Hebrews 10:19–31

Wherefore he again admonishes us in these words: Having therefore, brethren, boldness to enter into the Holy place by the blood of Jesus, by the way which he dedicated for us, a new and living way through the veil, that is to say, his flesh; and having a great high-priest over the house of God, let us draw near with a true heart.

Having therefore boldness to enter into the holy place by the blood of Jesus, by the way which he dedicated for us, a new and living way; the entrance into the Holies made by the blood of Jesus, he calls His entrance into the heavens, which He made after his Passion and Resurrection, when He was taken up into heaven; which also he calls a new and living way, dedicated for us, because He himself first of all in a new and fresh manner trod that living and holy way, leaving us an example for us to follow.

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

Taking a hint from what has been said by Paul, who partially uncovered the mystery of these things, we say that Moses was earlier instructed by a type in the mystery of the tabernacle that encompasses the universe. This tabernacle would be "Christ who is the power and the wisdom of God," who in his own nature was not made with hands, yet capable of being made when it became necessary for this tabernacle to be erected among us. Thus, the same tabernacle is in a way both unfashioned and fashioned, uncreated in preexistence but created in having received this material composition.

"Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus." Having shown the difference of the High Priest, and of the sacrifices, and of the tabernacle, and of the Covenant, and of the promise, and that the difference is great, since those are temporal, but these eternal, those "near to vanishing away," these permanent, those powerless, these perfect, those figures, these reality. For (he says) "not according to the law of a carnal commandment, but according to the power of an endless life." And "Thou art a Priest for ever." Behold the continuance of the Priest. And concerning the Covenant, That (he says) is old (for "that which decayeth and waxeth old is ready to vanish away"), but this is new; and has remission of sins, while that has nothing of the kind: for (he says) "the Law made nothing perfect." And again, "sacrifice and offering Thou wouldest not." That is made with hands, while this is "not made with hands": that "has the blood of goats," this of the Lord; that has the Priest "standing," this "sitting." Since therefore all those are inferior and these greater, therefore he says, "Having therefore, brethren, boldness."

"Boldness": from whence? As sins (he means) produce shame, so the having all things forgiven us, and being made fellow-heirs, and enjoying so great Love, produces boldness.

"For the entrance into the holiest." What does he mean here by "entrance"? Heaven, and the access to spiritual things.

Since he demonstrated the superiority of our high priest over the former ones, and the superiority of the new covenant over the old one, and the superiority of Christ's offering over the legal sacrifices; and that through it we have been freed from sins, he indeed refreshes the doctrinal discourse, giving the listener a breathing space; but he also very aptly moves on to the discourse concerning life. Pay close attention: for having been reminded of the forgiveness of sins, he subsequently exhorts us not to fall into the same sins again. "Boldness to enter." Just as, he says, we were previously ashamed, full of sins, so now we have boldness to enter into heaven, because of the forgiveness granted to us. "to enter the holy places." He speaks of heaven and the progress into the spiritual. By the blood of Jesus. "by the blood." For by the blood of the cross of Christ, we have forgiveness and boldness.

The people I am speaking about, whom I call heretics, say there is no one in our time among us who is able to keep the gospel commandments and become like the holy fathers. Such a person would be, first of all, one who is faithful and active—for faith is shown through works, as the likeness of a face is shown through a mirror. Further, this person would be both the greatest of contemplatives and one who sees God, by being illumined, obviously, and receiving the Holy Spirit, and through him seeing the Son together with the Father. Well then, those who say that this is impossible possess not one particular heresy but all of them, if I may say so, because this one outdoes all of those and covers them with irreverence and excess of blasphemy. The one who makes this heretical claim overthrows all the divine Scriptures. I think this vain person is saying that the present reciting of the holy Gospel is in vain, and affirms solemnly that the reading of the writings of Basil the Great and the rest of our priests and holy fathers is in vain, or even that they were written in vain. If, then, the things which God says, all of which all the saints first practiced and then also wrote about and left for our instruction21—if these things are impossible for us to do in deed and to keep completely, why is it that those folks labored and wrote about them back then and they are now read in church? Those who are saying these things are shutting heaven, which Christ opened for us, and they cut off the ascending path to that place which he himself inaugurated for us. For even though God, who is above all, stands on high at the gate of heaven, as it were, and peers out and is seen by the faithful, and through the holy Gospel cries out and says, "Come to me all who labor and are heavy laden, and I will give you rest," these enemies of God, or rather, enemies of Christ, are saying, "This is impossible, impossible!"

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.

Since our sins were forgiven us, we also have boldness to enter the sanctuary, that is, into heaven.

Through blood, that is. For, having been deemed worthy through the cross and blood of Christ of the forgiveness of sins, we received boldness.

501. – After showing the many ways in which Christ's priesthood is superior to that of the Old Law, the Apostle, in keeping with his practice, comes to a conclusion and exhorts us to adhere faithfully to that priesthood. For above, after recommending something the Apostle always gave an admonition, because he took the trouble to commend Christ's grace, in order to incline them to obey Christ and desist from the ceremonies of the Law. Therefore, in regard to this he does two things: first, he gives the admonition; secondly, he gives the reason (v. 26). In regard to the first it should be noted that he had said two things about the priesthood of Christ, namely, the power of its rite, because by his own blood, and its dignity, because he is a high priest forever. Therefore, in the admonition he recalls these two things, so that in urging faithful obedience to Christ he first mentions those two things; secondly, he gives the admonition (v. 22). In regard to the first he does two things: first, he recalls the rite of the priesthood; secondly, its dignity (v. 21).

502. – He says, therefore: Therefore, brethren by mutual charity, since we have confidence to enter the sanctuary [holies] by the blood of Christ: 'In whom we have boldness and access with confidence by the faith of him' (Eph. 3:12): 'You shall bring them in, and plant them in the mountain of your inheritance, in your most firm habitation' (Ex. 15:17); 'I rejoiced at the things that were said to me: We shall go into the house of the Lord' (Ps. 121:1). And this in the blood of Christ, because 'This is the blood of the new testament' (Mt. 26:28), i.e., of the new promise about heavenly things.

If any of our own people inquire, not from love of debate but from love of learning, why he suffered death in no other way save on the cross, let them also be told that no other way than this was good for us, and that it was well that the Lord suffered this for our sakes. For if he came himself to bear the curse laid upon us, how else could he have "become a curse" unless he received the death set for a curse? And that is the cross. For this is exactly what is written: "Cursed be every one who hangs on a tree." Again, if the Lord's death is the ransom of all, and by his death "the dividing wall of hostility" is broken down, and the calling of the nations is brought about, how would he have called us to him had he not been crucified? For it is only on the cross that a man dies with his hands spread out. Thus it was fitting for the Lord to bear this also and to spread out his hands, that with the one he might draw the ancient people and with the other those from the Gentiles and unite both in himself. For this is what he himself has said, signifying by what manner of death he was ransom to all: "I, when I am lifted up," he says, "will draw all men to myself." For the devil, the enemy of our race, having fallen from heaven, wanders about our lower atmosphere and there, bearing rule over his fellow spirits, as the devil's peers in disobedience, not only works illusions by their means in them that are deceived but tries to hinder them that are going up. About this the apostle says, "Following the prince of the power of the air, the spirit that is now at work in the sons of disobedience," while the Lord came to cast down the devil and clear the air and prepare the way for us up into heaven, as said the apostle, "Through the curtain, that is to say, his flesh"—and this must be by death. Well, by what other kind of death could this have come to pass than by one which took place in the air, I mean, the cross? For only he that is perfected on the cross dies in the air. Therefore, it was quite fitting that the Lord suffered this death. For thus being lifted up, he cleared the air of the malignity both of the devil and of demons of all kinds, as he says, "I saw Satan fall like lightning from heaven," and made a new opening of the way up into heaven, as he says once more, "Lift up your heads, O gates, and be lifted up, O ancient doors!" For it was not the Word himself that needed an opening of the gates, being Lord of all; nor were any of his works closed to their maker; but it was we who needed it, whom he carried up by his own body. For as he offered it to death on behalf of all, so by it he once more made ready the way up into the heavens.

But now, when He has poured out his grace upon the world through His own Coming, He has descended not in an earthquake, not in a fire, not in a terrible and mighty sound, but "as the rain upon a fleece, and rain-drops that fall upon the earth" softly, and He was seen conversing with us after another fashion. This came to pass when, as though in a treasury, He concealed His majesty with the veil of His flesh and among us spoke with us in that body which His own bidding wrought for Him out of the womb of the Virgin, even Mary the Theotokos. All this He did so that, on beholding Him Who was of our race conversing with us, we should not be smitten with terror by the vision of Him.Wherefore every man has put on Christ when he is clothed with the raiment wherein the Creator was seen through the body that He put on. For the likeness in which He was seen by His own creation and in which He kept company with it, He willed to put on in His inner man, and to be seen therein by His fellow-servants. Instead of a robe of honour and outward glory, He was arrayed in this. When rational and irrational creation beholds any man clad in this likeness, it worships him as master, for the sake of its own Master's honour, Whom it beheld clad and walking therein. For what creature does not feel reverence at the spectacle of a humble man? And yet until the glory of humility was revealed to all, this vision which is filled with holiness was held in disdain. But now its majesty has dawned on the eyes of the world, and every person honours this likeness in every place where it is seen. In this mediator, creation has been counted worthy of receiving the vision of its Creator and Maker. Wherefore not even by the enemies of the truth is it despised; and even if he who has acquired it is the most impoverished of all creation, yet by it he is honoured as though by the diadem and the purple.

"Which He hath inaugurated," that is, which He prepared, and which He began; for the beginning of using is thenceforth called the inaugurating; which He prepared (he means) and by which He Himself passed.

"A new and living way." Here He expresses "the full assurance of hope." "New," he says. He is anxious to show that we have all things greater; since now the gates of Heaven have been opened, which was not done even for Abraham. "A new and living way," he says, for the first was a way of death, leading to Hades, but this of life. And yet he did not say, "of life," but called it "living," (the ordinances, that is,) that which abideth.

"Through the veil" (he says) "of His flesh." For this flesh first cut that way, by this He inaugurated it [the way] by which He walked. And with good reason did he call [the flesh] "a veil." For when it was lifted up on high, then the things in heaven appeared.

"which He inaugurated for us." It was the entrance of the holy places, and a path leading to it, recently cut. For this, it is said, was inaugurated. "new." Which in our times, he says, took its beginning. And this is our claim, that in the times around Abraham, this road did not exist, but was established among us. "and living." For the first way led to death and to disbelief; this one, however, truly brings to life, since it itself lives and endures.

— [PHOTIUS] Having said "recent," so that no one might say: "If recent, then it will cease"; for this one too will grow old and become obsolete just as the old covenant will be abolished. He says, however: "But being recent, it will always be new and living, never accepting death and dissolution." [end of the Photius excerpt] —

"through the veil." For all these good things have come to us through the flesh of Christ and His sacrifice. This also recently prepared the way to heaven, having walked it first. And rightly is the flesh of Christ called the veil. For when He was lifted up, that is, on the cross, then the things in heaven were revealed, which belong to the veil, and that it concealed the Divinity within itself. And this is also the characteristic of a veil.

He says, "recent," lest anyone say, "Then if it is recent, it too will cease; for it will age and grow old and it will also be destroyed like that of the old testament." Not in the least, he says. But since it is always recent, it remains new and will be "living," for it never receives death and destruction.

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.

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.

But he shows how we have confidence in entering, because Christ by His blood opened a new and living way for us: 'He shall go up that shall open the way before them' (Mic. 2:13); 'If I shall go and prepare a place for you, I will come again and will take you to myself' (Jn. 14:3); 'It shall be called the holy way: the unclean shall not pass over it' (Is. 35:8). This, therefore, is the way to go to heaven. It is new, because before Christ no one had found it: 'No man has ascended into heaven, but he that descended from heaven' (Jn. 3:13). Therefore, he that would ascend must inhere in Him as a member in the head: 'To him that overcomes I will give to eat of the tree of life, which is the paradise of my God' (Rev. 2:7); 'And I will write upon him the name of the city of my God, the New Jerusalem' (Rev. 3:12), because they will be brought in anew. Living, i.e., always continuing. In this appears the power of the godhead, because it is always living. But he shows what that way is when he says, through the curtain [veil], that is, through his flesh. For just as the priest entered into the holy of holies through the veil, so we, if we would enter the holy of glory, must enter through Christ's flesh, which was a veil of his divinity: 'Verily, you are a hidden God' (Is. 45:15). For faith in the godhead is not enough without faith in the incarnation: 'You believe in God, believe also in me' (Jn. 14:1). Or, through the veil, i.e., through His flesh given to us under the veil of the appearance of bread in the sacrament. He is not offered to us under His own form because of dread and to obtain the merit of faith.

"a great priest." This, having, in common. He calls the Lord a priest.

"over the house of God." He speaks of the house of God as the faithful, according to, "I will dwell in them, and walk among them." (Lev. 26:12; 2 Cor. 6:16)

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.

503. – Then he commends the dignity of the priesthood when he says, a great high priest, who dedicated the way for us. As if to say: Having a confidence in entering in through the priest, namely, Jesus: 'You are a priest forever' (Ps. 109:4). He is called a great priest, because His priesthood is not merely over one people, as Aaron's was, but over the house of God, i.e., the entire Church Militant and Triumphant: 'That you may know how you ought to behave yourself in the house of God, which is the church' (1 Tim. 3:15). He says, over, because 'Moses was faithful in all my house as a servant' (Num. 12:7), but Christ over the whole house as the Son, Who is the Lord of all things: 'All power is given to me in heaven and in earth' (Mt. 28:18).

For since a person's nature is twofold, compounded of soul and body, the purification is also twofold, incorporeal for the incorporeal part, bodily for the body. For as the water purifies the body, so the Spirit seals the soul, that having our hearts sprinkled and our bodies washed with clean water, we may draw near to God. Therefore, when about to enter the water, do not regard it as mere water, but look for its saving power by the efficacy of the Holy Spirit, for without both you cannot be made perfect. It is not I who say this, but the Lord Jesus, who has the power in this matter, says, "Unless one is born of water and the Spirit, he cannot enter the kingdom of God." Neither does he who is baptized but has not been deemed worthy of the Spirit possess perfect grace; nor will one who acts virtuously, but does not receive the seal by water, enter into the kingdom of heaven. This may appear a bold saying, but it is not mine, for it was Jesus who pronounced it.

"Let us draw near" (he says) "with a true heart." To what should we "draw near"? To the holy things, the faith, the spiritual service. "With a true heart, in full assurance of faith," since nothing is seen; neither the priest henceforth, nor the sacrifice, nor the altar. And yet neither was that priest visible, but stood within, and they all without, the whole people. But here not only has this taken place, that the priest has entered into the holy of holies, but that we also enter in. Therefore he says, "in full assurance of faith." For it is possible for the doubter to believe in one way, as there are even now many who say, that of some there is a resurrection and of others not. But this is not faith. "In full assurance of faith" (he says); for we ought to believe as concerning things that we see, nay, even much more; for "here" it is possible to be deceived in the things that are seen, but there not: "here" we trust to the senses, but there to the Spirit.

"Having our hearts sprinkled from an evil conscience." He shows that not faith only, but a virtuous life also is required, and the consciousness to ourselves of nothing evil. Since the holy of holies does not receive "with full assurance" those who are not thus disposed. For they are holy, and the holy of holies; but here no profane person enters. They were sprinkled as to the body, we as to the conscience, so that we may even now be sprinkled over with virtue itself. "And having our body washed with pure water." Here he speaks of the Washing, which no longer cleanses the bodies, but the soul.

What is "let us draw near with a true heart"? That is, without hypocrisy; for "woe be to a fearful heart, and faint hands": let there be (he means) no falsehood among us; let us not say one thing and think another; for this is falsehood; neither let us be fainthearted, for this is not [a mark] of a "true heart." Faintheartedness comes from not believing. But how shall this be? If we fully assure ourselves through faith.

"Having our hearts sprinkled": why did he not say "having been purified"? Because he wished to point out the difference of the sprinklings: the one he says is of God, the other our own. For the washing and sprinkling the conscience is of God; but "the drawing near with" truth and "in full assurance of faith" is our own.

What is "and having our bodies washed with pure water"? With water which makes pure; or which has no blood.

"let us draw near with a true heart." In the faith of Christ with truth, having nothing false or deceitful. "in full assurance of faith." For hereafter, nothing is visible, neither the temple, that is, the heaven, nor the high priest, that is, Christ, nor the sacrifice, that is, his body, but there is a need for faith. And since there is both believing and doubting, he says, "in full assurance of faith," that is, so that we may be fully informed about these things. "having our hearts sprinkled." This shows that there is a need not only for faith but also for a righteous life. "sprinkled." The Jews, he says, sprinkle their bodies; but let us sprinkle and purify our consciences, so that we may not have any evil consciousness of ourselves. "with pure water," that is, with baptism. For the Jews, by washing, only cleanse the body; but we purify the soul with baptism. For the water we have is pure, that is, purifying.

These things I cannot ask from any but the God from whom I know I shall obtain them, both because He alone bestows them and because I have claims upon Him for their gift, as being a servant of His, rendering homage to Him alone, persecuted for His doctrine, offering to Him, at His own requirement, that costly and noble sacrifice of prayer despatched from the chaste body, an unstained soul, a sanctified spirit, not the few grains of incense a farthing buys -tears of an Arabian tree,-not a few drops of wine,-not the blood of some worthless ox to which death is a relief, and, in addition to other offensive things, a polluted conscience, so that one wonders, when your victims are examined by these vile priests, why the examination is not rather of the sacrificers than the sacrifices.

To what? To faith and to spiritual service, or — to heaven, where our High Priest is.

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.

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.

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.

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.

504. – Then (v. 22) he gives his admonition, namely, that because He is such a person and so great, He must be faithfully adhered to. This is done in three ways: by faith, by hope, and by charity: 'Now there remain faith, hope and charity' (1 Cor. 13:13). First, then, he urges them in regard to things of faith; secondly, the things of hope (v. 23); thirdly, the things of charity (v. 24).

505. – For the first there are two things required, namely, faith itself: 'Without faith it is impossible to please God' (Heb. 11:6), and the sacrament of faith. In regard to the first he says, let us draw near to Him with a true, not feigned, heart: 'Remember how I have walked before you in truth and with a perfect heart' (Is. 38:3). But this is accomplished when the deed agrees with the heart. Let us draw near in full assurance of faith: 'He that comes to God must believe' (Heb. 11:6). Nor is just any faith sufficient, but full faith is required. But this involves two things, namely, that all things proposed for our belief be believed, and that it be formed faith, which is accomplished by charity: 'Love is the fullness of the law' (Rom. 13:10).

506. – In regard to the sacrament of faith he says, having our hearts sprinkled, which is an allusion to Numbers (19:12), where is described the ceremony of the red cow, the water from which was sprinkled on an unclean person on the third; but on the seventh day his body and clothing were washed with other water. By the sprinkling with water of the red cow the passion of Christ was prefigured, because on the third day, i.e., by faith in the Trinity in baptism we are cleansed from our sins. In regard to this he says, having our hearts, not our bodies, sprinkled clean: 'You have come to the sprinkling of blood' (Heb. 12:24). Having our hearts sprinkled clean, not from contact with a corpse, as by the water of the red cow, but from an evil conscience. Of the washing performed on the seventh day he says, and our bodies washed with pure water. For in baptism not only does the power of the passion work, but the gifts of the Holy Spirit are infused in us. Hence, on the seventh day, i.e., in the fullness of the gifts of the Holy Spirit the entire man is washed inside and out from all sin, both actual and original, which is, as it were, corporeal, because the soul contracts it by uniting with tainted flesh. The Holy Spirit is called water, because He cleanses: 'Purifying their hearts by faith' (Ac. 15:9); 'I will pour upon you clean water and you shall be cleansed from all your filthiness, and I will cleanse you from all your idols' (Ez. 36:25); 'There shall be a fountain open to the house of David and to the inhabitants of Jerusalem: for the washing of the sinner and of the unclean woman' (Zech. 13:1); 'By the laver of regeneration and renovation of the Holy Spirit' (Tit. 3:5). As a sign of this the Holy Spirit descended in bodily form upon Christ baptized.

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

"For He is faithful that promised." "That promised" what? That we are to depart thither and enter into the kingdom. Be then in nothing over-curious, nor demand reasonings. Our religion needs faith.

"let us hold fast the confession."Let us hold fast, he says, the confession of our hope, firm and without wavering. What hope? To hope through the blood of Christ for entrance into heaven. To have our sins forgiven through Him. To be made worthy of adoption through Him. "For faithful," that is, "true is He who promised." And what did He promise? That we would enter into His kingdom; "for I will," He says, "that where I am, there these may be also." (Jn. 16:24) For "these" He spoke of the faithful.

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.

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).

507. – Then he mentions what pertains to hope. He does two things: first, he exhorts to certitude in hope; secondly, he gives the reason (v. 23).

508. – It should be noted that by faith in Christ is given to us the hope of eternal life and entrance into the kingdom: 'He has regenerated us unto a lively hope' (1 Pt. 1:3). Hence, he says, Let us hold fast, not the hope, but the confession of our hope, because it is not enough to have hope in one's heart, but it must be confessed with the mouth: 'With the heart we believe unto justice; but with the mouth, confession is made unto salvation' (Rom. 10:10). Furthermore, it must be not only by word, but also by deeds; against those of whom it says in Titus (1:16): 'They profess that they know God, but in their works they deny him.' This confession is made by works, by which one tends to things hoped for: 'Hold fast what you have, that no man take your crown' (Rev. 3:11). Without wavering, i.e., not departing from that confession in prosperity or adversity: 'But such as turn aside into bonds, the Lord will lead out with the workers of iniquity' (Ps. 124:5); 'This is the way, walk in it: and go not aside neither to the right hand nor to the left' (Is. 30:21).

509. – The reason for this is because 'he is faithful who has promised', and He cannot lie: 'The Lord is faithful in all his works' (Ps. 144:13); 'God is faithful without any iniquity' (Dt. 32:4).

[Responding to the question "Is attendance at a place of worship or membership with a Christian community necessary to a Christian way of life?"]

That's a question which I cannot answer. My own experience is that when I first became a Christian, about fourteen years ago, I thought that I could do it on my own, by retiring to my rooms and reading theology, and I wouldn't go to the churches and Gospel halls; and then later I found that it was the only way of flying your flag; and, of course, I found that this meant being a target. It is extraordinary how inconvenient to your family it becomes for you to get up early to go to church. It doesn't matter so much if you get up early for anything else, but if you get up early to go to church it's very selfish of you and you upset the house. If there is anything in the teaching of the New Testament which is in the nature of a command, it is that you are obliged to take the Sacrament, and you can't do it without going to church. I disliked very much their hymns, which I considered to be fifth-rate poems set to sixth-rate music. But as I went on I saw the great merit of it. I came up against different people of quite different outlooks and different education, and then gradually my conceit just began peeling off. I realized that the hymns (which were just sixth-rate music) were, nevertheless, being sung with devotion and benefit by an old saint in elastic-side boots in the opposite pew, and then you realize that you aren't fit to clean those boots. It gets you out of your solitary conceit. It is not for me to lay down laws, as I am only a layman, and I don't know much.

In adoration, more than in any other kind of prayer, the public or communal act is of the utmost importance. One would lose incomparably more by being prevented from going to Church on Easter than on Good Friday. And, even in private, adoration should be communal—"with angels and archangels and all the company", all the transparent publicity of Heaven. On the other hand, I find that the prayers to which I can most fully attend in church are always those I have most often used in my bedroom.

No Christian and, indeed, no historian could accept the epigram which defines religion as "what a man does with his solitude". It was one of the Wesleys, I think, who said that the New Testament knows nothing of solitary religion. We are forbidden to neglect the assembling of ourselves together. Christianity is already institutional in the earliest of its documents. The Church is the Bride of Christ. We are members of one another.

[On how a fellow officer named Johnson, a man of genuine conscience, provoked Lewis to reconsider the moral life]

In him I found dialectical sharpness such as I had hitherto known only in Kirk, but coupled with youth and whim and poetry. He was moving towards Theism and we had endless arguments on that and every other topic whenever we were out of the line. But it was not this that mattered. The important thing was that he was a man of conscience. I had hardly till now encountered principles in anyone so nearly of my own age and my own sort. The alarming thing was that he took them for granted. It crossed my mind for the first time since my apostasy that the severer virtues might have some relevance to one's own life. I say "the severer virtues" because I already had some notion of kindness and faithfulness to friends and generosity about money—as who has not till he meets the temptation which gives all their opposite vices new and more civil names? But it had not seriously occurred to me that people like ourselves, people like Johnson and me who wanted to know whether beauty was objective or how Aeschylus handled the reconciliation of Zeus and Prometheus, should be attempting strict veracity, chastity, or devotion to duty.

Enemy-occupied territory—that is what this world is. Christianity is the story of how the rightful king has landed, you might say landed in disguise, and is calling us all to take part in a great campaign of sabotage. When you go to church you are really listening-in to the secret wireless from our friends: that is why the enemy is so anxious to prevent us from going. He does it by playing on our conceit and laziness and intellectual snobbery.

That is why daily prayers and religious readings and church-going are necessary parts of the Christian life. We have to be continually reminded of what we believe. Neither this belief nor any other will automatically remain alive in the mind. It must be fed.

"And let us consider one another to provoke unto love and to good works." He knew that this also arises from "gathering together." For as "iron sharpeneth iron," so also association increases love. For if a stone rubbed against a stone sends forth fire, how much more soul mingled with soul! But not unto emulation (he says) but "unto the sharpening of love." What is "unto the sharpening of love"? Unto the loving and being loved more. "And of good works"; that so they might acquire zeal. For if doing has greater force for instruction than speaking, ye also have in your number many teachers, who effect this by their deeds.

"But let us consider one another to provoke unto love." What is, "let us consider one another"? For instance if any be virtuous, let us imitate him, let us look on him so as to love and to be loved. For from Love good works proceed. For the assembling is a great good: since it makes love more warm; and out of love all good things arise. For nothing is good which is not done through love.

"And let us consider one another," he says, for we are brothers, as there is one flock under one shepherd. For this will increase the love among us.

But let us consider around these things, whose curiosity and inquiry and consideration sharpen and incite love: this, however, is done by those who bear nothing wrong about each other, but reject everything in a good and healthier direction, even those things that seem to be faults.

"to provoke unto love." To stir up and increase love for one another. "and good works." And to provoke each other to zeal in good works. "not forsaking the assembling of ourselves together." For to always come together in the same place is a source of love. Therefore, it prohibits separation. For the work of love is not division, but the exact union. He called the assembly the harmony.

"but encouraging one another." Whom? The assembly of ourselves, that is, each other. For we must receive the assembly of ourselves in common. And the encouragement of the assembly is the willingness to be joined together for a long time.

In another way. "but encouraging." To the weaker ones, obviously. And so much, he says, we ought to be more in need of love and good works, as the day of judgment draws nearer. This was also a comfort for them, having been tested by temptations.

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

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

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.

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

511. – In regard to the first it should be noted that although charity principally clings to God, it is shown by love of neighbor: 'He that does not love his neighbor, whom he sees, how can he love God whom he does not see?' (1 Jn. 4:20). Therefore, it pertains to charity to love one's neighbor; hence, he says, let us consider one another, so that we will be careful to do what pertains to our neighbor: 'And he gave to everyone of them commandment concerning his neighbor' (Sir. 17:12). But because some consider some things that pertain to their neighbor with the zeal of envy, and some with the zeal of hatred, against whom Proverbs (24:5) says: 'Seek not after wickedness in the house of the just,' he says, to stir them to charity, i.e., that we provoke them to charity: 'As long as I am the apostle of the Gentiles I will honor my ministry, if by any means I may provoke to emulation them who are my flesh, and may save some of them' (Rom. 11:13). But such provocation proceeds from love, which extends to outward works: 'Let us not love in word, nor in tongue, but in deed and in truth' (1 Jn. 3:18). For as Gregory says: 'The love of God is not idle: for it does great things, if it exists, but if it refuses to work, it is not love. Therefore, the proof of love is the showing forth of the work.' Hence, he says, the good works: 'Being fruitful in every good work' (Col. 1:10).

"Not forsaking the assembling of ourselves together, as the manner of some is, but exhorting one another and so much the more as ye see the day approaching."

What is, "not forsaking the assembling of ourselves together"? He knew that much strength arises from being together and assembling together. "For where two or three are gathered together in My name, there am I in the midst of them"; and again, "That they may be One, as we also are"; and, "They had all one heart and one soul." And not this only, but also because love is increased by the gathering of ourselves together; and love being increased, of necessity the things of God must follow also. "And earnest prayer was made by the people." "As the manner of some is." Here he not only exhorted, but also blamed them.

Then he adds the perfect thing, love. "Not forsaking the assembling of ourselves together," which some (he says) do, and divide the assemblies. For "a brother helped by a brother is as a strong city."

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

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

It is not separation but assiduous effort at unity that is the work of love.

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).

Here he makes a rebuke to those who separate themselves.

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).

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).

512. – Then he removes the contrary of charity when he says, not neglecting to meet together. For since charity is love, whose function is to unite, because, as Dionysius says, love is a uniting force: 'That they may be one, even as we are one… and the world may know that you have loved them as you have also loved me' (Jn. 17:22); therefore, to withdraw from one another is directly opposed to charity. Hence, he says, not neglecting to meet together in the assembly, namely, of the Church, which some forsake in three ways: first, by apostasy from the faith because of persecutions. These are signified by those of whom it is said (Jn. 6:67) that 'they went back; and walked no more with him'; 'When there arise tribulation and persecution because of the word, he is presently scandalized' (Mt. 13:21); 'They believe for a while, and in time of temptation they fall away' (Lk. 8:13). Secondly, wicked prelates who leave the sheep in danger: 'The hireling flees, because he is a hireling' (Jn. 10:13). But others from pride, because, since they could be useful for ruling, they separate themselves from the others on a note of pride: 'These are they, who separate themselves, sensual men, having not the spirit' (Jude 1:19) as though under the pretext of higher perfection. Perhaps there were such at that time also; hence, he continues, as is the habit of some, against whom it says in 1 Corinthians (11:16): 'If any man seems to be contentious, we have no such custom, nor the church of God.' Then he adds what they should do, saying, but encouraging one another; as if to say: if you observe that your companion is not behaving well, do not desert him, but console him, not as those who forsake the assembly, of whom he says, as some do.

513. – Then (v. 25b) he gives the reason for this. For someone could say: Why should we make progress in the faith? Because a natural movement, the closer it gets to its goal, the more intense it becomes, whereas the opposite is true of a forced movement. But grace inclines in the manner of nature; therefore, he says, not neglecting, as some do, but encouraging; and this all the more as you see the day, i.e., the end, approaching: 'The night is passed, and the day is at hand' (Rom. 13:12); 'The path of the just, as a shining light, goes forward and increases even to perfect day' (Pr. 4:18).

Each one should conciliate, as far as he is able, anyone at variance with him. He should not hold past wrongs against the repentant sinner but from his heart should pardon him. He who says that he repents of his sin should not only feel remorse for the sin which he has committed but should also bring forth fruits befitting repentance. If he who has been corrected for his first sins and has been deemed worthy of pardon again falls, he prepares for himself a more wrathful judgment.

So a person who has received pardon for sins must refrain from future sin. For in the light of the first and only repentance of sins—sins committed earlier in a person's first, pagan life, I mean, a life led in ignorance—repentance is immediately available to those who are called, and it cleanses the region of the soul from anything discordant to provide a foundation for faith. The Lord, "who knows the heart," and foreknowing all that is going to happen, has a foreknowledge from the very first of human instability and the devil's crooked villainy. [The Lord has knowledge] of how the latter is jealous of the forgiveness of human sins and, by his mischievous calculations to induce them to share in his fall, will introduce other occasions for God's servants to sin.So in his great mercy he gave yet another chance of repentance to those who, despite their faith, fall into some form of disharmony, so that if anyone should, after their calling, fall into temptation and be forced or tricked into sin, they may have one more chance of "a repentance that brings no regret." "For if we sin deliberately after receiving the knowledge of truth, there no longer remains a sacrifice for sins but a fearful prospect of judgment and a fury of fire which will consume the adversaries." Continual and repeated repentance for sins is no different from those who have once and for all turned away from faith, except alone in the consciousness of sin. I do not know which is worse: deliberate sin, or, after repentance for sin, offending again.… To repeat an action repented is a deliberate accomplishment of an action already condemned.

Trees which have been planted, and have had the advantage of all other care, and the hands and the labors of the cultivator, and yet yield no return for the labors, are pulled up by the roots, and handed over to the fire. So somewhat of this kind takes place also in the case of our Illumination [Baptism]. For when Christ has planted us, and we have enjoyed the watering of the Spirit, and then show no fruit; fire, even that of Hell, awaits us, and flame unquenchable.

Paul therefore having exhorted them to love and to bringing forth the fruit of good works, and having urged them from the kindlier considerations. (What are these? That we have an entrance into the holy of holies, "the new way which He hath inaugurated for us."-c. x. 20), does the same again from the more gloomy ones, speaking thus. For having said, "not forsaking the assembling of ourselves together, as the manner of some is, but exhorting one another, and so much the more, as ye see the day approaching" (c. x. 25), this being sufficient for consolation, he added, "For if we sin willfully after we have received the knowledge of the truth." There is need, he means, of good works, yea, very great need, "For if we sin willfully after we have received the knowledge of the truth, there remaineth no more sacrifice for sins." Thou wast cleansed; thou wast set free from the charges against thee, thou hast become a son. If then thou return to thy former vomit, there awaits thee on the other hand excommunication and fire and whatever such things there are. For there is no second sacrifice.

At this place we are again assailed by those who take away repentance [the Novatians], and by those who delay to come to baptism. The one saying, that it is not safe for them to come to baptism, since there is no second remission: And the other asserting that it is not safe to impart the mysteries [the Holy Eucharist] to those who have sinned, if there is no second remission.

What shall we say then to them both? That he does not take away repentance, nor the propitiation through repentance, nor does he thrust away and cast down with despair the fallen. He is not thus an enemy of our salvation; but what? He takes away the second Washing. For he did not say, no more is there repentance, or no more is there remission, but "no more" is there a "sacrifice," that is, there is no more a second Cross. For this is what he means by sacrifice. "For by one sacrifice," he says, "He hath perfected forever them that are sanctified" (c. x. 14); not like the Jewish rites. For this reason he has treated so much throughout concerning the Sacrifice, that it is one, even one; not wishing to show this only, that herein it differed from the Jewish rites, but also to make men more steadfast, so that they might no longer expect another sacrifice according to the Jewish law.

"For," saith he, "if we sin willfully." See how he is disposed to pardon. He says, "if we sin willfully," so that there is pardon for those who sin not willfully. "After the knowledge of the truth": He either means, of Christ, or of all doctrines. "There remaineth no more sacrifice for sins," but what? "A certain fearful looking for of judgment and fiery indignation which shall devour the adversaries." By "Adversaries" he means not the unbelievers, but those also who do what is against virtue; or else he means that the same fire shall receive them of the household also, which receives "the adversaries." Then expressing its devouring nature, he says, as if giving it life, "fiery indignation which shall devour the adversaries." For as a wild beast when irritated and very fierce and savage, would not rest till it could lay hold on some one and eat him up; so also that fire, like one goaded by indignation, whatever it can lay hold of does not let go, but devours and tears it to pieces.

"For if we sin willfully." As the involuntary has a lighter punishment.

"if we sin." Note that he did not say 'having sinned,' but used the present tense to indicate the persistence in sin until the end. For from this, it is especially clear that he does not deny repentance.

"after we have received the knowledge." That is, the faith concerning Christ. "there no longer remains a sacrifice for sins." In order to erase sins. For among the Jews there were victims that were offered for their remission, so that they were not for involuntary sins. "remains a sacrifice." It does not abolish repentance, may it not be; but it prohibits the existence of a second baptism. For here, it calls the cross and baptism a sacrifice, just as it says elsewhere. "For by one offering He has perfected for all time those who are sanctified." (Heb. 10:14)

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

But the world returned unto sin; in which point baptism would ill be compared to the deluge. And so it is destined to fire; just as the man too is, who after baptism renews his sins: so that this also ought to be accepted as a sign for our admonition.

Those who have changed from the better to the worse must in the end be handed over to punishment, when they rise from the dead, since they did not allow any repentance in this life. For not merely in the present life does such an individual abolish repentance, but by his inability to assent to repentance he remains content with his fall and takes no notice of his stumbling, accomplishing every sort of sin with much pleasure by a certain lack of reason.

Now, it was not that he was ruling out repentance in these statements; rather, he was claiming there is no second sacrifice: our Lord was immolated for us once and for all. He used the term deliberately to emphasize that what is done against our free will enjoys a degree of pardon.

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.

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.

514. – Having commended the superiority of Christ's priesthood and added an admonition to adhere to His priesthood by faith and charity, the Apostle now proves his admonition by reason. He does this in two ways: first, by instilling fear; secondly, by speaking gently (v. 32). In regard to the first he does two things: first, he frightens them into observing his admonition because of the removal of the remedy; secondly, because of the judgment to come (v. 27).

515. – He says, therefore: For if we sin deliberately after receiving the knowledge of the truth, there no longer remains a sacrifice for sin. This is explained in two ways: in one way according to a Gloss, which seems to make a distinction between willing sinners and sinning voluntarily, so that the willing sinner is one who is led by passion to consent to sin, about which he did not think beforehand; but the one who sins voluntarily does so from certain malice, because his will is so prone to sin that he yields at once: 'They are all turned to their own course, as a horse rushing to battle' (Jer. 8:6), and does not repent afterwards: 'They are glad when they have done evil' (Pr. 2:14). Therefore, they sin deliberately, i.e., continue in the will to sin. And he continues exaggeratingly, after receiving the knowledge of the truth: 'It is better for them not to have known the way of justice, than after they have known it, to turn back' (2 Pt. 2:21), 'there no longer remains a sacrifice for sins', i.e., the sacrifice which Christ offered for the remission of sins does not profit them, because those who repent have their sins forgiven: 'This is the blood of the new testament, which will be shed for you' (Mt. 26:28), i.e., efficaciously, but of the wicked it is said: 'I have labored in vain, I have spent my strength without cause and in vain' (Is. 49:4); 'The founder has melted in vain, for their wicked deeds are not consumed' (Jer. 6:29).

516. – But it is better to say, in keeping with the Apostle's aim, that according to Augustine, free will has many states: because in the state outside of grace, before that state is repaired by grace, it is not in our power to sin and not to sin mortally: and this, because of the preconceived end and the habit inclining. This is true for a long time, but if one acts from premeditation, he can avoid this sin or that for a while. But after man has been repaired by grace, it is entirely within his power to avoid mortal sin and even venial sin in particular, but not altogether in general; and this is due to the help of sanctifying grace. Therefore, he says, for if we sin deliberately after receiving the knowledge of the truth, i.e., after receiving grace, by which the knowledge of sin is possessed: because before the knowledge of sin, our sin is not imputed to us. But afterwards, there no longer remains a sacrifice for sins, because before the reparation, which was accomplished by Christ, that sacrifice which was awaited was left, but now His death is no longer awaited; so, too, after baptism, no further baptism is awaited.

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

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

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.

517. – Then when he says, but a fearful prospect of judgment, he frightens them with the expectation of God's judgment, in regard to which he does two things: first, he frightens them; secondly, he gives a reason (v. 28).

518. – Thus, therefore, it has been stated that no further sacrifice is left. What then? That which was stated above in chap. 9, namely, that after death comes the judgment: 'Know that there is a judgment' (Jb. 19:29). The expectation of that judgment is dreadful both because of the consciousness of sins: 'We all offend in many ways' (Jas. 3:2) and because of the imperfection of our justices: 'All our justices are as the rag of a menstruous woman' (Is. 64:6); 'I am afraid of your judgments' (Ps. 118:120); 'I have heard and my bowels were troubled' (Hab. 3:16). This expectation is also distressing; hence, he says, and a fury of fire, i.e., the punishment by fire, which is inflicted by the jealous zeal of divine justice: 'I am the Lord, your God, mighty, jealous' (Ex. 20:5). But zeal is a spouse's love. Therefore, just as a husband does not spare a wicked wife, so neither God a sinful soul: 'The jealousy and rage of the husband will not spare in the day of judgment' (Pr. 6:34). He continues, which will consume the adversaries: 'A fire shall go before him and shall burn his enemies round about' (Ps. 96:3), because the fire, which will go before the face of the judge, will burn the bodies of living things and will cast the reprobate into hell and consume their bodies, not by totally consuming them but by torturing them forever.

When someone is worthy of eternal life, through sin he makes himself worthy of eternal death. Such a one must be greatly punished. Whence the Apostle to the Hebrews: "He who makes void the Law of Moses dies without any mercy on the testimony of two or three witnesses. How much more, do you think, does he deserve worse punishments, who has trampled upon the Son of God and has regarded the blood of the covenant as defiled, by which he was sanctified, and has done outrage to the Spirit of grace?" If a man sins, he tramples upon the Son of God.

And who have "outraged the Spirit of grace," which is in us? These are the people who consider the gospel to be equal to the law of Moses.

Next he adds also the reason of the threat, that it is on good grounds, that it is just; for this contributes to confidence, when we show that it is just.

For, he says, "He that hath despised Moses' law dies without mercy, under two or three witnesses." "Without mercy," he says; so that there is no pardon, no pity there although the law is of Moses; for he ordained the most of it.

What is "under two or three"? If two or three bore witness, he means, they immediately suffered punishment.

"Anyone who has rejected Moses' law." A comparison is made from the lesser. For he wishes to show the destruction by fire justly inflicted against the adversaries. However, he speaks of the law to Moses (Lev. 4:26), because he commanded many things that are contained in the law. "on the testimony of two or three witnesses."If two or three had testified, there was no longer a place for mercy or pardon, but he would die. Therefore, if someone who has transgressed the law of man, that is, of Moses, dies without pardon after a strong testimony, he says, what should happen to those who have trampled the law of Christ?

According to the law, "the adulterer and the adulteress were put to death." They could not say, "We seek repentance and we pray for mercy." There was no place for tears, and no opportunity was granted for any correction, but in every way it was necessary for those who had contravened the law to be punished. This was observed in certain individual offenses for which the death penalty was ascribed. But among Christians, if adultery has been committed, the precept is not that "the adulterer and adulteress" be punished by the destruction of the body. No power was given to episcopal authority to sentence an adulterer to immediate death, as had happened earlier according to the levitical law who gave this power to elders. What does this mean? That while the law of Moses takes adultery seriously enough to punish it unmercifully, the gospel of Christ through gentleness frees the adulterer to go from bad to worse? It is not so. For this reason, we brought forth the word of Paul, saying above, "How much worse punishment will be deserved by one who has spurned the Son of God," etc. Hear, therefore, how neither was the law cruel then, nor does the gospel now appear dissolute because of the abundance of mercy, but in both instances the benevolence of God is held in a different dispensation.

Once more, note, he brings out the difference under the guise of exhortation, namely, the Son in one case and the slave in the other, those sacrifices of brute beasts in one case and in the other this rational and all-holy sacrifice. To the law he set in opposition not a law but the "blood" and the "Spirit." Through them salvation comes to us.

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.

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.

519. – Then (v. 28) he proves what he had said about the terror of the judgment: first, by arguing from the lesser; secondly, by an authority (v. 30). He takes the first from the Law. For a person deserves a greater punishment to the degree that he scorns a more sacred thing. Therefore, since the Old Testament is not as sacred as the New, but a transgressor of the Old was punished very severely, it follows that a transgressor of the New should be punished even more severely. In regard to this argument he does two things: first, he describes what was done in the Old; secondly, what will be done in the New (v. 29).

520. – In regard to the Old he mentions the punishment and the crime: the crime, when he says, a man violating [making void] the law of Moses. That is said to be made void which does not attain its due end. But not only the Old Law, but every law, is given to induce men to virtue and make them abstain from vices. Therefore, a person who transgresses a law and gives himself over to vices, as far as he is concerned, makes the law void: 'You have made void the commandment of God for your tradition' (Mt. 15:6); 'The male, whose flesh of his foreskin shall not be circumcised, that soul shall be destroyed out of his people: because he has broken my covenant' (Gen. 17:14).

521. – Then he describes the punishment, when he says, without mercy. This punishment is very grievous, because it inflicts death; hence, he says, he dies: 'Wizards you shall not suffer to live' (Ex. 22:18). And because there is no amnesty, he says, without mercy: 'He shall die, and you shall not pity him' (Dt. 19:12-13).

522. – But did the Law exclude God's mercy? It seems not: 'I desired mercy and not sacrifice' (Hos. 6:6). I answer that there is a difference among mercy, clemency and pardon: for there is mercy, when a man by reason of an emotion of the heart and mind remits a punishment; but sometimes this is against justice, which forbids it. But there is pardon, when part of the debt of punishment is remitted for the public good. There is clemency, when not only part of the punishment but also part of the guilt is judged more leniently. The last two are not forbidden; but mercy described in the first way is forbidden, because it is against justice and breeds dissoluteness.

523. – He dies, therefore, convicted under two or three witnesses: 'By the mouth of two or three witnesses every word shall stand' (Dt. 17:6). But the reason why the Law fixes the number of witnesses is, according to Augustine, to designate the unchangeableness of the truth, which is in the Holy Trinity. Furthermore, it makes no difference if two or three persons are named, because the third is always understood in the two, namely, the Holy Spirit, Who is the nexus of the other two. That, of course, is a mystical reason. But the literal reason is because in a judgment, where one affirms and another denies, one is not to be believed more than the other; but a group must be believed. But a group is completed, when there are three; therefore, it is enough, if there are two accusers; but a third witness is added in abundance.

Hear, you who are marked with the Christian name: the character is then imprinted upon you through the power of the name of God; and when you afterward sin, you empty out the power of the Sacrament. Of such persons the Apostle says: "They profess to know God, but by their deeds they deny Him;" and thus "you trample upon the Son of God" and "treat as polluted the blood" of the covenant, you who were washed in the blood of Christ!

When someone is worthy of eternal life, through sin he makes himself worthy of eternal death. Such a one must be greatly punished. Whence the Apostle to the Hebrews: "He who makes void the Law of Moses dies without any mercy on the testimony of two or three witnesses. How much more, do you think, does he deserve worse punishments, who has trampled upon the Son of God and has regarded the blood of the covenant as defiled, by which he was sanctified, and has done outrage to the Spirit of grace?" If a man sins, he tramples upon the Son of God.

He who honours the bishop shall be honoured by God, even as he that dishonours him shall be punished by God. For if he that rises up against kings is justly held worthy of punishment, inasmuch as he dissolves public order, of how much sorer punishment, suppose ye, shall he be thought worthy, who presumes to do anything without the bishop, thus both destroying the [Church's] unity, and throwing its order into confusion? For the priesthood is the very highest point of all good things among men, against which whosoever is mad enough to strive, dishonours not man, but God, and Christ Jesus, the First-born, and the only High Priest, by nature, of the Father.

If then under the Old Covenant, when the law of Moses is set at nought, there is so great punishment, "Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God and hath counted the blood of the covenant an unholy [a common] thing, and hath done despite unto the Spirit of grace?"

And how does a man "tread under foot the Son of God"? When partaking of Him in the mysteries (he would say) he has wrought sin, has he not trodden Him under foot? Has he not despised Him? For just as we make no account of those who are trodden under foot so also, they who sin have made no account of Christ; and so they have sinned. Thou art become the Body of Christ, and givest thou thyself to the devil, so that he treads thee under foot.

"And accounted the blood a common thing," he says. What is "common"? It is "unclean," or the having nothing beyond other things.

"And done despite unto the Spirit of grace." For he that accepts not a benefit, does despite to the benefactor. He made thee a son: and thou wishest to become a slave. He came to dwell with thee, and thou bringest in wicked imaginations to Him. Christ wished to stay with thee: and thou treadest Him down by surfeiting, by drunkenness.

Let us listen, whoever partake of the mysteries unworthily: let us listen, whoever approach that Table unworthily. "Give not" (He says) "that which is holy unto the dogs, lest in time they trample them under their feet" (Matt. vii. 6), that is, lest they despise, lest they repudiate them. Yet he did not say this, but what was more fearful than this. For he constrains their souls by what is fearful. For this also is adapted to convert, no less than consolation. And at the same time he shows both the difference, and the chastisement, and sets forth the judgment upon them, as though it were an evident matter. "Of how much sorer punishment, suppose ye, shall he be thought worthy?" Here also he appears to me to hint at the mysteries.

"who has trampled the Son of God."How does one trample on the Son of God? When he does not listen to Him, when he who shares in Him commits sins: for that is to trample, namely to despise. "in the blood of the covenant." He refers to the blood of Christ: for through it we have received the new covenant. "and having shared." Having shared, as having nothing more excellent than the others, just as those who say that he is a naked man. For they say that he is nothing but blood, in which he differs from ours as far as honor is concerned. Then, showing their ingratitude, he says: by which he was sanctified. "and insulted the Spirit of grace? " For he who has not received the benefit of the gift insulted the one who gave it. He made you a son of God, but you prefer to become a servant. He came to dwell in you, yet you introduce the Devil within yourself. Are these not injuries and insults against the Spirit?

But if you sin again, the old reproaches return again against you and all the more so, since it is a much greater crime "to spurn the Son of God and to profane the blood of the covenant" than to neglect the law of Moses.

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.

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.

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?

524. – Then (v. 29) he describes something which refers to the New Testament: first, he states the punishment; secondly, the crime (v. 29b).

525. – In regard to the punishment he says, how much worse punishment do you think he deserves? For since the New Testament was preached by Christ, a person who sins under it is punished more severely: 'But I say to you, it shall be more tolerable for Tyre and Sidon in the day of judgment, than for you' (Mt. 11:22).

526. – But is a Christian who sins punished more than an unbeliever? If he is, it were better for all to be unbelievers. I answer that the case of those who scorn the faith is one thing, because they are scorners in the full sense; but the case of those who from ignorance do not hold to the faith not announced to them is another. For the sin of unbelief is not imputed to the latter. But those who scorn the faith announced to them are punished more severely, because the sin of unbelief is the greatest. Therefore, if we compare a Christian with a Jew who does not scorn, and each is an adulterer, the Christian is punished more severely than the Jew, not only because he is an adulterer, but because he is more ungrateful.

527. – But is it generally true that the same specific sin is punished more severely in a greater person? I answer that there are two ways of sinning: one way is on a sudden, and so when a person dedicates himself to the things of God, if he sins all of a sudden, he is punished less: 'The Lord who is good will show mercy to all of those who with their whole heart seek the Lord, the God of our fathers' (2 Chr. 30:18); 'When the just man falls, he shall not be bruised' (Ps. 36:24). But if he sins from contempt, he sins more grievously, because, since he is in a higher state, he is more scornful. It is of these that he is speaking here, because they are more ungrateful.

528. – In regard to guilt he says, who has spurned the Son of God. Here it should be noted that the Apostle weighs the gravity of guilt in those who sin in the New Testament from the benefits conferred on us by God in it. But God has given us something He considered most important, the precious, namely, His only begotten Son: 'By whom he has given us most great and precious promises' (2 Pt. 1:4). He also gave the Holy Spirit: 'I will pour out my spirit upon all flesh' (Jl. 2:28); 'The charity of God is poured forth in our hearts by the Holy Spirit who is given to us' (Rom. 5:5). But ingratitude after such favors aggravates the sin.

529. – In regard to the ingratitude after receiving the Son, two things must be considered and pondered, namely, the mystery of the incarnation, in which He was given to us (Is. 9), and the sacrament of the passion in which He offered Himself for us: 'The blood of Christ who by the Holy Spirit offered himself unspotted unto God' (Heb. 9:14). Therefore, in regard to the first he says, who has spurned the Son of God made incarnate for us, i.e., has belittled Him by believing that faith in the Son of God is not sufficient for salvation: 'Before whose eyes Jesus Christ has been set forth' (Gal. 3:1). Also not by obeying His commandments and not living according to His teaching: 'They that despise me shall be despised' (1 Sam. 2:30). In regard to the second he says, and profaned the blood of the testament, i.e., Christ's blood which confirmed the New Testament: 'This is my blood of the new testament' (Mt. 26:28) and has profaned, i.e., has considered it unable to cleanse, as something unclean in itself does not cleanse: 'What can be made clean by the unclean?' (Sir. 34:4). As if to say: no one, namely, in the sense that only the blood of animals can cleanse. Furthermore, he has esteemed it unclean, who, after being washed by His power in baptism, sins by returning to his vomit: 'He loved us and cleansed us from our sins in his blood' (Rev. 1:5). Therefore, he says, by which he was sanctified: 'But you are washed, but you are sanctified, in the name of Our Lord Jesus Christ' (1 Cor. 6:11); 'In every place there is offered to my name a clean oblation: for my name is great among the Gentiles' (Mal. 1:11). Again, one who sins after the other sacraments can also be said to esteem Christ's blood unclean.

530. – Furthermore, the sin is aggravated for scorning the Holy Spirit; hence, he says, and outraged the Spirit of grace, by not believing that the grace of the Holy Spirit is given through Christ, as it says in John (14:16): 'I will ask the Father, and he shall give you another Paraclete', and that it is not sufficient for salvation without the solemnities of the Law, as though ascribing the remission of sins to the observances of the Law.

531. – Or he treads Christ under foot by receiving Him unworthily after being given freely by the Holy Spirit: 'For it is the gift of God; not of works' (Eph. 2:8), and he injures Christ by expelling Him by sin: 'He shall not abide when iniquity comes in' (Wis. 1:5); 'Grieve not the Holy Spirit of God' (Eph. 4:30); 'Extinguish not the spirit' (1 Th. 5:19).

Next he adds testimony, saying, "It is a fearful thing to fall into the hands of the Living God." "For" it is written: "Vengeance belongeth unto Me, I will recompense, saith the Lord. And again, The Lord shall judge His people." "Let us fall," it is said, "into the hands of the Lord, and not into the hands of men." (Ecclus. ii. 18.) But if ye repent not, ye shall "fall into the hands of" God: that is fearful: it is nothing, to "fall into the hands of men." When, he means, we see any man punished here, let us not be terrified at the things present, but shudder at the things to come. "For according to His mercy, so is His wrath." And, "His indignation will rest upon sinners." (Ecclus. v. 6.)

At the same time too he hints at something else. For "Vengeance belongeth unto Me," he says, "I will recompense." This is said in regard to their enemies, who are doing evil, not to those who are suffering evil. Here he is consoling them too, all but saying, God abideth for ever and liveth, so that even if they receive not their reward now, they will receive it hereafter. They ought to groan, not we: for we indeed shall fall into their hands, but they into the hands of God. For neither is it the sufferer who suffers the ill, but he that does it; nor is it he who receives a benefit that is benefited, but the benefactor.

Moreover, he must also diligently take care, lest by any fault of his he should at any time make an enemy; and if any one should be so shameless as to inflict injury on a good and just man, he must bear it with calmness and moderation, and not take upon himself his revenge, but reserve it for the judgment of God.

"For we know Him who said." And that these things are true, God himself testifies who says: "Vengeance is mine." This is with me, to take vengeance: "I will repay, says the Lord." But by saying this, he comforts them about the evils they have suffered from their own fellow citizens. As if he were saying: He said this gently, and he comforts them regarding the evils they suffered from their own fellow citizens, as if he were saying: "Why are you anxious? You have the one who avenges and gives back justice to those who serve you."

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

Is there any risk of a different result in the case of a Lord so just in estimating, so potent in executing? Why, then, do we believe Him a Judge, if not an Avenger too? This He promises that He will be to us in return, saying, "Vengeance belongeth to me, and I will avenge; " that is, Leave patience to me, and I will reward patience.

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.

532. – Then (v. 30) he cites authorities to prove what he has said. In regard to this he does two things: first, he cites the authorities; secondly, he concludes from them (v. 31).

533. – Therefore, he says: We know him who has said: vengeance is mine (Dt. 32:35), where another version has 'Reserve vengeance for me'. But will He repay? Indeed, I will repay. But on the other hand: if vengeance is reserved to God alone, why do judges take vengeance? The Apostle answers in Romans (13:4) that a judge is God's minister; hence, he does not judge on his own authority but God's. The second authority is this: The Lord will judge his people. If His own, then much more His enemies: 'If a just man shall scarcely be saved, where shall the ungodly and the sinner appear?' (1 Pt. 4:18). Or his people, i.e., who do not scorn his faith, because unbelievers will be condemned and not judged in the judgment of discussion. For, according to Gregory, there are four orders in the judgment: some will not be judged, but will judge and be saved, namely, the Apostles and apostolic men; others will be judged and be saved, as the moderately good; still others will be judged and be damned, as wicked believers; finally, some will not be judged, but will be damned, as all unbelievers.

"Do not fear those who kill the body and after this have nothing more that they can do; but I will show you whom you should fear: fear him who, after he has killed, has power to cast into gehenna." I would prefer to be in the greatest punishment of this world for seven thousand years than to endure the least eternal punishment. "It is a fearful thing to fall into the hands of the living God," because God afflicts for eternity. Consider the sublimity of divine power, the perspicacity of divine wisdom, and the severity of divine vengeance, that you may fear God.

[Lewis on the dilemma: an absolute goodness that could overlook our wrongs would not be good — but if it is good, it must hate most of what we do]

On the other hand, we know that if there does exist an absolute goodness it must hate most of what we do. This is the terrible fix we are in. If the universe is not governed by an absolute goodness, then all our efforts are in the long run hopeless. But if it is, then we are making ourselves enemies to that goodness every day, and are not in the least likely to do any better tomorrow, and so our case is hopeless again. We cannot do without it, and we cannot do with it. God is the only comfort, He is also the supreme terror: the thing we most need and the thing we most want to hide from. He is our only possible ally, and we have made ourselves His enemies. Some people talk as if meeting the gaze of absolute goodness would be fun. They need to think again. They are still only playing with religion. Goodness is either the great safety or the great danger—according to the way you react to it. And we have reacted the wrong way.

534. – Then when he says, It is a fearful thing to fall into the hands of the living God, he gives the conclusion: For since vengeance is reserved to God Who will judge His people, it is a fearful thing to fall into the hands of the living God. For the stronger and more just a judge is, the more he is to be feared: 'God is a just judge, strong and patient' (Ps. 7:12). Therefore, it is a fearful thing to fall into His hands: 'It is better for me to fall into your hands without doing it, than to sin in the sight of the Lord' (Dan. 13:23); 'If we do not penance, we shall fall into the hands of the Lord, and not into the hands of men' (Sir. 2:22).

535. – But on the other hand, David considered it better to fall into the hands of God (2 Sam. 24:17). I answer that a man sins by offending a man and by offending God. But it is better to fall into the hands of a man by offending him than into the hands of God by offending Him. Or one might say that it is better for a sinner, who is scornful, to fall into the hands of a man, but for the sinner who repents, into the hands of God. This is the way David chose. Or it might be said that until the day of judgment it is not a fearful thing to fall into the hands of God, Who judges mercifully, as long as He is the Father of mercies; but after the judgment, it is a fearful thing to fall into the hands of God, when as the God of vengeance, He will judge our justices. For at present, as one who has experienced infirmity, out of pity He judges mercifully.