Commentary on Hebrews (Super Epistolam ad Hebraeos Lectura)

Above, the Apostle, having considered the things that are done in each testament, showed the preeminence of the new testament over the old; here he proves one thing that he supposes, namely that the old could not cleanse sins. And this is the last of those five things which he had set forth beforehand concerning Christ. And concerning this he does two things. For first he shows the defect of the old testament concerning the abolition of guilt; second, from this he compares the priest of the new testament to the priest of the old testament, at Every priest indeed. Again, the first is divided into two. For first he proposes what he intends; second he proves it through the authority of Scripture, at Therefore entering into the world. Likewise the first is divided into two. For first he proposes his intention; second he proves it, at Otherwise they cease.

Concerning the first, it must be known that the Apostle concludes to this very defect from the condition and rite of the old law. Now through sin there comes about a privation of future goods, and therefore, as it were, because that sin pertains to future goods, namely the heavenly ones, the old law stands to those goods as a shadow to the body, but the new law as an image. Now a shadow and an image agree in this, that each represents something; but a shadow represents in common, and as to the nature of the species, while an image represents in particular, and as to the nature of the individual, and specially. So too the new law, as regards future goods, represents more expressly than the old. First, because in the words of the new testament express mention and promise is made of future goods, but not in the old, but only of carnal things. Second, because the power of the new testament consists in charity, which is the fullness of the law. And although this charity is imperfect, by reason of the faith to which it adheres, nevertheless it is like the charity of our homeland. Hence the new law is called the law of love. And therefore it is called an image, because it has an express likeness of future goods. But the old law represents that likeness through certain carnal things, and from a great distance; and therefore it is called a shadow. Col. 2:17: which are a shadow of things to come. This, then, is the condition of the old testament, that it has a shadow of things to come, not the image of the realities.

Now the rite was that year by year they offered on the feast of expiation the same victims, namely the blood of goats and bulls, for the same thing, namely for sin, as is clear from Lev. 23. From these two he concludes to his intention, namely that the law, having a shadow of future goods and not the image of the realities, cannot make perfect those who approach, namely the priests, by the same victims which they offer unceasingly, that is, year by year. Above, 7:19: the law brought no one to perfection. But this perfection is reserved for the new law, which consists in charity, which is the bond of perfection, Col. 3:14. Therefore it is said, Matt. 5:48: Be ye therefore perfect.

Then, when he says Otherwise they would have ceased, he proves his intention from two things: first from the rite; second from the condition of the things offered, at For impossible.

Now to prove that the law did not cleanse perfectly, he assumes two things. The first is that in it there occurred a frequent repetition of the same victims; and the reasoning is this: if the worshippers had once been cleansed through the same victims, since they would no longer have consciousness of sin, they would have ceased to offer, and if they had ceased, they would not need to offer. But then they did not cease, because, as has been said, year by year they offered the same victims. Therefore, because they did not cease always offering the same thing, it is a sign that they were not being cleansed. Matt. 9:12: There is no need of a physician for those who are well, but for those who are sick.

But against this, because it could be said that the reasoning is not conclusive. For it could be said that that oblation cleansed from past sins, not from future ones, and therefore, because they sinned frequently, it was necessary for the oblation to be repeated frequently.

I respond. It must be said that the Apostle's manner of speaking excludes this, because, since sin is a certain spiritual thing, which is opposed to the heavenly, that by which sin is cleansed must be spiritual and heavenly, and consequently must have perpetual power. Hence above, speaking of the power of the sacrifice of Christ, he attributes to it perpetual power, saying, having obtained eternal redemption. Now what has perpetual power suffices for both what is to be committed and what has been committed, and therefore it need not be repeated any further. Hence Christ by one oblation cleansed for ever those who are sanctified, as is said below.

Likewise, as to what is said here, that it is not repeated: against this, because we offer daily.

I respond. It must be said that we do not offer any other than that which Christ offered for us, namely his own blood. Hence it is not another oblation, but it is a commemoration of that victim which Christ offered. Luke 22:19: Do this in commemoration of me.

The second thing he sets forth beforehand is that in the old testament a commemoration was made year by year of his own sins and those of the people; therefore they were not abolished. Hence he says that in them a commemoration is made, etc., which is true. For in general mention was made of sins, namely that one was conscious of sin, but in particular mention is made in the new. James 5:16: Confess your sins one to another.

Then, when he says For it is impossible, etc., he proves the same thing from the condition of the things offered. For the most solemn of these was the oblation of goats and calves, which took place on the day of expiation. And since this was a certain obscure and imperfect representation of heavenly things, like a shadow, it is impossible for sin to be taken away by the blood of these. This is true as regards its own power. But if sins were forgiven to anyone, this was by the power of the blood of Christ, who was prefigured in that. Jer. 11:15: shall the holy flesh take away from thee thy wickednesses, in which thou hast gloried? As if to say: no.

Then, when he says Therefore entering into the world, etc., he adduces the authority of Scripture, and concerning this he does two things. For first he sets it down; second he expounds it, at Saying above. This authority can be divided into two, according to the Gloss, because first it treats of the incarnation of Christ prefigured in the legal rites; second, of the passion of Christ, at Then said I. However, according to the intention of the Apostle it can be said otherwise, that first he touches on that which pertains to the rejection of the old testament; second, that which pertains to the acceptance of the new testament, at Then said I.

Now this authority applies to Christ according as he enters into the world; therefore, because those things could not take away sins, the Son of God, entering into the world, says. Against this, because it is said, John 1:10: he was in the world.

I respond. It must be said that it is true that he was in the world, as it were governing the whole, inasmuch as he is said to be in all things by essence, presence, and power; but he is outside the world, because he is not comprehended by the world, but has a goodness separate from the whole world, from which the goodness of the universe is caused. But because for our sake he was made a suppositum of human nature, he is said to enter into the world on account of his assumption of it, as above, 1:6: when he bringeth again the firstborn into the world, etc.

Entering, therefore, into the world he says. But what does he say? Sacrifice and oblation thou wouldest not. Now he sets down four things which existed in the old testament, because a sacrifice was either of inanimate things, for instance bread or incense, and then it was called an oblation. Or of animate things, and then either for placating God, and it is called a holocaust, which was the most worthy, because the whole was burnt up and went to the honor of God. Or it was for the cleansing of sin, and it is called a sacrifice for sin. And this had two parts, because one part was burnt on the altar, the other went for the use of the ministers. Or it was for the benefits of God, and this was less worthy, because only a third part was burnt, and one part was given to the ministers, another to those offering. And this is called the sacrifice of peace offerings.

To all these, in the new testament, there corresponds the oblation of the body of Christ, because through the body of Christ God was placated, namely in the offering of it on the cross. Rom. 5:10: when we were enemies, we were reconciled to God by the death of his Son. Likewise through him sin was taken away. 1 Pet. 3:18: Christ died once for our sins. Likewise through him we are brought into eternal goods, and are advanced to the benefits of God.

He says therefore, Victim, that is, sacrifice, and oblation thou wouldest not; and he interposes afterward, But a body hast thou fitted to me, that is, thou hast made it fit for immolation. And this as to two things. First, because it was most pure, that it might blot out every sin. Ex. 12:5: it shall be a lamb without blemish. Likewise, because it was passible, that it might be able to be immolated. Rom. 8:3: God sent his Son in the likeness of sinful flesh. Now this body is a true victim and a true oblation. Eph. 5:2: he delivered himself up for us, an oblation and a sacrifice to God for an odor of sweetness.

Holocausts also for sin did not please thee. It is greater to please than to will, because those things please which have in themselves something such that we will them. But we sometimes will certain things not for their own sake, but for the sake of something else. Therefore, because holocausts were the more worthy things, of which nevertheless he says that they did not please, therefore much less the others.

But against this, because it is said, Lev. 1:9, that the priest burned them upon the altar for a holocaust and a sweet odor to the Lord. Moreover, if he did not will them, why did he command these to be offered to him?

I respond. It must be said that this, that God says he does not will those things, can be understood in two ways. In one way, that he does not will them for this present time, in which, the truth having arrived, the shadow ceases; hence now he who would offer them would sin. In another way, that he does not will them on account of the sins of those offering. Is. 1:15: for your hands are full of blood. The third response, to which the Apostle tends, is that these things never pleased God in themselves, nor were they accepted, but they are said to be accepted on account of two things. First, because they were a figure of Christ, whose passion was accepted by God. For he was not delighted in the slaying of animals, but in the faith of his passion. For all these things happened to them in figure, 1 Cor. 10:11. Second, that he might call us back from idolatry through these sacrifices; hence in the first giving of the law no mention is made of sacrifices, but only after they made the calf. Hence Jer. 7:22: I spoke not to your fathers, and I commanded them not, in the day that I brought them out of the land of Egypt, concerning the matter of holocausts and victims.

Then, when he says Then said I, etc., he continues concerning the approbation of the new testament, and according to the Gloss it is read thus: then, namely when thou hadst fitted a body to me, namely at the conception, I said, Behold I come, that is, I proposed to come, namely to the passion. 1 John 5:6: this is he that came by water and blood, Jesus Christ. Or it is better that it be referred to the coming into the world thus: then, namely when holocausts did not please thee, I said, I come, through the incarnation. John 16:28: I came out from the Father, and am come into the world. And this, that I might offer myself unto the passion. And therefore he says: behold.

But will this sacrifice indeed be accepted? Certainly so, because in the head of the book it is written of me. This book is Christ according to his human nature, in whom are written all things necessary for man unto salvation. Is. 8:1: take thee a great book. Now the head of Christ is God, 1 Cor. 11:3. In the head of the book, that is, in the ordination of God, who is the head of Christ, who is the book, it is written that the Son of God was to be incarnate and to die. Or the book, that is, the Psalter, whose first Psalm is about Christ. Or better, the book of life, which is nothing other than the knowledge which God has of the predestination of the saints who are saved through Christ. Therefore in this book it is written of me, because the saints are predestined through me. Eph. 1:4: he chose us in him before the foundation of the world. Rom. 8:29: whom he foreknew, he also predestinated to be made conformable to the image of his Son. If therefore predestination is called a book, it is manifest that Christ is the head of the book. Apoc. 21:27: who are not written in the book of life of the Lamb. Who is simply predestined. Rom. 1:4: who was predestinated the Son of God in power. Therefore in the head of the book, that is, in me according to the divine nature, it is written of me according to the human nature, that I should do the will, namely thine, that is, this was foreordained, that through thy grace I should do thy will, by offering myself for the redemption of the human race.

Then, when he says Saying above, he expounds the authority set forth before. And concerning this he does two things. For first, by assigning the order of the things to be said, he sets down the difference between the new and the old testament; second he expounds specially a certain thing supposed in the authority, at In which will. Now it has been said that two things were touched on in the authority alleged. One, which pertains to the rejection of the old testament; the other, to the approbation of the new testament. Now the old testament is rejected in two ways, both because God does not will its sacrifices, and because they do not please him; and thus David the prophet, saying above, that is, at the beginning. And what does he say? That sacrifices, and oblations, and holocausts, and for sin thou wouldest not. Is. 1:11: the holocaust of rams, and the fat of fatlings, and the blood of calves, and lambs, and goats, I would not, etc.

Thou wouldest not — this is true in itself; nor are the things pleasing to thee which are offered according to the law, that is, thou dost not delight in these, Ps. 50:17: with burnt offerings thou wilt not be delighted — unless because they are a figure, or insofar as through them men were drawn back from idolatry. Therefore, having said this first, he subjoins Then said I, namely when thou hadst fitted flesh to me for the passion, or when these things did not please: Behold I come, whether unto the incarnation or unto the passion. But unto what? That I may do thy will. John 6:38: I came down from heaven, that I may do the will of him that sent me. John 4:34: my meat is to do the will of him that sent me.

The prophet, therefore, saying this, takes away the first, that he may establish the second. In which he shows the difference between the old and the new testament, because speaking of the old he says that he does not will them, nor are they pleasing to God, namely in themselves; therefore they are taken away. But when he speaks of the new, he says that he wills it, because unto this I come, that I may do thy will. Therefore the new is established, that is, it is confirmed to be according to the will of God. Lev. 26:10: you shall cast away the old, the new coming on.

Then, when he says In which will, he expounds that which he had said about the will of God, which Christ came to fulfill, namely what that will is. Now this is as it is said, 1 Thess. 4:3: this is the will of God, your sanctification. Therefore he says, In which will we are sanctified, and this, through the offering of the body of Jesus Christ, namely made. Eph. 5:2: he offered himself an oblation and a sacrifice to God. And this, once. 1 Pet. 3:18: Christ died once for our sins.

Then, when he says And every priest indeed, he shows the comparison of the priest of the new and of the old testament. Now it must be known that in the law there were two solemn sacrifices. One on the day of expiation, which was done by the high priest alone, concerning which much has already been said. The other was the continual sacrifice, in which one lamb was offered in the morning, and another in the evening, concerning which Num. 28:4. Of this also the Apostle here intends, and concerning this he does three things. For first he sets down that which pertains to the priest of the old testament; second he sets down that which pertains to the priest of the new; third he confirms it through authority. The second, at But this one, one; the third, at But he testifies.

He says therefore, Every priest, etc. He says every, to differentiate from the sacrifice of expiation, which was done only by the high priest; but in this one, every priest is ready at hand, ministering the whole day, and often offering the same victims, because he always offered a lamb. These, namely the daily victims, could not take away sins, because they were repeated. Jer. 11:15: shall the holy flesh take away from thee thy wickednesses, in which thou hast gloried? Through this continual sacrifice is figured Christ, and the eternity of him who is the spotless lamb.

Then, when he says But this one, one for sins, he shows that which pertains to the priesthood of Christ. And concerning this he does two things. For first he sets down his intention; second he assigns the reason, at For one. He says therefore, But this one, namely Christ, offering one victim for sins, namely one that takes away sins. But that old law offered many victims that did not expiate sins; this one, therefore, namely Christ, offering one victim, because he offered himself once for our sins, sits, not as a minister, as the legal priest who is always ready at hand, but as lord. Ps. 109:1: the Lord said to my Lord: sit thou at my right hand. Mark, last chapter: he sitteth at the right hand of God. At the right hand of God the Father, as to equality of power according to the divinity, but in the more excellent goods according to the humanity. Above, 1:3: he sitteth at the right hand of majesty, etc.

And this forever. For he will not die again, because Christ rising from the dead, etc. Rom. 6:9; Dan. 7:14: his power, an everlasting power.

For the rest, waiting until his enemies be made the footstool of his feet. This waiting does not suggest any anxiety in Christ, as in men. Hope that is deferred afflicts the soul, as is said, Prov. 13:12. But it designates the will of showing mercy, which God has toward us. Is. 30:18: the Lord waiteth, that he may have mercy on us. There are subjected, therefore, to his feet, that is, to the humanity of Christ, some who are willing, and in this their salvation consists, namely in doing his will. Ex. 10:3: how long refusest thou to be subject to me? But the wicked, unwilling, are themselves subjected, because even if they do not of themselves fulfill his will, nevertheless it is fulfilled concerning them as to the work of justice. And thus all things are subjected to him in one or another of these ways. Ps. 8:7: thou hast subjected all things under his feet.

Then, when he says For by one oblation, he assigns the reason, namely why he sits as lord, and not as a minister, like the legal priest, because that one did not take away sins by one victim, and therefore it was necessary to offer many others, and frequently. Above, 5:1: for every high priest is appointed to offer gifts and sacrifices. But the victim which Christ offered takes away all sins. Above, 9:28: Christ was offered once to exhaust the sins of many. And therefore he says that by one oblation he consummated, that is, perfected, that which he accomplished by reconciling and joining us to God as to our principle — those sanctified forever, because the victim of Christ, who is God and man, has an eternal power of sanctifying. Below, 13:12: Jesus, that he might sanctify the people by his own blood, etc. For through Christ we are perfected and joined to God. Rom. 5:2: through whom we have access to God.

Then, when he says But he testifies, he confirms what he had said through the authority which is taken from Jer. 31:33, which, because it was expounded above in the eighth chapter, is for the present omitted. And nevertheless it can be divided into two parts. First he sets down the authority; second he argues from it, at But where there is remission of these. And he makes such an argument: in the new testament sins are remitted through the oblation of Christ, because the blood of Christ was shed for the remission of sins; therefore in the new testament, in which sins and iniquities are remitted, as was said in the authority, there is no oblation for sin — supply, to be repeated any further. Matt. 9:12: there is no need of a physician for those who are well, but for those who are sick. Where therefore there is remission of these, etc. For an injury would be done to the victim of Christ.

After the Apostle has shown the manifold preeminence of the priesthood of Christ in comparison with the priesthood of the Law, here, according to his custom, he draws a conclusion, admonishing that this priesthood must be faithfully adhered to. For this he has always done above: that after a commendation he places an admonition, because he had undertaken to commend the grace of Christ for this purpose, that he might draw them to obey Christ and to withdraw from the ceremonial observances of the Law. Concerning this, then, he does two things: first he sets down the admonition; second he assigns the reason, at the place, for willingly. Now it must be known, concerning the first, that he had said two things about the priesthood of Christ: namely, the power of its rite, because through his own blood; and also its dignity, because a priest forever. And therefore in his admonition he takes up these two again. Hence, in admonishing that God-Christ must be faithfully obeyed, first he sets down those two things; second he sets down his admonition, at the place, let us draw near with a good heart. Likewise the first is divided into two, because first he resumes the rite of his priesthood; second, the dignity, at the place, and a great priest. He says therefore, Therefore, brethren — namely, through mutual charity — having confidence in the entrance, etc. Eph. 3:12: In whom we have boldness and access with confidence, etc. Ex. 15:17: Thou shalt bring them in, and plant them in the mountain of thy inheritance, thy most firm habitation, etc. Ps. 121:1: I rejoiced at the things that were said to me: we shall go into the house of the Lord. And this in the blood of Christ, because this is the blood of the new testament, that is, of the new promise, namely of heavenly things. But how we may have confidence to enter he shows, because Christ through his own blood initiated — that is, began — a new way for us. Mic. 2:13: He is gone up that shall open the way before them. Jn. 14:3: If I shall go, and prepare a place for you, etc. Is. 35:8: It shall be called the holy way, and the polluted shall not pass over it. This, then, is the way of going into heaven. And it is new because before Christ no one found it, since no one ascends into heaven except him who descended from heaven, Jn. 3:13. And therefore whoever wishes to ascend must adhere to him as a member to its head. Apoc. 2:7: To him that overcometh, I will give to eat of the tree of life, which is in the paradise of my God. And ch. 3:12: And I will write upon him a new name, and the name of the new city, Jerusalem — namely, because they are led in anew. Living — that is, ever-enduring — in which the power of the deity appeared, because he always lives. But what this way is he shows by adding, through the veil, that is, his flesh. For just as the priest entered into the holy of holies through the veil, so if we wish to enter into the holy places of glory, we must enter through the flesh of Christ, which was the veil of the deity. Is. 45:15: Verily thou art a hidden God. For faith concerning the deity does not suffice, if faith concerning the incarnation is not present. Jn. 14:1: You believe in God, believe also in me. Or through the veil, that is, through his flesh given to us under the veil of the appearance of bread in the sacrament. For it is not set before us under its own species, on account of horror, and on account of the merit of faith. Consequently he commends the dignity of the priest, when he says, and a great priest — namely, one who initiated the way for us — as if he were to say: having confidence to enter through the priest, namely Jesus. Ps. 109:5: Thou art a priest forever. He is called great because his priesthood is not only over one people, as Aaron's, but over the whole house of God, namely the Church militant and triumphant. 1 Tim. 3:15: That thou mayest know how thou oughtest to behave thyself in the house of God, which is the Church. And he says over, because Moses was faithful in all the house, as a servant, Num. 12:7; but Christ is over the whole house, as a son, who is lord of all. Matt., last chapter: All power is given to me in heaven and on earth. Of this also above, ch. 3.

Then, when he says, let us draw near, he sets down his admonition: namely, that since he is such and so great, one must faithfully adhere to him. This is done in three ways: namely through faith, hope, and charity. 1 Cor. 13:13: And now there remain faith, hope, charity. First, therefore, he admonishes concerning the things that belong to faith; second, concerning the things that belong to hope, at the place, let us hold fast hope; third, concerning the things that belong to charity, at the place, and let us consider. But as to the first, two things are necessary: namely, faith itself, because without faith it is impossible to please God, and the sacrament of faith. As to the first he says, let us draw near — to him — with a true, not feigned, heart. 4 Kings 20:3 and Is. 38:3: Remember how I have walked before thee in truth and with a perfect heart. Now this is done when the work agrees with the heart. Let us draw near also in the fullness of faith. Below, 11:6: He that cometh to God must believe, etc. Nor does just any faith suffice, but a full faith is required, which comes about in two ways: namely, as to the matter of faith, that all things which are proposed for belief be believed; and that the faith be formed, which is through charity. Rom. 13:10: For the fulness of the law is love. As to the sacrament of faith it is said, your hearts sprinkled, which alludes to what is said in Num. 19, where the rite of the red heifer is set down, by whose water the one to be cleansed was sprinkled on the third day, but on the seventh day his body and his garments were washed with other water. By the sprinkling of the water of the red heifer the passion of Christ was figured, because on the third day — that is, in the faith of the Trinity — we are cleansed from sins in Baptism. And as to this he says, hearts sprinkled, not bodies. Below, 12:24: You are come to the sprinkling of blood. Hearts, therefore, sprinkled not from contact with the dead, as by the water of the red heifer, but from an evil conscience. Concerning the washing, however, which took place on the seventh day, he says, and our bodies washed with clean water. For in Baptism not only does the power of the passion operate, but the gifts of the Holy Spirit are also poured in. Hence on the seventh day, that is, in the fullness of the gifts of the Holy Spirit, the whole man is washed within and without from every sin, both actual and original, which is, as it were, corporeal, because the soul contracts it through its union with defiled flesh. Now the Holy Spirit is called water because he cleanses. Acts 15:9: Purifying their hearts by faith. Ez. 36:25: I will pour upon you clean water, and you shall be cleansed from all your filthiness, and I will cleanse you from all your idols. Zach. 13:1: There shall be a fountain open to the house of David, and to the inhabitants of Jerusalem, for the washing of the sinner and of the unclean woman. Tit. 3:5: By the laver of regeneration and renovation of the Holy Spirit. And as a sign of this, the Holy Spirit descended upon Christ when baptized, in bodily form.

Then, when he says, let us hold fast our hope, he sets down what pertains to hope. And concerning this he does two things. For first he exhorts to the certitude of hope; second he adds the reason, at the place, for he is faithful who. Now it must be known that through the faith of Christ there is given to us the hope of eternal salvation, and of entrance into heaven. 1 Pet. 1:3: He hath regenerated us unto a lively hope. Hence he says, let us hold fast, and he does not say hope, but the confession of our hope, because it does not suffice to have hope in the heart, but it is also necessary to confess it with the mouth. Rom. 10:10: With the heart we believe unto justice, but with the mouth confession is made unto salvation. Likewise it is necessary to confess it not only in word, but also in deeds, against certain persons, of whom Tit. 1:16 says: They profess that they know God, but in their works they deny him. Now this confession is made through works, by which one tends toward the things hoped for. Apoc. 3:11: Hold fast that which thou hast, that no man take thy crown. Without wavering — that is, that we may not turn aside from this confession, neither through prosperity nor through adversity. Ps. 124:5: But such as turn aside into bonds, the Lord shall lead out with the workers of iniquity. Is. 30:21: This is the way, walk ye in it, and turn not aside neither to the right hand nor to the left. And the reason for this is that he who has promised is faithful, and therefore cannot lie. Ps. 144:13: The Lord is faithful in all his words. Deut. 32:4: A faithful God and without any iniquity.

Consequently, when he says, and let us consider, etc., he sets down what pertains to charity, and concerning this he does three things. For first he does what has been said; second he removes what is contrary to charity, at the place, not forsaking; third he assigns the reason from the fitness of the time, at the place, and so much the more, etc. Concerning the first it must be known that although charity principally adheres to God, nevertheless it is made manifest through charity toward one's neighbor. 1 Jn. 4:20: For he that loveth not his brother whom he seeth, how can he love God whom he seeth not? Therefore it pertains to charity that one's neighbor be loved. Therefore he says, let us consider one another — namely, that we may do carefully the things that are our neighbor's. Ecclus. 17:12: And God gave commandment to each one concerning his neighbor. But because some consider the things that are their neighbor's out of the zeal of envy, and others indeed out of the zeal of hatred — against whom it is said, Prov. 24:15: Seek not wickedness in the house of the just — therefore he says, unto a provocation of charity, that is, that we may provoke them to charity. Rom. 11:13ff.: As long as I am the apostle of the Gentiles, I will honor my ministry, if by any means I may provoke to emulation my flesh, and may save some of them. Now this provocation proceeds from love, which extends to outward work. 1 Jn. 3:18: Let us not love in word, nor in tongue, but in deed and in truth. For as Gregory says, the love of God is not idle; for it works great things if it exists, but if it refuses to work, it is not love. The proof of love, therefore, is the showing forth of works. Therefore he adds, and of good works. Col. 1:10: Being fruitful in every good work.

Then he removes what is contrary to charity, when he says, not forsaking, etc. For since charity is love, and the proper effect of love is to unite — because, as Dionysius says, love is a unitive force — Jn. 17:22ff.: That they may be one, as we also are one; and the world may know that thou hast loved them, as thou hast also loved me — therefore to withdraw from one another is directly opposed to charity. And therefore he says, not forsaking our assembly — namely, of the Church — which some forsake in three ways. Namely, by apostatizing from the faith on account of persecutions. And these are signified by those of whom it is said, Jn. 6:67, that they went back, and walked no more with him. Matt. 13:21: When tribulation and persecution ariseth because of the word, they are presently scandalized. Lk. 8:13: For a while they believe, and in time of temptation they fall away. Second, evil prelates who abandon the sheep in danger. Jn. 10:13: The hireling flieth, because he is a hireling. Others, indeed, out of pride, because although they could be useful for governing, they separate themselves from others with a mark of pride, Jude 5:19: These are they who separate themselves, sensual men, having not the Spirit — as it were under the guise of greater perfection. And perhaps such men existed in that time. Therefore there follows, as is the custom of some. Against whom it is said, 1 Cor. 11:16: If any man seem to be contentious, we have no such custom in the Church of God. But what they ought to do he adds, but comforting, as if he were to say: if you see that your companion is faring badly, do not forsake him, but comfort him — not like those who forsake the assembly, of whom he says, as is the custom of some, etc.

Consequently, when he says, and so much the more, he assigns the cause of this. For someone might say: why ought we to progress in faith? Because the more a natural motion approaches its term, the more it is intensified. The contrary holds of a violent motion. But grace inclines after the manner of nature; therefore those who are in grace, the more they approach the end, the more they ought to grow. And therefore he said, not forsaking, as some do, but comforting. And this, so much the more as you see the day approaching, that is, the end. Rom. 13:12: The night is past, and the day is at hand. Prov. 4:18: The path of the just, as a shining light, goeth forwards and increaseth even to perfect day.

Above, the Apostle, having set down the commendation of the excellence of Christ's priesthood, and having added the admonition that they should adhere to his priesthood through faith and charity, here proves his admonition by reason. And he does this in two ways: first by terrifying, second by soothing, at the place, "But call to mind the former days." Concerning the first he does two things: first he terrifies them into keeping his admonition on account of the withdrawal of the remedy; second, on account of the expectation of judgment, at the place, "But it is a fearful thing."

He says therefore, "willingly," etc., which is expounded in two ways: in one way according to the Gloss, which seems to make a difference between sinning "willing" and "willingly"; such that he sins "willing" who, as if led by passion, consents to a sin he had not thought of beforehand; but he sins "willingly" who sins from settled malice, whose will is so prone to sinning that it yields at once. Jer. 8:6: "All are turned to their own course, like a horse rushing with impetuosity to battle," nor does he repent afterward. Prov. 2:14: "who rejoice when they have done evil, and exult in most wicked things." Therefore "to those sinning willingly," that is, remaining in the will to sin. And, aggravating the matter, he adds, "after receiving the knowledge of the truth." 2 Pet. 2:21: "It would have been better for them not to have known the way of justice, than after they have known it, to turn back." "There is now left no sacrifice for sins," that is, the sacrifice which Christ offered for the remission of sins is not useful to us, because sins are forgiven to those who repent of them. Matt. 26:28: "This is the blood of the new testament, which shall be shed for many," namely, efficaciously. But of the wicked it is said, Is. 49:4: "I have labored in vain, I have spent my strength without cause and in vain." Jer. 6:29: "The founder has melted in vain, his wickednesses are not consumed."

But it can better be said, and according to the intention of the Apostle, that, according to Augustine, free will has a manifold state; for in the state outside grace, before it is repaired by grace, it is not in our power to sin mortally or not to sin, and this on account of the preconception of the end, and the inclining habit; which indeed is true for a long time, but for some space, if one acts from premeditation, one can avoid this sin or that. But after man is wholly repaired through grace, it is in his power to avoid mortal sin, and even venial sin in a particular instance, though not altogether in general, and this is on account of the help of saving grace. And therefore he says, "to us sinning willingly after receiving the knowledge of the truth," that is, after receiving grace, through which the knowledge of sin is had; because before the knowledge of sin, our sin is not imputed to us by God, whence he is said, as it were, to be ignorant of it, because he does not impute it to us. But afterward, there is now no sacrifice for sins. For before the reparation which was made through Christ, this sacrifice which is awaited was still left; but now his other death is no longer awaited, just as, after Baptism has once been received, another Baptism is not awaited.

Then when he says, "But it is a fearful thing," he deters by the expectation of the divine judgment. And concerning this he does two things: for first he terrifies, second he adds the reason, at the place, "whoever makes void." Thus therefore it has been said, that no sacrifice is left any further. What then? That which was said above, chapter 9, that after death there is judgment. Job 19:29: "Know that there is judgment." The expectation of this judgment is very terrible, both on account of the conscience of sins — James 3:2: "In many things we all offend" — and also on account of the imperfection of our righteousness — Is. 64:6: "Our righteousnesses are as a menstruous cloth." Ps. 118:120: "I have feared because of your judgments." Hab. 3:16: "I heard, and my belly was troubled." It is afflictive. Whence he says, "and a zeal of fire," that is, the punishment of fire, which is inflicted from the zeal and rivalry of divine justice. Ex. 20:5: "I am the Lord your God, mighty, jealous," etc. Now zeal is the love of the spouse. Therefore, just as a husband does not spare a wicked spouse, so neither does God spare the sinning soul. Prov. 6:34: "The zeal and fury of the husband will not spare in the day of vengeance." There follows, "which shall consume the adversaries." Ps. 96:3: "Fire shall go before him, and shall burn his enemies round about"; for the fire which goes before the face of the judge shall reduce the bodies of the living to ashes, and shall thrust the reprobate down into Hell, and shall consume their bodies — not consuming them totally, but tormenting them forever.

Consequently, when he says, "whoever makes void," he proves what he had said concerning the terror of judgment; and first through an argument from the lesser; second through authority, at the place, "For we know him." The first he takes from the law. For a person is guilty of a greater punishment the more sacred the thing he despises. Since therefore the old testament is not as holy as the new, and the transgressor of the former was most severely punished; therefore the transgressor of the new ought to be punished far more severely. Concerning this argument he does two things: for first he sets down what was done under the old; second, what is to be done under the new, at the place, "How much more." As to the old, he sets down the fault and the punishment.

The fault, when he says, "whoever makes void the law of Moses." "Void" is said of that which does not attain its due end. Now the law, not only the old, but indeed any law, is given in order to lead men to virtue, and to make them abstain from vices. And therefore whoever transgresses the law, and gives himself over to vices, makes the law void, as far as it is in himself to do so. Matt. 15:6: "You have made void the commandment of God for your traditions." Gen. 17:14: "The male whose flesh of the foreskin shall not be circumcised shall perish out of his people, because he has made my covenant void."

And he shows the punishment, when he says, "without any mercy." And this punishment is very grave, because it inflicts death. Whence he says, "he dies." Ex. 22:18: "You shall not suffer wizards to live." Likewise, because it is unremittable. Whence he says, "without any mercy." Deut. 19:12 and following: "He shall die, and you shall not pity him." But does the law of God exclude mercy? It is clear that it does not. Hos. 6:6: "I desired mercy, and not sacrifice." I respond. It must be said that mercy, clemency, and pardon differ: for mercy is when a man is moved, from a certain passion of heart and soul, to remit a punishment, and this is sometimes against justice, and this is what the law forbids. Pardon, however, is when, on account of some public benefit, one remits something of the punishment due. Clemency is when one judges more leniently not only concerning the punishment, but also concerning the fault. These two are not forbidden, but mercy taken in the first way is, because it is against justice, and induces dissolution.

"He dies therefore," and this, "on two or three witnesses" — understand, being convicted. Deut. 17:6: "In the mouth of two or three witnesses every word stands." Now the reason why the law fixes the number of witnesses, according to Augustine, is so that by this the immovability of the truth which is in the holy Trinity might be signified. Nor does it matter whether two persons are named or three, because in the two the third is always understood, namely the Holy Spirit, who is the bond of both. This reason is mystical. But the literal reason is that, since in a judgment one affirms and another denies, one is not to be believed more than the other. But a multitude is to be believed. Now every multitude is completed in the number three. And therefore it suffices that there be two along with the accuser, but a third witness is added over and above out of abundance.

Then when he says, "how much more," that which pertains to the new testament is set down. And first he sets down the punishment; second, the fault, at the place, "who has trodden underfoot the Son of God." As to the punishment he says: "how much more, do you think, does he deserve worse punishments." For since in the new testament it has been preached through Christ, therefore he who sins against it is punished more gravely. Matt. 11:22: "But I say to you, that it shall be more tolerable for Tyre and Sidon than for you in the day of judgment." But is the Christian sinner punished more than the unbeliever? For if so, it would be better that all were unbelievers. I respond. It must be said that it is one thing concerning those who despise the faith, for these are properly despisers; another concerning those who, out of ignorance, do not hold the faith that has not been announced to them, and to such the sin of unbelief is not imputed. But he who despises the faith once it has been announced is punished more gravely, because the sin of unbelief is the greatest. If therefore we compare a Christian and a Jew who does not despise the faith, and both are adulterers, then the Christian will be punished more gravely than the Jew, because not only for the adultery, but also because he is more ungrateful.

But is it universally true that the same sin in species is always punished more gravely in the greater person? I respond. It must be said that one sins in two ways. In one way, from surprise. And thus, when someone gives himself to divine works, if he sins from surprise, he is punished less. 2 Chron. 30:18 and following: "The good Lord will show mercy to all them that with their whole heart seek the God of their fathers." Ps. 36:24: "When he shall fall, he shall not be bruised." But if from contempt, he sins more, because, being in a higher state, he despises more. And it is of such that he speaks here, who are more ungrateful.

But as to the fault, he says, "who has trodden underfoot the Son of God." Now it must be known that the Apostle shows the gravity of the fault of those who sin under the new testament from the benefits conferred on us by God in it. But God gave us whatever was greatest and most precious that he had, namely his only-begotten Son. 2 Pet. 1:4: "By whom he has given us most great and precious promises." He also gave the Holy Spirit. Joel 2:28: "I will pour out my spirit upon all flesh." Rom. 5:5: "The charity of God is poured out in our hearts through the Holy Spirit, who is given to us." But ingratitude for such great benefits aggravates the sin.

Now concerning the ingratitude over the gift of the Son, two things are to be considered and weighed: namely, the mystery of the incarnation, in which he was given to us, and the sacrament of the passion, in which he offered himself for us. Above, 9:14: "The blood of Christ, who through the Holy Spirit offered himself unspotted unto God," etc. And therefore, as to the first, he says, "who has trodden underfoot the Son of God," namely, incarnate for us — that is, has treated him with contempt — namely, by not believing that faith in the Son of God is sufficient for salvation, like those who kept the legal observances, Gal. 3:1: "before whose eyes Christ has been set forth." Likewise, by not obeying his commandments, nor living according to his doctrine. 1 Kings 2:30: "But they that despise me shall be without honor."

As to the second, he says: "and the blood of the testament," that is, the blood of Christ confirming the new testament. Matt. 26:28: "This is my blood of the new testament," etc. "Has esteemed polluted," that is, has reckoned it polluted, namely as though it could not cleanse, just as a polluted thing does not cleanse in itself. Ecclus. 34:4: "Who shall be made clean by the unclean?" As if he were to say: no one indeed, according as cleansing was only effected through the blood of animals. Likewise, he has esteemed it polluted who, having been washed by its power in Baptism, sins by returning to his vomit. Apoc. 1:5: "He has loved us, and washed us from our sins in his own blood." And therefore he says, "in which he was sanctified," that is, by which he was sanctified. 1 Cor. 6:11: "You are washed, you are sanctified, in the name of our Lord Jesus Christ." Mal. 1:11: "In every place there is offered a clean oblation to my name, for my name is great among the Gentiles." Likewise, whoever sins after the other sacraments can also be said to esteem the blood of Christ polluted.

Likewise, the sin is aggravated from contempt of the Holy Spirit. And therefore he says, "and has done despite to the spirit of grace," that is, the insult which he commits who does not believe that the grace of the Holy Spirit was given through Christ, as is had in John 14:16: "I will ask the Father, and he will give you another Paraclete," and that this suffices for salvation without the legal observances — namely, so that he ascribes the remission of sins to the observances of the law. Or he tramples Christ underfoot — he who freely and without fear pollutes the blood of Christ, who thereby unworthily partakes of the Spirit given freely. Eph. 2:8: "For it is the gift of God, and not of works." He does insult, injury, who casts Christ away from himself through sin. Wis. 1:5: "He shall be rebuked" — that is, expelled — "by the iniquity that comes upon him." Eph. 4:30: "Do not grieve the Holy Spirit of God." 1 Thess. 5:19: "Do not extinguish the Spirit."

Then when he says, "For we know," etc., he proves what he had said through authorities. And concerning this he does two things: for first he proves it by setting down authorities; second he concludes from them, at the place, "It is a fearful thing." He says therefore, "we know" him who said (Deut. 32:35, according to another text): "Vengeance to me" — supply, "keep it." Our text has: "Vengeance is mine." And shall you repay? Nay, rather I will repay. But on the contrary: if vengeance is reserved to God alone, why do judges exact vengeance? I respond. To this the Apostle responds, Rom. 13:4, that the judge is the minister of God. Whence he does not judge by his own authority, but by God's.

The second authority is, in the same place: "The Lord will judge his people." If his own, then much more his enemies. 1 Pet. 4:18: "If the just man shall scarcely be saved, where shall the ungodly and the sinner appear?" Or, "his people," that is, those who do not despise his faith — for unbelievers will be damned, and will not be judged with the judgment of discussion. For in the judgment, as Gregory says, there will be four orders. Some who will not be judged, but will judge and will be saved, namely the apostles, and apostolic men. Some who will be judged and saved, such as the moderately good. Some who will be judged and damned, such as wicked believers. Some who will not be judged and will be damned, such as all unbelievers.

Then when he says, "It is a fearful thing," he sets down the conclusion. For since vengeance is to be reserved to God, who will judge his people, it is a fearful thing to fall into the hands of the living God. For the more just and mighty the judge is, the more he is to be feared. Ps. 7:12: "God is a just judge, and mighty." Therefore it is a fearful thing to fall into his hands. Dan. 13:23: "It is better for me to fall into your hands without doing it." Ecclus. 2:22: "If we do not do penance, we shall fall into the hands of the Lord, and not into the hands of men."

But on the contrary, 2 Kings, last chapter, David chose beforehand to fall into the hands of God as the better course. I respond. It must be said that man sins by offending man, and by offending God. But it is better to fall into the hands of man by offending him, than into the hands of God by offending him. Or it must be said that it is better for one who sins and is contemptuous to fall into the hands of man, but for one who sins yet repents, to fall into the hands of God. And thus David chose. Or it must be said that up until the judgment it is not fearful to fall into the hands of God, who judges mercifully as long as he is the father of mercies, but after the judgment it is fearful to fall into the hands of God, when, as the God of vengeance, he will judge in justice. For now, as one surrounded by weakness, which he has at some time experienced, he judges mercifully out of compassion.

Above, the Apostle admonished them to cling to Christ through faith, hope, and charity. To this he led them by terrifying reasons; here he sets down soothing reasons, just as a good physician, after he has cut, applies soothing ointments. For among all things, the commendation of good deeds accomplished is one thing that most spurs a man on to continue a good beginning. For virtue that is praised grows immensely. The weight and immensity of glory has its spur. And concerning this he does two things: first he calls to mind for them the good things they had done; second he exhorts them to fulfill what remains, at "do not therefore lose." Concerning the first he does three things: first he recalls in general the tribulations which they suffered for the faith; second he describes the manners of the tribulations, at "and in another"; third he sets them forth in particular, at "for even those in bonds." Because, then, a man is stirred up to better things from good deeds done, just as sometimes, on the contrary, he despairs of himself from evil deeds, therefore he recites their good deeds, saying "call to mind." Jer. 2:2: "I have remembered thee," that is, the good things you have done. "The former days," that is, the beginnings of your conversion, in which, having been illumined through faith, which illumines the soul and purifies it. Acts 15:9: "purifying their hearts by faith." Is. 60:1: "Arise, be illumined, Jerusalem." Now this is through the faith of Christ. Eph. 3:17: "that Christ may dwell through faith," et cetera. Lk. 1:79: "to enlighten them that sit in darkness, and in the shadow of death." For the first light of the soul is faith. "You endured a great fight of sufferings," that is, great sufferings fighting against you, brought upon you by those who persecuted Christ in you. Acts 9:4: "Saul, Saul, why persecutest thou me?" Me, I say, in my members, because, as Augustine says, in a sermon on this very word, the members being placed on earth, the Head cries out from heaven. Wis. 10:12: "she gave him a strong conflict, that he might overcome." 2 Tim. 4:7: "I have fought the good fight." For as is said in Acts 8:1, there was made a great persecution against the Church after the death of Stephen. 1 Thess. 2:14: "For you are become imitators of the churches of God which are in Judea, since you have suffered the same things from your own countrymen, as they also did from the Jews." If therefore you began to endure from the beginning, it would be blameworthy to fail now.

Consequently, when he says "and in another," he shows what those tribulations were. For a man suffers in two ways: namely by enduring tribulation in himself, and by suffering together with another in another's tribulation. Now they suffered in both ways. As to the first he says "in another," namely as regards yourselves, "you were made a spectacle by reproaches," which is most grievous to a wise man. For that one fool is mocked is not grievous, even if much mockery is brought upon him by others; but to a wise man it is grievous; but if he is afflicted and mocked by the one afflicting him, this is most grievous. In this, then, he shows the greatness of their affliction, because they were made a spectacle, that is, because no one had compassion on them, but rather they rejoiced together with the mocker over their afflictions, namely in the reproaches. Ps. 68:10: "the reproaches of them that reproached thee are fallen upon me." And by tribulations. Ps. 33:20: "many are the tribulations of the just." 1 Cor. 4:9: "we are made a spectacle to the world," namely for derision, "and to angels," for congratulation, "and to men," namely those using reason, for imitation. As to the second he says that "in another" they were made companions of those so living, that is, of those who were suffering such things; and this by compassion and by ministering support. Rom. 12:13: "the necessities of the saints," et cetera.

Then when he says "for you had compassion on those in bonds," he sets down what he had said, and first as to the second, namely how they had compassion. For among the Jews many were in bonds, as is said of Paul in Acts 8:3, that he made havoc of the Church, delivering into custody men and women. To these they showed compassion by ministering necessary things. Matt. 25:36: "I was in prison, and you came to me." As to the first he says "and the plundering of your goods," namely done for this cause, namely because they ministered to those in bonds, "you took with joy." Jas. 1:2: "count it all joy, brethren," et cetera. Acts 5:41: "the apostles went rejoicing," et cetera. But why with joy? Are tribulations, then, to be loved? Certainly it seems not, for Augustine says: you bid them to be endured, not loved. I answer. It must be said that they are not loved for their own sake, but for the sake of something else, and in this way these people loved them. Whence he adds "knowing that you have a better and a lasting substance," namely other, more principal riches, which are increased by the taking away of these, on account of which they are called better. For temporal things are vain, because they are among the things which are beneath man; but spiritual things are in God himself, namely in the enjoyment of God. Is. 33:6: "the riches of salvation are wisdom and knowledge; the fear of the Lord is his treasure." Likewise they are lasting, because these fail in themselves and can be taken away, but those cannot. Matt. 6:19: "do not lay up for yourselves treasures on earth, where rust and moth consume, and where thieves dig through," et cetera.

Then when he says "do not therefore," he shows what remains for them to do, namely to preserve the confidence gained from good works. And concerning this he does three things: first he sets down the admonition; second he teaches the manner of keeping the admonition, at "for patience"; third he proves it by authority, at "for yet a little while." He says therefore: since you have wrought so many good things in the beginnings of your way of life, from which you ought to have much confidence before God, do not therefore lose your confidence, which would indeed follow if you were to desist from good deeds, and this confidence has a great reward. Matt. 5:12: "rejoice in that day and exult, for your reward is abundant in heaven." Gen. 15:1: "I am your protector, and your reward exceeding great."

The manner of keeping it is patience. Whence he says "for patience is necessary for you." Now just as meekness is what moderates anger, so patience sets a measure in sorrows, namely so that they do not exceed the measure of reason. Now sorrow occurs sometimes from evils inflicted, sometimes from goods delayed. Prov. 13:12: "hope that is deferred afflicts the soul." As to the first it is called patience, but as to the second it is called longanimity. Here patience is taken for both, both as to the enduring of evils and as to the longanimity for goods delayed. He says therefore that as to both, patience is necessary for us. Prov. 16:32: "better is the patient man than the valiant." Lk. 21:19: "in your patience you shall possess your souls." Jas. 1:4: "patience has a perfect work." And for what is it necessary? "That doing the will of God, you may receive the promise," that is, fulfilling the will of God, which is done through the fulfilling of the commandments of God, because the commandments are signs of the will of God, whence "doing the will of God," namely the will of the sign. For thus is the will of God sometimes taken in Scripture. Ps. 102:21: "his ministers, who do his will." And thus you shall receive the promise, that is, the thing promised, which is given to those who labor. Matt. 20:8: "call the laborers, and pay them their wage." Lk. 21:19: "in your patience you shall possess your souls." Matt. 24:13: "he who shall persevere to the end, he shall be saved." Jer. 18:7: "I will suddenly speak against a nation, and against a kingdom, to root it up and to destroy it," et cetera.

Then when he says "but yet a little while," he proves what he said, by authority. And concerning this he does two things: first he sets it down; second he applies it to the matter at hand, at "but we." The first is in three. First he sets forth the nearness of the coming of the reward; second he shows the condition of the reward, at "but my just man"; third he declares the danger, lest the reward be lost, at "but if he withdraw." As to the first it should be known that this authority seems to be taken from Hab. 2:4. Yet the beginning is taken from Haggai, chapter 2. This he perhaps did because he understood both of the same coming. For Habakkuk said thus: "yet the vision is afar off." But Haggai said "yet a little while." And therefore he uses the words of one as if they were the words of the other. Or better, because the Apostle is speaking of his own time, namely after the Incarnation and the Resurrection, from which less remains until the judgment than from the time of the prophet. And therefore he uses more the word of Haggai as to the beginning, yet at the end the authorities agree. Or it can also be said that he speaks as it were from himself, to whom no less credence is to be given than to the prophet.

Now there is a twofold coming of the Lord according to a twofold judgment. One general, namely at the end in the universal judgment; the other special, in the death of each one. As to both, therefore, he says "yet a little while," as to the brevity of the time. And indeed as to the first, even if it be much as to the length of time and as regards us, yet it is brief as to eternity. Ps. 89:4: "a thousand years before your eyes are as yesterday, which is past." Apoc. ult.: "behold, I come quickly." But as to the special coming, which is at death, of which Jn. 14:3: "I will come again, and take you to myself," it does not matter much whether it be little or much, because such will each one be at judgment as he shall go forth. And therefore one must strive that at death we may appear good, because where I find thee, there I will judge thee. And therefore he says "a little" and "a very little," because tribulations are not very great in duration, for if they press much, they cut life short; but if they press little, they do not end quickly. 2 Cor. 4:17: "for that which is at present momentary and light of our tribulation works in us above measure an eternal weight of glory." He will come therefore quickly, and will not delay, whether in death or in judgment. Jas. 5:9: "behold, the judge stands before the door."

Who also are to be rewarded, he shows when he adds "but my just man lives by faith." This same authority is found in Rom. 1:17 and Gal. 3:11. Now reward is owed only to the just. Ps. 36:39: "but the salvation of the just is from the Lord." Now there is a twofold justice. One as to human judgment. Rom. 10:3: "not knowing the justice of God, and seeking to establish their own." The other as to the divine. Lk. 1:6: "and they were just before God." Now it is this justice that God requires. And therefore he says "my just man," namely that justice which is ordered to me, that is, who is just to me and for my sake. Now that by which a man is justified is faith. Rom. 3:22: "the justice of God is through the faith of Jesus Christ." The reason for this is that it is by this that a man is just, that he is ordered to God; but that by which a man is first ordered to God is faith. And therefore he says "my just man by faith." Below, 11:6: "he who comes to God must believe." Nor is it only by faith that he is just, but also he who is justified by faith lives. For just as the body lives by the soul, so the soul lives by God. Whence just as the body lives by that whereby the soul is first united to the body, so the soul lives by that whereby God is first united to the soul, and this is faith, because faith is the first thing in the spiritual life. Is. 7:9: "if you will not believe, you shall not continue," just as a house does not continue when its foundation is destroyed. Gal. 2:20: "and that I now live in the flesh, I live in the faith of the Son of God." Now faith, if it is not formed by charity, is dead, and therefore it does not give life to the soul without charity. Gal. 5:6: "faith which works through charity." 1 Jn. 3:14: "we know that we have passed from death to life, because we love." Or: "my just man lives by faith," that is, is reputed so with me and has the life of glory, without actual suffering, if the opportunity of suffering is not given.

Then when he says "but if he withdraw himself," he shows the danger threatening one who does not remain in the justice of faith. For because it is in the power of one who has faith either to lose it or to keep it, therefore he says "if he withdraw himself," namely from faith and from justice, "he shall not please my soul." Our text has "his soul shall not be right." And the sense is the same. Jerome says that wherever it is written otherwise in the Hebrew than in the Septuagint, the Apostle uses it as he learned from Gamaliel, at whose feet he learned the law. "He shall not please my soul," therefore, that is, my will. For the will of God ought to be the rule of our actions. He, therefore, who does not agree with the will of God, his soul is not right.

Then when he says "but we are not," he applies it to the matter at hand, as if to say: thus it will be for those who withdraw themselves from the faith. But we are not children of withdrawal unto perdition. That one is called the child of him whose power dominates in him. And thus one is called a child of death, namely one in whom that dominates by which he is reproved by God. The canonical epistle of Jude: "these are they who separate themselves, sensual men, having not the Spirit." "Unto perdition," namely of the soul. Ps. 72:26: "thou hast destroyed all who play the harlot away from thee." Ps. 1:6: "and the way of the wicked shall perish." "But children of God," that is, reborn in Christ through faith, "unto the acquisition," that is, unto the salvation, "of the soul." For he who keeps the commandments of God saves his soul. Matt. 19:17: "if you wish to enter into life, keep the commandments." 1 Thess. 5:5: "we are not children of the night, nor of darkness." Therefore let us not fall away from the faith.