Commentary on Hebrews (Super Epistolam ad Hebraeos Lectura)

Above, the Apostle set forth the authority of David and expounded it; now, however, he argues from it. And concerning this he does two things. First, he induces a solicitude for entering; second, he admonishes that we should hasten to enter, at the place, let us therefore hasten. Concerning the first he does two things. First, he instills a solicitude of fear; second, he shows that this solicitude ought to press upon us, at the place, for indeed to us also.

He says therefore: it has been said that he was angered against those who did not believe, so that he swore that they would not enter into his rest; therefore let us also fear, namely with a chaste and solicitous fear. Prov. XXVIII, 14: blessed is the man who is always fearful. I Cor. X, 12: let him who thinks he stands take heed lest he fall. For fear of this kind is a useful admonition unto good, and is a companion of the three spiritual virtues, namely hope, faith, and charity. Eccli. XXIV, 24: I am the mother of fair love, and of fear, and of knowledge, and of holy hope.

But what ought we to fear? Lest perhaps, the promise being left, et cetera. For beatitude, or happiness, consists in this, that man should enter into it. Tob. XIII, 20: I shall be blessed, if the remnant of my seed shall be left to see the glory of Jerusalem. Below, XII, 15: watching, lest perhaps anyone be lacking in the grace of God. For, as Chrysostom says, greater is the punishment for the damned in this, that they are excluded from the vision of God, than the other punishments which they have. And he says be thought, namely by divine judgment. Matth. XXV, 41: depart, ye cursed, into everlasting fire. Or be thought according to human opinion. Eph. V, 5: know ye this and understand, that every fornicator, or unclean person, or covetous person, which is a servitude of idols, has no inheritance in the kingdom of Christ and of God.

It is to be feared, therefore, lest any of you be thought to be wanting, because the promise of entering has been made to you. Is. XXXII, 18: my people shall sit in the beauty of peace, in the tabernacles of confidence, in wealthy rest. Apoc. XIV, 13: from henceforth now, saith the Spirit, that they may rest from their labors. It is to be feared, therefore, lest on account of our fault we do not enter, the promise being left — that is, the promise which we abandon by forsaking hope, faith, and charity, by which we are able to enter. And this happens through mortal sin.

Next, when he says for indeed to us, he shows that this solicitude presses upon us. And concerning this he does two things. First, he sets forth his intention; second, he proves it, at the place, we shall enter. Concerning the first he does two things: first he shows that this promise was made to us; second, that this promise does not suffice, at the place, but it did not profit.

He says therefore for indeed to us it has been announced, that is, it has been promised to us. Hence it must be known that those things which were promised temporally in the Old Testament are to be understood spiritually. For all things happened to them in figure, I Cor. X, 11; and Rom. XV, 4: whatsoever things are written, are written for our doctrine.

Then, when he says but it did not profit, et cetera, he shows that the promise does not suffice, so that nonetheless we ought to be solicitous. Hence he says that the word heard and not believed profited them in nothing. For not the hearers of the law shall be justified, but the doers, Rom. II, 13. And he says not mixed with faith, because just as from the intellect and the thing understood one thing is made, so from the heart of the believer and formed faith itself one thing is made. I Cor. c. VI, 17: he who adheres to God is one spirit.

But that which he says, from the things which they heard, can be the reason why the word was not mixed with faith. For this was from the things which they heard from the spies, to whom they were incredulous. Or it can be a determination of faith, which ought to be from the things which they heard. For faith is from hearing, Rom. X, 17. For the words of God are so efficacious, that as soon as heard they ought to be believed. Ps. XCII, 7: thy testimonies are become exceedingly credible.

Then, when he says for we shall enter, et cetera, he proves the proposition, and concerning this he does three things. First, he shows that it is necessary for us to believe just as for them; second, he adduces two authorities to prove his intent, at the place, and indeed by the works; third, from these he argues, at the place, since therefore it remains.

He says therefore: the word was made to us just as to them, for we shall enter into rest. Ps. IV, 8: in peace, in the very self-same, I will sleep and I will rest. Job XI, 19: he shall rest, and there will be no one to rouse thee. But there is a twofold rest. One in external goods, and unto this man goes forth from the rest of the mind; the other is in spiritual goods, which is intimate, and unto this he enters. Matth. XXV, 21: enter thou into the joy of thy lord. Cant. I, 3: the king has brought me into his storerooms. Then he sets down the authority as I have sworn, et cetera, and this has been expounded.

Then, when he says and indeed by the works, et cetera, he sets down two authorities. One of the Law, which is found in Gen. II, 2; the other, which has frequently been set down, which is found in Ps. XCIV, 8.

He says therefore as to the first: and indeed, the works being finished from the foundation of the world; he said, et cetera. This can be read in two ways: in one way, that there is not there for, but he said, in a certain place, et cetera. And this is the plainer reading, so that the sense is: I say that we shall enter into the rest which was prefigured from the foundation of the world, concerning which rest, prefigured through the seventh day, he said — namely the Holy Spirit who speaks in Scripture, because holy men of God spoke, inspired by the Holy Spirit, II Pet. I, 21 — in a certain place, a famous one, namely Gen. II, 2, concerning the seventh day: and so God rested from his works. The works, I say, being finished from the foundation of the world.

Or: the Holy Spirit said in a certain place concerning the seventh day; and he said this after he had narrated the works of the six days, these being finished from the foundation of the world. But if there is there for he says, then the construction is defective, and the sense is: it has been announced to us that we shall enter, and this the works being finished from the foundation of the world; but when and how it was announced, is because he said, in a certain place, et cetera.

But he says the works being finished to denote the works of the six days, which were finished. But he says from the foundation of the world because first the world was established, and after six days it was perfected distinctly in its individual parts. But concerning the distinction of these days, the saints speak in various ways. For Augustine understood it otherwise than the other saints, as is clear in the First Part of the Summa, question LXXIV, articles 2 and 3.

Yet however it be said, it is manifest that those works were finished. For in them there is a twofold perfection. One according to the parts of the world, which are the heaven and the four elements. And this is considered according to their essences, as is held in the First Part of the Summa, as it were where above. And this was through the work of creation, which was on the first day; and through the work of distinction, which was on the second and third day. And in this Augustine agrees with the others.

The other perfection is according to the individual parts. And this perfection pertains to the work of adornment. And this adornment, as to the higher things, was on the fourth day; as to the middle, namely the air and the water, on the fifth day; but as to the earth, which is the lowest element, was on the sixth day.

But this perfection agrees with the senary number, which arises from its aliquot parts taken together, which are one, two, and three; for six times one are six, likewise three times two, and two times three, and one, two, three, are six; for this reason the senary is the first perfect number, because although the ternary agrees in some way with the things that have been said, since three times one are three, and one and two are three, nevertheless twice one do not make three, likewise once two do not make three, but only two. Therefore by the senary itself the perfection of things is designated.

But after the perfection, rest is promised, which is given to none except to one who has worked. And thus on the seventh day, on which the state of the world was changed, there was, just as on each of the others, a certain variation. Hence in it began the state of propagation, on account of which it is also numbered along with the others; therefore in the seventh age of the world is the state of those who rest. According to Augustine, however, this seventh day is nothing other than the angelic knowledge referred to the rest of God from his works.

But on the contrary: if he rested on the seventh day, who then made it, if it is not a work of God? Moreover, John V, 17: my Father worketh until now, and I work.

I answer. It must be said that rest is taken there not as it is opposed to labor, but as it is opposed to motion. For although God, in producing, is not moved, nevertheless because we do not speak of him except through sensible things, in which there is no operation without motion, therefore every operation, speaking broadly, is called motion; and thus he is said to have rested, because he ceased to produce new species: for those things which were made afterward were in those things then produced — either according to active power, as in perfect animals, or according to seminal reasons, or according to matter, as minerals. Therefore then no dead man was raised up, but a body was made which could be raised up. But certain things then existed according to likeness, as rational souls, which are made by God alone.

So then God rested from producing works, because all things in some way preceded, as has been said; yet he works until now, conserving and governing the things he founded. And thus God made the seventh day just as any other, because then something was added, because then the state of propagation began. But each addition varied the state of the world, as has been said, and made one day.

Or, according to Augustine, it does not say simply he rested, but he rested from his works. For from eternity he rested in himself, but then he also rested, not in his works, but from his works. For God works otherwise than any other craftsman. For a craftsman acts on account of his own need, just as a house-builder makes a house, that he may rest in it. Likewise a smith makes a knife for profit. Hence the desire of any craftsman is set at rest in his work. But it is not so with God, because he does not act on account of his own need, but on account of his goodness to be communicated. Hence he does not rest in the work, but from the work of producing, and he rests only in his own goodness.

Next, he sets down the authority of David, which has already been expounded.

Next, when he says since therefore it remains, et cetera, he argues from the premises. And concerning this he does two things. First, he takes up the sense of that second authority, if you shall hear his voice, et cetera; second, he argues from the first, at the place, there remains therefore, et cetera. Concerning the first he does two things: first he draws two things from the second authority; second he shows that these two are understood in it, at the place, for if Jesus had.

He takes therefore two things which are understood in it: at for it is just, namely, that the ancient fathers did not enter. The other is, that in the time of David there still remained another rest to be granted. For although rest to be granted in the land of promise had been promised to them, nevertheless by this, that after a long time he says: today, if you shall hear the voice, et cetera, he shows that another rest remains. For otherwise he would not make mention of rest, saying today, et cetera.

There is therefore a certain rest into which we must enter, into which they did not enter on account of unbelief. And therefore, since they did not enter, it remains therefore that some enter, to whom the promise was made, because those to whom it was announced before did not enter, that is, the Jews to whom the promise was made.

It remains therefore that some enter, the reason for which is, that if God created man unto eternal beatitude — since he created him unto his image and likeness — therefore he prepared rest for him. Although, therefore, someone may be excluded on account of the merit of his own fault, yet God does not will that this preparation be in vain. And therefore it remains that some enter, as is clear concerning those called to the wedding. Matth. XXII, 8: the wedding indeed is ready, but they that were invited were not worthy, et cetera. And therefore he limits, that is, determines for us, a seventh day, that is, the day of grace, saying in David: today, if you shall hear the voice, et cetera. And he repeats the authority, which has been expounded.

But it must be known that God prepared beatitude for man in place of rest, nor does he will this preparation to be in vain; but if one does not enter, another will enter, as is shown in that parable of the wedding. Matth. XXII, v. 2 ss.: hold fast what thou hast, that no one take thy crown; as if to say: if thou dost not receive it, another will have it. Job XXXIV, 24: he shall break in pieces many, and those without number, and shall make others stand in their place.

Then, when he says for if Jesus, et cetera, he proves that it remains for others to enter, because if Jesus of Nun, that is, Joshua, had granted the final rest to the children of Israel, never of another, et cetera — that is, another rest would not press upon us, nor would the prophet David speak of any other after that day. Hence it is manifest that that rest was a sign of the spiritual rest.

Above, the Apostle took up two authorities, one from Genesis 2:2, the other from Psalm 94:8, and he concluded his intention from the second authority, namely the Psalm. Here he concludes the same thing from the first. And concerning this he does two things. For first he sets down the conclusion; second he sets down the reason for the consequence, at the place, "For he who has entered."

Concerning the first, it must be known that the Apostle, in the whole series of these words, makes mention of a threefold rest. The first is the rest of God from his works; the second is the temporal rest, which the children of Israel had in the land of promise; the third is the eternal rest, which is designated through these two. But the Apostle here, before he makes mention of the eternal rest, says that after the earthly rest there is still left, that is, there remains, a sabbatism for the people of God, which in the old law was represented by the sabbath, namely the eternal rest. Isaiah 58:13: "You shall be called the delicate sabbath, and holy of the Lord." Isaiah 66:23: "There shall be month from month, and sabbath from sabbath," that is, perpetual rest. And he says "sabbatism," because just as in the old law the sabbath represented the rest of God from his works, of which it is said in Genesis 2:2, so that rest will be of the saints from their works. Apocalypse 14:13: "From now on, even now, the Spirit says, that they may rest from their labors." Hence he adds, "For he who has entered into his rest," because just as God worked for six days and rested on the seventh, so through the six days the present time is signified, on account of the perfect number. He, therefore, who works perfectly, rests on the seventh from his works, just as God also rested from his; not, however, from just any works whatsoever, for there are certain perpetual works there, namely to see, to love, and to praise: Apocalypse 4:8: "They had no rest night and day, saying: Holy, holy, holy," etc. — but rest from laborious works. Isaiah 40:31: "They who hope in the Lord shall have strength, they shall take up wings as eagles, they shall run and not labor, they shall walk and not faint."

Then, when he says "let us hasten," he induces to haste. And concerning this he does two things. For first he sets down the admonition; second he adds the reason concerning the entrance into that rest, at the place, "is living." Likewise concerning the first he does two things. For first he admonishes to make haste; second he shows the danger of one who delays, at the place, "lest into the same." He says therefore: since, then, a sabbatism remains, etc., let us hasten therefore to enter into that rest. And he significantly says "to enter," because it is not among the exterior goods, to which there is a going-out, but it is among the interior goods. Exodus 15:17: "You shall bring them in, and you shall plant," etc. Matthew 25:21: "Enter into the joy of your lord."

There is, then, a manifold reason why one must hasten to enter. One is, because the way is far off. Proverbs 7:19: "He has gone on a very long journey." Luke 19:12: "A certain nobleman went into a far country." It is called far off on account of the distance of the state, because there is the fullness of every good, and immunity from every evil; there is also, for the one who desires, perfect vision and possession, but here all things are contrary to these. Likewise one must hasten, because time is very short. Job 14:5: "The days of man are short." Likewise, because this time, besides being short and little, is also uncertain. Ecclesiastes 9:12: "Man does not know his end." Likewise, on account of the urgent calling. For the interior calling urges us through the goad of charity. Isaiah 59:19: "When he shall come as a violent river, which the spirit of the Lord drives," etc. 2 Corinthians 5:14: "The charity of Christ urges us." Psalm 118:32: "I have run the way of your commandments." Likewise, on account of the danger of the one who delays, as is evident concerning the foolish virgins, Matthew 25:1 and following, who, coming late, could not enter. And therefore he says, "lest anyone fall into the same example of unbelief." As if to say: the ancients were not able to enter on account of unbelief. Hence let us take care, by the example of another's fault, not to be unbelieving, and by the example of the punishment, namely that we not be excluded as they were. Luke 1:39: "She went into the hill country with haste." For to this end the past punishments of others are shown to us, that we may take care. Proverbs 19:25: "When the pestilent man is scourged, the fool will become wiser." The Gloss: "It is worse, unless you take care."

From this it seems that he who is not corrected by the punishment of another will be punished more gravely. But against this: for then the sin of Adam, because he did not sin by the example of another, would be less grave. I respond. It must be said that these expressions are always to be understood with other things being equal. For it happens that two sins, considered in themselves, are not one graver than the other, yet on account of some accompanying circumstance, one is aggravated and not the other: just as two acts of adultery are in themselves equal, yet that which is from deliberate malice is graver than that which is from passion or weakness. And likewise an idle word is graver, when it is done from deliberate malice.

But how one must hasten, the Apostle teaches in 1 Corinthians 9:25, because he who runs, and he who competes, abstains from all things. One must hasten, therefore, by laying aside impediments, not only that we abstain from sins, but also that we avoid the occasions of sins. Proverbs 4:11: "I will lead you through the paths," etc. But against this, Proverbs 19:2: "He who is hasty of foot shall stumble." I respond. Haste is twofold: namely, of precipitation, and this is reprehensible; the other, of slightness and speed, and this is praiseworthy. For, as the Philosopher says, all men ought to deliberate long, but to carry out the things deliberated swiftly; therefore when haste takes away deliberation, then it precipitates, and it is vicious, and according to this the objection is verified; but the haste which is in the execution of things deliberated is virtuous, and is praised, and to this the Apostle here exhorts.

Then, when he says, "For the word of God is living," etc., he sets down the reason for the aforesaid admonition, and especially as regards the danger. But this reason is taken from the side of Christ. In him, however, there is a twofold nature: one, namely divine, according to which he is the Word of the Father; the other is human, according to which he is the priest offering himself on the cross. First, therefore, he sets down the reason taken from the side of the divinity; second, the reason taken from the side of the humanity, at the place, "having, therefore." Concerning the Son of God, he says three things. For first he assigns his power, because the word of God is living; second his knowledge, at the place, "and a discerner"; third his authority, at the place, "to whom is our account." He shows his power in three ways. First as regards nature; second as regards power, at the place, "and effectual"; third as regards operation, at the place, "and more penetrating."

He says, therefore, "The word of God is living." This text in itself seems to have a difficulty, yet considering another translation, it is plainer. For where we have "sermo," in the Greek there is "logos," which is the same as "verbum." Hence "sermo," that is, "Word." And thus Augustine also expounds that saying of John 12: "The word which I have spoken," that is, I myself who am the Word. Wisdom 18:15: "Your almighty word, O Lord, leaping down from heaven, from the royal thrones, came." And likewise here "the word of God is living," that is, the living Word of God. For the Word of God, conceived from eternity, is in the paternal intellect the primordial word, of which it is said in Ecclesiasticus 1:5: "The word of God on high is the fountain of wisdom." And because it is primordial, therefore from it all other words are derived, which are nothing other than certain conceptions expressed in the mind of an angel, or our own. Hence that word is the expression of all words, as it were a certain fountain. And those things which are said of that word are in a certain way fitted to other words, according to their own manner.

Of that word, however, it is said that it is living. But a thing is called living, so long as it has its own motion and operation. For just as a spring welling up is called living, so also is that word which has perpetual vigor. Psalm 118:89: "Forever, O Lord, your word remains in heaven." John 5:26: "For as the Father has life in himself, so he has given to the Son also to have life in himself." Or it can be referred to the human nature. For he is living, although he is reckoned dead by others, because since he has risen, he now dies no more. Apocalypse 1:18: "I was dead, and behold I am living forever and ever." Likewise also the word of Scripture is living and unfailing. Romans 9:6: "But not as though the word of God has fallen away."

Consequently, when he says "and effectual," he shows his power. But the word is called effectual on account of the greatest power and the infinite effective force which it has. For through him all things were made, John 1:3, and Psalm 32:6: "By the word of the Lord the heavens were established." Likewise it is effectual because from it all words uttered by God, through the mediation of an angel or a man, have their efficacy. Ecclesiastes 8:4: "His word is full of power." Isaiah 55:11: "The word which shall go forth from my mouth shall not return to me void, but it shall do whatever I have willed," etc.

Then, when he says "and more penetrating," he shows his operation. And concerning this he does two things. First he sets down his operation; second he explains it, at the place, "and reaching." He says, therefore, "and more penetrating." That is properly said to penetrate which enters into the depths of a thing. But this can happen in two ways. In one way, because it operates in the inmost parts of the thing. Isaiah 26:12: "For you have wrought all our works in us." In another way, because it knows the inmost parts of the thing. John 2:25: "He did not need that anyone should bear witness concerning man, for he himself knew what was in man." Ecclesiasticus 24:45: "I will penetrate the lower parts of the earth." For the operation of God and his knowledge reach and penetrate the inmost parts of a thing.

Hence he says, "more than every two-edged sword." For among all things a sword is more penetrating on account of its sharpness, and especially a two-edged sword, which namely is sharp on both its sides. And therefore, because the word of God is sharp, both for operating and for knowing, it is therefore compared to a two-edged sword. Ephesians 6:17: "And the sword of the Spirit, which is the word of God." Isaiah 27:1: "In that day the Lord will visit with his hard, and great, and strong sword," etc. Or it is called two-edged as regards operation, because it has an edge for promoting goods and destroying evils. Apocalypse 1:16: "Out of his mouth went a sword sharp on both sides." Or as regards knowledge; and it is said to be more penetrating than every two-edged sword, that is, than every human intellect, which is called two-edged, because it has a way to either side of the conclusion, until it comes to the end of its inquiry, and there it fixes its point, namely in the truth. For in the order of causes we see that the prior cause always operates more inwardly than the posterior cause. Hence that which nature produces is more inward than that which is produced through art. Since, therefore, God is the first cause absolutely, therefore by his operation is produced that which is most inward to the thing itself, namely its being.

Consequently, when he says "and reaching," etc., he makes manifest what he had said about the operation. And concerning this he does two things, for first he shows this as regards spiritual things, second as regards bodily things, at the place, "of the joints also and of the marrow." For according to the Apostle there are three things in man, namely body, soul, and spirit. 1 Thessalonians 5:23: "Your whole spirit, and soul, and body," etc. What the body is, indeed, is known. The soul, however, is that which gives life to the body; but "spirit," in bodily things, is said of something subtle, and therefore it signifies immaterial substances. Isaiah 31:3: "Egypt is man, and not God; and their horses flesh, and not spirit." Spirit, therefore, in us is called that by which we communicate with spiritual substances. But soul is that by which we communicate with brute animals. And thus spirit is the human mind, namely intellect and will.

From this, however, some say that there are different souls in us. One, namely, which perfects and gives life to the body, and this is called soul properly; but the other is the spirit, having the intellect by which we understand, and the will by which we will. And therefore these two are called substances rather than souls. But this has been condemned in the book On Ecclesiastical Dogmas. And therefore it must be said that the essence of the soul is one and the same, which by its essence gives life to the body, and by its power, which is called intellect, is the principle of understanding. And by this it understands eternal things.

How this is, is evident as follows. For we see that the more perfect a form is, the less its operation is subjected to matter; as is evident that the forms of the elements, because they are most imperfect, do not extend beyond matter. Since, then, the soul is the noblest among all forms, it must have some operation, and especially the rational soul, which entirely exceeds the power of matter. And this operation we call understanding, upon which follows its inclination, namely willing.

But there is a threefold difference among the operations of the soul, such that it is called "soul" as regards those powers by which the soul operates with the body; but "spirit" as regards those by which it operates without the body. The first difference, however, between these powers and the operations proceeding from them, is that of reason itself as against sensuality, which is the power by which the soul operates with the body, because reason apprehends immaterial things, but sensuality material and sensible things. The second difference is of the parts of sensuality, because sensuality has one state and order according as it tends to its proper object from its own nature, and another according as it is regulated by reason. For the concupiscible power itself is considered in one way as it is a certain force ordered to its own object, and in another way as it participates in reason. The third difference is of the parts of reason itself, according to its diverse objects, because it either tends toward God, and this is the highest thing in it; or toward spiritual effects, or toward temporal effects. But the word of God works and discerns all these divisions and differences, namely how sensuality is distinguished from reason, and also the difference of sensuality in itself, and also the difference of the parts of reason, and what arises in the soul from the consideration of spiritual and earthly things.

In another way it can be expounded according to the Gloss, in two ways: that by "soul" are understood carnal sins, which occur by act and delight of the body, such as lust, gluttony, and the like; but by "spirit," spiritual sins, which occur by act of the mind, such as pride, vainglory, and the like. Or by "soul" are understood evil thoughts, but by "spirit," good ones. And thus the sense is: "reaching," that is, discerning, unto the division of soul and spirit, that is, between carnal and spiritual sins, or between good and evil thoughts.

Consequently, when he says "of the joints also and of the marrow," he declares what he had said about the operation of God, as regards temporal things. It must be known, however, that something cannot, by penetrating, reach something else, on account of two things: one is on account of a binding-together, the other is on account of an enclosure. Neither of these can impede the word of God. In us, indeed, there are certain bindings-together, namely of sinews and arteries. Certain things also are deeply enclosed and hidden, such as the marrow which is enclosed in the bones; but all these things are manifest and subject to the divine gaze. And therefore nothing is difficult for it to penetrate. Or by "joints" can be understood the conjunction which exists between the parts of the soul with one another, as between soul and spirit; as if to say: it not only reaches to knowing the difference and division of soul and spirit, but also to knowing how they are joined. For it knows how sensuality is ruled by reason. But "marrow" can be understood as that which lies hidden in reason and sensuality. Matthew 10:28: "Fear him who can send both soul and body into Gehenna."

Then, when he says "and a discerner of thoughts," he treats of the knowledge of the word. And concerning this he does two things. For first he shows that all things are subject to his knowledge; second he shows how he knows, at the place, "but all things are naked." From two things, however, it happens that something is not known: namely, either because it is hidden within something. And thus especially hidden are those things which lie hidden in the heart, because it is very deep and unsearchable. Jeremiah 17:9: "The heart of man is depraved and unsearchable"; but according to the Septuagint interpreters it is thus: "The heart of man is deep," etc. But thoughts lie hidden in the heart. These, however, the word of God knows. Isaiah 1:16: "Take away the evil of your thoughts from my eyes"; and therefore as regards this he says "discerner of thoughts."

In another way something is not known, because it is entirely unknown and invisible, and thus the things that are in the will are unknown. But in the will is the very intention of the end, which by its own nature is invisible. For what a man does or thinks is made manifest through the deed, but with what intention he does it is utterly uncertain. These things, however, are not hidden from God. Therefore he adds "and of the intentions of the heart." Psalm 7:9: "Searching hearts and reins," that is, thoughts and intentions.

It must be known, however, that what he says, "penetrating," can be referred to operation, as has been said. And thus "penetrating" and "discerner" differ. But if it be referred to thought, then what he says here, "and a discerner," is an explanation of that former statement, as if to say: you say that it is more penetrating, etc.; it is true, because it is also a discerner of the joints and the marrow, that is, of thoughts and intentions. For "joints" are called certain bindings-together; and thus a thought, in which there is, as it were, a certain binding-together of terms, can be called a "joint," while it tends from one thing to another. Isaiah 58:6: "Loose the bonds of wickedness." Likewise Isaiah 5:18: "Woe to you who draw iniquities with the cords of vanity." Likewise marrow is the innermost thing lying hidden in the bones. Job 21:24: "His bones are watered with marrow."

Then, when he says, "and there is no creature invisible in his sight," he shows that that which by nature is invisible is not hidden from God. For the reason something is not seen by us is that it is simpler and more subtle than our eye, whether bodily or intellectual: such as are the separated substances, which we cannot see in this life. But nothing is simpler or more subtle than the divine intellect; therefore no creature is invisible in his sight. But does he know only in the universal, as some have held? No, but all things are naked and open to his eyes. But by "eye" is understood the cognitive power. For spiritual things are understood through sensible things. But he significantly says "eyes" in the plural, on account of the diversity of things understood, because he does not know only one thing, but also a multitude of things.

He also says "naked and open." For something is known in two ways. In one way, on the surface; in another way, in depth, just as a naked man is seen on the surface, but not one who is clothed; but all things are manifest to God, which are seen on the surface. For there is nothing external that impedes the knowledge of God, as a garment impedes a man from being seen. And therefore he says "naked." Job 26:6: "Hell is naked before him." He also says "open," because nothing is so hidden in a thing that it escapes the knowledge of God. But against this, Habakkuk 1:13: "Your eyes are clean, that you should not see evil, and you will not be able to look upon iniquity"; therefore not all things are naked. I respond. It must be said that in God there is the knowledge of simple understanding, and the knowledge of approval. In the first way he knows all things, even evil things, and those things which are not; in the second way he knows good things, as regards those things which are.

Consequently he shows the perfection of his authority, when he says, "to whom is our account." This authority, however, is the authority of judging. Acts 10:42: "He it is who was appointed by God judge of the living and the dead." To him, therefore, is our account, namely that we render a reckoning of our works. 2 Corinthians 5:10: "We must all be made manifest before the judgment seat of Christ, that each one may receive the proper things of the body, according as he has done, whether good or evil." And therefore, because he is thus powerful, thus knowing, and thus great, let us hasten therefore to enter, etc.

For to render judgment three things are required: first, indeed, the power of coercing subjects. Ecclesiastes 7:6: "Do not become a judge, unless you are able by strength to break through iniquities." And this belongs to Christ, according to that saying of Matthew, last chapter: "All power is given to me," etc. Second, zeal for righteousness is required, namely that someone pronounce judgment not out of hatred or envy, but out of love of justice. Proverbs 3:12: "Whom the Lord loves, he chastises, and as to a father," etc. And this love of justice is present most of all in Christ. Isaiah 11:5: "And justice shall be the girdle of his loins," etc. Third, wisdom is required, according to which judgment is formed. Ecclesiasticus 10:1: "A wise judge shall judge his people," etc. But Christ is the power of God, and the wisdom of God, 1 Corinthians 1:24.

But this judiciary power belongs to Christ according as he is man, John 5:27: "He gave him power to execute judgment, because he is the Son of Man," not, indeed, on account of the condition of nature, according to Augustine, because then all men would have this kind of power, but on account of the grace of headship, which Christ received in his human nature. But judiciary power belongs to Christ in this way according to his human nature, on account of three things: first, on account of his fittingness and affinity to men. For just as God operates through intermediate causes, as being nearer to the effects, so he judges men through the man Christ, that the judgment may be sweeter. For we do not have a high priest who cannot have compassion, etc., as has been said. Second, because in the final judgment, as Augustine says on John, there will be a resurrection of the bodies of the dead, which God raises up through the Son of Man, just as through that same Christ he raises up souls, inasmuch as he is the Son of God. Third, because, as Augustine says in the book On the Words of the Lord, it was right that those to be judged should see the judge. But those to be judged are the good and the wicked; it remains, therefore, that in the judgment the form of man should be shown to the good and the wicked, and the form of God should be reserved for the good alone.

But this power belongs primarily to the man, both on account of the divine person, and on account of the dignity of headship, and on account of the fullness of habitual grace; and he also acquired these things by his merits. This indeed was fittingly done, that he who fought for the justice of God and conquered should be judge according to the justice of God, and that he who was unjustly judged should condemn the guilty with justice. Apocalypse 3:21: "I have overcome, and have sat down on the Father's throne"; by which is understood the judiciary power. Psalm 9:4: "Sitting on the throne, you who judge justice." Augustine, On the Words of the Lord: "He will sit as judge, who stood under a judge; and he will condemn the guilty, who was falsely made guilty."

Above, the Apostle urged us to hasten to enter into the rest of God, and to bring this about he set forth the greatness of Christ as to the divine nature; here he shows the same as to the human nature, and concerning this he does three things. For first he sets forth his dignity; second he shows his compassion, at "for we have not"; third he leads us to have confidence about him, at "let us go therefore." He says then: it has thus been said that we have a word regarding him, who is a living word, a true judge and priest, therefore "having a great high priest." Ps. 109:5: "You are a priest forever," and so on. Not only a priest, but also great. Zach. 3:1: "And the Lord showed me Jesus the great priest, standing before the Angel," and so on. Here, however, he is called great because he is priest not only of temporal goods, but also of goods to come. Below, 9:11: "Christ, standing as high priest of the good things to come," and so on. Two things, however, belonged to the great high priest: one as to office, namely, to enter once a year with blood into the holy of holies, as is found below at 9:7, and Lev. 16:2ff. This, however, belongs especially to Christ. For that priest enters with blood into the figural holy places; but Christ, through his own blood, entered into the holy places, that is, the heavenly sanctuaries. And therefore he says "who has passed through the heavens," that is, entered thoroughly by his own power. The second is that he had to be from a certain tribe, namely from the stock of Aaron, as is said in Ex. 29, and Num. 16 and 17. This, however, applies to Christ, who is of a nobler origin: hence he is called the Son of God. Matt. 3:17: "This is my beloved Son." Ps. 2:7: "You are my son," and so on. Since, therefore, we have this high priest, let us hold fast our confession, that is, let us cling to it with the heart, because, as is said in Rom. 10:10: "With the heart one believes unto righteousness, but with the mouth confession is made unto salvation." This confession, moreover, Christ the greatest high priest requires of us. Matt. 10:32: "Whoever shall confess me before men," and so on. But he says "of our hope," which can be understood in two ways: in one way, that the confession, as it is taken here, is a confession of faith. Faith, however, is the principle of hope, as is found from the Gloss. Matt. 1:2: "Abraham begot Isaac," that is, faith begot hope — not indeed as to habit, but as to the order of act. For no one can, nor ought to, hope for anything except what he can attain. That we can attain eternal things, we have through faith. Or, a confession of hope, that is, of that which we hope for, namely, to see the first truth. Then, when he says "for we have not a high priest," lest perhaps it be believed that he cannot do anything beyond what his justice requires, he shows that in him there is also mercy and compassion, and these regard misery, and this belongs especially to Christ. Hence he says "who cannot have compassion on our infirmities." It must be known, however, that the term posse ("to be able") sometimes imports not bare power, but the readiness and aptitude of Christ to come to our aid, and this because he knows, through experience, our misery, which, as God, he knew from eternity through simple knowledge. Ps. 102:14: "God is merciful to those who fear him, for he himself has known our frame." Hence he adds "in likeness" — namely, ours — "tempted." There is, moreover, a threefold temptation. One is that which is from the flesh, namely when the flesh lusts against the spirit, as is said in Gal. 5:17. And this is not without sin, because, as Augustine says, it is indeed some sin when the flesh lusts against the spirit, because this is what it is for the flesh to lust. But this was not in Christ. And therefore he says "without sin," that is, without the least movement of sin. 1 Pet. 2:22: "Who did no sin, neither was guile found in his mouth." And therefore he is called the Lamb of God, John 1:29. Another is the temptation from the enemy and from the world, and this in two ways: either by alluring through prosperous things, or by terrifying through adverse things. And in these two ways Christ was tempted. By prosperous things. For whatever pertains to the prosperity of this life pertains either to the lust of the flesh, or to the lust of the eyes, or to the pride of life. For concerning the first, the Devil tempted him when he tempted him about gluttony, which is the mother of lust. Matt. ch. 4:3: "If you are the Son of God, command that these stones become bread." Likewise concerning vainglory, when he says: "Cast yourself down." Likewise concerning the lust of the eyes, saying: "All these things I will give you," and so on. Lk. 4:13: "And when every temptation was finished, the Devil departed from him for a time." Likewise he was tempted through adverse things and snares by the Pharisees, because they wanted to catch him in speech, Matt. 22:15; likewise through insults, Matt. 27:40: "Ah, you who destroy the temple of God," etc.; likewise through scourges and torments. Except, therefore, for the temptation that is with sin, he was tempted in every respect like us. He says, however, "according to the likeness," which can be explained in two ways. In one way, that the word "according to" denotes the final cause, as if he were to say: he was tempted for this reason, that he might give us an example, so that, according to his likeness, we might endure temptation and strive to overcome all things. 1 Pet. 2:21: "Christ suffered for us, leaving you an example," and so on. Or it can denote consequence, as if he were to say: he was tempted for this reason, that in all things, both in temporal matters and in all others, except in sin alone, he might be like us. For if he had been without temptations, he would not have experienced them, and thus would not have compassion. But if he had had sin, he could not have helped us, but would rather have needed help himself. Then, when he says "let us go therefore with confidence," etc., he leads us to have confidence about him, as if he were to say: since he can thus have compassion, let us go with confidence. Is. 12:2: "Behold, God is my savior, I will act with confidence," and so on. Let us go, I say, to the throne. The throne is called the seat of a king; Christ, however, is king. Jer. ch. 23:5: "A king shall reign and shall be wise," and so on. This throne, however, has a twofold state. One of justice, in the future. Ps. 9:4: "You have sat upon the throne, you who judge justice." This will be in the future. Ps. 74:2: "When I shall take a time, I will judge justices." There is another throne, of grace, of which he speaks here. Therefore is added "of his grace," namely in the present, when it is the time of showing mercy. Zach. 4:7: "He shall make grace equal to grace." Through the grace of Christ, however, we are freed from all misery, because we are freed from sin, which makes peoples miserable, Prov. 14:34; and therefore he says "that we may obtain mercy." Likewise, through the grace of Christ we are helped to do good works. And therefore he says "and find grace." Lk. 1:30: "You have found grace with the Lord." And this "in seasonable help," by which we may be helped to work well. Ps. 120:2: "My help is from the Lord"; this help, however, is through grace. 1 Cor. 15:10: "I have labored more abundantly than they; yet not I, but the grace of God with me." This, however, must be at a fitting time; therefore he says "seasonable help." For every business has its time and opportunity. Eccles. ch. 8:6. This is the present time, which is the time of showing mercy.