming
 
 
V
>
2. second, he says, therefore: I say that this was thus accomplished, the Holy Spirit signifying this
 
 
Chapter 9
8a The Holy Ghost signifying this:
*
1. first, prophecy came not by the will of man at any time: but the holy men of God spoke, inspired by the Holy Spirit (2 Pet 1:21)
 
 
*
2. second, this is against the heretics who say that the Old Testament was not from the Holy Spirit, but from an evil god
 
 
V
>
3. third, by signifying what?
 
 
Chapter 9
8b That the way into the Holies was not yet made manifest, whilst the former tabernacle was yet standing.
9 Which is a parable of the time present:
V
>
1. first, that the way into the holies was not yet made manifest, while the former tabernacle, i.e., the Old Testament signified by the first tabernacle, was yet standing
 
 
Chapter 9
8b That the way into the Holies was not yet made manifest, whilst the former tabernacle was yet standing.
V
*
1. first, for as long as the Old Testament endured, the way into the holies, namely, Christ, who says: I am the way (John 14:6) had not yet come
 
 
Chapter 9
8bi That the way into the Holies
*
2. second, for he is the door by which one enters into the holies: I am the door (John 10:9)
 
 
V
>
2. second, but he was not yet made manifest because he was still hiding under the shadows of the figures of the letter
 
 
Chapter 9
9 Which is a parable of the time present:
*
1. first, for the law, having a shadow of the good things to come (Heb 10:1)
 
 
V
*
2. second, which is a parable of the time present, or leading us to the things which occur at the present time
 
 
Chapter 9
9 Which is a parable of the time present:
V
>
2. second, he gives the reason why the entrance into the holy of holies was closed during the state of the Old Law
9:9b
430
Chapter 9
9b according to which gifts and sacrifices are offered, which cannot, as to the conscience, make him perfect that serveth, only in meats and in drinks,
10 And divers washings and justices of the flesh laid on them until the time of correction.
V
>
1. first, for no one enters into it, unless he is perfect: it shall be called the holy way: the unclean shall not pass over it (Isa 35:8)
 
 
Chapter 9
9b1 according to which gifts and sacrifices are offered,
*
1. first, hence, where there was no cleansing and no perfection, there was no entrance into it
 
 
*
2. second, but the Old Testament was unable to make perfect those who served it because the sacrifice had not yet been offered that would satisfy for the sin of the whole human race
 
 
V
>
3. third, hence, he says, according to which, namely, parable or figure
 
 
Chapter 9
9b1 according to which gifts and sacrifices are offered,
V
*
1. first, gifts and sacrifices are offered, which refers to the clause, accomplishing the offices of sacrifices
 
 
Chapter 9
9b1 according to which gifts and sacrifices are offered,
*
2. second, because gifts of all things and offerings of animals were not offered in the holy of holies, but in the holies or in the court of the tabernacle
 
 
V
>
2. second, but they were unable to cleanse
 
 
Chapter 9
9b2 which cannot, as to the conscience, make him perfect that serveth, only in meats and in drinks,
10 And divers washings and justices of the flesh laid on them until the time of correction.
V
>
1. first, because they cannot, as to the conscience, make him perfect that serves with the service of latria, which pertains to divine worship, I say, as to the conscience, make him perfect
 
 
Chapter 9
9b2i which cannot, as to the conscience, make him perfect that serveth,
>
1. first, for cleansing is of two kinds
 
 
>
1. first, one from the stain of sin and debt of punishment as to the conscience, the law cannot do this
 
 
*
1. first, it is impossible that with the blood of the oxen and goats sin should be taken away (Heb 10:4)
 
 
*
2. second, offer sacrifices no more in vain (Isa 1:13)
 
 
*
3. third, may the Lord be appeased with thousands of rams, or with many thousands of fat he-goats? (Mic 6:7)
 
 
*
2. second, the other cleansing was in regard to divine service, in order that one might lawfully minister at such sacrifices; and thus it cleansed
 
 
>
2. second, but were many perfect in the old law?
 
431
>
1. first, it seems so
 
 
*
1. first, for it was said to Abraham: walk before me and be perfect (Gen 17:1)
 
 
*
2. second, furthermore, Moses and many others were very saintly and perfect
 
 
>
2. second, I answer that although there were many holy and perfect persons then, it was not from the works of the law: the law brought nothing to perfection (Heb 7:19); but this was by faith in Christ: Abraham believed God and it was reputed to him unto justice (Gen 15:6)
 
 
>
1. first, therefore, this was not in virtue of the ceremonies and practices of the law
 
 
*
1. first, hence, it is frequently stated there: and the priest will pray for him (Lev 5:10) and in many other places
 
 
*
2. second, therefore, that it cleansed was due to faith
 
 
>
2. second, but in the New Testament it says: he that believes and is baptized shall be saved (Mark 16:16)
 
 
*
1. first, but there is no salvation without the sacraments of the new law
 
 
*
2. second, unless a man be born again of water and the Holy Spirit (John 3:5)
 
 
V
>
2. second, but why did they not cleanse the conscience?
 
432
Chapter 9
9b2ii only in meats and in drinks,
10 And divers washings and justices of the flesh laid on them until the time of correction.
*
1. first, because they consisted only in food and drink, but that which is altogether corporeal does not cleanse the soul, because it does not act on the soul
 
 
V
>
2. second, he says, therefore
 
 
Chapter 9
9b2ii only in meats and in drinks,
10 And divers washings and justices of the flesh laid on them until the time of correction.
V
>
1. first, in meats and in drinks
 
 
Chapter 9
9b2iiA only in meats and in drinks,
*
1. first, i.e., in distinguishing meats and drinks that were forbidden in the old law, because abstaining from these does not cleanse the conscience
 
 
*
2. second, or else this refers to the use of the sacrifices, because the priests ate what was offered for sins; for they did not cleanse the conscience: shall the holy flesh take away from your crimes? (Jer 11:15)
 
 
V
>
2. second, and diverse washings because the Jews observed the washing of cups and of pots, and when they returned from the market, they did not eat until they were washed (Mark 7:4)
9:10a
433
Chapter 9
10a And divers washings
*
1. first, against this the Lord says: woe to you Scribes and Pharisees: because you make clean the outside of the cup and dish, but within you are full of rapine and uncleanness (Matt 23:25)
 
 
*
2. second, yet the Apostle is not speaking here about the superstitions of the Pharisees
 
 
>
3. third, therefore, we must go to the other washings commanded in the law
 
 
*
1. first, such as the water in which the priests washed
 
 
*
2. second, and the water of purification in the cleansing of leprosy or defilement
 
 
*
3. third, hence, it is frequently said, they shall wash their garments (Num 8:7), and these are the washings spoken of here
 
 
V
>
3. third, and justices of the flesh: he adds this universally of all
9:10b
434
Chapter 9
10b  justices of the flesh laid on them until the time of correction.
V
*
1. first, he calls those ceremonies justices for the body, i.e., fleshly justices, because they pertained only to bodily cleanness, and there was no spiritual power in them
 
 
Chapter 9
10bi  justices of the flesh
V
>
2. second, and in order that no one ask: why were they instituted, if they could not bring perfection
 
 
Chapter 9
10bii laid on them until the time of correction.
>
1. first, because it would then seem that God instituted them to no purpose
 
 
*
1. first, he rejects this when he says, laid on them until the time of correction
 
 
*
2. second, as if to say: it is true that they were instituted uselessly, if they were to continue forever
 
 
V
>
2. second, but as it is necessary first to give a child a pedagogue
 
 
Chapter 9
10bii laid on them until the time of correction.
*
1. first, and when he reaches perfect age, he is given a mode of behavior based on the judgment of the ruler of the republic
 
 
*
2. second, so in the old law were instituted things that look to imperfection
 
 
V
>
3. third, but when the perfect time came, the things which lead to perfection should have been introduced
 
 
Chapter 9
10bii laid on them until the time of correction.
V
*
1. first, hence, he says, until the time of correction, i.e., in which they could be corrected, not as evil but as imperfect
 
 
Chapter 9
10bii laid on them until the time of correction.
*
2. second, for the law is good (Rom 7:12)
 
 
*
3. third, mildness is come upon us, and we shall be corrected (Ps 89:10)
 
 
V
>
2. second, in regard to the New: the apostle now describes the condition of things pertaining to the second tabernacle, which represented the New Testament
9:11
 
Chapter 9
11 But Christ, being come an high Priest of the good things to come, by a greater and more perfect tabernacle, not made with hand, that is, not of this creation:
12 Neither by the blood of goats or of calves, but by his own blood, entered once into the Holies, having obtained eternal redemption.
13 For if the blood of goats and of oxen, and the ashes of an heifer, being sprinkled, sanctify such as are defiled, to the cleansing of the flesh:
14 How much more shall the blood of Christ, who by the Holy Ghost offered himself unspotted unto God, cleanse our conscience from dead works, to serve the living God?
V
>
1. first, he sets forth that signification
 
 
Chapter 9
11 But Christ, being come an high Priest of the good things to come, by a greater and more perfect tabernacle, not made with hand, that is, not of this creation:
12 Neither by the blood of goats or of calves, but by his own blood, entered once into the Holies, having obtained eternal redemption.
>
1. first, it should be noted that if the things already said are considered, five things have already been said of the second tabernacle
 
436
*
1. first, who entered it, because it was the high priest
 
 
*
2. second, the dignity and the condition of the place he entered, because it was called the holy of holies
 
 
*
3. third, how he entered, because he entered with blood
 
 
*
4. fourth, when he entered, because once a year
 
 
*
5. fifth, why he entered, because it was to expiate for sins
 
 
V
>
2. second, but here the apostle explains all this
 
 
Chapter 9
11 But Christ, being come an high Priest of the good things to come, by a greater and more perfect tabernacle, not made with hand, that is, not of this creation:
12 Neither by the blood of goats or of calves, but by his own blood, entered once into the Holies, having obtained eternal redemption.
V
>
1. first, first of all, who enters, namely, Christ
 
 
Chapter 9
11a But Christ, being come an high Priest of the good things to come,
V
>
1. first, for the high priest is the prince among the priests
 
 
Chapter 9
11a But Christ, being come an high Priest of the good things to come,
>
1. first, but Christ was such
 
 
*
2. second, and when the prince of pastors shall appear (1 Pet 5:4)
 
 
*
3. third, having therefore a great high priest that has passed into the heavens (Heb 4:14)
 
 
V
>
2. second, but every high priest is a dispenser of a testament, however, there are two things to be considered in every testament
 
 
Chapter 9
11a2 an high Priest of the good things to come,
*
1. first, namely, the end promised in that testament
 
 
>
2. second, and the things handed down in it
 
 
>
1. first, but the goods promised in the Old Testament were temporal goods
 
 
*
1. first, if you be willing and will hearken to me, you shall eat the good things of the land (Isa 1:19)
 
 
*
2. second, therefore, the other was a high priest of temporal goods
 
 
>
3. third, but Christ is the high priest of heavenly goods
 
 
*
1. first, rejoice and be glad, because your reward is great in heaven (Matt 5:12)
 
 
*
2. second, therefore, he is an high priest of the good things to come
 
 
*
3. third, because by his high priesthood we are brought to goods to come: we shall be filled with the good things of your house (Ps 65:5)
 
 
>
2. second, furthermore, figurative things were dispensed in the Old Testament, but Christ dispenses the spiritual things they prefigured: your Father from heaven will give the good spirit to those who ask him (Luke 11:13)
 
 
*
1. first, thus, therefore, by the good things to come can be understood either heavenly goods, and this in regard to the New Testament
 
 
*
2. second, or spiritual things, in regard to the Old, which was their figure
 
 
V
>
3. third, this high priest is not negligent, but taking the position, he assists; for a high priest is a mediator between God and the people
 
 
Chapter 9
11a But Christ, being come
>
1. first, but Christ is a mediator
 
 
*
1. first, the mediator of God and men, the man Christ Jesus (1 Tim 2:5)
 
 
*
2. second, I was the mediator and stood between the Lord and you (Deut 5:5)
 
 
>
2. second, and therefore, he assists the Father by interceding for us
 
 
*
1. first, always living to make intercession for us (Heb 7:25)
 
 
*
2. second, Christ Jesus who also makes intercession for us (Rom 8:34)
 
 
>
3. third, again, he assists us with his aid
 
 
*
1. first, he is at my right hand that I be not moved (Ps 16:8)
 
 
*
2. second, behold, I see the heavens opened and the Son of man standing on the right hand of God (Acts 7:55)
 
 
*
2. second, thus, it is clear who entered.
 
 
V
>
2. second, he shows the dignity of the inner tabernacle when he says, then through the greater, and its condition when he says, and more perfect tabernacle, in as much as it is unmovable
 
437
Chapter 9
11b by a greater and more perfect tabernacle, not made with hand, that is, not of this creation:
V
>
1. first, the dignity of the inner tabernacle
 
 
Chapter 9
11b1 by a greater and more perfect tabernacle,
>
1. first, it’s dignity
 
 
*
1. first, your eyes shall see Jerusalem, a rich habitation, a tabernacle that cannot be removed (Isa 33:20)
 
 
*
2. second, but this is the tabernacle of heavenly glory: Lord, who shall dwell in your tabernacle? (Ps 15:1)
 
 
>
2. second, but it is called a tabernacle because it is the habitation of pilgrims
 
 
*
1. first, for it is not due to us by reason of the condition of our nature, but only through grace
 
 
*
2. second, my people shall sit in the beauty of peace, and in the tabernacle of confidence, and in wealthy rest (Isa 31:18)
 
 
>
3. third, therefore, it is greater, because of the measureless multitude of good things
 
 
>
1. first, which is designated in the authority cited
 
 
*
1. first, my people shall sit in the beauty of peace (Isa 31:18)
 
 
*
2. second, O Israel, how great is the house of God (Bar 3:24)
 
 
>
2. second, but there are two ways of reading the phrase, by a greater
 
 
*
1. first, in one way, so that it is one phrase as though meaning very great; then the reading is this: when Christ appeared as a high priest of the good things to come, he entered into the holy of holies, which, I say, is a very large tabernacle
 
 
>
2. second, in another way, so that the by is a preposition, which is expressed better in Greek, and then the construction is this: Christ entered into the holies by a greater tabernacle, i.e., more ample and perfect
 
 
*
1. first, it was more perfect, because all imperfection ceased there: when that which is perfect is come, that which is in part shall be done away (1 Cor 13:10)
 
 
>
2. second, furthermore, it is of a different condition because the Old was made by human hands, but this by the hand of God
 
 
*
1. first, your sanctuary, O Lord, which your hands have established (Exod 15:17)
 
 
*
2. second, we know if your earthly house of this habitation be dissolved, that we have a building of God, a house not made with hands, eternal in heaven (2 Cor 5:1)
 
 
*
3. third, for he looked for a city that has foundations: whose builder and maker is God (Heb 11:10)
 
 
V
>
2. second, and it’s condition, hence, he says, not made with hands, that is, not of this creation,
 
 
Chapter 9
11b2 not made with hand, that is, not of this creation:
*
1. first, because it is not made with hands as the Old
 
 
*
2. second, nor is it of this creation, i.e., in sensible created goods, but it is in spiritual goods
 
 
>
3. third, or, by the tabernacle can be understood Christ’s body
 
438
>
1. first, in which he fought against the devil
 
 
*
1. first, he has set his tabernacle in the sun (Ps 19:6)
 
 
*
2. second, which is very large, because in him dwells all the fullness of the godhead corporeally (Col 2:9)
 
 
*
3. third, and more perfect, because we have seen his glory, the glory as it were of the only begotten of the Father, full of grace and truth (John 1:14)
 
 
*
2. second, and not made with hands, because not of human seed: a stone was cut out of a mountain without hands (Dan 2:34)
 
 
V
>
3. third, he shows how he entered, because not without blood, but with the blood of calves and goats, as it says in Leviticus (Lev 16)
 
439
Chapter 9
12a Neither by the blood of goats or of calves, but by his own blood,
>
1. first, but Christ not so, i.e., not with another’s blood: therefore, he says, neither by the blood of goats or of calves, but by his own blood
 
 
*
1. first, which he offered on the cross for our salvation
 
 
*
2. second, this is my blood of the New Testament, which shall be shed for you and for many unto the remission of sins (Matt 26:28)
 
 
*
2. second, but he uses the plural, of goats and of calves, not that more than one was offered at one time, but because he entered many times in various years
 
 
>
3. third, but Christ is signified
 
 
*
1. first, by the goat because of the likeness of sinful flesh (Rom 8:3)
 
 
*
2. second, by the calf because of courage and because he uses the two testaments as two horns: horns are in his hands (Hab 3:4)
 
 
V
>
4. fourth, when he entered, because once a year
 
440
Chapter 9
12b entered once into the Holies,
>
1. first, but Christ throughout all of time, which is as a year, entered once into the holies and poured out his blood once
 
 
*
1. first, Christ died once for our sins (1 Pet 3:18)
 
 
*
2. second, for in that he died for sin, he died once (Rom 6:10)
 
 
>
2. second, furthermore, he entered once
 
 
*
1. first, for from the fact that he entered heaven, he is there always
 
 
*
2. second, hence, he says, he entered once into the holies
 
 
V
>
5. fifthly, he shows why he entered, namely, to make an offering for the ignorance of the people, not for his own because he had none
 
441
Chapter 9
12c having obtained eternal redemption.
*
1. first, for the blood of Christ is more powerful, because by it he obtained eternal redemption
 
 
>
2. second, as if to say: we are redeemed by that blood; and this forever, because his power is infinite
 
 
*
1. first, by one oblation he has perfected for ever those who are sanctified (Heb 10:14)
 
 
*
2. second, he has sent redemption to his people (Ps 111:9)
 
 
>
3. third, the fact that he says obtained can refer to two things
 
 
>
1. first, namely, the desire God had for our salvation
 
 
*
1. first, I have found wherein I may be merciful to him (Job 33:24)
 
 
*
2. second, I desire not the death of him that dies (Ezek 18:32)
 
 
*
2. second, or to the desire of the fathers to be redeemed; for no one found a way so suitable as Christ, therefore, he says quite significantly, obtained
 
 
V
>
2. second, he proves something he had presupposed, namely, the statement, having obtained eternal redemption; it is as if to say: I have said that he wrought eternal redemption by his own blood, in which his greatest efficacy appears; that it is so, I prove by arguing from what is less; because if the blood of brute animals accomplished less, the blood of Christ can accomplish what is greater; hence in regard to this, he does two things
9:13
442
Chapter 9
13 For if the blood of goats and of oxen, and the ashes of an heifer, being sprinkled, sanctify such as are defiled, to the cleansing of the flesh:
14 How much more shall the blood of Christ, who by the Holy Ghost offered himself unspotted unto God, cleanse our conscience from dead works, to serve the living God?
V
>
1. first, he lays down the antecedent
 
443
Chapter 9
13 For if the blood of goats and of oxen, and the ashes of an heifer, being sprinkled, sanctify such as are defiled, to the cleansing of the flesh:
>
1. first, it should be noted that there were two cleansings in the old law
 
 
*
1. first, one took place on the day of atonement, as already stated, and seemed to be directly ordained to cleansing from sin
 
 
>
2. second, the other was against legal irregularity
 
 
*
1. first, as mentioned in Numbers where the Lord commanded Eleazar to take from Moses a red cow without blemish, of full age and which has not carried the yoke, and bring her forth outside the camp and immolate her in the sight of all
 
 
*
2. second, then dipping his finger in her blood, he should sprinkle it over against the door of the tabernacle seven times; and then burn her entirely, i.e., her flesh, hide, and even her dung, with hyssop, cedar wood, and scarlet twice dyed
 
 
>
3. third, after this was done, a man that was clean was to gather up the ashes of the cow and pour them forth in a clean place outside the camp
 
 
*
1. first, some of these ashes were to be put in water with which an unclean person, who touched the corpse of a man, was to be sprinkled on the third day, and on the seventh with hyssop
 
 
*
2. second, in this way and in no other way could he be cleansed (Num 19:2); that is the opinion of the Apostle
 
 
V
*
2. second, therefore in regard to the first he says, if the blood of goats and of oxen
 
 
Chapter 9
13a For if the blood of goats and of oxen,
V
>
3. third, but as to the second he says, and the ashes of a heifer, being sprinkled, sanctify such as are defiled, not by conferring grace
9:13b
 
Chapter 9
13b and the ashes of an heifer, being sprinkled, sanctify such as are defiled, to the cleansing of the flesh:
*
1. first, but to the cleansing of the flesh, i.e., from an irregularity carnally hindering them, as though unclean, from divine worship
 
 
*
2. second, but they did not take away sins, but only, as Augustine says, sometimes by virtue of that sprinkling they were cleansed from bodily leprosy; hence, he says, to the cleansing of the flesh
 
 
V
>
2. second, the consequent, at how much more the blood of Christ; as if to say: if blood and ashes can do this, what could Christ’s blood do? certainly much more
9:14
444
Chapter 9
14 How much more shall the blood of Christ, who by the Holy Ghost offered himself unspotted unto God, cleanse our conscience from dead works, to serve the living God?
V
>
1. first, he shows whose blood it is, namely it is Christ’s
 
 
Chapter 9
14a How much more shall the blood of Christ,
*
1. first, from this it is evident that his blood cleanses
 
 
*
2. second, for he will save his people from their sins (Matt 1:21)
 
 
V
>
2. second, the reason why Christ shed his blood
 
 
Chapter 9
14b who by the Holy Ghost offered himself
>
1. first, because this was done by the Holy Spirit
 
 
*
1. first, through whose movement and instinct, namely, by the love of God and neighbor, he did this
 
 
*
2. second, when he shall come as a violent stream which the spirit of the Lord drives on (Isa 59:10)
 
 
*
2. second, but the Spirit cleanses: if the Lord shall wash away the filth of the daughters of Zion, and shall wash away the blood of Jerusalem out of the midst thereof, by the spirit of judgment and by the spirit of burning (Isa 4:4)
 
 
*
3. third, therefore, he says, who by the Holy Spirit offered himself : Christ has loved us and has delivered himself for us, an oblation and a sacrifice to God for an odor of sweetness (Eph 5:2)
 
 
V
>
3. third, he describes his condition, because he is unspotted
 
 
Chapter 9
14c unspotted unto God, cleanse our conscience from dead works, to serve the living God?
*
1. first, it shall be a lamb without blemish, a male, of one year (Exod 12:5)
 
 
*
2. second, what can be made clean by the unclean? (Sir 34:4)
 
 
V
>
3. third, but can an unclean priest cleanse?
 
445
Chapter 9
14c unspotted unto God, cleanse our conscience from dead works, to serve the living God?
*
1. first, I answer: no, if he acted in his own power, but he acts by the power of Christ’s blood, which is as a first cause; therefore, he would not have acted, unless he were clean
 
 
V
>
2. second, yet it should be noted that the blood of those animals merely cleansed from outward stain, namely, from contact with the dead
 
446
Chapter 9
14c1 unspotted unto God, cleanse our conscience from dead works,
>
1. first, but the blood of Christ cleanses the conscience inwardly, which is accomplished by faith: purifying their hearts by faith (Acts 15:9)
 
 
*
1. first, inasmuch as it makes one believe that all who adhere to Christ are cleansed by his blood
 
 
*
2. second, therefore, he cleanses the conscience
 
 
*
2. second, it also cleanses them from contact with a corpse; but he from dead works, namely, sins, which take God from the soul, whose life consists in union by charity
 
 
*
3. third, it also cleansed them in order that they might come to the figurative ministry; but the blood of Christ to the spiritual service of God: the man that walked in the perfect way, he served me (Ps 101:6)
 
 
V
>
3. third, therefore, he says, to serve the living God
 
 
Chapter 9
14c2 to serve the living God?
>
1. first, furthermore, God is life
 
 
*
1. first, I am the life (John 14:6)
 
 
*
2. second, I live forever (Deut 43:40)
 
 
V
>
2. second, therefore, it is fitting that one who serves him be alive: hence, he says, living God
 
 
Chapter 9
14c2 to serve the living God?
*
1. first, for as the judge of the people is himself, so also are his ministers (Sir 10:2)
 
 
*
2. second, therefore, he that would serve God worthily should be living, as he is
 
 
*
3. third, this whole figure is explained diligently in the Gloss, and is in Augustine in his work on questions of numbers
 
 
V
>
3. third, having explained things done in the Old Testament and disclosed their mystical explanation, the apostle now uses these facts to prove his theses, and he argues to his conclusion, namely, that the New Testament is preferred to the Old, because it can do what the Old could not
9:15
447
Chapter 9
15 And therefore he is the mediator of the new testament: that by means of his death for the redemption of those transgressions which were under the former testament, they that are called may receive the promise of eternal inheritance.
16 For where there is a testament the death of the testator must of necessity come in.
17 For a testament is of force after men are dead: otherwise it is as yet of no strength, whilst the testator liveth.
18 Whereupon neither was the first indeed dedicated without blood.
19 For when every commandment of the law had been read by Moses to all the people, he took the blood of calves and goats, with water, and scarlet wool and hyssop, and sprinkled both the book itself and all the people.
20 Saying: This is the blood of the testament which God hath enjoined unto you.
21 The tabernacle also and all the vessels of the ministry, in like manner, he sprinkled with blood.
22 And almost all things, according to the law, are cleansed with blood: and without shedding of blood there is no remission.
23 It is necessary therefore that the patterns of heavenly things should be cleansed with these: but the heavenly things themselves with better sacrifices than these.
24 For Jesus is not entered into the Holies made with hands, the patterns of the true: but into Heaven itself, that he may appear now in the presence of God for us.
25 Nor yet that he should offer himself often, as the high priest entereth into the Holies every year with the blood of others:
26 For then he ought to have suffered often from the beginning of the world. But now once, at the end of ages, he hath appeared for the destruction of sin by the sacrifice of himself.
27 And as it is appointed unto men once to die, and after this the judgment:
28 So also Christ was offered once to exhaust the sins of many. The second time he shall appear without sin to them that expect him unto salvation.
V
>
1. first, he states the intended conclusion
 
 
Chapter 9
15 And therefore he is the mediator of the new testament: that by means of his death for the redemption of those transgressions which were under the former testament, they that are called may receive the promise of eternal inheritance.
V
>
1. first, he concludes from the foregoing that Christ is a mediator
 
448
Chapter 9
15a And therefore he is the mediator of the new testament:
V
>
1. first, he says: and therefore, i.e., because Christ entered into the holies, having obtained eternal redemption, i.e., leading us to eternal things, which the Old could not do
 
 
Chapter 9
15a1 And therefore
*
1. first, it was fitting that this Testament be distinct from that, as the new from the old
 
 
*
2. second, I will make a new covenant with the house of Israel and with the house of Judah (Jer 31:31)
 
 
*
3. third, behold, I make all things new (Rev 21:5)
 
 
V
*
2. second, therefore he is the mediator of the new testament between God and man: the mediator of God and men, the man Jesus Christ (1 Tim 2:5)
 
 
Chapter 9
15a2  he is the mediator of the new testament:
V
>
2. second, that the Old Testament could not do this, at which were under the former testament
9:15b
 
Chapter 9
15b1 that by means of his death […]*, they that are called may receive the promise of eternal inheritance.
*
1. first, but in every testament there is something promised and something by which that testament is confirmed
 
 
*
2. second, but in the New Testament heavenly and spiritual things are promised
 
 
V
>
3. third, furthermore, that promise was confirmed by the death of Christ
 
 
Chapter 9
15b1 that by means of his death […]*, they that are called may receive the promise of eternal inheritance.
*
1. first, and so, Christ is the mediator of the new testament: that . . . they who are called may receive the promise of eternal inheritance and eternal beatitude
 
 
V
>
2. second, he says, called
 
 
Chapter 9
15b2 they that are called may receive the promise of eternal inheritance.
V
>
1. first, because this reward is not for our works but from God’s call (cf. Rom 9:12)
 
 
Chapter 9
15b1i they that are called may receive the promise
*
1. first, whom he predestined, them he also called (Rom 8:30)
 
 
*
2. second, we testified to every one of you that you could walk worthy of God who has called you unto his kingdom and glory (1 Thess 2:12)
 
 
V
>
2. second, hence, he says, of eternal inheritance
 
 
Chapter 9
15b1ii of eternal inheritance.
>
1. first, i.e., of eternal glory, which is our inheritance
 
 
*
1. first, he has regenerated us unto a lively hope, by the resurrection of Jesus Christ from the dead, unto an inheritance incorruptible and undefiled, and that cannot fade, reserved in heaven for you (1 Pet 1:3)
 
 
*
2. second, behold the inheritance of the Lord (Ps 127:3)
 
 
*
3. third, the Lord is the portion of my inheritance (Ps 16:5)
 
 
>
2. second, but we have that inheritance through the death of Christ
 
 
*
1. first, hence, he says, that by means of his death: unto this you are called, that you may inherit a blessing (1 Pet 3:9)
 
 
*
2. second, the effect of this death is redemption from the transgressions under the first covenant: you were not redeemed with corruptible things as gold or silver, but with the precious blood of an unspotted lamb (1 Pet 1:18)
 
 
V
>
3. third, but could that redemption from sins have been accomplished in the Old Testament?
 
449
Chapter 9
15b2 … [for the redemption of those transgressions which were under the former testament]*, …
V
>
1. first, he answers: no; because those transgressions . . . were under the former covenant
 
 
Chapter 9
15b1 … [for the redemption of those transgressions which were under the former testament]*, …
*
1. first, as if to say: because they could not be removed by the power of the sacraments of the former covenant
 
 
*
2. second, because we have charged both Jews and Greeks that they are all under sin (Rom 3:19)
 
 
>
2. second, but is it not a fact that David and many other saints obtained remission of their sins?
 
 
>
1. first, I answer that so far as entering heaven is concerned, they did not, because the door to life was opened by the death of Christ
 
 
*
1. first, for no one entered before Christ’s death
 
 
*
2. second, you also by the blood of your testament have sent forth your prisoners out of the pit, wherein is not water (Zech 9:11)
 
 
*
2. second, but so far as the stain of sin was concerned, they obtained it, not in virtue of the sacraments of the old law, but by faith in Christ
 
 
>
3. third, thus, therefore, the New Testament is more excellent than the Old, because it has been confirmed by the death of Christ
 
 
*
1. first, by which sins are remitted
 
 
*
2. second, and because he shows forth the promise
 
 
V
>
2. second, he proves something he had presupposed, namely, that the New Testament was confirmed by the death of Christ
9:16
450
Chapter 9
16 For where there is a testament the death of the testator must of necessity come in.
17 For a testament is of force after men are dead: otherwise it is as yet of no strength, whilst the testator liveth.
18 Whereupon neither was the first indeed dedicated without blood.
19 For when every commandment of the law had been read by Moses to all the people, he took the blood of calves and goats, with water, and scarlet wool and hyssop, and sprinkled both the book itself and all the people.
20 Saying: This is the blood of the testament which God hath enjoined unto you.
21 The tabernacle also and all the vessels of the ministry, in like manner, he sprinkled with blood.
22 And almost all things, according to the law, are cleansed with blood: and without shedding of blood there is no remission.
23 It is necessary therefore that the patterns of heavenly things should be cleansed with these: but the heavenly things themselves with better sacrifices than these.
24 For Jesus is not entered into the Holies made with hands, the patterns of the true: but into Heaven itself, that he may appear now in the presence of God for us.
25 Nor yet that he should offer himself often, as the high priest entereth into the Holies every year with the blood of others:
26 For then he ought to have suffered often from the beginning of the world. But now once, at the end of ages, he hath appeared for the destruction of sin by the sacrifice of himself.
27 And as it is appointed unto men once to die, and after this the judgment:
28 So also Christ was offered once to exhaust the sins of many. The second time he shall appear without sin to them that expect him unto salvation.
V
*
1. first, he proves this on the authority of human law
 
451
Chapter 9
15 And therefore he is the mediator of the new testament: that by means of his death for the redemption of those transgressions which were under the former testament, they that are called may receive the promise of eternal inheritance.
16 For where there is a testament the death of the testator must of necessity come in.
17 For a testament is of force after men are dead: otherwise it is as yet of no strength, whilst the testator liveth.
V
>
2. second, on the authority of divine law
9:18
452
Chapter 9
18 Whereupon neither was the first indeed dedicated without blood.
19 For when every commandment of the law had been read by Moses to all the people, he took the blood of calves and goats, with water, and scarlet wool and hyssop, and sprinkled both the book itself and all the people.
20 Saying: This is the blood of the testament which God hath enjoined unto you.
21 The tabernacle also and all the vessels of the ministry, in like manner, he sprinkled with blood.
22 And almost all things, according to the law, are cleansed with blood: and without shedding of blood there is no remission.
23 It is necessary therefore that the patterns of heavenly things should be cleansed with these: but the heavenly things themselves with better sacrifices than these.
24 For Jesus is not entered into the Holies made with hands, the patterns of the true: but into Heaven itself, that he may appear now in the presence of God for us.
25 Nor yet that he should offer himself often, as the high priest entereth into the Holies every year with the blood of others:
26 For then he ought to have suffered often from the beginning of the world. But now once, at the end of ages, he hath appeared for the destruction of sin by the sacrifice of himself.
27 And as it is appointed unto men once to die, and after this the judgment:
28 So also Christ was offered once to exhaust the sins of many. The second time he shall appear without sin to them that expect him unto salvation.
V
>
1. first, he shows the agreement between the two testaments
 
 
Chapter 9
18 Whereupon neither was the first indeed dedicated without blood.
19 For when every commandment of the law had been read by Moses to all the people, he took the blood of calves and goats, with water, and scarlet wool and hyssop, and sprinkled both the book itself and all the people.
20 Saying: This is the blood of the testament which God hath enjoined unto you.
21 The tabernacle also and all the vessels of the ministry, in like manner, he sprinkled with blood.
22 And almost all things, according to the law, are cleansed with blood: and without shedding of blood there is no remission.
V
*
1. first, he makes the statement
 
453
Chapter 9
18 Whereupon neither was the first indeed dedicated without blood.
V
>
2. second, he proves his statement, namely, that the testament was not confirmed without blood
9:19
454
Chapter 9
19 For when every commandment of the law had been read by Moses to all the people, he took the blood of calves and goats, with water, and scarlet wool and hyssop, and sprinkled both the book itself and all the people.
20 Saying: This is the blood of the testament which God hath enjoined unto you.
21 The tabernacle also and all the vessels of the ministry, in like manner, he sprinkled with blood.
22 And almost all things, according to the law, are cleansed with blood: and without shedding of blood there is no remission.
V
*
1. first, in the setting forth of the Law
 
455
Chapter 9
19 For when every commandment of the law had been read by Moses to all the people, he took the blood of calves and goats, with water, and scarlet wool and hyssop, and sprinkled both the book itself and all the people.
20 Saying: This is the blood of the testament which God hath enjoined unto you.
V
*
2. second, in the consecration of the tabernacle
9:21
458
Chapter 9
21 The tabernacle also and all the vessels of the ministry, in like manner, he sprinkled with blood.
22 And almost all things, according to the law, are cleansed with blood: and without shedding of blood there is no remission.
V
*
3. third, in the expiation of the vessels
9:22
460
Chapter 9
22 And almost all things, according to the law, are cleansed with blood: and without shedding of blood there is no remission.
V
>
2. second, their difference
9:23
461
Chapter 9
23 It is necessary therefore that the patterns of heavenly things should be cleansed with these: but the heavenly things themselves with better sacrifices than these.
24 For Jesus is not entered into the Holies made with hands, the patterns of the true: but into Heaven itself, that he may appear now in the presence of God for us.
25 Nor yet that he should offer himself often, as the high priest entereth into the Holies every year with the blood of others:
26 For then he ought to have suffered often from the beginning of the world. But now once, at the end of ages, he hath appeared for the destruction of sin by the sacrifice of himself.
27 And as it is appointed unto men once to die, and after this the judgment:
28 So also Christ was offered once to exhaust the sins of many. The second time he shall appear without sin to them that expect him unto salvation.
V
>
1. first, he shows that there is a better cleansing in the New
 
 
Chapter 9
23 It is necessary therefore that the patterns of heavenly things should be cleansed with these: but the heavenly things themselves with better sacrifices than these.
24 For Jesus is not entered into the Holies made with hands, the patterns of the true: but into Heaven itself, that he may appear now in the presence of God for us.
V
*
1. first, he shows that there is a better cleansing in the New both as to what is cleansed and as to that by which the cleansing is effected
 
462
Chapter 9
23 It is necessary therefore that the patterns of heavenly things should be cleansed with these: but the heavenly things themselves with better sacrifices than these.
V
*
2. second, he clarifies what he has said
9:24
465
Chapter 9
24 For Jesus is not entered into the Holies made with hands, the patterns of the true: but into Heaven itself, that he may appear now in the presence of God for us.
V
>
2. second, he shows that the cleansing effected by the New Testament is more complete than that of the Old; but he shows this in two ways
9:25
468
Chapter 9
25 Nor yet that he should offer himself often, as the high priest entereth into the Holies every year with the blood of others:
26 For then he ought to have suffered often from the beginning of the world. But now once, at the end of ages, he hath appeared for the destruction of sin by the sacrifice of himself.
27 And as it is appointed unto men once to die, and after this the judgment:
28 So also Christ was offered once to exhaust the sins of many. The second time he shall appear without sin to them that expect him unto salvation.
V
>
1. first, by the fact that the former were repeated every day, but this only once
 
 
Chapter 9
25 Nor yet that he should offer himself often, as the high priest entereth into the Holies every year with the blood of others:
26 For then he ought to have suffered often from the beginning of the world. But now once, at the end of ages, he hath appeared for the destruction of sin by the sacrifice of himself.
27 And as it is appointed unto men once to die, and after this the judgment:
28 So also Christ was offered once to exhaust the sins of many. The second time he shall appear without sin to them that expect him unto salvation.
V
*
1. first, he shows what was accomplished in the Old Testament
 
469
Chapter 9
25 Nor yet that he should offer himself often, as the high priest entereth into the Holies every year with the blood of others:
V
*
2. second, that it would not be fitting for the same to be accomplished in the New Testament
9:26
470
Chapter 9
26a For then he ought to have suffered often from the beginning of the world.
V
>
3. third, he shows what is accomplished in the New Testament
9:26b
471
Chapter 9
26b But now once, at the end of ages, he hath appeared for the destruction of sin by the sacrifice of himself.
27 And as it is appointed unto men once to die, and after this the judgment:
28 So also Christ was offered once to exhaust the sins of many. The second time he shall appear without sin to them that expect him unto salvation.
V
*
1. first, he shows why the sacrifice is not repeated in the New Testament
 
472
Chapter 9
26b But now once, at the end of ages, he hath appeared for the destruction of sin by the sacrifice of himself.
V
>
2. second, he explains them
9:27
473
Chapter 9
27 And as it is appointed unto men once to die, and after this the judgment:
28 So also Christ was offered once to exhaust the sins of many. The second time he shall appear without sin to them that expect him unto salvation.
V
>
1. first, he explains the second one by reason of a likeness to other men, hence he does two things
 
 
Chapter 9
27 And as it is appointed unto men once to die, and after this the judgment:
28 So also Christ was offered once to exhaust the sins of many. The second time he shall appear without sin to them that expect him unto salvation.
V
*
1. first, he shows what has happened to other men
 
474
Chapter 9
27 And as it is appointed unto men once to die, and after this the judgment:
V
>
2. second, what happened to Christ, and he shows how three things fit Christ
9:28
477
Chapter 9
28 So also Christ was offered once to exhaust the sins of many. The second time he shall appear without sin to them that expect him unto salvation.
V
>
1. first, he says, and so Christ having been offered once, in which he agrees with the others
 
 
Chapter 9
28a So also Christ was offered once to exhaust the sins of many.
>
1. first, but he differed in two respects: first, since Christ had not descended from Adam by way of human seed, but merely as to bodily substance, he did not contract original sin
 
 
*
1. first, consequently: he was not obliged by that statute for in whatsoever day you shall eat of it, you shall die the death (Gen. 2:17)
 
 
>
2. second, but he underwent death by his own will; therefore he says that he was offered
 
 
*
1. first, no man takes it away from me: but I lay it down of myself (John 10:18)
 
 
*
2. second, therefore, he says that he was offered: he was offered because it was his own will (Isa 53:7)
 
 
*
3. third, Christ has died once for our sins (1 Pet 3:18)
 
 
>
2. second, he differs in a second way because our death is the effect of sin: the wages of sin is death (Rom 6:23). But Christ’s death destroys sin; therefore, he says, to exhaust the sins of many, i.e., to remove them
 
 
*
1. first, he does not say of all because Christ’s death, even though it was enough for all, has no efficacy except in regard to those who are to be saved
 
 
*
2. second, for not all are subject to him by faith and good works
 
 
V
>
2. second, in regard to the second, he says, the second time he shall appear without sin; he says two things about the second coming
 
478
Chapter 9
28b The second time he shall appear without sin to them that expect him unto salvation.
>
1. first, how it differs from the first, because the second will be without sin; for even though he had no sin in the first coming, he came in the likeness of sinful flesh (Rom 8:3)
 
 
*
1. first, in the first coming he was also made a victim for sin: him who knew no sin, he was made sin for us (2 Cor 5:21)
 
 
*
2. second, but those things are not to be found in the second coming; hence, he says that he shall appear without sin
 
 
>
2. second, he states what will be peculiar to the second coming, because he will appear not to be judged, but to judge and to reward according to merits; hence, he says that he shall appear
 
 
*
1. first, and although he will appear to all in the flesh, even to those who wounded him
 
 
>
2. second, he will appear according to his divinity to the elect that eagerly expect him by faith unto their salvation
 
 
*
1. first, blessed are all those who wait for him (Isa 30:18)
 
 
*
2. second, we look for the savior, our Lord Jesus Christ, who will reform the body of our lowliness, made like to the body of his glory (Phil 3:20)
 
 
*
3. third, ?
 
 
*
2. second, likewise, as to its effects, because the former could not remove sin, but this one can (chapter 10?)
 
 
V
>
2. second, he clarifies some things he had presupposed, at for the law, having a shadow
10:1
479
Chapter 10
1 For the law, having a shadow of the good things to come, not the very image of the things, by the selfsame sacrifices which they offer continually every year, can never make the comers thereunto perfect.
2 For then they would have ceased to be offered: because the worshippers once cleansed should have no conscience of sin any longer.
3 But in them there is made a commemoration of sins every year:
4 For it is impossible that with the blood of oxen and goats sin should be taken away.
5 Wherefore, when he cometh into the world he saith: Sacrifice and oblation thou wouldest not: but a body thou hast fitted to me.
6 Holocausts for sin did not please thee.
7 Then said I: Behold I come: in the head of the book it is written of me: that I should do thy will, O God.
8 In saying before, Sacrifices, and oblations, and holocausts for sin thou wouldest not, neither are they pleasing to thee, which are offered according to the law.
9 Then said I: Behold, I come to do thy will, O God: He taketh away the first, that he may establish that which followeth.
10 In the which will, we are sanctified by the oblation of the body of Jesus Christ once.
11 And every priest indeed standeth daily ministering and often offering the same sacrifices which can never take away sins.
12 But this man, offering one sacrifice for sins, for ever sitteth on the right hand of God,
13 From henceforth expecting until his enemies be made his footstool.
14 For by one oblation he hath perfected for ever them that are sanctified.
15 And the Holy Ghost also doth testify this to us. For after that he said:
16 And this is the testament which I will make unto them after those days, saith the Lord. I will give my laws in their hearts and on their minds will I write them:
17 And their sins and iniquities I will remember no more.
18 Now, where there is a remission of these, there is no more an oblation for sin.
V
>
1. first, he shows the failure of the Old Testament in regard abolishing guilt
 
 
Chapter 10
1 For the law, having a shadow of the good things to come, not the very image of the things, by the selfsame sacrifices which they offer continually every year, can never make the comers thereunto perfect.
2 For then they would have ceased to be offered: because the worshippers once cleansed should have no conscience of sin any longer.
3 But in them there is made a commemoration of sins every year:
4 For it is impossible that with the blood of oxen and goats sin should be taken away.
5 Wherefore, when he cometh into the world he saith: Sacrifice and oblation thou wouldest not: but a body thou hast fitted to me.
6 Holocausts for sin did not please thee.
7 Then said I: Behold I come: in the head of the book it is written of me: that I should do thy will, O God.
8 In saying before, Sacrifices, and oblations, and holocausts for sin thou wouldest not, neither are they pleasing to thee, which are offered according to the law.
9 Then said I: Behold, I come to do thy will, O God: He taketh away the first, that he may establish that which followeth.
10 In the which will, we are sanctified by the oblation of the body of Jesus Christ once.
V
>
1. first, he states his intention
 
 
Chapter 10
1 For the law, having a shadow of the good things to come, not the very image of the things, by the selfsame sacrifices which they offer continually every year, can never make the comers thereunto perfect.
V
>
1. first, he sets forth what he intends: it should be noted that the apostle concludes to this failing from the condition and rite of the old law
 
480
>
1. first, concerning its condition: but sin deprived man of future goods, hence, as though that sin pertained to future goods, i.e., heavenly, the old law is related to those goods as a shadow to a body, but the new law as an image
 
 
>
1. first, now a shadow and an image agree in the fact that each represents something
 
 
*
1. first, but a shadow represents in general, and as to the nature of the species
 
 
*
2. second, an image, however, does so in particular and as to the nature of the individual, and specifically
 
 
>
2. second, so, too, the new law, as far as future goods are concerned, represents more explicitly than the old
 
 
>
1. first, because express mention and a promise of good things to come
 
 
*
1. first, are found in the words of the New Testament
 
 
*
2. second, but not in the Old, which mentions only carnal goods
 
 
>
2. second, because the power of the New Testament consists in charity
 
 
*
which is the fulfillment of the law
 
 
*
and although this charity is imperfect by reason of the faith in which it inheres, it is, nevertheless, similar to the charity of heaven
 
 
>
hence, the new law is called the law of love
 
 
*
1. first, hence, it is called an image
 
 
*
2. second, because it has an expressed likeness to the goods to come
 
 
>
3. third, but the old law represented it by carnal things
 
 
*
1. first, hence it is called a shadow
 
 
*
2. second, which are a shadow of things to come (Col 2:17)
 
 
*
3. third, this therefore is the condition of the Old Testament, that it was but a shadow of the good things to come instead of the true form of these realities
 
 
*
2. second, its rite consisted in offering the same sacrifice every year on the day of atonement, namely, the blood of goats and bulls, for sin, as is clear from Leviticus (Lev 23).
 
 
V
>
3. third, from these two facts he draws his conclusion
 
 
Chapter 10
1 For the law, having a shadow of the good things to come, not the very image of the things, by the selfsame sacrifices which they offer continually every year, can never make the comers thereunto perfect.
V
*
1. first, namely, the law, having a shadow of the good things to come, not the very image of the things, by the selfsame sacrifices which they offer continually every year, can never make the comers thereunto perfect, i.e., the high priests: the law brought no one to perfection (Heb 7:19)
 
 
Chapter 10
1 For the law, having a shadow of the good things to come, not the very image of the things, by the selfsame sacrifices which they offer continually every year, can never make the comers thereunto perfect.
>
2. second, but that perfection is reserved for the new law
 
 
*
1. first, and consists in charity, which is the bond of perfection (Col 3:14)
 
 
*
2. second, therefore, it says in Matthew: be you, therefore, perfect (Matt 5:48)
 
 
V
>
2. second, he proves
10:2
481
Chapter 10
2 For then they would have ceased to be offered: because the worshippers once cleansed should have no conscience of sin any longer.
3 But in them there is made a commemoration of sins every year:
4 For it is impossible that with the blood of oxen and goats sin should be taken away.
V
>
1. first, from the rite, and to prove that the law did not cleanse perfectly, he uses two facts
 
482
Chapter 10
2 For then they would have ceased to be offered: because the worshippers once cleansed should have no conscience of sin any longer.
3 But in them there is made a commemoration of sins every year:
V
>
1. first, that there was frequent repetition of the same sacrifices in it
 
 
Chapter 10
2 For then they would have ceased to be offered: because the worshippers once cleansed should have no conscience of sin any longer.
V
*
1. first, this is his reasoning: because the worshippers once cleansed should have no conscience of sin any longer, so they would cease offering, because, as has been said, they offered the same sacrifices every year
 
 
Chapter 10
2 For then they would have ceased to be offered: because the worshippers once cleansed should have no conscience of sin any longer.
3 But in them there is made a commemoration of sins every year:
*
2. second, therefore, since they did not cease offering, it is a sign that they were not cleansed: those who are in health need not a physician, but those who are ill (Matt 9:12)
 
 
>
3. third, but on the other hand, it could be said that that reasoning is not conclusive
 
 
*
1. first, for one could say that that offering cleansed from past sins, but not those to come
 
 
>
2. second, therefore, because they sinned often, the offerings had to be repeated frequently.
 
 
*
1. first, I answer that the way the Apostle speaks excludes this: for since sin is something spiritual, which is opposed to what is heavenly, it was necessary that whatever cleansed from sin should be spiritual and heavenly and, consequently, that it have everlasting power
 
 
*
2. second, hence, above, when he spoke about the power of Christ’s sacrifice, he attributed an everlasting power to it, saying, having obtained eternal redemption (Heb 9:12)
 
 
>
3. third, but the fact that it has eternal power is enough for sins already committed and sins still to be committed; therefore, it was not necessary to repeat it any more
 
 
*
1. first, hence by one oblation Christ has perfected for ever those who are sanctified (Heb 10:14)
 
 
>
2. second, but the fact that we offer the sacrifice every day seems to contradict the statement that it is not repeated.
 
 
*
1. first, I answer that we do not offer something different from what Christ offered for us, namely, his blood
 
 
*
2. second, hence, it is not a distinct oblation, but a commemoration of that sacrifice which Christ offered: do this in commemoration of me (Luke 22:19)
 
 
V
>
2. second, the second thing he prefaced is that in the Old Testament a commemoration was made of his own sins and those of the people every year
10:3
 
Chapter 10
3 But in them there is made a commemoration of sins every year:
V
*
1. first, therefore, they were abolished, hence, he says, in them there is made a commemoration of sins every year
 
 
Chapter 10
3 But in them there is made a commemoration of sins every year:
*
2. second, this is true, for mention was made of sins in general, namely, that he was conscious of sin
 
 
*
3. third, but special mention is made in the New: confess, therefore, your sins one to another (Jas 5:16)
 
 
V
>
2. second, he proves the same thing by reason of the condition of the offerings, at for it is impossible
10:4
483
Chapter 10
4 For it is impossible that with the blood of oxen and goats sin should be taken away.
*
1. first, for the offering of oxen and goats, which took place on the day of atonement, was the most solemn of their offerings
 
 
*
2. second, and since it was an obscure and imperfect representation of heavenly things, as a shadow, it was impossible that with the blood . . . sin should be taken away
 
 
>
this is true, so far as their own power was concerned
 
 
*
1. first, but if any sins were remitted, it was due to the power of Christ’s blood
 
 
*
2. second, shall the holy flesh take away from you your crimes in which you have boasted? (Jer 11:15); as if to say: no
 
 
V
>
2. second, he proves it on the authority of Scripture
10:5
484
Chapter 10
5 Wherefore, when he cometh into the world he saith: Sacrifice and oblation thou wouldest not: but a body thou hast fitted to me.
6 Holocausts for sin did not please thee.
7 Then said I: Behold I come: in the head of the book it is written of me: that I should do thy will, O God.
8 In saying before, Sacrifices, and oblations, and holocausts for sin thou wouldest not, neither are they pleasing to thee, which are offered according to the law.
9 Then said I: Behold, I come to do thy will, O God: He taketh away the first, that he may establish that which followeth.
10 In the which will, we are sanctified by the oblation of the body of Jesus Christ once.
V
>
1. first, he cites it
 
 
Chapter 10
5 Wherefore, when he cometh into the world he saith: Sacrifice and oblation thou wouldest not: but a body thou hast fitted to me.
6 Holocausts for sin did not please thee.
7 Then said I: Behold I come: in the head of the book it is written of me: that I should do thy will, O God.
>
1. first, the division according to the Gloss
 
 
*
1. first, it deals with Christ’s Incarnation prefigured in the law
 
 
*
2. second, with his passion, at then said I
 
 
>
2. second, the division according to the Apostle’s intention
 
 
V
*
1. first, he touches on what pertains to the rejection of the Old Testament
 
485
Chapter 10
5 Wherefore, when he cometh into the world he saith: Sacrifice and oblation thou wouldest not: but a body thou hast fitted to me.
6 Holocausts for sin did not please thee.
V
*
2. second, what pertains to the acceptance fo the New Testament, at then said
10:7
489
Chapter 10
7 Then said I: Behold I come: in the head of the book it is written of me: that I should do thy will, O God.
V
>
2. second, he explains the authority he quoted, at in saying before
10:8
491
Chapter 10
8 In saying before, Sacrifices, and oblations, and holocausts for sin thou wouldest not, neither are they pleasing to thee, which are offered according to the law.
9 Then said I: Behold, I come to do thy will, O God: He taketh away the first, that he may establish that which followeth.
10 In the which will, we are sanctified by the oblation of the body of Jesus Christ once.
V
*
1. first, by assigning the order in which he shall speak, he states the difference between the Old and New Testaments
 
492
Chapter 10
8 In saying before, Sacrifices, and oblations, and holocausts for sin thou wouldest not, neither are they pleasing to thee, which are offered according to the law.
9 Then said I: Behold, I come to do thy will, O God: He taketh away the first, that he may establish that which followeth.
V
*
2. second, he explains in detail something presupposed by the authority, at in the which will
10:10
493
Chapter 10
10 In the which will, we are sanctified by the oblation of the body of Jesus Christ once.
V
>
2. second, on this point he compares the priest of the New Testament with the priest of the Old Testament; and here it should be noted that there were two solemn sacrifices in the Law: one on the day of atonement offered by the high priest alone; the other was the continual sacrifice, where one lamb was offered in the morning and another in the evening (Num. 28); this is the one the Apostle intends to discuss here
10:11
494
Chapter 10
11 And every priest indeed standeth daily ministering and often offering the same sacrifices which can never take away sins.
12 But this man, offering one sacrifice for sins, for ever sitteth on the right hand of God,
13 From henceforth expecting until his enemies be made his footstool.
14 For by one oblation he hath perfected for ever them that are sanctified.
15 And the Holy Ghost also doth testify this to us. For after that he said:
16 And this is the testament which I will make unto them after those days, saith the Lord. I will give my laws in their hearts and on their minds will I write them:
17 And their sins and iniquities I will remember no more.
18 Now, where there is a remission of these, there is no more an oblation for sin.
V
*
1. first, he lays down what pertains to the priest of the Old Testament
 
 
Chapter 10
11 And every priest indeed standeth daily ministering and often offering the same sacrifices which can never take away sins.
V
>
2. second, what pertains to the priest of the New
10:12
496
Chapter 10
12 But this man, offering one sacrifice for sins, for ever sitteth on the right hand of God,
13 From henceforth expecting until his enemies be made his footstool.
14 For by one oblation he hath perfected for ever them that are sanctified.
V
*
1. first, he states his intent
 
 
Chapter 10
12 But this man, offering one sacrifice for sins, for ever sitteth on the right hand of God,
13 From henceforth expecting until his enemies be made his footstool.
V
*
2. second, the reason
10:14
499
Chapter 10
14 For by one oblation he hath perfected for ever them that are sanctified.
V
>
3. third, he supports all this with authority
10:15
500
Chapter 10
15 And the Holy Ghost also doth testify this to us. For after that he said:
16 And this is the testament which I will make unto them after those days, saith the Lord. I will give my laws in their hearts and on their minds will I write them:
17 And their sins and iniquities I will remember no more.
18 Now, where there is a remission of these, there is no more an oblation for sin.
V
*
1. first, he cites the authority
 
 
Chapter 10
15 And the Holy Ghost also doth testify this to us. For after that he said:
16 And this is the testament which I will make unto them after those days, saith the Lord. I will give my laws in their hearts and on their minds will I write them:
17 And their sins and iniquities I will remember no more.
V
*
2. second, he argues from it
10:18
 
Chapter 10
18 Now, where there is a remission of these, there is no more an oblation for sin.
V
>
2. second, he shows that believers should subject themselves reverently to the priesthood of Christ, and after showing the many ways in which Christ’s priesthood is superior to that of the Old Law, the apostle in keeping with his practice comes to a conclusion and exhorts us to adhere faithfully to that priesthood; for above, after recommending something the Apostle always gave an admonition, because he took the trouble to commend Christ’s grace, in order to incline them to obey Christ and desist from the ceremonies of the law
10:19
501
Chapter 10
19 Having therefore, brethren, a confidence in the entering into the holies by the blood of Christ:
20 A new and living way which he hath dedicated for us through the veil, that is to say, his flesh:
21 And a high priest over the house of God:
22 Let us draw near with a true heart, in fulness of faith, having our hearts sprinkled from an evil conscience and our bodies washed with clean water.
23 Let us hold fast the confession of our hope without wavering (for he is faithful that hath promised):
24 And let us consider one another, to provoke unto charity and to good works:
25 Not forsaking our assembly, as some are accustomed: but comforting one anther, and so much the more as you see the day approaching.
26 For if we sin wilfully after having the knowledge of the truth, there is now left no sacrifice for sins:
27 But a certain dreadful expectation of judgment, and the rage of a fire which shall consume the adversaries.
28 A man making void the law of Moses dieth without any mercy under two or three witnesses:
29 How much more, do you think he deserveth worse punishments, who hath trodden under foot the Son of God and hath esteemed the blood of the testament unclean, by which he was sanctified, and hath offered an affront to the Spirit of grace?
30 For we know him that hath said: Vengeance belongeth to me, and I will repay. And again: The Lord shall judge his people.
31 It is a fearful thing to fall into the hands of the living God.
32 But call to mind the former days, wherein, being illuminated, you endured a great fight of afflictions.
33 And on the one hand indeed, by reproaches and tribulations, were made a gazingstock; and on the other, became companions of them that were used in such sort.
34 For you both had compassion on them that were in bands and took with joy the being stripped of your own goods, knowing that you have a better and a lasting substance.
35 Do not therefore lose your confidence which hath a great reward.
36 For patience is necessary for you: that, doing the will of God, you may receive the promise.
37 For yet a little and a very little while, and he that is to come will come and will not delay.
38 But my just man liveth by faith: but if he withdraw himself, he shall not please my soul.
39 But we are not the children of withdrawing unto perdition, but of faith to the saving of the soul.
>
1. first, first he gives an admonition
 
 
>
1. first, in regard to the first it should be noted that he had said two things about the priesthood of Christ, namely, the power of its rite, because by his own blood (Heb. 9:12), and its dignity, because he is a high priest forever (Heb. 6:20); therefore, in the admonition he recalls these two things, so that in urging faithful obedience to Christ, he first mentions those two things
 
 
*
1. first, he recalls the rite of the priesthood
 
502
*
2. second, its dignity
10:21
503
>
2. second, when he says let us draw near, he gives the admonition, namely, that because he is such a person and so great, he must be faithfully adhered to; this is done in three ways: by faith, by hope, and by charity (1 Cor. 13:13)
10:22
504
>
1. first, first then he urges them in regard to things of faith; and there are two things required
 
505
*
1. first, namely, faith itself (Heb. 11:6)
 
 
*
2. second, and the sacrament of faith
 
506
>
2. second, secondly the things of hope, at let us hold fast the confession
10:23
507
*
1. first, he exhorts to certitude in hope
 
508
*
2. second, he gives the reason
 
509
>
3. third, thirdly the things of charity, at and let us consider
10:24
510
*
1. first, he does what he said
 
511
*
2. second, he removes the contrary of charity
10:25
512
*
3. third, he assigns the reason from the fittingness of the time
10:25b
513
>
2. second, having commended the superiority of Christ’s priesthood and added an admonition to adhere to His priesthood by faith and charity, the Apostle now proves his admonition by reason
10:26
514
>
1. first, by instilling fear
 
 
>
1. first, he frightens them into observing his admonition because of the removal of the remedy; he says therefore: for if we sin deliberately after receiving the knowledge of the truth, there no longer remains a sacrifice for sin; and this is explained in two ways
 
515
*
1. first, in one way, according to a Gloss, which seems to make a distinction between willing sinners and sinning voluntarily
 
 
*
2. second, but it is better to say, in keeping with the apostle’s aim, that according to Augustine, free will has many states
 
516
>
2. second, because of the judgment to come
10:27
517
*
1. first, first he frightens them
 
 
>
2. second, he gives a reason and proves what he had said about the terror of the judgment
10:28
519
>
1. first, by arguing from the lesser; he takes the first from the Law. For a person deserves a greater punishment to the degree that he scorns a more sacred thing; therefore, since the Old Testament is not as sacred as the New, but a transgressor of the Old was punished very severely, it follows that a transgressor of the New should be punished even more severely; in regard to this argument he does two things:
 
 
*
1. first, he describes what was done in the Old
 
520
>
2. second, what will be done in the New
10:29
524
*
1. first, he states the punishment
 
525
*
2. second, the crime
10:29b
 
>
2. second, by authorities
10:30
532
*
1. first, he cites the authorities
 
 
*
2. second, he concludes from
10:31
 
>
2. second, by speaking gently
10:32
536
>
1. first, he recalls the good things they had done
 
537
*
1. first, he recalls in a general way the tribulations they suffered for the faith
 
 
*
2. second, he describes the kinds of tribulations
10:33
538
*
3. third, he explains these in detail
10:34
539
>
2. second, he urges them to finish what still remains for them to do, i.e., to retain the confidence obtained from their good works
10:35
541
*
1. first, he gives an admonition
 
542
*
2. second, how to observe the admonition
10:36
543
>
3. third, he proves this with an authority
10:37
545
>
1. first, he states it
 
 
*
1. first, he suggests how near the reward is
 
546
*
2. second, he describes the condition of the reward
10:38
548
*
3. third, he mentions the danger of losing the reward
10:38b
549
*
2. second, he applies it to his thesis
10:39
550
V
>
2. second, in the second part, he discusses what unites the members to the head, namely, faith, at now, faith is the substance
11:1
551
Chapter 11
1 Now, faith is the substance of things to be hoped for, the evidence of things that appear not.
2 For by this the ancients obtained a testimony.
3 By faith we understand that the world was framed by the word of God: that from invisible things visible things might be made.
4 By faith Abel offered to God a sacrifice exceeding that of Cain, by which he obtained a testimony that he was just, God giving testimony to his gifts. And by it he being dead yet speaketh.
5 By faith Henoch was translated that he should not see death: and he was not found because God had translated him. For before his translation he had testimony that he pleased God.
6 But without faith it is impossible to please God. For he that cometh to God must believe that he is: and is a rewarder to them that seek him.
7 By faith Noe, having received an answer concerning those things which as yet were not seen, moved with fear, framed the ark for the saving of his house: by the which he condemned the world and was instituted heir of the justice which is by faith.
8 By faith he that is called Abraham obeyed to go out into a place which he was to receive for an inheritance. And he went out, not knowing whither he went.
9 By faith he abode in the land of promise, as in a strange country, dwelling in cottages, with Isaac and Jacob, the co-heirs of the same promise.
10 For he looked for a city that hath foundations: whose builder and maker is God.
11 By faith also Sara herself, being barren, received strength to conceive seed, even past the time of age: because she believed that he was faithful who had promised,
12 For which cause there sprung even from one (and him as good as dead) as the stars of heaven in multitude and as the sand which is by the sea shore innumerable.
13 All these died according to faith, not having received the promises but beholding them afar off and saluting them and confessing that they are pilgrims and strangers on the earth.
14 For they that say these things do signify that they seek a country.
15 And truly, if they had been mindful of that from whence they came out, they had doubtless, time to return.
16 But now they desire a better, that is to say, a heavenly country. Therefore, God is not ashamed to be called their God: for he hath prepared for them a city.
17 By faith Abraham, when he was tried, offered Isaac: and he that had received the promises offered up his only begotten son,
18 (To whom it was said: In Isaac shalt thy seed be called:)
19 Accounting that God is able to raise up even from the dead. Whereupon also he received him for a parable.
20 By faith also of things to come Isaac blessed Jacob and Esau.
21 By faith Jacob, dying, blessed each of the sons of Joseph and adored the top of his rod.
22 By faith Joseph, when he was dying, made mention of the going out of the children of Israel and gave commandment concerning his bones.
23 By faith Moses, when he was born, was hid three months by his parents: because they saw he was a comely babe, and they feared not the king’s edict.
24 By faith Moses, when he was grown up, denied himself to be the son of Pharao’s daughter:
25 Rather choosing to be afflicted with the people of God than to have the pleasure of sin for a time:
26 Esteeming the reproach of Christ greater riches than the treasure of the Egyptians. For he looked unto the reward.
27 By faith he left Egypt, not fearing the fierceness of the king: for he endured, as seeing him that is invisible.
28 By faith he celebrated the pasch and the shedding of the blood: that he who destroyed the firstborn might not touch them.
29 By faith they passed through the Red Sea, as by dry land: which the Egyptians attempting, were swallowed up.
30 By faith the walls of Jericho fell down, by the going round them seven days.
31 By faith Rahab the harlot perished not with the unbelievers, receiving the spies with peace.
32 And what shall I yet say? For the time would fail me to tell of Gedeon, Barac, Samson, Jephthe, David, Samuel, and the prophets:
33 Who by faith conquered kingdoms, wrought justice, obtained promises, stopped the mouths of lions,
34 Quenched the violence of fire, escaped the edge of the sword, recovered strength from weakness, became valiant in battle, put to flight the armies of foreigners.
35 Women received their dead raised to life again. But others were racked, not accepting deliverance, that they might find a better resurrection.
36 And others had trial of mockeries and stripes: moreover also of bands and prisons.
37 They were stoned, they were cut asunder, they were tempted, they were put to death by the sword, they wandered about in sheepskins, in goatskins, being in want, distressed, afflicted:
38 Of whom the world was not worthy: wandering in deserts, in mountains and in dens and in caves of the earth.
39 And all these, being approved by the testimony of faith, received not the promise:
40 God providing some better thing for us, that they should not be perfected without us.
Chapter 12
1 And therefore we also having so great a cloud of witnesses over our head, laying aside every weight and sin which surrounds us, let us run by patience to the fight proposed to us:
2 Looking on Jesus, the author and finisher of faith, who, having joy set before him, endured the cross, despising the shame, and now sitteth on the right hand of the throne of God.
3 For think diligently upon him that endured such opposition from sinners against himself that you be not wearied, fainting in your minds.
4 For you have not yet resisted unto blood, striving against sin.
5 And you have forgotten the consolation which speaketh to you, as unto children, saying: My son, neglect not the discipline of the Lord: neither be thou wearied whilst thou art rebuked by him.
6 For whom the Lord loveth he chastiseth: and he scourgeth every son whom he receiveth.
7 Persevere under discipline. God dealeth with you as with his sons. For what son is there whom the father doth not correct?
8 But if you be without chastisement, whereof all are made partakers, then are you bastards and not sons.
9 Moreover, we have had fathers of our flesh for instructors, and we reverenced them. Shall we not much more obey the Father of spirits and live?
10 And they indeed for a few days, according to their own pleasure, instructed us: but he, for our profit, that we might receive his sanctification.
11 Now all chastisement for the present indeed seemeth not to bring with it joy, but sorrow: but afterwards it will yield to them that are exercised by it the most peaceable fruit of justice.
12 Wherefore, lift up the hands which hang down and the feeble knees:
13 And make straight steps with your feet: that no one, halting, may go out of the way; but rather be healed.
14 Follow peace with all men and holiness: without which no man shall see God.
15 Looking diligently, lest any man be wanting to the grace of God: lest any root of bitterness springing up do hinder and by it many be defiled:
16 Lest there be any fornicator or profane person, as Esau who for one mess sold his first birthright.
17 For know ye that afterwards, when he desired to inherit the benediction, he was rejected. For he found no place of repentance, although with tears he had sought it.
18 For you are not come to a mountain that might be touched and a burning fire and a whirlwind and darkness and storm,
19 And the sound of a trumpet and the voice of words, which they that had excused themselves, that the word might not be spoken to them.
20 For they did not endure that which was said: and if so much as a beast shall touch the mount, it shall be stoned.
21 And so terrible was that which was seen, Moses said: I am frighted, and tremble.
22 But you are come to mount Sion and to the city of the living God, the heavenly Jerusalem, and to the company of many thousands of angels,
23 And to the church of the firstborn who are written in the heavens, and to God the judge of all, and to the spirits of the just made perfect,
24 And to Jesus the mediator of the new testament, and to the sprinkling of blood which speaketh better than that of Abel.
25 See that you refuse him not that speaketh. For if they escaped not who refused him that spoke upon earth, much more shall not we that turn away from him that speaketh to us from heaven.
26 Whose voice then moved the earth; but now he promiseth, saying: Yet once more: and I will move, not only the earth, but heaven also.
27 And in that he saith: Yet once more, he signifieth the translation of the moveable things as made, that those things may remain which are immoveable.
28 Therefore, receiving an immoveable kingdom, we have grace: whereby let us serve, pleasing God, with fear and reverence.
29 For our God is a consuming fire.
Chapter 13
1 Let the charity of the brotherhood abide in you.
2 And hospitality do not forget: for by this some, being not aware of it, have entertained angels.
3 Remember them that are in bands, as if you were bound with them: and them that labour, as being yourselves also in the body.
4 Marriage honourable in all, and the bed undefiled. For fornicators and adulterers God will judge.
5 Let your manners be without covetousness, contented with such things as you have. For he hath said: I will not leave thee: neither will I forsake thee.
6 So that we may confidently say: The Lord is my helper: I will not fear what man shall do to me.
7 Remember your prelates who have spoken the word of God to you: whose faith follow, considering the end of their conversation,
8 Jesus Christ, yesterday, and today: and the same for ever.
9 Be not led away with various and strange doctrines. For it is best that the heart be established with grace, not with meats: which have not profited those that walk in them.
10 We have an altar whereof they have no power to eat who serve the tabernacle.
11 For the bodies of those beasts whose blood is brought into the holies by the high priest for sin are burned without the camp.
12 Wherefore Jesus also, that he might sanctify the people by his own blood, suffered without the gate.
13 Let us go forth therefore to him without the camp, bearing his reproach.
14 For, we have not here a lasting city: but we seek one that is to come.
15 By him therefore let us offer the sacrifice of praise always to God, that is to say, the fruit of lips confessing to his name.
16 And do not forget to do good and to impart: for by such sacrifices God’s favour is obtained.
17 Obey your prelates and be subject to them. For they watch as being to render an account of your souls: that they may do this with joy and not with grief. For this is not expedient for you.
18 Pray for us. For we trust we have a good conscience, being willing to behave ourselves well in all things.
19 And I beseech you the more to do this, that I may be restored to you the sooner.
20 And may the God of peace, who brought again from the dead the great pastor of the sheep, our Lord Jesus Christ, in the blood of the everlasting testament,
21 Fit you in all goodness, that you may do his will; doing in you that which is well pleasing in his sight, through Jesus Christ, to whom is glory for ever and ever. Amen.
22 And I beseech you, brethren, that you suffer this word of consolation. For I have written to you in a few words.
23 Know ye that our brother Timothy is set at liberty: with whom (if he come shortly) I will see you.
24 Salute all your prelates and all the saints. The brethren from Italy salute you.
25 Grace be with you all. Amen.
V
>
1. first, he describes faith, giving a definition
 
552
Chapter 11
1 Now, faith is the substance of things to be hoped for, the evidence of things that appear not.
V
*
1. first, he mentions its order to the end
 
 
Chapter 11
1a Now, faith is the substance of things to be hoped for,
V
*
2. second, its proper matter, at the evidence of things that appear not
11:1b
558
Chapter 11
1b the evidence of things that appear not.
V
>
2. second, he gives various examples of it, at for by this
11:2
561
Chapter 11
2 For by this the ancients obtained a testimony.
3 By faith we understand that the world was framed by the word of God: that from invisible things visible things might be made.
4 By faith Abel offered to God a sacrifice exceeding that of Cain, by which he obtained a testimony that he was just, God giving testimony to his gifts. And by it he being dead yet speaketh.
5 By faith Henoch was translated that he should not see death: and he was not found because God had translated him. For before his translation he had testimony that he pleased God.
6 But without faith it is impossible to please God. For he that cometh to God must believe that he is: and is a rewarder to them that seek him.
7 By faith Noe, having received an answer concerning those things which as yet were not seen, moved with fear, framed the ark for the saving of his house: by the which he condemned the world and was instituted heir of the justice which is by faith.
8 By faith he that is called Abraham obeyed to go out into a place which he was to receive for an inheritance. And he went out, not knowing whither he went.
9 By faith he abode in the land of promise, as in a strange country, dwelling in cottages, with Isaac and Jacob, the co-heirs of the same promise.
10 For he looked for a city that hath foundations: whose builder and maker is God.
11 By faith also Sara herself, being barren, received strength to conceive seed, even past the time of age: because she believed that he was faithful who had promised,
12 For which cause there sprung even from one (and him as good as dead) as the stars of heaven in multitude and as the sand which is by the sea shore innumerable.
13 All these died according to faith, not having received the promises but beholding them afar off and saluting them and confessing that they are pilgrims and strangers on the earth.
14 For they that say these things do signify that they seek a country.
15 And truly, if they had been mindful of that from whence they came out, they had doubtless, time to return.
16 But now they desire a better, that is to say, a heavenly country. Therefore, God is not ashamed to be called their God: for he hath prepared for them a city.
17 By faith Abraham, when he was tried, offered Isaac: and he that had received the promises offered up his only begotten son,
18 (To whom it was said: In Isaac shalt thy seed be called:)
19 Accounting that God is able to raise up even from the dead. Whereupon also he received him for a parable.
20 By faith also of things to come Isaac blessed Jacob and Esau.
21 By faith Jacob, dying, blessed each of the sons of Joseph and adored the top of his rod.
22 By faith Joseph, when he was dying, made mention of the going out of the children of Israel and gave commandment concerning his bones.
23 By faith Moses, when he was born, was hid three months by his parents: because they saw he was a comely babe, and they feared not the king’s edict.
24 By faith Moses, when he was grown up, denied himself to be the son of Pharao’s daughter:
25 Rather choosing to be afflicted with the people of God than to have the pleasure of sin for a time:
26 Esteeming the reproach of Christ greater riches than the treasure of the Egyptians. For he looked unto the reward.
27 By faith he left Egypt, not fearing the fierceness of the king: for he endured, as seeing him that is invisible.
28 By faith he celebrated the pasch and the shedding of the blood: that he who destroyed the firstborn might not touch them.
29 By faith they passed through the Red Sea, as by dry land: which the Egyptians attempting, were swallowed up.
30 By faith the walls of Jericho fell down, by the going round them seven days.
31 By faith Rahab the harlot perished not with the unbelievers, receiving the spies with peace.
32 And what shall I yet say? For the time would fail me to tell of Gedeon, Barac, Samson, Jephthe, David, Samuel, and the prophets:
33 Who by faith conquered kingdoms, wrought justice, obtained promises, stopped the mouths of lions,
34 Quenched the violence of fire, escaped the edge of the sword, recovered strength from weakness, became valiant in battle, put to flight the armies of foreigners.
35 Women received their dead raised to life again. But others were racked, not accepting deliverance, that they might find a better resurrection.
36 And others had trial of mockeries and stripes: moreover also of bands and prisons.
37 They were stoned, they were cut asunder, they were tempted, they were put to death by the sword, they wandered about in sheepskins, in goatskins, being in want, distressed, afflicted:
38 Of whom the world was not worthy: wandering in deserts, in mountains and in dens and in caves of the earth.
39 And all these, being approved by the testimony of faith, received not the promise:
40 God providing some better thing for us, that they should not be perfected without us.
V
*
1. first, he manifests his thesis in general
 
 
Chapter 11
2 For by this the ancients obtained a testimony.
V
>
2. second, he clarifies his thesis in detail with examples of the ancients, at by faith we understand
11:3
 
Chapter 11
2 For by this the ancients obtained a testimony.
3 By faith we understand that the world was framed by the word of God: that from invisible things visible things might be made.
4 By faith Abel offered to God a sacrifice exceeding that of Cain, by which he obtained a testimony that he was just, God giving testimony to his gifts. And by it he being dead yet speaketh.
5 By faith Henoch was translated that he should not see death: and he was not found because God had translated him. For before his translation he had testimony that he pleased God.
6 But without faith it is impossible to please God. For he that cometh to God must believe that he is: and is a rewarder to them that seek him.
7 By faith Noe, having received an answer concerning those things which as yet were not seen, moved with fear, framed the ark for the saving of his house: by the which he condemned the world and was instituted heir of the justice which is by faith.
8 By faith he that is called Abraham obeyed to go out into a place which he was to receive for an inheritance. And he went out, not knowing whither he went.
9 By faith he abode in the land of promise, as in a strange country, dwelling in cottages, with Isaac and Jacob, the co-heirs of the same promise.
10 For he looked for a city that hath foundations: whose builder and maker is God.
11 By faith also Sara herself, being barren, received strength to conceive seed, even past the time of age: because she believed that he was faithful who had promised,
12 For which cause there sprung even from one (and him as good as dead) as the stars of heaven in multitude and as the sand which is by the sea shore innumerable.
13 All these died according to faith, not having received the promises but beholding them afar off and saluting them and confessing that they are pilgrims and strangers on the earth.
14 For they that say these things do signify that they seek a country.
15 And truly, if they had been mindful of that from whence they came out, they had doubtless, time to return.
16 But now they desire a better, that is to say, a heavenly country. Therefore, God is not ashamed to be called their God: for he hath prepared for them a city.
17 By faith Abraham, when he was tried, offered Isaac: and he that had received the promises offered up his only begotten son,
18 (To whom it was said: In Isaac shalt thy seed be called:)
19 Accounting that God is able to raise up even from the dead. Whereupon also he received him for a parable.
20 By faith also of things to come Isaac blessed Jacob and Esau.
21 By faith Jacob, dying, blessed each of the sons of Joseph and adored the top of his rod.
22 By faith Joseph, when he was dying, made mention of the going out of the children of Israel and gave commandment concerning his bones.
23 By faith Moses, when he was born, was hid three months by his parents: because they saw he was a comely babe, and they feared not the king’s edict.
24 By faith Moses, when he was grown up, denied himself to be the son of Pharao’s daughter:
25 Rather choosing to be afflicted with the people of God than to have the pleasure of sin for a time:
26 Esteeming the reproach of Christ greater riches than the treasure of the Egyptians. For he looked unto the reward.
27 By faith he left Egypt, not fearing the fierceness of the king: for he endured, as seeing him that is invisible.
28 By faith he celebrated the pasch and the shedding of the blood: that he who destroyed the firstborn might not touch them.
29 By faith they passed through the Red Sea, as by dry land: which the Egyptians attempting, were swallowed up.
30 By faith the walls of Jericho fell down, by the going round them seven days.
31 By faith Rahab the harlot perished not with the unbelievers, receiving the spies with peace.
32 And what shall I yet say? For the time would fail me to tell of Gedeon, Barac, Samson, Jephthe, David, Samuel, and the prophets:
33 Who by faith conquered kingdoms, wrought justice, obtained promises, stopped the mouths of lions,
34 Quenched the violence of fire, escaped the edge of the sword, recovered strength from weakness, became valiant in battle, put to flight the armies of foreigners.
35 Women received their dead raised to life again. But others were racked, not accepting deliverance, that they might find a better resurrection.
36 And others had trial of mockeries and stripes: moreover also of bands and prisons.
37 They were stoned, they were cut asunder, they were tempted, they were put to death by the sword, they wandered about in sheepskins, in goatskins, being in want, distressed, afflicted:
38 Of whom the world was not worthy: wandering in deserts, in mountains and in dens and in caves of the earth.
39 And all these, being approved by the testimony of faith, received not the promise:
40 God providing some better thing for us, that they should not be perfected without us.
V
*
1. first, as to what they believed and taught
 
 
V
>
2. second, as to what they did, at by faith Abel
11:4
567
Chapter 11
4 By faith Abel offered to God a sacrifice exceeding that of Cain, by which he obtained a testimony that he was just, God giving testimony to his gifts. And by it he being dead yet speaketh.
5 By faith Henoch was translated that he should not see death: and he was not found because God had translated him. For before his translation he had testimony that he pleased God.
6 But without faith it is impossible to please God. For he that cometh to God must believe that he is: and is a rewarder to them that seek him.
7 By faith Noe, having received an answer concerning those things which as yet were not seen, moved with fear, framed the ark for the saving of his house: by the which he condemned the world and was instituted heir of the justice which is by faith.
8 By faith he that is called Abraham obeyed to go out into a place which he was to receive for an inheritance. And he went out, not knowing whither he went.
9 By faith he abode in the land of promise, as in a strange country, dwelling in cottages, with Isaac and Jacob, the co-heirs of the same promise.
10 For he looked for a city that hath foundations: whose builder and maker is God.
11 By faith also Sara herself, being barren, received strength to conceive seed, even past the time of age: because she believed that he was faithful who had promised,
12 For which cause there sprung even from one (and him as good as dead) as the stars of heaven in multitude and as the sand which is by the sea shore innumerable.
13 All these died according to faith, not having received the promises but beholding them afar off and saluting them and confessing that they are pilgrims and strangers on the earth.
14 For they that say these things do signify that they seek a country.
15 And truly, if they had been mindful of that from whence they came out, they had doubtless, time to return.
16 But now they desire a better, that is to say, a heavenly country. Therefore, God is not ashamed to be called their God: for he hath prepared for them a city.
17 By faith Abraham, when he was tried, offered Isaac: and he that had received the promises offered up his only begotten son,
18 (To whom it was said: In Isaac shalt thy seed be called:)
19 Accounting that God is able to raise up even from the dead. Whereupon also he received him for a parable.
20 By faith also of things to come Isaac blessed Jacob and Esau.
21 By faith Jacob, dying, blessed each of the sons of Joseph and adored the top of his rod.
22 By faith Joseph, when he was dying, made mention of the going out of the children of Israel and gave commandment concerning his bones.
23 By faith Moses, when he was born, was hid three months by his parents: because they saw he was a comely babe, and they feared not the king’s edict.
24 By faith Moses, when he was grown up, denied himself to be the son of Pharao’s daughter:
25 Rather choosing to be afflicted with the people of God than to have the pleasure of sin for a time:
26 Esteeming the reproach of Christ greater riches than the treasure of the Egyptians. For he looked unto the reward.
27 By faith he left Egypt, not fearing the fierceness of the king: for he endured, as seeing him that is invisible.
28 By faith he celebrated the pasch and the shedding of the blood: that he who destroyed the firstborn might not touch them.
29 By faith they passed through the Red Sea, as by dry land: which the Egyptians attempting, were swallowed up.
30 By faith the walls of Jericho fell down, by the going round them seven days.
31 By faith Rahab the harlot perished not with the unbelievers, receiving the spies with peace.
32 And what shall I yet say? For the time would fail me to tell of Gedeon, Barac, Samson, Jephthe, David, Samuel, and the prophets:
33 Who by faith conquered kingdoms, wrought justice, obtained promises, stopped the mouths of lions,
34 Quenched the violence of fire, escaped the edge of the sword, recovered strength from weakness, became valiant in battle, put to flight the armies of foreigners.
V
>
1. first, he shows this of the fathers who lived before the deluge, the fathers of the gentiles and the Jews
 
 
Chapter 11
4 By faith Abel offered to God a sacrifice exceeding that of Cain, by which he obtained a testimony that he was just, God giving testimony to his gifts. And by it he being dead yet speaketh.
5 By faith Henoch was translated that he should not see death: and he was not found because God had translated him. For before his translation he had testimony that he pleased God.
6 But without faith it is impossible to please God. For he that cometh to God must believe that he is: and is a rewarder to them that seek him.
7 By faith Noe, having received an answer concerning those things which as yet were not seen, moved with fear, framed the ark for the saving of his house: by the which he condemned the world and was instituted heir of the justice which is by faith.
V
>
1. first, Abel’s faith
 
 
Chapter 11
4 By faith Abel offered to God a sacrifice exceeding that of Cain, by which he obtained a testimony that he was just, God giving testimony to his gifts. And by it he being dead yet speaketh.
V
*
1. first, what he did by faith, by faith Abel offered to God a sacrifice
 
 
Chapter 11
4a By faith Abel offered to God a sacrifice exceeding that of Cain,
V
>
2. second, what he obtained
 
569
Chapter 11
4b by which he obtained a testimony that he was just, God giving testimony to his gifts. And by it he being dead yet speaketh.
V
*
1. first, on this earth, at by which he obtained a testimony that he was just
 
 
Chapter 11
4b1 by which he obtained a testimony that he was just, God giving testimony to his gifts.
V
*
2. second, after death, by it he being dead yet speaks
 
 
Chapter 11
4b2 And by it he being dead yet speaketh.
V
>
2. second, Enoch’s faith
11:5
570
Chapter 11
5 By faith Henoch was translated that he should not see death: and he was not found because God had translated him. For before his translation he had testimony that he pleased God.
6 But without faith it is impossible to please God. For he that cometh to God must believe that he is: and is a rewarder to them that seek him.
V
*
1. first, he states his intent
 
 
Chapter 11
5a By faith Henoch was translated that he should not see death:
V
>
2. second, he proves it, at and he was not found
 
572
Chapter 11
5b and he was not found because God had translated him. For before his translation he had testimony that he pleased God.
6 But without faith it is impossible to please God. For he that cometh to God must believe that he is: and is a rewarder to them that seek him.
V
*
1. first, he proves that he was taken up
 
573
Chapter 11
5b and he was not found because God had translated him.
V
*
2. second, that he obtained this by the merit of faith, at before his translation
 
574
Chapter 11
5c For before his translation he had testimony that he pleased God.
6 But without faith it is impossible to please God. For he that cometh to God must believe that he is: and is a rewarder to them that seek him.
V
>
3. third, Noah’s faith
11:7
578
Chapter 11
7 By faith Noe, having received an answer concerning those things which as yet were not seen, moved with fear, framed the ark for the saving of his house: by the which he condemned the world and was instituted heir of the justice which is by faith.
V
>
1. first, what Noah did by faith
 
 
Chapter 11
7a By faith Noe, having received an answer concerning those things which as yet were not seen, moved with fear, framed the ark for the saving of his house: by the which he condemned the world
V
*
1. first, that he believed God’s words about the judgment to come, but which was not yet seen
 
 
Chapter 11
7a1 By faith Noe, having received an answer concerning those things which as yet were not seen,
V
*
2. second, he was moved to fear by faith, because faith is the beginning of fear
 
 
Chapter 11
7a2 moved with fear,
V
*
3. third, he fulfilled God’s command by building the ark
 
 
Chapter 11
7a3 framed the ark
V
*
4. fourth, he hoped for salvation from God
 
 
Chapter 11
7a4 for the saving of his house:
V
*
5. fifth, since he did all the foregoing because of faith, he condemned the world
 
 
Chapter 11
7a5 by the which he condemned the world
V
*
2. second, what he obtained as a result, at and was instituted heir of the justice
11:7b
579
Chapter 11
7b and was instituted heir of the justice which is by faith.
V
>
2. second, of those who lived before the law, the fathers of the Jews, at by faith he that is called Abraham
11:8
 
Chapter 11
8 By faith he that is called Abraham obeyed to go out into a place which he was to receive for an inheritance. And he went out, not knowing whither he went.
9 By faith he abode in the land of promise, as in a strange country, dwelling in cottages, with Isaac and Jacob, the co-heirs of the same promise.
10 For he looked for a city that hath foundations: whose builder and maker is God.
11 By faith also Sara herself, being barren, received strength to conceive seed, even past the time of age: because she believed that he was faithful who had promised,
12 For which cause there sprung even from one (and him as good as dead) as the stars of heaven in multitude and as the sand which is by the sea shore innumerable.
13 All these died according to faith, not having received the promises but beholding them afar off and saluting them and confessing that they are pilgrims and strangers on the earth.
14 For they that say these things do signify that they seek a country.
15 And truly, if they had been mindful of that from whence they came out, they had doubtless, time to return.
16 But now they desire a better, that is to say, a heavenly country. Therefore, God is not ashamed to be called their God: for he hath prepared for them a city.
17 By faith Abraham, when he was tried, offered Isaac: and he that had received the promises offered up his only begotten son,
18 (To whom it was said: In Isaac shalt thy seed be called:)
19 Accounting that God is able to raise up even from the dead. Whereupon also he received him for a parable.
20 By faith also of things to come Isaac blessed Jacob and Esau.
21 By faith Jacob, dying, blessed each of the sons of Joseph and adored the top of his rod.
22 By faith Joseph, when he was dying, made mention of the going out of the children of Israel and gave commandment concerning his bones.
V
>
1. first, the example of faith of Abraham, who was the father of believers
 
 
Chapter 11
8 By faith he that is called Abraham obeyed to go out into a place which he was to receive for an inheritance. And he went out, not knowing whither he went.
9 By faith he abode in the land of promise, as in a strange country, dwelling in cottages, with Isaac and Jacob, the co-heirs of the same promise.
10 For he looked for a city that hath foundations: whose builder and maker is God.
11 By faith also Sara herself, being barren, received strength to conceive seed, even past the time of age: because she believed that he was faithful who had promised,
12 For which cause there sprung even from one (and him as good as dead) as the stars of heaven in multitude and as the sand which is by the sea shore innumerable.
13 All these died according to faith, not having received the promises but beholding them afar off and saluting them and confessing that they are pilgrims and strangers on the earth.
14 For they that say these things do signify that they seek a country.
15 And truly, if they had been mindful of that from whence they came out, they had doubtless, time to return.
16 But now they desire a better, that is to say, a heavenly country. Therefore, God is not ashamed to be called their God: for he hath prepared for them a city.
17 By faith Abraham, when he was tried, offered Isaac: and he that had received the promises offered up his only begotten son,
18 (To whom it was said: In Isaac shalt thy seed be called:)
19 Accounting that God is able to raise up even from the dead. Whereupon also he received him for a parable.
V
>
1. first, what he did in regard to external and human knowledge
 
 
Chapter 11
8 By faith he that is called Abraham obeyed to go out into a place which he was to receive for an inheritance. And he went out, not knowing whither he went.
9 By faith he abode in the land of promise, as in a strange country, dwelling in cottages, with Isaac and Jacob, the co-heirs of the same promise.
10 For he looked for a city that hath foundations: whose builder and maker is God.
11 By faith also Sara herself, being barren, received strength to conceive seed, even past the time of age: because she believed that he was faithful who had promised,
12 For which cause there sprung even from one (and him as good as dead) as the stars of heaven in multitude and as the sand which is by the sea shore innumerable.
13 All these died according to faith, not having received the promises but beholding them afar off and saluting them and confessing that they are pilgrims and strangers on the earth.
14 For they that say these things do signify that they seek a country.
15 And truly, if they had been mindful of that from whence they came out, they had doubtless, time to return.
16 But now they desire a better, that is to say, a heavenly country. Therefore, God is not ashamed to be called their God: for he hath prepared for them a city.
V
>
1. first, what he did in regard to his dwelling place
 
581
Chapter 11
8 By faith he that is called Abraham obeyed to go out into a place which he was to receive for an inheritance. And he went out, not knowing whither he went.
9 By faith he abode in the land of promise, as in a strange country, dwelling in cottages, with Isaac and Jacob, the co-heirs of the same promise.
10 For he looked for a city that hath foundations: whose builder and maker is God.
V
*
1. first, what he did in regard to his first change of location
 
583
Chapter 11
8 By faith he that is called Abraham obeyed to go out into a place which he was to receive for an inheritance. And he went out, not knowing whither he went.
V
>
2. second, in regard to his other change, at by faith he abode
11:9
 
Chapter 11
9 By faith he abode in the land of promise, as in a strange country, dwelling in cottages, with Isaac and Jacob, the co-heirs of the same promise.
10 For he looked for a city that hath foundations: whose builder and maker is God.
V
*
1. first, what he did
 
585
Chapter 11
9 By faith he abode in the land of promise, as in a strange country, dwelling in cottages, with Isaac and Jacob, the co-heirs of the same promise.
V
>
2. second, the reason why, at for he looked
11:10
 
Chapter 11
10 For he looked for a city that hath foundations: whose builder and maker is God.
*
1. first, he lingered there as a stranger because he did not consider himself as having anything on earth but was seeking a heavenly city as his inheritance
 
 
>
2. second, it is called a city for three reasons
 
 
*
1. first, because of the unity of the citizens, which unity is true peace
 
 
*
2. second, it is ordered, becaue it exists for justice and not for doing evil
 
 
*
3. third, it is sufficient unto itself in all things that are necessary
 
 
V
>
2. second, what he did in regard to generation, at by faith also Sarah
11:11
588
Chapter 11
11 By faith also Sara herself, being barren, received strength to conceive seed, even past the time of age: because she believed that he was faithful who had promised,
12 For which cause there sprung even from one (and him as good as dead) as the stars of heaven in multitude and as the sand which is by the sea shore innumerable.
V
*
1. first, he shows what she obtained
 
 
Chapter 11
11 By faith also Sara herself, being barren, received strength to conceive seed, even past the time of age: because she believed that he was faithful who had promised,
V
>
2. second, what she obtained in her children, at for which cause there sprung
11:12
592
Chapter 11
12 For which cause there sprung even from one (and him as good as dead) as the stars of heaven in multitude and as the sand which is by the sea shore innumerable.
V
*
1. first, the root of this multitude, namely Abraham, at from one
 
 
Chapter 11
12a For which cause there sprung even from one
V
*
2. second, his condition should be considered, because he was as good as dead, at as good as dead
 
 
Chapter 11
12b (and him as good as dead)
V
>
3. third, the difference between those who come forth from Abraham, at as the stars of heaven in multitude
 
 
Chapter 11
12c as the stars of heaven in multitude and as the sand which is by the sea shore innumerable.
V
*
1. first, the good, signified by the stars
 
 
Chapter 11
12c1 as the stars of heaven in multitude
V
*
2. second, the wicked, signified by the sands of the seashore
 
 
Chapter 11
12c2 and as the sand which is by the sea shore innumerable.
V
>
3. third, what he did in regard to his own conversion, at all these died
11:13
 
Chapter 11
13 All these died according to faith, not having received the promises but beholding them afar off and saluting them and confessing that they are pilgrims and strangers on the earth.
14 For they that say these things do signify that they seek a country.
15 And truly, if they had been mindful of that from whence they came out, they had doubtless, time to return.
16 But now they desire a better, that is to say, a heavenly country. Therefore, God is not ashamed to be called their God: for he hath prepared for them a city.
V
>
1. first, he shows what he did by faith
 
 
Chapter 11
13 All these died according to faith, not having received the promises but beholding them afar off and saluting them and confessing that they are pilgrims and strangers on the earth.
V
*
1. first, he commends the faith of Abraham and of his children on its perseverance, at all these died according to faith
 
594
Chapter 11
13a All these died according to faith,
V
*
2. second, he commends them on the long delay of the promise, at not having received the promises
 
595
Chapter 11
13b not having received the promises but beholding them afar off and saluting them
V
*
3. third, he also commends their faith for its sincere confession, at and confessing that they are pilgrims and strangers on the earth
 
596
Chapter 11
13c and confessing that they are pilgrims and strangers on the earth.
V
>
2. second, he mentions one thing that pertains to faith, at for those who say these things
11:14
597
Chapter 11
14 For they that say these things do signify that they seek a country.
15 And truly, if they had been mindful of that from whence they came out, they had doubtless, time to return.
16a But now they desire a better, that is to say, a heavenly country.
V
*
1. first, he shows that this confession pertains to hope; for no one is a guest and a stranger unless he is outside his country and going to it; therefore, since they confess themselves guests and strangers, they signify that they are heading toward their native land
 
 
Chapter 11
14 For they that say these things do signify that they seek a country.
V
*
2. second, because someone might say that it is true that they were pilgrims in the land of the Philistines and Canaanites, among whom they dwelt, but they intended to return to the land they had left, he rejects this
11:15
598
Chapter 11
15 And truly, if they had been mindful of that from whence they came out, they had doubtless, time to return.
16a But now they desire a better, that is to say, a heavenly country.
V
>
3. third, he shows what he received by faith: it is considered a very great honor when someone is given a name derived from a solemn office or from the service of a great and excellent lord or prince, as the Pope’s notary, or the king’s chancellor; but it is a greater honor when that great lord wishes to be named after those who serve him; and three reasons can be given for this, at therefore, God is not ashamed, the God of Abraham, Isaac, and Jacob
11:16b
599
Chapter 11
16b Therefore, God is not ashamed to be called their God: for he hath prepared for them a city.
>
1. first, because God is known by faith
 
600
*
1. first, they first separated themselves from unbelievers by a special cult
 
 
*
2. second, Abraham was the first to receive the seal of faith
 
 
>
2. second, a mystery lies hidden in them, for in them we find a likeness to the generation by which God regenerated spiritual sons
 
601
>
we observe a four-fold way of generating:
 
 
*
1. first, free children by free women, as Abraham by Sarah begot Isaac, who begot Jacob by Rebecca, and Jacob the eight patriarchs by Leah and Rachel
 
 
*
2. second, free children through bondwomen, as Jacob begot Dan, Naphtali, Gad, and Asher by Bilhah and Zilpah
 
 
*
3. third, servants by free women, as Isaac begot Esau by Rebecca
 
 
*
4. fourth, servants by bondwomen, as Abraham begot Ishmael by Hagar
 
 
>
which parallels the diverse ways in which the Lord begets spiritual children
 
 
*
1. first, sometimes the good by the good, as Timothy by Paul
 
 
*
2. second, sometimes the good by the wicked, the generation of free men by bondwomen
 
 
*
3. third, sometimes the wicked by the good, as Simon Magus by Philip, and this is the generation of servants by free women
 
 
*
4. fourth, but the generation of the wicked by the wicked is accounted in the seed, hence cast out the bondwoman and her son (Gal. 4:30)
 
 
>
3. third, it is customary for a king to be called by the chief city, or from the entire country, as king of Jerusalem
 
602
*
seems to be more in keeping with the Apostle’s intention
 
 
V
>
2. second, what he did in regard to God, at by faith Abraham
11:17
 
Chapter 11
17 By faith Abraham, when he was tried, offered Isaac: and he that had received the promises offered up his only begotten son,
18 (To whom it was said: In Isaac shalt thy seed be called:)
19 Accounting that God is able to raise up even from the dead. Whereupon also he received him for a parable.
V
*
1. first, what he did
 
 
Chapter 11
17a By faith Abraham, when he was tried, offered Isaac:
V
*
2. second, that this pertains to faith, he shows quite subtly that that obedience pertains to faith, at and he that had received the promises
 
605
Chapter 11
17b and he that had received the promises offered up his only begotten son,
18 (To whom it was said: In Isaac shalt thy seed be called:)
V
*
3. third, what he received for this, at whereupon he also received
11:19
606
Chapter 11
19 Accounting that God is able to raise up even from the dead. Whereupon also he received him for a parable.
V
*
2. second, what Isaac did, at by faith also of things to come
11:20
607
Chapter 11
20 By faith also of things to come Isaac blessed Jacob and Esau.
V
*
3. third, what Jacob did, at by faith Jacob
11:21
608
Chapter 11
21 By faith Jacob, dying, blessed each of the sons of Joseph and adored the top of his rod.
V
*
4. fourth, what Joseph did, at by faith Joseph
11:22
609
Chapter 11
22 By faith Joseph, when he was dying, made mention of the going out of the children of Israel and gave commandment concerning his bones.
V
>
3. third, of those who lived under the law, at by faith Moses
11:23
 
Chapter 11
23 By faith Moses, when he was born, was hid three months by his parents: because they saw he was a comely babe, and they feared not the king’s edict.
24 By faith Moses, when he was grown up, denied himself to be the son of Pharao’s daughter:
25 Rather choosing to be afflicted with the people of God than to have the pleasure of sin for a time:
26 Esteeming the reproach of Christ greater riches than the treasure of the Egyptians. For he looked unto the reward.
27 By faith he left Egypt, not fearing the fierceness of the king: for he endured, as seeing him that is invisible.
28 By faith he celebrated the pasch and the shedding of the blood: that he who destroyed the firstborn might not touch them.
29 By faith they passed through the Red Sea, as by dry land: which the Egyptians attempting, were swallowed up.
30 By faith the walls of Jericho fell down, by the going round them seven days.
31 By faith Rahab the harlot perished not with the unbelievers, receiving the spies with peace.
32 And what shall I yet say? For the time would fail me to tell of Gedeon, Barac, Samson, Jephthe, David, Samuel, and the prophets:
33 Who by faith conquered kingdoms, wrought justice, obtained promises, stopped the mouths of lions,
34 Quenched the violence of fire, escaped the edge of the sword, recovered strength from weakness, became valiant in battle, put to flight the armies of foreigners.
V
>
1. first, what happened before the departure
 
611
Chapter 11
23 By faith Moses, when he was born, was hid three months by his parents: because they saw he was a comely babe, and they feared not the king’s edict.
24 By faith Moses, when he was grown up, denied himself to be the son of Pharao’s daughter:
25 Rather choosing to be afflicted with the people of God than to have the pleasure of sin for a time:
26 Esteeming the reproach of Christ greater riches than the treasure of the Egyptians. For he looked unto the reward.
V
>
1. first, what occurred at Moses’s birth
 
 
Chapter 11
23 By faith Moses, when he was born, was hid three months by his parents: because they saw he was a comely babe, and they feared not the king’s edict.
V
*
1. first, that Pharoah commanded the male children to be killded
 
 
Chapter 11
23a By faith Moses, when he was born, was hid three months by his parents:
V
*
2. second, that Moses’ parents, seeing that he was a comely babe, hid him for three months, which the Apostle attributes to their faith
 
 
Chapter 11
23b because they saw he was a comely babe, and they feared not the king’s edict.
V
>
2. second, what he did, at by faith Moses
11:24
 
Chapter 11
24 By faith Moses, when he was grown up, denied himself to be the son of Pharao’s daughter:
25 Rather choosing to be afflicted with the people of God than to have the pleasure of sin for a time:
26 Esteeming the reproach of Christ greater riches than the treasure of the Egyptians. For he looked unto the reward.
V
>
1. first, what he did
 
615
Chapter 11
24 By faith Moses, when he was grown up, denied himself to be the son of Pharao’s daughter:
25 Rather choosing to be afflicted with the people of God than to have the pleasure of sin for a time:
26a Esteeming the reproach of Christ greater riches than the treasure of the Egyptians.
V
*
1. first, he touches on the history recorded in Exodus, where it is stated that Pharaoh’s daughter had him nursed by his mother and adopted him as a son
 
 
Chapter 11
24 By faith Moses, when he was grown up, denied himself to be the son of Pharao’s daughter:
V
>
2. second, with what feelings he did this he shows when he says, rather choosing; this indicates his marvelous virtue
11:25
 
Chapter 11
25 Rather choosing to be afflicted with the people of God than to have the pleasure of sin for a time:
26a Esteeming the reproach of Christ greater riches than the treasure of the Egyptians.
>
1. first, for there are two things which men desire most
 
 
*
1. first, namely, pleasure and delight in external things
 
 
*
2. second, and they flee most from their opposites, namely, pain and affliction, which are opposed to the first, and poverty and abjection, which are opposed to the second
 
 
V
>
2. second, but Moses chose those two, because he preferred pain and affliction to temporal sin’s pleasure, which is always associated with sin; he also chose poverty because of Christ: it is better to be humbled with the meek, than to divide spoils with the proud (Prov 16:19); I have chosen to be an abject in the house of my God, rather than to dwell in the tabernacles of sinners (Ps 84:11)
 
 
Chapter 11
25 Rather choosing to be afflicted with the people of God than to have the pleasure of sin for a time:
26a Esteeming the reproach of Christ greater riches than the treasure of the Egyptians.
V
*
1. first, as to the first, pleasure, Moses chose pain and affliction: rather choosing to be afflicted with the people of God than to have the pleasure of sin for a time
 
 
Chapter 11
25 Rather choosing to be afflicted with the people of God than to have the pleasure of sin for a time:
V
*
2. second, as to the second, delight in external things, Moses chose poverty and abjection: esteeming the reproach of Christ greater riches than the treasure of the Egyptians
11:26a
 
Chapter 11
26a Esteeming the reproach of Christ greater riches than the treasure of the Egyptians.
V
*
2. second, that what he did pertained to faith, for he looked unto the reward
11:26b
616
Chapter 11
26b For he looked unto the reward.
V
>
2. second, during the departure, at by faith he left Egypt
11:27
617
Chapter 11
27 By faith he left Egypt, not fearing the fierceness of the king: for he endured, as seeing him that is invisible.
28 By faith he celebrated the pasch and the shedding of the blood: that he who destroyed the firstborn might not touch them.
29 By faith they passed through the Red Sea, as by dry land: which the Egyptians attempting, were swallowed up.
30 By faith the walls of Jericho fell down, by the going round them seven days.
31 By faith Rahab the harlot perished not with the unbelievers, receiving the spies with peace.
V
>
1. first, what he did during the departure from Egypt
 
618
Chapter 11
27 By faith he left Egypt, not fearing the fierceness of the king: for he endured, as seeing him that is invisible.
*
he endured, as seeing him that is invisible, God, and he awaited his help; he did this on both departures from Egypt
 
 
V
>
2. second, the manner of their departure, at by faith he celebrated
11:28
620
Chapter 11
28 By faith he celebrated the pasch and the shedding of the blood: that he who destroyed the firstborn might not touch them.
29 By faith they passed through the Red Sea, as by dry land: which the Egyptians attempting, were swallowed up.
30 By faith the walls of Jericho fell down, by the going round them seven days.
V
*
1. first, what was done in preparing for the departure
 
621
Chapter 11
28 By faith he celebrated the pasch and the shedding of the blood: that he who destroyed the firstborn might not touch them.
V
*
2. second, as to the departure itself, at by faith they passed through
11:29
622
Chapter 11
29 By faith they passed through the Red Sea, as by dry land: which the Egyptians attempting, were swallowed up.
V
>
3. third, what was done by faith in entering the promised land, at by faith the walls of Jericho
11:30
624
Chapter 11
30 By faith the walls of Jericho fell down, by the going round them seven days.
>
symbolism:
 
625
*
1. first, Jericho signifies this world
 
 
*
2. second, its walls are the obstacles by which some are held fast in the world
 
 
*
3. third, the trumpets, which the Levites and priests sounded, signify the voice of preaching
 
 
*
4. fourth, going round for seven days signifies the course of the present time, which is completed in seven days
 
 
*
5. fifth, all of this means that all of the obstacles of the world fall at the continuous sound of preaching
 
 
V
*
3. third, what was done by faith with the unbelieving people, at by faith Rahab
11:31
 
Chapter 11
31 By faith Rahab the harlot perished not with the unbelievers, receiving the spies with peace.
V
>
3. third, what happened in the promised land, at and what shall I yet say
11:32
627
Chapter 11
32 And what shall I yet say? For the time would fail me to tell of Gedeon, Barac, Samson, Jephthe, David, Samuel, and the prophets:
33 Who by faith conquered kingdoms, wrought justice, obtained promises, stopped the mouths of lions,
34 Quenched the violence of fire, escaped the edge of the sword, recovered strength from weakness, became valiant in battle, put to flight the armies of foreigners.
35a Women received their dead raised to life again.
V
>
1. first, he gives the names of the fathers and the reason why he passes over their deeds quickly
 
629
Chapter 11
32 And what shall I yet say? For the time would fail me to tell of Gedeon, Barac, Samson, Jephthe, David, Samuel, and the prophets:
>
1. first, Gedeon
 
 
*
received the greatest sign of the incarnation in the fleece and dew, cf. Ps. 72:6, he shall come down like rain upon the fleece
 
 
*
2. second, Barac
 
 
*
3. third, Samson
 
 
*
4. fourth, Jephthe
 
 
*
5. fifth, David
 
 
*
6. sixth, Samuel
 
 
*
7. seventh, and the prophets
 
 
V
>
2. second, he shows what they did by faith, at who by faith conquered
11:33a
632
Chapter 11
33 Who by faith conquered kingdoms, wrought justice, obtained promises, stopped the mouths of lions
34 Quenched the violence of fire, escaped the edge of the sword, recovered strength from weakness, became valiant in battle, put to flight the armies of foreigners.
35a Women received their dead raised to life again.
V
>
1. first, shows this in general
 
 
Chapter 11
33a Who by faith conquered kingdoms, wrought justice,
>
1. first, he mentions the merits of their deeds
 
 
>
1. first, courage, at who by faith conquered kingdoms
 
633
*
1. first, kingdom of the devil
 
 
*
2. second, kingdom of the flesh
 
 
*
3. third, kingdom of the world
 
 
*
2. second, justice, at wrought justice
 
634
*
2. second, the reward, at obtaining promises
 
635
V
>
2. second, by getting down to details, at stopped the mouths of lions
11:33b
636
Chapter 11
33b stopped the mouths of lions
34 Quenched the violence of fire, escaped the edge of the sword, recovered strength from weakness, became valiant in battle, put to flight the armies of foreigners.
35a Women received their dead raised to life again.
V
>
1. first, those which pertain to the removal of evil
 
 
Chapter 11
33b stopped the mouths of lions
34a Quenched the violence of fire, escaped the edge of the sword, recovered strength from weakness,
>
1. first, external
 
 
>
1. first, caused by an irrational creature
 
 
>
1. first, living, at stopped the mouths of lions
 
637
*
Daniel
 
 
>
2. second, non-living, at quenched the violence of fire
11:34
638
*
1. first, the three boys
 
 
*
2. second, Moses and Aaron
 
 
*
3. third, concupiscence
 
 
*
4. fourth, anger
 
 
*
2. second, or by a rational creature, at escaped
 
639
*
2. second, internal, at recovered strength from weakness
 
640
V
>
2. second, to the performing of good, at became valiant in battle
 
641
Chapter 11
34b became valiant in battle, put to flight the armies of foreigners.
35a Women received their dead raised to life again.
V
>
1. first, they acted valiantly
 
 
Chapter 11
34b1 became valiant in battle,
*
Joshua
 
 
V
>
2. second, the effect of that courage, at put to flight the armies of foreigners
 
 
Chapter 11
34b2 put to flight the armies of foreigners.
*
1. first, David
 
 
*
2. second, Maccabees
 
 
V
>
3. third, the effect of divine courage, at women received their dead raised to life again
11:35a
 
Chapter 11
35a Women received their dead raised to life again.
>
1. first, hence, he says, women received their dead raised to life again, i.e., by the resurrection
 
 
*
1. first, some who misunderstood this explained their dead to mean their husbands and argued that death does not dissolve the bond of marriage
 
 
*
2. second, this is false even if they should rise again
 
 
*
3. third, it is also against the Apostle in Romans: if her husband be dead, she is delivered from the law of the husband (Rom 7:3)
 
 
>
2. second, hence, it should be noted that even in the effects of the sacraments there is a difference
 
 
*
1. first, for some sacraments imprint a character, as baptism, confirmation, and orders. And because a character remains in the soul forever, a baptized or confirmed or ordained person should not repeat any of those sacraments if he rises again
 
 
*
2. second, but the other sacraments do not imprint a character, as penance, extreme unction, and the others; therefore, because they cure something repeatable, they can be repeated: and among these is matrimony'
 
 
>
3. third, therefore, he does not say, the living, but their dead, because through the resurrection mothers received their dead sons, whose resurrection was a presage of the coming resurrection begun by Christ
 
 
*
1. first, an account of their resurrection or rather of their revival is found in 1 and 2 Kings (1 Kgs 17 and 2 Kgs 4)
 
642
*
2. second, yet thus revived, they died again: but Christ rising from the dead dies now no more (Rom 6:0)
 
 
*
3. third, Christ is risen from the dead, the first fruits of those who sleep (1 Cor 15:20)
 
 
*
3. third, what they received by faith, at obtained promises [see para. 635 above]
 
 
V
>
3. third, as to what they suffered, at but others were racked
11:35b
643
Chapter 11
35b But others were racked, not accepting deliverance, that they might find a better resurrection.
36 And others had trial of mockeries and stripes: moreover also of bands and prisons.
37 They were stoned, they were cut asunder, they were tempted, they were put to death by the sword, they wandered about in sheepskins, in goatskins, being in want, distressed, afflicted:
38 Of whom the world was not worthy: wandering in deserts, in mountains and in dens and in caves of the earth.
39 And all these, being approved by the testimony of faith, received not the promise:
40 God providing some better thing for us, that they should not be perfected without us.
V
>
1. first, he shows how they suffered for the faith
 
 
Chapter 11
35b But others were racked, not accepting deliverance, that they might find a better resurrection.
36 And others had trial of mockeries and stripes: moreover also of bands and prisons.
37 They were stoned, they were cut asunder, they were tempted, they were put to death by the sword, they wandered about in sheepskins, in goatskins, being in want, distressed, afflicted:
38 Of whom the world was not worthy: wandering in deserts, in mountains and in dens and in caves of the earth.
V
>
1. first, he mentions the evils inflicted on them by others
 
 
Chapter 11
35b But others were racked, not accepting deliverance, that they might find a better resurrection.
36 And others had trial of mockeries and stripes: moreover also of bands and prisons.
37a They were stoned, they were cut asunder, they were tempted, they were put to death by the sword,
V
>
1. first, sometimes during life
 
 
Chapter 11
35b But others were racked, not accepting deliverance, that they might find a better resurrection.
36 And others had trial of mockeries and stripes: moreover also of bands and prisons.
V
>
1. first, some by bodily affliction
 
644
Chapter 11
35b But others were racked, not accepting deliverance, that they might find a better resurrection.
*
1. first, some were racked by horses (1 Macc. 2)
 
 
*
2. second, two children suspended from their mothers’ necks (2 Macc. 6)
 
 
*
3. third, the case of the seven brothers (2 Macc. 7)
 
 
V
>
2. second, some by mockery
11:36a
 
Chapter 11
36a And others had trial of mockeries and stripes: moreover also of bands and prisons.
V
>
1. first, evils inflicted on them in regard to derision by words, at and others had trial of mockeries
 
646
Chapter 11
36a1 And others had trial of mockeries and stripes:
*
1. first, Samuel (Judg. 16)
 
 
*
2. second, Tobias
 
 
*
3. third, Job
 
 
*
4. fourth, Isaiah (Is. 50:6)
 
 
*
5. fifth, Jeremiah (Jer. 20:8)
 
 
V
>
2. second, by deeds, at and stripes
11:36a2
 
Chapter 11
36a2 moreover also of bands and prisons.
*
Micah (1 Kgs. 22:24)
 
 
V
>
3. third, some by imprisonment, at moreover also of bands
11:36b
647
Chapter 11
36b moreover also of bands and prisons.
V
>
1. first, stocks, or chains
 
 
Chapter 11
36bi moreover also of bands
*
Jeremiah (Jer. 20:2)
 
 
V
>
2. second, prisons
 
 
Chapter 11
36bii and prisons.
*
1. first, Jeremiah (Jer. 37-38)
 
 
*
2. second, Micah (1 Kgs. 22:27)
 
 
V
>
2. second, sometimes in death, at they were stoned
11:37a
648
Chapter 11
37a They were stoned, they were cut asunder, they were tempted, they were put to death by the sword,
V
>
1. first, by stoning, at they were stoned
 
 
Chapter 11
37a1 They were stoned
*
1. first, Naboth (1 Kgs 21:13)
 
 
*
2. second, Jeremiah
 
 
*
3. third, Zechariah (2 Chr. 24:21)
 
 
V
>
2. second, they were cut asunder
 
 
Chapter 11
37a2 they were cut asunder
*
Isaiah
 
 
V
>
3. third, they were tempted
 
 
Chapter 11
37a3 they were tempted, they were put to death by the sword,
*
1. first, Mattathias and his sons (1 Macc. 2)
 
 
*
2. second, Eleazar (2 Macc. 6)
 
 
*
3. third, the seven brothers (2 Macc. 7)
 
 
*
4. fourth, Uriah (2 Sam. 11:15)
 
 
*
5. fifth, Josiah (2 Kgs. 23:29)
 
 
V
>
2. second, evils voluntarily assumed, at they wandered about in sheepskins
11:37b
649
Chapter 11
37b they wandered about in sheepskins, in goatskins, being in want, distressed, afflicted:
38 Of whom the world was not worthy: wandering in deserts, in mountains and in dens and in caves of the earth.
V
*
1. first, external apparel
 
 
Chapter 11
37b1 they wandered about in sheepskins, in goatskins,
V
>
2. second, the state of the person, at being in want
 
651
Chapter 11
37b2 being in want, distressed, afflicted:
38a Of whom the world was not worthy:
>
1. first, being in want, as Elijah (1 Kgs. 17)
 
 
*
1. first, because he was fed by a raven
 
 
*
2. second, and by a widow woman
 
 
>
2. second, distressed
 
 
*
1. first, Elijah, who fled from the face of Jezebel (1 Kgs. 19)
 
 
*
2. second, David, who fled from Absalom (2 Sam. 15)
 
 
*
3. third, afflicted with bodily labor, as Elijah who was weary and slept under a juniper tree
 
 
>
4. fourth, he adds, of whom the world was not worthy
 
 
*
1. first, as Dionysius says in an epistle to John the Evangelist, wicked men, by what they sometimes do, show the indications of their damnation
 
 
*
2. second, hence, he says that when wicked men separated the blessed John from them, God was showing that they were unworthy of being associated with him
 
 
*
3. third, therefore, the Apostle says, the world was not worthy of them; as if to say: worldly men were not worthy to associate with the just: I have chosen you out of the world; therefore, the world hates you (John 15:19)
 
 
V
>
3. third, dwelling place, at wandering in deserts
11:38
652
Chapter 11
38b wandering in deserts, in mountains and in dens and in caves of the earth.
*
1. first, David (1 Kgs 22:1)
 
 
*
2. second, Elijah (1 Kgs. 19:9)
 
 
V
>
2. second, he shows how the promises made to them were deferred, at and all these, being approved
11:39
653
Chapter 11
39 And all these, being approved by the testimony of faith, received not the promise:
40 God providing some better thing for us, that they should not be perfected without us.
V
*
1. first, then when he says, and all these, he shows that the promises were postponed for them
 
654
Chapter 11
39 And all these, being approved by the testimony of faith, received not the promise:
V
*
2. second, but that no one might believe that this was due to lack of merit, he gives the reason for that delay: God providing some better thing for us
11:40
655
Chapter 11
40 God providing some better thing for us, that they should not be perfected without us.
V
>
3. third, he exhorts them to the things which pertain to faith, at and therefore we also
12:1
656
Chapter 12
1 And therefore we also having so great a cloud of witnesses over our head, laying aside every weight and sin which surrounds us, let us run by patience to the fight proposed to us:
2 Looking on Jesus, the author and finisher of faith, who, having joy set before him, endured the cross, despising the shame, and now sitteth on the right hand of the throne of God.
3 For think diligently upon him that endured such opposition from sinners against himself that you be not wearied, fainting in your minds.
4 For you have not yet resisted unto blood, striving against sin.
5 And you have forgotten the consolation which speaketh to you, as unto children, saying: My son, neglect not the discipline of the Lord: neither be thou wearied whilst thou art rebuked by him.
6 For whom the Lord loveth he chastiseth: and he scourgeth every son whom he receiveth.
7 Persevere under discipline. God dealeth with you as with his sons. For what son is there whom the father doth not correct?
8 But if you be without chastisement, whereof all are made partakers, then are you bastards and not sons.
9 Moreover, we have had fathers of our flesh for instructors, and we reverenced them. Shall we not much more obey the Father of spirits and live?
10 And they indeed for a few days, according to their own pleasure, instructed us: but he, for our profit, that we might receive his sanctification.
11 Now all chastisement for the present indeed seemeth not to bring with it joy, but sorrow: but afterwards it will yield to them that are exercised by it the most peaceable fruit of justice.
12 Wherefore, lift up the hands which hang down and the feeble knees:
13 And make straight steps with your feet: that no one, halting, may go out of the way; but rather be healed.
14 Follow peace with all men and holiness: without which no man shall see God.
15 Looking diligently, lest any man be wanting to the grace of God: lest any root of bitterness springing up do hinder and by it many be defiled:
16 Lest there be any fornicator or profane person, as Esau who for one mess sold his first birthright.
17 For know ye that afterwards, when he desired to inherit the benediction, he was rejected. For he found no place of repentance, although with tears he had sought it.
18 For you are not come to a mountain that might be touched and a burning fire and a whirlwind and darkness and storm,
19 And the sound of a trumpet and the voice of words, which they that had excused themselves, that the word might not be spoken to them.
20 For they did not endure that which was said: and if so much as a beast shall touch the mount, it shall be stoned.
21 And so terrible was that which was seen, Moses said: I am frighted, and tremble.
22 But you are come to mount Sion and to the city of the living God, the heavenly Jerusalem, and to the company of many thousands of angels,
23 And to the church of the firstborn who are written in the heavens, and to God the judge of all, and to the spirits of the just made perfect,
24 And to Jesus the mediator of the new testament, and to the sprinkling of blood which speaketh better than that of Abel.
25 See that you refuse him not that speaketh. For if they escaped not who refused him that spoke upon earth, much more shall not we that turn away from him that speaketh to us from heaven.
26 Whose voice then moved the earth; but now he promiseth, saying: Yet once more: and I will move, not only the earth, but heaven also.
27 And in that he saith: Yet once more, he signifieth the translation of the moveable things as made, that those things may remain which are immoveable.
28 Therefore, receiving an immoveable kingdom, we have grace: whereby let us serve, pleasing God, with fear and reverence.
29 For our God is a consuming fire.
Chapter 13
1 Let the charity of the brotherhood abide in you.
2 And hospitality do not forget: for by this some, being not aware of it, have entertained angels.
3 Remember them that are in bands, as if you were bound with them: and them that labour, as being yourselves also in the body.
4 Marriage honourable in all, and the bed undefiled. For fornicators and adulterers God will judge.
5 Let your manners be without covetousness, contented with such things as you have. For he hath said: I will not leave thee: neither will I forsake thee.
6 So that we may confidently say: The Lord is my helper: I will not fear what man shall do to me.
7 Remember your prelates who have spoken the word of God to you: whose faith follow, considering the end of their conversation,
8 Jesus Christ, yesterday, and today: and the same for ever.
9 Be not led away with various and strange doctrines. For it is best that the heart be established with grace, not with meats: which have not profited those that walk in them.
10 We have an altar whereof they have no power to eat who serve the tabernacle.
11 For the bodies of those beasts whose blood is brought into the holies by the high priest for sin are burned without the camp.
12 Wherefore Jesus also, that he might sanctify the people by his own blood, suffered without the gate.
13 Let us go forth therefore to him without the camp, bearing his reproach.
14 For, we have not here a lasting city: but we seek one that is to come.
15 By him therefore let us offer the sacrifice of praise always to God, that is to say, the fruit of lips confessing to his name.
16 And do not forget to do good and to impart: for by such sacrifices God’s favour is obtained.
17 Obey your prelates and be subject to them. For they watch as being to render an account of your souls: that they may do this with joy and not with grief. For this is not expedient for you.
18 Pray for us. For we trust we have a good conscience, being willing to behave ourselves well in all things.
19 And I beseech you the more to do this, that I may be restored to you the sooner.
20 And may the God of peace, who brought again from the dead the great pastor of the sheep, our Lord Jesus Christ, in the blood of the everlasting testament,
21 Fit you in all goodness, that you may do his will; doing in you that which is well pleasing in his sight, through Jesus Christ, to whom is glory for ever and ever. Amen.
22 And I beseech you, brethren, that you suffer this word of consolation. For I have written to you in a few words.
23 Know ye that our brother Timothy is set at liberty: with whom (if he come shortly) I will see you.
24 Salute all your prelates and all the saints. The brethren from Italy salute you.
25 Grace be with you all. Amen.
V
>
1. first, he teaches how they should behave in regard to evil
 
 
Chapter 12
1 And therefore we also having so great a cloud of witnesses over our head, laying aside every weight and sin which surrounds us, let us run by patience to the fight proposed to us:
2 Looking on Jesus, the author and finisher of faith, who, having joy set before him, endured the cross, despising the shame, and now sitteth on the right hand of the throne of God.
3 For think diligently upon him that endured such opposition from sinners against himself that you be not wearied, fainting in your minds.
4 For you have not yet resisted unto blood, striving against sin.
5 And you have forgotten the consolation which speaketh to you, as unto children, saying: My son, neglect not the discipline of the Lord: neither be thou wearied whilst thou art rebuked by him.
6 For whom the Lord loveth he chastiseth: and he scourgeth every son whom he receiveth.
7 Persevere under discipline. God dealeth with you as with his sons. For what son is there whom the father doth not correct?
8 But if you be without chastisement, whereof all are made partakers, then are you bastards and not sons.
9 Moreover, we have had fathers of our flesh for instructors, and we reverenced them. Shall we not much more obey the Father of spirits and live?
10 And they indeed for a few days, according to their own pleasure, instructed us: but he, for our profit, that we might receive his sanctification.
11 Now all chastisement for the present indeed seemeth not to bring with it joy, but sorrow: but afterwards it will yield to them that are exercised by it the most peaceable fruit of justice.
12 Wherefore, lift up the hands which hang down and the feeble knees:
13 And make straight steps with your feet: that no one, halting, may go out of the way; but rather be healed.
14 Follow peace with all men and holiness: without which no man shall see God.
15 Looking diligently, lest any man be wanting to the grace of God: lest any root of bitterness springing up do hinder and by it many be defiled:
16 Lest there be any fornicator or profane person, as Esau who for one mess sold his first birthright.
17 For know ye that afterwards, when he desired to inherit the benediction, he was rejected. For he found no place of repentance, although with tears he had sought it.
18 For you are not come to a mountain that might be touched and a burning fire and a whirlwind and darkness and storm,
19 And the sound of a trumpet and the voice of words, which they that had excused themselves, that the word might not be spoken to them.
20 For they did not endure that which was said: and if so much as a beast shall touch the mount, it shall be stoned.
21 And so terrible was that which was seen, Moses said: I am frighted, and tremble.
22 But you are come to mount Sion and to the city of the living God, the heavenly Jerusalem, and to the company of many thousands of angels,
23 And to the church of the firstborn who are written in the heavens, and to God the judge of all, and to the spirits of the just made perfect,
24 And to Jesus the mediator of the new testament, and to the sprinkling of blood which speaketh better than that of Abel.
25 See that you refuse him not that speaketh. For if they escaped not who refused him that spoke upon earth, much more shall not we that turn away from him that speaketh to us from heaven.
26 Whose voice then moved the earth; but now he promiseth, saying: Yet once more: and I will move, not only the earth, but heaven also.
27 And in that he saith: Yet once more, he signifieth the translation of the moveable things as made, that those things may remain which are immoveable.
28 Therefore, receiving an immoveable kingdom, we have grace: whereby let us serve, pleasing God, with fear and reverence.
29 For our God is a consuming fire.
V
>
1. first, how they should behave in regard to tolerating evils of chastisement
 
 
Chapter 12
1 And therefore we also having so great a cloud of witnesses over our head, laying aside every weight and sin which surrounds us, let us run by patience to the fight proposed to us:
2 Looking on Jesus, the author and finisher of faith, who, having joy set before him, endured the cross, despising the shame, and now sitteth on the right hand of the throne of God.
3 For think diligently upon him that endured such opposition from sinners against himself that you be not wearied, fainting in your minds.
4 For you have not yet resisted unto blood, striving against sin.
5 And you have forgotten the consolation which speaketh to you, as unto children, saying: My son, neglect not the discipline of the Lord: neither be thou wearied whilst thou art rebuked by him.
6 For whom the Lord loveth he chastiseth: and he scourgeth every son whom he receiveth.
7 Persevere under discipline. God dealeth with you as with his sons. For what son is there whom the father doth not correct?
8 But if you be without chastisement, whereof all are made partakers, then are you bastards and not sons.
9 Moreover, we have had fathers of our flesh for instructors, and we reverenced them. Shall we not much more obey the Father of spirits and live?
10 And they indeed for a few days, according to their own pleasure, instructed us: but he, for our profit, that we might receive his sanctification.
11 Now all chastisement for the present indeed seemeth not to bring with it joy, but sorrow: but afterwards it will yield to them that are exercised by it the most peaceable fruit of justice.
V
>
1. first, he gives the examples of the ancients
 
657
Chapter 12
1 And therefore we also having so great a cloud of witnesses over our head, laying aside every weight and sin which surrounds us, let us run by patience to the fight proposed to us:
*
1. first, the saints are called the witnesses of God because in word and deed God is glorified in them
 
 
>
2. second, the saints are called clouds
 
 
*
1. first, on account of their sublime manner of life
 
 
*
2. second, on account of their fecund doctrine
 
 
*
3. third, on account of the usefulness of spiritual consolation
 
 
>
3. third, everyone who desires to run to God successfully in spite of tribulation must put aside all obstacles (659), which the Apostle calls a weight and sin which surrounds us
 
659
>
1. first, first meaning
 
 
*
1. first, weight can be understood as past sin
 
 
*
2. second, sin which surrounds us can be understood as the occasion of sin which is present
 
 
>
2. second, second meaning
 
 
*
1. first, weight can be understood the weariness of tribulation
 
 
*
2. second, sin which surrounds us is temptation which is sent against us from the surrounding enemy
 
 
>
3. third, third meaning
 
 
*
1. first, weight is earthly affection
 
 
*
2. second, sin which surrounds us, carnal affection, which is caused by the flesh surrounding us
 
 
V
>
2. second, the example of Christ, at looking on Jesus, the author
12:2
662
Chapter 12
2 Looking on Jesus, the author and finisher of faith, who, having joy set before him, endured the cross, despising the shame, and now sitteth on the right hand of the throne of God.
3 For think diligently upon him that endured such opposition from sinners against himself that you be not wearied, fainting in your minds.
4 For you have not yet resisted unto blood, striving against sin.
V
>
1. first, he shows why Christ’s passion should be taken as an example and what should be considered in it
 
 
Chapter 12
2 Looking on Jesus, the author and finisher of faith, who, having joy set before him, endured the cross, despising the shame, and now sitteth on the right hand of the throne of God.
*
1. first, looking on Jesus in his sufferings
 
663
>
2. second, he is the author…of faith in two ways
 
664
*
1. first, by teaching it by word, at he has spoken to us by his Son (1:2)
 
 
*
2. second, by impressing it on the heart
 
 
>
3. third, he is the finisher of faith in two ways
 
 
*
1. first, by confirming it through miracles
 
 
*
2. second, by rewarding faith
 
 
>
4. fourth, three things should be considered in the passion of Christ
 
665
>
1. first, what he despised: who, having joy set before him, endured the cross
 
 
*
1. first, that joy was earthly joy when they wished to make him king
 
 
*
2. second, or having the joy of eternal life set before him as a reward, he endured the cross
 
 
>
2. second, what he endured, namely, the cross
 
 
*
1. first, the bitterness of his torment
 
 
*
2. second, the shame and ignominy ofhis death
 
 
>
3. third, what he merited: to sit at the right hand of the Father
 
 
*
the exaltation of Christ’s humanity was the reward of his passion
 
 
V
>
2. second, he shows the fruit of that consideration, at for think diligently
12:3
666
Chapter 12
3 For think diligently upon him that endured such opposition from sinners against himself that you be not wearied, fainting in your minds.
4 For you have not yet resisted unto blood, striving against sin.
>
1. first, he advises us to consider his example diligently
 
 
>
1. first, for the remedy for every tribulation is found in the cross:
 
667
*
1. first, obedience to God: he humbled himself, being made obedient (Phil. 2:8)
 
 
*
2. second, piety towards one’s parents: for he provided for his mother there
 
 
*
3. third, love of neighbor: he prayed for sinners, Father, forgive them for they know not what they do (Luke 23:34)
 
 
*
4. fourth, patience in adversity: I was dumb and was humbled and kept silence from good things (Ps. 39:3)
 
 
*
5. fifth, final perseverance in all things: he persevered to the end, Father, into your hands I commend my spirit (Luke 23:46)
 
 
>
2. second, but what should we think?
 
668
*
1. first, the type of suffering: he endured such opposition, i.e., opposition in words
 
 
*
2. second, from whom he suffered: from sinners
 
 
*
3. third, the person suffering: in his own person, hence, he says, against himself
 
 
*
2. second, he shows its usefulness, at that you be not wearied
 
669
*
3. third, he gives the reason, at for you have not yet resisted
12:4
670
V
>
3. third, the authority of Scripture, at and you have forgotten
12:5
671
Chapter 12
5 And you have forgotten the consolation which speaketh to you, as unto children, saying: My son, neglect not the discipline of the Lord: neither be thou wearied whilst thou art rebuked by him.
6 For whom the Lord loveth he chastiseth: and he scourgeth every son whom he receiveth.
7 Persevere under discipline. God dealeth with you as with his sons. For what son is there whom the father doth not correct?
8 But if you be without chastisement, whereof all are made partakers, then are you bastards and not sons.
9 Moreover, we have had fathers of our flesh for instructors, and we reverenced them. Shall we not much more obey the Father of spirits and live?
10 And they indeed for a few days, according to their own pleasure, instructed us: but he, for our profit, that we might receive his sanctification.
11 Now all chastisement for the present indeed seemeth not to bring with it joy, but sorrow: but afterwards it will yield to them that are exercised by it the most peaceable fruit of justice.
V
>
1. first, he gives the authority
 
 
Chapter 12
5 And you have forgotten the consolation which speaketh to you, as unto children, saying: My son, neglect not the discipline of the Lord: neither be thou wearied whilst thou art rebuked by him.
6 For whom the Lord loveth he chastiseth: and he scourgeth every son whom he receiveth.
*
1. first, the citation comes from Proverbs, but in different words (Prov. 3:11)
 
 
>
2. second, by this authority he forbids two things
 
673
>
1. first, my son, neglect not the discipline of the Lord
 
 
*
1. first, as some who hate discipline and of whome it says in Proverbs: rebuke not a scorner, lest he hate you (Prov. 9:8)
 
 
*
2. second, God chastises you for discipline; do not despice it by negligence: he that rejects wisdom and discipline is unhappy (Wis. 3:11)
 
 
>
2. second, neither be you wearied while you are rebuked by him
 
 
*
though not rejecting correctly, some bear it impatiently
 
 
>
3. third, for whom the Lord loves he chastises
 
674
*
1. first, he does this to keep one from evil
 
 
*
2. second, he chastises, because he scourges, not to punish but to save
 
 
V
>
2. second, he explains its meaning, at persevere under discipline
12:7
675
Chapter 12
5 And you have forgotten the consolation which speaketh to you, as unto children, saying: My son, neglect not the discipline of the Lord: neither be thou wearied whilst thou art rebuked by him.
6 For whom the Lord loveth he chastiseth: and he scourgeth every son whom he receiveth.
7 Persevere under discipline. God dealeth with you as with his sons. For what son is there whom the father doth not correct?
8 But if you be without chastisement, whereof all are made partakers, then are you bastards and not sons.
9 Moreover, we have had fathers of our flesh for instructors, and we reverenced them. Shall we not much more obey the Father of spirits and live?
10 And they indeed for a few days, according to their own pleasure, instructed us: but he, for our profit, that we might receive his sanctification.
11 Now all chastisement for the present indeed seemeth not to bring with it joy, but sorrow: but afterwards it will yield to them that are exercised by it the most peaceable fruit of justice.
V
*
1. first, he explains the meaning of the admonition: this includes both not neglecting the Lord’s discipline, and not becoming weary
 
 
Chapter 12
5 And you have forgotten the consolation which speaketh to you, as unto children, saying: My son, neglect not the discipline of the Lord: neither be thou wearied whilst thou art rebuked by him.
6 For whom the Lord loveth he chastiseth: and he scourgeth every son whom he receiveth.
7a Persevere under discipline.
V
*
2. second, the meaning of the reason, at God deals with you as with his sons
 
 
Chapter 12
7b God dealeth with you as with his sons.
V
*
3. third, he shows that the reason is fitting, at for what son is there whom the father does not correct?
 
 
Chapter 12
7c For what son is there whom the father doth not correct?
8 But if you be without chastisement, whereof all are made partakers, then are you bastards and not sons.
9 Moreover, we have had fathers of our flesh for instructors, and we reverenced them. Shall we not much more obey the Father of spirits and live?
10 And they indeed for a few days, according to their own pleasure, instructed us: but he, for our profit, that we might receive his sanctification.
11 Now all chastisement for the present indeed seemeth not to bring with it joy, but sorrow: but afterwards it will yield to them that are exercised by it the most peaceable fruit of justice.
V
>
3. third, he argues to his conclusion, at but if you be without chastisement
12:8
677
Chapter 12
8 But if you be without chastisement, whereof all are made partakers, then are you bastards and not sons.
9 Moreover, we have had fathers of our flesh for instructors, and we reverenced them. Shall we not much more obey the Father of spirits and live?
10 And they indeed for a few days, according to their own pleasure, instructed us: but he, for our profit, that we might receive his sanctification.
11 Now all chastisement for the present indeed seemeth not to bring with it joy, but sorrow: but afterwards it will yield to them that are exercised by it the most peaceable fruit of justice.
V
>
1. first, he concludes to something unwelcome
 
678
Chapter 12
8 But if you be without chastisement, whereof all are made partakers, then are you bastards and not sons.
*
1. first, all the saints who have pleased God passed through many tribulations,
 
 
*
2. second, by which they were made sons of God
 
 
*
3. third, therefore, one who does not persevere in discipline is not a son, but a bastard
 
 
V
>
2. second, by giving an example, at moreover, we have had fathers
 
679
Chapter 12
9 Moreover, we have had fathers of our flesh for instructors, and we reverenced them. Shall we not much more obey the Father of spirits and live?
10 And they indeed for a few days, according to their own pleasure, instructed us: but he, for our profit, that we might receive his sanctification.
>
drawn from our experience of paternal correction, he shows a two-fold difference between God the Father and the father of our flesh
 
 
>
1. first, a man begets a man as to the body, but not as to the soul, which is created and not transmitted
 
 
*
but God is our Father in a more excellent way, namely, as to the soul, which he creates
 
 
>
2. second, a difference between human and divine correction
 
680
>
1. first, as to the end, because the end of human correction is transitory, for it is directed to living well in this life
 
 
*
but in divine correction, he instructs us in something useful for eternity, namely to receive the holiness which he himself is
 
 
*
2. second, as to the reason, because man corrects according to his will, which can be mistaken, yet we obey it
 
 
V
>
3. third, he mentions the resulting usefulness, at now all chastisement
 
681
Chapter 12
11 Now all chastisement for the present indeed seemeth not to bring with it joy, but sorrow: but afterwards it will yield to them that are exercised by it the most peaceable fruit of justice.
>
this is drawn from the benefit of the correction
 
 
*
when it is taken, it is bitter
 
 
*
yet its end is sweet
 
 
*
thus chastisement brings forth the best fruit
 
 
V
>
2. second, in regard to avoiding the evils of guilt, at wherefore, lift up the hands
12:12
683
Chapter 12
12 Wherefore, lift up the hands which hang down and the feeble knees:
13 And make straight steps with your feet: that no one, halting, may go out of the way; but rather be healed.
14 Follow peace with all men and holiness: without which no man shall see God.
15 Looking diligently, lest any man be wanting to the grace of God: lest any root of bitterness springing up do hinder and by it many be defiled:
16 Lest there be any fornicator or profane person, as Esau who for one mess sold his first birthright.
17 For know ye that afterwards, when he desired to inherit the benediction, he was rejected. For he found no place of repentance, although with tears he had sought it.
18 For you are not come to a mountain that might be touched and a burning fire and a whirlwind and darkness and storm,
19 And the sound of a trumpet and the voice of words, which they that had excused themselves, that the word might not be spoken to them.
20 For they did not endure that which was said: and if so much as a beast shall touch the mount, it shall be stoned.
21 And so terrible was that which was seen, Moses said: I am frighted, and tremble.
22 But you are come to mount Sion and to the city of the living God, the heavenly Jerusalem, and to the company of many thousands of angels,
23 And to the church of the firstborn who are written in the heavens, and to God the judge of all, and to the spirits of the just made perfect,
24 And to Jesus the mediator of the new testament, and to the sprinkling of blood which speaketh better than that of Abel.
25 See that you refuse him not that speaketh. For if they escaped not who refused him that spoke upon earth, much more shall not we that turn away from him that speaketh to us from heaven.
26 Whose voice then moved the earth; but now he promiseth, saying: Yet once more: and I will move, not only the earth, but heaven also.
27 And in that he saith: Yet once more, he signifieth the translation of the moveable things as made, that those things may remain which are immoveable.
28 Therefore, receiving an immoveable kingdom, we have grace: whereby let us serve, pleasing God, with fear and reverence.
29 For our God is a consuming fire.
V
>
1. first, he gives his admonition
 
 
Chapter 12
12 Wherefore, lift up the hands which hang down and the feeble knees:
13 And make straight steps with your feet: that no one, halting, may go out of the way; but rather be healed.
14 Follow peace with all men and holiness: without which no man shall see God.
15 Looking diligently, lest any man be wanting to the grace of God: lest any root of bitterness springing up do hinder and by it many be defiled:
16 Lest there be any fornicator or profane person, as Esau who for one mess sold his first birthright.
17 For know ye that afterwards, when he desired to inherit the benediction, he was rejected. For he found no place of repentance, although with tears he had sought it.
V
>
1. first, he warns men who sin
 
 
Chapter 12
12 Wherefore, lift up the hands which hang down and the feeble knees:
13 And make straight steps with your feet: that no one, halting, may go out of the way; but rather be healed.
V
>
1. first, sins of omission occur in two ways
 
684
Chapter 12
12 Wherefore, lift up the hands which hang down and the feeble knees:
>
1. first, when a person fails to do good, at lift up the hands which hang down
 
 
*
the hand is said to hang down when it stops performing good works
 
 
>
2. second, by failing to endure evil and adversity, at the feeble knees
 
 
*
those who have not the courage to endure adversity bravely have weak knees
 
 
V
>
2. second, sins of transgression, at and make straight steps
12:13
685
Chapter 12
13 And make straight steps with your feet: that no one, halting, may go out of the way; but rather be healed.
>
sin is a kind of obliqueness and curvature, of three types:
 
 
>
1. first, in the affections: and make straight steps with your feet
 
 
*
i.e., correct affections; for as the feet carry the body, so the affections carry the mind
 
 
>
2. second, in action: that no one, limping
 
 
>
1. first, just as the tibia is said to be lame when it does not follow the rule of the locomotive power, so an action is lame when it:
 
 
*
1. first, turns to the right in prosperity
 
 
*
2. second, or to the left in adversity, and does not follow the divine law
 
 
*
2. second, or he is limping who along with the Gospel, observes the ceremonial laws of the Old Testament
 
 
>
3. third, in understanding
 
 
*
1. first, an intellectual error follows an evil action
 
 
*
2. second, therefore, a person who would avoid those two deviations must have his feet and his affections right
 
 
V
>
2. second, those not yet sinning, at follow peace
12:14
686
Chapter 12
14 Follow peace with all men and holiness: without which no man shall see God.
15 Looking diligently, lest any man be wanting to the grace of God: lest any root of bitterness springing up do hinder and by it many be defiled:
16 Lest there be any fornicator or profane person, as Esau who for one mess sold his first birthright.
17 For know ye that afterwards, when he desired to inherit the benediction, he was rejected. For he found no place of repentance, although with tears he had sought it.
V
>
1. first, he prefaces certain remedies for helping to avoid all sins (687), there are various ends of human actions:
 
687
Chapter 12
14 Follow peace with all men and holiness: without which no man shall see God.
>
1. first, some are ordained to another, as justice ordains a man to his neighbor, and the end is peace
 
 
*
hence, he says, follow peace with all men
 
 
>
the injury we incur if we do not follow this remedy: without which no man shall see God
 
688
*
this refers to the future
 
 
>
2. second, others are ordained to the one acting, as fasting, and the end is purity
 
 
*
hence, he adds, and holiness
 
 
>
the injury we incur if we do not follow this remedy: looking diligently, lest any man be wanting to the grace of God
 
 
*
this refers to the present
 
 
V
>
2. second, he advises them to avoid all sins, at lest any root
12:15
 
Chapter 12
15 Looking diligently, lest any man be wanting to the grace of God: lest any root of bitterness springing up do hinder and by it many be defiled:
16 Lest there be any fornicator or profane person, as Esau who for one mess sold his first birthright.
17 For know ye that afterwards, when he desired to inherit the benediction, he was rejected. For he found no place of repentance, although with tears he had sought it.
V
>
1. first, he advises them to avoid sins contrary to peace: lest any root of bitterness
 
691
Chapter 12
15 Looking diligently, lest any man be wanting to the grace of God: lest any root of bitterness springing up do hinder and by it many be defiled:
*
1. first, one knows how to live in wisdom when his conversation is not bitter, this happens when his words and deeds are not harsh
 
 
*
2. second, or, the root of bitterness is an evil thought of harmful pleasure
 
 
V
>
2. second, he advises them to avoid sins contrary to holiness: lest there be any fornicator
 
692
Chapter 12
16 Lest there be any fornicator or profane person, as Esau who for one mess sold his first birthright.
17 For know ye that afterwards, when he desired to inherit the benediction, he was rejected. For he found no place of repentance, although with tears he had sought it.
*
1. first, he particularly warns them to avoid these, saying, looking diligently, not only in himself, but also lest there be any fornicator
 
 
>
2. second, he forbids gluttony, saying, or profane person
 
 
*
as Esau
 
 
V
>
2. second, the reasons, at for you are not come
12:18
696
Chapter 12
18 For you are not come to a mountain that might be touched and a burning fire and a whirlwind and darkness and storm,
19 And the sound of a trumpet and the voice of words, which they that had excused themselves, that the word might not be spoken to them.
20 For they did not endure that which was said: and if so much as a beast shall touch the mount, it shall be stoned.
21 And so terrible was that which was seen, Moses said: I am frighted, and tremble.
22 But you are come to mount Sion and to the city of the living God, the heavenly Jerusalem, and to the company of many thousands of angels,
23 And to the church of the firstborn who are written in the heavens, and to God the judge of all, and to the spirits of the just made perfect,
24 And to Jesus the mediator of the new testament, and to the sprinkling of blood which speaketh better than that of Abel.
25 See that you refuse him not that speaketh. For if they escaped not who refused him that spoke upon earth, much more shall not we that turn away from him that speaketh to us from heaven.
26 Whose voice then moved the earth; but now he promiseth, saying: Yet once more: and I will move, not only the earth, but heaven also.
27 And in that he saith: Yet once more, he signifieth the translation of the moveable things as made, that those things may remain which are immoveable.
28 Therefore, receiving an immoveable kingdom, we have grace: whereby let us serve, pleasing God, with fear and reverence.
29 For our God is a consuming fire.
V
>
1. first, he makes the comparison between the Old and New Testament
 
 
Chapter 12
18 For you are not come to a mountain that might be touched and a burning fire and a whirlwind and darkness and storm,
19 And the sound of a trumpet and the voice of words, which they that had excused themselves, that the word might not be spoken to them.
20 For they did not endure that which was said: and if so much as a beast shall touch the mount, it shall be stoned.
21 And so terrible was that which was seen, Moses said: I am frighted, and tremble.
22 But you are come to mount Sion and to the city of the living God, the heavenly Jerusalem, and to the company of many thousands of angels,
23 And to the church of the firstborn who are written in the heavens, and to God the judge of all, and to the spirits of the just made perfect,
24 And to Jesus the mediator of the new testament, and to the sprinkling of blood which speaketh better than that of Abel.
V
>
1. first, he mentions what pertains to the Old Testament
 
 
Chapter 12
18 For you are not come to a mountain that might be touched and a burning fire and a whirlwind and darkness and storm,
19 And the sound of a trumpet and the voice of words, which they that had excused themselves, that the word might not be spoken to them.
20 For they did not endure that which was said: and if so much as a beast shall touch the mount, it shall be stoned.
21 And so terrible was that which was seen, Moses said: I am frighted, and tremble.
*
note: as Augustine says: the slight difference between the law and the Gospel is fear and love
 
 
>
therefore, when the law was given, certain fearful things took place:
 
 
>
1. first, he mentions the things that frightened those to whom the law was given
 
 
>
1. first, the frightening things they saw, which corresponds to God
 
697
>
1. first, the zeal to punish, designated by fire:
 
 
>
1. first, the Lord, your God, is a consuming fire, a jealous God (Deut. 4:24), hence God frequently calls himself jealous because he does not let his spouse’s crime go unavenged:
 
 
*
1. first, I am the Lord your God, mighty, jealous (Exod. 20:5)
 
 
*
2. second, the Lord, his name is Jealous (Exod. 34:14)
 
 
*
3. third, the jealousy and rage of the husband will not spare in the day of revenge (Prov. 6:34)
 
 
*
2. second, he is like a refining fire (Mal. 3:20)
 
 
*
in the old law, that fire fire was corporeal, and therefore, could be felt
 
 
*
in the new law, the fire of the Holy Spirit was given
 
 
>
2. second, the severeity of the punishment, signified by the whirlwind
 
698
*
1. first, which is a wind accompanied by rain: he shall crush me in a whirlwind (Job 9:17)
 
 
*
2. second, or it can refer to temptations: for the law did not resstrain concupiscence, it only repressed the act
 
 
>
3. third, the concealment of the one giving the law, signified by the darkness
 
699
>
1. first, contrast between the old and the new laws:
 
 
*
1. first, which showed that the state of the law was hidden, i.e., veiled: even to this day, when Moses is read, the veil is upon their heart (2 Cor. 3:15)
 
 
*
2. second, but in the new law that veil is removed: as a sign of this, the veil of the temple was rent in Christ’s passion, because we behold the glory of the Lord with open face (2 Cor. 3:18)
 
 
*
2. second, likewise, that darkness signifies the divine excellence, just as a strong light blinds the eye
 
 
>
2. second, the frightening things they heard, at and storm, which corresponds to the law, which had three frightening things:
 
700
*
1. first, the severity of the threats, signified by and storm
 
 
*
2. second, the strictness of the precepts, signified by and the sound of a trumpet
 
 
*
3. third, the large number of precepts, signified by the voice of words
 
 
*
3. third, in regard to threats, at and if so much as a beast, which corresponds to the ministers of the law
 
702
>
2. second, he deals with the terror inspired in the lawgiver, at Moses said
12:21
704
*
the law was terrifying even to the perfect: because it did not give grace, but merely disclosed guilt
 
 
V
>
2. second, what pertains to the New, at but you are come
12:22
705
Chapter 12
22 But you are come to mount Sion and to the city of the living God, the heavenly Jerusalem, and to the company of many thousands of angels,
23 And to the church of the firstborn who are written in the heavens, and to God the judge of all, and to the spirits of the just made perfect,
24 And to Jesus the mediator of the new testament, and to the sprinkling of blood which speaketh better than that of Abel.
V
>
1. first, the hope of future glory, in which there are two things which will particularly gladden the heart
 
706
Chapter 12
22 But you are come to mount Sion and to the city of the living God, the heavenly Jerusalem, and to the company of many thousands of angels,
>
1. first, the enjoyment of the Godhead, which enjoyment consists of two things:
 
 
>
1. first, the intellect’s vision, at you are come to mount Zion, for Zion signifies the loftiness of divine contemplation
 
 
*
look upon Zion, the city of our solemnity (Isa. 33:20)
 
 
>
2. second, the will’s delight, at and to the city of the living God, the heavenly Jerusalem, whence it is called the city of God, i.e., the unity of citizens:
 
 
*
1. first, Jerusalem, which is built as a city (Ps. 122:3)
 
 
*
2. second, praise the Lord, O Jerusalem: praise your God, O Zion…who has placed peace in your borders: and filled you with the fat of corn (Ps. 147:12,14)
 
 
*
3. third, that Jerusalem which is above is free (Gal. 4:26)
 
 
*
4. fourth, hence there will be nothing further to be desired: since I am become in his presence as one finding peace (Song 8:10)
 
 
*
2. second, companionship with the saints, for no good is joyfully possessed without companions
 
707
V
>
2. second, participation in the Church, at and to the church of the firstborn
12:23
708
Chapter 12
23a And to the church of the firstborn who are written in the heavens,
>
1. first, the firstborn are the apostles, who received the gifts of grace first and more abundantly
 
 
*
1. first, and not only it, but ourselves also, who have the firstfruits of the Spirit (Rom 8:23)
 
 
*
2. second, built upon the foundation of the apostles and prophets (Eph. 2:20)
 
 
>
2. second, written in the heavens indicates the book of live, which is the knowledge of God
 
 
*
rejoice and be glad, because your names are written in heaven (Luke 10:20)
 
 
V
>
3. third, and familiarity with God, at and to God the judge of all
12:23b
709
Chapter 12
23b and to God the judge of all, and to the spirits of the just made perfect,
24 And to Jesus the mediator of the new testament, and to the sprinkling of blood which speaketh better than that of Abel.
*
1. first, with God the Father, at to God the judge of all, because judicial authority proceeds from God the Father
 
 
>
2. second, with the Holy Spirit, at and to the spirit of the just made perfect (710), of which clause are three versions, according to a Gloss:
 
710
>
1. first, the best is in Greek: and to the spirit of the just made perfect, i.e., you have come to the Holy Spirit who makes the saints perfect in justice
 
 
*
1. first, as I see, there is a spirit in men (Job 32:88)
 
 
*
2. second, know you not that you are the temple of God, and the Spirit of God dwells in you? (1 Cor. 3:16)
 
 
>
2. second, and of the spirits of the just made perfect, meaning: you have come to God who is indeed the judge of all, but is as the inheritance of the spirits of the just made perfect
 
 
*
the Lord is my portion, says my soul (Lam. 3:24)
 
 
*
3. third, and the spirits of the just made perfect, meaning: that we might be with the spirits of the saints who are just and perfect
 
 
>
3. third, with the Son, at and to Jesus the mediator of the New Testament
 
711
*
1. first, Christ is the mediator, not Moses: for there is one mediator of God and men, the man Christ Jesus (2 Tim 2:5)
 
 
*
2. second, the manner of mediation was the shedding of the blood of Christ
 
 
V
>
2. second, he argues from it, at see that you refuse him not
12:25
713
Chapter 12
25 See that you refuse him not that speaketh. For if they escaped not who refused him that spoke upon earth, much more shall not we that turn away from him that speaketh to us from heaven.
26 Whose voice then moved the earth; but now he promiseth, saying: Yet once more: and I will move, not only the earth, but heaven also.
27 And in that he saith: Yet once more, he signifieth the translation of the moveable things as made, that those things may remain which are immoveable.
28 Therefore, receiving an immoveable kingdom, we have grace: whereby let us serve, pleasing God, with fear and reverence.
29 For our God is a consuming fire.
V
>
1. first, he argues
 
 
Chapter 12
25 See that you refuse him not that speaketh. For if they escaped not who refused him that spoke upon earth, much more shall not we that turn away from him that speaketh to us from heaven.
26 Whose voice then moved the earth; but now he promiseth, saying: Yet once more: and I will move, not only the earth, but heaven also.
27 And in that he saith: Yet once more, he signifieth the translation of the moveable things as made, that those things may remain which are immoveable.
>
1. first, he prefaces his intention
 
714
>
he says: thus, we have said that the blood of Christ speaks more graciously than the blood of Abel; but the blood of Christ says two things:
 
 
>
1. first, it speaks by reminding us of his favor, by which he remitted our sins
 
 
*
therefore, the one who sins again, despises the one speaking
 
 
>
2. second, he speaks by exhorting us to imitate him: Christ suffered for us, leaving you an example to follow in his footsteps (1 Pet. 2:2)
 
 
>
therefore, one who does not take up his cross to follow, refuses the one speaking
 
 
*
1. first, today, if you hear his voice, harden not your hearts (Ps. 95:8)
 
 
*
2. second, this is my beloved Son in whom I am well pleased (Matt. 17:5)
 
 
>
2. second, he argues to his conclusion, at for if they escaped not, by comparing the speaking of the Old Testament to that of the New, in two ways:
 
715
>
1. first, as to the manner of speaking:
 
 
>
1. first, Old Testament: if they, namely, the ancient fathers, refused him that spoke upon earth …escaped not
 
716
*
1. first, namely, Christ: for I myself that spoke, behold I am here (Isa. 52:6)
 
 
*
2. second, namely, by angels and prophets: God, who, in many ways and in diverse manners, speaking in times past to the fathers in the prophets (Heb. 1:1)
 
 
*
3. third, or him, i.e., the angel through whom the law was given to Moses: ordained by angels (Gal. 3:9)
 
 
>
2. second, New Testament: for the one who speaks to us in the New Testament is Christ already in heaven
 
717
*
1. first, the Lord Jesus, after he spoke to them, was taken up into heaven (Mark 16:19)
 
 
*
2. second, from heaven he made you to hear his voice that he might teach you (Deut. 4:36)
 
 
>
4. fourth, the conclusion: if those who refused the one speaking upon earth did not escape, much more shall not we that turn away from him that speaks to us from heaven
 
 
>
1. first, the doctrine of the Old Testament is the doctrine of Christ speaking on earth for two reasons:
 
 
*
1. first, there under the figure of earthly things he spoke of heavenly things
 
 
*
2. second, he promised earthly things there
 
 
>
2. second, the doctrine of the New Testament is that of Christ speaking from heaven
 
 
*
1. first, because we turn earthly things into signs of heavenly things by a mystical interpretation
 
 
>
2. second, and likewise, heavenly things are promised it it
 
 
*
1. first, for your reward is great in heaven (Matt. 5:12)
 
 
*
2. second, if I speak to you of earthly things and you do not believe; how will you believe, if I speak to you of heavenly things (John 3:12)
 
 
>
2. second, and by comparing them as to the efficacy of the speaking
 
 
*
1. first, Old Testament: whose voice then moved the earth: this signified that all that speaking moved their hearts by earthly promises
 
718
>
2. second, New Testament: when he says, but now he promiseth, he deals with the efficacy of the New Testament, and he proves it with the authority of a prophet
 
719
*
1. first, Haggai: yet once more: and I will move, not only the earth, but heaven also
 
720
*
2. second, it is clear that those words were uttered near the end of the time of the Old Testament, namely, after the return from captivity
 
 
>
3. third, therefore, it is clear that what was promised was to be fulfilled in the New Testament, namely, the new heaven and the new earth
 
 
*
which will become unchangeable
 
 
V
>
2. second, he draws the conclusion, reaching the main conclusion, at therefore, receiving an immoveable kingdom, we have grace
12:28
722
Chapter 12
28 Therefore, receiving an immoveable kingdom, we have grace: whereby let us serve, pleasing God, with fear and reverence.
29 For our God is a consuming fire.
>
1. first, which is:
 
 
*
1. first, after commending in many ways the grace and benefits conferred and to be conferred upon us by Christ
 
 
*
2. second, his main desire is to induce us to serve him
 
 
*
3. third, he concludes, making his principal conclusion, that inasmuch as immovable things are promised in the New Testament, we should serve Christ who promised them, in fear and reverence
 
 
>
2. second, he first recalls the favor granted, saying therefore
 
723
*
1. first, inasmuch as God promises a heaven and an immovable earth, by which are signified the immovable and eternal good things to come
 
 
*
2. second, we have grace, i.e., we return thanks: thanks be to God for his unspeakable gift (2 Cor. 9:15)
 
 
>
3. third, and receiving
 
 
>
1. first, because we receive, if not the reality, yet in the hope of the promise, an immoveable kingdom
 
 
*
1. first, your kingdom is a kingdom of all ages (Ps. 145:13)
 
 
*
2. second, of his kingdom there will be no end (Luke 1:33)
 
 
>
2. second, or we receive the gift of grace, which we receive in the present as a pledge of future glory
 
 
*
fear not, little flock, because it has pleased your Father to give you a kingdom (Luke 12:32)
 
 
>
3. third, he continues: whereby let us serve, pleasing God, with fear and reverence
 
724
>
1. first, for natural reason dictates that we are obligated to show reverence and honor to anyone from whom we receive many favors
 
 
*
therefore, much more to God
 
 
>
2. second, it is not enough merely to serve God, which can be done by outward action; we must also please him by a right intention and by love
 
 
*
1. first, he pleased God and was beloved (Wis. 4:10)
 
 
*
2. second, I will please the Lord in the land of the living (Ps. 116:9)
 
 
*
3. third, but especially inward: let us serve him in holiness and justice (Luke 1:74)
 
 
>
3. third, but in two ways
 
 
>
1. first, by reason of creation God is called Lord
 
 
>
but to a Lord fear is owed
 
 
*
serve the Lord in fear; and rejoice unto him with trembling (Ps. 2:11)
 
 
>
2. second, but by reason of generation, Father
 
 
>
and to a Father love and reverence
 
 
*
the son honors the father, and the servant fears his lord. If I am your father, where is my honor; and if I am your Lord, where is my fear? (Mal. 1:6)
 
 
>
4. fourth, that we should serve God in that manner he proves by the authority of Deuteronomy 4: for our God is a consuming fire
 
725
>
1. first, God is especially called fire:
 
 
*
1. first, on account of his clarity, because he inhabits light inaccessible (1 Tim. 6:16)
 
 
*
2. second, he is supremely active: you have worked all our works in us (Is. 26:12)
 
 
*
3. third, he is in a loftier place: the Lord is high above all nations; and his glory above the heavens (Ps. 113:4)
 
 
*
4. fourth, he cleanses and, as it were, consumes sins: he is like a refining fire…and he shall purify the sons of Levi (Mal. 3:2,3); and making purgation of sins (Heb. 1:3)
 
 
*
5. fifth, he also consumes sinners by punishing: but a certain dreadful expectation of judgment, and the rage of a fire which shall consume the adversaries (Heb. 10:27)
 
 
*
2. second, therefore, because all such things are promised to us, we should strive to serve and please God
 
 
V
>
2. second, in regard to good, at let the charity of the brotherhood
13:1
726
Chapter 13
1 Let the charity of the brotherhood abide in you.
2 And hospitality do not forget: for by this some, being not aware of it, have entertained angels.
3 Remember them that are in bands, as if you were bound with them: and them that labour, as being yourselves also in the body.
4 Marriage honourable in all, and the bed undefiled. For fornicators and adulterers God will judge.
5 Let your manners be without covetousness, contented with such things as you have. For he hath said: I will not leave thee: neither will I forsake thee.
6 So that we may confidently say: The Lord is my helper: I will not fear what man shall do to me.
7 Remember your prelates who have spoken the word of God to you: whose faith follow, considering the end of their conversation,
8 Jesus Christ, yesterday, and today: and the same for ever.
9 Be not led away with various and strange doctrines. For it is best that the heart be established with grace, not with meats: which have not profited those that walk in them.
10 We have an altar whereof they have no power to eat who serve the tabernacle.
11 For the bodies of those beasts whose blood is brought into the holies by the high priest for sin are burned without the camp.
12 Wherefore Jesus also, that he might sanctify the people by his own blood, suffered without the gate.
13 Let us go forth therefore to him without the camp, bearing his reproach.
14 For, we have not here a lasting city: but we seek one that is to come.
15 By him therefore let us offer the sacrifice of praise always to God, that is to say, the fruit of lips confessing to his name.
16 And do not forget to do good and to impart: for by such sacrifices God’s favour is obtained.
17 Obey your prelates and be subject to them. For they watch as being to render an account of your souls: that they may do this with joy and not with grief. For this is not expedient for you.
18 Pray for us. For we trust we have a good conscience, being willing to behave ourselves well in all things.
19 And I beseech you the more to do this, that I may be restored to you the sooner.
20 And may the God of peace, who brought again from the dead the great pastor of the sheep, our Lord Jesus Christ, in the blood of the everlasting testament,
21 Fit you in all goodness, that you may do his will; doing in you that which is well pleasing in his sight, through Jesus Christ, to whom is glory for ever and ever. Amen.
22 And I beseech you, brethren, that you suffer this word of consolation. For I have written to you in a few words.
23 Know ye that our brother Timothy is set at liberty: with whom (if he come shortly) I will see you.
24 Salute all your prelates and all the saints. The brethren from Italy salute you.
25 Grace be with you all. Amen.
V
>
1. first, he urges them to good
 
 
Chapter 13
1 Let the charity of the brotherhood abide in you.
2 And hospitality do not forget: for by this some, being not aware of it, have entertained angels.
3 Remember them that are in bands, as if you were bound with them: and them that labour, as being yourselves also in the body.
4 Marriage honourable in all, and the bed undefiled. For fornicators and adulterers God will judge.
5 Let your manners be without covetousness, contented with such things as you have. For he hath said: I will not leave thee: neither will I forsake thee.
6 So that we may confidently say: The Lord is my helper: I will not fear what man shall do to me.
7 Remember your prelates who have spoken the word of God to you: whose faith follow, considering the end of their conversation,
8 Jesus Christ, yesterday, and today: and the same for ever.
9 Be not led away with various and strange doctrines. For it is best that the heart be established with grace, not with meats: which have not profited those that walk in them.
10 We have an altar whereof they have no power to eat who serve the tabernacle.
11 For the bodies of those beasts whose blood is brought into the holies by the high priest for sin are burned without the camp.
12 Wherefore Jesus also, that he might sanctify the people by his own blood, suffered without the gate.
13 Let us go forth therefore to him without the camp, bearing his reproach.
14 For, we have not here a lasting city: but we seek one that is to come.
15 By him therefore let us offer the sacrifice of praise always to God, that is to say, the fruit of lips confessing to his name.
16 And do not forget to do good and to impart: for by such sacrifices God’s favour is obtained.
17 Obey your prelates and be subject to them. For they watch as being to render an account of your souls: that they may do this with joy and not with grief. For this is not expedient for you.
18 Pray for us. For we trust we have a good conscience, being willing to behave ourselves well in all things.
19 And I beseech you the more to do this, that I may be restored to you the sooner.
V
>
1. first, he shows them how to do good to their neighbor
 
727
Chapter 13
1 Let the charity of the brotherhood abide in you.
2 And hospitality do not forget: for by this some, being not aware of it, have entertained angels.
3 Remember them that are in bands, as if you were bound with them: and them that labour, as being yourselves also in the body.
>
general
 
 
*
1. first, he that does not love his brother whome he sees, how can he love God whom he does not see? (1 John 4:20)
 
 
*
2. second, honor one another; love the brotherhood (1 Pet. 2:17)
 
 
*
3. third, but because charity is not idle, as Gregory says, he urges them to acts of charity: let us love not in tongue but in deed and in truth (1 John 3:18)
 
 
>
1. first, to travelers by hospitality, at hospitality do not forget
 
728
*
formerly, when they were prosperous, they were very hospitable, but now that they were poor and could not do so much, he exhorts them to continue to do as much as possible
 
 
>
a person who receives travelers does three acts of charity at once: using hospitality one towards another without murmuring (1 Pet. 4:9)
 
 
*
1. first, he receives them
 
 
*
2. second, he feeds them
 
 
*
3. third, he gives them drink
 
 
>
the reason for giving hospitality: for by this some, being not aware of it, have entertained angels
 
 
*
as in the case of Abraham and Lot (Gen. 18-19)
 
 
>
2. second, to those in bands by compassion, at remember those who are in bands
 
729
>
especially those who for love of God were sent to prison
 
 
*
remember them by visiting and redeeming, as though in prison with them.
 
 
*
for this is another work of mercy: I was in prison, and you visited me (Matt. 25:36)
 
 
>
3. third, to the poor by coming to their aid, at and those who labor
 
730
*
1. first, either with bodily labor: you shall eat the labors of your hands (Ps. 128:2)
 
 
*
2. second, or with spiritual solicitude: the farmer that labors must first partake of the fruits (2 Tim. 2:6)
 
 
*
3. third, or in enduring evils: I have perceived that in these also there was labor, and vexation of spirit (Eccl. 1:17)
 
 
*
4. fourth, in short, our whole life is a labor: man is born to labor as a bird to fly (Job 5:7)
 
 
V
>
2. second, to themselves, at marriage honorable in all
13:4
731
Chapter 13
4 Marriage honourable in all, and the bed undefiled. For fornicators and adulterers God will judge.
5 Let your manners be without covetousness, contented with such things as you have. For he hath said: I will not leave thee: neither will I forsake thee.
6 So that we may confidently say: The Lord is my helper: I will not fear what man shall do to me.
V
>
1. first, he gives an admonition against the concupiscences of carnal pleasures
 
 
Chapter 13
4 Marriage honourable in all, and the bed undefiled. For fornicators and adulterers God will judge.
>
1. first, sin in regard to sex occurs in two ways
 
732
>
1. first, in one way by the illicit union of one person with another; hence he says, marriage honourable in all
 
 
*
1. first, as to this he says, marriage honourable in all, that is: that it would be in all who would not be continent, not the union of fornication
 
 
>
2. second, it is called honourable, when it takes place with all the circumstances owed to marriage
 
 
>
hence, to show that the marriage act is good, the Lord
 
 
*
1. first, performed his first sign during a marriage
 
 
*
2. second, ennobled marriage by his bodily presence
 
 
*
3. third, willed to be born of a married woman
 
 
>
2. second, in another way, by violating the marriage bed; hence he says: and the marriage bed undefiled
 
 
*
1. first, as when a husband approaches another man’s wife
 
 
*
2. second, or a woman another’s husband
 
 
*
3. third, so that now they neighter keep life, nor marriage undefiled, but one kills another through envy, or grieves him by adultery (Wis. 14:24)
 
 
*
4. fourth, happy is the barren, and the undefiled that has not known bed in sin; she shall have fruit in the visitation of holy souls (Wis. 3:13)
 
 
>
2. second, the reason: for fornicators and adulterers God will judge
 
733
>
1. first, he avoids the error of those who say that God neither punishes nor is concerned about carnal sins
 
 
*
let no man deceive you with vain words. For because of these things, namely, because of carnal sins, the anger of God comes upon the children of unbelief (Eph. 5:6)
 
 
>
2. second, he summarizes his admonition
 
 
*
1. first, fornicators: for which reason he said marriage honourable
 
 
*
2. second, adulterers: for which reason he said and the bed undefiled
 
 
>
3. third, God will judge: i.e., condemn
 
 
*
no fornicator or unclean or covetous person (which is servering of idols) has inheritance in the kingdom of God and of Christ (Eph. 5:5)
 
 
V
>
2. second, against coveting external things, at let your manners be without covetousness
13:5
734
Chapter 13
5 Let your manners be without covetousness, contented with such things as you have. For he hath said: I will not leave thee: neither will I forsake thee.
6 So that we may confidently say: The Lord is my helper: I will not fear what man shall do to me.
>
1. first, in regard to which one might sin in two ways, for liberality is a virtue which inclines one to the mean between giving and retaining money
 
 
>
1. first, in one way by being niggardly, he says: let your manners be without covetousness
 
 
*
1. first, for a covetousness person is tenacious: nothing is more wicked than the covetous man (Sir. 10:9)
 
 
*
2. second, or, he is forbidding avarice in regard to covetousness and niggardliness
 
 
>
2. second, in another way by being covetous: contented with such things as you have
 
 
*
those who desire to have more than they have, wish to heap up other things, not being content with what they have: having food and clothing, with these we are content (1 Tim. 6:8)
 
 
*
or, he is excluding the root of avarice, namely anxiety: be not anxious (Matt. 6:31)
 
 
>
2. second, the reason: for he has said, quoting Joshua, I will not leave you, neither will I forsake you
 
735
*
1. first, I will not leave you: without giving you what you need
 
 
>
2. second, neither will I forsake you
 
 
>
1. first, lest you perish from hunger
 
 
*
I have not seen the just forsaken, nor his seed seeking bread (Ps. 37:25)
 
 
*
2. second, or without freeing you from evil
 
 
>
3. third, this causes confidence in the heart: so that we may confidently say
 
 
*
I will deal confidently and will not fear (Is. 12:2)
 
 
>
4. fourth, and what shall we say? he quotes the Psalm 117: the Lord is my helper: I will not fear what man shall do to me
 
736
*
1. first, he is a helper inasmuch as he delivers from evil: a helper in troubles, which have found us exceedingly (Ps. 46:2)
 
 
>
2. second, therefore, I will not fear what man shall do to me
 
 
*
i.e., any carnal adversary: who are you to be afraid of a mortal man? (Is. 51:12)
 
 
*
3. third, or the devil, who is called a man from man having been conquered: a hostile man has done this (Matt. 13:28)
 
 
V
>
3. third, to prelates, at remember your prelates
13:7
737
Chapter 13
7 Remember your prelates who have spoken the word of God to you: whose faith follow, considering the end of their conversation,
8 Jesus Christ, yesterday, and today: and the same for ever.
9 Be not led away with various and strange doctrines. For it is best that the heart be established with grace, not with meats: which have not profited those that walk in them.
10 We have an altar whereof they have no power to eat who serve the tabernacle.
11 For the bodies of those beasts whose blood is brought into the holies by the high priest for sin are burned without the camp.
12 Wherefore Jesus also, that he might sanctify the people by his own blood, suffered without the gate.
13 Let us go forth therefore to him without the camp, bearing his reproach.
14 For, we have not here a lasting city: but we seek one that is to come.
15 By him therefore let us offer the sacrifice of praise always to God, that is to say, the fruit of lips confessing to his name.
16 And do not forget to do good and to impart: for by such sacrifices God’s favour is obtained.
17 Obey your prelates and be subject to them. For they watch as being to render an account of your souls: that they may do this with joy and not with grief. For this is not expedient for you.
18 Pray for us. For we trust we have a good conscience, being willing to behave ourselves well in all things.
19 And I beseech you the more to do this, that I may be restored to you the sooner.
V
>
1. first, he shows how they should act in regard to their dead prelates, namely: follow their example
 
 
Chapter 13
7 Remember your prelates who have spoken the word of God to you: whose faith follow, considering the end of their conversation,
8 Jesus Christ, yesterday, and today: and the same for ever.
9 Be not led away with various and strange doctrines. For it is best that the heart be established with grace, not with meats: which have not profited those that walk in them.
10 We have an altar whereof they have no power to eat who serve the tabernacle.
11 For the bodies of those beasts whose blood is brought into the holies by the high priest for sin are burned without the camp.
12 Wherefore Jesus also, that he might sanctify the people by his own blood, suffered without the gate.
13 Let us go forth therefore to him without the camp, bearing his reproach.
14 For, we have not here a lasting city: but we seek one that is to come.
15 By him therefore let us offer the sacrifice of praise always to God, that is to say, the fruit of lips confessing to his name.
16 And do not forget to do good and to impart: for by such sacrifices God’s favour is obtained.
V
>
1. first, he shows how they should follow the teachings of the good:
 
 
Chapter 13
7 Remember your prelates who have spoken the word of God to you: whose faith follow, considering the end of their conversation,
8 Jesus Christ, yesterday, and today: and the same for ever.
>
1. first, he says, therefore: remember your prelates who have spoken the word of God to you
 
738
*
i.e., the apostles, who have preached to you: look unto Abraham, your father, and to Sarah, that bore you (Is. 51:2)
 
 
*
2. second, but they not only preached by word, but showed what to do by action: the Lord confirming the word with signs that followed (Mark 16:20)
 
 
>
3. third, remember not only their words, but also considering the end
 
 
*
1. first, remember the works of the fathers which they have done in their generations: and you shall receive great glory and an everlasting name (1 Macc. 2:51)
 
 
*
2. second, take, my brethren, for an example of suffering evil, of labor and patience, the prophets who spoke in the name of the Lord (Jas. 5:10)
 
 
>
4. fourth, but imitate not only the outcome of their life, so as to suffer patiently for Christ, but also their conversation
 
 
*
for a good life leads to a good death: whose faith follow and do not depart from it
 
 
>
5. fifth, he continues: Jesus Christ, yesterday, and today: and the same for ever
 
739
>
1. first, according to a Gloss, this is the way this section is introduced, for he had said before, I will not leave you, neither will I forsake you
 
 
>
an objection (by those hearing this promise from the Apostle):
 
 
*
those to whom the promise was said can well trust in God’s help, but not we to whom it was not spoken
 
 
>
response by the Apostle: he rejects this, saying that Christ, who was also called Jesus (Joshua), remains forever
 
 
*
thus, as he could help him then, so he could help us now
 
 
>
2. second, or, it can be referred to what he had just said, namely, that they should imitate the apostles.
 
 
*
an objection: the case is not the same because they were instructed by Christ and served him, but we not so
 
 
>
response: the Apostle says that Christ remains, hence we should serve him
 
 
*
1. first, Jesus Christ, yesterday: namely, in the time of the first apostles
 
 
*
2. second, and today: namely, in their time
 
 
>
3. third, and the same forever
 
 
*
1. first, I am with you all days even to the consummation of the world (Matt. 28:20)
 
 
*
2. second, says the Lord, who is, and who was, and who is to come, the almighty (Rev. 1:8)
 
 
*
3. third, but you are always the selfsame, and your years shall not fail (Ps. 102:28)
 
 
V
>
2. second, how to avoid the doctrine of evil, at be not led away with various and strange doctrines
13:9
740
Chapter 13
9 Be not led away with various and strange doctrines. For it is best that the heart be established with grace, not with meats: which have not profited those that walk in them.
10 We have an altar whereof they have no power to eat who serve the tabernacle.
11 For the bodies of those beasts whose blood is brought into the holies by the high priest for sin are burned without the camp.
12 Wherefore Jesus also, that he might sanctify the people by his own blood, suffered without the gate.
13 Let us go forth therefore to him without the camp, bearing his reproach.
14 For, we have not here a lasting city: but we seek one that is to come.
15 By him therefore let us offer the sacrifice of praise always to God, that is to say, the fruit of lips confessing to his name.
16 And do not forget to do good and to impart: for by such sacrifices God’s favour is obtained.
V
>
1. first, he gives the warning
 
 
Chapter 13
9 Be not led away with various and strange doctrines. For it is best that the heart be established with grace, not with meats: which have not profited those that walk in them.
>
1. first, he warns them in general
 
741
*
1. first, Thus we have said that you should imitate the faith of the apostles. Therefore, be not be led away from their teaching to any other doctrine.
 
 
>
2. second, since truth consists in the mean, which is one, many false statements can be opposed to one truth
 
 
*
1. first, therefore, the doctrine of faith is one, because only one line can be drawn between two points
 
 
*
2. second, but all other doctrines are manifold, because there are many deviations from what is straight
 
 
>
3. third, hence, he says, with various …doctrines, i.e., divided
 
 
*
their heart is divided: now they shall perish (Hos. 10:2)
 
 
>
4. fourth, these are the doctrines about which he said
 
 
*
doctrines of devils, speaking lies in hypocrisy (1 Tim. 4:1)
 
 
>
5. fifth, furthermore, they are strange, i.e., straying from the Catholic faith
 
 
*
such doctrines must not be supported by us, because we are not strangers and foreigners, but fellow citizens of the saints, and the domestics of God (Eph. 2:19)
 
 
>
2. second, he explains the warning, at for it is best
 
742
>
1. first, this warning is against two errors, but primarily against the first:
 
 
>
1. first, that it was necessary for salvation to:
 
 
*
1. first, observe the ceremonies of the law, which consisted especially in partaking of certain foods, such as the paschal lamb (Exod. 12)
 
 
*
2. second, and in abstaining from certain foods, as is clear from Leviticus (Lev. 12) and from other passages
 
 
*
2. second, that of the Nicolaitans, that it was lawful to use bodily pleasures indiscriminately
 
 
>
2. second, be not led away from the truth by diverse and strange doctrines
 
 
*
1. first, be not easily moved from your sense (2 Thess. 2:2)
 
 
*
2. second, I wonder that you are so soon removed from him that called you into the grace of Christ, unto another gospel (Gal. 1:6)
 
 
*
3. third, for God requires our heart of us: my son, give me your heart (Prov. 23:26)
 
 
>
3. third, therefore, it is best that the heart be established with grace for it should be firm and stable
 
 
*
1. first, against which a Psalm says: my heart has forsaken me (Ps. 40:13)
 
 
*
2. second, but it is not strengthened with bodily foods, but with sanctifying grace: justified freely by his grace through the redemption which is in Christ Jesus (Rom. 14:17)
 
 
*
3. third, therefore the heart is not established with moderate or superfluous use of food, but rather with God’s grace: his heart is ready to hope in the Lord, his heart is strengthened he shall not be moved until he look over his enemies (Ps. 112:7-8)
 
 
*
4. fourth, but hope is an anchor stabilizing the heart: we who have fled for refuge to hold fast the hope set before us. Whcih we have as an anchor of the soul, sure and firm (Heb. 6:18-19)
 
 
>
4. fourth, and he says: which have not benefited those that walk in them, i.e., hope in them
 
 
*
1. first, because those who use them for bodily needs profit with bodily health
 
 
*
2. second, but those who put their entire interest in them, walk in them
 
 
*
3. third, these are the ones whom they do not profit unto the salvation either of soul or body: shall the holy flesh take away from you your crimes, in which you have boasted? (Jer. 11:15)
 
 
V
>
2. second, the reason, at we have an altar, and it is quite subtle
 
743
Chapter 13
10 We have an altar whereof they have no power to eat who serve the tabernacle.
11 For the bodies of those beasts whose blood is brought into the holies by the high priest for sin are burned without the camp.
12 Wherefore Jesus also, that he might sanctify the people by his own blood, suffered without the gate.
13 Let us go forth therefore to him without the camp, bearing his reproach.
14 For, we have not here a lasting city: but we seek one that is to come.
15 By him therefore let us offer the sacrifice of praise always to God, that is to say, the fruit of lips confessing to his name.
16 And do not forget to do good and to impart: for by such sacrifices God’s favour is obtained.
>
1. first, the background
 
 
>
1. first, as in Leviticus (Lev. 16:29ff.), on the 10th day of the 7th month, the high priest:
 
 
*
1. first, entered into the holy of holies with the blood of a heifer and a goat
 
 
*
2. second, and burned their bodies outside the camp
 
 
>
3. third, and because it was the priest’s offering, the flesh was not eaten
 
 
*
for whatever they offered for the sin of the priests they did not eat, but burned outside the camp.
 
 
>
2. second, from that figure, the Apostle draws a mystery:
 
 
*
1. first, the blood of Christ was prefigured by the blood, as was explained above (Heb. 9)
 
 
>
2. second, the heifer and the goat prefigured Christ:
 
 
*
1. first, because the heifer was the priest’s offering
 
 
*
2. second, and the goat was immolated for sin
 
 
*
3. third, this prefigured that Christ would be immolated for sin: not for his own, but for the people’s
 
 
>
4. fourth, therefore:
 
 
*
1. first, the immolated heifer and goat is Christ, the priest, offering himself for our sins
 
 
*
2. second, the blood of Christ was brought into th eholies and the flesh burned outside the camp
 
 
>
3. third, two things were thereby signified:
 
 
>
1. first, that Christ was immolated in the city by the tongues of the Jews
 
 
*
hence, Mark says that he was crucified at the third hour, although he was raised on the cross at the sixth hour
 
 
*
2. second, that by virtue of the passion, Christ brings us within the heavenly holies to the Father
 
 
>
but the fact that the bodies were burned outside the camp signifies:
 
 
*
1. first, as to our Head, signifies that Christ would suffer outside the gate
 
 
>
2. second, but as to us, who are the members, it signifies that Christ is immolated for those who are outside the camp of ceremonies of the law and of the external senses
 
 
*
for those within the camp did not partake of that flesh
 
 
>
2. second, he shows what is signified
 
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>
1. first, he says: let us strengthen our hearts not with food, but with grace; for we can not do otherwise, because we have an altar
 
 
*
1. first, that altar is the cross of Christ, on which he was immolated
 
 
*
2. second, or Christ himself in whom and by whom we offer our prayers
 
 
*
3. third, this is the golden altar spoken of in Revelation (Rev. 8)
 
 
>
2. second, some people have no power to eat of that altar, i.e., to receive the fruit of Christ’s passion and to be incorporated into him as head
 
 
>
1. first, they are who serve the tabernacle of the ceremonies of the law
 
 
*
if you be circumcised, Christ shall profit you nothing (Gal. 5:2)
 
 
>
2. second, or they serve the tabernacle of the body, who pursue carnal pleasures
 
 
*
make not provision for the flesh in its concupiscences (Rom. 13:14)
 
 
*
for such persons received no profit: he that eats and drinks unworthily, eats and drinks judgment to himself (1 Cor. 11:29)
 
 
>
but the body is called a tabernacle, because we dwell in it as in a war against enemies and it remains a short while
 
 
*
the laying away of my tabernacle is at hand (2 Pet. 1:14), therefore it should not be served
 
 
>
3. third, he continues the figure, at for the bodies of those beasts
 
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>
1. first, the figure of the Old Testament: for the bodies of those beasts can be interpreted in two ways:
 
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>
1. first, the bodies of those beasts, namely, of the heifer and goat, whose blood is brought into the holies by the high priest for sin, namely, of the priest and of the multitude, are burned without the camp
 
 
*
(this is the literal interpretation)
 
 
>
2. second, so that by those beasts Christ or his saints are understood
 
 
*
1. first, for Christ and his members were prefigured by all the sacrifies of the Old Testament
 
 
>
2. second, therefore, the body of Christ, whose blood was brought into the heavenly holies for the sin of the whole world:
 
 
>
1. first, suffered by fire on the altar of the Cross, with the fire of charity, with fasts, prayers, and other works of mercy
 
 
*
for these the blood of Christ was efficaciously brought into the holies
 
 
*
2. second, and was burned ouside the camp, i.e., outside the common society of men
 
 
>
2. second, the figure of the New Testament, at wherefore Jesus also
13:12
 
*
1. first, he then adapts what was prefigured in the New Testament to the fiture of the Old Testament, so that there might be agreement between them
 
 
*
2. second, hence, he says, wherefore Jesus also, that he might sanctify the people by his own blood, suffered without the gate; this is clear
 
 
>
4. fourth, he draws two conclusions, at let us go forth therefore
 
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>
1. first, the first: go to it; he tells how to go to it when he says that Jesus Christ suffered and bore the reproach of his passion outside the gate
13:13
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>
1. first, let us go forth therefore to him without the camp, i.e.:
 
 
*
1. first, outside the general community of carnal things
 
 
*
2. second, or outside the observances of the law
 
 
*
3. third, or outside the senses of the body
 
 
>
2. second, bearing his reproach, i.e.:
 
 
>
1. first, for Christ, i.e., the signs of Christ’s passion by which Christ became a disgrace among men and offscouring of people
 
 
*
my heart has expected reproach and misery (Ps. 69:21)
 
 
>
2. second, or let us bear his reproach, i.e., let us reject the ceremonies of the law, now that that truth has come, on account of which we are a reproach among the Jews,
 
 
*
i.e., on account of she signs of penance, which are reproved by carnal men: esteeming the reproach of Christ greater riches than the treasure of the Egyptians (Heb. 11:26)
 
 
>
for just as Christ was accused of undermining the law, so the apostles were reproached for preaching that the ceremonies of the law should not be observed
 
 
*
and I brethren, if I yet preach the circumcision, why do I yet suffer persecution? (Gal. 5:11)
 
 
>
3. third, he adds the reason: for, we have not here a lasting city: but we seek one that is to come
13:14
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>
1. first, for a man willing remains in his own place; for our end is not in the things of the law or in temporal things
 
 
*
our end is Christ unto the salvation of all who believe (Rom. 10:4)
 
 
>
2. second, therefore, we have not here a lasting city, but where Christ is; therefore let us go to him
 
 
*
if you have risen with Christ, seek the things that are above, where Christ is sitting on the right hand of God (Col. 3:1)
 
 
*
look upon Zion, the city of our solemnity (Is. 33:20)
 
 
*
he looked for a city that has foundations: whose building and maker is God (Heb. 11:10)
 
 
>
2. second, the second is at by him therefore: that we should offer sacrifice upon the altar, of which there are two kinds
13:15
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>
1. first, devotion to God
 
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>
1. first, he says that the sacrifices of the law are not to be offered
 
 
*
sacrifice and oblation you did not desire (Ps. 40:7)
 
 
>
2. second, therefore, by him, i.e., by Christ, let us offer the sacrifice of praise:
 
 
*
1. first, a sacrifice of praise will honor me (Ps. 50:23)
 
 
>
2. second, but that sacrifice of praise is called the fruit of our lips, i.e., confession with the mouth
 
 
*
1. first, for God is better praised better by the mouth than by the kiling of animals
 
 
*
2. second, hence he says, the fruit of lips confessing to his name, for this is necessary
 
 
*
with the heart we believe unto justice; but with the mouth, confession is made unto salvation (Rom. 10:10)
 
 
*
3. third, we will render the calves of our lips (Hos. 14:3)
 
 
*
4. fourth, I created the fruit of the lips (Is. 57:19)
 
 
>
3. third, but this sacrifice should be offered always, i.e., continuously, as there ws a continual sacrifice during the law, as it says in Numbers (Nu. 28)
 
 
*
I will bless the Lord at all times: his praise shall be always in my mouth (Ps. 34:2)
 
 
>
2. second, mercy towards our neighbor, at and do not forget to do good and to impart
 
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>
1. first, do not forget to do good, that is, be liberal in regard to the things you give
 
 
*
1. first, in doing good, let us not fail (Gal. 6:9)
 
 
*
2. second, do good to the humble, and give not to the ungodly (Sir. 12:6)
 
 
>
2. second, and to impart
 
 
>
1. first, i.e., the things you have saved
 
 
*
1. first, all they who believed were together, and had all things in common (Acts 2:44)
 
 
*
2. second, communicating to the necessities of the saints (Rom. 12:13)
 
 
*
2. second, or to impart, namely, by charity, through which all things are common
 
 
>
3. third, he gives the reason: for by such sacrifices God’s favour is obtained
 
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*
1. first, I am your protector and your reward exceeding great (Gen. 15:1)
 
 
*
2. second, then you shall accept the sacrifice of justice, oblations, and whole burnt offerings (Ps. 50:21)
 
 
*
3. third, they shall worship him with sacrifices and offerings; and they shall make vows to the Lord and perform them (Is. 19:21)
 
 
V
>
2. second, in regard to their living, namely: obey them, at obey your prelates
13:17
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Chapter 13
17 Obey your prelates and be subject to them. For they watch as being to render an account of your souls: that they may do this with joy and not with grief. For this is not expedient for you.
18 Pray for us. For we trust we have a good conscience, being willing to behave ourselves well in all things.
19 And I beseech you the more to do this, that I may be restored to you the sooner.
V
>
1. first, how to act in regard to the others, at obey your prelates
 
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Chapter 13
17 Obey your prelates and be subject to them. For they watch as being to render an account of your souls: that they may do this with joy and not with grief. For this is not expedient for you.
>
1. first, there are two things we owe our prelates:
 
 
>
1. first, namely, obedience to their precepts,
 
 
*
hence he says, obey: obedience is better than victims (1 Sam. 15:22)
 
 
>
2. second, reverence, so that we honor them as fathers and subject ourselves to their discipline
 
 
*
therefore he says, and be subject to them: be subject to every human creature (1 Pet. 2:13)
 
 
*
he that resists the power, resists God’s ordinance (Rom 13:2)
 
 
>
2. second, he states the reason for subjecting themselves when he says: for they watch
 
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>
for the reason why we should obey and subject ourselves to our prelates is that:
 
 
>
1. first, the labor lies upon them
 
 
*
1. first, in regard to the labor of anxiety, which lies on them in ruling their subjects, they are perfectly vigilant: he that rules, with carefulness (Rom 12:8)
 
 
>
2. second, for the duty imposed on prelates is to watch over the flock entrusted to them
 
 
*
hence it says in Luke: there were shepherds, by which prelates are designated, watching and keeping the night watches over their flocks (Luke 2:8)
 
 
*
because while men sleep, the enemy comes and oversows cockle among the wheat (Matt. 13:24ff)
 
 
>
2. second, danger threatens them, he says: as being to render an account of your souls
 
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>
1. first, this is the greatest danger: that a man must render an account for the deeds of others, even though he is not sufficient for his own
 
 
*
keep this man: and if he shall slip away, your life shall be for his life (1 Kgs. 20:39)
 
 
>
for prelates will render an account of those committed to them when, on the day of judgment, they will be asked:
 
 
*
1. first, where is the flock that is given you, your beautiful cattle? what will you say in your heart? for you taught them against you (by saying good things and doing evil) you instructed them against your head by your bad example (Jer. 13:20)
 
 
*
2. second, prelates should know that they are worthy of as many deaths as the many examples of damnation they pass on (Gregory)
 
 
*
3. third, My son, if you be surety for your friend, you have engaged fast your hand to a stranger. You are ensnared with the words of your mouth and caught with your own words. Do, therefore, my son, what I say and deliver yourself, because you are fallen into th ehands of your neighbor. Run about, make haste, stir up your friend (Prov. 6:1ff).
 
 
>
for a prelate obliges himself to Christ for his subjects by his hand
 
 
*
i.e., by the example of good works, and by his mouth
 
 
*
i.e., by preaching
 
 
*
for Christ is called a stranger, as Bernard says, because he is a friend during the espousals, but a stranger in requiring an account
 
 
>
2. second, but it seems that a person must render an account for himself only
 
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*
all of us must be manifested before the tribunal of Christ, that everyone may receive the proper things of the body (2 Cor. 5:10)
 
 
>
Respondeo.
 
 
*
everyone will give an account mainly for his own deeds
 
 
>
but he will give an account for others to the extent that his acts pertain to others
 
 
*
but the acts of prelates pertain to others according to Ezekiel: son of man, I have made you a watch man to the house of Israel; and you shall hear the word from out of my mouth and shall tell it to them (Ezek. 3:17)
 
 
*
then he continues that if the prelate, who is understood by the name of watchman, has not told it to the wicked, the wicked man will, of course, died in his sin, but his blood will be required at the hand of the watchman
 
 
>
3. third, therefore, if he watches, as being to render an account for us, we should do what lies in our power, namely, obey and not rebel: that they may do this with joy and not with grief
 
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>
1. first, i.e., that they may undergo danger and labor for us with joy and not with grief, because a good prelate gets much joy when he sees his sjubjects acting well, for then his work is not in vain:
 
 
*
1. first, I have no greater joy than to hear that my children are walking in truth (1 John 3:4)
 
 
*
2. second, therefore, my dearly beloved brethren, and most desired, my joy and my crown: so stand fast in the Lord, my dearly beloved (Phil 4:1)
 
 
>
2. second, for they groan in your rebellion:
 
 
*
1. first, my little children, of whom I am in labor again, until Christ be formed in you (Gal. 4:19)
 
 
*
2. second, who will give water to my head and a fountain of tears to my eyes (Jer. 9:1)
 
 
>
3. third, they also groan with pity, when on account of your rebellion they do not receive the fruit of their labors, which is the fruit of eternal inheritance:
 
 
*
behold, they who see shall cry without, the angels of peace shall weep bitterly (Is. 33:7)
 
 
>
4. fourth, he adds the reason why we should obey them, for this is not expedient for you, that they should groan for us because of our rebellion, for God will take revenge on them
 
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*
1. first, and they provoked Moses in the camp, Aaron the holy one of the Lord. The earth opened and swallowed up Dathan: and covered the congregation of Abiron (Ps. 106:16-17)
 
 
*
2. second, they provoked to wrath and afflicted the spirit of the holy one. And he was turned to be their enemy: and he fought against them (Is. 63:10)
 
 
>
3. third, but note he says this is not expedient for you, and not it is not expedient to them.
 
 
*
for to groan over the sins of their subjects is expedient for prelates
 
 
*
this is the way Samuel wept over Saul’s rejection (1 Sam. 15:35)
 
 
V
>
2. second, how to act in regard to Paul himself, at pray for us
13:18
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Chapter 13
18 Pray for us. For we trust we have a good conscience, being willing to behave ourselves well in all things.
19 And I beseech you the more to do this, that I may be restored to you the sooner.
>
1. first, thus does the Apostle tell them how they should act in regard to him, for he asks that they pray for him
 
 
>
1. first, the same is had in Romans
 
 
*
I beseech you, therefore, brethren, through our Lord Jesus Christ and by the charity of the Holy Spirit, that you help me in your prayers for me to God (Rom. 15:30)
 
 
>
2. second, because, as a Gloss says: it is impossible, i.e., very difficult, for the prayers of many not to be heard
 
 
*
if two of you shall consent upon the earth, concerning anything whatsoever they shall ask, it shall be done to them by my Father in heaven (Matt. 18:19)
 
 
*
2. second, therefore, in asking that they pray for him, the Apostle, who was certain that he was acceptable to God, was striking at the pride of those who scorned asking prayers of others, as a Gloss says
 
 
>
3. third, he gives the reason for this request: for we trust we have a good conscience,
 
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>
1. first, which can be taken in two ways:
 
 
>
1. first, in relation to those whose prayers he is asking: the Jews
 
 
*
because, since the Apostle did not preach to the Jews but only to the gentiles, it does not seem that he was acceptable to them, hence they could excuse themselves from granting his request
 
 
*
therefore he says that he is not aware of anything but seeking their good
 
 
>
2. second, or it can be referred to the Apostle himself
 
 
*
because, since he would not preach to the Jews, he did not seem worthy of their prayers
 
 
>
2. second, he does not say, we are certain (that we have a clear conscience), because who understands sins?
 
 
*
1. first, a man does not know whether he is worthy of love or hatred (Eccl. 9:1)
 
 
*
2. second, I am not conscious of anything, but I am not thereby justified (1 Cor. 4:4)
 
 
V
>
2. second, he prays for them, at and may the God of peace
13:20
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Chapter 13
20 And may the God of peace, who brought again from the dead the great pastor of the sheep, our Lord Jesus Christ, in the blood of the everlasting testament,
21 Fit you in all goodness, that you may do his will; doing in you that which is well pleasing in his sight, through Jesus Christ, to whom is glory for ever and ever. Amen.
22 And I beseech you, brethren, that you suffer this word of consolation. For I have written to you in a few words.
23 Know ye that our brother Timothy is set at liberty: with whom (if he come shortly) I will see you.
24 Salute all your prelates and all the saints. The brethren from Italy salute you.
25 Grace be with you all. Amen.
V
*
1. first, he prays
 
 
Chapter 13
20 And may the God of peace, who brought again from the dead the great pastor of the sheep, our Lord Jesus Christ, in the blood of the everlasting testament,
21 Fit you in all goodness, that you may do his will; doing in you that which is well pleasing in his sight, through Jesus Christ, to whom is glory for ever and ever. Amen.
V
>
2. second, he excuses himself by asking something of them
13:22
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Chapter 13
22 And I beseech you, brethren, that you suffer this word of consolation. For I have written to you in a few words.
23 Know ye that our brother Timothy is set at liberty: with whom (if he come shortly) I will see you.
24 Salute all your prelates and all the saints. The brethren from Italy salute you.
25 Grace be with you all. Amen.
V
*
1. first, he gives his excuse
 
 
Chapter 13
22 And I beseech you, brethren, that you suffer this word of consolation. For I have written to you in a few words.
V
*
2. second, he recommends the messenger through whom he writes
13:23
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Chapter 13
23 Know ye that our brother Timothy is set at liberty: with whom (if he come shortly) I will see you.
V
*
3. third, he sends several greetings
13:24
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Chapter 13
24 Salute all your prelates and all the saints. The brethren from Italy salute you.
25 Grace be with you all. Amen.