Commentary on Hebrews (Super Epistolam ad Hebraeos Lectura)

Above, the Apostle commended faith in many ways, by which the members are joined to Christ the head; here he sets forth a moral admonition, exhorting that they show by works the faith which they hold in their heart, just as James also admonishes, chapter II of his canonical epistle. And first he teaches how they ought to conduct themselves with regard to evils; second, how they ought to conduct themselves with regard to goods, chapter XIII, at the words brotherly love. Now evil is twofold, namely of punishment and of fault. First, therefore, he teaches how they ought to conduct themselves with regard to enduring the evils of punishment; second, with regard to avoiding the evils of fault, at the words wherefore the slackened, etc. Now for enduring the evil of punishment, first he adduces the example of the ancients; second, the example of Christ, at the words looking unto the author; third, the authority of Scripture, at the words and you have forgotten.

As to the first, therefore, he says: therefore we having so great a cloud of witnesses interposed. As if to say: thus it has been said, that the saints, proved by the testimony of faith, did not yet have the promises, and yet for all that they did not fail in waiting; therefore we, who have so great a cloud of witnesses interposed, etc. The saints are called witnesses of God, because God was glorified through them in word and deed. Matthew V, v. 16: so let your light shine before men, that they may see your good works, and glorify your Father who is in heaven. Isaiah, ch. XLIII, 10: you are my witnesses, says the Lord. Now the saints are called clouds, first, because of the sublimity of their manner of life. Isaiah LX, 8: who are these, who fly as clouds? Second, because of the fruitfulness of their teaching. Job XXVI, 8: he binds up the waters in his clouds, so that they do not burst forth downward together. And XXXVI, 28: he pours out showers like floods, which flow from the clouds. Third, because of the usefulness of spiritual consolation. For just as clouds afford refreshment, so do the examples of the saints. Isaiah XVIII, v. 4: and like a cloud of dew in the day of harvest. This cloud of witnesses, therefore, we have imposed upon us, because from the life of the saints a certain necessity of imitation is in some way brought upon us. James V, 10: take an example, brothers, of the suffering of evil and of longsuffering, of labor, and of patience, the prophets. Augustine: just as the Holy Spirit speaks in Scripture, so too in the deeds of the saints, which are for us a form and precept of life. This, then, is the example of the saints, which he adduces.

But because, in conforming oneself to some pattern, a man is sometimes hindered by an impediment supervening, therefore he removes that which is most able to hinder. Now that is the weight of sin. Tribulation, moreover, is as it were a certain contest. 1 Corinthians IX, 25: everyone who strives in the contest abstains from all things. But just as in a race and in a contest one must lay aside everything that weighs one down, so also in the contest of tribulation. 2 Timothy IV, 7: I have fought the good fight, I have finished the course. He, therefore, who wishes to run well to God in tribulation must lay aside the impediments. These impediments the Apostle himself called weight and the sin that surrounds. By weight can be understood sin already committed; which is called a weight, because it presses down the soul to the lowest things, and inclines it toward another. Psalm XXXVII, 5: as a heavy burden, they are made heavy upon me. Gregory: sin which is not washed away by penance soon by its own weight draws one on to another. By the sin that surrounds can be understood the occasion of sinning, which indeed is in everything that surrounds, namely in the world, the flesh, one's neighbor, the devil. Laying aside, therefore, every weight, that is, sin already committed, which is called a weight, and the sin that surrounds us, namely the occasion of sinning. 1 Peter II, 1: laying aside all malice and all guile. Or weight can be understood as the weariness of tribulation. For thus tribulation is frequently called a burden by the prophets, as the burden of Damascus, that is, tribulation; as if to say: let it not be burdensome for you to suffer for Christ. The sin that surrounds is said to be the temptation sent upon us from the circuit of the enemy. 1 Peter V, 8: your adversary the devil, etc. Or weight is earthly affection; and by the sin that surrounds is meant carnal affection, which indeed is caused in us by the surrounding flesh; as if to say: lay aside affection both for temporal things and for carnal things, if you wish to run freely. Whence he adds an admonition, saying: let us run by patience to the contest set before us — not only inflicted, which nevertheless we should endure patiently. But let us ourselves run voluntarily. Psalm CXVIII, 32: I have run the way of your commandments. Now this contest is set before you with justice. Ecclesiasticus IV, 33: strive even unto death for justice.

Then, when he says looking, etc., he sets forth the example of Christ. And concerning this he does two things. For first he shows why the passion of Christ ought to be held as an example, and what is to be considered in it; second, he shows the fruit of this consideration, at the words think over him. For just as it is said, Ephesians II, 8: by grace you are saved through faith; and Christ is the author of faith; if therefore you wish to be saved, you must gaze upon that pattern. Whence he says looking unto Jesus who suffered. This was signified by the bronze serpent lifted up as a sign, looking upon which they were healed. Numbers XXI, 9, and John III, 14: as Moses lifted up the serpent in the desert, so must the Son of Man be lifted up, that everyone who believes in him may not perish, but may have eternal life. If therefore you wish to be saved, look upon the face of your Christ. For he himself is the author of faith in two ways. First, by teaching it in word. Above, I, 2: he has spoken to us in the Son. John I, 18: the only-begotten, who is in the bosom of the Father, he himself has declared. Second, by imprinting it in the heart. Philippians I, v. 29: to you it has been given, for Christ, not only that you should believe in him, etc. Likewise he himself is the consummation of faith in two ways. In one way, by confirming it with miracles. John, ch. X, 38: if you do not wish to believe me, believe the works. Likewise, by rewarding faith. For since faith is an imperfect knowledge, its reward consists in the perfection of that very knowledge. John XIV, 21: I will love him, and will manifest myself to him. Now this was signified in Zechariah IV, 9, where it is said: the hands of Zerubbabel have founded this house, namely the Church, whose foundation is faith, and his hands shall finish it. For the hands of Christ, who descends from the line of Zerubbabel, found the Church in faith, and bring faith to consummation in glory. For now we see through a glass and in a dark manner; but then face to face, 1 Corinthians XIII, 12. Augustine, On the Trinity I, ch. X: contemplation is the reward of faith, for which reward hearts are cleansed through faith, as it is written: cleansing their hearts by faith.

For in the passion of Christ three things are to be considered. First, what he despised; second, what he endured; third, what he merited. As to the first, he says who, having joy set before him; and this joy was that earthly joy whereby he was sought by the crowd which he had fed, that they might make him king — which he himself despised by fleeing into the mountain, John VI, 15. Whence Ecclesiastes II, 2: laughter I accounted error, and to joy I said: why are you deceived in vain? Or, having joy set before him — the joy of eternal life as a reward. He endured the cross — this is the second, namely what he endured, namely the cross. Philippians II, 8: he humbled himself, becoming obedient unto death, even the death of the cross. In which is shown both the bitterness of the torment, because there he was fixed by his hands and feet, and the vileness and ignominy of the death, because this was an ignominious kind of death. Wisdom II, 20: let us condemn him to a most shameful death. But as to the third, namely what he merited, namely a session at the right hand of the Father. Whence he says and sits at the right hand of the throne of God. For the exaltation of Christ's humanity was the reward of his passion. Hebrews I, 3: he sits at the right hand of majesty on high.

Then, when he says think over him, he shows what the fruit of this consideration is. And first he admonishes to a diligent consideration of the example; second, he shows the usefulness, at the words that you be not wearied; third, he adds the reason, at the words for not yet unto. He says, therefore: thus it has been said, looking, etc., not only this, but also think over him, that is, think again. Proverbs, ch. III, 6: in all your ways think on him. And the reason for this is, that in whatever tribulation, its remedy is found in the cross. For there is obedience toward God. Philippians II, 8: he humbled himself, becoming obedient. Likewise, an affection of piety toward parents; whence there he showed care for his mother. Likewise, charity toward one's neighbor; whence there he prayed for transgressors. Luke XXIII, 34: Father, forgive them, for they know not what they do. Ephesians V, 2: walk in love, as Christ also loved us, and delivered himself for us. Likewise there was there patience in adversities. Psalm: I was mute, and was humbled, and kept silence from good things, and my sorrow was renewed. Isaiah LIII, 7: he shall be led as a sheep to the slaughter, and shall be dumb as a lamb before his shearer, and shall not open his mouth. Likewise, in all things final perseverance; whence he persevered even unto death. Luke XXIII, v. 46: Father, into your hands I commend my spirit. Whence in the cross is found the example of every virtue. Augustine: the cross was not only the gibbet of one suffering, but also the chair of one teaching.

Think over, therefore, him who endured. But what is to be thought upon? Three things, namely the kind of the passion; whence he endured contradiction, that is, affliction in words. Whence they said: ah, you who destroy the temple of God. Psalm XVII, v. 44: you will deliver me from the contradictions of the people. Romans X, 21: I have spread out my hands to a people not believing, but contradicting me. Luke II, 34: and for a sign which shall be contradicted. And such contradiction, that is, so grave and ignominious. Lamentations I, 12: o all you who pass by the way, attend and see if there be any sorrow like my sorrow. Second, by whom he suffered — namely by sinners, for whom he was suffering. 1 Peter III, v. 18: Christ died once for our sins, the just for the unjust. Third, the person of the one suffering. For before the passion, from the origin of the world, he suffered in his members, but then in his own person. Whence he says against himself. Isaiah XLVI, 4: I have made, and I will bear. Psalm LXVIII, 5: then I paid that which I took not away. 1 Peter II, 24: he himself bore our sins in his body upon the tree.

He shows the usefulness when he says that you be not wearied. For consideration of the passion of Christ causes us not to fail. Gregory: if the passion of Christ is recalled to memory, nothing is so hard that it cannot be borne with equanimity. Whence you should not fail, as it were wearied in mind, from the truth of the faith. Isaiah XL, 31: they shall run and not labor, they shall walk and not faint. 2 Thessalonians III, 13: do not fail in well-doing. And he sets forth the reason for this, saying: for you have not yet resisted unto blood. As if to say: you ought not to fail in your tribulations on your own account, because you have not yet endured as much as Christ. For he poured out his own blood for us. Matthew, ch. XXVI, 28: this is the blood of the new testament, which shall be shed for many. But you have endured the plunder of your goods. Now it is a greater thing, in the kind of act, to give one's life than one's bodily substance, although sometimes, from the root of the act, namely from charity, it can be less, as has been said above. Whence he says: for you have not yet resisted, striving against sin, unto blood, namely to be shed for Christ.

Above, the Apostle led us to bear evils patiently by the example of the ancient fathers and of Christ; here he admonishes to the same thing from the authority of Scripture. Hence concerning this he does three things. For first he sets forth the authority; second he shows its sense, at the place persevere in discipline; third he argues to his proposal from what has gone before, at the place but if you are without discipline.

He sets forth the authority, which is found in Prov. III, 11; but under other words than our text has. For there we have it thus: My son, reject not the discipline of the Lord, nor faint when you are reproved by him. For whom the Lord loves he reproves, and, like a father, takes pleasure in a son. But because the Apostle introduces this authority for the sake of consolation, therefore he uses other words. Hence he says, and you have forgotten the consolation, as if to say: it is a wonder if you have forgotten. Ps. XCIII, 19: according to the multitude of my sorrows in my heart, thy comforts have given joy to my soul. The same: I will never forget thy justifications. But he says, of consolation, that is, of God consoling, and it is an emphatic expression. II Cor. I, v. 3 s.: blessed be God and the Father of our Lord Jesus Christ, the Father of mercies, and the God of all consolation, who comforts us in all our tribulation. There follows, which speaks to you, that is, the God of consolation, speaks to you as to sons. Therefore if he punishes, he does not hate: but his punishment is ordered to good, because he speaks to you as to sons. Then he sets forth the words of the author, saying, my son, etc. And he adds the reason, at the place for whom he loves, etc.

But in the authority he forbids two things; for he forbids hatred of discipline, and impatience toward it. On account of the first he says, my son, do not neglect, as certain ones who hate discipline, of whom it is said, Prov. IX, 8: do not rebuke a scorner, lest he hate thee. Amos V, 10: they have hated him that speaks in the gate, and have abhorred him that rebukes perfectly. The Apostle therefore says, do not neglect the discipline of the Lord, as if to say: when God scourges you for the sake of discipline, do not neglect it, that is, do not hold it negligently by loathing it. Wis. III, 11: he who rejects wisdom and discipline is unhappy. On account of the second he says, and do not grow weary while you are reproved by him. For some, even if they do not hate harsh correction, nevertheless bear it impatiently, and therefore he says, neither be weary, etc. For then a man is spiritually wearied, when he is saddened to such an extent that he faints. Above, the same: that you be not wearied, fainting in your minds. Ecclus. VI, 26: do not grow weary in her bonds.

Then, when he says, for whom the Lord loves he chastises, he assigns the reason. But as the Philosopher says, the term chastisement is commonly used of children and of concupiscence. For we call a man chaste whose concupiscence has been chastised. Likewise a boy is called chastised who is well disciplined. For what of itself has a proneness to evil needs something to restrain it. But such is concupiscence, and children, who of themselves follow their own impulses; therefore they need one who chastises. He therefore who chastises does this so that they may not tend toward evil. And because our senses and our thought are prone to evil, as is said in Gen. VIII, 21, therefore the Lord chastises us, that he may draw us back from evil. Ps. CXVII, 18: the Lord chastising has chastised me, and has not delivered me over to death. Ier. XXXI, 18: thou hast chastised me, and I have been instructed, like an untamed young steer. In this he chastises, because he scourges, not indeed unto condemnation, but unto salvation. Hence he says that he scourges every son whom he receives. And therefore, they who are not scourged are not of the number of sons. Ps. LXXII, 5: they are not in the labor of men, and shall not be scourged with men — whence this is a sign, as it were, of eternal reprobation. Ez. XVI, 42: my zeal shall be taken away from thee. Nor is it a wonder if he scourges every son whom he receives by adoption: because he did not spare his own Son. Lc., last chapter, v. 26: it behooved Christ to suffer.

Consequently, when he says, persevere in discipline, he shows the sense of the authority already alleged: and first he shows the sense of the admonition; second he assigns the sense of the reason, at the place as to sons; third he shows that this reason is fitting, at the place for what son. But the Apostle's admonition had been that they ought not to neglect the discipline of the Lord, nor even grow weary. But he comprehends both in these words. For not to neglect, nor even to grow weary under discipline, is nothing other than to persevere in discipline. Hence Iob VI, 10: this be my comfort, that afflicting me with sorrow, he spare not. Ps. II, 12: take hold of discipline, etc. But why we ought not to neglect it, he had said, because whom the Lord loves, etc.; hence here he says, as to sons, God offers himself to you. As if to say: therefore persevere, because he offers himself as to sons. Ier. III, 19: thou shalt call me father, and shalt not cease to walk after me. Consequently he shows that this reason is fitting, saying, for what son is he whom the father does not reprove? For it pertains to a father to correct his son. Prov. XIII, 24: he who spares the rod hates his son: but he who loves him instructs him diligently. Ecclus. XXX, 8: an untamed horse turns out stubborn, and a son left to himself turns out reckless. And therefore correction is necessary: as a sting of the flesh was given to Paul, lest he should fall through pride, II Cor. XII, 7.

Then, when he says, but if you are without discipline, etc., he argues from what has gone before: and first by leading to an absurdity; second from a certain example, at the place then, the fathers, etc.; third from the resulting benefit, at the place now all discipline, etc. Concerning the first he makes such a reasoning: all the saints who pleased God passed through many tribulations, through which they were made sons of God. Therefore he who does not persevere in discipline is not a son, but rather a bastard, that is, born of adultery. Of this reasoning he sets forth only the conclusion, saying: if you are without discipline, you are not sons, but bastards: because all, namely the saints, were made partakers of discipline. II Tim. III, v. 12: all who wish to live godly in Christ shall suffer persecution. Iudith VIII, 23: all who pleased God, the faithful, passed through many tribulations. Nor is it necessary that the saints always have exterior tribulations, since they are afflicted inwardly by the evil conduct of the perverse. II Petr. c. II, 8: Lot dwelling among them, who from day to day tormented the just soul with unjust deeds. But a son is properly so called who is from a legitimate father. Our mother is the Church, whose spouse is God himself. Os. II, 20: I will espouse thee to me in faith. But the adulterer is the Devil and the world. Therefore they who are born of the spirit of the Devil, or of the world, are children of adultery. Is. LVII, 3: draw near hither, sons of a diviner-woman, and of an adulterer, and of a harlot. It is clear therefore that properly none are sons, except those born of a legitimate father.

Consequently, when he says, then, the fathers, etc., he sets forth the second reason, taken from that which we have experienced, namely from paternal correction. This reasoning indeed proceeds from a twofold difference, which is between God the Father and a carnal father. Now this is the first difference of God the Father to a carnal father. For man begets man as to the body, not as to the soul, which is through creation, and is not transmitted. II Mach. VII, 22: for neither did I give you spirit and soul. Hence he says that we have had the fathers of our flesh as instructors. Ecclus. VII, 25: hast thou sons? Instruct them. And we reverenced them. Ex. XX, v. 12: honor thy father and mother, etc. But God is our father in a more excellent way, namely as to the soul, which he creates immediately. Eccle., last chapter: the spirit return to God, who gave it. Likewise he justifies the soul, adopting us as sons. Rom. VIII, 16: the Spirit gives testimony to our spirit, that we are the sons of God. Therefore he says, shall we not much more obey the Father of spirits, that is, of our souls, which are called spirits because they are not from matter, and live? For the end of obedience is eternal life. Io. c. VIII, 52: if any man keep my word, he shall not taste death forever. Above, V, 9: he became to all who obey him the cause of eternal salvation.

But the second difference is of human correction to the divine, which differ in two things: first as to the end, because the end of human correction is something transitory: for it is unto conducting oneself well in this life, which is of few days. Second as to the rule, because man corrects according to his own will, which can be deceived and err, and yet we obey him. But in divine correction it is not so: because he instructs us unto something useful forever, namely unto receiving sanctification, which is indeed God himself. Is. VIII, 13 s.: the Lord of hosts, him sanctify. Let him be your fear, let him be your dread, and he shall be unto you for a sanctification. And therefore he says, and they indeed instructed us for a time of few days, and this as to the first; and according to their own will, and this as to the second; but he, unto that which is profitable. Is. XLVIII, 17: I am the Lord, teaching thee profitable things. And this in receiving sanctification, that is, unto sanctification to be received from him; and therefore we ought the more to receive his discipline.

There follows, now all discipline, etc. This is the third reason, which is taken from the usefulness of correction. But since punishments are a kind of medicine, the same judgment seems to hold concerning correction and concerning medicine. But as medicine in the taking is indeed bitter and abominable, yet its end is very sweet and desirable, so also is discipline, because it is grievous to bear but brings forth the best fruit. But it must be known that discipline is named from learning. But children, who are learning, are instructed by scourges. And therefore discipline is sometimes taken for knowledge, as at the beginning of the first of the Posterior Analytics: all teaching and all discipline, etc., which in Greek is called epistemon. But sometimes it is taken for correction, and in Greek is called paedia, but in Latin it does not have names so distinct. He says therefore that all discipline, namely which is instruction through scourges and troubles, in the present seems to be not of joy, but of grief, because outwardly it has sadness in the bearing, but inwardly it has sweetness from the intention of the end. And therefore he says seems, and does not say is. II Cor. VI, 10: as sorrowful, yet always rejoicing. Io. XVI, 21: a woman, when she is in labor, has sorrow, etc. II Cor. IV, v. 17: for that which in the present is momentary and light of our tribulation works in us, beyond measure, in sublimity, an eternal weight of glory.

And therefore he says afterward, it yields fruit. For fruit implies sweetness; hence to enjoy is to be delighted in an end attained. Most peaceable. For fruit is had here with the disturbance of external inconveniences, and of interior temptations, and therefore it is not most peaceable, as it is there. In glory indeed there will be nothing inwardly gnawing at conscience, nor impelling to fault, nor outwardly saddening. For there, as Augustine says, there will be whatsoever you will: therefore that fruit is most peaceable. Peaceable indeed in tranquility of conscience, more peaceable in the receiving of the first robe, but most peaceable in the receiving of the second. Is. XXXII, 18: my people shall sit in the beauty of peace, in the tabernacles of confidence, in wealthy rest. Prov. III, 14: the first and purest fruits thereof. He will render therefore the fruit of justice, that is, which justice merits. For to him that sows justice is a faithful reward, Prov. XI, 18; likewise: the fruit of the just is a tree of life. Or of justice, unto justice to be apprehended. Os. X, 12: sow for yourselves justice in truth, and reap in the mouth of mercy. Ps. CXXV, 7: going they went and wept, etc. But fruit is not rendered, except to those exercised by it, that is, by discipline. Above, V, 14: solid food is for the perfect, those who by custom have their senses exercised.

Above, the Apostle warned how we ought to conduct ourselves in enduring the evils of punishment; here he warns how we ought to conduct ourselves in avoiding the evils of fault. And concerning this he does two things. First he sets down his warnings; second he assigns the reasons for them, at the place "for you have not come to." Concerning the first he does two things. First he warns the man who is sinning; second, one not yet sinning, at "follow peace." Now sin is twofold, namely of omission, and of transgression. First therefore he warns to put away the sin of omission; second to put away the sin of transgression, at "and straight steps." Now the sin of omission is twofold. One, when someone omits to do good; the other, by omitting to bear evils and adversities.

As to the first he says "wherefore," namely because discipline brings forth a most peaceful fruit, therefore, that you may be able to receive this fruit, "lift up the hands that hang down." For the hand, since it is the instrument of instruments, is said to be slack when it is idle from good works, and therefore it must be lifted up by a right intention to do the things that please God. Lam. III, 41: let us lift up our hearts with our hands to God. Ps. CXL, 2: the lifting up of hands, et cetera. For a slack hand brings on want and servitude. Prov. X, 4: the slack hand has wrought poverty: but the hand of the strong prepares riches. Again ch. XII, 24: the hand of the strong shall bear rule, but that which is slack shall be under tribute. As a sign of this, when Moses lifted up his hands, Israel prevailed; but when he let them down, Amalec prevailed, Ex. XVII, 11. As to that sin of omission it is said, lift up the weakened knees. In the knees the whole weight of the body is sustained. Therefore those have weakened knees who do not have the strength to bear adversities bravely; this slackness therefore must be cast off. Job IV, 3: you have strengthened weary hands, and confirmed trembling knees; your words strengthened those who were wavering. Is. XXXV, 3: strengthen the loosened hands, and make firm the feeble knees. Lift up, therefore, the hands and knees, that you may neither grow numb in idleness, nor waver in weakness.

Then, when he says and straight steps, he condemns the sin of transgression. Now this sin is a certain obliquity and crookedness. For that is called straight whose middle does not depart from its extremes, that is, whose action does not withdraw from its intention and due end. Now obliquity is threefold, namely in affection, in action, and in intellect. He warns to turn away from these three. Now from an unjust affection follows obliquity in the intellect, and depravity in the affection. And therefore, as to the first, which is the root of the others, he says, make straight steps with your feet, that is, right affections. For as the feet carry the body, so the affections carry the mind. Straight feet, therefore, are right affections. Ez. I, 7: their feet were straight feet. Make straight, therefore, the affections, by which the whole body is carried spiritually. Is. XL, 3: make straight in the wilderness the paths of your God. That is, as far as it is in you, give effort to this. But properly to make straight belongs to God alone. Ps. XVI, 5: direct my steps in your paths.

As to the second he says lest anyone be lame, as to exterior action. For as a leg is called lame when it does not follow the rule of the power of walking, so an action limps when, whether to the right, that is in prosperity, or to the left, that is in adversity, it does not follow the rule of the divine law. Is. XXX, 21: this is the way, walk in it, and turn not aside neither to the right hand nor to the left. Or, he limps who observes the ceremonial precepts along with the Gospel. As to the obliquity of the intellect, he says err. For error of intellect follows an evil action. Prov. XIV, 22: all who work evil err. Wis. II, 21: these things they thought, and they erred, for their own malice blinded them. He, therefore, who wishes to avoid those two crookednesses, let him have straight feet and affections. And therefore he says but rather let it be healed. For as the health of the body consists in the tempering of the humors, so spiritual health consists in the ordering of the affections. Jer. XVII, 14: heal me, O Lord, and I shall be healed.

Then, when he says follow peace, etc., he warns the one not sinning to avoid sin. And concerning this he does two things. First he sets forth beforehand certain remedies, which avail for avoiding all sins; second he specially warns to the avoidance of them, at "lest any root." Concerning the first it must be known that of human actions there are diverse ends. For some are ordered to another, as justice, which orders man to his neighbor. And the end of these is peace. Whence Is. XXXII, 17: the work of justice shall be peace. Some are ordered to the one acting himself, as to fast, and the end of these is purity. For we fast for no other reason than for cleanness and purity. As to the first, therefore, he says follow peace, that is, not only have it, but seek how you may have it with others. Rom. XII, v. 18: if it be possible, as much as is in you, having peace with all men. Ps. XXXIII, 15: seek peace, and pursue it. As to the second he says and holiness. II Cor. VII, 1: let us cleanse ourselves from all defilement of the flesh and of the spirit.

Now that these remedies are necessary, he shows through two losses which we incur without them, namely the loss of glory in the future, and of grace in the present. As to the first he says that without peace and holiness no one shall see God, in whom beatitude consists. Jn. XVII, 3: this is eternal life, et cetera. As if to say: without peace as regards one's neighbor, and cleanness and purity as regards oneself, no one can be blessed. Matth. V, v. 9: blessed are the peacemakers, for they shall be called children of God. Now the inheritance of the divine vision is owed only to children. Again Apoc. XXI, 27: there shall not enter into it anything defiled. Ps. XIV, v. 1: Lord, who shall dwell in your tabernacle, et cetera. Again: who shall ascend into the mountain of the Lord, et cetera.

As to the second loss, namely of the grace of God in the present, he says watching, lest anyone be wanting to the grace of God. For grace is lost through discord and uncleanness. I Cor. XIV, 33: God is not a God of dissension, but of peace. Ps. LXXV, 3: in peace is his place made. Hab. I, 13: your eyes are clean, O Lord, lest they see evil, and you shall not be able to look upon iniquity. Wis. I, 5: the Holy Spirit of discipline will flee the deceitful, and will be rebuked by the iniquity that comes upon it.

But the Apostle speaks figuratively. For although grace is not had from merits — otherwise grace would not be grace — nevertheless it is necessary that man do what is in him. But God, by his most liberal will, gives it to everyone who prepares himself. Apoc. III, 20: behold, I stand at the door and knock; if anyone shall open to me, I will come in to him. I Tim. II, 4: who wills all men to be saved. And therefore the grace of God is wanting to no one, but communicates itself to all, as far as it is in itself, just as the sun is not wanting to blind eyes. He says therefore watching lest anyone be wanting to the grace of God.

But on the contrary. Because if grace is not given from works but only from the fact that someone does not place an obstacle, then to have grace depends on free will alone, and not on the election of God, which is the error of Pelagius. I respond. It must be said that this very thing, that someone does not place an obstacle, proceeds from grace. Whence if someone places one, and yet his heart is moved to remove it, this is from the gift of the grace of God calling through his mercy. Gal. I, 15: but when it pleased him who set me apart from my mother's womb, and called me by his grace, et cetera. But this gift of grace is not the grace that makes one pleasing. That, therefore, this obstacle is removed from some, this is from the mercy of God; but that it is not removed, this is from his justice. But he does not say, lest you be wanting, but lest anyone, that is, whoever, because each one ought to be solicitous for his neighbor. Eccli. XVII, 12: he gave to everyone a commandment concerning his neighbor.

Then, when he says lest any root, he descends specially to the warning to avoid the sins contrary to each of the aforesaid remedies. And first he warns to avoid the sins contrary to peace; second, those contrary to holiness, at "lest any fornicator." He says therefore lest any root of bitterness, et cetera. That is called bitter, which cannot be tasted except with offense. The company of someone, therefore, is called bitter, when it cannot be without offense to those with whom he associates. Which is said, on the contrary, of wisdom. Wis. VIII, 16: her company has no bitterness, nor her living together tedium, but joy and gladness. He, therefore, who knows how to converse in wisdom, is not of bitter conversation, which happens when he does not have harsh words or deeds. And therefore he says watching lest any root of bitterness, that is, lest a bitterness, begun little by little and rooted in the heart, springing up, impede peace, and consequently grace and the vision of God. Deut. XXIX, 18: lest there be among you a root springing up, bringing forth gall and bitterness. Os. XII, 14: Ephraim has provoked me to wrath with his bitternesses. Or the root of bitterness is an evil thought of a harmful delight, which springs up when, through consent, it comes to the deed. And through it many are defiled, because not only he in whom it is, but others also by his evil example. I Cor. V, 6: a little leaven corrupts the whole lump.

Then, when he says lest any fornicator, he warns to avoid the sins contrary to holiness, to which the carnal sins are especially opposed, namely lust and gluttony, which are accomplished in carnal delight, by which the mind is defiled. Whence these defile the mind and the flesh. And therefore he especially warns these to be avoided. And first lust, saying watching. And not only each one in himself, but lest anyone be a fornicator, so that each one should observe this in his neighbor. Augustine: guard one another's chastity in turn, et cetera. Eph. V, 3: but fornication, and all uncleanness, or covetousness, let it not so much as be named among you, as becomes saints. Tob. IV, 13: take heed to yourself from all fornication.

Second, he forbids gluttony, saying or profane, and it is so called as if far from the shrine, and such are gluttons, who make a god of their belly. As Esau. What he had said, he shows in the example of Esau, who because of gluttony sold his birthright. So too the glutton sells the eternal inheritance for the smallest food. Prov. VI, 26: the price of a harlot is scarce one loaf of bread. But Esau was not only a glutton, but also lustful: because against the will of his parents he took foreign wives. Now the right of the firstborn was that he had a double portion, and before the priesthood of Aaron he had priestly honor. Whence in this he himself committed simony. Therefore it seems that Jacob also, who bought it, likewise committed simony, which is false. For Jacob understood through the Holy Spirit that it was owed to him, according to that word, Mal. I, v. 2 s.: Jacob I loved, but Esau I hated. And therefore he did not buy it, but redeemed what was owed to him from an unjust possessor. And this is what he says, who, namely Esau, for one meal sold his birthright, or his first-born right, as it is said Gen. XXV and XXVII.

And he shows the punishment that followed, adding, for you know that afterward, when he desired to inherit the blessing, he was rejected. For as it is said Gen. XXVII, 30 ss., after Isaac had blessed Jacob, Esau came and sought the blessing, which however he did not obtain, although the father had done it unknowingly, because in that astonishment which he had, being made as it were in an ecstasy, he was taught by the Holy Spirit not to retract what he had done. Whence he says: I have blessed him, and he shall be blessed. And thus Esau, by the counsel of the Holy Spirit, was rejected. In which it is given to be understood that no one, however much he may be rejected in the divine foreknowledge, ought to neglect, while he still lives, to do good, because after this life, one does not naturally arrive at the inheritance of God, even if it is desired.

There follows, for he found no place of repentance, although he had sought it with tears. For as it is said Gen. XXVII, 34, he roared with a great cry, et cetera. But on the contrary, because it is said Ez. XVIII, 27: at whatever hour the sinner shall groan, et cetera. I respond. It must be said that as long as the present life is lived, true repentance can be done. Sometimes, however, someone repents, not out of love of justice, but out of fear of punishment, or of temporal loss. And thus Esau repented, not because he had sold his birthright, but because he had lost it. Whence he did not grieve over the sin of the selling, but over the loss of the forfeiture. And therefore his repentance was not accepted, because it was not true. For thus the damned repent in Hell, as it is said Wis. V, v. 3: doing penance, not because they sinned, but because they were shut out.

Yet according to the Gloss, what he says here, fornicator and profane, can be understood otherwise, so that he is called a fornicator who observes carnal ceremonies along with the faith: as one having a concubine along with his own wife. But profane, that is, far from the shrine, as one wholly an unbeliever.

Above the Apostle set down a warning for avoiding the evils of sin; here he assigns the reason for this warning, which he takes from a comparison of the New and Old Testament. And concerning this he does two things: first he sets down that comparison; second he argues from it, where he says, See that you refuse not. Concerning the first he does two things: first he sets forth the things that pertain to the Old Testament; second, those that pertain to the New Testament, where he says, But you have come. Concerning the first it should be known that, as Augustine says, the brief difference between the Law and the Gospel is fear and love. For the Law was as our tutor unto Christ; but little children are to be led by terrors. Prov. 19:25: When the pestilent man is scourged, the fool will become wiser. And therefore the Apostle here says that in the giving of the Law certain terrible things took place. Hence first he sets down those things by which those to whom the Law was given were terrified; second he treats of the terror of the lawgiver, where he says, Moses said.

As to the first he sets down three things: namely, terror as to things seen; second, as to things heard, where he says, and the storm; third, as to threats, where he says, and if even a beast shall touch. And these three are referred to three things that were there terrible: namely, on the part of God, on the part of the Law given, and on the part of the ministers of the Law.

As to the first, namely on the part of God, he sets down three terrible things: namely, zeal to punish, severity of punishment, and the concealment of the giver of the Law. Zeal is designated by fire. Deut. 4:24: The Lord your God is a consuming fire, a jealous God. Mal. 3:2: For he is like a refining fire. Hence God himself frequently calls himself Jealous, because he does not let the crime of the spouse go unpunished. Ex. 20:5: For I am the Lord your God, mighty, jealous. And 34:14: The Lord, Jealous is his name. Prov. 6:34: The jealousy and fury of the husband will not spare in the day of revenge. Hence it is said here, For you have not come, as they did, to a tractable and accessible fire. For that fire, as is said in Ex. 19:18, was corporeal, and therefore palpable and perceptible to sense, and also in a definite place, so that one could approach it. But in the New Law the fire of the Holy Spirit was given, Acts 2:4. For just as the fire of jealousy appeared to the Jews on the fiftieth day from their departure out of Egypt, so to the disciples, on the fiftieth day from the day of the resurrection, the fire of the Holy Spirit appeared, not palpable, but perceptible to the mind. Lam. 1:13: From on high he has sent fire into my bones, and has taught me. This fire is infinite in nature and in place, for he dwells in unapproachable light, 1 Tim. 6:16. And therefore it is not accessible.

The severity of punishment is signified by the whirlwind, which is wind together with water. Job 9:17: In a whirlwind he will crush me. Or it can be referred to temptations. For the Law did not restrain concupiscence, because it did not give helping grace from the work performed, but only held back the act, and therefore it generated a whirlwind of temptations. But the concealment of the giver of the Law is signified by the darkness, in which it was figured that the state of the Law was hidden, that is, veiled. 2 Cor. 3:15: Even to this day, when Moses is read, a veil is placed over their heart. But in the New Law this veil has been taken away, in sign of which, at the passion of Christ, the veil of the temple was torn, because with unveiled face we behold the glory of the Lord, as above. Likewise that darkness signified the divine excellence. For just as that which is in darkness cannot be clearly seen, and an excelling light dulls the eye, so also he who dwells in unapproachable light causes it to darken.

Then, when he says and the storm, he sets down the terrible things as to hearing, which are taken from the side of the Law. But in the Law three things were exceedingly terrible: namely, the greatness of the threats, the weightiness of the precepts, and their multiplication. As to the first he says and the storm, which properly is a disturbance of the sea; but in a broad sense it is said of a disturbance of the air with whirlwind and rain; hence it signifies the harshness of the threats that were in the Old Law. Deut. 29:23ff. The sound of the trumpet signifies the weightiness of the precepts, for the fulfilling of which a kind of war against himself was declared to man. The voice of words signifies the multitude of the precepts. Of words, I say, of God through a subject creature, namely through an Angel. Gal. 3:19: ordained through angels, et cetera. For God was speaking there through Angels. All these things were terrible from God, so that those who heard that voice excused themselves lest the word should be spoken to them. Hence it is said, Ex. ch. 20:19: they were greatly afraid, and struck with fear, and stood afar off, saying to Moses: Speak you to us, and we will hear; let not the Lord speak to us, lest we die.

But he adds the cause of this excuse, saying: because they were not able to bear the words of God. Hence they did not bear, that is, they did not endure, what was being said. Deut. 5:26: What is all flesh, that it should hear the voice of the living God, who speaks out of the midst of the fire, as we have heard, and be able to live? Now the words of God are said not to be borne when either they are not grasped by the intellect, or they exceed the affections.

Consequently he sets down the threat of punishment, saying, and if even a beast shall touch the mountain, it shall be stoned. Ex. 19:12f., where it is said: whoever touches the mountain shall die the death. A hand shall not touch him, but he shall be overwhelmed with stones, or pierced through with darts; whether it be beast or man, he shall not live. But the Apostle, for the greater terror, makes mention here only of beasts, which are commanded in the Law to be killed, in order to show the gravity of the sin. Yet mystically the mountain is the height of the divine mysteries; but the beast is a man living in a beastly way. Ps. 48:13: Man, when he was in honor, did not understand; he has been compared to senseless beasts, et cetera. This beast touches the mountain in two ways. In one way, by blaspheming. Ps. 72:9: They have set their mouth against heaven. Lev. 24:14: Bring forth the blasphemer outside the camp, and let all the people stone him. In another way, by unworthily thrusting himself into divine things. Prov. 25:27: He who is a searcher of majesty shall be overwhelmed by glory. From these he concludes what he intends, namely that these things were exceedingly terrible, since not even beasts were spared; hence he says that what was said was so terrible.

In this the difference between the New and the Old Testament is designated: because the Old Testament was given in terror, so that the hearts of the Jews, which were prone to idolatry, might be terrified. But the New was given in love. Rom. 8:15: You have not received the spirit of bondage again in fear, but you have received the spirit of adoption of sons, whereby we cry: Abba, Father. Hence Christ too did not put terrors first at the beginning of his preaching, but promised the kingdom of heaven. Matt. 4:17: Do penance, for the kingdom of heaven will draw near. Prov., last chapter: the law of clemency is on her tongue.

Then, when he says Moses said, he treats of the fear of the lawgiver, namely Moses. For the Law was given through Moses, John 1:17. If therefore Moses himself, in the giving of the Law, was terrified, so that he said — as the Apostle says here — I am exceedingly afraid, that is, inwardly, and trembling, outwardly — he who was the most perfect among all — it was a sign that the Law itself was terrible even to the perfect themselves, because it did not give grace, as has been said, but only showed sin. Hence it was a heavy yoke, of which Peter says, Acts 15:10, that this is a yoke which neither we nor our fathers were able to bear. But the law of Christ is a sweet yoke, because the charity of God is poured out in our hearts through the Holy Spirit, who has been given to us, Rom. 5:5. Hence it should be known that this text which the Apostle sets down here is not from Ex. 20; but perhaps the Apostle took it from Ex. 3, where, in the vision of the bush, he was terrified and said: I am not eloquent from yesterday and the day before. From which he said, or at least by deed even if not by word: I am exceedingly afraid and trembling. Or perhaps the Apostle uses another text which we do not have. From which it appears that the Old Law was a law of fear.

Then he sets down the conditions of the New Testament, saying, but you have come. Where he shows the things that are set before us in it. And three things are promised to us: namely, the hope of future glory, participation in the Church, and familiarity with God. The second he shows when he says, and the church of the firstborn. The third, where he says, and God the judge of all. In heavenly glory there are two things that will especially gladden the good: namely, the enjoyment of the Godhead, and the common fellowship of the saints. For the possession of no good is pleasant without a companion, as Boethius says; and Ps. 132:1: Behold how good and how pleasant it is for brothers to dwell together in one.

But enjoyment consists in two things: namely, in the vision of the intellect, and in the delight of the affections; for as Augustine says, we enjoy the things known in which the delighted will comes to rest. For on account of the vision he says, you have come to mount Sion. For Sion signifies the height of divine contemplation. Is. 33:20: Look upon Sion, the city of our solemnity. The pleasantness and delight of the affections is signified by Jerusalem, the heavenly city of the living God. For there will be the experiential vision of peace, because nothing will be disturbing, whether within or without. Hence it is called the city of God, that is, the unity of citizens. Ps. 121:3: Jerusalem, which is built as a city. Likewise 147:1: Praise the Lord, O Jerusalem; praise your God, O Sion. It follows: who has placed peace in your borders, and fills you with the fat of wheat. Gal. 4:26: that Jerusalem which is above is free. Hence there will be nothing further to be desired. Cant. 8:11: since I became, before him, as one finding peace.

But the complement of the saints is the common fellowship, concerning which he says, of many thousands of angels assembling, that is, their assiduousness, since they are always there. Matt. ch. 18:10: Their angels in heaven always see the face of my Father who is in heaven. But that they are many thousands is clear from Dan. 7:10: thousands of thousands ministered to him, and ten hundred thousand stood before him. Job 25:3: Is there any numbering of his soldiers? Apoc. 5:11: and their number was thousands of thousands. Is. 22:2: a populous city, an exultant city.

And the church of the firstborn, who are enrolled in heaven. This concerns participation in the Church. But the Church is called the house of God, 1 Tim. 3:15. The firstborn saints are the apostles, who first and more abundantly received the gifts of grace, through whom they were passed on to those who came after. Rom. 8:23: and not only that, but ourselves also, having the firstfruits of the Spirit. Eph. 2:20: built upon the foundation of the apostles and prophets, et cetera. But just as of old, among the Romans, senators who were taken up to great dignities were enrolled — whom Pompilius first wrote in tablets of gold, and they were called conscript fathers — so the Apostle here, to show the dignity of the apostles, says that they are enrolled in heaven, of which Scripture the book is the knowledge which God has within himself concerning those to be saved. Hence, just as there what is written does not easily slip from memory, so those who are written there through final righteousness will infallibly be saved. And that book is called the book of life. Luke 10:20: rejoice and exult, because your names are written in heaven.

Then, when he says and the judge of all, he shows how we have attained familiarity with God. And first, familiarity with the Father, because he says, you have come to God the judge of all, the Father, namely, from whom is judicial authority in divine matters. For that the Son judges, he has from the Father. Gen. 18:25: This is not yours, you who judge all the earth. But that which is said in John 5:22, that the Father has given all judgment to the Son, is understood as to bodily presence; because only the person of the Son will appear in the judgment. But this approach is through faith and charity. Rom. 5:1f.: being justified therefore by faith, let us have peace with God, through our Lord Jesus Christ, through whom we have access by faith into this grace, et cetera.

Second, familiarity with the Holy Spirit, when he says, and the Holy Spirit of the just. According to the Gloss, there is here a threefold reading. One is better, which is found in the Greek: and the spirit of the just made perfect, that is: you have come to the Holy Spirit, who makes men perfect in righteousness. Job 32:8: as I see, there is a spirit in men. 1 Cor. 3:16: do you not know that you are the temple of God, and the Spirit of God dwells in you? For all righteousness and perfection is from the Holy Spirit. Another reading: and of the spirits of the just made perfect, and the sense is: you have come to God, who indeed is the judge of all, but is, as it were, the inheritance of the spirits of the just made perfect. Lam. 3:24: The Lord is my portion, says my soul. The third reading is: and the spirits of the just made perfect, that is: that we may have fellowship with the spirits of the saints, who are just and perfect; but the first is better and clearer.

Third, as to familiarity with the Son, he says, and Jesus the mediator of the new testament, as if to say: you have come to Christ, who is the mediator of that new covenant, in which spiritual things are promised to us. But it was not so with Moses. Hence above: therefore he is the mediator of the new testament. 1 Tim. 2:5: the mediator of God and men, the man Christ Jesus. But the manner of this mediation was the shedding of the blood of Christ; for, as was said above, ch. 9:22: without the shedding of blood, there is no remission of sins. And therefore he says, you have come to the sprinkling of blood. Above 10:22: our hearts sprinkled from an evil conscience. Above 9:13: for if the blood of goats and bulls, and the ashes of a heifer sprinkled, sanctify the defiled, et cetera. And the Apostle speaks according to the rite of the Old Law, where after the giving of the Old Law, the people were sprinkled with blood, which was a figure of the blood of Christ, by which the faithful were to be cleansed.

There follows, speaking better than Abel. For the shedding of the blood of Christ was prefigured in the shedding of the blood of all the just, who have been from the beginning of the world. Apoc. 13:8: the lamb who was slain from the beginning of the world, that is, foreseen to be slain. And therefore the shedding of the blood of Abel was a sign of this shedding. But the blood of Christ speaks better than the blood of Abel: because this one cries out for vengeance, but the blood of Christ there cries out for pardon. Luke 23:34: Father, forgive them. Is. 53:12: he prayed for the transgressors. Matt. 26:28: this is the blood of the new testament, which shall be shed for many unto the remission of sins. Or, speaking better, that is, making one speak better, because the blood of Abel makes us say that Abel was a pure and just man, but the blood of Christ makes us say that Christ is the true God who justifies.

Above the Apostle set down the condition of both testaments; here he argues from this, and concerning this he does two things. First, he argues; second, he draws the conclusion chiefly intended, at the place, therefore an immovable kingdom. Concerning the first he does two things. First, he sets forth his intention; second, he argues to his proposal, at the place, for if they.

He says therefore: thus it has been said, that the blood of Christ speaks better than the blood of Abel. See, then, that you do not refuse or condemn him who speaks — that is, fulfill what he speaks. Now the blood of Christ speaks to us in two ways: first, it speaks to us by calling to mind its benefit, by which the remission of sins is given to us. Whoever therefore sins again, despises him who speaks. Likewise it speaks by exhorting us to imitation. 1 Pet. 2:21: Christ suffered for us, leaving you an example, that you should follow his steps. Whoever therefore does not take up his cross to follow him, refuses him who speaks. Ps. 94:8: today if you shall hear his voice, harden not your hearts. Matt. 17:5: this is my beloved Son, in whom I am well pleased, hear him.

Then, when he says for if they, he argues by comparing the speech of the old testament to the speech of the new testament. And this as to two things, namely as to the manner of speaking, and as to the efficacy of the speech. The manner of speaking, because he himself was speaking upon earth; but this one is from heaven. Hence he says if they — namely, the ancient fathers — refusing him who was speaking upon earth, namely Christ. Is. 52:6: I myself who was speaking, behold I am here — namely through Angels or prophets. Above 1:1: in many ways and in many manners, formerly speaking to the fathers in the prophets. Or him — that is, the Angel, through whom the law was given to Moses. Gal. 3:19: ordained through Angels. Above 2:2: for if the word spoken through Angels was made firm, etc. Acts 7:38: this is Moses, who was in the Church in the wilderness, with the Angel who spoke to him on Mount Sinai, etc. They did not escape — namely, the vengeance of the divine law. Job 11:20: escape shall perish from them. Above ch. 2:2: every transgression and disobedience received a just recompense of reward.

There follows the conclusion by the argument from the lesser: if those who refused him who spoke from earth did not escape, much more should we, who turn away from him who speaks to us from heaven, not refuse — since indeed we could escape even less. For he who speaks to us in the new testament, namely Christ, is already in the heavens. Mark 16:19: the Lord Jesus indeed, after he had spoken to them, was taken up into heaven. Deut. 4:36: he made you hear his voice from heaven, that he might teach you.

The teaching of the old testament, then, is the teaching of Christ speaking from earth, for two reasons. First, because there heavenly things are handed down under the figure of earthly things. Likewise, there earthly things were promised. But the teaching of the new testament is that of Christ speaking from heaven, because we turn earthly things into a signification of heavenly things, through the mystical understanding. Likewise, in it heavenly things are promised. Matt. 5:12: for behold, your reward is abundant in the heavens. John 3:12: if I have told you earthly things, and you do not believe, how will you believe if I shall tell you heavenly things?

Next he compares the two testaments to each other as to the efficacy of the speech. And concerning the efficacy of the speech of the old testament, he says whose voice moved the earth then — that is, it made a commotion in the earth in many ways: through the signs in Egypt, through the division of the sea, through the movement of the earth in the desert. Ps. 67:9: the earth was moved, for the heavens dropped, etc. By which it is signified that that whole speech moved hearts through earthly promises.

Then, when he says but now he promises again, he adds concerning the efficacy of the new testament, and proves it by the authority of the prophet, and afterward expounds it, at the place but what he said. That authority is set down in Haggai 2, not however according to our letter. For we have it thus: yet a little while, and I will move, etc. But the Apostle takes it thus: yet once more, and I will move not only the earth but also heaven. And the sense is the same. And it is clear that these words were uttered in the time of the old testament, near its end — namely, after the return from its captivity — at which time nothing remained of the old testament. Therefore it is clear that what was being promised was to be fulfilled in the new testament, namely a new heaven and a new earth. Is. 65:17: behold, I create new heavens and a new earth. This creation indeed was shown in spirit to John. Apoc. 21:1: and I saw a new heaven and a new earth. For in that renewal the heavens will be moved.

Now heaven can be taken in two ways. In one way, the airy heaven, and this will be purged by the fire of the last burning, as was said above, ch. 10. In another way, the starry heaven, and this will not be purged, but will be changed as to a new state, because it will cease from motion, and the brightness of its parts will be increased; for the light of the moon will be as the light of the sun, and the light of the sun sevenfold, as is said in Is. 30:26. He says therefore but now — that is, through the new testament — he promises again, saying: yet once more, and I will move not only the earth, but also heaven.

Next, when he says but what he says, etc., he expounds the words of the prophecy, and places great weight on what he says, yet once. For what he says, yet, shows that they are movable. But what he says, once, shows that from a state of mobility and corruptibility they are to be changed to a state of incorruption and immutability. For if after that motion they remained in a state of change, he would not say once, but again and again — which is against Origen, who held that the world would be renewed and restored infinitely.

He says therefore that what he says, yet once, declares the transferring of movable things, namely to a state of immovability. And as if someone should ask whether God can do this, he adds as of things made. For all things made are subject to the divine power. Hence, just as God made them from nothing, so he can change them according to the judgment of his will. And this so that those things which are immovable may remain — that is, as to their principal essences they remain immovable, but as to certain accidental dispositions they will be changed. Ps. 101:28: and as a covering you will change them, and they will be changed, etc. Which have been expounded above. From these things it is clear that these things, in the old testament, although they were moved, were not moved to a state of incorruption and immutability; but this happens only in the new, as a sign that the promises of the old testament were mutable, but not those of the new.

Then, when he says therefore an immovable kingdom, he sets down the conclusion chiefly intended. For after he had commended in many ways the grace and benefits conferred and to be conferred upon us through Christ, he chiefly intends to lead us to serve him. And this he concludes, that since immovable goods are promised to us in the new testament, we ought to serve Christ, who promises them, in fear and reverence. And this is the principal conclusion.

Hence, first he resumes the benefit shown, saying therefore since — namely, God promises again to us an immovable heaven and earth, by which are designated future goods, immovable and everlasting — we have, that is, we render, grace, that is, thanksgiving. 2 Cor. 9:15: I give thanks to God for his unspeakable gift. And this receiving, that is, because we receive, though not in reality, yet in the hope of the promise, an immovable kingdom. Ps. 144:13: your kingdom is a kingdom of all ages. Luke 1:33: of his kingdom there shall be no end.

Or by grace is understood the gift of grace, which in the present we receive as a pledge of eternal glory. And therefore he says therefore receiving an immovable kingdom, that is, of the future glory which is promised to us. Luke 12:32: fear not, little flock, for it has pleased your Father to give you the kingdom. For what we hope for, we have — namely, grace, which we receive as a kind of beginning of glory. For just as nature does not fail in necessary things, much less does God. And therefore he gives us hope of that kingdom, and consequently grace by which we may arrive at it. Rom. 5:2: we have access through faith into grace. Ps. 83:12: the Lord will give grace and glory.

There follows by which let us serve, pleasing God with fear and reverence, where he leads us to the service required of us. For natural reason dictates that to him from whom we receive many benefits, we are bound to show reverence and honor; therefore much more so to God, who has given us the greatest things, and promised again infinite things; and therefore he says that through this grace — namely, given and to be given to us — let us serve God, pleasing him, with fear and reverence. For it is not enough only to serve God, which can be done through outward action, unless we also please him through right intention, and through love. Wisd. 4:10: pleasing to God, he was made beloved. Ps. 114:9: I will please the Lord in the land of the living. But God is served especially through interior service, Ps. 50 and Luke 1:74f: let us serve him in holiness and justice.

Now God is called Lord on account of creation; but Father on account of regeneration. To the Lord fear is owed, but to the Father love and reverence. Mal. 1:6: the son honors the father, and the servant will fear his lord. If then I am a father, where is my honor? And if I am a lord, where is my fear? Therefore God must be served with fear and reverence. Ps. 2:11: serve the Lord in fear, and rejoice unto him with trembling.

That we ought thus to serve God, he proves by an authority taken from Deut. ch. 4:24: for indeed our God is a consuming fire. Now this, that God is called fire, is not said, according to Dionysius, because he is something corporeal, but because intelligible things are designated through sensible things, among which we find fire to have greater nobility, and greater brightness; likewise greater activity; likewise greater height in position; likewise it is more purgative and consuming. Therefore God is chiefly named fire, on account of his brightness, because he dwells in light inaccessible, 1 Tim. 6:16. Likewise because he is supremely active. Is. 26:12: he has worked all our works in us. Likewise he is higher in position. Ps. 112:4: the Lord is high above all nations, etc. Likewise he purges sins, and as it were consumes. Hence he says here that he is a consuming fire, namely of sins. Mal. 3:2: for he is like a smelting fire, and it follows: and he will purge the sons of Levi. Above 1:3: making purgation of sins. Likewise he consumes sinners by punishing them. Above 10:27: but a certain fearful expectation of judgment, and the zeal of fire, which shall consume the adversaries. And therefore, because these things are promised to us, Is. 10:17: the light of Israel shall be as a fire, and his Holy One as a flame; Ps. 96:3: fire shall go before him, and shall burn his enemies round about — and therefore we ought to strive to serve and please God.