Hebrews 10 · The Lantern

For the law having a shadow of the good things to come, not the very image of the things, can never with the same sacrifices year by year, which they offer continually, make perfect them that draw nigh.

And not only now let us seem to believe and give heed, when we are admonished by the elders; but also when we take our departure home, let us remember the commandments of the Lord, and not be allured back by worldly lusts, but let us often and often draw near and try to make progress in the Lord's commands, that we all having the same mind may be gathered together for life.

It is said by holy Gregory, who is among the saints, in the Apologeticus and in the Address to the Politicians, that the present laws are types of greater mysteries.

479. – Having considered the things done in both testaments to show the superiority of the New Testament over the Old, the Apostle now proves something he had presupposed, namely, that the Old was not able to cleanse sins. This is the last of the five things he had prefaced about Christ.

Else would they not have ceased to be offered? because the worshippers, having been once cleansed, would have had no more consciousness of sins.

"For then would they not have ceased to be offered? because that the worshipers once purged, should have had no more conscience of sins? But in those sacrifices there is a remembrance again made of sins every year." What then? do not we offer every day? We offer indeed, but making a remembrance of His death, and this remembrance is one and not many.

Read in the interrogative form. If they had ceased from sins, he says, would not the offerings themselves have ceased as well, since those in need of their help would have received it sufficiently and would have had "no more consciousness of sins"?

481. – Then when he says, otherwise would they not have ceased to be offered? He proves his conclusion from two facts: first, from the rite; secondly, from the condition of the offerings (v. 4). 482. – To prove that the Law did not cleanse perfectly, he uses two facts: first, that there was frequent repetition of the same sacrifices in it.

But in those sacrifices there is a remembrance made of sins year by year.

For it is impossible that the blood of bulls and goats should take away sins.

Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, But a body didst thou prepare for me;

"Wherefore when He cometh into the world, He saith, Sacrifice and offering Thou wouldest not, but a body hast Thou prepared Me. In burnt-offerings and sacrifices for sin Thou hast had no pleasure. Then said I, Lo!

Christ spoke, "while coming into the world," not "after he had entered it." But manifestly he was already entering it when he promised David and maintained that he would seat one from the fruit of his loins on his throne until the age would come.

484. – Then (v. 5) he cites an authority from Scripture. In regard to this he does two things: first, he cites it; secondly, he explains it (v. 8). This authority can be divided into two parts according to a Gloss: first, it deals with Christ's incarnation prefigured in the Law, secondly, with his passion (v. 7).

In whole burnt offerings and sacrifices for sin thou hadst no pleasure:

"for sin." That is, an offering concerning sin. Commonly, you have taken pleasure. And he rightly says, "for sin." For of the sacrifices, some were offered for salvation, and others for sin; as if he said, "Since in no way did you will any offering or sacrifice, nor burnt offerings, neither concerning salvation, nor concerning sin, I have come, having taken a body, to become a…

Neither burnt offerings, nor offerings for sins "You desired," nor deemed worthy of acceptance. The names of the sacrifices were various, evidently due to various reasons: some were for sins (Lev. 4:3), others for trespasses (Lev. 6:5), others for salvation (Num. 6:14), others for mercy (Num. 6:5), others of vows (Lev. 27:2–7), and still others for purification (Lev. 14:32).

In burnt offerings and sin offerings thou hast taken no pleasure. It is a greater thing to please than to will, because those things please which something causes us to will; but sometimes we will certain things not for their own sake but for something else. Therefore, because holocausts were more fitting, but he says that they were not pleasing, then much less the others.

Then said I, Lo, I am come (In the roll of the book it is written of me) To do thy will, O God.

For the Holy Spirit and the power of the Most High overshadowed the Virgin. (Luke 1:35) And it was said, that I may do your will, O Father (Jn. 6:38); that those whom you have given me, I may not lose any of them. (Jn. 18:9) The title of the book, the Hebrews say, is the Law.

Do you see that the sacrifices were rejected even before the incarnation? For after You rejected the sacrifices, then I — Christ — said: "Behold, I come... to do Your will." And the will of God the Father is that the Son be slain for the world, so that people might be justified, not through sacrifices, but through the death of His Son.

489. – Then when he says, then said I: Lo, I come, he continues to approve the New Testament. According to a Gloss it is read in the following way: Then, namely, when you did prepare a body for me, i.e., in the conception, I said: Lo, I come, i.e., I propose to come, namely, to the passion: 'This is he that came by water and blood, Jesus Christ' (1 Jn. 5:6).

Saying above, Sacrifices and offerings and whole burnt offerings and sacrifices for sin thou wouldest not, neither hadst pleasure therein (the which are offered according to the law),

"Above when He said, Sacrifice, and offering, and burnt-offerings, and offering for sin Thou wouldest not, neither hadst pleasure therein, which are offered by the Law, then He said, Lo! I come to do Thy will, O God!

"you did not desire nor did you take pleasure in."Paul himself interprets the Davidic more clearly. "which are offered according to the law," that is, the Jewish law, and they are offered by the Jews. Do you see that before the descent, the sacrifices were hated?

491. – Then when he says, when he said above, he explains the authority he quoted. In regard to this he does two things: first, by assigning the order in which he shall speak, he states the difference between the Old and New Testaments; secondly, he explains in detail something presupposed by the authority (v. 10). 492.

then hath he said, Lo, I am come to do thy will. He taketh away the first, that he may establish the second.

Moreover, the prophets indicate in the fullest manner that God stood in no need of their slavish obedience, but that it was upon their own account that He enjoined certain observances in the law. And again, that God needed not their oblation, but [merely demanded it], on account of man himself who offers it, the Lord taught distinctly, as I have pointed out.

"to do your will, O God." What then? Were the sacrifices according to the law not the will of God? They were, but necessarily. For he did not say to them only this, that in general the sacrifices of animals are detestable to me, the incorporeal one.

Therefore, after saying this he continues: Then said I, namely, when You fitted to me a body for my passion, or when they did not please you, Lo, I have come, either to the incarnation or to the passion. To what end? To do your will, O God: 'I came down from heaven to do the will of him that sent me' (Jn. 6:38); 'My meat is to do the will of him that sent me' (Jn. 4:34).

By which will we have been sanctified through the offering of the body of Jesus Christ once for all.

What is "To do Thy will"? To give up, Myself, He means: This is the will of God. "By which Will we are sanctified." Or he even means something still further, that the sacrifices do not make men clean, but the Will of God. Therefore to offer sacrifice is not the will of God.

"we have been sanctified." By which will, he says, you are sanctified. Of which? Of the cross, through the offering of the body of Jesus Christ. For we have not only obtained forgiveness, but we have also been sanctified. "the offering of the body of Jesus Christ." Behold, he has interpreted what the will of the Father is; the offering of the body of Christ.

493. – Then (v. 10) he explains what he had said about God's will, for the fulfillment of which Christ came, namely, what that will is.

And every priest indeed standeth day by day ministering and offering oftentimes the same sacrifices, the which can never take away sins:

"And every priest standeth daily ministering and offering oftentimes the same sacrifice." To stand therefore is a sign of ministering; accordingly to sit, is a sign of being ministered unto.

He calls them "the same sacrifices" because they are always being offered for the same things, since those sacrifices and offerings which have taken place and are taking place are not strong enough to strip away any sin purely and completely.

494. – Then (v. 11) he compares the priest of the new and Old Testaments. Here it should be noted that there were two solemn sacrifices in the Law: one on the day of atonement offered by the high priest alone; the other was the continual sacrifice, where one lamb was offered in the morning and another in the evening (Num. 28).

but he, when he had offered one sacrifice for sins for ever, sat down on the right hand of God;

Stop your ears, therefore, when any one speaks to you at variance with Jesus Christ, the Son of God, who was descended from David, and was also of Mary; who was truly begotten of God and of the Virgin, but not after the same manner. For indeed God and man are not the same. He truly assumed a body; for "the Word was made flesh," and lived upon earth without sin.

In the former case a multitude of priests, a multitude of victims, and no benefit, whereas in this case priest and victim are one and the same, he achieved abolition of sins and needs no further service; instead, he is seated with the Father who begot him, awaiting the end of the present life. At that time, in fact, all the adversaries will adore him as God and Lord.

496. – Then (v. 12) he shows what pertains to the priesthood of Christ. In regard to this he does two things: first, he states his intent; secondly, the reason (v. 14). 497. – He says, therefore: but when this man, namely, Christ, offered for all time a single sacrifice for sins. But the Old Law offered many sacrifices without expiating for sins.

henceforth expecting till his enemies be made the footstool of his feet.

"from that time onward." And for what reason were his enemies not immediately placed under his feet? For the sake of those who are to become and give birth to believers.

Consequently, Christ is not only a High Priest, but also God. After the fulfillment of the work for which He received the title of High Priest according to the divine economy, He at last sat down, as God, waiting until His enemies are made "a footstool for His feet." His enemies are the unbelievers and the demons, who themselves will also be subjected: that is, their malice wil…

498. – From henceforth waiting [expecting] until his enemies be made a stool for his feet. This expecting does not imply any anxiety in Christ, as it does in men, because 'hope that is deferred afflicts the soul' (Pr. 13:12), but it designates His will to have mercy: 'The Lord waits that he may have mercy only' (Is. 30:18).

For by one offering he hath perfected for ever them that are sanctified.

"For by one offering He hath perfected forever them that are sanctified. Whereof the Holy Ghost also is a witness to us." He had said that those sacrifices are not offered; he reasoned from what is written, and from what is not written; moreover also he put forward the prophetic word which says, "sacrifice and offering Thou wouldest not." He had said that He had forgiven their…

Completely, he says, He freed from sins those who are sanctified and anointed by His Blood, through baptism into death. Since all who are baptized are united by the likeness of His death, it is clear that they are sanctified by His Blood.

499. – Then (v. 14) he gives the reason why He sits as Lord and not as a minister similar to the priests of the Old Testament, who could not take away sin by one sacrifice and, consequently, had to offer many others frequently: 'Every high priest is appointed to offer up gifts and sacrifices' (Heb.

And the Holy Spirit also beareth witness to us; for after he hath said,

"Whereof the Holy Ghost also is a witness to us." He had said that those sacrifices are not offered; he reasoned from what is written, and from what is not written; moreover also he put forward the prophetic word which says, "sacrifice and offering Thou wouldest not." He had said that He had forgiven their sins.

What does He witness? That He has completely delivered us from sins "by one offering," so that we have no need for a second.

500. – Then when he says, and the Holy Spirit also bears witness to this, he confirms what he had said by citing an authority taken from Jeremiah (31:33). Since this text has been explained above in chap. 8, we pass over it at present. Yet it can be divided into two parts: first, he cites the authority; secondly, he argues from it (v. 18).

This is the covenant that I will make with them After those days, saith the Lord: I will put my laws on their heart, And upon their mind also will I write them; then saith he,

And their sins and their iniquities will I remember no more.

Now where remission of these is, there is no more offering for sin.

"Now where there is forgiveness of these things." Of sins, obviously. "there is no longer an offering for sin." For who, he says, has need of many offerings, when the one that Christ presented is sufficient to take away sins?

If forgiveness of sins was granted through a single sacrifice, then what need is there after this for a second sacrifice? Therefore it is indicated that we, having received the forgiveness of sins, were brought to perfection by the single offering of Christ, and no longer have need of another sacrifice.

He forms the following reason: Sins are remitted in the New Testament by Christ's sacrifice, because the blood of Christ was shed for the remission of sins; therefore, in the New Testament, in which sins and iniquities are forgiven, as the authority indicates, there is no offering to be repeated for sins: 'They that are in health need not a physician, but they that are ill' (Mt…

Having therefore, brethren, boldness to enter into the holy place by the blood of Jesus,

"Therefore, brethren, we have confidence to enter the sanctuary," which is faith. In his blood he renewed for us the way of faith that the former priests had already. But since it had become obsolete among them, he renewed it for us at that time "through the curtain, that is, through his flesh."

Since he demonstrated the superiority of our high priest over the former ones, and the superiority of the new covenant over the old one, and the superiority of Christ's offering over the legal sacrifices; and that through it we have been freed from sins, he indeed refreshes the doctrinal discourse, giving the listener a breathing space; but he also very aptly moves on to the di…

501. – After showing the many ways in which Christ's priesthood is superior to that of the Old Law, the Apostle, in keeping with his practice, comes to a conclusion and exhorts us to adhere faithfully to that priesthood.

by the way which he dedicated for us, a new and living way, through the veil, that is to say, his flesh;

If any of our own people inquire, not from love of debate but from love of learning, why he suffered death in no other way save on the cross, let them also be told that no other way than this was good for us, and that it was well that the Lord suffered this for our sakes.

But now, when He has poured out his grace upon the world through His own Coming, He has descended not in an earthquake, not in a fire, not in a terrible and mighty sound, but "as the rain upon a fleece, and rain-drops that fall upon the earth" softly, and He was seen conversing with us after another fashion.

But he shows how we have confidence in entering, because Christ by His blood opened a new and living way for us: 'He shall go up that shall open the way before them' (Mic. 2:13); 'If I shall go and prepare a place for you, I will come again and will take you to myself' (Jn. 14:3); 'It shall be called the holy way: the unclean shall not pass over it' (Is. 35:8).

and having a great priest over the house of God;

let us draw near with a true heart in fulness of faith, having our hearts sprinkled from an evil conscience: and having our body washed with pure water,

These things I cannot ask from any but the God from whom I know I shall obtain them, both because He alone bestows them and because I have claims upon Him for their gift, as being a servant of His, rendering homage to Him alone, persecuted for His doctrine, offering to Him, at His own requirement, that costly and noble sacrifice of prayer despatched from the chaste body, an uns…

"let us draw near with a true heart." In the faith of Christ with truth, having nothing false or deceitful. "in full assurance of faith." For hereafter, nothing is visible, neither the temple, that is, the heaven, nor the high priest, that is, Christ, nor the sacrifice, that is, his body, but there is a need for faith.

504. – Then (v. 22) he gives his admonition, namely, that because He is such a person and so great, He must be faithfully adhered to. This is done in three ways: by faith, by hope, and by charity: 'Now there remain faith, hope and charity' (1 Cor. 13:13). First, then, he urges them in regard to things of faith; secondly, the things of hope (v.

let us hold fast the confession of our hope that it waver not; for he is faithful that promised:

Therefore, God has opened an entrance to all the sons of Abraham, and Isaac, and Jacob, in order that they may be in the faith of profession towards Him.

"let us hold fast the confession."Let us hold fast, he says, the confession of our hope, firm and without wavering. What hope? To hope through the blood of Christ for entrance into heaven. To have our sins forgiven through Him. To be made worthy of adoption through Him. "For faithful," that is, "true is He who promised." And what did He promise?

507. – Then he mentions what pertains to hope. He does two things: first, he exhorts to certitude in hope; secondly, he gives the reason (v. 23). 508. – It should be noted that by faith in Christ is given to us the hope of eternal life and entrance into the kingdom: 'He has regenerated us unto a lively hope' (1 Pt. 1:3).

and let us consider one another to provoke unto love and 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.

"Let us stir up one another," concerning those things whose meddlesomeness and inquiry and observation sharpen us in love and edification. And they do this who do not permit any fault concerning one another but receive everything (even whatever things seem to be worse) for the good and the better.

510. – Then (v. 24) he mentions what pertains to charity. He does three things: first, he does what he said; secondly, he removes the contrary of charity (v. 25); thirdly, he assigns the reason from the fittingness of the time (v. 25b). 511.

not forsaking our own assembling together, as the custom of some is, but exhorting one another; and so much the more, as ye see the day drawing nigh.

Those which are rough are those who have known the truth and not remained in it, nor have they been joined to the saints. On this account are they unfit for use.

"But encouraging." Whom? "Their gathering together," that is, one another. For that is how "the gathering together" is commonly understood. And the comfort of the assembly becomes for them a way to be eagerly renewed and in a short space of time.

512. – Then he removes the contrary of charity when he says, not neglecting to meet together. For since charity is love, whose function is to unite, because, as Dionysius says, love is a uniting force: 'That they may be one, even as we are one… and the world may know that you have loved them as you have also loved me' (Jn.

For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more a sacrifice for sins,

And therefore I say to you, that if any one is tempted by the devil, and sins after that great and holy calling in which the Lord has called His people to everlasting life, he has opportunity to repent but once. But if he should sin frequently after this, and then repent, to such a man his repentance will be of no avail; for with difficulty will he live.

Those who have changed from the better to the worse must in the end be handed over to punishment, when they rise from the dead, since they did not allow any repentance in this life.

514. – Having commended the superiority of Christ's priesthood and added an admonition to adhere to His priesthood by faith and charity, the Apostle now proves his admonition by reason. He does this in two ways: first, by instilling fear; secondly, by speaking gently (v. 32).

but a certain fearful expectation of judgment, and a fierceness of fire which shall devour the adversaries.

"and fiery anger." Just as that fiery, being pierced by some anger, consumes and devours those who are struck. He speaks of opposers, not only of the unbelievers, but also of those who act directly against the commandments of Christ.

The seventh judgment is in death, namely the judgment of condemnation. When a man dies in mortal sin, he is separated perpetually from eternal glory, and his soul is condemned to eternal fire until the end of the world, and then he will be punished also in body. Whence the Apostle says: "The expectation of judgment is terrible."

517. – Then when he says, but a fearful prospect of judgment, he frightens them with the expectation of God's judgment, in regard to which he does two things: first, he frightens them; secondly, he gives a reason (v. 28). 518. – Thus, therefore, it has been stated that no further sacrifice is left. What then? That which was stated above in chap.

A man that hath set at nought Moses’ law dieth without compassion on the word of two or three witnesses:

According to the law, "the adulterer and the adulteress were put to death." They could not say, "We seek repentance and we pray for mercy." There was no place for tears, and no opportunity was granted for any correction, but in every way it was necessary for those who had contravened the law to be punished.

"Anyone who has rejected Moses' law." A comparison is made from the lesser. For he wishes to show the destruction by fire justly inflicted against the adversaries. However, he speaks of the law to Moses (Lev. 4:26), because he commanded many things that are contained in the law.

519. – Then (v. 28) he proves what he had said about the terror of the judgment: first, by arguing from the lesser; secondly, by an authority (v. 30). He takes the first from the Law. For a person deserves a greater punishment to the degree that he scorns a more sacred thing.

of how much sorer punishment, think ye, shall he be judged worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant wherewith he was sanctified an unholy thing, and hath done despite unto the Spirit of grace?

He who honours the bishop shall be honoured by God, even as he that dishonours him shall be punished by God. For if he that rises up against kings is justly held worthy of punishment, inasmuch as he dissolves public order, of how much sorer punishment, suppose ye, shall he be thought worthy, who presumes to do anything without the bishop, thus both destroying the [Church's] uni…

"who has trampled the Son of God."How does one trample on the Son of God? When he does not listen to Him, when he who shares in Him commits sins: for that is to trample, namely to despise. "in the blood of the covenant." He refers to the blood of Christ: for through it we have received the new covenant.

524. – Then (v. 29) he describes something which refers to the New Testament: first, he states the punishment; secondly, the crime (v. 29b). 525. – In regard to the punishment he says, how much worse punishment do you think he deserves?

For we know him that said, Vengeance belongeth unto me, I will recompense. And again, The Lord shall judge his people.

He who counselled that an injury should be forgotten, was still more likely to counsel the patient endurance of it. But then, when He said, "Vengeance is mine, and I will repay," He thereby teaches that patience calmly waits for the infliction of vengeance.

"For we know Him who said." And that these things are true, God himself testifies who says: "Vengeance is mine." This is with me, to take vengeance: "I will repay, says the Lord." But by saying this, he comforts them about the evils they have suffered from their own fellow citizens.

532. – Then (v. 30) he cites authorities to prove what he has said. In regard to this he does two things: first, he cites the authorities; secondly, he concludes from them (v. 31). 533. – Therefore, he says: We know him who has said: vengeance is mine (Dt. 32:35), where another version has 'Reserve vengeance for me'. But will He repay? Indeed, I will repay.

It is a fearful thing to fall into the hands of the living God.

But call to remembrance the former days, in which, after ye were enlightened, ye endured a great conflict of sufferings;

...and that the side is the Spirit of truth, the Paraclete, of whom the illuminated receiving are fitly born again to incorruption.

"Remember the earlier days." Behold, he speaks to them more plainly, urging them not to lose patience. He says, therefore: Do not imitate others, but imitate yourselves. For at the beginning of your faith you struggled; keep this struggle in mind; do not lose what you have achieved through laziness.

536. – After exhorting them by frightening reasons to cling to Christ by faith, hope and charity, the Apostle now gives pleasing reasons, as a good physician after cutting applies soothing lotions. For of all commendations for doing good, there is one which best stimulates a person to persevere in a good work already begun.

partly, being made a gazingstock both by reproaches and afflictions; and partly, becoming partakers with them that were so used.

Now "exposures to abuse and persecutions" they had to endure, because the law imposed on them the requirement to reveal their sins over their offerings. However, these exposures to abuse discouraged people from revealing their sins.

"you endured a great struggle with sufferings, partly." A strong soul is needed to bear accusations and tribulations, even if they are done privately and secretly; however, since they were done openly and in front of everyone (for this means: you were made a spectacle), a stronger one is necessary.

538. – Then when he says, and on the one hand by abuse and affliction you were made a gazing stock, he shows what these afflictions were. For a person suffers in two ways: in himself by enduring affliction, and in someone else by taking pity on another's affliction. But they suffered in both ways.

For ye both had compassion on them that were in bonds, and took joyfully the spoiling of your possessions, knowing that ye have for yourselves a better possession and an abiding one.

First, then, they seized an old man of the name of Metras, and commanded him to utter words of impiety; and as he refused, they beat his body with clubs, and lacerated his face and eyes with sharp reeds, and then dragged him off to the suburbs and stoned him there.

"For you had compassion on my chains." He said, Not only did you not need relief, but you also extended helping hands to others who were bound. "the plundering." It is great to bear the plunder of resources. And when it is accepted even with joy, it is apostolic [ἀποστολικόν]. "and you joyfully accepted." He praises their voluntary patience.

539. – Then when he says, for you had compassion on the prisoners [them that were in bands], he explains what he had said. First of all in regard to the second, namely, how they had compassion, for among the Jews many were in bands; as it says in Acts (8:3) that Paul made havoc in the Church, committing men and women to prison: 'I was in prison and you visited me' (Mt. 25:36).

Cast not away therefore your boldness, which hath great recompense of reward.

In the next place, having praised them, he says, "Cast not away therefore your confidence, which hath great recompense of reward." What meanest thou? He did not say, "ye have cast it away, and recover it": but, which tended more to strengthen them, "ye have it," he says.

"Do not throw away your confidence," your boldness based on your works, based on your faith, based on your periods of testing, based on your endurance. For these things bestow great confidence on us, that we will obtain the promise.

541. – Then (v. 35) he shows what remains for them to do, i.e., to retain the confidence obtained from their good works. In regard to this he does three things: first, he gives an admonition; secondly, how to observe the admonition (v. 36); thirdly, he proves this with an authority (v. 37). 542.

For ye have need of patience, that, having done the will of God, ye may receive the promise.

"For ye have need of patience," not of any addition to your labors, that ye may continue in the same state, that ye may not cast away what has been put into your hands. Ye need nothing else, but so to stand as ye have stood, that when ye come to the end, ye may receive the promise.

"The will of God" is to believe sincerely in him and to do virtuous deeds and to contend for them even to the point of blood when the time calls. For such people "receive what is promised."

543. – The way to keep it is patience; hence, he says, for you have need of patience. For just as meekness moderates anger, so patience puts a limit to sadness, so that it will not exceed the bounds of reason. But sadness is sometimes caused by evils inflicted or by good deferred: 'Hope that is deferred, afflicts the soul' (Pr. 13:12).

For yet a very little while, He that cometh shall come, and shall not tarry.

The all-merciful and beneficent Father has bowels [of compassion] towards those that fear Him, and kindly and lovingly bestows His favours upon those who come to Him with a simple mind. Wherefore let us not be double-minded; neither let our soul be lifted up on account of His exceedingly great and glorious gifts.

And when can we receive the promise? Do not become sluggish, he says: he who repays is near. "For yet a very little while, and he who is coming will come and will not delay." For what he says,"a very little while, [ὅσον ὅσον], signifies a very short time.

545. – Then (v. 37) he cites an authority to prove what he had said. In regard to this he does two things: first, he states it; secondly, he applies it to his thesis (v. 39). In regard to the first he does three things: first, he suggests how near the reward is; secondly, he describes the condition of the reward (v. 38); thirdly, he mentions the danger of losing the reward (v.

But my righteous one shall live by faith: And if he shrink back, my soul hath no pleasure in him.

But we are not of them that shrink back unto perdition; but of them that have faith unto the saving of the soul.

And you see that not a single one of them repented, although they heard the words which I spake to them, which I enjoined upon you. From such life departed.

"But we are not of those who withdraw to destruction." Since he astonished them by saying, "and if he becomes sluggish," he says, "my soul shall have no pleasure in him." He corrects it and says: We are not those who withdraw ourselves or are sluggish, which leads to destruction: but we pertain to faith, to possess and save our souls.

550. – Then when he says, but we are not of those that shrink back and are destroyed, he applies this to his thesis. As if to say: This is the way it will be in the case of those who withdraw from the faith; but we are not the children of withdrawing unto perdition. But a person is said to be a son of anything which rules him.

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