TRV
Oecumenius
Medieval · AD 800–1500 · 987 passages across 19 books
Commentary
Hebrews 12:16-17
· 2 passages
Lest there be any fornicator, or profane person, as Esau, who for one morsel of meat sold his birthright.
"though he sought it." Does he therefore reject repentance? Certainly not. How then, if he sought repentance with tears, did he not attain it? He did seek it, but he did not find it; for he did not seek it rightly. How so? Because he was not properly repentant. For what kind of words of repentance did he speak? "The days of mourning for my father are approaching, and I will kill my brother Jacob." (Gen. 27:41) Therefore, for this reason, he does not find repentance, because he did not seek it as he ought. Either this is the case, or Paul terrifies those who have not yet fallen so that they do not fall, as if the greatest sins do not deserve repentance: and to those who have not yet sinned, he speaks in such a way, preserving them from falling by fear. But when he sees that some have completely fallen, consider how he changes his speech. For Paul says: "My little children, for whom I am again in labor until Christ is formed in you." (Gal. 4:19) For that he writes this to those who have already fallen is evident. For he says: "You who are justified by the law have fallen from grace." (…
"though he sought it." Does he therefore reject repentance? Certainly not. How then, if he sought repentance with tears, did he not attain it? He did seek it, but he did not find it; for he did not seek it rightly. How so? Because he was not properly repentant. For what kind of words of repentance did he speak? "The days of mourning for my father are approaching, and I will kill my brother Jacob." (Gen. 27:41) Therefore, for this reason, he does not find repentance, because he did not seek it as he ought. Either this is the case, or Paul terrifies those who have not yet fallen so that they do not fall, as if the greatest sins do not deserve repentance: and to those who have not yet sinned, he speaks in such a way, preserving them from falling by fear. But when he sees that some have completely fallen, consider how he changes his speech. For Paul says: "My little children, for whom I am again in labor until Christ is formed in you." (Gal. 4:19) For that he writes this to those who have already fallen is evident. For he says: "You who are justified by the law have fallen from grace." (Gal. 5:4) You see that when he testifies with them that they have fallen, lest they come to despair, he says: "Of whom I am again in labor until Christ is formed in you?" (Gal. 4:19) Do you not recognize that he does not reject this holy repentance, but is speaking in an economical manner [οἰκονομικῶς]?
"that no one is sexually immoral." He did not say sexually immoral, referring to Esau, but it is placed in opposition to what preceded, "Pursue holiness." The defiled is indeed placed as if it refers to Esau; however, he called him a glutton, because he had sold away God's gift, namely the birthright, for a single meal. For it is written in the book of Genesis: "And the boys grew; and Esau was a cunning hunter, a man of the field: but Jacob was a plain man, dwelling in tents. And Isaac loved Esau, because he did eat of his venison: but Rebecca loved Jacob. And Jacob boiled pottage. And Esau came from the field, and he was faint: and Esau said to Jacob, 'Feed me, I beg you, with that same red pottage; for I am weak.' Therefore was his name called Edom. And Jacob said, 'Sell me this day your birthright.' And Esau said, 'Behold, I am at the point to die: and what profit shall this birthright do to me?' And Jacob said, 'Swear to me this day.' And he swore to him: and he sold his birthright to Jacob." (Gen. 25:26-33) Therefore, at that time, the right of the firstborn is ours, and not tha…
"that no one is sexually immoral." He did not say sexually immoral, referring to Esau, but it is placed in opposition to what preceded, "Pursue holiness." The defiled is indeed placed as if it refers to Esau; however, he called him a glutton, because he had sold away God's gift, namely the birthright, for a single meal. For it is written in the book of Genesis: "And the boys grew; and Esau was a cunning hunter, a man of the field: but Jacob was a plain man, dwelling in tents. And Isaac loved Esau, because he did eat of his venison: but Rebecca loved Jacob. And Jacob boiled pottage. And Esau came from the field, and he was faint: and Esau said to Jacob, 'Feed me, I beg you, with that same red pottage; for I am weak.' Therefore was his name called Edom. And Jacob said, 'Sell me this day your birthright.' And Esau said, 'Behold, I am at the point to die: and what profit shall this birthright do to me?' And Jacob said, 'Swear to me this day.' And he swore to him: and he sold his birthright to Jacob." (Gen. 25:26-33) Therefore, at that time, the right of the firstborn is ours, and not that of the Jews. For we are descended from Isaac and Jacob.
"he was rejected." He was rejected by God. For God is the cause of Isaac being deceived, to bless Jacob.
"he was rejected." He was rejected by God. For God is the cause of Isaac being deceived, to bless Jacob.
Hebrews 12:18-21
For ye are not come unto the mount that might be touched, and that burned with fire, nor unto blackness, and darkness, and tempest,
There is fire, for this reason, that God may appear more fearsome to those who were delivering the law. "And to darkness and gloom." Darkness and gloom signify the shadow of the Old Testament. For if those were figures, it is evident that until the truth came, the figures were obscure, while it was not known what they signified. Moreover, darkness also signifies the invisibility of God. "and to darkness," he says, "under his feet." (Ps. 17:10) "and a storm." By the word, storm, he excites them when they were sluggish. Indeed, the storm is a twisting of the wind. And the trumpet, however, as if in the presence of the king; for this will be in the second coming. "and the voice of words." For Moses spoke, and God answered. Indeed, it was necessary for the voice of God to be formed (Ex. 19:19), so that the lawgiving would be worthy of faith, and it would not be thought to be from Moses, through whom God was about to bring the law. "For they could not bear what was commanded." He stated the reason for the excuse, because they could not bear what was being defined, that is, what was being…
There is fire, for this reason, that God may appear more fearsome to those who were delivering the law. "And to darkness and gloom." Darkness and gloom signify the shadow of the Old Testament. For if those were figures, it is evident that until the truth came, the figures were obscure, while it was not known what they signified. Moreover, darkness also signifies the invisibility of God. "and to darkness," he says, "under his feet." (Ps. 17:10)
"and a storm." By the word, storm, he excites them when they were sluggish. Indeed, the storm is a twisting of the wind.
And the trumpet, however, as if in the presence of the king; for this will be in the second coming.
"and the voice of words." For Moses spoke, and God answered. Indeed, it was necessary for the voice of God to be formed (Ex. 19:19), so that the lawgiving would be worthy of faith, and it would not be thought to be from Moses, through whom God was about to bring the law.
"For they could not bear what was commanded." He stated the reason for the excuse, because they could not bear what was being defined, that is, what was being commanded or said. Indeed, they said to Moses: "Speak to us, and let not God speak to us." (Ex. 20:19)
"Even if a beast touched the mountain." Such was the terror that if the beast touched the mountain, it was stoned.
"And so terrifying was the sight."It wishes to show that the New Testament also excels in relation to the Old. For indeed, even if the Old had nothing of this kind that the New has, it was to be feared in some way; however, the New, having perfection, is gentle and without terror.
"that Moses said, "I am exceedingly afraid and trembling.." This was also said by the one who was about to enter into darkness.
"and a storm." By the word, storm, he excites them when they were sluggish. Indeed, the storm is a twisting of the wind.
And the trumpet, however, as if in the presence of the king; for this will be in the second coming.
"and the voice of words." For Moses spoke, and God answered. Indeed, it was necessary for the voice of God to be formed (Ex. 19:19), so that the lawgiving would be worthy of faith, and it would not be thought to be from Moses, through whom God was about to bring the law.
"For they could not bear what was commanded." He stated the reason for the excuse, because they could not bear what was being defined, that is, what was being commanded or said. Indeed, they said to Moses: "Speak to us, and let not God speak to us." (Ex. 20:19)
"Even if a beast touched the mountain." Such was the terror that if the beast touched the mountain, it was stoned.
"And so terrifying was the sight."It wishes to show that the New Testament also excels in relation to the Old. For indeed, even if the Old had nothing of this kind that the New has, it was to be feared in some way; however, the New, having perfection, is gentle and without terror.
"that Moses said, "I am exceedingly afraid and trembling.." This was also said by the one who was about to enter into darkness.
Hebrews 12:22
But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels,
"But you have come to Mount Zion and to the city of the living God, heavenly Jerusalem, and to multitudes of angels." Instead of the people of Judah, angels are present. And he says there is a festive gathering among the multitude of angels. He also speaks of the firstborn, the faithful, whose names are written in the book of life. For this is what the Lord also says to the disciples: "Rejoice because your names are written in heaven." (Luke 10:20)
Hebrews 12:23
· 2 passages
To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect,
"and to God the judge of all."As if he were saying: They did not even dare to listen to the word; but you, on the other hand, have approached the very judge, that is, Christ. "For the Father," he says, "does not judge anyone, but has given all judgment to the Son." (Jn. 5:22) —
"and to the spirits of the righteous." For you will be with them, who have come to the New Testament. Paul calls them, as those who will then have their perfection, just as he says above: "Lest they be made perfect without us." (Heb. 11:40)
"and to the spirits of the righteous." For you will be with them, who have come to the New Testament. Paul calls them, as those who will then have their perfection, just as he says above: "Lest they be made perfect without us." (Heb. 11:40)
He calls the firstborn holy, who have something excellent beyond other faithful ones who have received adoption from the firstborn who are among us, who by the right of the firstborn have some special birthrights.
Hebrews 12:24
· 2 passages
And to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel.
For the blood of Abel cries out against the murderer. But that of Christ speaks for us to the Father. Therefore, it is said, "that speaks better than the blood of Abel."
"and to Jesus, the mediator of a new covenant." Instead of Moses, here is Christ.
"The sprinkled blood," however, refers to the precious blood of Christ.
"that speaks better than the blood of Abel." For what is the blood of Abel? Did it speak? Certainly. For through it, he says, the dead still speaks (Heb. 11:4), namely in glory and reputation. But concerning the blood of Christ, it is clear that it speaks more through glory, since it is suitable for purifying the whole world. He always, however, makes comparisons from the very smallest things, due to the childishness of those who hear.
"The sprinkled blood," however, refers to the precious blood of Christ.
"that speaks better than the blood of Abel." For what is the blood of Abel? Did it speak? Certainly. For through it, he says, the dead still speaks (Heb. 11:4), namely in glory and reputation. But concerning the blood of Christ, it is clear that it speaks more through glory, since it is suitable for purifying the whole world. He always, however, makes comparisons from the very smallest things, due to the childishness of those who hear.
Hebrews 12:25
· 2 passages
See that ye refuse not him that speaketh. For if they escaped not who refused him that spake on earth, much more shall not we escape, if we turn away from him that speaketh from heaven:
"having refused the one warning on earth," or the one who engages in earthly matters, promising the earthly and temporary, flowing with milk and honey, the dominion of enemies, good upbringing, and a long life.
"from the one from heaven," he speaks, promising the same heaven as an inheritance, granting the enjoyment of that overwhelming glory and eternity. It is possible to say: On earth, to engage in matters, since almost all of the physical purifications were found in the lawgiving through Moses. The new law given to us through Christ is a cleansing and illumination of the soul. Therefore, those things are said to be on earth, as they are humble and related to the material body. But these things are from heaven, as they are divine and lofty, purifying the soul and elevating it to the heavens.
"from the one from heaven," he speaks, promising the same heaven as an inheritance, granting the enjoyment of that overwhelming glory and eternity. It is possible to say: On earth, to engage in matters, since almost all of the physical purifications were found in the lawgiving through Moses. The new law given to us through Christ is a cleansing and illumination of the soul. Therefore, those things are said to be on earth, as they are humble and related to the material body. But these things are from heaven, as they are divine and lofty, purifying the soul and elevating it to the heavens.
"do not deny the one speaking." This is due to disbelief or despair. Who is the one speaking and calling to his own kingdom? It is Christ, obviously. For if his blood speaks, much more he lives.
"For if they did not escape." The danger, that is, the loss. The danger, that is, the loss.
"For if they did not escape." The danger, that is, the loss. The danger, that is, the loss.
Hebrews 12:26
· 2 passages
Whose voice then shook the earth: but now he hath promised, saying, Yet once more I shake not the earth only, but also heaven.
For on earth, it is said that Moses speaks. He says, This is the case: If the Jews, having rejected the message of Moses, did not escape destruction, how shall we escape if we reject the one who speaks from heaven, that is, Christ? Is it not because, while the law was given by another long ago, now another speaks, and calls to his kingdom and faith, but because he is more fearful now, speaking from heaven and by himself, than he was before, when he spoke from the earth through Moses, from whom he is more justly to be heard?
That the former lawgiver is not different from the one speaking now, he himself makes clear by saying, "whose voice then shook the earth." When? He says, when he gave the law on Mount Sinai.
"but now has promised, saying." Do you see that the same one is both then and now? But the difference is in the manner of his preaching. For then he proclaimed from the earth and through Moses, but now from heaven and through himself.
"who turn away from the one from heaven." In common, that which is speaking, as in proclaiming.
That the former lawgiver is not different from the one speaking now, he himself makes clear by saying, "whose voice then shook the earth." When? He says, when he gave the law on Mount Sinai.
"but now has promised, saying." Do you see that the same one is both then and now? But the difference is in the manner of his preaching. For then he proclaimed from the earth and through Moses, but now from heaven and through himself.
"who turn away from the one from heaven." In common, that which is speaking, as in proclaiming.
"Yet once more I shake," that is, "once more," clearly, that which comes after the second, is added another once. For previously the world was shaken at the lawgiving in Sinai. "Indeed, the earth shook," says David (Ps. 68:8). Again, during the presence in the flesh; the world will be shaken; for "all Jerusalem was shaken." (Matt. 21:10)
"And the handmade things of Egypt shall be shaken." (Isa. 19:16) By "shaking," it is said to be the renowned nature of the preaching, by which they were shaken from their former state of wandering and the people were transformed. Therefore, speaks holy Cyril: But the "yet once more," he says, will be at his second glorious coming, when he will transform and renew creation; for then creation will be shaken most truly, the true shaking and uproar or the transformation from evil to good of those then being saved. Refer also to the commentary of the blessed Cyril on the Song of Songs.
"And the handmade things of Egypt shall be shaken." (Isa. 19:16) By "shaking," it is said to be the renowned nature of the preaching, by which they were shaken from their former state of wandering and the people were transformed. Therefore, speaks holy Cyril: But the "yet once more," he says, will be at his second glorious coming, when he will transform and renew creation; for then creation will be shaken most truly, the true shaking and uproar or the transformation from evil to good of those then being saved. Refer also to the commentary of the blessed Cyril on the Song of Songs.
Hebrews 12:27
And this word, Yet once more, signifieth the removing of those things that are shaken, as of things that are made, that those things which cannot be shaken may remain.
"as of things that are made," that is, those suffering according to nature. For since it takes a beginning and reaches an end, he says, as of things that are made. For since it has been made, and it began from motion, that which comes from non-being to being will reasonably be shaken and moved again in the change.
"so that the things which cannot be shaken may remain." The creation shakes and alternates, so that the unshakable may remain; that is, those that will no longer be shaken or changed; as if it were saying: Therefore, it shakes and alternates the creation, so that in the future the unshakable may remain in its place, no longer subject to shaking or changing. The unchanging, therefore, rightly will no longer be subject to shaking. For once it has received the first change, it will be incorruptible.
"so that the things which cannot be shaken may remain." The creation shakes and alternates, so that the unshakable may remain; that is, those that will no longer be shaken or changed; as if it were saying: Therefore, it shakes and alternates the creation, so that in the future the unshakable may remain in its place, no longer subject to shaking or changing. The unchanging, therefore, rightly will no longer be subject to shaking. For once it has received the first change, it will be incorruptible.
Hebrews 12:28-29
· 2 passages
Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with reverence and godly fear:
“Therefore, receiving a kingdom that cannot be shaken.” If creation is unshakable, much more the kingdom of heaven, which you are about to receive as a reward for the sufferings here for Christ. Since the sufferings are the cause of the kingdom, let us give thanks to God for them.
“by which we may serve.” For which, with thanksgiving;for it is by giving thanks to God even for tribulations and temptations that one serves Him acceptably.
“with reverence and godly fear.” And it is not enough, Paul says, to be merely grateful, unless there is also shame, both towards all and towards God, accompanying piety.
“by which we may serve.” For which, with thanksgiving;for it is by giving thanks to God even for tribulations and temptations that one serves Him acceptably.
“with reverence and godly fear.” And it is not enough, Paul says, to be merely grateful, unless there is also shame, both towards all and towards God, accompanying piety.
“For our God is a consuming fire.” By saying this, Paul either wishes to frighten them not to be ungrateful, nor to complain about their tribulations, lest they suffer the wrath and punishment of God; or to comfort them; as if he were saying: let us give thanks in our tribulations; for we have a Master who is able to consume our adversaries.
Hebrews 13:1-3
Let brotherly love continue.
"Let brotherly love continue." Let it be unwavering, do not allow it to escape from you. "Do not forget to show hospitality." For as they had been plundered of their possessions, they might perhaps have been more sparing. But by saying, let it remain, and do not forget, it shows that they had long possessed these virtues, but now, due to the continuous hardships, they were in danger of becoming indifferent to these virtues; therefore, Paul again encourages them towards these things. "in this way, some have been unaware while they entertained angels." Thus, Paul says, great is hospitality, so that it became a cause for those around Abraham and Lot to receive the angels. (Gen. 18) And the fact that they were unaware, instead of not knowing, that the guests were angels, and yet they received them so hospitably; therefore this great reward for them; for if they had known, they would have done nothing great. "as bound." For he who is bound to someone, even if he wishes to forget, cannot. "and those who suffer adversity." Of those who are suffering either in prisons, or in famine, or in an…
"Let brotherly love continue." Let it be unwavering, do not allow it to escape from you.
"Do not forget to show hospitality." For as they had been plundered of their possessions, they might perhaps have been more sparing. But by saying, let it remain, and do not forget, it shows that they had long possessed these virtues, but now, due to the continuous hardships, they were in danger of becoming indifferent to these virtues; therefore, Paul again encourages them towards these things.
"in this way, some have been unaware while they entertained angels." Thus, Paul says, great is hospitality, so that it became a cause for those around Abraham and Lot to receive the angels. (Gen. 18) And the fact that they were unaware, instead of not knowing, that the guests were angels, and yet they received them so hospitably; therefore this great reward for them; for if they had known, they would have done nothing great.
"as bound." For he who is bound to someone, even if he wishes to forget, cannot.
"and those who suffer adversity." Of those who are suffering either in prisons, or in famine, or in another affliction. For if someone were to consider that he himself is surrounded by a body that suffers similarly, he would have more compassion for them, both because of sympathy, and because of the fear that he too might experience similar sufferings from inhumanity.
"Do not forget to show hospitality." For as they had been plundered of their possessions, they might perhaps have been more sparing. But by saying, let it remain, and do not forget, it shows that they had long possessed these virtues, but now, due to the continuous hardships, they were in danger of becoming indifferent to these virtues; therefore, Paul again encourages them towards these things.
"in this way, some have been unaware while they entertained angels." Thus, Paul says, great is hospitality, so that it became a cause for those around Abraham and Lot to receive the angels. (Gen. 18) And the fact that they were unaware, instead of not knowing, that the guests were angels, and yet they received them so hospitably; therefore this great reward for them; for if they had known, they would have done nothing great.
"as bound." For he who is bound to someone, even if he wishes to forget, cannot.
"and those who suffer adversity." Of those who are suffering either in prisons, or in famine, or in another affliction. For if someone were to consider that he himself is surrounded by a body that suffers similarly, he would have more compassion for them, both because of sympathy, and because of the fear that he too might experience similar sufferings from inhumanity.
Hebrews 13:4
Marriage is honourable in all, and the bed undefiled: but whoremongers and adulterers God will judge.
"Marriage is honorable in all things." How much indeed is the discourse about moderation! For also earlier, recalling sanctification, Paul spoke about this, and again after this he will speak about prostitutes and adulterers. Therefore, in all things, that is, not honorable in this part and not in another, but entirely throughout honorable and unblemished, let it be. In all ways and at all times; not in distress, but in ease let it not be.
"but God will judge fornicators and adulterers." And here, along with punishments, is the prohibition of fornication and adultery. For God will judge, or rather condemn. And rightly so. For if marriage is permitted, and it is lawful to fulfill desire without sin, what excuse will there be for adulterers and fornicators?
"but God will judge fornicators and adulterers." And here, along with punishments, is the prohibition of fornication and adultery. For God will judge, or rather condemn. And rightly so. For if marriage is permitted, and it is lawful to fulfill desire without sin, what excuse will there be for adulterers and fornicators?
Hebrews 13:5-6
Let your conversation be without covetousness; and be content with such things as ye have: for he hath said, I will never leave thee, nor forsake thee.
"Let your conversation be without greed." Paul did not say, "Do not possess anything"; (and it is clear from what he leads to: Being content with what is present, whatever it may be.) but rather, "You have a philosophical and ungreedy opinion." For he himself has said: "for he has said, 'I will never leave you, nor forsake you.'" Since your possessions have been seized; for Paul said: And you have received the confiscation of your possessions with joy (Heb. 10:34); he advises them to be content with what is present; lest they say: With what present things shall we be content? We have been seized, and we have nothing; he says: but even if you have been seized, you can be content with what remains, even if it is very little, because of the one who says, God: 'I will not forsake you,' that is, I will not leave you, nor will I abandon you. "So that we may boldly say." If he does not allow it, God does not abandon either, therefore, he says, we must speak boldly the words of David: "The Lord is my helper." (Ps. 118:6-7) For if God helps, one should not be afraid of those who seize or thre…
"Let your conversation be without greed." Paul did not say, "Do not possess anything"; (and it is clear from what he leads to: Being content with what is present, whatever it may be.) but rather, "You have a philosophical and ungreedy opinion." For he himself has said:
"for he has said, 'I will never leave you, nor forsake you.'" Since your possessions have been seized; for Paul said: And you have received the confiscation of your possessions with joy (Heb. 10:34); he advises them to be content with what is present; lest they say: With what present things shall we be content? We have been seized, and we have nothing; he says: but even if you have been seized, you can be content with what remains, even if it is very little, because of the one who says, God: 'I will not forsake you,' that is, I will not leave you, nor will I abandon you.
"So that we may boldly say." If he does not allow it, God does not abandon either, therefore, he says, we must speak boldly the words of David: "The Lord is my helper." (Ps. 118:6-7) For if God helps, one should not be afraid of those who seize or threaten."
"for he has said, 'I will never leave you, nor forsake you.'" Since your possessions have been seized; for Paul said: And you have received the confiscation of your possessions with joy (Heb. 10:34); he advises them to be content with what is present; lest they say: With what present things shall we be content? We have been seized, and we have nothing; he says: but even if you have been seized, you can be content with what remains, even if it is very little, because of the one who says, God: 'I will not forsake you,' that is, I will not leave you, nor will I abandon you.
"So that we may boldly say." If he does not allow it, God does not abandon either, therefore, he says, we must speak boldly the words of David: "The Lord is my helper." (Ps. 118:6-7) For if God helps, one should not be afraid of those who seize or threaten."
Hebrews 13:7-8
Remember them which have the rule over you, who have spoken unto you the word of God: whose faith follow, considering the end of their conversation.
"Remember your leaders." Of the teachers. This Paul also advised the Thessalonians, so that they hold them in honor exceedingly. (1 Thess. 5:13) And just as they share in the word, so if it is possible, to help them in their bodily needs. For this is hinted at by the phrase, “remember”. It also encourages them to imitate them. “consider the outcome of their.” Reflecting, examining. This can be said both about the deceased and the living; concerning the deceased: reflecting, Paul says, on how they exited life, what kind of conduct they had in the world, imitate their faith; for a pure life is based on faith. For if they had not believed in what was to come, but had hesitated, they would not have demonstrated the best way of life. Concerning their way of life: Reflecting, he says, on how they conduct themselves well in life, become imitators of their faith. "the outcome of their way of life." The community until the end. "Jesus Christ yesterday and today." Some among them were saying, The crucified one, the proclaimed and expected Christ does not exist. Another, they say, will come. Th…
"Remember your leaders." Of the teachers. This Paul also advised the Thessalonians, so that they hold them in honor exceedingly. (1 Thess. 5:13) And just as they share in the word, so if it is possible, to help them in their bodily needs. For this is hinted at by the phrase, “remember”. It also encourages them to imitate them.
“consider the outcome of their.” Reflecting, examining. This can be said both about the deceased and the living; concerning the deceased: reflecting, Paul says, on how they exited life, what kind of conduct they had in the world, imitate their faith; for a pure life is based on faith. For if they had not believed in what was to come, but had hesitated, they would not have demonstrated the best way of life. Concerning their way of life: Reflecting, he says, on how they conduct themselves well in life, become imitators of their faith.
"the outcome of their way of life." The community until the end.
"Jesus Christ yesterday and today." Some among them were saying, The crucified one, the proclaimed and expected Christ does not exist. Another, they say, will come. Therefore, Paul says, "Jesus Christ is the same yesterday and today and forever." By "yesterday," he indicates the past ages; by "today," the present; by "the same forever," the future. As if he said: Another Christ will not come. For this one who has come is the one who was before, and he is and will be forever.
“consider the outcome of their.” Reflecting, examining. This can be said both about the deceased and the living; concerning the deceased: reflecting, Paul says, on how they exited life, what kind of conduct they had in the world, imitate their faith; for a pure life is based on faith. For if they had not believed in what was to come, but had hesitated, they would not have demonstrated the best way of life. Concerning their way of life: Reflecting, he says, on how they conduct themselves well in life, become imitators of their faith.
"the outcome of their way of life." The community until the end.
"Jesus Christ yesterday and today." Some among them were saying, The crucified one, the proclaimed and expected Christ does not exist. Another, they say, will come. Therefore, Paul says, "Jesus Christ is the same yesterday and today and forever." By "yesterday," he indicates the past ages; by "today," the present; by "the same forever," the future. As if he said: Another Christ will not come. For this one who has come is the one who was before, and he is and will be forever.
Hebrews 13:9
Be not carried about with divers and strange doctrines. For it is a good thing that the heart be established with grace; not with meats, which have not profited them that have been occupied therein.
"diverse and strange teachings." Paul says, do not be led astray by teachings that go beyond doctrines, neither different nor strange ones. For the doctrine itself is also recognizable; but to be carried away, as from the metaphor of those who are mad, who are carried here and there, has been said.
"for it is good for the heart to be strengthened by grace." For the heart established by the grace of God will not be led astray by diverse and strange teachings, but will keep to the truth.
"not by foods." Therefore, by faith, which is active through the grace of God, the heart must be strengthened, not being strengthened in regard to the observance of foods; for those who walk in these observances, that is, those who keep them, have gained nothing from them.It is said that some among them observe the food according to Jewish customs.
"for it is good for the heart to be strengthened by grace." For the heart established by the grace of God will not be led astray by diverse and strange teachings, but will keep to the truth.
"not by foods." Therefore, by faith, which is active through the grace of God, the heart must be strengthened, not being strengthened in regard to the observance of foods; for those who walk in these observances, that is, those who keep them, have gained nothing from them.It is said that some among them observe the food according to Jewish customs.