And let us consider one another, to provoke unto charity and to good works:

“There is, too, that will of God which the Lord accomplished in preaching, in working, in enduring: for if He Himself proclaimed that He did not His own, but the Father's will, without doubt those things which He used to do were the Father's will; unto which things, as unto exemplars, we are now provoked; to preach, to work, to endure even unto death.”

“"And let us consider one another to provoke unto love and to good works." He knew that this also arises from "gathering together." For as "iron sharpeneth iron," so also association increases love. For if a stone rubbed against a stone sends forth fire, how much more soul mingled with soul! But not unto emulation (he says) but "unto the sharpening of love." What is "unto the sharpening of love"? Unto the loving and being loved more. "And of good works"; that so they might acquire zeal. For if doing has greater force for instruction than speaking, ye also have in your number many teachers, who effect this by their deeds. "But let us consider one another to provoke unto love." What is, "let us consider one another"? For instance if any be virtuous, let us imitate him, let us look on him so as to love and to be loved. For from Love good works proceed. For the assembling is a great good: since it makes love more warm; and out of love all good things arise. For nothing is good which is not done through love.”

“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.”

“For if we sin wilfully,.... Which is not to be understood of a single act of sin, but rather of a course of sinning; nor of sins of infirmity through temptation, or even of grosser acts of sin, but of voluntary ones; and not of all voluntary ones, or in which the will is engaged and concerned, but of such which are done on set purpose, resolutely and obstinately; and not of immoral practices, but of corrupt principles, and acting according to them; it intends a total apostasy from the truth, against light and evidence, joined with obstinacy. After that we have received the knowledge of the truth; either of Jesus Christ, or of the Scriptures, or of the Gospel, or of some particular doctrine, especially the principal one, salvation by Christ; of which there may be a notional knowledge, when there is no experimental knowledge; and which is received not into the heart, but into the head: and whereas the apostle speaks in the first person plural, we, this is used not so much with regard to himself, but others; that so what he delivered might come with greater weight upon them, and be more readily received by them; when they observed he entertained no hard thoughts or jealousies of them, which would greatly distress the minds of those that were truly gracious. Moreover, the apostles use this way of speaking, when they do not design themselves at all, but others, under the same visible profession of religion, and who belonged to the same community of believers; see Pe1 4:3 compared with Act 22:3. Besides, these words are only hypothetical, and do not prove that true believers could, or should, or do sin in this manner: to which may be added, that true believers are manifestly distinguished from these persons, Heb 10:38, there remaineth no more sacrifice for sins; meaning, not typical sacrifice; for though the daily sacrifice ought to have ceased at the death of Christ, yet it did not in fact until the destruction of Jerusalem; but the sacrifice of Christ, which will never be repeated; Christ will die no more; his blood will not be shed again, nor his sacrifice reiterated; nor will any other sacrifice be offered; there will be no other Saviour; there is no salvation in any other, nor any other name whereby we must be saved. These words have been wrongly made use of to prove that persons sinning after baptism are not to be restored to communion again upon repentance; and being understood of immoral actions wilfully committed, have given great distress to consciences burdened with the guilt of sin, committed after a profession of religion; but the true sense of the whole is this, that after men have embraced and professed the truths of the Gospel, and particularly this great truth of it, that Jesus Christ is the only Saviour of men by his blood and sacrifice; and yet after this, against all evidence, all the light and convictions of their own consciences, they wilfully deny this truth, and obstinately persist in the denial of it; seeing there is no more, no other sacrifice for sin, no other Saviour, nor any salvation in any other way, the case of these men must be desperate; there is no help for them, nor hope of them; for by this their sin they shut up against themselves, in principle and practice, the way of salvation, as follows.”

“And let us consider one another - Κατανοωμεν· Let us diligently and attentively consider each other's trials, difficulties, and weaknesses; feel for each other, and excite each other to an increase of love to God and man; and, as the proof of it, to be fruitful in good works. The words εις παροξυσμον, to the provocation, are often taken in a good sense, and signify excitement, stirring up, to do any thing laudable, useful, honorable, or necessary. Xenophon, Cyrop., lib. vi., page 108, speaking of the conduct of Cyrus towards his officers, says: Και τουτους επαινων τε, παρωξυνε, και χαριζομενος αυτοις ὁ τι δυναιτο. "He by praises and gifts excited them as much as possible." See the note on Act 15:39, where the subject is farther considered.”

“Here, as elsewhere, hope and love follow faith; the Pauline triad of Christian graces. consider--with the mind attentively fixed on "one another" (see on Heb 3:1), contemplating with continual consideration the characters and wants of our brethren, so as to render mutual help and counsel. Compare "consider," Psa 41:1, and Heb 12:15, "(All) looking diligently lest any fail of the grace of God." to provoke--Greek, "with a view to provoking unto love," instead of provoking to hatred, as is too often the case.”