Augustine of Hippo — Commentary on Scripture

Hebrews 1:1

You see, those old sacrifices of the people of God also represented in a variety of ways this single one that was to come. Christ himself, I mean, was both a sheep, because of his innocence and simplicity of soul, and a goat because of “the likeness of sinful flesh.” And whatever else was foretold “in many and various ways” in the sacrifices of the old covenant refers to this single one which has been revealed in the new covenant.

SERMON 228B.2

Hebrews 1:14

Now certainly in the epistle to the Hebrews, when a distinction was to be made between the dispensation of the New Testament and the dispensation of the Old Testament in regard to the fitness of the ages and times, it was written most plainly that not only those visible things but also the word itself were wrought by the mediation of the angels. For it speaks as follows: “To what angel has he ever said, ‘Sit at my right hand, till I make your enemies a stool for your feet’? Are they not all ministering spirits, sent forth to serve, for the sake of those who are to obtain salvation?” It is evident from this passage that all those things were not only done by angels but were also done for our sake, that is, for the people of God, to whom the inheritance of eternal life is promised.

ON THE TRINITY 11.22

Hebrews 2:3

Since the message was proclaimed in former times by angels but now by the Son, he draws [this] logical and obvious conclusion.… And, just as though you had asked, "what salvation?" he replied as follows, in order to show that he was referring to the salvation of the New Testament, that is, to the word not spoken by the angels but by the Lord.

ON THE TRINITY 3.11.22

Hebrews 2:7

The fact that he is the Word is not the reason why he is a mediator, for certainly the Word at the summit of immortality and the apex of beatitude is far removed from miserable mortals. Rather, he is a mediator because he is human and, as a human, shows us that to attain that supreme good, blessed and beatific, we need not seek other mediators to serve like rungs on a ladder of ascent. For the blessed God who makes us blessed by deigning to share our humanity showed us the shortest way to sharing in his divinity. Freeing us from mortality and misery, he leads us, not to the immortal blessed angels so as to become immortal and blessed by sharing in their nature, but to that Trinity in communion with which even the angels are blessed. When, then, in order to be mediator, he willed to take "the form of a servant" below the angels, he remained in the form of God above the angels, being simultaneously the way of life on earth and life itself in heaven.

City of God 9.15

Hebrews 2:11

Insofar as he is the only begotten, he is without sibling, but insofar as he is the "firstborn" he has deigned to call all those his siblings who, subsequent to and in virtue of his being first, are born again unto God's grace through filial adoption, in accordance with the teaching of the apostle.

On Faith and the Creed 4.6

Hebrews 4:9

Our heart is restless until it rests in you.

Confessions 1.1

Hebrews 4:12

He did not come "to bring peace on earth … but a sword," and Scripture calls the Word of God a "two-edged sword" because of the two Testaments.

City of God 20.21

Hebrews 5:14

If anyone wanted to take everything that was said according to the letter … and could avoid blasphemies and explain everything in harmony with the Catholic faith, we should not only bear him no hostility but also regard him as a leading and highly praiseworthy interpreter. But if there is no way in which we can understand what has been written in a manner that is pious and worthy of God without believing that these things have been set before us in figures and in enigmas, we have the apostolic authority by which so many enigmas from the books of the Old Testament are solved. So let us hold on to the manner of exposition that we have taken up, with the help of him who urges us to ask, to seek and to knock, in order to explain all those figures of things according to the Catholic faith, both those that pertain to history and those that pertain to prophecy. We do this without prejudice to a better and more careful treatment, whether God should deign to make it known through us or through others.

ON GENESIS, AGAINST THE MANICHEANS 2.2.3

Hebrews 7:1

On receiving this promise Abraham moved on and stayed in another place in the same land, Hebron, near the Oak of Mamre.… But he received at the same time a public blessing from Melchizedek, who was “a priest of the Most High God.” Many important things are written about Melchizedek in the epistle entitled “To the Hebrews,” which the majority attribute to the apostle Paul, though many deny the attribution. Here we certainly see the first manifestation of the sacrifice which is now offered to God by Christians in the whole world, in which is fulfilled what was said in prophecy, long after this event, to Christ who was yet to come in the flesh: “you are a priest forever, after the order of Melchizedek.” Not, it is observed, in the line of Aaron, for that line was to be abolished when the events prefigured by these shadows came to the light of day.

City of God 16.22

Hebrews 7:9-10

We now advance in reply to those who argue that one who is born of a baptized man ought himself to be regarded as already baptized. "For why," they ask, "could he not have been baptized in the loins of his father, when, according to the epistle to the Hebrews, Levi was able to pay tithes in the loins of Abraham?" They who propose this argument ought to observe that it was not because he had paid tithes already in the loins of Abraham that Levi did not subsequently pay tithes, but because he was ordained to the office of the priesthood in order to receive tithes, not pay them. Otherwise, neither would his brethren, who all contributed their tithes to him, have been tithed—because they too, while in the loins of Abraham, had already paid tithes to Melchizedek.

ON THE MERITS AND FORGIVENESS OF SINS AND ON INFANT BAPTISM 2.39

Hebrews 7:9-10

Why is it that Scripture reports, for the sake of the tremendous difference between the priesthood of Christ and that of Levi, that Levi paid a tithe to Melchizedek when he was in the loins of Abraham, since Christ was also there, and so both Levi and Christ paid the tithe? Unless it is because we should understand that, in some other way, Christ was not there? But who would deny that Christ was there according to the flesh? Then he was not there according to the soul, for the soul of Christ did not originate through the transmission of the sin of Adam, or else he would have been there.…Levi was surely there in the loins of Abraham in accordance with the transmission of human seed by which he would enter into his mother; Christ was not there through that cause, although the flesh of Mary was. Thus, neither Levi nor Christ were present there according to the soul, but both of them were there according to the flesh. Levi was there according to fleshly desire, while Christ was there only according to his physical substance. For in a seed, there is both a visible physicality and an invis…

Why is it that Scripture reports, for the sake of the tremendous difference between the priesthood of Christ and that of Levi, that Levi paid a tithe to Melchizedek when he was in the loins of Abraham, since Christ was also there, and so both Levi and Christ paid the tithe? Unless it is because we should understand that, in some other way, Christ was not there? But who would deny that Christ was there according to the flesh? Then he was not there according to the soul, for the soul of Christ did not originate through the transmission of the sin of Adam, or else he would have been there.…Levi was surely there in the loins of Abraham in accordance with the transmission of human seed by which he would enter into his mother; Christ was not there through that cause, although the flesh of Mary was. Thus, neither Levi nor Christ were present there according to the soul, but both of them were there according to the flesh. Levi was there according to fleshly desire, while Christ was there only according to his physical substance. For in a seed, there is both a visible physicality and an invisible principle. Both ran their course from Abraham, even from Adam himself, all the way to the body of Mary, since that too was conceived and born in the normal way. So Christ assumed the physical substance of flesh from the flesh of the virgin, but the reason for his conception did not come from a man's seed, but from a much different source—from above. So for this reason, the flesh which he assumed from his mother was also present in the loins of Abraham.
So Levi paid a tithe in Abraham, who, although he was only there according to the flesh, was still there in the loins of Abraham, as Abraham also was once in the loins of his own father. In other words, he was born of his father Abraham in the same way that Abraham was born of his own father, namely through the law at work in his members fighting against the "law of his mind" and an invisible concupiscence, though the chaste and noble rights of marriage do not permit it to grow strong except insofar as these things are able to make provision for the continuation of the human race.
But he who acquired his flesh not as a rotting wound, but as the source of healing, did not himself also pay a tithe in that way. Since the paying of the tithe served to prefigure the source of healing, the one who would be cured paid the tithe in the flesh of Abraham, but not the one from whom healing would come. For the same flesh, not only that of Abraham, but also that of the first man taken from the earth, contained in itself at the same time both the wound caused by transgression and the medicine for that wound. The wound of sin was at work in the law of the fleshly members fighting against the law of the mind; this law was being transcribed upon all flesh begotten by the principle of a human seed. But the medicine for the wound was also in that flesh, which was assumed without any deed of concupiscence, assumed only in the physical material of the flesh from the Virgin through a divine principle of conception and formation for the sake of a participation in our death not due to his own iniquity and as an example of resurrection that is not deceptive.…
The soul of Christ is from the original soul only if it has not contracted the stain of sin; but if it could not be from that source without the guilt of sin, it has not come from that soul.

ON THE LITERAL INTERPRETATION OF GENESIS 10.19.34-21.37

Hebrews 7:26-27

Who then is so just and holy a priest as the only Son of God, who had no need of a sacrifice for the washing away of his own sins, neither original sins nor those that are added from human life? And what could be so fittingly chosen by men to be offered for them as human flesh? And what so suitable for this immolation as mortal flesh? And what so clean for cleansing the vices of mortals as the flesh born in the womb without the contagion of carnal concupiscence, and coming from a virginal womb? And what could be so acceptably offered and received as the flesh of our sacrifice made the body of our priest? Four things are to be considered in every sacrifice: by whom it is offered, to whom it is offered, what is offered, and for whom it is offered.

ON THE TRINITY 4.14.19

Hebrews 8:3

They do not understand that not even the proudest of spirits could themselves rejoice in the honor of sacrifices unless a true sacrifice was due to the one true God in whose place they desire to be worshiped. This sacrifice cannot be rightly offered except by a holy and righteous priest, and it also must be received by those for whom it is offered. And it also has to be without fault, so that it may be offered for cleansing those with faults. This is at least what everyone does who wants a sacrifice to be offered for themselves to God. Who then is so righteous and holy a priest as the only Son of God who had no need to purge his own sins by sacrifice, neither original sins nor those that are added by human life? And what could human beings more appropriately choose to be offered for themselves than human flesh? And what could be more fitting for this immolation than mortal flesh? And what could be cleaner for cleansing the faults of mortals than the flesh born in and from the womb of a virgin without any infection of carnal desires? And what could be more acceptably offered and taken…

They do not understand that not even the proudest of spirits could themselves rejoice in the honor of sacrifices unless a true sacrifice was due to the one true God in whose place they desire to be worshiped. This sacrifice cannot be rightly offered except by a holy and righteous priest, and it also must be received by those for whom it is offered. And it also has to be without fault, so that it may be offered for cleansing those with faults. This is at least what everyone does who wants a sacrifice to be offered for themselves to God. Who then is so righteous and holy a priest as the only Son of God who had no need to purge his own sins by sacrifice, neither original sins nor those that are added by human life? And what could human beings more appropriately choose to be offered for themselves than human flesh? And what could be more fitting for this immolation than mortal flesh? And what could be cleaner for cleansing the faults of mortals than the flesh born in and from the womb of a virgin without any infection of carnal desires? And what could be more acceptably offered and taken than that the flesh of our sacrifice be the body of our priest? And so, where four things are to be considered in every sacrifice—(1) to whom it is offered, (2) by whom it is offered, (3) what is offered, (4) for whom it is offered—the same one and true mediator himself, reconciling us to God by the sacrifice of peace, might remain one with him [the Father] to whom he offered, might make those one in himself for whom he offered, and he himself might be in one both the offerer and the offering.

ON THE TRINITY 4.14. [19]

Hebrews 8:8-10

Prophetic utterances are of three kinds: (1) some relating to the earthly Jerusalem; (2) some to the heavenly Jerusalem; (3) and some to both simultaneously. I think it proper to prove what I say by examples. The prophet Nathan was sent to convict King David of heinous sin and predict what future evils would happen to him because of his sin. Who can question that this pertains to the earthly city? There are other instances, sometimes addressed to the public at large for their safety and benefit, and sometimes addressed to someone in private who merited an utterance from God in order to know in advance about some event to guide his temporal life.The following prophecy, however, without a doubt references the heavenly Jerusalem. "Behold, the days are coming, says the Lord, that I will make for the house of Israel, and for the house of Judah, a new testament: not according to the testament that I settled for their fathers in the day when I laid hold of their hand to lead them out of the land of Egypt; because they continued not in my testament, and I regarded them not, says the Lord. Fo…

Prophetic utterances are of three kinds: (1) some relating to the earthly Jerusalem; (2) some to the heavenly Jerusalem; (3) and some to both simultaneously. I think it proper to prove what I say by examples. The prophet Nathan was sent to convict King David of heinous sin and predict what future evils would happen to him because of his sin. Who can question that this pertains to the earthly city? There are other instances, sometimes addressed to the public at large for their safety and benefit, and sometimes addressed to someone in private who merited an utterance from God in order to know in advance about some event to guide his temporal life.The following prophecy, however, without a doubt references the heavenly Jerusalem. "Behold, the days are coming, says the Lord, that I will make for the house of Israel, and for the house of Judah, a new testament: not according to the testament that I settled for their fathers in the day when I laid hold of their hand to lead them out of the land of Egypt; because they continued not in my testament, and I regarded them not, says the Lord. For this is the testament that I will make for the house of Israel: after those days, says the Lord, I will give my laws in their mind, and will write them upon their hearts, and I will see to them; and I will be to them a God, and they shall be to me a people." Here, God himself is Jerusalem's reward. Its chief and entire good is to possess him and to be possessed by him.
Both cities are indicated when the city of God is called Jerusalem and when it is prophesied that the house of God shall one day be in Jerusalem. This prophecy seems to be fulfilled when King Solomon builds that most noble temple. For these things both happened in the earthly Jerusalem, as history shows, and were types of the heavenly Jerusalem. This kind of prophecy, as it were, blending both the others in the ancient canonical books devoted to historical narratives, is very common. It has exercised and continues to exercise greatly the talents of those who search holy Scripture.

City of God 17.3

Hebrews 9:16

Inasmuch as the apostle says to the Hebrews, "A will takes effect only at the death of the one who made it," he therefore asserts that, with Christ's death for us, the new covenant has become valid. Its likeness was the old covenant, in which the death of the testator was prefigured in the sacrificial victim. Therefore, if one should ask how it is that we, in the words of the same apostle, are "children and heirs of God and fellow heirs with Christ," since of course the inheritance is made valid by the death of the deceased and since an inheritance cannot be understood in any other way, the answer is this: he himself having in fact died, we have become heirs because we were also called his sons. "The sons of the bridegroom," he says, "do not fast while the bridegroom is with them." Therefore we are called his heirs, for he has left the peace of the Church, a peace which we possess in this life, in our possession through faith in the divine plan of salvation revealed in time.

ON EIGHTY-THREE VARIED QUESTIONS 75.1

Hebrews 10:38

"Faith working through love," comes not so much by fearing punishment as by loving justice. Still, as the soul does not become just except by sharing in the better one who justifies the ungodly—for what has it that it has not received?43—it ought not to glory as if it had not received it, by attributing to itself what comes from God. That is why it was said to him, "Be not high-minded, but fear." And that fear is also commanded for those who live by faith and are heirs of the new covenant, being "called to freedom."

LETTER 140.21

Hebrews 10:38

This justice is the grace of the New Testament, by which the faithful are just while they live by faith until, by the perfection of justice, they are brought to the face-to-face vision, as they are also equally brought to immortality of the body itself by the perfection of salvation. Hence, in another place the apostle says, "So we are ambassadors for Christ, God making his appeal through us. We beseech you on behalf of Christ, be reconciled to God." And then he adds, "For our sake he made him to be sin who knew no sin"—that is, a sacrifice for sin, for in that law offerings made for sins were called sin—"so that in him we might become the righteousness of God," that is, in his body, which is the church, of which he is the head, that we may be the justice of God.

LETTER 140.30

Hebrews 10:38

"No man living is righteous before you," yet "the righteous one lives by faith." The saints are clad in justice, one more, another less; yet no one lives here without sin. In this also, one more, another less, but he is best who has least sin.

LETTER 167.13

Hebrews 10:38

Will there be any of us bold enough to say, "I am just"? I assume, after all, that "I am just" amounts to the same thing as "I am not a sinner." … Here we are with people who have been justified from their sins. We can't deny it. There remains, however, the struggle with the flesh, there remains the struggle with the world, there remains the struggle with the devil. When you are struggling, you sometimes hit, sometimes you get hit; sometimes you win, sometimes you're done for; it remains to be seen how you leave the stadium. Because "If we say we have no sin, we deceive ourselves, and the truth is not in us." Again, if we say we have no justice at all, we are telling a lie about God's gifts. You see, if we have no justice at all, we have no faith either; and if we have not faith, we are not Christians. But if we do have faith, we already have at least some justice. Do you want to know how much that "some" is? The just live by faith. The just, I repeat, live by faith, because they believe what they cannot see.

SERMON 158.4

Hebrews 10:38

What is closer to your ears than a heart that is penitent and a life founded on faith?

Confessions 2.3.5