Theophylact of Ohrid

In his own words on Hebrews

• Hebrews 1:1

  Since they, that is the Jews, were exhausted by calamities and considered themselves abandoned by God and not deemed worthy of the same care from Him that their fathers had been deemed worthy of, the apostle shows the opposite: you, he says, have received greater grace than they. To them He sent prophets, but to you His own Son. What then do his words mean: "at sundry times and in diverse manners"? This is instead of: in various ways and in many forms. "I," God said, "have spoken to the prophets and multiplied visions" (Hos. 12:10). Why then should you be indignant and faint-hearted, if you have been deemed worthy of incomparably more?

  Commentary on Hebrews

• Hebrews 1:2

  And by this he further encourages them, saying: the end is near. For one exhausted by struggle finds some rest when he hears of the end of the struggle. He also implies something else by the words "in these last days." When, he says, no time remained for correction, when we were being punished, when we had despaired, when spiritual gifts had diminished, then we received something greater. "In the Son" means: through the Son. Note, this is against those who say that the preposition "in" applies only to the Holy Spirit. Why then did he not say: Christ "spoke" to us? Partly because they were weak and could not yet hear about Christ; partly to show by this that the Old and New Testaments are the work of one and the same God. Pay attention also to the word "to us." Here he unites and places on equal footing with the disciples both them and himself. Although He did not speak to them but to the apostles, and through them to the rest, he nevertheless elevates the matter and shows that He spoke to them as well, and this is for consolation. That is, He made Him Lord of the whole world. No longer is Jacob the Lord's portion, but all. He said "heir," showing by this both the truth of the sonship and the inalienability of the lordship. How then did He make Him Lord? According to His humanity, as it says also in the second psalm: "Ask of Me, and I will give You the nations for Your inheritance" (Ps. 2:8). Of what lordship does he speak here? Of lordship over those who submit voluntarily, that is, freely. For this lordship was given to the Son, as man, when He was acknowledged by all. But authority by nature and authority over those who submit unwillingly He possessed before all ages, as it is also said: "all things serve You" (Ps. 118:91). Having spoken of the Son's flesh, which was formed in time, the apostle at last raises you to the height of His pre-eternal Divinity. Where are those who say: there was a time when He was not? He Himself created the ages; how then were there ages when He was not? Since the Father is the cause of the Son, it is rightly said that He is also the cause of all that came into being through the Son. Therefore the apostle says: through Him. For the Father is the one who acts, because He begot the Son who is the Creator. Here Sabellius is also struck down, since two persons are spoken of. Paul of Samosata also receives a mortal blow, he who calls the Son not eternal but having His beginning from Mary. This passage also defeats Arius, though not too strongly: he ascribes to the expression "through Whom" the meaning of a certain assistance, calling the Son a helper to the Father. But the words that follow in order strike down Arius as well.

  Commentary on Hebrews

• Hebrews 1:3

  He ascended to the very height of the laudatory discourse about the Son, and calls Him "the radiance of glory," so that you may know that He is from Him—impassibly, without diminishment or degradation, of one and the same essence, that is, Light from Light. For He illumined our souls as well, and He Himself revealed the Father. Therefore He also said: "I am the light of the world" (Jn. 8:12), because together with Him He shone from eternity; for the radiance shines simultaneously with the one radiating. And the sun is never seen apart from its radiance, and the Father is inconceivable without the Son. Therefore, when you hear the Arians saying that if the Son is from the Father, then He must be after Him, say to them that the radiance is also from the sun, yet not after it, for the sun and the radiance exist at the same time. Having said "radiance," and through this having shown the consubstantiality and co-eternity of the Son with the Father, again, since radiance is not self-subsistent, the apostle removes from this example an inappropriate thought, lest you side with Marcellus and Sabellius, who say that the Son cannot exist in His own hypostasis alongside the Father. For this reason he also says: "and the express image (χαρακτήρ) of His hypostasis"; this means: just as the Father is self-subsistent and has need of no one for His perfection, so also is the Son. After having shown the perfect likeness in all things, by these words the apostle also shows the distinct image (χαρακτήρα) of the archetype. For the image is something other in comparison with the archetype, as existing by itself, although resembling the original to the point of indistinguishability. Gregory of Nyssa says: just as through "radiance" he showed the commonality of the Son with the Father, so through "image" he showed their equality. For the mind that has grasped the greatness of the hypostasis can, through the visible image, in any case also measure the hypostasis. For the image does not exceed the hypostasis, lest it be without hypostasis to the extent that it exceeds; nor is the hypostasis greater than the image: otherwise that portion would be unrepresented. Having likewise said in another place that the Son exists "in the form (ἐν μορφῇ) of God" (Phil. 2:6), the apostle gives us to understand this very same thing, namely, that μορφή signifies the hypostasis, while χαρακτήρ signifies the Lord contemplated in that form (ἐν μορφῇ). In any case, the apostle shows the equality of the Son with the Father. For in the form μορφή is perceived the greatness of the Father, in no way exceeding that form, since indeed it would be formless and unsightly — that which would project beyond the form — and to think such a thing of the Father is unfitting. But if the greatness of the Father is such as the form — μορφή — is, and the express image — χαρακτήρ — is equal to the form — μορφή, then the express image — χαρακτήρ — also has the same greatness as that which is perceived in the form — μορφή — of God. Previously you dwelt on the expression "through Whom" (δι᾿ οὗ) and considered the Son to be, as it were, a helper to the Father; listen now, if you can understand, how Paul here ascribes authority to the Son. He did not say "upholding by power," but "by the word of His power," that is, by a word full of power, demonstrating His might. For just as you say that the Father said, "Let there be light. And there was light" (Gen. 1:3), so also the Son upholds all things by His word, that is, He governs all things and sustains all things. And it is far greater than bringing everything into being to preserve things that are in conflict with one another and tending to revert into non-existence. He did not say "governing," but "upholding"—this metaphor is borrowed from those who move something and turn it with a single finger. Such a great and extraordinary weight of creation He bears as nothing, by His almighty word alone. For the word of God is not powerless, as it is with us. After so many heresies refuted at the very beginning of the epistle, how do some dare to reject it as though it did not belong to Paul, on the grounds that its style differs from the style of his other epistles? They must be convinced that the loftiness of thought and their irresistible force belong to none other than Paul, who has Christ speaking in him. But if they are troubled by the style of speech, let them learn that Paul wrote this epistle in the Hebrew language, since he was addressing Hebrews; and it was translated into Greek, as some think, by Luke, or, as others suppose, by Clement, whose style it does indeed more closely preserve. Therefore, those who take this epistle away from Paul commit, so to speak, an error similar to taking Paul away from Christ. Having spoken of the greatness of the Divinity of the Word, he speaks also of His care for mankind through the incarnation, which is far more important than upholding all things. Here he presents two proofs: one, that He purified our sins, and the other, that He did this "by Himself." And in many places the apostle marvels at what was accomplished by the Son Himself. For through the cross and the death that He underwent, He purified us — not only as the sinless One who died for our transgression, bearing the punishment to which He Himself was not subject, and liberating human nature altogether from the condemnation for the sin of Adam — but also as the One who gave us baptism, the likeness of His death, through which we who are baptized receive each time the remission of sins inherited from our forefathers, and the strength to not easily succumb to sin for the rest of our lives. Having reminded about the cross, he speaks of the resurrection and ascension of the Lord. He did not say: He was commanded to sit, but "He sat down" and "at the right hand," and "on high." This does not mean that God is limited by place, but it is said to show His equal honor with the Father. For He reached the very throne of the Father, and as the Father is "on high," so also is He. If someone should say: however, it is written, "The Lord said to my Lord: sit at My right hand" (Ps. 110:1); to this we shall say, first, that it does not say: He commanded, but "He said." Then, lest you think that He does not have a beginning and cause in God the Father, for this reason the speech is expressed so figuratively.

  Commentary on Hebrews

• Hebrews 1:4

  At the beginning of the epistle he compared Him with the prophets on account of the weakness of the hearers; now, continuing, he places Him above the angels, little by little leading the hearers to the truth. The word "being" is used instead of: having appeared, just as John says: "He who comes after me has been placed before me" (Jn. 1:15), that is, appeared more honorable than me. For he is not speaking here about His nature in essence. According to the flesh, without a doubt, it is said "inherited," because as God the Word He always had this name. In the same way we also say both lowly and lofty things about a human being; for example, if we say: a human being is a great thing, we name everything that is best in him; but if we say: a human being is earth and ashes, we name everything that is worst. In exactly the same way, concerning the Lord we sometimes speak of everything that pertains to the properties of the Divinity, and sometimes to the properties of the flesh.

  Commentary on Hebrews

• Hebrews 1:5

  From where, he says, is it evident that He is better than the angels? From His name: the name Son signifies true birth, that is, that He is from Him. If He is Son by grace, then He is lower than the angels. The expression "Today I have begotten You" means nothing other than that He is from the beginning, from which the Father also is. Just as the expression "being" ("the One who is") is used of God in the present tense, because it is most fitting for Him, so also is the expression "today." However, some considered that the words "Today I have begotten You" were spoken not of the pre-eternal birth, but of His birth in the flesh. For it too was from above: from the Holy Spirit, by the blessing of the Father. This, obviously, is said in regard to the flesh. For when He assumed it, all such things are henceforth said of Him without risk. Thus, the assumed nature inherited the authentic name of the Son, which the Word had, being united with it, since it is hypostatic in Him, as the angel also said: "and the Holy One to be born shall be called the Son of God" (Lk. 1:35), and again: "He will be great and will be called the Son of the Most High" (Lk. 1:32). None of the angels received this. And if some of the righteous are also called sons of God, it is by grace; but with Christ it is not so: His sonship is by hypostatic identity with the human flesh assumed by Him.

  Commentary on Hebrews

• Hebrews 1:6

  Christ calls His coming in the flesh a going forth, for example when He says: "A sower went out to sow" (Matt. 13:3), and again: "I came forth from the Father" (John 16:28). And rightly so, for we were outside of God, and He, having descended to us as an ambassador, living with us and cleansing us, reconciled us with the King. But Paul now calls His coming an entrance, taking this figurative expression from the example of heirs receiving some property as an inheritance. For this is what the expression "brings in" means — when the Father entrusted the universe to the Son; for then He received it into His possession, having voluntarily submitted itself, when He was also made known. And He is brought in none other way than in the flesh. For as God the Word, "He was in the world, and the world came into being through Him" (John 1:10). He presents the Father as the one bringing in the Son, in order to make the discourse agreeable. But Gregory of Nyssa and Saint Cyril understood the expression "brings in" to mean that before the incarnation He had nothing in common with creation, being incorporeal as God; but when He became incarnate, then, having partaken of creation — since He united the created in Himself — He was, as it is said, brought into creation. Obviously, they will worship the One Who assumed flesh. Here he also shows that He is as much superior to the angels as a master is superior to servants, just as if someone, bringing another person into a house, were to command those standing there to immediately bow down before him.

  Commentary on Hebrews

• Hebrews 1:7

  Here is the greatest difference between them: they are created, but He is not created. The expression "You make" means bringing from non-existence into existence. He has superiority not only over the angels alone, but also over all ministering powers. He did not say "made," but "make," that is, preserving by the Word through which they were created. There is a similar expression in the Gospel: "My Father works until now" (John 5:17), that is, He sustains everything that has already been created and completed, and preserves it in order to bring it to perfection.

  Commentary on Hebrews

• Hebrews 1:8

  Angels, he says, are created beings and creatures, for of them it is said: "You make." But the Son is not a creature: of Him it is not said: "You make"; but King, Master, God, a Throne is ascribed to Him, which is a sign of Kingship, and an eternal throne. This is against Paul of Samosata, who represents the true God and eternal King as a mere man; and against Arius. Here is another sign of the kingdom.

  Commentary on Hebrews

• Hebrews 1:9

  These words refer to Him as the incarnate God the Word, since with the assumption of flesh He humbled Himself. This is against the Jews, and Sabellius, and Marcellus, since it indicates two persons, saying: God and God. And against the Marcionites, who think that the Son did not assume flesh, because it is not the divinity that is anointed, but the humanity. Therefore he says: "O God, God has anointed You," that is, Your Father according to divinity, and God according to the flesh. "With the oil of gladness," that is, with the Holy Spirit, above all other men. For Christ received the Spirit "not by measure" (Jn. 3:34), not as one lacking power, but was anointed with the entire fullness both of the anointing and of the One who anoints. His partakers are all spiritual persons, as those sanctified by the same partaking. And those who, being perfect in the law and spiritual, received the Spirit through faith in Christ. Which is why they were also called anointed ones, as for example: "Do not touch My anointed ones" (Ps. 105:15). But far more well-known are those partakers of Christ by grace who shared in His death in baptism and were anointed with the Spirit, who is called "the oil of gladness." Who freed us from grief over sins and brought it about for us that we are comforted by the hope of future blessings. That the name "God" stands in place of: O God! (ὦ θεέ), a trustworthy witness is the adversary Symmachus, who rendered it thus: "Therefore God, Your God, has anointed You with the oil of gladness above Your companions." Note, however, that the word "God," with the article, is said of the Son for the sake of those who say that the expression "and the Word was God" (Jn. 1:1), in which the word "God" is without the article, does not present Him as properly God.

  Commentary on Hebrews

• Hebrews 1:10

  Lest you, hearing the words "when He brings the Firstborn into the world," should think that this is a gift given to Him afterwards by the Father, he now shows that He is the Creator of the world not in recent times, but from of old. This is also against Paul of Samosata, and affirms that Christ existed before Mary, since He is the Creator of creation. And against Arius, who considered Him an assistant or rather an instrument, since it was said above: "through Whom He also made the ages" (Heb. 1:2). Here He is presented as Creator. See how the teaching about the uncreated being and the teaching about the dispensation are joined together, and sometimes on account of the former it is lofty, and sometimes on account of the latter it is lowly.

  Commentary on Hebrews

• Hebrews 1:11-12

  He suggests something more important than creation, namely, the transformation of the world. Everything will be changed from corruption to incorruption, and so easily, as if someone were rolling up a garment. If He will so easily accomplish the transformation and conversion of the world into something better, could He have had need of anyone else in the original formation of the world? It is no small consolation here for suffering believers to know that things will not remain in such a state, but will receive a transformation, and that He whom they worship lives and will always live. For "Your years will not come to an end."

  Commentary on Hebrews

• Hebrews 1:13

  Here he again encourages them; and indeed, will not their enemies be defeated, and their enemies are also enemies of Christ. It is not because the Son is powerless that it is said the Father will subject the enemies, for the Son, Who will judge there, could all the more repay them here, but rather to show what honor the Father bestowed upon the Son. That the Father is angry at the enemies of the Son, is this not a sign of honor? Is this not a sign of great love for the Son? This is discussed more extensively in the First Epistle to the Corinthians.

  Commentary on Hebrews

• Hebrews 1:14

  He elevates the minds of his listeners, showing the great care of God for us, if He even appointed angels, who surpass us, to serve our salvation. He also seems to attack certain people who render excessive veneration to angels, and especially all Jews in general, who are devoted to the law given through angels and to their ministry in it, even preferring them to Christ. So, he says, do not serve them, for they are our fellow servants. See what a small distinction he draws between creatures; although there is a great distance between angels and men, he has placed them near us, for creatures are not greatly exalted above creatures. Angels ministered greatly both in the Old and in the New Testament: when they helped Joseph with counsel (Matt. 1:24), when they announced the good news to the shepherds, when they sat at the tomb and proclaimed the resurrection of Christ, and when they taught that He will come in the same manner as He ascended. An angel appeared to Cornelius (Acts 11:13), to Philip (Acts 8:26), to Peter in prison (Acts 12:7), and in general there are countless such examples. Note that it is the work of angels to serve the salvation of men, and even more so the work of Christ Himself. Therefore one must not neglect such a ministry.

  Commentary on Hebrews

• Hebrews 2:1

  Since, he says, so great is the superiority of the Son who spoke to us over the prophets and angels, the ministers of the Old Testament, what He said must be heeded more than the law. But he did not say this directly, so as not to shock them at the beginning; he left it to them to draw this conclusion from what follows. He says this not comparing the Old Testament with the New — no, but against the opinion of those who speak with great glory of the Old Testament and neglect the New. "Lest we drift away," that is, so that we might not perish. He borrowed the expression from Proverbs: "my son," says the Wise One, "do not let them slip away" (μὴ παραρρύης) (Prov. 3:21), expressing both the ease of falling away and the gravity of perdition. For what has fallen away is difficult to restore.

  Commentary on Hebrews

• Hebrews 2:2

  Here he reveals his intention. By the word spoken through angels, one must understand either the Ten Commandments, for it is true that angels were present at that time, to whom the Hebrew people had been entrusted, and they produced the trumpet sounds, fire, darkness, and the rest, as it says in the Epistle to the Galatians: "it was ordained through angels" (Gal. 3:19), and in another place: "who received the law at the disposition of angels" (Acts 7:53); or by the word one must understand all the commandments in the Old Testament delivered through angels, as for example, at the place of weeping during the time of the judges, and with Samson (Judg. 2:1, 13:3). Therefore he did not say "the law," but "the word," in order to indicate this. So then, all this was "steadfast," that is, it was true and the threats were carried out, and nothing of it was lost. "Every transgression and disobedience received a just recompense" — not so that one thing received punishment and another did not; but "every," and nothing remained unpunished. He calls punishment a recompense, and although this word is used in a good sense, the apostle does not concern himself with expressions.

  Commentary on Hebrews

• Hebrews 2:3

  There "the word," here "salvation." If there was salvation there too, it was not great: they were delivered from enemies and received earthly goods; but here it is far greater. Therefore he also said, "so great." For the destruction of death, the perdition of demons, the Kingdom of Heaven—all this comes to you by the word of the Son. Lending credibility to his words, he says that this salvation was proclaimed not through prophets or angels, but received its beginning from the Master of all Himself, from the very Source; then it spread among us truly and reliably through eyewitnesses of the Word and servants. Luke also speaks of this (Luke 1:2). They firmly instructed us. How then does the apostle say in another place: he did not hear it from men (Gal. 1:12)? Because there it was important and necessary to insist on the thought that he did not learn from men. For he was accused of not having heard the Lord, and therefore he was in danger that his preaching would not be believed by his disciples. But now there is no such need for this. For he was not preaching to the Jews, nor was it among them that he was accused of having learned from men and not from Christ. Or, by citing here the words: "with God bearing witness by signs and wonders," he shows that he received this not from men, but from God.

  Commentary on Hebrews

• Hebrews 2:4

  Having said "was confirmed," he shows how. Lest anyone say that the hearers were mistaken, he says: God bore witness together with them; He would not have borne witness if they themselves had invented anything. They bear witness, he says; God also bears witness together with them — not by voice, but by signs and wonders, which confirmed what they were saying. Therefore we believe God, and not men. "And various powers" — expressing the abundance of gifts, he said "various." Since sorcerers also perform many signs, he therefore said "powers." Those signs are not powers, but weakness, fabrication, and empty phantoms. "And by distributions of the Holy Spirit according to His will" — and he added this for the very same reason. For the signs of sorcerers are not from the Holy Spirit, but deceptions of unclean demons. He gives to understand something else as well. Probably there were not many people there who had spiritual gifts, which had diminished because the believers were less zealous. Therefore, to console them in this, he says that the "distributions of the Spirit" occur according to "His will." He knows what is beneficial for each person, and thus distributes grace. Often someone does not receive gifts because of an impure life; often a person of pure life also does not receive gifts, so that he would not become proud. This is precisely why they were imparted more to humble and simple people.

  Commentary on Hebrews

• Hebrews 2:5

  Showing further the superiority of the Son over the angels, he says that God subjected the universe, that is, this world, not to them but to the Son. He calls it "the world to come," because the Son of God always existed, while it was yet to appear, since obviously it did not exist before. Therefore, in relation to the eternal existence of the Son, the universe was indeed the world to come. "Of which we speak" — that is, about the universe, of which it was said above: "when He brings the Firstborn into the world" (Heb. 1:6). Therefore, let not your erring mind seek another universe. Some understood the coming universe as the future world. About this world, he says, is our entire discourse. Then the angels will stand by as servants, while the Son will be seated as Judge.

  Commentary on Hebrews

• Hebrews 2:6-8

  He does not name the one spoken of, since he is speaking with people well-versed in the Scriptures. All of this is said about humanity in general, but preeminently, however, it may refer to Christ according to the flesh. For He, the Son of God, visited the insignificant human nature and, having assumed it and united it with Himself, became above all.

  Commentary on Hebrews

• Hebrews 2:8

  Since they were subjected to persecutions and suffered, lest they say: how can you say that all things are subjected, when we are being driven out and persecuted by His enemies? — does that mean they are not yet subjected and you are deceiving us? — therefore he says: do not be troubled and do not lose heart: all things will be subjected to Him. And in Scripture it says: "He subjected." That which will undoubtedly come to pass, though it has not yet come to pass, is spoken of as already accomplished. So do not grieve that you endure afflictions: the preaching has not yet conquered all, the time of complete subjection has not yet come, but without doubt they will be subjected.

  Commentary on Hebrews

• Hebrews 2:9

  He endeavors to show that what was said pertains to Christ, and says: although the expression "He subjected all things" would seem to refer only to Him, nevertheless we have shown that this too will undoubtedly be fulfilled. But to be made a little lower than the angels pertains more to Him than to us. For He, having spent three days in Hades as a man, was made only a little lower than the angels, since they are entirely free from death. But we, being subject to corruption for a long time, are not a little but very much lower in comparison with them. And to be "crowned with glory and honor" for suffering pertains more to Him than to us. By saying "for the suffering of death," the apostle indicated a true death — not an apparition of death; it was genuine suffering. He reminded them of the cross and death in order to persuade them to bear misfortunes courageously, looking to the Teacher. But the cross, he says, became glory and honor for Him; therefore your misfortunes and sufferings should also be glory and honor for you. So why do you flee from that which crowns you? He suffered for you, a servant; will you not endure suffering for Him, the Lord? "By the grace of God, He tasted death for all" — not out of obligation, but by grace God gave His Son over to death, and not for believers only, but for the whole world. Although not all were saved, He fulfilled His part. He said beautifully: "taste." For indeed, as if merely tasting, since He remained in death for a short time, He immediately rose again. And in this respect too He is, consequently, better than the angels, because He showed Himself to be above death. Just as a physician, seeing a sick person afraid to take the medicine prepared for him, first tastes it himself in order to persuade the sick person to resolve to take it: so also the Lord, seeing us fearing death, Himself tasted it, though He had no need of it. He was not subject to death, but did everything by grace, in order to show its insignificance and to persuade us to go boldly to death. The Nestorians, distorting Scripture, say: apart from (χωρίς) God He tasted it for all, in order to maintain the idea that Divinity was not with the crucified Christ, since it was not united with Him personally, but only by condition. One Orthodox writer, ridiculing their nonsense, said: let Scripture have the meaning you say it does — even in that case what is said speaks in our favor. For apart from (χωρίς) God, the Lord died for all and for the angels themselves, in order to destroy their enmity against us and to win them joy.

  Commentary on Hebrews

• Hebrews 2:10

  "For Whom are all things" — that is, to the Father, from Him are all things, that is, He is the cause of all things. "And through Whom all things exist" — look, the expression "from Whom" is applied to the Father. If it were degrading and befitting only the Son, it would not be applied to the Father. Understand, then, what the expression "from Whom" means. Since he said "for Whom are all things," lest anyone think something absurd, namely that He has need of all things — for the preposition "for" has such a meaning, as for example if we say "for the sake of (δια – for the sake of, on account of) man creation was made" — the apostle added the expression "from Whom," explaining that "for Whom" must be understood the same as "through Him," that is, that all things came from Him. Therefore, when it is said of the Son as well, "from Whom," take this as meaning: from Him. "Leading many sons to glory, He made the captain of their salvation perfect through sufferings" — this is connected with the preceding: "crowned with glory and honor." The meaning of the words is as follows. The Father acted in a manner worthy of His love for mankind, in that the Firstborn of all the sons who are to enjoy His glory, He showed to be the most glorious of all through sufferings, so as to show the rest as well how one ought to endure sufferings. "The captain of salvation," that is, the author. See what a distinction there is between Him and us. Although He too is a Son and we are sons, He saves while we are saved: we are united with Him and again separated. "Bringing many sons to glory" — through this we are united. "The captain of their salvation" — through this we are separated. Note that sufferings are perfection and a means to salvation: that the one who suffered for someone not only brings benefit to that person, but himself becomes more glorious and more perfect. By perfection understand here the glory with which He was glorified, and understand it in relation to His humanity — or, that by nature He had glory, only among us He was without glory, since He was not recognized. But when after the cross He was recognized and glorified, they say that He received the glory which He had by nature, and did not receive it from us. Saint Cyril calls perfection the immortality which Christ lacked in His humanity; the Father supplied it to Him through the resurrection. When He rose, death no longer has dominion over Him. And He deemed all of nature worthy of this perfection.

  Commentary on Hebrews

• Hebrews 2:11

  Here again he shows that we are brothers of Christ and are so greatly honored. For, he says, "He who sanctifies," that is, Christ, and "those who are sanctified," that is, we, "are all from One," that is, the Father. But He is truly the genuine Son and from the very essence of the Father, while we are creatures. Notice also the superiority in the expressions. He sanctifies, we are sanctified. Hence both the identity and the superiority. "Therefore He is not ashamed to call them brethren" — look, here too is His superiority. For by the expression "is not ashamed" he shows that this does not belong to nature, but to the tender love of the One Who is not ashamed. Although we are indeed from One, there is a great difference between us, as between the Creator and creatures.

  Commentary on Hebrews

• Hebrews 2:12

  Having assumed the flesh, He also assumed brotherhood; together with the flesh came brotherhood as well. But here again there is preeminence. I will declare, He says, to those who are darkened, who do not know; similar to this is: "I have manifested Your name to the men" (John 17:6).

  Commentary on Hebrews

• Hebrews 2:13

  "I will put my trust in Him" — through this He also shows that He became man and our brother. For just as each of men, so He Himself also hopes in Him, that is, in the Father. At the same time He shows us that we should hope in God alone, since He Himself, being the Son and lacking nothing, nevertheless says that He hopes in the Father. Some have interpreted it thus: since, they say, above he called Christ a brother, and below a Father, in the middle he shows that these are names of the dispensation of the last times; but His pre-eternal name is God. Who in the proper sense hopes in another, if not in God? As if he were saying: hearing that He is brother and father, do not think that He is one of many; He is God, he says, in Him, as Scripture testifies, one must hope, so that here the speech is not from the person of Christ, but from the prophet, saying: I, the prophet, will hope in Christ Himself, as God. But such an understanding is not perfect. "Here I am and the children whom God has given Me" — here he calls Christ our Father. "Gave" signifies the Father's good pleasure that He should become incarnate. If He had not been well pleased for the Son to become incarnate, He would not have had children either.

  Commentary on Hebrews

• Hebrews 2:14

  So let those be put to shame who say that He came as a phantom and an apparition. For the apostle did not merely say that He partook of flesh and blood, as the children, that is, the rest of mankind — though even if he had said it that way, it would have been sufficient to affirm that He was truly incarnate — but he also added "likewise," in order to confirm His identity with us and His true incarnation. "That through death He might destroy him who had the power of death, that is, the devil" — He presents the reason for the economy of salvation. So that, he says, by His own death, which He assumed, having evidently partaken of flesh and blood, He might destroy the devil, who holds the power of death. In what way? — through sin. Since he caused people to sin as a result of that first disobedience, he was the author of death and wielded it like some soldier and powerful weapon against human nature. Therefore Christ also used that very same weapon against him. Truly, it is a matter of great power and wisdom to slay the enemy with the weapon by which he had slain many. Some have understood it this way: the one who holds, they say, sin, that is, the devil, since sin constitutes the power and strength of death.

  Commentary on Hebrews

• Hebrews 2:15

  That is, to deliver those who were slaves of death, feared it, and were subject to it, that is, were held in bondage to it, since it had not yet been destroyed. Or, that the ancient people lived in constant fear, always expecting that they would die, and in such fear they could feel no pleasure. This is what the apostle hints at when he says, "through all their life." So they were subject to bondage, that is, they always trembled before death, like slaves of a cruel master, enjoying nothing joyful. From this, understand that whoever fears death is not free and is a slave of everything. And this is a consolation for suffering believers, if now those who are persecuted and bound in chains lead a more pleasant and freer life than the ancients who seemed to live in luxury when death had power. Those, shaken by the fear of death, were slaves, but you are free from this fear.

  Commentary on Hebrews

• Hebrews 2:16

  "For He does not take hold of angels" — that is, the Lord did not unite Himself with the angelic nature, nor did He assume it. This shows the great love of God for the human race. What He did not grant to the angels, he says, He gave to men — to assume flesh from them. "But He takes on the seed of Abraham" — He did not say "took hold of," but "takes hold of," to show that He overtook our nature, which was fleeing and had gone far away; and, having overtaken it, He took hold of it and clothed Himself in it, uniting it with Himself and stopping it as it fled from Him. He did not say "the nature of men," but "the seed of Abraham," partly wishing to exalt them and show that their lineage is honorable, and that they have in this an advantage over the Gentiles, since the Lord is from them; for Paul always gratifies them in whatever is harmful to no one; and partly reminding them of the promise: "for all the land which you see, to you will I give it, and to your seed forever" (Gen. 13:15).

  Commentary on Hebrews

• Hebrews 2:17

  Since, he says, He was pleased to accept our nature, it was entirely consistent for Him to become like us in all things, that is, to be born, to be brought up, to grow, to endure all that was necessary, and finally, to die; this is what it means — to become like us in all things. "To be a merciful and faithful high priest before God" — it was for nothing other, he says, than to through it have mercy on us and restore the deeply fallen that He assumed our flesh. In what way? By becoming our high priest and bearing that flesh which He received from us, in place of some other sacrifice, in order to cleanse us from sins and to be our mediator before God; for we were at enmity with Him. "Faithful" — meaning: true, one who could fulfill the work of a high priest; for it is the duty of a true high priest to free from sins those of whom he is high priest; or that He is acceptable to God in His mediation before Him. "For the propitiation of the sins of the people" — He showed what it means: "faithful before God," that is, to cleanse the sins of the people. In this is the great proof of His love, that He did everything to expiate sins. Why did he not say: the sins of the world, but: of the people? Because the Lord first of all had care for the Jews, for whose sake He also came primarily, so that when they are saved, through them the rest would also be saved, although the opposite turned out to be the case. And the angel says to Joseph: "for He shall save His people from their sins" (Matt. 1:21). Thus he shows here the nobility of the Jews and what great care they were deemed worthy of from the Lord.

  Commentary on Hebrews

• Hebrews 2:18

  This, it would seem, is humiliation, humble and unworthy of God. When Paul speaks of the flesh, he touches on everything humiliating, yet not unworthy of the flesh; and there is nothing surprising in this, since even concerning the Father who did not become incarnate, Scripture says much that is anthropomorphic and lowly: "The Lord looked down from heaven upon the children of men, to see" (Ps. 13:2), and: "I will go down and see" (Gen. 18:21), and a great multitude of similar expressions. Therefore, much more is said concerning Christ, who became incarnate and suffered in the flesh, especially for the complete reassurance of the listeners and on account of their weakness; for even people consider experience to be the surest of all means. The meaning of the words is this. He knew not only as God, but also as a man, tested in all things — and the very flesh of Christ endured many sufferings. He knew what temptation is; therefore He can help, or in other words, He is ready to be always compassionate.

  Commentary on Hebrews

• Hebrews 3:1

  "Therefore," that is, after I have said that such is our High Priest – faithful and merciful toward our sins, and able to help – look and you will find that this is entirely so. He said "partakers of the heavenly calling," that is: we are called there, we should seek nothing here; there is the reward, there is the recompense. On account of the flesh — everything humbled, as is often said. The apostle says this because he was sent to the lost sheep of the house of Israel. "The High Priest of our confession," that is, of our faith; for He is the High Priest not of the service under the Law, but of our faith.

  Commentary on Hebrews

• Hebrews 3:2

  Intending to depict the advantages of Christ over Moses, the apostle speaks about the high priesthood and says that both the one and the other were entrusted with the people, but Christ to a greater degree. At first he does not show the superiority of Christ, so that they would not turn away; for although they were faithful, they were still devoted to Moses. For now he likens the Lord to him, saying that He too is faithful to the Father, Who appointed Him high priest and apostle. Here the speech is not about essence, but about stewardship. "Faithful," that is, benevolent, interceding for those who belong to the Father, and not allowing them to perish, but on the contrary, seeking their salvation. "As also Moses in all His house," that is, among the people. He calls the people a house, as we also commonly say. For the people were also called Moses', as for example: "your people have corrupted themselves" (Exod. 32:7). Like a caretaker, he says, and a steward in a house, so was Moses among the people.

  Commentary on Hebrews

• Hebrews 3:3

  Here too is the superiority that the Lord has over Moses. He says that Moses too was faithful in all his house, that is, among the people, yet he himself was one of that house: he too was a man, like the rest; although holy, he was a servant together with them; just as stewards in households, although they surpass the others, are nevertheless servants together with them.

  Commentary on Hebrews

• Hebrews 3:4

  Therefore, since he too was part of the house, he too was created by someone, and the one who created him undoubtedly surpasses him. And the Son of God created him, He who took on flesh and was called high priest for his sake: consequently, He also surpasses him. See how the apostle began with a comparison according to the flesh, but led up to the Divinity and showed that the Creator incomparably surpasses the creature.

  Commentary on Hebrews

• Hebrews 3:5

  Behold, he shows yet another superiority: Moses was faithful as a servant, appointed to convey the Lord's commands to the other servants and to be a witness before God at the judgment concerning what was told to them. For if he calls heaven and earth as witnesses, as for example: "Give ear, O heavens, and hear, O earth" (Deut. 32:1; cf. Isa. 1:2), and the valleys, as for example: "Hear, O strong foundations of the earth" (Mic. 6:2), then how much more a man.

  Commentary on Hebrews

• Hebrews 3:6

  But Christ is faithful as a true Son and heir, fulfilling the works of the Father according to His will. Truly, the difference between such a Master and a servant is beyond comparison. The house of Moses was the people, of which he himself was also a part. And Christ has a house, that is, us, but only if we stand firm to the end and do not fall. Here he urges them to be steadfast in afflictions and not to lose heart: then we too, like Moses, will be the house of God. He praises them, showing that they have made a beginning of that which must be continued to the end. He well said: "the boldness and the boasting of hope." For everyone who firmly hopes that there will be a recompense already boasts of the expected as though it were present, and does not lose heart; on the contrary, he has even greater confidence when he endures afflictions for the sake of Christ whom he loves.

  Commentary on Hebrews

• Hebrews 3:7-11

  Having spoken about hope and about the need to await with confidence the reward and rest there from the labors here, he next proves on the basis of the prophet's words: believers will enter into rest, but unbelievers will not enter, just as the ancients did not enter. For after the Israelites crossed the Red Sea and received in the wilderness countless proofs of God's care for them and His power, they resolved to send spies to examine the nature of the land they intended to enter. Those who were sent returned and spoke with amazement about the nature of that land and about the fact that it was inhabited by unconquerable people. And so the people, who should have paid attention to the unconquerable power of God, struck by these words, murmured and decided that they should return to Egypt. Therefore God, angered that they had so quickly forgotten so many wonders, swore that the murmuring generation would not enter the land of promise — and indeed, all of them perished in the wilderness, except Caleb and Joshua. Therefore, if David, speaking after this generation had already passed, said: "Today, when you hear His voice, do not harden your hearts" (Heb. 3:15), it was so that you would not suffer the same fate as your forefathers and not be deprived of rest; it is clear that he was speaking of some other rest, which we must obtain. For if they truly attained rest, then why does he say: "Today... do not harden your hearts," like the fathers, lest you too fail to enter into rest? What other rest is this, if not the Kingdom of Heaven, of which the Sabbath served as a type, and the entry into Palestine by the children of that unbelieving generation served as a foreshadowing? For there are three rests: the rest of the Sabbath, when God rested from His works. David was not thinking of speaking about this rest now, since it had been long ago. Another is the entry into the land of promise, upon entering which the Jews were to find rest from wars and wandering. And he is not speaking of this now either, for Palestine at that time, in the days of David, had already been occupied by the Hebrews. How then would David speak of it as something not yet obtained? Thus, he meant another rest, into which Joshua could not lead his people. What rest is this, if not the rest in heaven? Therefore strive so that you are not deprived of it through unbelief, like our forefathers. Such is the meaning of this entire very significant passage: it must be examined in parts. But note that one must not demand an account from God, but must believe in Him, whether He saves from calamities or not. He also accuses them of the fact that they tempted Him, that is, without testing they did not trust in Him as almighty.

  Commentary on Hebrews

• Hebrews 3:12

  This is said for the purpose of intimidation. There were probably some who did not believe in the truth of what was said about retribution, and therefore wished to test the power of God and His care for them in the trials to which they were subjected. Therefore he guards them, reminding them of what those who did not believe endured in ancient times. For future terrors do not restrain many as much as past ones that are already known to all. Note also that from unbelief everyone passes to evil thoughts and to equally evil deeds. Unbelief finds no other way out than for everyone to fall away from God. As long as a person holds to God and hopes in Him as the Almighty, he considers nothing impossible.

  Commentary on Hebrews

• Hebrews 3:13

  That is, edify one another and strengthen each other, so as not to fall. And if anyone falls, correct him while he is still alive; this is what the expression means: "while it can be said: 'today,'" for there is hope. And especially, let there not be in anyone an evil heart; but if it happens, let him not fall into despair, but comfort him, and you will win him back again. That is, lest from despair he come to hardness and remain incurable. For just as hardened and rough bodies do not yield to the efforts of physicians, so hardened souls do not obey the word of God. By "the deceitfulness of sin" he means either the deception of the devil—that is, not to hope that there will be recompense—or carelessness. For, he says, if I have sinned once, then I no longer have any hope—this is truly the deceitfulness of sin. Sin, deceiving and drawing one to itself, causes one to think in the way that is said: "When the wicked comes, contempt comes also" (Prov. 18:3). And whoever holds in contempt can no longer believe. Thus, from sin comes unbelief. "And they say: 'The Lord shall not see, neither shall the God of Jacob regard it'" (Ps. 94:7). And again: "saying in his heart: 'You will not require it'" (Ps. 10:13), and: "God has forgotten" (Ps. 10:11), and everything of that sort.

  Commentary on Hebrews

• Hebrews 3:14

  That is, we and He became one, and we became partakers of Him to the same degree that the body is of the head. Here he inspires them with hope, as if saying: He Who loved us so much that He even made us His body will not allow us to be torn away from Him, if only we ourselves do not desire it. At the same time he hints at what is said in another place: "if we endure, we shall also reign with Him" (2 Tim. 2:12). Being now partakers in the same things as Christ, evidently in afflictions, let us strive to be partakers also then in glory. That is, faith; for through it we exist and realize a divine and spiritual existence and regeneration. And here he requires standing firm in the faith until the end.

  Commentary on Hebrews

• Hebrews 3:15

  He confirms in what sense he said "to the end," and says that this is signified by the expression "today." For "today" means: always, as he also said above: "but exhort one another every day, as long as it is called 'today'" (Heb. 3:13). Or, what is more approved, as stated by Saint John Chrysostom, the apostle makes a transition from the words "as long as it is said: 'today, when you hear His voice,'" to what follows: "Therefore let us fear, lest, while a promise remains" (Heb. 4:1), and so on.

  Commentary on Hebrews

• Hebrews 3:16

  Having heard, he says, God's promise — "I will give you the land of Canaan" — they did not believe, and by their unbelief they provoked God to anger. See to it, then, that you also do not be unbelieving in the promises. For hearing alone will not benefit you if you do not also believe. Just as hearing did not benefit them either, but on the contrary, they perished with complete justice precisely because they did not believe the words of God. Caleb and Joshua the son of Nun were not among the unbelievers, and therefore attained the promise and entered Palestine.

  Commentary on Hebrews

• Hebrews 3:17

  He concludes his speech with a question for greater clarity and less contradiction. Questions are posed to those who are confessing. He also proposes the punishment. Their bones fell in the wilderness, he says, that is, the large thighbones. Through a part he indicated the whole bodies.

  Commentary on Hebrews

• Hebrews 3:18

  Above he said: "was it not against those who sinned," but now: "the disobedient." He seems to be alluding to such believers from among the Hebrews, because many of them fell into other transgressions as well, besides faintheartedness and unbelief in the future.

  Commentary on Hebrews

• Hebrews 3:19

  From this we see that the disobedient did not enter; that is, the punishment for sin is before our eyes and is acknowledged by all.

  Commentary on Hebrews

• Hebrews 4:1

  Here is a return to the passage where it says: "today, if you hear His voice" (Heb. 3:7), and then in order: "let us fear," lest the same thing happen to us as well. The word "therefore" is placed to resume the discourse that was interrupted by a lengthy repetition. That is, lest they be completely deprived of the possibility of entering that promised rest. Softening and tempering his speech, he did not say "lest he be late," but "lest he be found to have been late."

  Commentary on Hebrews

• Hebrews 4:2

  And we have received the good news concerning future blessings, just as they did prefiguratively about the promised land. But it will be completely useless to us if we likewise do not believe and do not lay aside all faintheartedness, just as hearing did not profit them either. Notice how in relation to us he called the matter "good news," that is, a promise of future blessings, and moreover ones that are given as a reward for victory; whereas in relation to them he called it "the word heard." That is, those not united through faith and not in agreement with those who heard, but rather having withdrawn from them. By "those who heard" he means here those who believed; for they truly can be called hearers. Saint John Chrysostom understood by "those who did not hear" the supporters of Caleb and Joshua, for they did not take part in the rebellion, did not mingle, did not revolt, and did not perish together with the rest of the rebels, who all shared one opinion. With whom then? With those who heard and received no benefit. So said this saint out of his great and profound wisdom, but to me, the unworthy one, he did not grant to understand in what sense he said this.

  Commentary on Hebrews

• Hebrews 4:3

  From what is it evident that we who have believed will enter into rest? From the fact that God said that those who did not believe will not enter. This becomes clear from the contrast: just as for those who did not believe, the retribution for their unbelief was that they did not enter into rest, so, on the contrary, we who have believed will receive as a reward for our faith that we will enter.

  Commentary on Hebrews

• Hebrews 4:5

  It would seem that this speech is inconsistent, but in reality it is not: it speaks of the fact that no one can say that David is speaking of the Sabbath rest. For how can he speak of it, when it had long since passed and the world had received its ordering from the very beginning? It is clear that David speaks of some other rest. This rest pertains to the future, since obviously someone must enter it after this. And just as the Sabbath is called rest in Scripture, and nothing prevented the entry into the promised land from also being called rest after that; so too now nothing prevents the future rest from being spoken of after that ancient rest — I mean the Kingdom of Heaven, into which those who have not believed shall not enter.

  Commentary on Hebrews

• Hebrews 4:8

  By all this he endeavors to show that Joshua could not have led them into that rest of which both David speaks and we now speak. Since Joshua did not lead them in, and David "after so long a time" again says: "do not harden your hearts," like the fathers who did not enter because of unbelief, he gives us grounds to conclude by contrasting argument that we shall enter if we believe. It is evident that this is a future rest, and it awaits us. For David was certainly not speaking of Palestine: they already possessed it at that time; nor is the seventh day meant: it had existed since the creation of the world. Consequently, there exists a certain third rest — the Kingdom of Heaven, into which the true Jesus leads, and faith in Him.

  Commentary on Hebrews

• Hebrews 4:9

  He did not say "rest," but "sabbath-keeping," using precisely the kind of term that both delighted his listeners and was fully understandable to them. Thus he refers to the Kingdom of Heaven. For just as on the Sabbath the law commanded abstaining from all fleshly voluntary works, and the priests performed only works of service to God and works beneficial to the soul, so also then everything will be spiritual and divine — nothing fleshly, nothing burdensome, where there are neither sicknesses, nor sorrows, nor sighing. Listen to what he himself also says.

  Commentary on Hebrews

• Hebrews 4:10

  He explains in what sense he called such rest "a sabbath." Because, he says, we too rest from our works, just as God, having rested from His works after the creation of the world, called that day the Sabbath. For here there is much toil for the righteous as well, and struggle, and every kind of effort in virtue; but there, there is no care or moral striving, there is immeasurable delight in God. And so, what they desired to hear — namely, that they would be delivered from their present labors — that is precisely what he said, in order to gladden them.

  Commentary on Hebrews

• Hebrews 4:11

  After having shown that there is also a third rest, he finally urges them to enter into it. He said well: "let us be diligent." For faith by itself is not sufficient to lead one into it, if a good life is not also joined with it. "By the same example" — as the Israelites. For just as they, although they had already completed the greater part of the journey and endured hardships, nevertheless fell because of unbelief, so you too must watch out, lest after so many struggles which you have endured, you fall by not preserving your courage to the end. For this is truly what it means to fall.

  Commentary on Hebrews

• Hebrews 4:12

  Just as then, he says, it was not war, not the sword that destroyed them, but the word of God—for they fell of their own accord—so it will be with us as well. For the same word that punished them will also punish us: it always lives and has not perished. And in yet another sense he said "living," so that you, upon hearing "word," would not consider it an empty utterance; he says "living," that is, substantial and effective, and upon whatever soul it falls, it inflicts blows. Notice his adaptation, how he recalled the sword and the blow, things customary and familiar to us—and this in order to show us from this the superiority of the power of the word of God. He says something fearsome: either that the word of God separates the spirit from the soul and leaves it deprived of the holiness that comes from it, which the Lord also called "cutting asunder" in the Gospel (Matt. 24:51). For just as a king first strips a commander who has committed a crime of his belt and rank, and only then punishes him, so too in this case a person is deprived of spiritual dignity and then punished. Or that it penetrates even bodiless beings. Some have understood this passage, in my opinion, in a way inconsistent with the apostle's own intention: that the word of God, having entered the soul, divides and dissects it into parts, making it capable of receiving and containing the mystery. For just as an arrow, by cleaving the body, penetrates into it in this way, so too the word, if it did not divide the joined parts of the soul, could not enter into it. Lest, hearing about the parts of the soul, they become careless in the assumption that this is an unknown punishment, he also puts forward about the bodily members. For what is more evident and open has a stronger effect. Here he shows the divinity of the Word. For it is proper to God to judge, that is, to try and to know the thoughts. "For," he says, "You try the hearts and reins, O God" (Ps. 7:10).

  Commentary on Hebrews

• Hebrews 4:13

  Not only, he says, does He search and know the hearts of men, but even if you were to point to angels and archangels, to cherubim and seraphim, all things are open before Him. Nothing can be hidden from His eyes. To illustrate more vividly how all things are naked and open before the face of the Word of God, he used a figurative expression taken from sheep when they are flayed. Just as with them, when their head is cut off, or a knife is thrust into the neck and they are slaughtered, after the skin is removed all the innards are exposed — so too all things are open before God. Some understood the word "open" (tetrachelismena) in the sense of ornaments from the neck, more precisely, hanging on the neck. And others understood it in the sense of that which descends downward and bows the neck, so that one cannot gaze intently upon the glory of the Judge and your God, Jesus Christ. You should accept the first explanation. To Him, he says, we shall give our answer and account of our deeds. Do you see how he elevated the matter? Lest you, having heard "after the same example," should think that the punishment for us and for the Israelites is one and the same, he shows through this that our punishment is more fearful.

  Commentary on Hebrews

• Hebrews 4:14

  As if at someone's request to give us counsel so that we would not lose heart and surrender to faintheartedness, he says that what has been said is sufficient for teaching us fear and for making us more steadfast. But besides that, we also have a "High Priest" who can help us, if only we hold fast to the confession; for He is not small or insignificant, but great — He is the Son of God. And He is not like Moses. Moses neither entered into rest himself nor led the people into it; but this One, having passed through the heavens, sits with the Father and is able to give us entrance into the heavens, and has made us heirs of the promised rest. He does not attribute everything to the High Priest, but requires participation from us as well. He is able, but on the condition that we too are worthy. What confession is he speaking of here? That there is a resurrection, there is recompense, and innumerable blessings there, that Christ is God. Let us then hold fast to this confession. Let us not allow it to dry up within us. What we confessed at the beginning of faith, let us hold firmly, and all that is fearful will vanish.

  Commentary on Hebrews

• Hebrews 4:15

  Exhorting them with all persuasiveness, he says in confirmation of his speech that this High Priest knows our condition, not like the majority of high priests, who do not even know what suffering is; which is why they are also unable to help those who suffer. On the contrary, our High Priest experienced everything, and after having experienced it, ascended so as to be able to "sympathize." That is, He was subjected to persecution, spitting, slander, exile, and finally crucifixion. All this He endured in our likeness, that is, like us, yet without sin. For He committed no sin at all, and when He endured these things, He neither said nor did anything sinful. Therefore you too, while in afflictions, can keep yourselves from sin. So then, why are you set free and delivered? Some understood the expression "without sin" in the sense that He endured this not as punishment for sins.

  Commentary on Hebrews

• Hebrews 4:16

  Since, he says, we have a sinless High Priest Who conquered the world, Who said: "Be of good cheer, for I have overcome the world" (John 16:33), we ought to approach with boldness, that is, not with a burdensome conscience, without wavering, but with full faith in the High Priest. For even if we have sins, He is sinless. And His throne is a throne of grace, not of judgment; therefore we ought to approach with boldness, in the hope that He will grant us all that we desire. There are two thrones: one now — the throne of grace, and those who approach it receive by divine grace deliverance from sins; the other — the throne of the second coming of Jesus Christ, which is no longer a throne of grace, for then no one will receive forgiveness, but a throne of judgment. He mentioned the throne so that, upon hearing that He is the High Priest, you would not think that He stands before God. For although, as man, He is called High Priest by way of blessing and condescension toward us, nevertheless He also sits upon the divine throne. If we approach now, we shall receive mercy and grace, for we approach at the right time. But if we approach then, we shall not receive it, for then it will no longer be a throne of grace. Now the King sits upon it, bestowing grace; but then He shall rise for judgment, for it is said: "Arise, O God, judge the earth" (Ps. 82:8).

  Commentary on Hebrews

• Hebrews 5:1

  Now Paul wants to show that the New Testament is far better than the Old. And first of all he begins to compare the priesthood of the Old Testament priests with the priesthood of Christ and shows the great superiority of the latter. Meanwhile, since he encountered an obstacle in the fact that much of what should belong to priests did not belong to Christ — for He did not come from a priestly tribe, was not a priest on earth, was not appointed by men, and, simply put, the form of His priesthood had no bodily expression, such as bells and tablets with commandments (which the Old Testament priests had), but everything was spiritual — he first enumerates what Christ has in common with the other high priests, and then shows Christ's advantages over them. For superiority is truly revealed in comparison when in one respect He shares something in common, and in another He surpasses. So then, the fact that he is "taken from among men" — this is what Christ has in common with the other high priests. For He too, being a man, became High Priest. Likewise, the fact that he is "appointed on behalf of men in things pertaining to God," that is, serves as a mediator — this too is something in common. He explained what it means: to be appointed on behalf of men before God — this means, he says, to propitiate God for sins. And this is common to Christ and the others, though not entirely: for He offered Himself as a sacrifice, whereas they offered something else. How "gift" and "sacrifice" differ according to their precise meaning, although in Scripture they are used interchangeably, you will learn below.

  Commentary on Hebrews

• Hebrews 5:2

  That is, to bring into proportion, to sympathize, to condescend, and to grant forgiveness to those who sin out of ignorance. But observe that ignorance and error produce every sin. For although it may seem that someone knows evil, yet, being darkened at the moment of action, he suffers from ignorance and error, carried away by the allure of pleasure. The simpler and, I think, more correct interpretation is that the high priest has compassion on the ignorant because he himself is also "beset with weakness," and having experienced the measure of human frailty in himself, he increases his forgiveness as well. Some, however, understood it this way: that the high priest differs from the people only in this respect, namely that he forgives, since in all other respects he too is beset with weakness, just like the rest.

  Commentary on Hebrews