Commentary on Hebrews (Super Epistolam ad Hebraeos Lectura)

Above, the Apostle made mention of the priesthood of Christ according to the order of Melchisedech, and showed the slowness of those to whom he was writing; here he returns to his proposal. And concerning this he does three things: first he opens his intention; second he shows its difficulty, at the place and this we will do; third he declares his intention, at the place we are confident. Concerning the first he does two things: first he makes clear his proposal; second he explains what he says, at the place not again.

His proposal is that, having passed over those things which pertain to the beginning of Christian doctrine, he wishes to pursue other higher things. Hence he says: it has already been said that the perfect have need of solid food; wherefore, leaving aside the discourse of the beginning of the doctrine of Christ, by which Christ begins to be in us, which is through the doctrine of faith — Eph. c. III, 17: that Christ may dwell through faith in our hearts — let us be carried to perfection, that is, to those things which pertain to the perfection of the doctrine of Christ. I Cor. XIII, 11: when I became a man, I put away the things that were of a child. Now this, according to the Gloss, can be referred to two things: namely either to the intellect, so that when a man has advanced, he ought to leave aside childish things and devote himself to the things of the perfect. I Cor. c. II, 6: we speak wisdom among the perfect. Or to the effect. And the sense is that one must not always stand in the sense of beginners, but must tend toward the state of the perfect. Gen. c. XVII, 1: walk before me, and be perfect.

Here there is a twofold objection. And first, concerning what he says about leaving aside the beginning, because the beginning ought never to be left aside. Ps. LXXVI, 10: and I said: now I have begun. Job c. XXVII, 6: the justification which I have begun to hold, I will not forsake. I answer. It must be said that the beginning can be left aside in two ways. Either as to estimation, and in this way a man must always be as one advancing and tending toward greater things. Phil. III, 12: not that I have already begun, or that I am already perfect. Or as to progress toward perfection, and in this way a man must always strive to pass over into the state of the perfect. Phil. III, 13: forgetting the things that are behind, stretching myself toward those that are before. For in the way of God, says Bernard, not to advance is to go back.

Another objection concerns what he says, let us be carried to perfection. For perfection consists in the counsels. Matth. XIX, 21: if you wish to be perfect, go, and sell all, and so on. But not all are bound to the counsels; therefore. I answer. It must be said that perfection is twofold. One, namely exterior, which consists in exterior acts, which are signs of interior things, such as virginity, voluntary poverty. And to this not all are bound. The other is interior, which consists in the love of God and neighbor. Col. III, 14: have charity, which is the bond of perfection. And to this kind of perfection not all are bound, but all are bound to tend toward it, because if anyone were unwilling to love God more, he would not do what charity requires.

Now he says let us be carried, and this according to an impulse from the Holy Spirit. Rom. VIII, 14: they who are led by the Spirit, these are the sons of God. Or as carried by God, who carries our weakness. Is. XLVI, 3: hear me, house of Jacob, and all the remnant of the house of Israel, who are carried by me from the womb. Or as carried by one another. Gal. VI, 2: bear one another's burdens.

Then, when he says not again, he explains what he said, and intends to show what those things are which pertain to the beginning of the doctrine of Christ. And he uses a comparison. For through faith the soul is built up into a spiritual building. Therefore, just as in a bodily building the foundation is laid first, so here the first rudiments of the doctrine of Christ are, as it were, foundations. But on the contrary: because below, at XI, 1, faith is set down as being the foundation; but faith is one. Eph. c. IV, 5: one Lord, one faith, one Baptism. But here he sets down six foundations; therefore it seems that this is wrong. I answer. It must be said that faith is the foundation of the virtues. But these things which he sets down here are the foundations of the doctrine of Christ. And he says not again laying the foundation, etc., as if we should lay it so firmly that it need not be laid a second time. Or because you laid it long ago, and it need not be repeated.

Now the Apostle orders these things very meaningfully. For just as in the way of generation and of any motion whatsoever, there is first a departure from the term from which, and afterward an approach to the term to which, so he says here — because penance is a departure from sin, and thus it is, as it were, a certain foundation in this life. For no one, according to Augustine, master of his own will, can begin a new life, unless he repents of the past one. Hence the Lord at the beginning of his preaching says: do penance, Matth. IV, 17. And therefore he says of penance from dead works.

For works are called dead, either those which are dead in themselves, or those which are mortified. A thing is called living when it has the function of its proper power; and when it fails in this, it is called dead. For our works are ordered to beatitude, which is the end of man. And therefore when they do not lead to beatitude, nor can be ordered to it, they are called dead: and these are works done in mortal sin. Infra IX, 14: the blood of Christ, who through the Holy Spirit offered himself unspotted to God, shall cleanse our consciences from dead works. But works done in charity are mortified by sin; hence they do not have the power to merit eternal life. Ez. XVIII, 24: all his justices which he had done shall not be remembered. But penance causes these to revive: hence then they are again reckoned toward eternal life.

But in the approach to the term, first there is faith, and therefore he says the foundation of faith toward God. Now it is proper to faith that a man believes and assents not to things seen by himself, but to the testimony of another. Now this testimony is either of man alone: and this does not make the power of faith, because a man can both deceive and be deceived. Or this testimony is from divine judgment: and this is most true and most firm, because it is from the very Truth, which can neither deceive nor be deceived. And therefore he says, toward God, that is, so that one assents to those things which God says. Io. c. XIV, 1: you believe in God, believe also in me.

Secondly, in this process there are the sacraments of faith. Now these are two sacraments of those entering; for the Apostle here treats only of these. And these are: Baptism, first, by which we are regenerated, and second is confirmation, by which we are confirmed. As to the first he says of Baptisms. But on the contrary, Eph. IV, 5: one faith, one Baptism. Therefore there are not several Baptisms. I answer. It must be said that Baptism is threefold, namely of the river, of the breath, and of blood; but the last two do not have force unless they are referred to the first, because these must be had in intention, if the opportunity is not present, in those having the use of free will. And therefore they are not three sacraments, but one sacrament, by which we are regenerated unto salvation. Io. III, 5: unless one is reborn of water and the Holy Spirit, and so on.

Now among these, the Baptism of blood has more of the effect of Baptism, provided the first was in intention, or the contrary was not held in mind, as is clear in the case of the innocents, who were not in an opposite disposition. For Baptism has its power from the merit of the Passion of Christ. Rom. VI, 3: whoever of us were baptized in Christ Jesus were baptized in his death. Therefore, just as he who is baptized is conformed to the death of Christ sacramentally, so the martyr is conformed really. And therefore this Baptism has the whole effect of Baptism, as to purging all guilt and penalty of sin, yet it does not imprint any character. And therefore if one receiving martyrdom without the Baptism of water were to rise again, he would have to be baptized.

But penance does not have as much of the effect of Baptism, because it does not take away every penalty, although it takes away the guilt. But just as the martyr conforms himself to the death of Christ through exterior suffering, so the penitent through interior suffering. Gal. c. V, 24: they who are Christ's have crucified their flesh with its vices and desires. Therefore it can be so great that it takes away all guilt and penalty, as is clear in the case of the thief and the Magdalene. Hence penance is called Baptism, inasmuch as it supplies the place of Baptism. And because it is not lawful to repeat that, therefore penance was instituted. These, therefore, are called Baptisms, because they have the effect of Baptism; but there is only one Baptism, because they do not operate unless that is held in intention.

The second sacrament of those entering consists in the very laying on of hands. Therefore he says also of the laying on of hands. But this is twofold. One is that which works miracles, as when Christ through the laying on of hands healed the sick, Lc. IV, 40: laying his hands on each of them he healed them; and this is not sacramental. The other is sacramental, and this is twofold. One in the sacrament of order. I Tim. V, 22: lay hands hastily on no one. The other is in the sacrament of confirmation for renewal. Tit. III, 5: through the laver of regeneration and renewal of the Holy Spirit, and so on. For in confirmation the Spirit is given for strength, that is, so that a man may boldly confess the name of Christ before men. For just as in the being of nature, a man is first generated, and afterward grows and is strengthened, so it is in the being of grace.

Thirdly there follows the term of the motion, to which the motion is terminated, and this is twofold. For we await two things: the first is the resurrection of bodies, and this is a foundation of faith, because without this our faith is vain, I Cor. c. XV, 14. Therefore he says of the resurrection of the dead. Likewise we await recompense, which will be made through the judge. Eccle. XII, 14: God will bring all things that are done into judgment. And therefore he says of eternal judgment, not that this judgment will last a thousand years, as Lactantius held, but the whole will be in a moment. But it is called eternal, because the sentence which will be given there will last forever. Matth. XXV, 46: these shall go into eternal punishment, but the just into eternal life.

And it must be known that all these things, which he says he wishes to treat here, are, as it were, certain rudiments of the faith. Hence he preaches these to novices, Act. XVII, 18 ss., and in many other places.

Then, when he says and this we will do, he shows the difficulty of carrying out his proposal: for it is difficult, both in itself, and with respect to his hearers. Hence he does three things. First he indicates that in this he especially needs divine help; second he adds the weakness of certain persons, at the place for it is impossible; third he brings forward a certain comparison, at the place for the earth.

He says therefore: let us be carried toward the perfect, and this we will do, if indeed God permits. Now he says less, and signifies more. For it is not only necessary that the Lord permit, but it is required that he do all things. Sap. VII, 16: in the hand of God are we and our words. And therefore one must place everything under confidence in divine help. Io. XV, 15: without me you can do nothing. Iac. IV, 15: instead you should say, if God wills, and if we live, we will do.

Then, when he says it is impossible, he shows their weakness: for they were weak in hearing. Just as in bodily matters no condition is so dangerous as that of relapsing persons, so in spiritual matters, he who after grace falls into sin rises to good again with more difficulty. And concerning this he does three things: first he sets forth the goods which they had received; second the difficulty caused in them from relapse, at the place and are fallen away; third he assigns the reason, at the place crucifying again.

Now some goods are present, but others are future. Now they in the present had spiritual regeneration, and as to this he says enlightened, namely through Baptism. And Baptism is fittingly called illumination, because Baptism is the beginning of spiritual regeneration, in which the intellect is illumined through faith. Eph. V, v. 8: you were once darkness, but now light in the Lord.

They also have a participation in the goods of God, and as to this he says and have tasted the heavenly gift. This gift is grace, and it is called heavenly, because God gives it from the heavens. Ps. LXVII, 19: he gave gifts to men, and Iac. c. I, 17: every best gift and every perfect gift is from above, descending from the Father of lights.

There is also in them a participation in the divine goodness. II Pet. I, 4: through whom, namely Christ, he has given us the greatest and precious promises. Therefore he says made partakers of the Holy Spirit. For all gifts are given out of love: and therefore he attributes this participation to the Holy Spirit. Now to participate is to take a part. But only Christ had the Holy Spirit unto fullness. Io. III, 34: for God does not give the Spirit by measure. For the other saints received of his fullness, and were made partakers, not indeed of his substance, but of his distributions. Supra II, 4: and various distributions of the Holy Spirit. I Cor. XII, 4: there are diversities of graces, but the same Spirit, and so on.

Likewise in the present they had the instruction of doctrine. And as to this he says they have tasted nonetheless the good word of God. This word is called good, because it is the word of eternal life. Io. VI, 69: Lord, to whom shall we go? You have the words of eternal life. Ps. CXVIII, v. 103: how sweet are your words to my throat. Now he says they have tasted, because it not only illumines the intellect, but also refreshes the affection, in which there is a certain savoring. Ps. XXXIII, 8: taste and see that the Lord is sweet.

But future goods they had in hope. Rom. VIII, 24: we are saved by hope. And therefore he says and the powers of the age to come. Now of these, some are had not only in hope, but also in a certain inchoation, and these are the endowments of the soul, namely vision, possession, and enjoyment, and these are had in a certain inchoation, inasmuch as faith, hope, and charity, which correspond to them, are had in the present. But other goods there are, which are had only in hope, such as the endowments of the body, namely subtlety, agility, impassibility, clarity.

Consequently, when he says and are fallen away, he shows the difficulty of rising again, caused by the fall. Where it must be noted that he does not say fallen simply, but fallen away, that is, totally fallen: because if they had only fallen, it would not be so difficult to rise again. Prov. XXIV, 16: the just man falls seven times a day, and rises again. But if the Apostle were saying that it is impossible for those who have fallen away to rise again, then it could be said that in this he notes the greatest difficulty of rising, namely both on account of sin, and on account of pride, as is clear in the case of the demons. But because he says that those who have once fallen away cannot again be renewed unto penance, and there is no sin in this world from which a man cannot repent, therefore it must be understood otherwise.

Hence it must be known that from this passage a certain Novatus, who was a priest of the Roman Church, took an occasion of erring. For he held that no one after Baptism could rise again to penance. But this position is false, as Athanasius says in his epistle to Serapion, because Paul himself received back the incestuous Corinthian, as is clear from II Cor. II, 5 ss., and likewise Gal. IV, 19, because he says: my little children, whom I bring forth again, and so on. It must therefore be understood, as Augustine says, that he does not say that it is impossible to repent, but that it is impossible to be renewed again, that is, to be baptized. Tit. III, 5: through the laver of regeneration and renewal, and so on. For a man could never so repent that he could be baptized again. And the Apostle says this, because according to the law the Jews are baptized many times, as is clear from Mc. VII, 3 s. And therefore, to remove this error, the Apostle says this.

Then, when he says crucifying again, and so on, he assigns the reason why Baptism is not repeated, namely because Baptism is a certain configuration to the death of Christ, as is clear from Rom. VI, 3: as many of us as were baptized in Christ. But this is not repeated, because Christ, rising from the dead, dies now no more, Rom. VI, 9. Therefore they who are baptized a second time crucify Christ again. Or otherwise, that the opposition to the grace of Christ is denoted, namely that they wish to sin frequently and afterward be baptized again — so that it is referred not to a repetition of Baptism, but to the fall of those who sin. Who, namely, as far as it is in them, crucify Christ again, because Christ died once for our sins, I Pet. III, 18. Therefore when you sin after being baptized, as far as it is in you, you give occasion for Christ to be crucified again, and thus an insult is done to Christ, in whose blood you, having been washed, stain yourself. Apoc. I, 5: he loved us, and washed us from our sins in his own blood.

Above, the Apostle showed the difficulty of carrying out his proposal, arising from their fault; here he brings in for this purpose a certain likeness. And first as to the good land; second as to the bad, at "but bringing forth."

But it must be known that, according to one exposition, above the Apostle meant that those who have been baptized once cannot be baptized again, or renewed unto repentance. But there is another exposition, which was set aside there, that it is impossible for those who have been once enlightened in this life to be renewed again unto repentance in another life. Ecclesiastes 9:10: whatsoever your hand is able to do, do it earnestly: for neither work, nor reason, nor wisdom, nor knowledge is there among those below, et cetera. John 9:4: the night comes, when no one can work. Let "again," then, be expounded as meaning: after this life. And the reason for this is as follows. For two things cause repentance. One is that which gives it efficacy, namely the merit of Christ's passion. 1 John 2:2: he is the propitiation for our sins. But the other is the example of repenting, which we have in Christ through consideration, namely by considering his austerity, his poverty, and finally his passion. 1 Peter 2:21: Christ suffered for us, leaving you an example, et cetera. Thus, then, is understood what he says, "crucifying again," that is, receiving the fruit of Christ's cross, and this as regards that which gives efficacy to repentance; and "holding up as a spectacle," as regards the example of repenting. And thus "ostentum" is taken in a good sense.

But this likeness, which is set down here, concerning the land, can be referred either to what was said above, "let us be borne on to perfection": and then the sense will be that if we are borne on, we shall have a blessing, as the good land does. Or it can be continued from what was said immediately before, according to either exposition, whether concerning Baptism or concerning the other life. That concerning Baptism, however, is more literal; and the sense is this: just as tilled land, if it brings forth thorns again, is not tilled further but burned, so a man sinning after Baptism is not washed further.

And concerning the good land three things are touched on: first, the benefit bestowed; second, the fruit which it brings forth, at "and bringing forth grass"; third, the reward, at "receives blessing." This land is the human heart. Luke 8:15: but that which fell on good ground, these are they who, in a good and excellent heart, et cetera. It is called land, because just as the land needs rain, so man needs the grace of God. Psalm 64:9: you have visited the land, and inebriated it. Isaiah 55:10: as the rain and the snow come down from heaven, and return thither no more, but inebriate the earth, and drench it, and make it germinate, et cetera. But the benefit which it receives, that is, the teaching of the faith, is like a rain coming upon it, which he rains down upon the hearts of hearers, through the mediation of preachers and teachers. Isaiah 5:6: I will command the clouds, that they rain no rain upon it. Job 36:27f.: he poured forth rains after the manner of floods, which flow from the clouds, et cetera. He drinks this rain when he understands what he hears, and is affected by it. Isaiah 55:1: all you who thirst, come to the waters, et cetera.

This teaching is "upon it," that is, coming from above, and this as regards the source of this teaching. Or "upon it," because a certain teaching is of the earth, by which, namely, a man clings to earthly things; another is of the heavens, which, namely, teaches heavenly things. James 3:15: this wisdom is not one descending from above, but earthly, sensual, devilish; and afterward it follows in the same place: but the wisdom that is from above is first indeed chaste, et cetera. Or "upon it," that is, above the capacity of human reason. For other sciences are discovered according to human reason, but this one is divinely inspired. Ecclesiasticus 3:25: many things above the understanding of men have been shown to you. He says, moreover, not "always," nor "rarely," but "often," because, as Augustine says, and it is held in the Gloss, if always, it becomes cheap; if rarely, it is not enough and is neglected. Job 16:2: I have often heard such things.

The fruit is, because it generates grass useful to those who till it. These are the good works which a man does through the teaching he has received. Genesis 1:11: let the earth bring forth green grass, et cetera. This land is tilled, first, by God. John 15:1: my Father is the husbandman, et cetera. It is tilled also by the prelate. 1 Corinthians 3:6: I planted, Apollo watered, et cetera. It is tilled also by the man himself. Proverbs 24:27: diligently work your field. And it is useful to God, unto glory. 1 Corinthians 10:31: do all things unto the glory of God. To others, unto merit and unto glory. 1 Thessalonians 2:20: for you are our glory and joy. But to the one who works it, unto eternal life. Romans 6:22: you have your fruit unto sanctification: and the end indeed, everlasting life.

Then, when he says, "receives blessing from God," he shows the reward, namely the divine blessing. But this blessing is nothing other than the making of goodness in us: which indeed in the present life is made imperfect, but in the future will be perfect. 1 Peter 3:9: for unto this you have been called, that you may possess a blessing by inheritance.

Then, when he says, "bringing forth," et cetera, he treats of the bad land; where he does three things: first he presupposes the benefit, which has been mentioned; second he sets down the bad fruit, saying, "but bringing forth"; third he shows the punishment, at "is reprobate." The fruits, then, are thorns, that is, lesser sins, and thistles, that is, greater ones, which prick one's own conscience, and sometimes also another's, namely those which are against one's neighbors. Genesis 3:18: thorns and thistles shall it bring forth for you.

But in the punishment he sets down three things, namely divine reprobation, judicial condemnation, at "near to a curse," and final punishment, at "whose end," et cetera. As to the first he says, "is reprobate." For just as predestination is the principle of reward, so reprobation is a sign of condemnation. That someone, then, is frequently watered with salutary precepts is a sign of reprobation, if he persists in sins. Jeremiah 6:30: call them reprobate silver, because the Lord has cast them off. Condemnation follows, because it is near to a curse. Matthew 25:41: depart, you cursed, into everlasting fire. The punishment is that whose end is unto burning. Isaiah 9:5: the garment mingled with blood shall be for burning, and fuel for fire.

Because the Apostle had said many things about their condition which seemed harsh, now, lest they should despair on account of them, he shows with what intention he had said this, namely, that he might draw them back from dangers. Hence concerning this he does two things. For first he shows the confidence which he had concerning them; second he adds the reason for his confidence, at the words, for God is not unjust. He says therefore: I have said thus, that the earth which brings forth thorns and thistles, etc. And lest you think that I reckon you to be such, we have confidence concerning you, most beloved — and this on account of faith and charity — better things, and nearer to salvation. Here he commends their condition from two things: namely, from what they already were, because from what he says, better things, he supposes that they were in a good condition; and from what they were awaiting in the future, hence he says, nearer to salvation. Rom. 13:11: For now our salvation is nearer than when we believed. For the more one progresses in good things, the more he draws near to salvation. There follows, although we speak thus, that is, because even if we speak in this way, this is in order that we may render you cautious, and this proceeds from charity. Ps. 140:6: The just man shall correct me in mercy, and shall reprove me, etc.

Then, when he says, for God is not unjust, that he should forget, etc., he shows the reason for his confidence, which is twofold. One from their past good deeds; the other from the promise of God, at the words, for to Abraham, etc. But because the Apostle had said two things: namely, one, that he had confidence concerning them; the other, that he spoke harshly to them, therefore he does two things: for first he assigns the reason for the first; second, the reason for the second, at the words, but we desire, etc.

The reason, however, why he has confidence concerning them is this, that he recalls the many good things which they have done. Hence he says, but we are confident, etc. And why? Because God is not unjust, so as to forget your work. Against this, Ezek. 18:24: If the just man turn himself away from his justice, etc. And a little after, in the same place, there follows: all his justices shall not be remembered. And there it is added: the way of the Lord is not equal.

I respond. It must be said that a man who falls after grace can be disposed in two ways. In one way, that he perseveres in evil, and then God forgets all his justices; in another way, that he repents, and then God is mindful of the preceding good deeds, because they are reckoned to him for merit. Hence the Gloss says that things put to death come to life again. But then there seems to be a doubt, because it is agreed that justice regards merit: if therefore the justice of the Lord requires that God should not forget, if he repents, as the Gloss says, then it falls under merit that he should rise again from sin, and thus he merits grace, which is impossible.

I respond. It must be said that merit is twofold. One which rests upon justice, and this is the merit of condignity; the other which rests upon mercy alone, which is called the merit of congruity. And of this he says that it is just, that is, fitting, that a man who does many good things should merit. For this mercy is joined, in a certain way, to justice, more than in him who has never done otherwise. And in this way God does not forget the work and the love. For eternal life is owed to charity alone. John 14:23: If anyone loves me, he will keep my word. For whatever is not from charity is not meritorious. 1 Cor. 13:3: If I do not have charity, it profits nothing. And therefore, here he does not say only, of your work, but adds, of your love, because also, as Gregory says, the love of God is not idle; for it works great things, if it is; if it refuses to work, it is not love. 1 John 3:18: Let us not love in word nor in tongue, but in deed and truth.

Therefore he adds, which you have shown in his name. Col. 3:17: All whatsoever you do in word or in work, do all in the name of our Lord Jesus Christ, etc. But what they showed, and in what, he shows, because you have ministered to the saints, namely, by relieving the needs of the saints. Matt. 20:26: Whoever wishes to become greater among you, let him be your servant. Rom. 12:13: Sharing in the necessities of the saints. And because in all things continuation is necessary, therefore he adds, and you minister. And therefore if you have sinned, from divine mercy joined to justice, he will grant pardon.

Consequently, when he says, but we desire, he assigns the reason why he had spoken so harshly, namely, from a desire for their salvation. Hence concerning this he does three things: for first he shows his desire; second he adds the imminent danger, at the words, that you may not become slothful; third he makes it clear by an example, at the words, but imitators.

He says therefore: we have said these things not as though despairing of you, but rather because we desire each one, that is, concerning each one, of you. Phil. 1:8: God is my witness how I long for you all in the bowels of Jesus Christ. But what do we desire? To show the same solicitude, that is, that you be solicitous to show, through the exhibition of work, this solicitude towards good things, which you have always had. Hence it is clear that solicitude is required for works of piety. Luke 10:41: Martha, Martha, you are careful, etc. Likewise for one's own salvation. 2 Tim. 2:15: Carefully strive to present yourself approved to God. And why? For the fulfillment of hope, namely, by fulfilling what you have begun, you may attain what you hope for. Rom. 5:5: Hope does not disappoint. And this wholly unto the end. For he who shall persevere unto the end, he shall be saved.

Then, when he says, that you may not become slothful, he shows the danger, which is sloth. And sloth is a fear of future good work on account of fear, namely, either lest it fail, or lest he regret it. Prov. 22:13: The slothful man says: There is a lion in the way. Hence the slothful always allege hindrances.

Then, when he says, but imitators, etc., he sets forth an example, as if to say: be not slothful, but rather imitate, taking an example in the prophets. James 5:10: Take an example of patience, etc., and there follows: the prophets. And in the other saints, namely, the apostles. 1 Cor. 2: Be imitators of me, as I also am of Christ. Be therefore imitators of those who, by faith, without which it is impossible to please God, below, 11:6; and by patience against adversities, shall inherit the promises. For by formed faith and patience the promised inheritance is acquired. Below, 11:33: the saints through faith conquered kingdoms, wrought, etc.

Above, the Apostle showed the reason why he was confident concerning these things, and this was on account of the good things they had done; here he shows the same thing from the promise made to the fathers. Hence concerning this he does two things. For first he sets forth the promise; second he assigns the reason for what has been said, at the place, "For men." Concerning the first he does three things. For first he shows to whom the promise was made; second he shows that the manner of the promise is fitting, at the place, "since no one," etc.; third, the effect of the promise, at the place, "and so, with long patience."

The promise was made to Abraham. Gal. 3:16: "To Abraham were the promises made," et cetera. And the reason for this is that through faith we cling to God, and therefore through faith we obtain the promises. For the first example of faith was in Abraham, and this because he was the first to withdraw from the company of unbelievers. Gen. 12:1: "Go forth from your land," et cetera. Second, because he was the first to believe something that was above nature. Rom. 4:18: "Who against hope believed in hope." Hence Gen. 15:6: "Abraham believed God, and it was reputed to him unto justice." For he was the first to receive the seal of faith, namely circumcision, Rom. 4:11.

The manner of the promise concerns two things: first, as to the oath interposed; second, as to the words of the promise, at the place, "unless blessing I shall bless you," et cetera. He says therefore: God, wishing to show his promise firm and stable, because he had no one greater than himself by whom he might swear — Ps. 112:4: "The Lord is high above all nations," etc. — swore by himself. Gen. 22:16: "By myself have I sworn, says the Lord," et cetera. In this you have an example that an oath is not of itself unlawful, because Scripture attributes nothing to God which is in itself a sin. For Scripture intends to order us and lead us to God. Eph. 5:1: "Be imitators of God as children," et cetera. Yet the frequency of swearing is forbidden. Ecclus. 23:9: "Let not your mouth be accustomed to swearing," et cetera. Likewise an oath in vain. Ex. 20:7: "You shall not take the name of your God in vain."

Accordingly, when he says, "unless blessing," etc., he shows the manner of the promise; as if to say: let me not be believed, unless I bless you, so that the manner of swearing is, as it were, by execution. Now he says "blessing," which pertains to the conferring of goods. For the blessing of the Lord makes rich, as is said in Prov. 10:22. And "multiplying I shall multiply you," which also pertains to the numerousness of offspring. And both were promised to Abraham, as is clear from Gen. 14 and 25. Now he doubles the word, saying "blessing I shall bless," to designate temporal and spiritual goods, and the continuity of the blessing. Or, "blessing I shall bless" refers to the multitude of holy offspring, which in Gen. 15:5 is designated by the stars of heaven, where it is said, "Look up to heaven, and number the stars, if you can," et cetera. And "multiplying I shall multiply" refers to the numerousness of the evil and perverse offspring, which in the same place, namely chapter 22, is designated by the sand of the sea. The word "multitude" is also doubled, which is on account of the numerousness of the good or evil offspring; or on account of the continuity of the multitude. Or, "I shall bless" refers to the goods of grace, and "I shall multiply" to the goods of glory. Ps. 30:19: "How great is the multitude of your sweetness, O Lord," et cetera.

The effect of the promise was that, bearing with long patience, he obtained the promise. Long patience consists not only in doing something great, but also in waiting for a long time. Now Abraham had the promise, and yet he never possessed a foot's pace of ground, as is said in Acts 7:5. And even into old age he did not receive offspring, and yet he did not fall from hope. James 5:10: "Take as an example, my brothers, the prophets of evil outcome, and of long patience, and of labor, and of patience," et cetera. Is. 51:2: "Look unto Abraham your father," et cetera.

Then, when he says, "for men swear by one greater than themselves," he sets forth the reason for what has been said, and concerning this he does three things. For first he sets forth human custom; second he assigns the reason for the custom, at the place, "wherein more abundantly"; third he adds the fruit of the reasoning, at the place, "that by two immutable things." Now human custom is set forth as twofold: one as to that by which one swears; the other as to the effect of the oath, at the place, "and of all controversy." Now that by which one swears is something greater, and this reasonably. For to swear is nothing other than to confirm what is doubtful. Therefore, just as in the sciences nothing is confirmed except through that which is more known, so, because nothing is more certain among men than God, it is by him, as by what is greater and more certain, that one swears.

But on the contrary: sometimes one swears by the Son, who is lesser, as when it is said, "by Christ." And sometimes by a creature, as Joseph swore by the health of Pharaoh, Gen. 42:15. I answer. It must be said that there is a twofold manner of swearing by God: in one way, by simple attestation, as when it is said absolutely, "By God it is so," as if to say: God is my witness that it is so, as I say. Rom. 1:9: "God is my witness, whom I serve in my spirit." And sometimes by execration, which happens when something is bound over to the vengeance of God, if it be not so — for instance one's head, or soul, or something of this kind — as the Apostle swore. 2 Cor. 1:23: "I call God to witness upon my soul," as if to say: I bind over my soul for this testimony, for which I take up the very name of God. And this is most weighty. Now one swears by a creature not insofar as it is such a creature, but insofar as some token of divine power shines forth in it. For since all power is from God, Rom. 13:1, insofar as someone exercises power over some multitude: if one swears by him, one swears by God, whose power shines forth in him. And thus Joseph swore by the health of Pharaoh. This, then, is what he means when he says, "Men swear by one greater than themselves."

Now it must be known that those who have already perjured themselves are to be excluded from an oath, because the greatest reverence must be shown to an oath, and from their past deeds it is presumed that they will not show the reverence due to an oath. Likewise, children before the years of puberty are not to be compelled to it, because they do not yet have the perfect use of reason by which they might know how to show the reverence due to an oath. Likewise persons of great dignity, because an oath is required from those concerning whose word or deed there is doubt; and it derogates from men of great authority that the truth of what they say should be doubted. Hence also in the Decretals, question 2, chapter 4, it is said that a priest ought not to swear for a slight cause. Now the causes for which it is lawful to swear are these: for the confirming of peace, as Laban swore, Gen. 31:44 and following; second, for the preserving of one's reputation; third, for keeping fidelity, as vassals swear to their lords; fourth, for fulfilling obedience, if something honorable is commanded by a superior; fifth, for making security; sixth, for attesting the truth. Thus the Apostle swore, Rom. 1:9: "God is my witness," et cetera.

Then, when he says, "and of all controversy," etc., he sets forth the effect of the oath, which consists in this: that through an oath every controversy is ended. For just as in the sciences, when the analysis is resolved back to the first demonstrable principles, one comes to rest, so it has been introduced by divine law that when one arrives at the first truth there is a standing point, which happens when that truth itself is called to witness. Ex. 22:8: "He shall be brought to the gods, and shall swear," and thus every question and controversy is put to rest.

Then, when he says, "wherein more abundantly," he sets forth the reason why God wished to swear, namely, to show the firmness of his promise. Hence he says "wherein," that is, by that very fact God interposed an oath, wishing more abundantly to show, et cetera. For it was abundant that he promised, but it was more abundant that he swore. Wishing, I say, to show to the heirs the promise, that is, of the thing promised. Rom. 9:8: "They who are the children of the promise are counted for the seed." To show, I say, the immutability. It must be known that in those things which proceed from God, two things are to be considered: namely, the process itself of things, and the counsel of God from which such a process is caused. The counsel of God is altogether immutable. Is. 46:10: "My counsel shall stand, and all my will shall be done." But the disposition is indeed mutable. For the Lord sometimes pronounces something according to what the order and process of things demands, as is clear, Is. 31: "Set your house in order, for you shall die, and not live." For he had the course of his illness, from which he would die. And likewise Jonah 3:4: "Yet forty days, and Nineveh shall be destroyed," because it had deserved its own destruction. Jer. 18:7-8: "I will suddenly speak against a nation, and against a kingdom, to root it up, and to pull it down, and to destroy it. If that nation shall repent of its evil, which I have spoken against it, I also will repent of the evil that I had thought to do to it." And then the prophecy is one of threat. But sometimes something is pronounced insofar as it regards the eternal counsel of God, and concerning this God never repents, nor does he withdraw it. 1 Kings 15:29: "The triumpher in Israel will not spare, and will not be bent by repentance." Yet it must be known that whenever the Lord promises something under oath, it is a prophecy of predestination, which is disclosive of the divine counsel; and this promise is utterly immutable.

Then, when he says, "that by two things," etc., he shows the fruit of the promise: and first he shows what that fruit is; second, who obtains this fruit, at the place, "which as an anchor." Now the fruit is that our hope should be certain: hence he says, "that we may have" a most strong, that is, most firm, comfort of hope, through two immutable things, in which it is impossible to lie — namely, through God, who promises, who does not lie, Num. 23:19: "God is not as the son of man, that he should lie," and through the oath, in which there is a greater confirmation of the truth. Now it must be known that just as sensible delight is from sense experience, and memory is of the past, so hope is of the future. 1 Mach. 2:61: "All that hope in him shall not be weakened." Is. 40:31: "They that hope in the Lord shall renew their strength, they shall take wings as eagles, they shall run and not labor," et cetera. "That we may have," I say, we who flee from evils, namely of the world, and from the assault of the enemy, so as to hold fast the hope set before us. Ps. 89:1: "Lord, you have been our refuge." Prov. 18:10: "The name of the Lord is a most strong tower; the just runs to it, and shall be exalted."

Then, when he says, "which as an anchor," he shows that the faithful obtain this promise, and he makes use of a certain likeness. For he compares hope to an anchor, which, just as it holds a ship immovable at sea, so hope firms the soul in God in this world, which is, as it were, a certain sea. Ps. 103:25: "This sea, great and wide of hand." Yet this anchor must be secure, so that it does not fail. Hence it is made of iron. 2 Tim. 1:12: "For I know whom I have believed, and I am certain," et cetera. Likewise it must be firm, so that it is not quickly removed from the ship: thus a man must be bound to this hope, just as an anchor is bound to a ship. But there is a difference between an anchor and hope, because an anchor is fixed in the depth below; but hope is fixed on high, namely in God. For nothing in the present life is firm, where the soul could be made firm and rest. Hence Gen. 8:9 says that the dove did not find where its foot might rest. And therefore he says that it must go in as far as the inner side of the veil. For by the "holy places," which were in the tabernacle, the Apostle understands the present state of the Church; but by the "holy of holies," which was distinguished from the holy places by the veil, he understands the state of future glory. In that, therefore, he wishes the anchor of our hope to be fixed, which is now veiled from our eyes. Is. 64:4: "Eye has not seen, O God, besides you, what you have prepared for them that wait for you." Ps. 30:19: "How great is the multitude of your sweetness, O Lord, which you have hidden for them that fear you." This anchor our forerunner has fixed there, who has entered there. Hence Jn. 14:2: "I go to prepare a place for you." Micah 2:13: "He ascended, opening the way to them." And therefore he says that he, as a forerunner, entered for us into the inner side of the veil, and there fixed our hope, as is said in the collect, on the vigil, and on the day of the Ascension. Yet because it was not lawful to enter within the veil except for the high priest alone, Lev. 16:2, therefore he says that Jesus, who entered for us, was made a high priest forever according to the order of Melchizedek.

Behold how elegantly the Apostle returns to his purpose. For he had begun to speak of the priesthood, and yet had digressed a great deal; but now he returns to it, as is clear.