返回Chapter 10
Chapter 10
Chapter Ten
Heb. 10:1. The Law, having a shadow of the good things to come,
That is, being an image of the future blessings of the New Testament, which Christ bestows upon those who have accepted this Testament.
Heb. 10:1. and not the very image of the things,
That is, not the very truth. Of what things? Of our sacrifice, of the remission of sins. For the things of the Old Testament, being unclear, resembled a shadowy outline; but those of the New Testament are like an image, that is, the truth, since they appear in brilliance and perfection. So explains St. John Chrysostom. But it is not useless to take into account also what Gregory the Theologian gives us to understand in this passage. In other discourses as well, but especially clearly in his oration on Pascha, he says: the Paschal lamb of the law—I state decisively—was an image darker than an image. Thus he gives us to understand that by "shadow" the apostle means the law; and by image, what is now performed in the Church, as a reflection of other more perfect blessings which the worthy will receive as their portion in the age to come; and these are what the apostle now calls "things." Therefore, just as an image differs in some way from the archetypal thing, so too the present mysteries differ from the more perfect things of the age to come; and to the degree that an outline falls short of an image, to that same degree the law falls short of the New Testament.
Heb. 10:1. by the same sacrifices, offered continually year after year, can (δύναται) never make perfect those who draw near with them.
The meaning of this passage is as follows: if the sacrifices of the Law had power, they would not have been offered continually; once offered and having proved beneficial, they would have ceased. But since they were offered every year, constantly, it is clear that they had no power to perfect. And therefore after the first sacrifice they offered a second, and then yet a third. Just as among medicines, those are effective which, having been applied once, bring healing; whereas those that are frequently applied thereby demonstrate their own inefficacy. But the question arises: what then? Do we not also unceasingly offer bloodless sacrifices? Of course, always; but we perform a remembrance of the death of Christ. And this sacrifice is one, not many, since it was offered once. We constantly offer one and the same Lamb, or rather: we perform a remembrance of that offering, as though it were being performed now. Consequently, the sacrifice is one. As for the fact that the sacrifice is offered in many places—are there then many Christs? No, one—everywhere, and complete there, and complete here, one Body of His. And just as, being offered in many places, He is one Body and not many bodies, so also the sacrifice is one. For we offer that sacrifice which was offered then. But there, the lamb offered yesterday was different from today's. And today's lamb was offered not as a remembrance of yesterday's, but as itself constituting a sacrifice in its own right. So in what sense does the Apostle say "the same sacrifices"? The sacrifices were the same inasmuch as the same kinds of sacrifices were offered—for example, today a lamb and tomorrow a lamb—but they were different in number. Some, however, have said that the sacrifices were the same in the manner of offering—that is, they were performed through slaughter or burnt offering—but different in kind, such as sheep, oxen, turtledoves, pigeons. The expression δύναται—"can"—although it is found in manuscripts with the letter ν, I have nevertheless found a note requiring it without the letter ν. "The Law," he says, "having a shadow of the good things to come... can never make (δύναται) perfect those who draw near." And indeed, in accordance with grammatical precision, one must preserve Scripture so that no error arises in it. But since in Scripture there is not a single word about rules of speech, we shall understand this passage as the manuscripts contain it, namely: they can (δύναται) never—evidently, those who offer—make perfect those who draw near.
Heb. 10:2. Otherwise, would they not have ceased to be offered, because the worshipers, having been cleansed once, would no longer have had any consciousness of sins?
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"? That is, nothing further among what they had recognized would require healing, by virtue of the fact that what was once cleansed is cured.
Heb. 10:3. But in those sacrifices there is a remembrance of sins every year,
Sacrifices, he says, produce nothing else except a remembrance of sins, that is, an exposure. They do not provide forgiveness of sins, but by the fact that they are always offered, they show that the sins of the people remain unforgiven. For if sins had been forgiven, what need would there be for sacrifices? By saying "there is a reminder," he gave you to understand that sacrifices were performed not only for subsequent sins, but also for preceding ones, as evidently unforgiven. For annually, as it is said, the blood of bulls was offered for the people. Therefore, since the sins were the same, the same sacrifice was also offered. Yet nowhere were subsequent sins the same as preceding ones. Is it not clear that the former sins remained unresolved, and therefore the same sacrifice was always offered, just as the same medicine, being always applied, shows that the same disease always torments the sick person.
Heb. 10:4. It is impossible for the blood of bulls and goats to take away sins.
He makes his speech even stronger by pointing out the insignificance of the sacrifices offered and the severity of the disease, just as if someone skilled in the medical art, seeing that a leper is being offered the herb called mercurialis (λινόζωστιν), were to say: it is impossible to cure leprosy with mercurialis (mercury herb).
Heb. 10:5. Therefore, when Christ came into the world, He says:
Christ, entering the world in the flesh, speaks through the mouth of David. The apostle's purpose here is as follows: since he has shown that sacrifices are powerless and useless, lest someone say to him: why then do the Jews still offer them? For at that time their temple was still standing and everything prescribed by the law was being carried out — why then had they not ceased? — he now, explaining this, says that although the sacrifices had ceased by the will of God, the Jews, being inclined to vainglory and always resisting the Holy Spirit, still clung to them. He also shows that they were rejected by God before the incarnation of the Lord. And notice, the apostle draws attention to this here. For he did not say: "having entered," but "entering the world," in order to show that even before He entered, He hated their sacrifices.
Heb. 10:5. Sacrifices and offerings You did not desire, (Ps. 39:7)
Obviously, those established by the law. "Offering" here denotes something distinct from "sacrifice," and I think that this specifically refers to the bloodless sacrifices.
Heb. 10:5. But a body You have prepared for Me. (Ps. 39:7)
That is, You ordained that My Body should become the most perfect sacrifice.
Heb. 10:6. In burnt offerings and sacrifices for sin Thou hast had no pleasure.
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). Thus, all sacrifices were abolished, since You desired neither sacrifice nor offering.
Heb. 10:7. Then I said: behold, I come, as it is written of Me in the beginning of the book, to do Thy will, O God. (Ps. 39:8–9)
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. For, He says, "I proclaimed Your righteousness in the great assembly" (Ps. 39:10). Then, among other things, He says: "In the beginning of the book it is written of Me." This is how these words must be connected. By "the beginning of the book" He means the scroll of the law or the book of the Old Testament. So then, in this book it is written of My coming and that I must be slain for the world. Or by "the beginning of the book" He means the beginning of the books of the Old Testament. For in the first book of Moses, the book of Genesis, when it says, "Let Us make man in Our image" (Gen. 1:26), it gives us to understand the divinity of Christ.
Heb. 10:8. Having said before, "You neither desired nor took pleasure in sacrifices, offerings, burnt offerings, and offerings for sin" — which are offered according to the law —
Heb. 10:9. then He added: "Behold, I come to do Your will, O God."
Paul himself explains the words of David. You will ask: what then? Were not the sacrifices according to the law in accordance with God's will? Indeed, they were in accordance with God's will, but the designation of will is twofold. One desires something preferentially above all else, as Paul says: "I wish that all men were as I am" (1 Cor. 7:7), that is, unmarried. One also desires something by way of condescension, as the same Paul says: "I desire that the younger widows marry" (1 Tim. 5:14) — this is a condescending will. Lest they grow fierce against Christ, he condescended. So too God previously did not want fat and blood, but when He saw that the Jews, offering sacrifices to idols, were strongly attached to these very sacrifices, He permitted them to offer sacrifice in His honor. Why then did Paul bring forward this testimony, having countless others? Because of the shamelessness of the Jews. Since they were saying that the Old arrangement was abolished not because of its own imperfection, but because of the sins of those offering sacrifices, and they pointed out that Isaiah too reproaches their sins, saying: "your hands are full of blood" (Isa. 1:15), and likewise David himself, having said: "I will not accept a calf from your house" (Ps. 50:9), further adds: "but to the sinner God says" (Ps. 50:16). Therefore, since the most ambitious among the Jews were saying this, Paul brings forward a testimony in which the Old Testament institution is in itself considered rejected by God because of its own imperfection, and not because of the sins of the people. For in the 39th Psalm, from which this testimony is taken, the prophet makes no mention of the sins of the people. And that it was for this very reason that he made use of the indicated testimony, listen to him himself.
Heb. 10:9. He abolishes the first in order to establish the second.
What is the "first"? Sacrifices. What is the "second"? The will of the Father, that is, the offering of the body of Christ as a sacrifice on the cross. Thus, those are abolished so that the offering which the Father desired might be established and confirmed through the slaying of Christ. In this way, the sacrifices are rejected not because of the sins of those who offer them, but because of their own imperfection.
Heb. 10:10. By this will we have been sanctified through the once-for-all offering of the body of Jesus Christ.
By this will of the Father, he says, we were sanctified, having been sanctified by the offering of the body of Christ, which took place "once for all"; for this must be understood. For we who have believed that we are sanctified by the offering of the Only-begotten, are sanctified by the will of the Father. Hence, it is not the legal ordinances that constitute the will of God, but the offering according to Christ and the sanctification through this offering.
Heb. 10:11. And every priest stands daily ministering, and offering repeatedly the same sacrifices, which can never take away sins.
Thus, to stand is the distinction of one who serves; but to sit, as Christ does, is the distinction of the one who is served.
Heb. 10:12. But He, having offered one sacrifice for sins, forever
But Christ Himself offered "one" sacrifice, He says — His own body — for our sins, sufficient for us forever, so that there would be no need for a second.
Heb. 10:12. sat down at the right hand of God,¹²
Heb. 10:13. From henceforth expecting till His enemies be made His footstool. (Cf. Ps. 110:1)
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 will remain powerless, since they will be consigned to unquenchable fire. But for now, Paul calls enemies primarily the unbelieving Jews, comforting the believers from among the Jews who had suffered countless torments from them. Do not despair, he says, for those who now rise up against you will be subjected, or rather, will be trampled underfoot. And this is evidently because Christ sits at the right hand of the Father. Since this has come to pass, then what was spoken in the Psalms will also be fulfilled. But why were they not immediately "made a footstool for His feet," that is, why were they not removed from the world? For the sake of the believers who would be born from among them.
Heb. 10:14. By one offering He has forever made perfect those who are being sanctified.
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.
Heb. 10:15. The Holy Spirit also bears witness to us of this,
What does He witness? That He has completely delivered us from sins "by one offering," so that we have no need for a second.
Heb. 10:15. for it is said:
Heb. 10:16. "This is the covenant that I will make with them after those days, says the Lord: I will put My laws into their hearts, and in their minds I will write them,"
Heb. 10:17. "And their sins and their iniquities will I remember no more." (Cf. Jer. 31:33–34)
Do you see: God Himself testifies that He granted the cleansing of sins. And He granted it at the time when He was giving the New Testament. And He granted and established the New Testament by the death of His Son, as was shown earlier (Heb. 8).
Heb. 10:18. Where there is forgiveness of sins, there is no longer any offering for them.
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. Thus, the Jewish sacrifices are unnecessary and, being performed out of stubbornness, have long been recognized as useless by those who now perform them.
Heb. 10:19. Having therefore, brethren, boldness
After having shown the superiority of our High Priest over those of the Old Testament, and of the offering of Christ over the sacrifices according to the law, and that through this offering we have been freed from sins, he interrupts the dogmatic teaching, giving rest to the listener, and quite opportunely transitions to moral teaching. And having just mentioned the remission of sins, he finally urges them not to fall into them anymore: "having," he says, "boldness," by reason of the remission of sins. Just as sin causes shame and uncertainty, so the remission of sins gives confidence.
Heb. 10:19. to enter the sanctuary
Since our sins were forgiven us, we also have boldness to enter the sanctuary, that is, into heaven.
Heb. 10:19. By the Blood of Jesus Christ
Through blood, that is. For, having been deemed worthy through the cross and blood of Christ of the forgiveness of sins, we received boldness.
Heb. 10:20. a new****** and living way,
Heb. 10:20. which He newly opened for us
As for the entrance into the Sanctuary, He Himself inaugurated for us the way, that is, He Himself made the way new, having Himself begun it and Himself been the first to pass through it. Instead of calling the way "new" – νέαν, he called it πρόσφατον – recent, opened for our times. It is to our praise that we have been deemed worthy of that which Abraham was not deemed worthy; heaven is now opened to us. He called it "living" because the first way into the Sanctuary, according to the law, was death-bearing. That way no longer has a place, but for those who accept it, it becomes a cause of death. But this new way so leads to life that it itself lives and will remain so perpetually. Or by "living" understand, similarly to "recent" (πρόσφατον), something new and flourishing, as if in contrast to the entrance into the Old Testament Sanctuary: for that way is a way of death.
Heb. 10:20. Through the veil, that is, His flesh,
He renewed for us this path into heaven through His flesh: for when it was lifted up on the cross and ascended, then the heavenly realm was opened to us. Therefore he rightly called it a "veil." For the distinctive property of a veil is precisely this: that when it is removed, what is within is revealed.
Heb. 10:21. and having a great Priest over the house of God,
Having a "Priest," obviously Christ, and the "house" is us, the believers (Heb. 3:6), according to the following words: "I will dwell in them and walk among them" (2 Cor. 6:16, cf. Lev. 26:12). Or, what I think is better, heaven: for he also calls it the "Sanctuary," and says that the High Priest ministers in it, interceding on our behalf.
Heb. 10:22. let us draw near
To what? To faith and to spiritual service, or — to heaven, where our High Priest is.
Heb. 10:22. with a sincere heart,
That is, free from the guile of wickedness, unhypocritical toward the brethren, or not doubting, not at all wavering or being perplexed concerning the future good things, and therefore not falling into faintheartedness. So he continues.
Heb. 10:22. with full (ἐν πληροφορίᾳ) faith,
He teaches us under what condition we do not fall into faintheartedness, namely, if we have the fullness (πληροφορίαν) of faith, that is, faith both firm and most perfect. For it is possible to believe, but not fully. So, for example, some say that the resurrection will be the possession of some but not of others; this is not full, but rather imperfect faith. Therefore, let us draw near with full faith. Since nothing here is visible — neither the temple, nor heaven, nor the High Priest — Christ, but is hidden from us, just as in the Old Testament the high priest, entering the Holy of Holies, was not visible, for this reason full and undoubting faith is necessary.
Heb. 10:22. Sprinkling having cleansed the hearts from an evil conscience,
Having spoken about faith, he now shows that not faith alone is required, but also a virtuous life. The Jews sprinkled the body, but we sprinkle the hearts, so as to be conscious of nothing wicked in ourselves. We shall be sprinkled by virtue itself, or by the grace of the Spirit, who forgave us our sins in the font and strengthened us so that, if we make the effort, we no longer fall into sin.
Heb. 10:22. Having washed the body with pure water,
By the water of baptism. "Pure," either meaning that which makes pure, or that which has no admixture of blood, as in ancient times with the admixture of ashes. Although the grace of the Spirit in baptism also cleanses souls, Paul here joined the visible with the invisible. At the very least, in the actual performance of baptism, water is taken for the body. Since we are twofold, the cleansing is also twofold.
Heb. 10:23. let us hold fast the confession of our hope without wavering,
That is, let us firmly hold fast to the "hope" that we have confessed. For at the beginning of faith we hoped that we ourselves would ascend to heaven; and when we entered into the covenant of faith, we confessed that we believe in the resurrection of the dead and in life everlasting. Therefore, let us hold fast to this confession.
Heb. 10:23. For faithful is He who promised.
He gives strength so that we may hold fast to a firm hope, especially if we consider the worthiness of "Him who promised." For "faithful," that is, true is Christ, who said: "where I am, there My servant will be also" (John 12:26).
Heb. 10:24. Let us be attentive to one another, encouraging one another to love and good works.
He points to the perfection of love. For, he says, "let us consider one another," that is, let us look to see if there is someone virtuous, so as to imitate such a person, not in order to envy, but to find for ourselves greater encouragement to perform the very same good deeds that he has. This encouragement is a matter of love, not of envy. For, as iron sharpens iron, so also a soul, associating with another soul, stirs it up to the same thing, yet in love. Or also because you, in your dealings with one another, are kindled to love and to be loved.
Heb. 10:25. Let us not forsake the assembling of ourselves together,
He knows that the common assembly gives birth to love, therefore he urges not to forsake the assembly and not to start divisions and unlawful gatherings, "for where two or three are gathered together in My name, there am I in the midst of them" (Matt. 18:20). The prayer of the Church even loosed Peter from his bonds and freed him from prison (Acts 12:5–10).
Heb. 10:25. "as is the custom of some;"
Here he makes a rebuke to those who separate themselves.
Heb. 10:25. But let us exhort one another,
That is, comforting one another and instructing one another, and teaching, and persuading. "A brother helps a brother and says: be strong!" (see Isa. 41:6).
Heb. 10:25. And all the more so, the more you see that day approaching.
Of the day of death. For as long as we, he says, have not yet departed from this world, why should we be separated from one another? This was a consolation for them, weary under the burden of trials, as he also says in another place: "The Lord is near; do not be anxious about anything" (Phil. 4:5–6).
Heb. 10:26. For if we, having received the knowledge of the truth, willfully sin,
From the most beneficial he convinced that we have boldness, that we have been deemed worthy of forgiveness; but now he frightens with the most sorrowful. See how condescending he is. "We sin willfully," he says: as if, should one sin unwillingly, there exists a certain moderate forgiveness. Note also: he did not say "we sinned," but "we sin," that is, we remain unrepentantly in sin. Thus, if we do not remain in sin but show repentance, there will be forgiveness. So where are those who say that repentance is rejected here? "Having received the knowledge of the truth" — he means either Christ or all the dogmas.
Heb. 10:26. There no longer remains a sacrifice for sins,
He says this not in order to reject repentance, as some have devised, but he shows that there is no second baptism, and therefore there is no second death of Christ. He calls the death of Christ a sacrifice, as also in the subsequent words. For by one sacrifice He has perfected forever: our baptism represents the death of Christ. Therefore, just as that death is one, so also this baptism is one. So then, why do you sin so fearlessly, when there is no hope that you will effortlessly wash away your sins through baptism? Therefore, occupy yourself with good works instead.
Heb. 10:27. But a certain fearful expectation of judgment and a fury of fire, ready to devour the adversaries.
See how he, as it were, gave life to fire. Just as an irritated beast does not calm down until it seizes someone and, having devoured them, appeases its fury, so too that fire, as though inflamed with zeal against the transgressors of God's commandments and raging on account of them, always devours whomever it seizes. For he did not say "ready to eat," but "to devour," evidently, forever. By "adversaries" he means not only unbelievers, but also believers who nevertheless act contrary to God's commandments.
Heb. 10:28. If anyone who has rejected the law of Moses,
From the lesser he proves the justice of the future punishment, so that his word too would have more credibility. He calls the Law Mosaic because Moses established much of it.
Heb. 10:28. At the testimony of two or three witnesses, is punished by death without mercy, (Deut. 17:6)
The connection of the speech is as follows: if someone rejected the law of Moses, then in the presence of two or three witnesses "he is punished by death without mercy," that is, if it were declared by two or three witnesses that he had violated the law.
Heb. 10:29. then how much worse punishment, do you think, will be deserved by the one who tramples the Son of God and does not regard as holy the Blood of the covenant,
He submits the matter to their own judgment, which is what we usually do regarding what is firmly acknowledged by all, turning the listeners into judges. What does "tramples" mean? That is, despises. Just as we count despised people as nothing, so too, counting Christ as nothing, we thus come to the point of sinning. "And does not regard as holy the Blood of the covenant," that is, considers it no better than everything else. "Of the covenant," because for its sake a covenant was established with us, granting us an inheritance of blessings, as we said above. This is said concerning the sacraments. For when we, partaking of the Most Pure Body and Blood, plunge the flesh that has received the Mysteries into the filth of bodily impurity, do we not thereby also trample the Son of God? The dust of the earth is not as unworthy of the Divine Body as impurity is. Make use of what has been said against the Nestorians as well. They, considering Christ a mere man, regard His Blood as defiled, in no way different from that of anyone else.
Heb. 10:29. which he was sanctified by,
Here he shows the insensibility and ingratitude, for, he says, it was fitting to regard with fear the sanctification of which one had been deemed worthy in the Blood.
Heb. 10:29. and insults the Spirit of grace?
For he who has unworthily managed the granted benefaction has insulted the Benefactor. Did He not make you a son of God? Yet you make yourself a slave of passions. Did He not come to dwell in you? Yet you introduce the devil into yourself. Is this not, then, an insult to the Spirit?
Heb. 10:30. We know Him Who said: Vengeance is Mine, I will repay, says the Lord. (Cf. Deut. 32:35) And again: The Lord will judge His people. (Cf. Ps. 135:14)
Heb. 10:31. It is a fearful thing to fall into the hands of the living God! (Cf. Lk. 18:7–8)
He said this in connection, to show that the Lord took upon Himself the "vengeance" against sinners. For He said this through the prophet. He also comforts those who fell into faintheartedness on account of the trials from the Jews who were oppressing them. He was saying, as it were: do not lose heart, you have an Avenger and Recompenser, Who lives forever, Whom those who insult you will in no way escape. You have fallen into the hands of those mortal men, but they have fallen into the hands of the eternally living God, from Whom they will not hide.
Heb. 10:32. Remember your former days,
So we were not speaking in vain when we said that the words "Vengeance is Mine" he introduces in a veiled manner for their consolation. For behold, now he speaks more clearly with them, persuading them not to lose patience. So, he says, do not imitate anyone else, but yourselves. At the beginning of your faith you struggled; always remember this struggle, so that through carelessness you do not lose what you previously attained through struggle. Notice the spiritual wisdom: having first shaken their souls with the reminder of gehenna, he now calms them with praises, yet not flattering them, but persuading them by their own example. For greater credibility belongs to the one who counsels someone to imitate himself and those deeds which he previously accomplished.
Heb. 10:32. when you, having been enlightened, endured a great struggle of sufferings,
"Having been enlightened" – he speaks either of baptism, or generally of the knowledge of the mystery and of the blessings that awaited the faithful. For when you were enlightened by the knowledge of what was to come, you endured so much. He did not say: temptations, but you endured a struggle, which is an expression of courage and strength, and truly they endured a great struggle.
Heb. 10:33. partly whilst ye were made a gazingstock both by reproaches and afflictions,
Pay attention to the praise. Namely, a person with a noble soul has need to endure reproaches, as the prophet testifies: "they said to me every day: where is your God?" (Ps. 42:3) and: "for it is not an enemy who reproaches me — that I could bear" (Ps. 55:12); and: "do not deliver me to the reproach of the foolish" (Ps. 39:8). However, Job was indignant against reproach, although he bore all sufferings manfully, like adamant. But if the reproach happens openly and before the eyes of many, then such reproach requires an even stronger soul: this is what he indicated here by the expression "being made a spectacle." Consider, then, how great they were, having despised for Christ's sake both glory and wealth — being subjected to insults and becoming a disgrace, that is, as if being put on display as a spectacle and enduring all this, perhaps, from certain base and worthless people.
Heb. 10:33. then sharing in the sufferings of others who were in the same condition;
You, he says, not only endured your own afflictions, which seemed to have been brought upon you against your will, but you were so noble that you became companions of the apostles living in this way, that is, in afflictions and reproaches, and voluntarily subjected yourselves to suffering torments together with them and to taking part in their sufferings. He did not say: of me alone, but of all in general, to strengthen the praise of them.
Heb. 10:34. For you both had compassion on my bonds
You not only had no need of consolation in your own sufferings, but also became a consolation to others, of which I am a witness.
Heb. 10:34. and accepted the plundering of your possessions with joy,
Having said, among other things, how they were sharers in the sufferings of others, he now speaks again of how they endured their own sorrows. To be plundered is a great thing, for you were plundered because you believed. Of course, you could have chosen not to believe. "Accepted" denotes voluntary endurance, and something willingly chosen. As for the expression "with joy," it makes you equal to the apostles, who returned rejoicing that they were counted worthy to suffer dishonor for the name of the Lord (Acts 5:41).
Heb. 10:34. Knowing that you have in heaven a better and enduring possession.
And this, he says, you did with judgment, with understanding, and with faith. For you knew that you have a better and enduring possession, one that does not perish and is not plundered, like this one.
Heb. 10:35. Therefore do not cast away your confidence,
"Not forsaking" shows that they had not yet fallen away, but still needed both strengthening and protection. He said "confidence," because they, having endured so much with patience for God's sake, have great boldness.
Heb. 10:35. which is destined for a great reward.
For you are confessors, who have acknowledged it as better to have treasure in heaven.
Heb. 10:36. You have need of patience,
You need nothing else besides patience alone: you have everything else, and you need add nothing further.
Heb. 10:36. Having done the will of God, you may receive the promise;
The will of God is that we endure to the end. For, He says, "he who endures to the end shall be saved" (Matt. 10:22). The Apostle persuades them of this in the same way as if someone, seeing that a fighter, having defeated all his opponents, then, not waiting for those who are slow with the victory prizes, wants to leave, unable to bear the thirst and heat, says to him: having accomplished everything, wait a little and you will receive the crowns. Struggle also against the delay of the crowns, and overcome this too with patience.
Heb. 10:37. For yet a little while, and He who is coming will come and will not delay. (Hab. 2:3)
He brings forward the prophet Habakkuk, who says that the Judge is near, with the purpose of rendering recompense. And if even Habakkuk said at that time, "yet a little while, a very little while, and the Coming One shall come," then it is clear that now He is even nearer. The expression "a very little while" denotes an exceedingly brief interval of time.
Heb. 10:38. The righteous shall live by faith; but if anyone draws back, My soul has no pleasure in him. (Hab. 2:4)
So, it is necessary to believe, even if we are righteous. But if the righteous one "shrinks back," that is, is subjected to some doubt and perplexity, or "shrinks back" — meaning: falls into despondency under the influence of temptations, then "My soul" does "not take pleasure" in him, that is, does not rejoice over him. Whose soul? God's, according to a particular manner of expression in Scripture, as in the following passage: "Your feasts My soul hates" (Isa. 1:14), or: the soul of Christ.
Heb. 10:39. We are not of those who shrink back to destruction, but of those who stand firm in faith to the saving of the soul.
Since we have the faith of those who are saved, not of those who draw back to perdition, he says that we are not of those who perish through "wavering" and falling into faintheartedness or doubt, but of those who are steadfast in faith, so as to preserve our own souls, that is, to acquire, safeguard, and save them. For possession, acquisition is itself "salvation."
Heb. 10:1. The Law, having a shadow of the good things to come,
That is, being an image of the future blessings of the New Testament, which Christ bestows upon those who have accepted this Testament.
Heb. 10:1. and not the very image of the things,
That is, not the very truth. Of what things? Of our sacrifice, of the remission of sins. For the things of the Old Testament, being unclear, resembled a shadowy outline; but those of the New Testament are like an image, that is, the truth, since they appear in brilliance and perfection. So explains St. John Chrysostom. But it is not useless to take into account also what Gregory the Theologian gives us to understand in this passage. In other discourses as well, but especially clearly in his oration on Pascha, he says: the Paschal lamb of the law—I state decisively—was an image darker than an image. Thus he gives us to understand that by "shadow" the apostle means the law; and by image, what is now performed in the Church, as a reflection of other more perfect blessings which the worthy will receive as their portion in the age to come; and these are what the apostle now calls "things." Therefore, just as an image differs in some way from the archetypal thing, so too the present mysteries differ from the more perfect things of the age to come; and to the degree that an outline falls short of an image, to that same degree the law falls short of the New Testament.
Heb. 10:1. by the same sacrifices, offered continually year after year, can (δύναται) never make perfect those who draw near with them.
The meaning of this passage is as follows: if the sacrifices of the Law had power, they would not have been offered continually; once offered and having proved beneficial, they would have ceased. But since they were offered every year, constantly, it is clear that they had no power to perfect. And therefore after the first sacrifice they offered a second, and then yet a third. Just as among medicines, those are effective which, having been applied once, bring healing; whereas those that are frequently applied thereby demonstrate their own inefficacy. But the question arises: what then? Do we not also unceasingly offer bloodless sacrifices? Of course, always; but we perform a remembrance of the death of Christ. And this sacrifice is one, not many, since it was offered once. We constantly offer one and the same Lamb, or rather: we perform a remembrance of that offering, as though it were being performed now. Consequently, the sacrifice is one. As for the fact that the sacrifice is offered in many places—are there then many Christs? No, one—everywhere, and complete there, and complete here, one Body of His. And just as, being offered in many places, He is one Body and not many bodies, so also the sacrifice is one. For we offer that sacrifice which was offered then. But there, the lamb offered yesterday was different from today's. And today's lamb was offered not as a remembrance of yesterday's, but as itself constituting a sacrifice in its own right. So in what sense does the Apostle say "the same sacrifices"? The sacrifices were the same inasmuch as the same kinds of sacrifices were offered—for example, today a lamb and tomorrow a lamb—but they were different in number. Some, however, have said that the sacrifices were the same in the manner of offering—that is, they were performed through slaughter or burnt offering—but different in kind, such as sheep, oxen, turtledoves, pigeons. The expression δύναται—"can"—although it is found in manuscripts with the letter ν, I have nevertheless found a note requiring it without the letter ν. "The Law," he says, "having a shadow of the good things to come... can never make (δύναται) perfect those who draw near." And indeed, in accordance with grammatical precision, one must preserve Scripture so that no error arises in it. But since in Scripture there is not a single word about rules of speech, we shall understand this passage as the manuscripts contain it, namely: they can (δύναται) never—evidently, those who offer—make perfect those who draw near.
Heb. 10:2. Otherwise, would they not have ceased to be offered, because the worshipers, having been cleansed once, would no longer have had any consciousness of sins?
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"? That is, nothing further among what they had recognized would require healing, by virtue of the fact that what was once cleansed is cured.
Heb. 10:3. But in those sacrifices there is a remembrance of sins every year,
Sacrifices, he says, produce nothing else except a remembrance of sins, that is, an exposure. They do not provide forgiveness of sins, but by the fact that they are always offered, they show that the sins of the people remain unforgiven. For if sins had been forgiven, what need would there be for sacrifices? By saying "there is a reminder," he gave you to understand that sacrifices were performed not only for subsequent sins, but also for preceding ones, as evidently unforgiven. For annually, as it is said, the blood of bulls was offered for the people. Therefore, since the sins were the same, the same sacrifice was also offered. Yet nowhere were subsequent sins the same as preceding ones. Is it not clear that the former sins remained unresolved, and therefore the same sacrifice was always offered, just as the same medicine, being always applied, shows that the same disease always torments the sick person.
Heb. 10:4. It is impossible for the blood of bulls and goats to take away sins.
He makes his speech even stronger by pointing out the insignificance of the sacrifices offered and the severity of the disease, just as if someone skilled in the medical art, seeing that a leper is being offered the herb called mercurialis (λινόζωστιν), were to say: it is impossible to cure leprosy with mercurialis (mercury herb).
Heb. 10:5. Therefore, when Christ came into the world, He says:
Christ, entering the world in the flesh, speaks through the mouth of David. The apostle's purpose here is as follows: since he has shown that sacrifices are powerless and useless, lest someone say to him: why then do the Jews still offer them? For at that time their temple was still standing and everything prescribed by the law was being carried out — why then had they not ceased? — he now, explaining this, says that although the sacrifices had ceased by the will of God, the Jews, being inclined to vainglory and always resisting the Holy Spirit, still clung to them. He also shows that they were rejected by God before the incarnation of the Lord. And notice, the apostle draws attention to this here. For he did not say: "having entered," but "entering the world," in order to show that even before He entered, He hated their sacrifices.
Heb. 10:5. Sacrifices and offerings You did not desire, (Ps. 39:7)
Obviously, those established by the law. "Offering" here denotes something distinct from "sacrifice," and I think that this specifically refers to the bloodless sacrifices.
Heb. 10:5. But a body You have prepared for Me. (Ps. 39:7)
That is, You ordained that My Body should become the most perfect sacrifice.
Heb. 10:6. In burnt offerings and sacrifices for sin Thou hast had no pleasure.
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). Thus, all sacrifices were abolished, since You desired neither sacrifice nor offering.
Heb. 10:7. Then I said: behold, I come, as it is written of Me in the beginning of the book, to do Thy will, O God. (Ps. 39:8–9)
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. For, He says, "I proclaimed Your righteousness in the great assembly" (Ps. 39:10). Then, among other things, He says: "In the beginning of the book it is written of Me." This is how these words must be connected. By "the beginning of the book" He means the scroll of the law or the book of the Old Testament. So then, in this book it is written of My coming and that I must be slain for the world. Or by "the beginning of the book" He means the beginning of the books of the Old Testament. For in the first book of Moses, the book of Genesis, when it says, "Let Us make man in Our image" (Gen. 1:26), it gives us to understand the divinity of Christ.
Heb. 10:8. Having said before, "You neither desired nor took pleasure in sacrifices, offerings, burnt offerings, and offerings for sin" — which are offered according to the law —
Heb. 10:9. then He added: "Behold, I come to do Your will, O God."
Paul himself explains the words of David. You will ask: what then? Were not the sacrifices according to the law in accordance with God's will? Indeed, they were in accordance with God's will, but the designation of will is twofold. One desires something preferentially above all else, as Paul says: "I wish that all men were as I am" (1 Cor. 7:7), that is, unmarried. One also desires something by way of condescension, as the same Paul says: "I desire that the younger widows marry" (1 Tim. 5:14) — this is a condescending will. Lest they grow fierce against Christ, he condescended. So too God previously did not want fat and blood, but when He saw that the Jews, offering sacrifices to idols, were strongly attached to these very sacrifices, He permitted them to offer sacrifice in His honor. Why then did Paul bring forward this testimony, having countless others? Because of the shamelessness of the Jews. Since they were saying that the Old arrangement was abolished not because of its own imperfection, but because of the sins of those offering sacrifices, and they pointed out that Isaiah too reproaches their sins, saying: "your hands are full of blood" (Isa. 1:15), and likewise David himself, having said: "I will not accept a calf from your house" (Ps. 50:9), further adds: "but to the sinner God says" (Ps. 50:16). Therefore, since the most ambitious among the Jews were saying this, Paul brings forward a testimony in which the Old Testament institution is in itself considered rejected by God because of its own imperfection, and not because of the sins of the people. For in the 39th Psalm, from which this testimony is taken, the prophet makes no mention of the sins of the people. And that it was for this very reason that he made use of the indicated testimony, listen to him himself.
Heb. 10:9. He abolishes the first in order to establish the second.
What is the "first"? Sacrifices. What is the "second"? The will of the Father, that is, the offering of the body of Christ as a sacrifice on the cross. Thus, those are abolished so that the offering which the Father desired might be established and confirmed through the slaying of Christ. In this way, the sacrifices are rejected not because of the sins of those who offer them, but because of their own imperfection.
Heb. 10:10. By this will we have been sanctified through the once-for-all offering of the body of Jesus Christ.
By this will of the Father, he says, we were sanctified, having been sanctified by the offering of the body of Christ, which took place "once for all"; for this must be understood. For we who have believed that we are sanctified by the offering of the Only-begotten, are sanctified by the will of the Father. Hence, it is not the legal ordinances that constitute the will of God, but the offering according to Christ and the sanctification through this offering.
Heb. 10:11. And every priest stands daily ministering, and offering repeatedly the same sacrifices, which can never take away sins.
Thus, to stand is the distinction of one who serves; but to sit, as Christ does, is the distinction of the one who is served.
Heb. 10:12. But He, having offered one sacrifice for sins, forever
But Christ Himself offered "one" sacrifice, He says — His own body — for our sins, sufficient for us forever, so that there would be no need for a second.
Heb. 10:12. sat down at the right hand of God,¹²
Heb. 10:13. From henceforth expecting till His enemies be made His footstool. (Cf. Ps. 110:1)
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 will remain powerless, since they will be consigned to unquenchable fire. But for now, Paul calls enemies primarily the unbelieving Jews, comforting the believers from among the Jews who had suffered countless torments from them. Do not despair, he says, for those who now rise up against you will be subjected, or rather, will be trampled underfoot. And this is evidently because Christ sits at the right hand of the Father. Since this has come to pass, then what was spoken in the Psalms will also be fulfilled. But why were they not immediately "made a footstool for His feet," that is, why were they not removed from the world? For the sake of the believers who would be born from among them.
Heb. 10:14. By one offering He has forever made perfect those who are being sanctified.
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.
Heb. 10:15. The Holy Spirit also bears witness to us of this,
What does He witness? That He has completely delivered us from sins "by one offering," so that we have no need for a second.
Heb. 10:15. for it is said:
Heb. 10:16. "This is the covenant that I will make with them after those days, says the Lord: I will put My laws into their hearts, and in their minds I will write them,"
Heb. 10:17. "And their sins and their iniquities will I remember no more." (Cf. Jer. 31:33–34)
Do you see: God Himself testifies that He granted the cleansing of sins. And He granted it at the time when He was giving the New Testament. And He granted and established the New Testament by the death of His Son, as was shown earlier (Heb. 8).
Heb. 10:18. Where there is forgiveness of sins, there is no longer any offering for them.
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. Thus, the Jewish sacrifices are unnecessary and, being performed out of stubbornness, have long been recognized as useless by those who now perform them.
Heb. 10:19. Having therefore, brethren, boldness
After having shown the superiority of our High Priest over those of the Old Testament, and of the offering of Christ over the sacrifices according to the law, and that through this offering we have been freed from sins, he interrupts the dogmatic teaching, giving rest to the listener, and quite opportunely transitions to moral teaching. And having just mentioned the remission of sins, he finally urges them not to fall into them anymore: "having," he says, "boldness," by reason of the remission of sins. Just as sin causes shame and uncertainty, so the remission of sins gives confidence.
Heb. 10:19. to enter the sanctuary
Since our sins were forgiven us, we also have boldness to enter the sanctuary, that is, into heaven.
Heb. 10:19. By the Blood of Jesus Christ
Through blood, that is. For, having been deemed worthy through the cross and blood of Christ of the forgiveness of sins, we received boldness.
Heb. 10:20. a new****** and living way,
Heb. 10:20. which He newly opened for us
As for the entrance into the Sanctuary, He Himself inaugurated for us the way, that is, He Himself made the way new, having Himself begun it and Himself been the first to pass through it. Instead of calling the way "new" – νέαν, he called it πρόσφατον – recent, opened for our times. It is to our praise that we have been deemed worthy of that which Abraham was not deemed worthy; heaven is now opened to us. He called it "living" because the first way into the Sanctuary, according to the law, was death-bearing. That way no longer has a place, but for those who accept it, it becomes a cause of death. But this new way so leads to life that it itself lives and will remain so perpetually. Or by "living" understand, similarly to "recent" (πρόσφατον), something new and flourishing, as if in contrast to the entrance into the Old Testament Sanctuary: for that way is a way of death.
Heb. 10:20. Through the veil, that is, His flesh,
He renewed for us this path into heaven through His flesh: for when it was lifted up on the cross and ascended, then the heavenly realm was opened to us. Therefore he rightly called it a "veil." For the distinctive property of a veil is precisely this: that when it is removed, what is within is revealed.
Heb. 10:21. and having a great Priest over the house of God,
Having a "Priest," obviously Christ, and the "house" is us, the believers (Heb. 3:6), according to the following words: "I will dwell in them and walk among them" (2 Cor. 6:16, cf. Lev. 26:12). Or, what I think is better, heaven: for he also calls it the "Sanctuary," and says that the High Priest ministers in it, interceding on our behalf.
Heb. 10:22. let us draw near
To what? To faith and to spiritual service, or — to heaven, where our High Priest is.
Heb. 10:22. with a sincere heart,
That is, free from the guile of wickedness, unhypocritical toward the brethren, or not doubting, not at all wavering or being perplexed concerning the future good things, and therefore not falling into faintheartedness. So he continues.
Heb. 10:22. with full (ἐν πληροφορίᾳ) faith,
He teaches us under what condition we do not fall into faintheartedness, namely, if we have the fullness (πληροφορίαν) of faith, that is, faith both firm and most perfect. For it is possible to believe, but not fully. So, for example, some say that the resurrection will be the possession of some but not of others; this is not full, but rather imperfect faith. Therefore, let us draw near with full faith. Since nothing here is visible — neither the temple, nor heaven, nor the High Priest — Christ, but is hidden from us, just as in the Old Testament the high priest, entering the Holy of Holies, was not visible, for this reason full and undoubting faith is necessary.
Heb. 10:22. Sprinkling having cleansed the hearts from an evil conscience,
Having spoken about faith, he now shows that not faith alone is required, but also a virtuous life. The Jews sprinkled the body, but we sprinkle the hearts, so as to be conscious of nothing wicked in ourselves. We shall be sprinkled by virtue itself, or by the grace of the Spirit, who forgave us our sins in the font and strengthened us so that, if we make the effort, we no longer fall into sin.
Heb. 10:22. Having washed the body with pure water,
By the water of baptism. "Pure," either meaning that which makes pure, or that which has no admixture of blood, as in ancient times with the admixture of ashes. Although the grace of the Spirit in baptism also cleanses souls, Paul here joined the visible with the invisible. At the very least, in the actual performance of baptism, water is taken for the body. Since we are twofold, the cleansing is also twofold.
Heb. 10:23. let us hold fast the confession of our hope without wavering,
That is, let us firmly hold fast to the "hope" that we have confessed. For at the beginning of faith we hoped that we ourselves would ascend to heaven; and when we entered into the covenant of faith, we confessed that we believe in the resurrection of the dead and in life everlasting. Therefore, let us hold fast to this confession.
Heb. 10:23. For faithful is He who promised.
He gives strength so that we may hold fast to a firm hope, especially if we consider the worthiness of "Him who promised." For "faithful," that is, true is Christ, who said: "where I am, there My servant will be also" (John 12:26).
Heb. 10:24. Let us be attentive to one another, encouraging one another to love and good works.
He points to the perfection of love. For, he says, "let us consider one another," that is, let us look to see if there is someone virtuous, so as to imitate such a person, not in order to envy, but to find for ourselves greater encouragement to perform the very same good deeds that he has. This encouragement is a matter of love, not of envy. For, as iron sharpens iron, so also a soul, associating with another soul, stirs it up to the same thing, yet in love. Or also because you, in your dealings with one another, are kindled to love and to be loved.
Heb. 10:25. Let us not forsake the assembling of ourselves together,
He knows that the common assembly gives birth to love, therefore he urges not to forsake the assembly and not to start divisions and unlawful gatherings, "for where two or three are gathered together in My name, there am I in the midst of them" (Matt. 18:20). The prayer of the Church even loosed Peter from his bonds and freed him from prison (Acts 12:5–10).
Heb. 10:25. "as is the custom of some;"
Here he makes a rebuke to those who separate themselves.
Heb. 10:25. But let us exhort one another,
That is, comforting one another and instructing one another, and teaching, and persuading. "A brother helps a brother and says: be strong!" (see Isa. 41:6).
Heb. 10:25. And all the more so, the more you see that day approaching.
Of the day of death. For as long as we, he says, have not yet departed from this world, why should we be separated from one another? This was a consolation for them, weary under the burden of trials, as he also says in another place: "The Lord is near; do not be anxious about anything" (Phil. 4:5–6).
Heb. 10:26. For if we, having received the knowledge of the truth, willfully sin,
From the most beneficial he convinced that we have boldness, that we have been deemed worthy of forgiveness; but now he frightens with the most sorrowful. See how condescending he is. "We sin willfully," he says: as if, should one sin unwillingly, there exists a certain moderate forgiveness. Note also: he did not say "we sinned," but "we sin," that is, we remain unrepentantly in sin. Thus, if we do not remain in sin but show repentance, there will be forgiveness. So where are those who say that repentance is rejected here? "Having received the knowledge of the truth" — he means either Christ or all the dogmas.
Heb. 10:26. There no longer remains a sacrifice for sins,
He says this not in order to reject repentance, as some have devised, but he shows that there is no second baptism, and therefore there is no second death of Christ. He calls the death of Christ a sacrifice, as also in the subsequent words. For by one sacrifice He has perfected forever: our baptism represents the death of Christ. Therefore, just as that death is one, so also this baptism is one. So then, why do you sin so fearlessly, when there is no hope that you will effortlessly wash away your sins through baptism? Therefore, occupy yourself with good works instead.
Heb. 10:27. But a certain fearful expectation of judgment and a fury of fire, ready to devour the adversaries.
See how he, as it were, gave life to fire. Just as an irritated beast does not calm down until it seizes someone and, having devoured them, appeases its fury, so too that fire, as though inflamed with zeal against the transgressors of God's commandments and raging on account of them, always devours whomever it seizes. For he did not say "ready to eat," but "to devour," evidently, forever. By "adversaries" he means not only unbelievers, but also believers who nevertheless act contrary to God's commandments.
Heb. 10:28. If anyone who has rejected the law of Moses,
From the lesser he proves the justice of the future punishment, so that his word too would have more credibility. He calls the Law Mosaic because Moses established much of it.
Heb. 10:28. At the testimony of two or three witnesses, is punished by death without mercy, (Deut. 17:6)
The connection of the speech is as follows: if someone rejected the law of Moses, then in the presence of two or three witnesses "he is punished by death without mercy," that is, if it were declared by two or three witnesses that he had violated the law.
Heb. 10:29. then how much worse punishment, do you think, will be deserved by the one who tramples the Son of God and does not regard as holy the Blood of the covenant,
He submits the matter to their own judgment, which is what we usually do regarding what is firmly acknowledged by all, turning the listeners into judges. What does "tramples" mean? That is, despises. Just as we count despised people as nothing, so too, counting Christ as nothing, we thus come to the point of sinning. "And does not regard as holy the Blood of the covenant," that is, considers it no better than everything else. "Of the covenant," because for its sake a covenant was established with us, granting us an inheritance of blessings, as we said above. This is said concerning the sacraments. For when we, partaking of the Most Pure Body and Blood, plunge the flesh that has received the Mysteries into the filth of bodily impurity, do we not thereby also trample the Son of God? The dust of the earth is not as unworthy of the Divine Body as impurity is. Make use of what has been said against the Nestorians as well. They, considering Christ a mere man, regard His Blood as defiled, in no way different from that of anyone else.
Heb. 10:29. which he was sanctified by,
Here he shows the insensibility and ingratitude, for, he says, it was fitting to regard with fear the sanctification of which one had been deemed worthy in the Blood.
Heb. 10:29. and insults the Spirit of grace?
For he who has unworthily managed the granted benefaction has insulted the Benefactor. Did He not make you a son of God? Yet you make yourself a slave of passions. Did He not come to dwell in you? Yet you introduce the devil into yourself. Is this not, then, an insult to the Spirit?
Heb. 10:30. We know Him Who said: Vengeance is Mine, I will repay, says the Lord. (Cf. Deut. 32:35) And again: The Lord will judge His people. (Cf. Ps. 135:14)
Heb. 10:31. It is a fearful thing to fall into the hands of the living God! (Cf. Lk. 18:7–8)
He said this in connection, to show that the Lord took upon Himself the "vengeance" against sinners. For He said this through the prophet. He also comforts those who fell into faintheartedness on account of the trials from the Jews who were oppressing them. He was saying, as it were: do not lose heart, you have an Avenger and Recompenser, Who lives forever, Whom those who insult you will in no way escape. You have fallen into the hands of those mortal men, but they have fallen into the hands of the eternally living God, from Whom they will not hide.
Heb. 10:32. Remember your former days,
So we were not speaking in vain when we said that the words "Vengeance is Mine" he introduces in a veiled manner for their consolation. For behold, now he speaks more clearly with them, persuading them not to lose patience. So, he says, do not imitate anyone else, but yourselves. At the beginning of your faith you struggled; always remember this struggle, so that through carelessness you do not lose what you previously attained through struggle. Notice the spiritual wisdom: having first shaken their souls with the reminder of gehenna, he now calms them with praises, yet not flattering them, but persuading them by their own example. For greater credibility belongs to the one who counsels someone to imitate himself and those deeds which he previously accomplished.
Heb. 10:32. when you, having been enlightened, endured a great struggle of sufferings,
"Having been enlightened" – he speaks either of baptism, or generally of the knowledge of the mystery and of the blessings that awaited the faithful. For when you were enlightened by the knowledge of what was to come, you endured so much. He did not say: temptations, but you endured a struggle, which is an expression of courage and strength, and truly they endured a great struggle.
Heb. 10:33. partly whilst ye were made a gazingstock both by reproaches and afflictions,
Pay attention to the praise. Namely, a person with a noble soul has need to endure reproaches, as the prophet testifies: "they said to me every day: where is your God?" (Ps. 42:3) and: "for it is not an enemy who reproaches me — that I could bear" (Ps. 55:12); and: "do not deliver me to the reproach of the foolish" (Ps. 39:8). However, Job was indignant against reproach, although he bore all sufferings manfully, like adamant. But if the reproach happens openly and before the eyes of many, then such reproach requires an even stronger soul: this is what he indicated here by the expression "being made a spectacle." Consider, then, how great they were, having despised for Christ's sake both glory and wealth — being subjected to insults and becoming a disgrace, that is, as if being put on display as a spectacle and enduring all this, perhaps, from certain base and worthless people.
Heb. 10:33. then sharing in the sufferings of others who were in the same condition;
You, he says, not only endured your own afflictions, which seemed to have been brought upon you against your will, but you were so noble that you became companions of the apostles living in this way, that is, in afflictions and reproaches, and voluntarily subjected yourselves to suffering torments together with them and to taking part in their sufferings. He did not say: of me alone, but of all in general, to strengthen the praise of them.
Heb. 10:34. For you both had compassion on my bonds
You not only had no need of consolation in your own sufferings, but also became a consolation to others, of which I am a witness.
Heb. 10:34. and accepted the plundering of your possessions with joy,
Having said, among other things, how they were sharers in the sufferings of others, he now speaks again of how they endured their own sorrows. To be plundered is a great thing, for you were plundered because you believed. Of course, you could have chosen not to believe. "Accepted" denotes voluntary endurance, and something willingly chosen. As for the expression "with joy," it makes you equal to the apostles, who returned rejoicing that they were counted worthy to suffer dishonor for the name of the Lord (Acts 5:41).
Heb. 10:34. Knowing that you have in heaven a better and enduring possession.
And this, he says, you did with judgment, with understanding, and with faith. For you knew that you have a better and enduring possession, one that does not perish and is not plundered, like this one.
Heb. 10:35. Therefore do not cast away your confidence,
"Not forsaking" shows that they had not yet fallen away, but still needed both strengthening and protection. He said "confidence," because they, having endured so much with patience for God's sake, have great boldness.
Heb. 10:35. which is destined for a great reward.
For you are confessors, who have acknowledged it as better to have treasure in heaven.
Heb. 10:36. You have need of patience,
You need nothing else besides patience alone: you have everything else, and you need add nothing further.
Heb. 10:36. Having done the will of God, you may receive the promise;
The will of God is that we endure to the end. For, He says, "he who endures to the end shall be saved" (Matt. 10:22). The Apostle persuades them of this in the same way as if someone, seeing that a fighter, having defeated all his opponents, then, not waiting for those who are slow with the victory prizes, wants to leave, unable to bear the thirst and heat, says to him: having accomplished everything, wait a little and you will receive the crowns. Struggle also against the delay of the crowns, and overcome this too with patience.
Heb. 10:37. For yet a little while, and He who is coming will come and will not delay. (Hab. 2:3)
He brings forward the prophet Habakkuk, who says that the Judge is near, with the purpose of rendering recompense. And if even Habakkuk said at that time, "yet a little while, a very little while, and the Coming One shall come," then it is clear that now He is even nearer. The expression "a very little while" denotes an exceedingly brief interval of time.
Heb. 10:38. The righteous shall live by faith; but if anyone draws back, My soul has no pleasure in him. (Hab. 2:4)
So, it is necessary to believe, even if we are righteous. But if the righteous one "shrinks back," that is, is subjected to some doubt and perplexity, or "shrinks back" — meaning: falls into despondency under the influence of temptations, then "My soul" does "not take pleasure" in him, that is, does not rejoice over him. Whose soul? God's, according to a particular manner of expression in Scripture, as in the following passage: "Your feasts My soul hates" (Isa. 1:14), or: the soul of Christ.
Heb. 10:39. We are not of those who shrink back to destruction, but of those who stand firm in faith to the saving of the soul.
Since we have the faith of those who are saved, not of those who draw back to perdition, he says that we are not of those who perish through "wavering" and falling into faintheartedness or doubt, but of those who are steadfast in faith, so as to preserve our own souls, that is, to acquire, safeguard, and save them. For possession, acquisition is itself "salvation."