Ephrem the Syrian — Commentary on Scripture

And deliver them who through fear of death were all their lifetime subject to bondage.

“Since therefore the children,” summoned through his promise, “share in flesh and blood,” that is sin, as signified by flesh, “and he himself likewise partook of the same nature” in the likeness of flesh, he was mingled with them, so that he might become for them a model of goodness. He consigned himself to death, so that through his death “he might destroy him who has the power of death, that is, the devil,” who instilled death into living creatures when the fruit was eaten. So he died in order “to free,” through his death, those over whom the fear of death ruled and “who were, for all their lives, subject to the slavery of eternal death.” You do not receive the medicine that vivifies your life from angels, but from the seed itself of Abraham, to whom it was said, “In your seed all nations will be blessed.” “So he had to become similar in everything …” to the children of Abraham, “in order to become as merciful” as Moses, who, as an image of the Son, devoted himself to the salvation of the children of his nation. And [he had to become similar] also in order to become faithful and sa…

“Since therefore the children,” summoned through his promise, “share in flesh and blood,” that is sin, as signified by flesh, “and he himself likewise partook of the same nature” in the likeness of flesh, he was mingled with them, so that he might become for them a model of goodness. He consigned himself to death, so that through his death “he might destroy him who has the power of death, that is, the devil,” who instilled death into living creatures when the fruit was eaten. So he died in order “to free,” through his death, those over whom the fear of death ruled and “who were, for all their lives, subject to the slavery of eternal death.” You do not receive the medicine that vivifies your life from angels, but from the seed itself of Abraham, to whom it was said, “In your seed all nations will be blessed.” “So he had to become similar in everything …” to the children of Abraham, “in order to become as merciful” as Moses, who, as an image of the Son, devoted himself to the salvation of the children of his nation. And [he had to become similar] also in order to become faithful and save all the nations from death, like Aaron, who in the mystery of the Son repelled death from the children of his generation by using the censor, which he received to oppose death. God appointed him high priest not for those things which are generously given to us through sacrifices, as through Eleazar, but for those which are spiritually granted to us in him: that is, in order that he becomes the propitiator through baptism and not through aspersion.“Because he himself has suffered and been tempted”—that is, he was tempted through his becoming connatural with us—he is able to assist those who are infirm in their weakness and victims of temptation. In fact, he is now made aware of … the weakness of flesh and knows humans more fully after clothing himself with flesh.

Hebrews 3:6

But Christ as a son over his own house; whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end.

But since he said, “as Moses,” do not think that he is as Moses; “the glory of this” high priest “is greater than that of Moses inasmuch as the maker of a house has greater honor than the house.” Similarly the honor of the Lord and the Son is greater than that of the servant Moses. “Every house was built by someone,” but “he who created Moses” and “built all things is God. And Moses was certainly faithful,” but as an assistant, “as a servant was faithful to testify to the things that were to be spoken later.” In truth Christ is not a faithful servant like Moses, but “as a son” he was faithful, and not over the shrine of the temple but over the souls of people. In fact, “we are his house if we stand firm in his confidence” and are not brought into disorder while “in the glory of his hope.” But if we transgress, we cause his suffering.

Hebrews 3:17-19

But with whom was he grieved forty years? was it not with them that had sinned, whose carcases fell in the wilderness?

“To whom did he swear that they should never enter his rest?” To those who did not want to obey Moses, Aaron, Joshua and Caleb … “So we see that they were unable to enter” the land promised to them, not because of their evil actions, even though they were wicked, but “because of unbelief” in the Word of God.

Hebrews 4:1-11 · 2 passages

Let us therefore fear, lest, a promise being left us of entering into his rest, any of you should seem to come short of it.

We also had the promise to enter into the kingdom through our faith and spiritual way of life, as well as those who accepted the command through the law so that … they might possess the land granted to them. “But the message” of the law “which they heard did not benefit them because it did not meet with faith” in the hearers. “We who have believed” in Christ and his gifts “enter” faithfully “that rest.” They, on the other hand, did not enter into that rest in consequence of the vow made through David, who said, “I swore in my anger that they should not enter my rest.”

In fact, if Joshua, the son of Nun, who allowed them to inherit the land, had settled them and given them rest, they still would not speak at all about the “other day of rest.” Indeed, Joshua made them rest, because he gave them the land as an inheritance, but they did not rest in it perfectly, as God perfectly rested from God’s works, for they lived in toils and wars. If that rest was not a true rest, since Joshua himself, the giver of their rest, was urged by the wars, if this is their condition, I say, there still remains the sabbath of God, who gives rest to those who enter there, as God rested from God’s works, that is, from all the works which God made.

Hebrews 4:16

Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need.

Let us imitate him so that we may be “without sin” like him, so that “we may approach with confidence the throne of his grace” in the hour of retribution. “Let us obtain his mercy,” for instance, through prayers, so that he may be with us in the hour of our fight with the devil.

Hebrews 5:1-6

For every high priest taken from among men is ordained for men in things pertaining to God, that he may offer both gifts and sacrifices for sins:

And in consequence of his weakness Jesus “felt a proper compassion” for sins, because he had clothed himself with the flesh of sin. And he had the duty “to offer a sacrifice both for his people and for himself and his sins.” He did not obtain the high priesthood by usurpation, but just like Aaron, whom God elected with the leafy staff.

Hebrews 5:7-10 · 2 passages

Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, and was heard in that he feared;

Jesus’ prayers were granted, but how were his prayers granted if he had demanded to be delivered from death? To be sure, he was not saved. He wanted to fulfill in himself the will of the Father. And for this reason it was evident that he was the Son of God, because in behalf of human creatures he exposed his own soul for the rest of the soul of the one who sent him, and his obedience was made evident by the hands of those who crucified him. If, therefore, the crucifiers testify that his prayers were granted, if it is so, I say, he certainly wanted to die, and he demanded that the will of his Father was fulfilled. He offered supplications with loud claims to the one who was able to save him from death; he who was about to die did not ask for delivery from death nor demand to be resurrected after his death because this had been promised to him earlier, but he prayed for his crucifiers lest they might die in him. And his prayers were granted, because the door was opened so that his crucifiers might live in him. And the one who did these things, that is, the one who abased himself to suc…

Jesus’ prayers were granted, but how were his prayers granted if he had demanded to be delivered from death? To be sure, he was not saved. He wanted to fulfill in himself the will of the Father. And for this reason it was evident that he was the Son of God, because in behalf of human creatures he exposed his own soul for the rest of the soul of the one who sent him, and his obedience was made evident by the hands of those who crucified him. If, therefore, the crucifiers testify that his prayers were granted, if it is so, I say, he certainly wanted to die, and he demanded that the will of his Father was fulfilled. He offered supplications with loud claims to the one who was able to save him from death; he who was about to die did not ask for delivery from death nor demand to be resurrected after his death because this had been promised to him earlier, but he prayed for his crucifiers lest they might die in him. And his prayers were granted, because the door was opened so that his crucifiers might live in him. And the one who did these things, that is, the one who abased himself to such humility and suffering for his murderers is the Son of God; and from this it was evident that he was satisfied in those sufferings which he endured. In fact, some of his murderers were converted, and through their repentance they were the heralds of his resurrection.

“He became the source of our eternal salvation” by replacing Adam, who had been the source of our death through his disobedience. But as Adam’s death did not reign in those who did not sin, so life reigns in those who do not need to be absolved. Even though he is a liberal giver of life, life is given to those who obey, not to those who fall away from him.

Hebrews 5:11-13

Of whom we have many things to say, and hard to be uttered, seeing ye are dull of hearing.

“Every one who lives on milk” as food … whose hope of salvation is in the promises of the earthly law, is “unskilled in the word of righteousness,” that is, in the crucifixion of our flesh, by which the righteousness of God is proclaimed.

Hebrews 5:14

But strong meat belongeth to them that are of full age, even those who by reason of use have their senses exercised to discern both good and evil.

“Solid food is for the mature,” that is, the passion written in the new gospel, and about them it was written, “make ready for the Lord a people prepared.” In their own taste, thanks to the right measure of their faith, “they have been trained to distinguish good from evil,” that is, by themselves and not by the law.

Hebrews 6:4-6

For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost,

“It is impossible to restore again to repentance” through a second baptism “those who have once been baptized, who have tasted the heavenly gift” through the medicine which they received, “have become partakers of the Holy Spirit” through the gifts received from the Spirit, “have tasted the goodness of the Word of God” in the new gospel and were armed with the power of the age to come in the promises prepared for the pious ones, but now “have fallen away” again. Those who propose two baptisms ask for the crucifixion again of the Son of God and for his dishonor. But crucifixion was performed once and will not be performed once more, and baptism was conceded as an “absolver” and is not conceded a second time to the sinner.… After the apostle said these words and discouraged them from sinning and being in want of propitiation, he changed his tone and encouraged them, as if to say, “If there is no second baptism to purify you, your deeds and charity are to be an eternal baptism for you.” “Though,” he says, “we speak thus” and close the door of mercy before the just ones lest they may sin…

“It is impossible to restore again to repentance” through a second baptism “those who have once been baptized, who have tasted the heavenly gift” through the medicine which they received, “have become partakers of the Holy Spirit” through the gifts received from the Spirit, “have tasted the goodness of the Word of God” in the new gospel and were armed with the power of the age to come in the promises prepared for the pious ones, but now “have fallen away” again. Those who propose two baptisms ask for the crucifixion again of the Son of God and for his dishonor. But crucifixion was performed once and will not be performed once more, and baptism was conceded as an “absolver” and is not conceded a second time to the sinner.… After the apostle said these words and discouraged them from sinning and being in want of propitiation, he changed his tone and encouraged them, as if to say, “If there is no second baptism to purify you, your deeds and charity are to be an eternal baptism for you.” “Though,” he says, “we speak thus” and close the door of mercy before the just ones lest they may sin, nevertheless the door of mercy is open for penitents. “God is not so unjust as to overlook your work,” that is, your gift, “and the love” which you have for the saints and the poor who are in Jerusalem.

Hebrews 6:13-20 · 2 passages

For when God made promise to Abraham, because he could swear by no greater, he sware by himself,

“Through two unchangeable things” … the former is that he swore by himself. The latter is that David said, “The Lord has sworn and will not change his mind, that you are a priest forever after the order of Melchizedek.” It is by this means that we who have been made coheirs of his promise “might have strong encouragement.” We “have fled for refuge” in order to protect ourselves, not for God’s justice, in order that God may draw and drive us away from the evils of this world, and may open for us the way “into the inner shrine behind the curtain.” We do not go in first. We do not go into the shrine of the tabernacle, where Moses went, but into the inner shrine in heaven, “where Jesus has gone as a forerunner, having become a high priest forever,” not in order to offer the victims of sacrifices, like Aaron, but to offer the word for all nations, like Melchizedek.

“Through this” oath “God desired to show more convincingly to the heirs of the promise” that God’s promise, because indeed it is God’s, will never be changed. God’s oath was infallible in its being interposed, that is, between God, the angel and Abraham.

Hebrews 7:2

To whom also Abraham gave a tenth part of all; first being by interpretation King of righteousness, and after that also King of Salem, which is, King of peace;

Now the interpretation of the name Melchizedek is “king of justice” and “king of peace.” The apostle indeed demonstrated that in this name the mystery of the grace and justice of the Son, Lord of Melchizedek, was inscribed.

Hebrews 7:3

Without father, without mother, without descent, having neither beginning of days, nor end of life; but made like unto the Son of God; abideth a priest continually.

Some say that this Melchizedek was actually Shem, son of Noah; in fact, they say the book of Genesis clearly shows that he lived in the days of Abraham and Isaac and Jacob. Moreover, from the sortitions of those tribes who inherited the land of the house of Shem, it looks clear that he lived in Salem in his own inheritance.Not only Melchizedek but also the name Melchizedek are “without father, and mother and without genealogy” because neither the name Melchizedek nor the name Israel were written in the genealogy, whereas Shem and Jacob had father and mother, and a beginning and an end, and were inscribed in the genealogy. But the names of Melchizedek and Israel did not have any of these things. God glorified them both with names equally imposed by him. He “was made similar to the Son of God” through his priesthood, so that the priesthood of Melchizedek might last forever, not in Melchizedek himself but in the Lord of Melchizedek. And the apostle highly praises the priesthood of all nations rather than that of his people, when he says, “Consider how great this man is to whom even our…

Some say that this Melchizedek was actually Shem, son of Noah; in fact, they say the book of Genesis clearly shows that he lived in the days of Abraham and Isaac and Jacob. Moreover, from the sortitions of those tribes who inherited the land of the house of Shem, it looks clear that he lived in Salem in his own inheritance.Not only Melchizedek but also the name Melchizedek are “without father, and mother and without genealogy” because neither the name Melchizedek nor the name Israel were written in the genealogy, whereas Shem and Jacob had father and mother, and a beginning and an end, and were inscribed in the genealogy. But the names of Melchizedek and Israel did not have any of these things. God glorified them both with names equally imposed by him. He “was made similar to the Son of God” through his priesthood, so that the priesthood of Melchizedek might last forever, not in Melchizedek himself but in the Lord of Melchizedek.
And the apostle highly praises the priesthood of all nations rather than that of his people, when he says, “Consider how great this man is to whom even our patriarch Abraham gave the tenth part of everything.”

Hebrews 7:4

Now consider how great this man was, unto whom even the patriarch Abraham gave the tenth of the spoils.

This Melchizedek is Shem, who became a king due to his greatness; he was the head of fourteen nations. In addition, he was a priest. He received this from Noah, his father, through the rights of succession. Shem lived not only to the time of Abraham, as Scripture says, but even to the time of Jacob and Esau, the grandsons of Abraham. It was to him that Rebekah went to ask and was told, “Two nations are in your womb, and the elder shall serve the younger.” Rebekah would not have bypassed her husband, who had been delivered at the high place, or her father-in-law, to whom revelations of the divinity came continually, and gone straight to ask Melchizedek unless she had learned of his greatness from Abraham or Abraham’s son. Abraham would not have given him a tenth of everything unless he knew that Melchizedek was infinitely greater than himself. Would Rebekah have asked one of the Canaanites or one of the Sodomites? Would Abraham have given a tenth of his possessions to any one of these? One ought not even entertain such ideas.Because the length of Melchizedek’s life extended to the tim…

This Melchizedek is Shem, who became a king due to his greatness; he was the head of fourteen nations. In addition, he was a priest. He received this from Noah, his father, through the rights of succession. Shem lived not only to the time of Abraham, as Scripture says, but even to the time of Jacob and Esau, the grandsons of Abraham. It was to him that Rebekah went to ask and was told, “Two nations are in your womb, and the elder shall serve the younger.” Rebekah would not have bypassed her husband, who had been delivered at the high place, or her father-in-law, to whom revelations of the divinity came continually, and gone straight to ask Melchizedek unless she had learned of his greatness from Abraham or Abraham’s son. Abraham would not have given him a tenth of everything unless he knew that Melchizedek was infinitely greater than himself. Would Rebekah have asked one of the Canaanites or one of the Sodomites? Would Abraham have given a tenth of his possessions to any one of these? One ought not even entertain such ideas.Because the length of Melchizedek’s life extended to the time of Jacob and Esau, it has been stated, with much probability, that he was Shem. His father Noah was dwelling in the east, and Melchizedek was dwelling between two tribes, that is, between the sons of Ham and his own sons. Melchizedek was like a partition between the two, for he was afraid that the sons of Ham would turn his own sons to idolatry.

Hebrews 7:5-10

And verily they that are of the sons of Levi, who receive the office of the priesthood, have a commandment to take tithes of the people according to the law, that is, of their brethren, though they come out of the loins of Abraham:

Through Abraham, who gave him the tenth part, the house of Levi, which had to be generated by him, took the tenth part in him. The Levites, even though they took the tenth part, did not take it from strangers but received the tenth part from themselves; in fact, they took the tenth part from their brothers, the sons of Abraham. Therefore, Abraham, to whom the promise of priesthood was made, gave the tenth part to Melchizedek, who was not inscribed in the Levitic generation. And to Abraham it had been promised that all nations would have been blessed in him. So why did he need the blessing of an uncircumcised man? Does not this show and prove that, if Abraham had not been inferior to Melchizedek, he would not have demanded to be blessed by him? And so the mortal sons receive the tenth part, and in the same manner Melchizedek, who was mortal, lived at that time to be a witness for Abraham, for the indisputably true Melchizedek’s blessing destined to the seed of Abraham.

Hebrews 7:16

Who is made, not after the law of a carnal commandment, but after the power of an endless life.

Paul says, “If perfection had been attainable” through the Levitic house, “for under it the people received the law”—that is, through its agency the law of the people was declared—“what further need would there have been” to elevate another priest from another place, “rather than one named after the order of Aaron,” who was the patriarch of those priests, “but after the order of” the uncircumcised “Melchizedek”?After thus proving the necessity to change priesthood, Paul begins again to prove that, with this change in the priesthood, the law is changed too. “When there is a change in the priesthood,” he says, “there is necessarily a change in the law as well.” Is there need of a sacrificial law, if sacrifices and priesthood have been abolished? So Melchizedek, “of whom these things are spoken” even though he was from that generation, came “from another tribe from which no one has ever served at the altar,” and the one who received his priesthood was certainly not from the Levites, lest he might be estranged from Melchizedek because of his origin. In fact, “it is evident that our Lord”…

Paul says, “If perfection had been attainable” through the Levitic house, “for under it the people received the law”—that is, through its agency the law of the people was declared—“what further need would there have been” to elevate another priest from another place, “rather than one named after the order of Aaron,” who was the patriarch of those priests, “but after the order of” the uncircumcised “Melchizedek”?After thus proving the necessity to change priesthood, Paul begins again to prove that, with this change in the priesthood, the law is changed too. “When there is a change in the priesthood,” he says, “there is necessarily a change in the law as well.” Is there need of a sacrificial law, if sacrifices and priesthood have been abolished?
So Melchizedek, “of whom these things are spoken” even though he was from that generation, came “from another tribe from which no one has ever served at the altar,” and the one who received his priesthood was certainly not from the Levites, lest he might be estranged from Melchizedek because of his origin.
In fact, “it is evident that our Lord” Jesus Christ “was descended from Judah, and in connection with that tribe Moses said nothing about priests.”
For this reason Uzziah was stricken with leprosy, because he wanted to transfer priesthood by his action and move it to the house of Judah, before Jesus, who was from Judah, came and took it in his hour.
“This becomes even more evident” because “another priest arises in the likeness of Melchizedek, who has become a priest not according to a legal requirement concerning bodily descent,” that is, not by being appointed before the people through the aspersion, sanctification, and blood and anointment of priesthood, and through its garments. Our Lord, on the contrary, was appointed and accepted the priesthood “by the power of a life” which is not broken down by death.
He accepted the priesthood through the oath proffered by David, “You are a priest forever after the order of Melchizedek.” Therefore, “a former commandment is set aside,” as well as the previous priesthood, “because of its weakness and uselessness” as a rule.

Hebrews 7:18-19

For there is verily a disannulling of the commandment going before for the weakness and unprofitableness thereof.

Because of their earthly voluptuousness and desire for pleasure, which the former priests showed, and because of their infirmity, through which they made their people infirm before their cupidities, they did not bring any of them to that perfection, thanks to which we got rid of all our material goods. In fact, “the introduction” of the gospel made for the hope which surpassed what was previously preached to us, was also made for the introduction of this precept: through our own freedom from material possessions “we approach God,” whereas through the voluptuousness and pleasures of the law we were rejected and removed from God.