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Heb 6:1-6a

1 Therefore let us leave the elementary doctrine of Christ and go on to maturity, not laying again a foundation of repentance from dead works and of faith toward God, 2 with instruction about ablutions, the laying on of hands, the resurrection of the dead, and eternal judgment. 3 And this we will do if God permits. 4 For it is impossible to restore again to repentance those who have once been enlightened, who have tasted the heavenly gift, and have become partakers of the Holy Spirit, 5 and have tasted the goodness of the word of God and the powers of the age to come, 6 if they then commit apostasy, since they crucify the Son of God on their own account

275. – Having mentioned the priesthood of Christ according to the order of Melchizedek and scolded the slowness of those to whom he was writing, the Apostle now returns to his theme, in regard to which he does three things: first, he discloses his intention; secondly, its difficulty (v.3); thirdly, he declares his intention (v.9). In regard to the first he does two things: first, he discloses his intention; secondly, he explains what he says (v.1b).

276. – His intention is that passing over the things which pertain to the beginning of Christian doctrine, he may go on to loftier matters; hence he says: I have stated that strong meat is for the perfect: Therefore, let us leave the elementary doctrines of Christ, through which Christ begins to exist in us, which is by the doctrine of faith: ‘That Christ may dwell by faith in your hearts’ (Eph. 3:17); let us go on to maturity, i.e., to things which look toward the perfection of Christ’s doctrine: ‘When I became a man, I put away the things of a child’ (1 Cor. 13:11). According to a Gloss this can refer to two things, namely, either to the intellect, so that as a person advances in age, he should put away childish things and devote himself to what is perfect: ‘howbeit we speak wisdom among the perfect’ (1 Cor. 2:6), or to the will, and then the sense is that one should not remain a beginner, but tend to the state of the perfect: ‘Walk before me and be perfect’ (Gen. 17:1).

277. – Here two objections arise: the first is based on his saying, let us leave the elementary doctrines [leaving the word of the beginning]. For the beginning should never be forsaken: ‘And I said, Now have I begun’ (Ps. 76:11); ‘My justification, which I have begun to hold’ (Jb. 27:6). I answer that there are two ways of forsaking a beginning: one is according to evaluation, and in this way a man should always be a beginner tending to what is higher: ‘Not as though I had already attained or were already perfect; but I follow after, if I many by any means apprehend’ (Phil. 3:12). The other is according to progress toward perfection, and in this way a man should always strive to pass to the perfect state: ‘Forgetting the things that are behind, and stretching forth myself to those that are before’ (Phil. 3:13). For, as Bernard says, not to progress in the way of God is to fall behind.

278. – The other objection is concerned with the invitation, let us go on to maturity [things more perfect]. For perfection consists in the counsels: ‘If you would be perfect, go and sell what you have and give to the poor’ (Mt. 19:21). But not all are bound by the counsels. I answer that there are two kinds of perfection: one is external and consists in external acts, which are signs of what is internal, such as virginity and voluntary poverty. To this perfection not all are bound. The other is internal and consists in the love of God and neighbor: ‘Have charity which is the bond of perfection’ (Col. 3:14). Not all are bound to this perfection, but all are bound to tend toward it; because if a person no longer desired to love God more, he would not be doing what charity requires. But he says, let us go on, and this by following the impulse of the Holy Spirit: ‘Whoever are led by the Spirit of God, they are the sons of God’ (Rom. 8:14). Or they are as though carried by God Who bears our infirmities: ‘Hearken unto me, O house of Jacob, all the remnant of the house of Israel, who are carried by my bowels’ (Is. 46:3); or, as carried by one another: ‘Bear you one another’s burdens’ (Gal. 6:2).

279. – The when he says, not laying again the foundation of penance, he explains what he has said. Here he intends to show what the things for which make for the beginning of Christ’s doctrine. For this he uses a simile. For it is by faith that a soul is built into a spiritual edifice. Therefore, just as in a material building the foundation is laid first, so here the first rudiments of Christ’s doctrine are, as it were, the foundation. But this seems to conflict with what he teaches below in chapter 11, where faith is set down as the foundation: for faith is one: ‘One Lord, one faith, one baptism’ (Eph. 4:5). But here he mentions six foundations. I answer that faith is the foundation of the virtues, but the things he mentions are the foundations of Christ’s doctrine. He says, not laying again the foundation of penance, as though it were laid so firmly that there is not need to lay it again. Or, because you have just laid it and should not be laid again

280. – But the Apostle lists them quite clearly. For just as in the process of generation and of any motion there is first of all the departure so too here; because penance is a departure from sin and is, as it were, the foundation of that life. For, according to Augustine, no one who is master of his own will can begin a new life without repenting of the past. Hence, at the beginning of His preaching the Lord says: ‘Do penance’ (Mt. 4:17). Therefore, he says, of penance from dead works. For works are called dead either because they are dead in themselves, or because they become dead. A thing is said to be alive, when it functions on its own power, so that wherever it fails, it is said to be dead. For our works are ordained to happiness, which is man’s end; therefore, when they do not lead to happiness or cannot be ordained to happiness, they are said to be dead: and these are works performed in mortal sin: ‘The blood of Christ who by the Holy Spirit offered himself unspotted to God, will cleanse our conscience from dead works’ (Heb. 9:14). But works performed in charity are made dead by sin; hence, they do not have the power to merit eternal life: ‘All the justices which he has done will not be remembered’ (Ez. 18:24). But penance makes them revive; hence they are then once more counted for eternal life.

281. – But in approaching the desired terminus, faith is first; hence, he says, the foundation of faith toward God. For it is proper to faith that man believe and assent to things unseen by him, on the authority of another. But this testimony is either from man alone, and then it does not pertain to the virtue of faith, because man can deceive and be deceived; or that testimony is from God’s judgement, and then it is most true and firm, because it comes from the Truth itself, which cannot deceive or be deceived. Hence, he says, towards God, i.e., the assent is made to what God says: ‘You believe in God; believe also in me’ (Jn. 14:1).

282. – The second thing in that process are the sacraments of faith. But these are two sacraments of those entering: for those are the only ones the Apostle is discussing here. The first is baptism, by which are reborn; the second is confirmation, by which we are strengthened.

283. – In regard to the first he says, of baptism. But this seems contrary to what is stated in Ephesians (4:5): ‘One faith, one baptism.’ Therefore, there are not several baptisms. I answer that there are three kinds of baptism, namely, of water, of desire, and of blood. But the last two have no force, unless they are referred to the first, because the first one must be intended, if it cannot be actually received by a person with the use of freedom. Hence, there are not three sacraments, but one sacrament, by which we are reborn unto salvation: ‘Unless a man be born again of water and the Holy Spirit, he cannot enter the kingdom of heaven’ (Jn. 3:5). Of the other two, baptism of blood produces more of baptism’s effects, provided that the first is desired, or the opposite is not present in the mind, as is clear in the case of the Holy Innocents, who were not of an opposite mind. For baptism has its power from the merit of Christ’s Passion: ‘All we who are baptized in Christ Jesus are baptized in his blood’ (Rom. 6:3). Therefore, just as one who is baptized is conformed sacramentally to Christ’s death, so the martyr is conformed really. Therefore, the baptism of blood produces the total effect of baptism in the sense of washing away all guilt and punishment for sin; but it does not imprint a character. Therefore, if one who had undergone martyrdom without baptism of water were to rise, he would have to be baptized. Penance, however, does not produce as many of baptism’s effects, because it does not take away all punishment, although it takes away all guilt. But just as a martyr conforms himself to Christ’s Passion by external suffering, so a penitent by internal suffering: ‘They that are Christ’s have crucified their flesh with the vices and concupiscences’ (Gal. 5:24). Therefore, penance can be so great that it would remove all guilt and punishment, as happened to the good thief and to Magdalene. Hence, penance is called baptism, inasmuch as it performs the function of baptism. And because baptism cannot be repeated, penance was instituted. Therefore, the others are called baptisms, because they produce the effect of baptism; but there is only one baptism, because the others produce no effect, unless the first is intended.

284. – The second sacrament of those who are entering is imposed by the laying on of hands; hence, he says, and laying on of hands. But this is twofold: one is productive of miracles, as when Christ cured the sick by laying his hands on them: ‘He, laying his hands on everyone of them, cured them’ (Lk. 4:40). And this is not sacramental. But the other is sacramental and is found in two sacraments: first, in the sacrament of Orders: ‘Impose not hands lightly on anyone’ (1 Tim. 5:22); secondly, in the sacrament of confirmation unto renovation: ‘By the laver of regeneration and renovation of the Holy Spirit’ (Tit. 3:5). For in confirmation the Holy Spirit is given for strength to enable a man to boldly confess Christ’s name before men. For just as in the natural order a man is first born and then grows and becomes strong, so, too, in the order of grace.

285. – Thirdly, there follows the terminus of motion, at which the motion is terminated. This is twofold: the first is the resurrection of bodies, which is the foundation of faith, because without it our faith is in vain (1 Cor. 15:14). Therefore, he says, of the resurrection of the dead. Secondly, we expect a reward, which is conferred by the judge: ‘All things that are done, God will bring into judgement’ (Ec. 12:14); therefore, he says, and of eternal judgement: not that that judgement will last a thousand years, as Lactantius taught, because it will last but a moment. But it is called eternal, because the sentence passed then will last for ever: ‘These shall go into eternal punishment, but the just into eternal life’ (Mt. 15:46). It should be noted that all the things he says he desires to treat here are, as it were, the rudiments of the faith; hence he preaches them to newcomers, as is recorded in Ac (17:18) and in other places.

286. – Then (v. 3) he shows how difficult it is to carry out his intention. For it is difficult both in itself and in relation to his hearers. Hence he does three things: first, he suggests that in this he especially needs divine help; secondly, he mentions their weakness (v. 4); thirdly, he proposes a simile (v. 7).

287. – He says, therefore: Let us go on to things more perfect, and this shall we do, if God permit. He says less than he means, for it is not only necessary that God permit, but He must do all things: ‘In his hand are both we and our words’ (Wis. 7:16). Therefore, he must place all things under the confidence of divine help: ‘Without me you can do nothing’ (Jn. 16:5); ‘For you should say: If the Lord will, and if we shall live, we do this or that’ (Jas. 4:15).

288. – Then when he says, it is impossible, he shows their weakness. For they were weak in hearing. For just as in material things no state is so dangerous as that of a recidivus, so in spiritual things one who falls into sin after grace rises with more difficulty. In regard to this he does three things: first, he lists the good things they had received; secondly, the difficulty caused in them from being recidivi (v. 6); thirdly, he assigns the reason (v. 6b).

289. – Some of the goods are present and some future. But in the present they had spiritual rebirth; in regard to this he says enlightened, namely by baptism. And baptism is fittingly called an enlightenment, because it is the beginning of spiritual rebirth, in which the intellect is enlightened by faith: ‘You were heretofore darkness but now light in the Lord’ (Eph. 5:8). They are also partakers of God’s goods; hence he says, who have tasted the heavenly gift. That gift is grace and is called heavenly, because God gave it from heaven: ‘God gave gifts to men’ (Ps. 67:19); ‘Every best gift and every perfect gift is from above, coming down from Father of lights’ (Jas. 1:17). They are also partakers of the divine goodness: ‘For by whom he has given most great and precious promises’ (2 Pt. 1:4). Therefore, he says, and have become partakers of the Holy Spirit. For all gifts are given from love; therefore, he attributes that participation to the Holy Spirit. For to participate is to take a part. But Christ alone had the Holy Spirit in fulness: ‘God does not give the Spirit by measure’ (Jn. 3:24). For the other saints received of His fulness and were made partakers not of His substance, but of His distributions: ‘There are diversities of graces, but the same Spirit’ (1 Cor. 12:4). Also in the present day they had instruction of His doctrine; hence, he says, and have tasted the goodness of the word of God. That word is called good, because it is the word of eternal life: ‘Lord, to whom shall we go; you have the words of eternal life’ (Jn. 6:69); ‘How sweet are your words to my palate’ (Ps. 119:103). But he says, tasted, because it not only enlightens the intellect, but also refreshes the affections, in which there is a certain savoring: ‘Taste and see that the Lord is sweet’ (Ps. 33:8).

290. – ‘We are saved by hope’ (Rom. 8:24). Therefore, he says, and the powers of the age to come. But some of these they have not only in hope, by in an inchoate way, and these are the endowments of the soul, namely, vision, possession, and fruition, and these are possessed inchoatively inasmuch as faith, hope and charity, which correspond to them, are possessed in the present. But the others are goods possessed only in hope, as the endowments of the body, namely, subtility, agility, impassability and clarity.

291. – Then when he says, and then commit apostasy, he shows the difficulty in rising, after one has fallen. Here it should be noted that he does not say, ‘fallen’, but ‘fallen away’, i.e. completely fallen, because if they had merely fallen, it should not be difficult to rise: ‘A just man shall fall seven times, and shall rise again’ (Pr. 24:16). But if the Apostle had said it is impossible for those who have fallen away to rise again, then it might be said that in this he was signifying how extremely difficult it is to rise, both because of sin and because of pride, as in the devils. But because he says that those who have once fallen away cannot be renewed unto penance, and there is no sin in this world that man cannot repent of, there must be another explanation. Hence, it should be noted that a certain Novatian, who was a priest of the church in Rome, made this the occasion of his error. For he declared that no one could rise to penance after baptism. But this opinion is false, as Athanasius says in a letter to Serapion, because Paul himself received the incestuous Corinthians, as shown in 2 Cor (chap. 2); and likewise in Gal (4:19), because he says: ‘My little children, of whom I am in labor again, until Christ be formed in you.’ Therefore, it must 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, i.e., baptized: ‘By the laver of regeneration and renovation of the Holy Spirit’ (Tit 3:5). For a man could never repent in such a way that he could be baptized again. The Apostle says this because according to the Law, the Jews were baptized frequently, as is shown in Mark (chap. 7). Consequently, it was in order to remove that error that the Apostle says this.

292. – Then when he says, since they crucify the Son of God on their own account, he gives the reason why baptism cannot be repeated, namely because baptism is a configuration to Christ’s death, as is clear from Romans (6:13); ‘all we who are baptized in Christ, are baptized in his death.’ But this death is not repeated, because ‘Christ rising again from the dead, dies now no more’ (Rom. 6:9). Therefore, those who are repeatedly baptized crucify Christ again. Or, another way, it denotes that is is repugnant to Christ’s grace for people to sin frequently and then be baptized again. Then the emphasis is not on the repitition of baptism, but on the falling away of the sinner, who, as far as in him lies, crucifies Christ again: ‘Christ died once for our sins’ (1 Pt. 3:18). Therefore, when you sin after baptism, then as far as in you lies, you give occasion for Christ to be crucified again; and in this way hold him up to contempt and stain yourself, washed in His blood: ‘He loved us and washed us fro our sins in his blood’ (Rev. 1:15).

 

6-2

            Heb 6:6b-8

6b since they crucify the Son of God on their own account and hold him up to contempt. 7 For land which has drunk the rain that often falls upon it, and brings forth vegetation useful to those for whose sake it is cultivated, receives a blessing from God. 8 But if it bears thorns and thistles, it is worthless and near to being cursed; its end is to be burned.

293. – Having showed the difficulty involved in pursuing his intention, a difficulty arising from their guilt, the Apostle now resorts to a simile to explain this: first, in regard to good earth; secondly, in regard to bad earth (v. 8).

294. – But it should be noted that according to one explanation the Apostle wished to show by the above that those who have been baptized once cannot be baptized again or be renewed again to penance in another life: ‘Whatsoever your hand is able to do, do it earnestly: for neither work nor reason nor wisdom nor knowledge shall be in hell, whither you are hastening’ (Ec. 9:10): ‘The night comes when no man can work’ (Jn. 9:4). Therefore, let it be explained once more, i.e., after this life, and there is a reason for this. For two things cause penance: one is that which gives it efficacy, namely, the merit of Christ’s Passion: ‘He is the propitiation for our sins’ (1 Jn. 2:2). The other is the example of penance, which we have in Christ by considering His austerity, poverty, and Passion: ‘Christ also suffered for us, leaving you an example that you should follow his steps’ (1 Pt. 2:21). Thus, therefore, is understood what he says, crucifying again, i.e., receiving the fruit of the cross of Christ, and this in regard to that which gives efficacy to penance; and hold him up to contempt as to the example of repenting.

295. – But the simile which is presented here about the earth can be connected to that which was stated above, let us go on to things more perfect, and then the sense will be: If we go on we will have a blessing like the good earth; or it can be connected with what was just said according to both explanations, either about baptism or about the other life. The one about baptism is more literal and then the sense is: Just as the cultivated earth, if it brings forth thorns again, is not cultivated but is burned, so a man who sins after baptism is not washed again.

296. – In regard to the good earth he mentions three things: first, the benefit bestowed; secondly, the fruit it brings (v. 7b); thirdly, the reward (v. 7c).

297. – This earth is the human heart: ‘But that on good ground are they who in a good and perfect heart, hearing the word, keep it and bring forth fruit in patience’ (Lk. 8:15). It is called earth, because just as earth needs rain, so a man needs God’s grace: ‘You have visited the earth and have plentifully watered it’ (Ps. 64:10). ‘And as the rain and the snow come down from heaven and return no more thither, but soak the earth and water it, and make it to spring, and give seed to the sower, and bread to the eater, so shall my word be which shall go forth from my mouth: it shall not return to me void, but it shall do whatsoever I please, and shall prosper in the things for which I sent it’ (Is. 55:10). But the benefit it receives and the doctrine of faith is as rain which falls on the hearts of those who hear the words of preachers and teachers: ‘I will command the clouds to rain no more upon it’ (Is. 5:6); ‘He pours out showers like a flood, which flow from the clouds that cover all above’ (Jb. 36:27). He drinks this rain, when he understands what he hears and is drawn to it: ‘All you that thirst, come to the waters, and you that have no money, make haste, buy and eat’ (Is. 55:1). This doctrine is above it, because some doctrine is from the earth and inclines a person to cling to earthly things; another is from heaven, namely, which teaches heavenly things: ‘For this is not wisdom descending from above, but earthly, sensual, devilish’ (Jas. 3:15); and then he continues: ‘But the wisdom that is from above, first, indeed, is chaste, then peaceable, modest, easy to persuade, consenting to the good, without dissimulation’ (Jas. 3:17). Or above it, i.e., above the faculty of human reason: for the other sciences were founded according to human reason, but this is divinely inspired: ‘For many things are shown to you above the understanding of men’ (Sir. 3:25). But he does not say, ‘always’ or ‘rarely’, but often, because as Augustine says: ‘If always, then it becomes worthless; if rarely, then it is not enough and is neglected’; ‘I have often heard such things as these’ (Jb. 16:2).

298. – The fruit is that it brings forth vegetation useful to those for whose sake it is cultivated. These are good works, which a man performs by the doctrine received: ‘Let the earth bring forth the green herb, and such as may seed’ (Gen. 1:11). This earth is cultivated, first of all, by God: ‘My Father is the husbandman’ (Jn. 15:1); it is also cultivated by the prelate: ‘I have planted, Apollos watered, but God gave the increase’ (1 Cor. 3:6). It is also cultivated by the man himself: ‘Diligently till your ground’ (Pr. 24:27). It is suitable for God unto glory: ‘Do all for the glory of God’ (1 Cor. 10:31); for the one who acts, it is suitable unto eternal life: ‘You have your fruit unto sanctification, and the end life everlasting’ (Rom. 6:22).

299. – Then, when he says, he receives a blessing from God, he mentions the reward, namely, a divine blessing. But that blessing is no less than the production of goodness in us: in the present life it is imperfect, but in the future life it will be perfect: ‘Unto this you are called, to inherit a blessing’ (1 Pt. 3:9).

300. – Then when he says, but that which brings forth thorns and briars is reprobate, he deals with bad earth and does two things: first, he mentions the evil fruit; secondly, the punishment (v. 8b). The fruit, therefore, are the thorns, i.e., minor sins, and the briars, i.e., graver sins, which prick one’s own conscience and sometimes another’s, namely, sins against one’s neighbor: ‘Thorns and thistles shall it bring forth to you’ (Gen. 3:18). In regard to the punishment he mentions three things: first, divine reprobation; secondly, the judge’s condemnation (v. 8c), thirdly, the final punishment (v. 8d). In regard to the first he says, is reprobate. For just as predestination is the source of reward, so reprobation is the sign of condemnation. Therefore, the fact that a person is frequently watered with salutary precepts is a sign of reprobation, if he continues to sin’ ‘Call them reprobate silver, for the Lord has rejected them’ (Jer. 6:30). The condemnation is that he is very near unto a curse: ‘Depart, you accursed, into everlasting fire’ (Mt. 25:41). The punishment is that his end is to be burnt: ‘Every garment mingled with blood shall be burnt, and be fuel for the fire’ (Is. 9:5).

 

6-3

            Heb 6:9-12

9 Though we speak thus, yet in your case, beloved, we feel sure of better things that belong to salvation. 10 For God is not so unjust as to overlook your work and the love which you showed for his sake in serving the saints, as you still do. 11 And we desire each one of you to show the same earnestness in realizing the full assurance of hope until the end, 12 so that you may not be sluggish, but imitators of those who through faith and patience inherit the promises.

301. – Because the Apostle had said many seemingly harsh things about their state, now to keep them from despair, he shows the intention he had in saying these things, namely, to snatch them from danger. Hence, he does two things: first, he shows the confidence he had in them; secondly, the reason for this confidence (v. 10).

302. – He says, therefore: I have stated that the earth which brought forth thorns and briars is reprobate, but lest you suppose that I consider you such, we feel sure of better things for you and nearer to salvation because of your faith and charity. Thus, he commends their state on two points, namely, on what they had been, because the fact that he says, better things, he supposes that they were in a good state; secondly, on what they awaited in the future, namely, things nearer to salvation: ‘Now our salvation is nearer than when we believed’ (Rom. 13:11). For the more one makes progress in the good, the nearer he gets to salvation. Then he continues, though we speak thus, i.e., even though we speak this way, it is in order to make you cautious: and this proceeds from charity: ‘The just man shall correct in mercy, and shall reprove me (Ps. 140:5).

303. – Then (v. 10) he gives the reasons for the confidence: one is based on their past good works; the other on God’s promise (v. 13). But because the Apostle had said two things, namely, that he had confidence in them and that he spoke harshly to them, he does two things: first, he gives reason for the first; secondly, the reason for the second (v. 11).

304. – The reason he has confidence in them is that he remembers the many good works they did; hence he says, In your case we feel sure of better things. And why? Because God is not so unjust as to overlook your works. But on the other hand it says in Ez. (18:24): ‘If the just man turn himself away from his justice and do iniquity according to all the abominations which the wicked man does, shall he live?’ And a bit later he continues: ‘All his justices, which he has done, shall not be remembered’, and then: ‘The way of the Lord is not right.’ I answer that a man who falls after grace can react in two ways: he might persist in evil, and then God forgets all his justices; or he might repent, and then He remembers his previous good works, because they are accounted as merit. Hence, a Gloss says that after dying, they revive.

305. – But another doubt arises, because it is obvious that justice regards merit. Therefore, if God’s justice requires that He not forget, if he repents, as the Gloss says, then his rising from sin falls under merit, so that he merits grace: which is impossible. I answer that there are two kinds of merit: one rests on justice and is called condign; the other rests entirely on mercy and is called congruous. It is of the latter that he says that it is just, i.e., congruous, i.e., that a man who performed many good deeds should merit. For that mercy is somehow annexed to justice more than in the case of one who never did anything. It is in this sense that God does not forget our work and our love; for eternal life is due to charity alone: ‘If anyone loves, me, he will keep my word’ (Jn. 14:23). For whatever does not proceed from charity is not meritorious: ‘If I have not charity, it profits me nothing’ (1 Cor. 13:3). Hence, he does not say merely, of your work, but adds, and your love, because, as Gregory says: ‘The love of God is not idle, for it performs great things, if it is present: if one refuses to act, there is no love’; ‘Let us not love in word nor in tongue, but in deed and in truth (1 Jn. 3:18). Therefore, he continues, which you have showed for his sake: ‘All whatsoever you do in word or in work, do all in the name of the Lord Jesus Christ’ (Col. 3:17).

306. – What they have showed and in what, he shows when he says, ‘in serving the saints’, namely, by relieving their needs: ‘Whoever will be the greater among you, let him be your minister’ (Mt. 20:26). ‘Communicating to the necessities of the saints’ (Rom. 12:13). And because perseverance is necessary in all things, he continues, as you still do. Therefore, if you have sinned, He will grant pardon out of mercy annexed to justice.

307. – Then (v. 11) he assigns the reason why he spoke so sharply to them, namely, from a desire for their salvation. Hence, in regard to this he does three things: first, he shows his desire; secondly, he mentions the imminent danger (v. 12); thirdly, he explains by an example (v. 12b).

308. – He says, therefore, We have said these things not as though we despaired of you, but rather because we desire that everyone, i.e., each one of you: ‘God is my witness, how I long after you all in the bowels of Jesus Christ’ (Phil. 1:8). But what do we desire? that you show the same carefulness, i.e., that you be careful to show by your works this carefulness for doing good that you have always had. Hence, it is clear that carefulness is required for doing acts of godliness: ‘Martha, Martha, you are careful’ (Lk. 10:41) and for one’s own salvation: ‘Carefully study to present yourself approved unto God’ (2 Tim. 2:15). Any why? To realize the full assurance of hope, namely, that by fulfilling what you have begun, you may obtain what you hope: ‘Hope confounds not’ (Rom. 5:5). And this, until the end: ‘For he that shall persevere to the end, he shall be saved’ (Mt. 24:13).

309. – Then when he says, so that you may not be sluggish, he indicates the danger, which is laziness. For laziness is the fear of a future good action, because one fears that he may fail or not repent: ‘The slothful man says: There is a lion in the way’ (Pr. 26:13). Hence, slothful persons always allege obstacles as an excuse.

310. – Then (12b) he gives the example. As if to say: Be not slothful, but rather imitate the example of the prophets: ‘For an example of suffering evil, of labor and of patience, take the prophets’ (Jas. 5:10); and of other saints, namely the apostles: ‘Be you followers of me, as I also am of Christ’ (1 Cor. 4:16). Be you, therefore, imitators of those who through faith, without which it is impossible to please God (Heb. 11:6) and patience against adversity, inherit the promises. For by formed faith and patience the promised inheritance is obtained: ‘The saints by faith conquered kingdoms, wrought justice, obtained promises’ (Heb. 11:33).

 

6-4

            Heb 6:13-20

13 For when God made a promise to Abraham, since he had no one greater by whom to swear, he swore by himself, 14 saying, “Surely I will bless you and multiply you.” 15 And thus Abraham, having patiently endured, obtained the promise. 16 Men indeed swear by a greater than themselves, and in all their disputes an oath is final for confirmation. 17 So when God desired to show more convincingly to the heirs of the promise the unchangeable character of his purpose, he interposed with an oath, 18 so that through two unchangeable things, in which it is impossible that God should prove false, we who have fled for refuge might have strong encouragement to seize the hope set before us. 19 We have this as a sure and steadfast anchor of the soul, a hope that enters into the inner shrine behind the curtain, 20 where Jesus has gone as a forerunner on our behalf, having become a high priest for ever after the order of Melchizedek.

311. – Above, the Apostle showed why he had confidence in them, namely, because of the good they performed; here he shows the same because of the promise made to the Patriarchs. Hence, he does two things: first, he mentions the promise; secondly, he assigns the reason for what he says (v. 16). In regard to the first he does three things: first, he shows to whom the promise was made; secondly, he shows that the way the promise was given was suitable (v. 13b) thirdly, the effect of the promise (v. 15).

312. – When God made a promise to Abraham: ‘To Abraham were the promises made and to his seed’ (Gal. 3:16). The reason for this is that by faith we adhere to God; consequently, by faith we obtain the promise. For the first example of faith was found in Abraham, and this because he was the first to withdraw from associating with unbelievers: ‘Go forth out of your country, and from your kindred, and out of your father’s house’ (Gen. 12:1); secondly, because he was the first to believe something above nature: ‘Who against hope believed in hope’ (Rom. 4:18). 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).

313. – The manner in which the promise was suitable for two reasons: first, because of the oath; secondly, by reason of the words of the promise (v. 14).

314. – He says, therefore: God, wishing to show that His promise is firm and stable, since he had no one greater by whom to swear: ‘The Lord is high above all nations’ (Ps. 112:4), swore by himself: ‘By my own self have I sworn, says that Lord’ (Gen. 22:16). In this you have an example that an oath is not of itself unlawful, because the Scripture does not attribute to God anything which of itself is a sin. For Scripture intends to direct and lead us to God: ‘Be you followers of God, as most dear children’ (Eph. 5:1). Nevertheless, frequent swearing is forbidden: ‘Let not your mouth be accustomed to swearing’ (Sir. 23:9), and so are oaths taken in vain: ‘You shall not take the name of the Lord your God in vain’ (Ex. 20:7).

315. – Then (v. 14) he shows the manner in which the promise was made. As if to say: Do not believe me, unless I bless you. A blessing refers to bestowing benefits: ‘The blessing of the Lord makes men rich’ (Pr. 10:22); I will multiply you, which pertains to numerous offspring. Both promises were made to Abraham, as is clear from Gen. (14 & 15). But he repeats the words, blessing, I will bless, in order to designate both temporal and spiritual goods, and the continuance of his blessing. Or, ‘blessing I will bless’ in the multitude of holy offspring, which is designated by the stars of heaven: ‘Look up to heaven and number the stars if you can. And he said unto him: So shall your seed be’ (Gen. 15:5). And multiplying, I will multiply in the number of evil and perverse children, which are designated by the sands of the seashore. Or I will bless you in the good things of grace and multiply you in the good things of glory: ‘How great is the multitude of your sweetness, O Lord’ (Ps. 30:20).

316. – The effect of the promise was that Abraham, ‘having patiently endured, obtained the promise. For patient endurance consists not only in doing something great, but also in waiting a long time. But Abraham had the promise, although he never possessed the pace of a foot of land, as it says in Ac (7:5); furthermore, even until his old age he possessed no offspring. But he still kept his hope: ‘Take, my brethren, for an example of suffering evil, of labor and patience, the prophets who spoke in the name of the Lord’ (Jas. 5:10); ‘Look unto Abraham your father and to Sarah that bore you’ (Is. 51:2).

317. – Then when he says, Men indeed swear by a greater than themselves, he states the reason for the foregoing. In regard to this he does three things: first, he mentions a human custom; secondly, the reason behind the custom; thirdly, the fruit of the promise (v. 18).

318. – Two human customs are mentioned: one in regard to that by which one swears; the other in regard to the effect of an oath: in all their disputes an oath is final for confirmation. Now that by which one swears is greater, and reasonably so. For swearing is nothing more that settling a doubt. Therefore, just as in the sciences nothing is settled except by something more certain, so, because nothing is more certain with men than God, one swears by Him, as by something greater and more certain.

319. – But sometimes one swears by the Son, Who is less; as when one says, ‘by Christ’ or by the creature, as Joseph swore by the health of Pharaoh (Gen. 42:16). I answer that there are two ways of swearing by God: one is by a simple attestation, as when one says, ‘By God, it is so.’ As if to say: God is my witness that it is as I say: ‘For God is my witness, who I serve in spirit’ (Rom. 1:9). Another way is by execration, which occurs when something, such as the head of the soul or something of that sort, is offered unto God for vengeance, if it is not so. This is the way the Apostle swore in 2 Cor (1:23): ‘But I call God to witness upon my soul.’ As if to say: I offer my soul as witness, for which I take God’s name. And this is very solemn. But one swears by a creature not as such, but inasmuch as some sign of God’s power is resplendent in it. For since all power is from God (Rom. 13:1), then, inasmuch as someone exercises power over a group, if he swears by it, he swears by God, Whose power is reflected in it. This is the way Joseph swore by the health of Pharaoh. This, therefore, is what he says, Men swear by one greater than themselves.

320. – But it should be noted that those who are otherwise known as perjurers must be kept from taking oaths, because the greatest reverence should be shown an oath, and from their past actions it is presumed that they will not show an oath proper reverence. Likewise, children should not be compelled to take an oath before the years of puberty, because they do not yet have perfect use of reason to know what reverence must be paid an oath. Also persons of high stations; because an oath is required of those about whose words or actions there is doubt. But it detracts from persons of high station, when one doubts the truth of what they say. Hence, in the Decretals (q. 2, ch. 4) it says that a priest should not take an oath for some slight cause. But the causes in which it is lawful to swear are the following: for strengthening peace, as Laban swore (Gen. 31:48); secondly, for preserving one’s good name; thirdly, for pledging fealty, as vassals swore to their lord; fourthly, for having obedience fulfilled, if something honorable is commanded by a superior; fifthly, for obtaining security; sixthly, for attesting to a truth, which is the way the Apostle swore: ‘God is my witness, whom I serve in my spirit’ (Rom. 1:9).

321. – Then when he says, and an oath is final for confirmation, he mentions the effect of an oath, which is to put an end to all controversy. For just as in the sciences one stops when he has reduced his proof to the first principles, so is the divine law, when one come to the first truth, he stops and this is the time, when the first truth is invoked as a witness: ‘The master of the house shall be brought to the gods and he shall swear’ (Ex. 22:8). Thus all questions and all controversies are settled.

322. – Then when he says, So when God desired to show more abundantly to the heirs of the promise the immutability of his purpose, he interposed an oath, he states the reason why God willed to swear, namely, to show the immutability of His promise. Hence, he says, wherein, i.e., by the fact that He interposed an oath, desiring more abundantly to show; for it was abundant that He promised, but more abundant that He swore, desiring, I say, to show to the heirs of the promise, i.e., of the thing promised: ‘They that are the children of the promise are accounted for the seed’ (Rom. 9:8), to show, I say, the immutability of his purpose. It should be noted in regard to things which proceed from God that two things must be considered, namely, the coming-forth of things and God’s counsel by which such a coming-forth is caused. God’s counsel is absolutely unchangeable: ‘My counsel shall stand and all my will shall be done’ (Is. 46:10). But the disposition is quite changeable, for the Lord sometimes announces something according as the order and coming-forth of things requires, as in Is (38:1) ‘Take order with your house, for you shall die and not live’; for the cause of his sickness was such that he should die from it. Also in Jonah (3:4): ‘Yet forth days and Nineveh shall be destroyed’, because it has deserved destruction: ‘I will suddenly speak against a nation and a kingdom, to root out, to pull down and to destroy it. If that nation against which I have spoken shall repent of their evil, I also will repent of the evil I have thought to do to them’ (Jer. 18:7). In this case the prophecy is a threat. But sometimes something is announced according to God’s eternal counsel, and in that case God never repents or retracts it: ‘But the triumpher in Israel will not spare, and will not be moved to repentance’ (1 Sam. 15:29). Yet it should be noted that whenever God promises something under oath, it is a prophecy of predestination which reveals God’s plan. Such a promise is absolutely unchangeable.

323. – Then (v.18) he shows the fruit of the promise: first, he shows that that fruit is; secondly, what follows upon it (v. 19).

324. – The fruit, of course, is that our hope is certain; hence, he says, that we might have strong, i.e., firm, encouragement of hope, by two unchangeable things, in which it is impossible that God should be false, namely, by God who promises and does not lie: ‘God is not a man that he should lie’ (Num. 23:19) and by the oath in which there is a stronger confirmation of the truth. But it should be noted that just as sensual delight is a sense experience and memory of the past, so hope is of the future: ‘None that trust in him shall fail in strength’ (1 Mac 2:61); ‘They that hope in the Lord shall renew their strength, and they shall take wings as eagles; they shall run and not be weary, they shall walk and not faint’ (Is. 40:31). We may have, I say, we who have fled for refuge from the evils of the world and the onslaught of the enemy, to seize the hope set before us: ‘Lord, you have been my refuge’ (Ps. 89:11); ‘The name of the Lord is a strong tower; the just runs to it and shall be exalted’ (Pr. 18:10).

325. – Then when he says, we have this as a sure and steadfast anchor of the soul, he shows that faith will obtain that promise; and he makes use of a simile. For he compares hope to an anchor, which just as it secures ship in the sea, so hope secures the soul in God in this work, which is, as it were, a kind of sea: ‘So is this great sea, which stretches wide its arms’ (Ps. 103:25); hence, it is made of iron: ‘I know whom I have believed and I am certain’ (2 Tim. 1:12). Also it should be firm, so that is it is not easily removed from the ship; thus a man should be held fast to that hope as an anchor and hope is that the anchor is fixed to a low place, but hope is fixed in the highest, namely, to God. For nothing in the present life is so firm that the soul could be secure and at rest; hence, it says in Gen. (8:8) that the dove found no place where her foot might rest. And, therefore, he says that this hope should enter into the inner shrine behind the veil. For the Apostle understand the present condition of the Church by the holy things that were in the tabernacle; but by the holy of holies, which was separated from the saints by a veal, he understands the state of future glory. Therefore, he wills that the anchor of our hope be fixed in that which is now veiled from our eyes: ‘The eye has not seen, O God, besides thee, what things you have prepared for them that wait for you’ (Is. 64:4); ‘How great is the multitude of your sweetness, O Lord, which you have hidden for them that fear you!’ (Ps. 30:20). This, our forerunner, who has entered there, has fixed there; hence, it says in Jn (14:2): ‘I go to prepare a place for you.’ He shall go up that shall open the way before them’ (Mic. 2:13). Therefore, he says that Jesus has gone as a forerunner on our behalf within the veil and has fixed our hope there, as it says in the collect of vigil and of Ascension day. Yet because the high priest alone was permitted to enter within the veil (Lev 16), he says that Jesus has entered on our behalf, having become a high priest for ever after the order of Melchizedek. Notice how elegantly the Apostle returns to his main theme. For he had begun to speak of the priesthood and then digressed; but now he returns to it, as is obvious.