Thomas Aquinas Commentary Hebrews 10

Having considered what was done in both testaments to show the superiority of the New Testament over the Old, the Apostle now proves something he had presupposed: that the Old Testament was not able to cleanse sins. This is the last of the five points he had previously established about Christ. In this regard, he does two things: first, he shows the failure of the Old Testament in abolishing guilt; secondly, on this point, he compares the priest of the New Testament with the priest of the Old Testament (Hebrews 10:11).

Regarding the first part, he does two things: first, he states his intention; secondly, he proves it on the authority of Scripture (Hebrews 10:5). Concerning the first of these, he first sets forth what he intends, and then he proves it (Hebrews 10:2).

It should be noted that the Apostle concludes that the Old Law failed based on its condition and rite. Sin deprived humanity of future goods; therefore, because that sin pertained to future, heavenly goods, the Old Law is related to those goods as a shadow is to a body, while the New Law is related to them as an image.

A shadow and an image agree in that each represents something. However, a shadow represents something in a general way, according to the nature of its kind. An image, on the other hand, does so in a particular and specific way, according to the nature of the individual. In the same way, the New Law represents future goods more explicitly than the Old. First, this is because an express mention and promise of good things to come are found in the words of the New Testament, but not in the Old, which mentions only carnal goods. Secondly, the power of the New Testament consists in charity, which is the fulfillment of the Law. And although this charity is imperfect because of the faith in which it inheres, it is nevertheless similar to the charity of heaven. For this reason, the New Law is called the law of love and is called an image, because it has an expressed likeness to the good things to come. But the Old Law represented these things through carnal things; hence, it is called a shadow: Which are a shadow of things to come (Colossians 2:17).

Therefore, this is the condition of the Old Testament: it was merely a shadow of the good things to come, not the true form of these realities. 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 (Leviticus 16). From these two facts, he draws his conclusion: since the law has but a shadow of the good things to come, instead of the true form of these realities, it can never, by the same sacrifices that are continually offered every year, make perfect those who draw near. As it says, The law brought nothing to perfection (Hebrews 7:19). That perfection is reserved for the New Law and consists in charity, which is the bond of perfection (Colossians 3:14). Therefore, it says in Matthew 5:48, You, therefore, be perfect.

Then, when he says, Otherwise, would they not have ceased to be offered?, he proves his conclusion from two facts: first, from the rite of sacrifice; and secondly, from the nature of the offerings themselves (Hebrews 10:4).

To prove that the Law did not cleanse perfectly, he uses the fact that the same sacrifices were frequently repeated. His reasoning is this: If the worshipers had once been cleansed by the same sacrifice, they would no longer have any consciousness of sin, and so they would cease offering them. But as has been said, they offered the same sacrifices every year. Therefore, since they did not cease offering, it is a sign that they were not cleansed. As Jesus said, Those who are well have no need of a physician, but those who are sick (Matthew 9:12).

On the other hand, one could argue that this reasoning is not conclusive. One could say that the offering cleansed from past sins, but not from future ones. Therefore, because people sinned often, the offerings had to be repeated frequently. I answer that the way the Apostle speaks excludes this possibility. Since sin is something spiritual, which is opposed to what is heavenly, whatever cleansed from sin had to be spiritual and heavenly, and consequently, it had to have everlasting power. This is why, when speaking about the power of Christ’s sacrifice, he attributed an everlasting power to it, saying, having obtained eternal redemption (Hebrews 9:12). The fact that it has eternal power is sufficient for sins already committed and for sins yet to be committed; therefore, it was not necessary to repeat it. Hence, by a single offering he has perfected for all time those who are being sanctified (Hebrews 10:14).

The fact that we offer the sacrifice every day seems to contradict the statement that it is not repeated. I answer that we do not offer something different from what Christ offered for us—namely, His blood. Hence, it is not a distinct oblation, but a commemoration of that sacrifice which Christ offered: Do this in remembrance of me (Luke 22:19). The second point he made is that in the Old Testament, a commemoration of his own sins and those of the people was made every year. Therefore, they were not abolished. He says, But in these sacrifices there is a reminder of sins year after year. This is true, for a general mention was made of sins, acknowledging a consciousness of sin. But in the New Covenant, special mention is made: Therefore, confess your sins to one another (James 5:16).

Then, when he says, For it is impossible for the blood of bulls and goats to take away sins, he proves the same point based on the nature of the things offered. The offering of bulls and goats, which took place on the Day of Atonement, was the most solemn of their offerings. And since it was an obscure and imperfect representation of heavenly things, like a shadow, it was impossible for sin to be taken away by their blood. This is true regarding their own power. If any sins were remitted, it was due to the power of Christ’s blood. As Jeremiah asks, Shall the holy flesh take away from you your crimes in which you have boasted? (Jeremiah 11:15). As if to say: No.

Then, in Hebrews 10:5, he cites an authority from Scripture. In regard to this, he does two things: first, he cites it; secondly, he explains it (Hebrews 10:8). According to a Gloss, this authority can be divided into two parts: first, it deals with Christ’s incarnation, which was prefigured in the Law; secondly, it deals with his passion (Hebrews 10:7). Yet, according to the Apostle’s intention, it can be understood differently: first, he touches on what pertains to the rejection of the Old Testament; secondly, what pertains to the acceptance of the New Testament (Hebrews 10:7b).

This authority fits Christ in regard to His coming into the world. He says, therefore, that because the old sacrifices could not remove sin, the Son of God, coming into the world, said what is written. But on the other hand, it says in John 1:10, He was in the world. I answer that it is true that He was in the world as the one ruling the whole world, inasmuch as He is said to be in all things by His essence, presence, and power. But He is also outside the world, because He is not comprehended by the world but has a goodness separate from the entire world, by which the goodness of the universe is caused. Yet, because He assumed a human nature for us, He is said to enter into the world, as was stated above: And again, when he brings the firstborn into the world (Hebrews 1:6).

Coming, therefore, into the world, he said what is written. But what did He say? Sacrifice and offering you did not desire. He mentions four things that were in the Old Testament. A sacrifice was either of inanimate things, such as bread or incense, and then it was called an offering; or it was of animate things. If an animate thing was offered to placate God, it was called a holocaust, which was most fitting because it was completely burned and gave honor to God. If it was offered for cleansing from sin, it was called a sacrifice for sin. This latter had two parts: one part was burned on the altar, and the other was given to the ministers for their own use. Or, if it was offered for God’s benefits, it was less fitting, because only one-third was burned, one-third was given to the ministers, and one-third was given to the ones who made the offering; this was called a peace offering. The offering of Christ’s body in the New Testament corresponds to all of these, because God was placated by the body of Christ offered on the cross: while we were enemies we were reconciled to God by the death of his Son (Romans 5:10). Furthermore, sin was removed by it: Christ also suffered once for sins (1 Peter 3:18). Finally, by it we are introduced to eternal goods and merit God’s benefits.

Hence, he says, Sacrifice and offerings you did not desire, and then adds, but a body you have prepared for me—that is, a body fit for immolation. This is for two reasons. First, because it was most pure, to wipe away all sin: it shall be a lamb without blemish (Exodus 12:5). Secondly, because it would suffer and be immolated: God sent his own Son in the likeness of sinful flesh (Romans 8:3). That body is a true sacrifice and a true oblation: and gave himself up for us, a fragrant offering and sacrifice to God (Ephesians 5:2). Then he says, In burnt offerings and sin offerings you have taken no pleasure. It is a greater thing to please than to will, because those things please us which cause us to will something; but sometimes we will certain things not for their own sake but for something else. Therefore, because holocausts were the most fitting sacrifices, if he says that they were not pleasing, then much less were the others.

But on the other hand, it says in Leviticus 1:9, the priest shall burn all of it on the altar, as a burnt offering, a food offering with a pleasing aroma to the LORD. Furthermore, if He did not want them, why did He command them to be offered? I answer that the statement that the Lord did not want them can be understood in three ways. First, He does not want them at the time when, with the coming of the reality, the shadow could cease; hence, a person would sin by offering them now. Second, He does not want them because of the sins of those who offer them: Your hands are full of blood (Isaiah 1:15). The third answer, toward which the Apostle is tending, is that they were never pleasing to God or accepted in themselves. They are said to be accepted for two reasons: first, because they were a figure of Christ, whose passion was accepted by God, for He was not pleased with the killing of animals but with faith in His passion: Now these things happened to them as an example (1 Corinthians 10:11). Secondly, they were commanded to restrain the people from idolatry; hence, the first time the Law was given, no mention was made of sacrifices, but only after they made the golden calf. As Jeremiah says, For in the day that I brought them out of the land of Egypt, I did not speak to your fathers or command them concerning burnt offerings and sacrifices (Jeremiah 7:22).

Then when he says, Then I said, ‘Behold, I have come,’ he continues to approve the New Testament. According to a Gloss, it is read in the following way: Then, namely, when you prepared a body for me (that is, in the conception), I said, Behold, I have come—that is, I propose to come to the passion. As it is written, This is he who came by water and blood—Jesus Christ (1 John 5:6). Or it is better referred to His coming into the world, thus: Then, namely, when holocausts were not pleasing to you, I said, I have come by the Incarnation. I came from the Father and have come into the world (John 16:28), and this was in order to offer myself in the passion; therefore, he says, Behold.

But was that sacrifice accepted? It certainly was, because in the scroll of the book it is written of me. This book can be understood as Christ in His human nature, and in it were written all the things necessary for humanity’s salvation: Take a large scroll (Isaiah 8:1); And the head of Christ is God (1 Corinthians 11:3). Thus, in the scroll of the book—that is, in the plans of God, who is the head of Christ, who is the book—it is written that the Son of God is to be incarnated and die. Or, the book is the Psalter, whose first psalm concerns Christ. Or better, the book is the book of life, which is nothing other than the knowledge God has about the predestination of the saints, who are saved by Christ. Therefore, in that book it is written of me, because the saints are predestined through me: he chose us in him before the foundation of the world (Ephesians 1:4); For those whom he foreknew he also predestined to be conformed to the image of his Son (Romans 8:29). Therefore, if predestination is called a book, it is obvious that Christ is the head of the book: but only those who are written in the Lamb's book of life (Revelation 21:27). Therefore, in the scroll of the book—that is, in me, according to my divine nature—it is written of me, according to my human nature, that I have come to do your will, O God. This means it was foreordained that by Your grace I should do Your will by offering Myself for the redemption of the human race.

Then, when he says, When he said above, he explains the authority he quoted. In regard to this, he does two things: first, by stating the order in which he will speak, he lays out the difference between the Old and New Testaments; secondly, he explains in detail something presupposed by the authority (Hebrews 10:10).

We have said that two things were touched upon in the authority cited: one pertains to the rejection of the Old Testament, the other to the approval of the New. The Old Testament was rejected in two ways: first, because God does not want its sacrifices, and secondly, because they do not please Him. Hence, David the prophet says above, that is, in the beginning of the quote, Sacrifices and offerings and burnt offerings and sin offerings you did not desire. As Isaiah says, I do not delight in the blood of bulls, or of lambs, or of goats (Isaiah 1:11). Nor are they pleasing to you (these are offered according to the law); that is, You are not delighted with them. You will not be pleased with a burnt offering (Psalms 50:16), unless it be because they are figures or inasmuch as they kept the people from idolatry.

Therefore, after saying this, he continues: Then I said—namely, when You fitted a body to me for my passion, or when the old sacrifices did not please you—Behold, I have come, either to the incarnation or to the passion. To what end? To do your will, O God. As Christ said, I have come down from heaven, not to do my own will but the will of him who sent me (John 6:38), and, My food is to do the will of him who sent me (John 4:34). Therefore, the prophet, in saying this, abolishes the first in order to establish the second. With these words, he shows the difference between the Old and New Testaments. In speaking of the Old, he says that God does not want its sacrifices and that they do not please Him in themselves; therefore, they are taken away. But when he speaks of the New, he says that God does want it, because I have come to do your will. Therefore, the New is established and confirmed as being in accord with God’s will: When the new crop comes in, you will have to clear out the old (Leviticus 26:10).

Then, in Hebrews 10:10, he explains what he had said about God’s will, for the fulfillment of which Christ came. This will is described in 1 Thessalonians 4:3: For this is the will of God, your sanctification. Hence, he says, by that will we have been sanctified, and this was accomplished through the offering of the body of Jesus Christ once for all. As Peter says, Christ also suffered once for sins (1 Peter 3:18).

Next, in Hebrews 10:11, he compares the priest of the New and Old Testaments. 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 (Numbers 28). This is the one the Apostle intends to discuss here. In regard to it, he does three things: first, he lays down what pertains to the priest of the Old Testament; secondly, what pertains to the priest of the New (Hebrews 10:12); thirdly, he supports all this with scriptural authority (Hebrews 10:15).

He says, therefore, And every priest stands daily at his service. He says every priest to distinguish this sacrifice from the one of atonement offered by the high priest alone. In the former, every priest stands daily at his service, offering repeatedly the same sacrifices, because they always offered a lamb. These daily sacrifices can never take away sins, because they were repeated. As Jeremiah asks, Shall the holy flesh take away from you your crimes in which you have boasted? (Jeremiah 11:15). But that continual sacrifice prefigured Christ and the eternity of Him who is the lamb without blemish.

Then, in Hebrews 10:12, he shows what pertains to the priesthood of Christ. In regard to this, he does two things: first, he states his intent; secondly, he gives the reason (Hebrews 10:14).

He says, therefore, But when this man, namely, Christ, had offered for all time a single sacrifice for sins. The Old Law offered many sacrifices without atoning for sins. This man, therefore, offered one sacrifice, because He offered Himself once for our sins, and he sat down at the right hand of God. He did not sit as a minister who is always standing, like the priests of the Old Law, but as the Lord. The LORD says to my Lord: “Sit at my right hand” (Psalms 110:1); he sat down at the right hand of God (Mark 16:19). He sits at the right hand of God the Father with equal power in His divine nature, but with the more important goods in His human nature: he sat down at the right hand of the Majesty on high (Hebrews 1:3). And this is forever, for He will not die again, because Christ, being raised from the dead, will never die again (Romans 6:9); His power is an everlasting power (Daniel 7:14).

He is waiting from that time until his enemies should be made a footstool for his feet. This waiting does not imply any anxiety in Christ, as it does in humans, because hope deferred makes the heart sick (Proverbs 13:12). Instead, it designates His will to have mercy: Therefore the LORD waits to be gracious to you (Isaiah 30:18). Those who are willing are subjected under His feet—that is, to His humanity—and in this their salvation consists: namely, in doing His will. How long will you refuse to submit to me? (Exodus 10:3). But the wicked, who are unwilling, also submit to it, because even though they do not accomplish His will in itself, His will is nevertheless fulfilled in them as a work of justice. Consequently, all things are subject to Him in one of these ways: you have put all things under his feet (Psalms 8:6).

Then, in Hebrews 10:14, he gives the reason why Christ sits as Lord and not as a minister like the priests of the Old Testament, who could not take away sin by one sacrifice and, consequently, had to offer many others frequently. As it says, For every high priest is appointed to offer gifts and sacrifices (Hebrews 5:1). But the sacrifice which Christ offered takes away all sins: Christ, having been offered once to bear the sins of many (Hebrews 9:28). Hence, he says that by a single offering he has perfected for all time. This He did by reconciling us and uniting us to God as to our source. He has perfected those who are being sanctified, because Christ’s sacrifice, since He is God and man, has the power to sanctify forever. So Jesus also suffered outside the gate in order to sanctify the people through his own blood (Hebrews 13:12). For by Him we are sanctified and united to God: Through him we have also obtained access (Romans 5:2).

Then, when he says, And the Holy Spirit also bears witness to us, he confirms what he had said by citing an authority from Jeremiah 31:33. Since this text has been explained above in chapter 8, we will pass over it at present. Yet it can be divided into two parts: first, he cites the authority; secondly, he argues from it (Hebrews 10:18). He forms the following reason: Sins are remitted in the New Testament by Christ’s sacrifice, because the blood of Christ was shed for the remission of sins. Therefore, in the New Testament, in which sins and iniquities are forgiven, as the authority indicates, there is no offering to be repeated for sins. Those who are well have no need of a physician, but those who are sick (Matthew 9:12). Therefore, where there is forgiveness of these, there is no longer any offering for sin. To suggest otherwise would be to demean Christ’s sacrifice.

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 previously, after recommending something, the Apostle always gave an admonition, because he took the trouble to commend Christ’s grace to incline them to obey Christ and desist from the ceremonies of the Law. In this regard, he does two things: first, he gives the admonition; secondly, he gives the reason for it (in verse 26). Concerning the first part, it should be noted that he had said two things about the priesthood of Christ: the power of its rite (because it is by His own blood) and its dignity (because He is a high priest forever). Therefore, in the admonition, he recalls these two things. In urging faithful obedience to Christ, he first mentions these two points, and secondly, he gives the admonition itself (in verse 22). Regarding the first point, he does two things: first, he recalls the rite of the priesthood; secondly, its dignity (in verse 21).

He says, therefore: Therefore, brethren, since we have confidence to enter the sanctuary by the blood of Christ. As it is written, In whom we have boldness and access with confidence by the faith of him (Ephesians 3:12); and You shall bring them in, and plant them in the mountain of your inheritance, in your most firm habitation (Exodus 15:17); and I rejoiced at the things that were said to me: We shall go into the house of the Lord (Psalms 122:1). And this is by the blood of Christ, because This is the blood of the new testament (Matthew 26:28), that is, of the new promise concerning heavenly things. He shows how we have this confidence to enter, because Christ by His blood opened a new and living way for us: He shall go up that shall open the way before them (Micah 2:13); If I shall go and prepare a place for you, I will come again and will take you to myself (John 14:3); It shall be called the holy way: the unclean shall not pass over it (Isaiah 35:8).

This, therefore, is the way to go to heaven. It is a new way because before Christ no one had found it: No man has ascended into heaven, but he that descended from heaven (John 3:13). Therefore, he who would ascend must adhere to Him as a member to the head. As it is said, To him that overcomes I will give to eat of the tree of life, which is the paradise of my God (Revelation 2:7); and I will write upon him the name of the city of my God, the New Jerusalem (Revelation 3:12), because they will be brought in anew. It is a living way, that is, one that is always continuing. In this, the power of the Godhead appears, because it is always living.

The author then shows what that way is when he says, through the veil, that is, through His flesh. For just as the priest entered into the Holy of Holies through the veil, so we, if we wish to enter the holy place of glory, must enter through Christ’s flesh, which was a veil for His divinity: Verily, you are a hidden God (Isaiah 45:15). For faith in the Godhead is not enough without faith in the incarnation: You believe in God, believe also in me (John 14:1). Alternatively, “through the veil” means through His flesh given to us under the veil of the appearance of bread in the sacrament. He is not offered to us in His own form because of the awe it would inspire and for us to obtain the merit of faith.

Then he praises the dignity of the priesthood when he says, a great high priest, who dedicated the way for us. It is as if to say: We have confidence to enter through the priest, namely, Jesus: You are a priest forever (Psalms 110:4). He is called a great priest because His priesthood is not merely over one people, as Aaron’s was, but over the house of God, that is, the entire Church Militant and Triumphant: That you may know how you ought to behave yourself in the house of God, which is the church (1 Timothy 3:15). He says, over the house, because Moses was faithful in all my house as a servant (Numbers 12:7), but Christ is over the whole house as the Son, who is the Lord of all things: All power is given to me in heaven and in earth (Matthew 28:18).

Then (in verse 22) he gives his admonition: because Christ is such a great person, we must faithfully adhere to Him. This is done in three ways: by faith, by hope, and by love, for Now there remain faith, hope and charity (1 Corinthians 13:13). First, then, he urges them concerning matters of faith; secondly, matters of hope (in verse 23); and thirdly, matters of love (in verse 24).

For the first, two things are required: faith itself, for Without faith it is impossible to please God (Hebrews 11:6), and the sacrament of faith. Regarding the first, he says, let us draw near to Him with a true, not a false, heart: Remember how I have walked before you in truth and with a perfect heart (Isaiah 38:3). This is accomplished when our actions agree with our heart. Let us draw near in full assurance of faith: He that comes to God must believe (Hebrews 11:6). Nor is just any kind of faith sufficient; full faith is required. This involves two things: that all things proposed for our belief are indeed believed, and that it is a faith “formed” by love, which is accomplished by love, for Love is the fullness of the law (Romans 13:10).

Regarding the sacrament of faith, he says, having our hearts sprinkled, which is an allusion to Numbers 19:12. There, the ceremony of the red heifer is described, where the water of purification was sprinkled on an unclean person on the third day; then on the seventh day, his body and clothing were washed with other water. The passion of Christ was foreshadowed by the sprinkling with the water of the red heifer, because on the third day—that is, by faith in the Trinity in baptism—we are cleansed from our sins.

In this regard he says, having our hearts, not our bodies, sprinkled clean. As it is written, You have come to the sprinkling of blood (Hebrews 12:24). Our hearts are sprinkled clean from an evil conscience, not merely from contact with a corpse as with the water of the red heifer. Of the washing performed on the seventh day, he says, and our bodies washed with pure water. For in baptism, not only does the power of the passion work, but the gifts of the Holy Spirit are also infused in us. Hence, on the seventh day, that is, in the fullness of the gifts of the Holy Spirit, the entire person is washed inside and out from all sin, both actual and original. Original sin is, in a way, corporeal, because the soul contracts it by uniting with tainted flesh. The Holy Spirit is called water because He cleanses: Purifying their hearts by faith (Acts 15:9); I will pour upon you clean water and you shall be cleansed from all your filthiness, and I will cleanse you from all your idols (Ezekiel 36:25); There shall be a fountain open to the house of David and to the inhabitants of Jerusalem: for the washing of the sinner and of the unclean woman (Zechariah 13:1); By the laver of regeneration and renovation of the Holy Spirit (Titus 3:5). As a sign of this, the Holy Spirit descended in bodily form upon Christ at His baptism.

Next, he mentions what pertains to hope. He does two things: first, he exhorts us to certainty in hope; secondly, he gives the reason for it (in verse 23).

It should be noted that by faith in Christ, we are given the hope of eternal life and entrance into the kingdom: He has regenerated us unto a lively hope (1 Peter 1:3). Hence, he says, Let us hold fast the confession of our hope, because it is not enough to have hope in one’s heart; it must be confessed with the mouth: With the heart we believe unto justice; but with the mouth, confession is made unto salvation (Romans 10:10). Furthermore, this confession must be made not only by word but also by deeds, against those of whom it is said in Titus 1:16: They profess that they know God, but in their works they deny him. This confession is made by works, by which one strives for the things hoped for: Hold fast what you have, that no man take your crown (Revelation 3:11). This must be done without wavering, that is, not abandoning that confession in either prosperity or adversity: But such as turn aside into bonds, the Lord will lead out with the workers of iniquity (Psalms 125:5); This is the way, walk in it: and go not aside neither to the right hand nor to the left (Isaiah 30:21).

The reason for this is that he who has promised is faithful, and He cannot lie: The Lord is faithful in all his works (Psalms 145:13); God is faithful without any iniquity (Deuteronomy 32:4).

Then (in verse 24) he mentions what pertains to love. He does three things: first, he explains what he said; secondly, he addresses what is contrary to love (in verse 25); thirdly, he assigns the reason from the fittingness of the time (in verse 25b).

Regarding the first point, it should be noted that although love is directed principally toward God, it is demonstrated by love for one's neighbor: He that does not love his neighbor, whom he sees, how can he love God whom he does not see? (1 John 4:20). Therefore, it pertains to love to love one’s neighbor. Hence, he says, let us consider one another, so that we will be careful to do what pertains to our neighbor: And he gave to everyone of them commandment concerning his neighbor . But because some consider their neighbor with a zeal of envy, and others with a zeal of hatred—against whom it says in Proverbs 24:15, Seek not after wickedness in the house of the just—he says, to stir them up to love. This means that we should provoke them to love: As long as I am the apostle of the Gentiles I will honor my ministry, if by any means I may provoke to emulation them who are my flesh, and may save some of them (Romans 11:13–14). But such urging proceeds from love, which extends to outward actions: Let us not love in word, nor in tongue, but in deed and in truth (1 John 3:18). For as Gregory says, “The love of God is not idle: for it does great things, if it exists, but if it refuses to work, it is not love. Therefore, the proof of love is the demonstration of works.” Hence, he says, and to good works: Being fruitful in every good work (Colossians 1:10).

Then he addresses what is contrary to love when he says, not neglecting to meet together. For since love’s function is to unite—because, as Dionysius says, love is a uniting force: That they may be one, even as we are one… and the world may know that you have loved them as you have also loved me (John 17:22–23)—to withdraw from one another is directly opposed to love.

Hence, he says, not neglecting to meet together in the assembly of the Church, which some abandon in three ways. First, by apostasy from the faith because of persecutions. These are signified by those of whom it is said that they went back; and walked no more with him (John 6:66). As it is also written, When there arise tribulation and persecution because of the word, he is presently scandalized (Matthew 13:21); and They believe for a while, and in time of temptation they fall away (Luke 8:13).

Secondly, some abandon the assembly through wicked leaders who leave the sheep in danger: The hireling flees, because he is a hireling (John 10:13). Thirdly, others separate from pride; because they could be useful for governing, they separate themselves from others out of pride, as though under the pretext of higher perfection: These are they, who separate themselves, sensual men, having not the spirit (Jude 1:19). Perhaps there were people like this at that time as well. Hence, he continues, as is the habit of some. Against such people, it says in 1 Corinthians 11:16: If any man seems to be contentious, we have no such custom, nor the church of God. Then he adds what they should do, saying, but encouraging one another. It is as if to say: if you see that your companion is not behaving well, do not abandon him, but encourage him, unlike those who forsake the assembly, of whom he says, as some do.

Finally (in verse 25b), he gives the reason for this. Someone might ask, “Why should we make progress in the faith?” Because a natural movement becomes more intense the closer it gets to its goal, whereas the opposite is true of a forced movement. But grace works in a way similar to nature. Therefore, he says we should not neglect our assembly, as some do, but encourage one another, and do this all the more as you see the Day—that is, the end—approaching: The night is passed, and the day is at hand (Romans 13:12); The path of the just, as a shining light, goes forward and increases even to perfect day (Proverbs 4:18).

After commending the superiority of Christ’s priesthood and adding an admonition to hold fast to it by faith and love, the Apostle now supports his admonition with reason. He does this in two ways: first, by inspiring fear, and second, by speaking gently . Regarding the first point, he does two things: first, he warns them to heed his admonition by pointing out that the remedy for sin is removed, and second, by warning of the judgment to come .

Therefore, he says, For if we sin deliberately after receiving the knowledge of the truth, there no longer remains a sacrifice for sins. This can be explained in two ways. According to one interpretation, a distinction is made between "willing sinners" and those "sinning voluntarily." A willing sinner is one led by passion to consent to a sin he had not previously considered. In contrast, one who sins voluntarily does so from deliberate malice, because his will is so inclined to sin that he yields immediately, as it is written, They are all turned to their own course, as a horse rushing to battle (Jeremiah 8:6). Such a person does not repent afterward: They are glad when they have done evil (Proverbs 2:14).

Therefore, these are the ones who sin deliberately, meaning they persist in the will to sin. The Apostle adds weight to this by saying it is after receiving the knowledge of the truth, for it is better for them not to have known the way of justice, than after they have known it, to turn back (2 Peter 2:21). For them, there no longer remains a sacrifice for sins. This means the sacrifice Christ offered for the remission of sins is of no benefit to them. While those who repent have their sins forgiven through Christ’s sacrifice—This is the blood of the new testament, which will be shed for you (Matthew 26:28)—for the wicked it is said, I have labored in vain, I have spent my strength without cause and in vain (Isaiah 49:4), and, The founder has melted in vain, for their wicked deeds are not consumed (Jeremiah 6:29).

However, it is better to say, more in keeping with the Apostle’s purpose, that according to Augustine, free will exists in different states. Before being restored by grace, a person in a state outside of grace does not have the power to consistently avoid mortal sin. This is because of a preconceived orientation toward sin and inclining habits. While someone acting with premeditation might avoid a particular sin for a time, this state persists. But after a person has been restored by grace, it is entirely within his power to avoid mortal sin, and even particular venial sins, though not all venial sin in general. This ability is due to the help of sanctifying grace.

Therefore, when the Apostle says, for if we sin deliberately after receiving the knowledge of the truth, he means sinning after receiving grace, through which true knowledge of sin is possessed. Before this knowledge, our sin is not imputed to us in the same way. But afterward, there no longer remains a sacrifice for sins. Before the restoration accomplished by Christ, the sacrifice that was awaited still remained. Now, however, His death is no longer awaited. In the same way, after one is baptized, another baptism is not awaited.

Then, when he says, but a fearful prospect of judgment, he warns them with the expectation of God’s judgment. In this regard, he does two things: first, he inspires fear; second, he provides a reason .

So, it has been stated that no further sacrifice is left. What then? That which was stated above in chapter 9, namely, that after death comes the judgment: Know that there is a judgment (Job 19:29). The expectation of that judgment is dreadful, both because of the consciousness of our sins—We all offend in many ways (James 3:2)—and because of the imperfection of our righteous deeds: All our justices are as the rag of a menstruous woman (Isaiah 64:6). As the Psalmist says, I am afraid of your judgments (Psalms 119:120), and the prophet, I have heard and my bowels were troubled (Habakkuk 3:16). This expectation is also distressing; hence, he says, and a fury of fire, which is the punishment by fire, inflicted by the jealous zeal of divine justice: I am the Lord, you God, mighty, jealous (Exodus 20:5).

Zeal is the love of a husband for his wife. Therefore, just as a husband does not spare an unfaithful wife, neither does God spare a sinful soul: The jealousy and rage of the husband will not spare in the day of judgment (Proverbs 6:34). He continues, which will consume the adversaries: A fire shall go before him and shall burn his enemies round about (Psalms 97:3). This is because the fire that will go before the face of the Judge will burn the bodies of the living, cast the reprobate into hell, and consume their bodies—not by completely destroying them, but by torturing them forever.

Then he proves what he had said about the terror of the judgment: first, by arguing from the lesser to the greater, and second, by citing an authority . He takes the first argument from the Law. A person deserves a greater punishment to the degree that he despises 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. Regarding this argument, he does two things: first, he describes what was done under the Old Testament; second, what will be done under the New .

Regarding the Old Testament, he mentions the crime and the punishment. The crime is when he says, a man violating [making void] the law of Moses. A law is said to be made void when it does not achieve its proper end. Not only the Old Law, but every law, is given to lead people to virtue and make them abstain from vice. Therefore, a person who transgresses a law and gives himself over to vice, as far as he is concerned, makes the law void: You have made void the commandment of God for your tradition (Matthew 15:6); The male, whose flesh of his foreskin shall not be circumcised, that soul shall be destroyed out of his people: because he has broken my covenant (Genesis 17:14).

Then he describes the punishment when he says, without mercy. This punishment is very grievous because it inflicts death; hence, he says, he dies: Wizards you shall not suffer to live (Exodus 22:18). And because there is no pardon, he says, without mercy: He shall die, and you shall not pity him (Deuteronomy 19:13).

But did the Law exclude God’s mercy? It seems not: I desired mercy and not sacrifice (Hosea 6:6). I answer that there is a difference among mercy, clemency, and pardon. Mercy occurs when a person, moved by an emotion of the heart and mind, forgives a punishment; but this can sometimes be contrary to justice, which forbids it. Pardon occurs when part of the debt of punishment is forgiven for the public good. Clemency occurs when not only the punishment but also the guilt itself is judged more leniently. The last two are not forbidden by the Law, but mercy as described in the first way is forbidden, because it opposes justice and encourages licentiousness.

He dies, therefore, convicted under two or three witnesses: By the mouth of two or three witnesses every word shall stand (Deuteronomy 17:6). According to Augustine, the reason the Law fixes the number of witnesses is to symbolize the unchangeable nature of the truth, which is in the Holy Trinity. Furthermore, it makes no difference if two or three persons are named, because the third is always understood in the two, namely, the Holy Spirit, who is the bond between the other two. That, of course, is a symbolic reason. The literal reason is that in a judgment where one person affirms and another denies, one is not to be believed more than the other; but a group must be believed. A group is complete when there are three; therefore, it is enough if there are two accusers, and a third witness is added for extra measure.

Then he describes something that refers to the New Testament. First, he states the punishment; second, the crime.

Regarding the punishment, he asks, how much worse punishment do you think he deserves? Since the New Testament was preached by Christ, a person who sins under it is punished more severely: But I say to you, it shall be more tolerable for Tyre and Sidon in the day of judgment, than for you (Matthew 11:22).

But is a Christian who sins punished more than an unbeliever? If so, it would be better for everyone to be an unbeliever. I answer that the case of those who scorn the faith is one thing, for they are scorners in the full sense of the word. The case of those who, from ignorance, do not hold to a faith that was not announced to them is another. For the latter, the sin of unbelief is not imputed. But those who scorn the faith announced to them are punished more severely, because the sin of unbelief is the greatest. Therefore, if we compare a Christian with a Jew who does not scorn the faith, and each is an adulterer, the Christian is punished more severely than the Jew, not only for being an adulterer but for being more ungrateful.

But is it generally true that the same specific sin is punished more severely in a person of higher standing? I answer that there are two ways of sinning. One way is to sin suddenly. In this case, if a person dedicated to the things of God sins suddenly, he is punished less: The Lord who is good will show mercy to all of those who with their whole heart seek the Lord, the God of our fathers (2 Chronicles 30:18); When the just man falls, he shall not be bruised (Psalms 37:24). But if he sins from contempt, he sins more grievously, because, being in a higher state, his contempt is greater. It is of these that the Apostle is speaking here, because they are more ungrateful.

Regarding the guilt, he says, who has spurned the Son of God. Here it should be noted that the Apostle evaluates the gravity of the guilt in those who sin under the New Testament based on the benefits God has conferred on us in it. God has given us what He considered most important and precious, namely, His only begotten Son, by whom he has given us most great and precious promises (2 Peter 1:4). He also gave the Holy Spirit: I will pour out my spirit upon all flesh (Joel 2:28); The love of God is poured forth in our hearts by the Holy Spirit who is given to us (Romans 5:5). Ingratitude after such favors aggravates the sin.

Regarding ingratitude after receiving the Son, two things must be considered: the mystery of the incarnation, in which He was given to us , and the sacrament of the passion, in which He offered Himself for us: The blood of Christ who by the Holy Spirit offered himself unspotted unto God (Hebrews 9:14). Therefore, regarding the first, he says, who has spurned the Son of God made incarnate for us. This means to have belittled Him by believing that faith in the Son of God is not sufficient for salvation: Before whose eyes Jesus Christ has been set forth (Galatians 3:1). It also means not obeying His commandments and not living according to His teaching: They that despise me shall be despised (1 Samuel 2:30).

Regarding the second, he says, and profaned the blood of the testament. This refers to Christ’s blood, which confirmed the New Testament: This is my blood of the new testament (Matthew 26:28). One has profaned it by considering it unable to cleanse, just as something unclean cannot itself cleanse: What can be made clean by the unclean? . This is like saying that only the blood of animals can cleanse. Furthermore, one has esteemed it unclean who, after being washed by its power in baptism, sins by returning to his vomit: He loved us and cleansed us from our sins in his blood (Revelation 1:5). Therefore, he says, by which he was sanctified: But you are washed, but you are sanctified, in the name of Our Lord Jesus Christ (1 Corinthians 6:11); In every place there is offered to my name a clean oblation: for my name is great among the Gentiles (Malachi 1:11). Again, one who sins after receiving the other sacraments can also be said to esteem Christ’s blood as unclean.

Furthermore, the sin is aggravated by scorning the Holy Spirit; hence, he says, and outraged the Spirit of grace. This is done by not believing that the grace of the Holy Spirit is given through Christ, as it says in John: I will ask the Father, and he shall give you another Paraclete (John 14:16). It is also done by believing grace is not sufficient for salvation without the ceremonies of the Law, thereby attributing the remission of sins to the observances of the Law.

Or, one treads Christ under foot by receiving Him unworthily after He has been given freely by the Holy Spirit—For it is the gift of God; not of works (Ephesians 2:8)—and he injures Christ by expelling Him through sin: He shall not abide when iniquity comes in . As the Apostle warns, Grieve not the Holy Spirit of God (Ephesians 4:30), and, Extinguish not the spirit (1 Thessalonians 5:19).

Then he cites authorities to prove what he has said. In this regard, he does two things: first, he cites the authorities; second, he draws a conclusion .

Therefore, he says: We know him who has said, vengeance is mine (Deuteronomy 32:35), where another version has "Reserve vengeance for me." But will He repay? Indeed, I will repay. On the other hand, if vengeance is reserved for God alone, why do judges take vengeance? The Apostle answers in Romans 13:4 that a judge is God’s minister; hence, he does not judge on his own authority, but on God's. The second authority is this: The Lord will judge his people. If He will judge His own people, then how much more His enemies: If a just man shall scarcely be saved, where shall the ungodly and the sinner appear? (1 Peter 4:18). Or, He will judge his people, meaning those who do not scorn his faith, because unbelievers will be condemned and not judged in the judgment of deliberation. For, according to Gregory, there are four orders in the judgment: some will not be judged but will judge and be saved (the Apostles and apostolic men); others will be judged and be saved (the moderately good); still others will be judged and be damned (wicked believers); finally, some will not be judged but will be damned (all unbelievers).

Then, when he says, It is a fearful thing to fall into the hands of the living God, he gives the conclusion. Since vengeance is reserved for God who will judge His people, it is indeed a fearful thing to fall into the hands of the living God. For the stronger and more just a judge is, the more he is to be feared: God is a just judge, strong and patient (Psalms 7:11). Therefore, it is a fearful thing to fall into His hands: It is better for me to fall into your hands without doing it, than to sin in the sight of the Lord (Daniel 13:23); If we do not repent, we shall fall into the hands of the Lord, and not into the hands of men .

On the other hand, David considered it better to fall into the hands of God (2 Samuel 24:14). I answer that a person sins by offending man and by offending God. It is better to fall into the hands of a man by offending him than into the hands of God by offending Him. Or one might say that it is better for a contemptuous sinner to fall into the hands of a man, but for a repentant sinner, it is better to fall into the hands of God. This is the way David chose. Or it might be said that until the day of judgment, it is not a fearful thing to fall into the hands of God, who judges mercifully as the Father of mercies. But after the judgment, it is a fearful thing to fall into the hands of God, who, as the God of vengeance, will judge even our righteous deeds. For at present, as one who has experienced weakness, He judges mercifully out of pity.

After exhorting them with sobering reasons to cling to Christ by faith, hope, and love, the Apostle now offers pleasant reasons, like a good physician who applies soothing lotions after making an incision. For among all forms of encouragement, praise is what best stimulates a person to persevere in a good work they have started. Praised virtue gains great momentum, and glory is a powerful stimulus. In this regard, he does two things:

1. He recalls the good things they had done. In this, he does three things:
   1. He recalls in a general way the tribulations they suffered for the faith.
   2. He describes the kinds of tribulations (see verse 33).
   3. He explains these in detail (see verse 34).
2. He urges them to finish what still remains (see verse 35).

Therefore, because past success stimulates a person to do better—just as misfortune, on the contrary, leads to despair—the Apostle recalls their past good deeds. He tells them to recall the former days, that is, the first days of their conversion. This is like when the Lord says, “I have remembered you” (Jeremiah 2:2), meaning the good you accomplished. In those days, you were enlightened by faith, which both illuminates and cleanses the soul: “Purifying their hearts by faith” (Acts 15:9); “Arise, be enlightened, O Jerusalem” (Isaiah 60:1).

This enlightenment is accomplished by faith in Christ: “That Christ may dwell in your hearts” (Ephesians 3:17); “To enlighten them that sit in darkness and in the shadow of death” (Luke 1:79). For the first light of the soul is faith.

You endured a great struggle with sufferings, battling against the severe affliction inflicted on you by those who persecuted Christ in you. As the Lord said, “Saul, Saul, why do you persecute me?” (Acts 9:4)—“me,” that is, in my members. As Augustine says in a sermon on this text, “While the members were on earth, the head cried from heaven.” Scripture says, “She gave him strong conflict, that he might overcome” , and “I have fought a good fight” (2 Timothy 4:7).

As recorded in Acts 8, a great persecution arose against the Church after Stephen’s death. Paul writes, “For you, brethren, are become followers of the Churches of God which are in Judea; for you also have suffered the same things from your own countrymen, even as they have from the Jews” (1 Thessalonians 2:14). Therefore, since you began to endure from the very beginning, it would be reprehensible to give up now.

Next, when the Apostle says that on the one hand you were made a gazingstock by abuse and affliction, he shows what these afflictions were. A person suffers in two ways: in oneself by enduring affliction, and with someone else by taking pity on another’s affliction. They suffered in both ways. Regarding the first, he says that with respect to yourselves, you were made a gazingstock, which is deeply distressing for a wise person. While it is not a serious matter if a fool is mocked, even with great derision, for a wise person it is a heavy burden. Furthermore, to be troubled and mocked by one’s persecutor is extremely distressing. He shows how great their affliction was, because they were made a gazingstock—meaning that no one took pity on them, but instead people rejoiced in their sufferings and reproaches: “The reproaches of them that reproached you are fallen upon me” (Psalms 69:9); “Many are the tribulations of the just” (Psalms 34:19). As Paul also says, “We are made a spectacle to the world,” for derision; “and to angels,” for congratulation; “and to men” who use their reason, for imitation (1 Corinthians 4:9).

Regarding the second way of suffering, he says that on the other hand, you became partners of those who were so treated—that is, of those who suffered such things. This you did through compassion and by providing aid: “Communicating to the necessities of the saints” (Romans 12:13).

Then, when he says, “for you had compassion on the prisoners” [or, on them that were in bands], he explains what he had just said. First, regarding the second point, he explains how they showed compassion. Among the Jews, many were “in bands” (imprisoned), as it says in Acts 8:3 that Paul “made havoc in the Church, committing men and women to prison.” Christ says, “I was in prison and you visited me” (Matthew 25:36). Second, regarding the first point, he says, “and the plundering of your property”—for helping those in prison—“you took with joy.” This is in keeping with other scriptures: “Count it all joy, when you shall fall into diverse temptations” (James 1:2); “The Apostles went from the presence of the council, rejoicing that they were accounted worthy to suffer reproach for the name of Jesus” (Acts 5:41).

But with what kind of joy? Should tribulations be loved? It certainly seems not, for Augustine says, “You are commanded to bear them, not love them.” I answer that tribulations are not loved for their own sake, but for the sake of something else. This is how these believers loved them. Thus, the Apostle continues, “since you knew that you had a better and abiding possession.”

This refers to other, more important riches, which are called “better” and are actually increased by the loss of worldly wealth. For temporal riches are empty, consisting of things that are beneath humanity. Spiritual riches, however, consist in God—namely, in the enjoyment of God: “Riches of salvation, wisdom and love; the fear of the Lord is his treasure” (Isaiah 33:6). Furthermore, spiritual riches last, because worldly riches perish on their own and can be taken away, but these cannot: “Lay not up to yourselves treasures on earth, where the rust and moth consume, and where thieves break in and steal. But lay up to yourselves treasures in heaven” (Matthew 6:19–20).

Then, in verse 35, he shows what remains for them to do, which is to retain the confidence they have gained from their good works. In this regard, he does three things:

1. He gives an admonition.
2. He explains how to follow the admonition (see verse 36).
3. He proves his point with a scriptural authority (see verse 37).

He says, therefore: Since you have done so many good things in the first days of your conversion, you should have great confidence in God. “Do not, therefore, throw away your confidence,” which you will lose if you stop doing good, for it “has a great reward.” As Jesus said, “Be glad and rejoice for your reward is very great in heaven” (Matthew 5:12), and as God promised, “I am your protector and your reward exceeding great” (Genesis 15:1).

The way to keep this confidence is through patience. Hence, he says, “for you have need of patience.” Just as meekness moderates anger, so patience places a limit on sadness, preventing it from exceeding the bounds of reason. Sadness is caused either by evils inflicted or by good things being delayed: “Hope that is deferred, afflicts the soul” (Proverbs 13:12). When patience deals with the first cause, it is properly called patience; when it deals with the second, it is called long-suffering. Here, however, patience stands for both: not only for enduring evil, but also for long-suffering in the face of delayed good. Therefore, he says that patience is necessary for us in both respects: “The patient man is better than the valiant” (Proverbs 16:32); “In your patience you shall possess your souls” (Luke 21:19); “Patience has a perfect work” (James 1:4).

Why is patience necessary? “That you may do the will of God and receive the promise.” This means fulfilling God’s will by obeying His commandments, which are the signs of His will. Thus, by doing the “signified” will of God (a way the term is sometimes used in Scripture), you will receive the promise—that is, the things promised, which are given to those who work: “Call the workers and give them their hire” (Matthew 20:8). As it is written, “In your patience you shall possess your souls” (Luke 21:19); “He that perseveres unto the end, he shall be saved” (Matthew 24:13); and “I will suddenly speak against a nation and against a kingdom, to root out, and to pull down, and to destroy it. If that nation against which I have spoken shall repent of their evil, I also will repent of the evil I have thought to do to them. And I will suddenly speak of a nation and of a kingdom, to build up and plant it” (Jeremiah 18:7–8).

Next, in verse 37, he cites a scriptural authority to prove what he has said. In this, he does two things:

1. He states the authority.
2. He applies it to his argument (see verse 39).

Regarding the first point, stating the authority, he does three things:

1. He suggests how near the reward is.
2. He describes the condition for receiving the reward (see verse 38).
3. He mentions the danger of losing the reward (see verse 38b).

It should be noted that this authority seems to be from Habakkuk 2, yet the first words are taken from Haggai 2. The Apostle probably did this because both prophets were speaking about the same coming. For Habakkuk 2:3 says, “As yet the vision is far off,” while Haggai 2:7 says, “Yet one little while.” Therefore, he uses the words of one as if they were the words of the other. A better explanation is that because the Apostle is speaking of his own time—after the incarnation and resurrection, from which less time remains until the judgment than remained in the prophet’s time—he prefers to use Haggai’s words at the beginning. Yet the two authorities agree in the end. Alternatively, one could say that he is speaking as if for himself, and his words should be received with no less authority than the prophets’.

There are two comings of the Lord, corresponding to two judgments: one is general, at the end of the world in the general judgment; the other is particular, after each person’s death. Regarding both, he says, “for yet a little while.” In terms of the length of time, this is true for both. Regarding the first coming, although the time seems long from our human perspective, it is brief compared to eternity: “For a thousand years in your sight are as yesterday, which is past” (Psalms 90:4); “Behold, I come quickly” (Revelation 22:12).

As for the particular coming, which is at death and about which John 14:3 says, “I shall come again and take you to myself,” it does not make much difference whether the time is short or long, because in the judgment each person will be as they are when they die. Therefore, we should strive to appear good at death, because of the saying, “Where I find you, there I will judge you.” He says, “a little while,” because tribulations are not of long duration. For if they are overwhelming, they are necessarily brief; if they are slight, they may not end quickly. This is why Paul writes, “That which is at present momentary and light of our tribulation works for us above measure exceedingly an eternal weight of glory” (2 Corinthians 4:17). Therefore, the coming one shall come quickly and will not tarry, either in death or in the judgment: “Behold the judge stands before the door” (James 5:9).

The Apostle indicates who will be rewarded when he says, “But my righteous [just] man lives by faith.” This same text is found in Romans 1:17 and Galatians 3:11. The reward is paid only to the just: “The salvation of the just is from the Lord” (Psalms 37:39). But justice is of two kinds: one according to human judgment, and the other according to divine judgment. Of the first, it is written, “not knowing the justice of God, and seeking to establish their own” (Romans 10:3). Of the second, “They were both just before the Lord” (Luke 1:6). God requires the second kind of justice; hence, He says, “my just man”—that is, one whose justice is aligned with Me, who is just to Me and for Me.

The means by which a person is justified is faith: “The justice of God by faith of Jesus Christ” (Romans 3:22). The reason is that a person is just because he is oriented toward God, and the means by which a person is first oriented toward God is faith. Therefore, he says, “My just man lives by faith.” As it is written, “He that comes to God must believe” (Hebrews 11:6). Not only is justice by faith, but the one justified also lives by faith. For just as the body lives by the soul, so the soul lives by God. Therefore, just as the body lives by that through which the soul is first united to it, so the soul lives by that through which God is first united to it. This is faith, because it is the first thing in the spiritual life: “If you will not believe, you shall not continue” (Isaiah 7:9), just as a house does not remain if its foundation is destroyed. Paul says, “And that I live now in the flesh: I live in the faith of the Son of God” (Galatians 2:20). But faith not formed by love is dead; therefore, it does not give life to the soul without love: “We know that we have passed from death to life, because we love the brethren” (1 John 3:14). Alternatively, “my just man lives by faith” means that he is considered just by Me and has the life of glory without actual suffering, if the opportunity to suffer is not given.

Then, when he says, “but if he shrinks back, my soul has no pleasure in him,” he shows the danger hanging over a person who does not continue in the justice of faith. Since it lies within the power of the believer to destroy or save himself, he says, “but if he shrinks back”—that is, from faith and from justice—“my soul has no pleasure in him.” Our version of Habakkuk 2:4 has, “His soul shall not be right in himself,” but the sense is the same. Jerome says that wherever the Hebrew differs from the Septuagint, the Apostle uses what he learned from Gamaliel, at whose feet he learned the Law. Therefore, “my soul,” meaning my will, “has no pleasure in him.” Because the will of God should be the rule of our actions, a person who does not align with God’s will does not have a soul that is right.

Finally, when he says, “but we are not of those that shrink back and are destroyed,” he applies this to his argument. It is as if to say: This is what will happen to those who withdraw from the faith, but we are not children of withdrawal that leads to destruction. A person is said to be a “son” of whatever rules him. Thus, a person is called a son of death when that which causes his rejection by God rules him: “These are they who separate themselves, sensual men, having not the Spirit” (Jude 1:19). This withdrawal leads to the destruction of the soul: “You have destroyed all them that are disloyal to you” (Psalms 73:27); “And the way of the wicked shall perish” (Psalms 1:6). But we are of those who have faith—reborn in Christ—and save their souls. For a person who keeps God’s commandments saves his soul: “If you will enter into life, keep the commandments” (Matthew 19:17). As Paul says, “We are not of the night, or of darkness” (1 Thessalonians 5:5). Therefore, let us not fall away from the faith.