Commentary on Hebrews (Super Epistolam ad Hebraeos Lectura)

As was said above, the old law had its authority from three sources, namely from the Angel, from Moses, and from Aaron the high priest. Now the Apostle above preferred Christ, the author of the new testament, to the Angels through whom the law was given; here he intends to prefer him to Moses, who was the promulgator and, as it were, the lawgiver of the old testament. And concerning this he does two things. First he prefers Christ to Moses; second he concludes from this that Christ must be obeyed most effectively, at the words, Wherefore, as. Concerning the first he does two things. First he sets forth the dignity of Christ; second he shows what is common to Christ and Moses, at the word, of more. Concerning the first he does two things, for first he sets down the condition of those to whom he speaks; second he sets down the condition of him of whom he speaks, at the word, consider. Now those to whom he speaks he describes in three ways. First from charity. Hence he says brothers, as if to say: because you are brothers by the seed of Abraham, and of Christ, and among yourselves to one another. Matt. 23:8: You are all brothers, etc. Likewise brothers of Christ. Above 2:11: he is not ashamed to call them brothers. Now charity makes this brotherhood. Ps. 132:1: Behold how good and how pleasant, etc. Second, he also describes them from holiness, when he says holy. And this on account of the receiving of the sacraments, by which we are sanctified by Christ. 1 Cor. 6:11: but you have been washed, but you have been sanctified, etc. Third, he describes them from their calling, when he says partakers of the heavenly calling. Now this calling can be understood to be heavenly in two ways: either by reason of the end, or by reason of the principle. By reason of the end indeed, because they were called not to earthly things, as in the old testament, but they were called to the heavenly kingdoms. 1 Thess. 2:12: he called us to his kingdom and glory. 1 Pet. 2:9: who called out of darkness into his marvelous light. By reason of the principle indeed, because it is not from our merits, nor from human invention, but from heavenly grace alone. Gal. 1:6: he called through his grace. Rom. 8:30: and those whom he predestined, these he also called. Is. 41:2: who raised up the just one from the east, called him to follow him. Now he says partakers, because not only the Jews were called to the grace of faith and of the new testament, but also the gentiles. Col. 1:12: he has made us worthy to share in the lot of the saints in light. Because therefore you are in charity, and holy, and called to heavenly things, you ought to hear gladly one speaking of him, through whom these things come to you. Consequently he describes him of whom he speaks, when he says consider. Below ch. 12:2: looking to Jesus, the author and finisher of faith, etc. But whom? The apostle, he says, and high priest of our confession, Jesus. For the Apostle in what follows prefers Christ to Moses and Aaron, and therefore ascribes to him the dignity of both: of Moses, namely because he was sent by God. Ps.: he sent Moses his servant. And of Aaron, who was high priest. Ex. 28:1: bring also to yourself Aaron, etc. But Christ was sent as apostle more excellently than Moses. Ex. 4:13: I beseech you, Lord, send whom you will send, as if to say: you are going to send another more worthy one. Likewise he himself is high priest and priest. Ps. 109:5: you are a priest forever according to the order of Melchisedech. As it were, then, he here sets forth first his principal condition, saying wherefore, that is, therefore, brothers, consider the apostle, as if to say: pass over considering that apostle, that is, Moses who was sent, and the high priest Aaron, and consider the apostle and high priest of our confession, that is, him whom we confess. For this is necessary for salvation, that we confess him. Rom. 10:10: with the heart one believes unto righteousness, but with the mouth confession is made unto salvation. Or of confession, that is, of spiritual sacrifice. For every priest is ordained for offering sacrifices. Now sacrifice is twofold, namely bodily or temporal. And Aaron was instituted for this. But there is another sacrifice, spiritual, which consists in the confession of faith. Ps. 49:23: the sacrifice of praise shall honor me. And Christ was instituted for this sacrifice, not for bulls. Is. 1:11: I have not wanted the holocausts of rams, and the fat of fatlings, and the blood of calves, and lambs, and he-goats. And a little after, there follows: do not offer sacrifice any more in vain. Then when he says who is faithful, etc., he compares Christ to Moses. Concerning Aaron he makes special mention below. And he first sets down here, as has been said, that in which they agree; second, that in which Christ surpasses Moses, at the words for of more glory. Common to Christ and Moses is faithfulness toward God; and therefore he says who is faithful. Here it should be known that all this which is said here about Moses is founded upon that which is found in Num. 12:7, where the Lord shows the excellence of Moses, after Aaron and Miriam had quarreled against him, where these words are set down which the Apostle here alleges. For there it is said thus: but not so my servant Moses, who is most faithful in all my house. Where, if we attend well, Moses is commended more than in any other place of the Bible. And therefore the Apostle takes this as the most excellent statement for the commendation of Moses. But this can apply both to Christ and to Moses. For concerning Moses it is clear from the history itself alleged. It is also understood of Christ, because he, according as he is man, is faithful to him who made him, namely to God the Father, who made him, namely apostle and high priest — not according to the divine nature, because in that respect he was not made, nor created, but begotten — but according to the human nature. Rom. 1:3: who was made to him of the seed of David according to the flesh. Now he was faithful to God the Father: first, by not attributing to himself what he had, but to the Father. John ch. 7:16: my teaching is not mine. Second, because he sought his glory, not his own. John 8:50: I do not seek my own glory. And at 7:18 it is said: he who seeks the glory of him who sent him, this one is true, and there is no injustice in him. Third, because he perfectly obeyed the Father. Phil. 2:8: made obedient unto death. Christ, therefore, is faithful to him who made him, as also Moses was, and this in all his house, which house is the whole company of the faithful, concerning which Ps. 92:7: holiness becomes your house, O Lord. Or in all his house, that is, in the whole world, not only in Judea, as Moses was. Is.: I have given you as a light of the gentiles, that you may be my salvation unto the end of the earth. Then when he says for of more glory, he prefers Christ to Moses, and this as to two things. First as to power; second as to condition, at the words and Moses. Now in commending Christ, he commends him as having had honor in all the house, as Moses did; but he shows that Christ excels him. Here he first sets down his reason; second he makes it clear, at the words for every. Now the Apostle's reason is that greater glory is owed to him who made the house than to him who inhabits it; but Christ built the house. Ps. 73:16: you have made the dawn and the sun. Prov. 9:1: wisdom has built herself a house, that is, the Church. For Christ himself, through whom grace and truth came to be, built the Church as a lawgiver. But Moses as the announcer of the law; and therefore glory is owed to Moses only as to an announcer. Hence also his face shone, concerning which Ex. 34:29 and 2 Cor. 3:7: so that the children of Israel could not look intently at the face of Moses because of the glory of his countenance. The text, therefore, continues thus: you say that Christ is faithful as Moses was; why then should we neglect to consider? Surely because he has been held worthy of more glory than Moses, by as much as the lord of the house, who built it, has more glory. As if to say: although Moses is greatly honorable, yet Christ is more honorable, as the builder of the house, and as the principal lawgiver. Job 36:22: behold, God is exalted in his strength, and none is like him among lawgivers. If, then, glory is owed to Moses, Christ is worthy of a greater one. 2 Cor. 3:9: if the ministration of condemnation is in glory, much more will the ministry of justice be in glory. Consequently he proves the minor of his reasoning, when he says for every house is built by someone. Now the minor is that Christ built this house; and he proves this, first, because every house needs a builder; second, because this house of which he speaks was built by Christ, at the words but he who all things. First, therefore, he proves that this house, like any other, needs a builder, because diverse things are not joined together except by some one thing, as is clear in the case of a man-made house, in which the wood and stones of which it is composed are united by someone. Now the aggregate of the faithful, which is the Church and the house of God, is gathered from diverse peoples, namely Jews and gentiles, slaves and free. And therefore the Church, like every house, is built by someone uniting it. Of this reasoning he sets down only the conclusion, supposing the truth of the premises from the evidence of the fact. 1 Pet. 2:5: yourselves, as living stones, are built up spiritual houses, etc. Eph. 2:20: built upon the foundation of the apostles and prophets, etc. Then when he says but he who created all things is God, he proves that Christ is the builder of this house, for he himself is the God who made all things. And if this is understood of the whole world, it is plain. Ps. 32:9: he spoke, and they were made, etc. But there is another, spiritual creation, which is effected through the Spirit. Ps. 103:30: send forth your spirit, and they shall be created, and you shall renew the face, etc. And this is done by God through Christ. Jas. 1:18: of his own will he begot us by the word of truth, that we might be a kind of beginning of his creature. Eph. 2:10: we are his handiwork, created in Christ Jesus unto good works. God, therefore, created this house, namely the Church, out of nothing, that is, from the state of sin, into the state of grace. Therefore Christ, through whom he made all things — above 1:2: through whom he also made the ages. John 1:3: all things were made through him, and without him, etc. — is more excellent, inasmuch as he has the power of a maker, than Moses, who was only an announcer. Then when he says and Moses indeed, he prefers Christ to Moses as to condition, and concerning this he does two things. First he sets down his reason; second he makes it clear, at the words which house. Now his reason is this: it is agreed that a lord, and in his own house, is of greater esteem than a servant, and in the house of his lord. But Moses is faithful as a servant, and in the house of his lord; Christ, however, as lord, and in his own house; therefore, etc. Concerning this it should be known that the Apostle very diligently notes those words written of Moses, in which two things are said of him: for he is called a servant, and he is also called faithful, not in his own house, but in the house of our God. And as to these two things, he prefers Christ to Moses. First he shows what applies to Moses; second what applies to Christ, at the words but Christ as a son. He says, therefore, that Moses was faithful as a servant, that is, as a faithful steward. Matt. 25:21: well done, good and faithful servant, because you have been faithful over a few things, I will set you over many things. Now Christ is in a certain way a servant, namely according to the flesh — Phil. 2:7: taking the form of a servant — but Moses was the servant of God in setting forth the words of God to the children of Israel. From this it is clear that, because he was a faithful servant, the things which he said were ordered to another, namely to Christ. And this was for a testimony of the things which were to be said. John 5:46: if you believed Moses, you would perhaps believe me also, for he wrote of me. Acts 10:43: to him all the prophets bear witness. Because, therefore, he was a servant, he was accordingly not in his own house, but in another's; and because the things he said were a testimony of the things that were to be said of Christ, Moses was therefore in every way less than Christ. Then when he says but Christ, he shows what applies to Christ, namely that Christ is not as a servant, but as a son in the house of the Father, and consequently his own, because he is the natural heir. Above 1:2: whom he appointed heir of all things, etc. For the Church is the house of Christ. Prov. 14:1: a wise woman builds her house. Ps. 2:7: the Lord said to me: you are my son, etc. Matt. 3:17: my beloved son, etc. He is, therefore, not a servant, but a son, and in his own house; but Moses is a servant, and in another's house. John 8:35: the son remains forever. Then when he says which house we are, he shows what this house is. This house is the faithful, and they are the house of Christ, who believe in Christ. 1 Tim. 3:15: in the house of God, which is the Church. And also because Christ dwells in them. Eph. 3:17: that Christ may dwell through faith in your hearts. This house, therefore, we the faithful are. Now for this, that we may be the house of God, four things are necessary, which are required concerning a house, which are not in a tent. And the Apostle touches on these. First, that our hope and faith be certain and permanent; but a tent, even if it is firm, can nevertheless quickly be moved. And it signifies those who believe for a time, and in the time of temptation fall away; but those are the house who retain the word of God. And therefore he says if we hold fast our confidence. It was said above that confidence is hope with firm expectation and without fear. 2 Cor. 3:4: such confidence we have through Christ toward God. Second, that it be ordinately disposed. And therefore he says the glory of hope, that is, ordered to the glory of God, so that, other things being held in contempt, we may glory in the hope of glory. Jer. 9:24: let him who glories, glory in this, to know and understand me. Third, that it be persevering. Hence he says unto the end. Matt. 10:22: he who perseveres unto the end, he shall be saved. Fourth, that it be firm, namely so that it may not be moved by any adversity. Hence he says firm. Below ch. 6:18f.: we have fled for refuge to hold fast the hope set before us, which we have as an anchor of the soul, sure and firm.

Above the Apostle proved that Christ is of greater excellence than Moses; here he concludes that Christ is to be obeyed all the more. And he does this through the authority of the prophet David in Psalm 94. In this he does three things: first he sets forth the authority, which contains a certain exhortation; second he expounds it, at the place, "see, brothers"; third from the authority and the exposition he argues, in chapter 4, at the place, "let us fear therefore." Concerning the first he does three things. For first he suggests the authority of the words that follow; second he sets down the exhortation, which is contained in the authority, at the place, "today if the voice"; third he sets down a certain comparison, at the place, "as in the provocation," etc. The authority of the words is from this, that they were not uttered by human invention, but by the Holy Spirit. Hence he says, "wherefore, as the Holy Spirit says." As if to say: Christ is of more abundant grace than Moses; therefore if we have listened to Moses, we ought not to harden our hearts against listening to Christ. He himself alleges the words of the Old Testament on behalf of the New, lest it be believed that they are to be referred only to the Old Testament; rather they are also to be referred to the New, and to another time. And they are the words of the Holy Spirit, because, as it is said in 2 Peter 1:21: prophecy was not at any time brought by the will of man, but the holy men of God spoke, inspired by the Holy Spirit. For David himself says of himself, in 2 Kings 23:2: the Spirit of the Lord has spoken through me. In this, therefore, he shows the authority to be true, namely because it is from the Holy Spirit, against the Manichean.

Then when he says, today if the voice, etc., he sets down the admonition, where he does three things. For first he describes the time when he says "today"; second he adds the benefit, at the place "if the voice"; third he subjoins his own admonition, at the place "harden not." The time is "today," namely the time of day. For the time of the old law was called night, because it was the time of shadow. Below, 10:1: for the law, having a shadow of the good things to come. But the time of the New Testament, because it drives away the shadow of the night of the law, is called day. Romans 13:12: the night is past, and the day is at hand. This time is also called day, on account of the rising of the sun of justice. Malachi 4: unto you that fear my name the sun shall rise, et cetera. This day is not followed by night, but by a clearer day, namely when we shall see the sun of justice itself with unveiled face in its wheel, when we shall see him through his essence. And in this day a benefit is shown to us. For there follows, if you shall hear his voice, because we hear his voice, which was not the case in the Old Testament, in which only the words of the prophets were heard. Above, 1:1: God, formerly speaking to the fathers in the prophets, has in these last days spoken to us in the Son. Isaiah 52:6: therefore my people shall know my name in that day, for I myself who spoke, behold, I am here. Canticle 2:14: let your voice sound in my ears. For in this a benefit so greatly desired is shown to us. Luke 19:42: in this your day, the things that are to your peace, et cetera.

If therefore the benefit is so great, behold the admonition: harden not your hearts. A hard heart tends toward evil. That is hard which does not yield, but resists what impels it, and does not receive an impression. And thus a man's heart is called hard, when it does not yield to the divine command, nor easily receives divine impressions. Ecclesiasticus 3:27: a hard heart shall fare ill at the last. Romans 2:5: according to your hardness and impenitent heart, you treasure up to yourself wrath against the day of wrath. Now this hardening is caused from two things. From one as it were negatively, namely from God not bestowing grace. Romans 9:18: God has mercy on whom he will, and whom he will he hardens. From the other, positively, and in this way the sinner hardens himself, by not obeying God, and by not opening his heart to grace. Zechariah 7:12: they made their heart as an adamant stone, lest they should hear the law and the words which the Lord of hosts sent in his spirit by the hand of the former prophets. Harden not your hearts, therefore, that is, do not close your hearts to the Holy Spirit. Acts 7:51: you always resist the Holy Spirit.

Consequently he sets down the comparison when he says: as in the provocation. And this is a comparison from a past deed; for the faithful are instructed about the things that are to be done in the New Testament from the things that were done in the past, according to that saying of Romans 15:4: whatever things were written, were written for our instruction. Now he does two things concerning this: first he proposes the example in general, setting down the fault; second in particular, at the place, where they tempted me, et cetera. But in order that we may follow the exposition of the Apostle, it is necessary to set forth in this text the senses that agree with the exposition. Now we read that, among other faults of the sons of Israel, two were most gravely punished. One was the disobedience which they showed in the affair of the spies, concerning which see Numbers 13 and 14. On account of this deed the Lord, being indignant, willed to destroy the whole people. Hence he swore that none should enter the land of promise, except two, namely Caleb and Joshua. Now this he specially calls a provocation, because, although by other sins they had offended God, yet by this one they provoked him; for just as an unripe fruit, which is opposed to a ripe one, is not fit for eating, so then the wrath of God was inflexible. Psalm 77:40: they provoked him in the desert, and tempted him in the place without water. Baruch 4:7: you provoked him who made you. The other sin was the sin of temptation. For they frequently tempted God, because at one time over water, at another over meat, and at another over bread: so that they tempted him ten times. Numbers 14:22: they have tempted me now ten times. Job 19:3: behold, you confound me ten times. And therefore he says "according to the day of temptation." Now someone might think that the provocation and the temptation were the same sin, so that the Apostle meant to say: harden not your hearts as in the provocation, which was in the day of the temptation. But this is against the exposition of the Apostle. It must therefore be said thus: harden not your hearts as in the provocation, and again as in the day of temptation, so that there are two sins. Hence Psalm 77:41: they turned back, and tempted God, and provoked the Holy One of Israel.

Consequently he pursues the faults in particular, when he says, where your fathers tempted me, et cetera. And concerning this he does two things: first he sets down the sin of temptation; second the sin of provocation, at the place, and I said always. Concerning the first he does three things. For first he sets down the sin of temptation; second he shows its gravity, at the place, they proved; third he sets down the penalty, at the place, wherefore I was offended. He says, then, that in them was the sin of temptation in the desert, because there your fathers tempted me; and he speaks in the person of the Lord. Here it must be known that to tempt is to take a trial of a thing which one does not know. Hence the fact that someone tempts God proceeds from unbelief. But it must be known that sometimes someone tempts God, not with the intention of tempting and making trial, yet he behaves in the manner of one tempting. For he who uses his own thing for its usefulness does not properly tempt: for instance, if someone fleeing runs upon his horse, even if he puts it to the test, yet not with the intention of tempting. But when what he does is of no use, then he tempts. Likewise, if someone exposes himself to some danger, compelled by necessity, under hope of divine help, he does not tempt God. But if without any necessity, then he tempts God. And thus he himself says, Matthew 4:7: you shall not tempt the Lord your God, because there was no necessity that he should cast himself down. Thus these people tempted the Lord, because they doubted the power of God, crying out against Moses, as though God could not give them food, though they had experienced his power in greater things; and therefore it was the sin of unbelief, which is the greatest.

Then the gravity of the fault is set down, when he says, they proved me, et cetera. For the greater the benefits of God someone receives, and the greater certainty of divine power he has, and afterward doubts, the more gravely he sins. But these people saw signs and wonders in the land of Egypt, the opening of the sea and other miracles, and yet they did not believe. Hence Numbers 14:22: the men who saw my majesty, and the signs which I did in Egypt and in the wilderness, and have tempted me now ten times, et cetera. And therefore he says "they proved," that is, they wished to make trial, and "they saw," that is, they experienced, "my works," that is, the effects which could not exist unless he who wrought the works were of infinite power. And all this not in one day, but for forty years, during which they remained in the desert, because they always had manna and the pillar of fire and of cloud; or, they proved that they saw me, namely because in nothing did I fail them. Yet what he says, "forty years," according to the intention of the Apostle is referred to what precedes, but according to the intention of the Psalmist it is referred to what follows, so that it is said he was offended or hostile toward them in the fortieth year. And thus reads the text of Jerome.

Then when he says, wherefore I was offended, the penalty of the sin is set down; and there is a double reading, namely "offended," or "near," and it comes to the same thing. Wherefore, that is, on account of the sin, I was offended, that is, indignant — not that wrath is in God, except by way of likeness, because he punishes as one who is angry; concerning which penalty it is frequently found in Exodus 22: let me alone, that my wrath may be kindled, etc., and in the book of Numbers. For often they were laid low. Hence 1 Corinthians 10:5 treats of the penalty of this sin. Or, "I was near," namely by punishing them. For when the Lord comes to the aid of the good, and punishes the wicked, then he is near to them; but when he overlooks the sins of men for the sake of repentance, and overlooks the affliction of the just, so that their merit may increase, then he also seems far off. Job 22:14: the clouds are his covert, and he does not consider our things, and he walks about the poles of heaven. Or "near," as regards divine mercy, because this very fact, that he punishes them temporally, is a great sign of mercy. Augustine: burn here, cut here, that thou mayest spare forever.

Then when he says, and I said, etc., he sets down the sin of provocation in particular. And this is clear from what is said below, to whom I swore that they should not enter, et cetera. And concerning this he does two things. For first he sets down the fault; second he adds the penalty, at the place, to whom I swore in my wrath, et cetera. Now he sets down a twofold fault. One is in obstinacy in evil; the other is in withdrawal from good. And this latter he sets down, at the place, but they have not known my ways. He says, then: I was thus near to them, namely by punishing them. And I said, namely by eternal foreknowledge, these always err in heart. Deuteronomy 31:27: you have always acted contentiously against the Lord. Jeremiah 13:23: if the Ethiopian can change his skin, et cetera. Thus, then, in one way someone provokes God when he obstinately clings to evil; in another way, when he despises the good. Hence he says, but they have not known my ways, that is, not with respect to simple ignorance, but to affected ignorance, so that the sense is: they have not known, that is, they were unwilling to know. Job 21:14: we do not want the knowledge of your ways. Psalm 35:3: he would not understand, that he might do well. Or, "they have not known," that is, they have not approved, as the Apostle says, 2 Timothy 2:19: the Lord knows who are his.

Consequently he shows the penalty when he says, to whom I swore. In this word he sets down immutability, in that he wills oaths to be firm. For when God or an angel is found to swear, it is a sign of the immutability of that concerning which he swore. Psalm 109:5: the Lord has sworn, and he will not repent, et cetera. Yet sometimes he swears only under a condition, namely that if they do not repent, these evils will befall them. He also indicates that this penalty is not for a threat, but rather for extermination, because he says "in wrath." Psalm 6:1: Lord, rebuke me not in your wrath. He swore, therefore, in wrath, if they shall enter into my rest. The construction is defective, after the manner of one who is angry, who cuts short his words. And the word "if" is taken for "not," that is, they shall not enter into my rest. Now there is a threefold rest. One is temporal, concerning which Luke 12:19: you have many goods laid up for many years, take your rest, et cetera. The second is the rest of conscience. Ecclesiasticus 51:35: I labored a little, and found much rest. The third is the rest of eternal glory. Psalm 4:8: in peace, in the very same, I will sleep and take my rest. It can, therefore, be explained that what is said here refers to each of these, so that it is said: but they entered neither into the rest of the land of promise, nor into the rest of conscience, nor into the rest of eternal enjoyment.

Above, the Apostle showed, by the authority of the Psalmist, that Christ must be firmly obeyed. But in that authority he set down three things: admonition, fault, and punishment; here he expounds these three in order. He does the first here, "see"; the second there, "but some"; the third there, "but to whom did he swear." In the admonition, however, there are two things, namely, the admonition itself, and the condition of that admonition. Hence he expounds these two. First the first, here; second the second, there, "for partakers of Christ." But in the first admonition he exhorts to two things: namely, to careful consideration; second, to mutual admonition, there, "but exhort."

He says therefore, "see." For each one ought to consider in himself in what state he is. Gal. 6:4: "let each one prove his own work." Jer. 2:23: "see your ways in the valley." "See," therefore, brethren, as regards each one in himself, because each one is a part of the society, and God has commanded each one concerning his neighbor, Ecclus. 17:12. "See," that is, test one another, "lest perhaps there be in any of you," etc., as if to say: many among you are in a state of perfection, yet on account of frailty and the freedom of the will there could be evil in some of you. Job 4:18f.: "behold, they that serve him are not steadfast, and in his angels he found perverseness: how much more they that dwell in houses of clay, and have an earthly foundation?" Jn. 6:71: "did I not choose you twelve, and one of you is a devil?" Therefore let no one be solicitous only for himself, but also for each one of his society. But what? "Lest there be in any of you an evil heart of unbelief." Behold the evil of which the Apostle speaks, namely, an unbelieving heart, that is, not firm in faith, in which the malice of the soul consists: for as the good of the soul is in cleaving to God — Ps. 72:27: "but it is good for me to adhere to God," which, namely, is through faith — so to withdraw from God through unbelief is the evil of man. Jer. 2:19: "know and see, O Israel, that it is an evil and bitter thing that thou hast left the Lord," etc. And therefore he says "of departing," because through unbelief one withdraws from the living God. Jer. 2:13: "they have forsaken me, the fountain of living water." But he says "from the living God," because he is both life in himself and the life of the soul. Jn. 1:4: "in him was life." He says this in order to show that through withdrawal from God, man incurs spiritual death.

But if this evil is found in someone, is one therefore to despair? No, but rather he ought to be exhorted, that is, admonished: therefore he says, "but exhort one another every day," that is, continually, namely by examining one's own conscience, and leading it to the good, "while it is called today," that is, as long as the present time of grace lasts, which is all as it were one day. Jn. 9:4: "I must work the works of him that sent me, while it is day." And this is so that none of you may be hardened by the deceitfulness of sin. For as was said above, the heart is hardened through obstinacy in evil. But by this someone clings firmly to sin, because he is deceived. For it is natural to the appetite to cling to the good; but it withdraws from the good because it is deceived. Prov. 14:22: "they err that work evil"; and Prov. 13:13, according to another text: "deceitful souls err in sins." Wis. 5:6: "therefore we have erred from the way of truth."

Consequently, when he says "partakers," etc., he expounds the condition of the admonition, as if to say: this condition is more effective than that one, because they only heard, but we have been made partakers of Christ. And he speaks properly, because in the Old Testament there was only hearing, nor was grace conferred from the work performed; but in the New Testament there is both the hearing of faith and grace is given to the one performing it. Hence we have been made partakers of Christ. Jn. 1:16: "of his fullness we have all received." But we are partakers of grace, first through the reception of faith. Eph. 3:17: "that Christ may dwell through faith in your hearts." Second, through the sacraments of faith. Gal. 3:27: "as many of you as have been baptized in Christ, have put on Christ." Third, through participation in the body of Christ. 1 Cor. 10:16: "the bread which we break, is it not the participation of the body of the Lord?" But it must be known that participation in Christ is twofold. One imperfect, which is through faith and the sacraments; the other perfect, which is through the presence and vision of the reality; the first we already have in fact, but the second in hope. Yet along with this, hope has this condition, namely, if we persevere. Hence he says, "if however the beginning," etc. For whoever is baptized in Christ receives a certain new nature, and Christ is in a certain way formed in him. Gal. 4:19: "my little children, whom I bring forth again, until Christ be formed in you." This indeed will be truly perfected in us in our homeland, but here only the beginning, and this through formed faith, because unformed faith is dead. James 2:20: "faith without works is dead." Hence this is not for us the beginning of participation in Christ, but formed faith is. Below, 11:1: "but faith is the substance of things to be hoped for," that is, the foundation, and as it were the beginning. He says therefore: we are partakers of Christ, if however we hold firm unto the end the beginning of his substance, namely formed faith. But on the contrary: it seems that fear is rather the beginning, because it says, Ps. 110:9: "the fear of the Lord is the beginning of wisdom." I respond. It must be said that faith is formed through charity. But charity is not without chaste fear. And therefore formed faith always has this fear attached to it. Hence both faith and fear are the beginning. But that which is added when it is said, "today," etc., has been entirely expounded.

Then, when he says "for some who, having heard," he expounds what he had said concerning their fault, as if to say: you have been made partakers of Christ, if you do not harden your hearts as those who heard, but provoked — "but not all," that is, yet not all. For two, namely Caleb and Joshua, remained steadfast, as is found in Num. 14:6, and they also strengthened the others. And through this it is given to understand that, when not the whole Church falls, but only some, even if many, nevertheless the evil will be punished, but not the good, as in those two. 3 Kings 19:18: "I have left me seven thousand men, who have not bowed their knees to Baal." Rom. 11:5: "a remnant have been saved according to the election of God."

Then, when he says "but to whom," etc., he expounds what he had said concerning the punishment. And first, that which he had said, "I was offended"; second, that which he had said, "I swore in my wrath," etc., there, "but to whom did he swear," etc. He says therefore, "but with whom was he offended forty years? Was it not," etc. From which it is clear that that which he said above, "forty years," refers to that, "I was offended." Hence he says that he was offended with them for those forty years. Hence it must be known that all who went out of Egypt died in the desert, as is said in Jos. 5:4. Yet not all were struck down; but some indeed by God, as when the earth was opened, and swallowed up Dathan and Abiron, as is said in Ps. 105:17, and concerning this it is found in Num. 16:31ff. Others indeed were struck down by Moses, as is evident in the casting of the calf, as is evident in Ex. 32:16. Others indeed by enemies, as is evident in many places. And these things are sufficiently found in 1 Cor. 10:1ff. Others indeed died their own death. Therefore not all were struck down. Hence it was not a general punishment, but it was a special punishment. And none except those two who have been mentioned entered the land of promise. And concerning this land he says, "but to whom did he swear," that is, firmly decreed, that they should not enter into his rest, except to those who were unbelieving, namely at the words of the spies? Hence it is clear that on account of unbelief they were not able to enter into his rest; and for this reason he says, "we see," because they experienced that on account of their unbelief they were not able to enter. Or, "we see," that is, ourselves, namely through that punishment which has been mentioned, that they were not able, etc.