1 Therefore ought we more diligently to observe the things which we have heard lest perhaps we should let them slip.
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VERS. 1.-- *Therefore.* After he has spoken many things of the Son of God which avail for his commendation, he exhorts those to whom he writes diligently to take heed and to keep the things which were announced to them through him. And to this tend all the things set down before, by which he proved that Christ was greater than the prophets and the angels. *More abundantly,* than the things which were said of the law, or of the prophets, or of the angels. The Apostle passed over in silence the name of the law, because in the demonstration which he makes in what follows he makes this also plain. *We flow utterly away.* We flow through the penalties of mortal nature, we flow out, by adding sins, we flow utterly away into eternal damnation. Hence he urges that the words of Christ must be heard, by reason of the punishment which shall be for those who neglect them.
2 For if the word spoken by angels became steadfast and every transgression and disobedience received a just recompense of reward:
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VERS. 2.-- *And every transgression.* He says *every,* that there may be a punishment for each several sin; for not only shall every transgressor who is guilty of many pay the penalty. *A just reward.* So he speaks, lest justice should be thought to perish through mercy. But that he says *recompense,* this is referred to the quantity of the punishment, which shall be equal to the sin: because according as the sin is greater or less, the punishment shall be greater or less. But that he says: *of reward,* this is referred to the quality of the punishment, so that he who has perished by the fire of lust may be tormented by the fire of everlasting burning.
3 How shall we escape if we neglect so great salvation? Which, having begun to be declared by the Lord, was confirmed unto us by them that heard him.
4 God also bearing them witness by signs and wonders and divers miracles and distributions of the Holy Ghost, according to his own will.
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VERS. 4.-- *And by distributions of the Spirit.* By this he signifies the abundance of graces, which was not among the ancients, nor such great signs, nor wonders so diverse, by which he shows that credence was not simply given them, but through logs and wonders. And therefore, when we believe, it is declared that we believe not them, but God.
5 For God hath not subjected unto angels the world to come, whereof we speak.
6 But one in a certain place hath testified, saying: What is man, that thou art mindful of him? Or the son of man, that thou visitest him?
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VERS. 6.-- *What is man.* This can be read wonderingly, so that by man and the Son of man Christ the man is understood. Of whom God was mindful in his conception, giving immunity from sin. And he visited him in the resurrection, giving the glory of immortality. This can also be read with contempt, for the earthly man: for Adam was a man, but not the son of a man, as those are called men who bear his image. But he that hath borne the image of Christ, these are rather called sons of men. And that one is called the old man; this one, the new. Man therefore in this place is the earthly; but the Son of man, the heavenly. And that one is far sundered from God, but this one is present. And therefore he is mindful of that one as of one set afar off. This one he visits, whom he enlightens with his countenance, that is, with the presence of his grace. *Thou visitest him:* the Father visited man through the Son of man, as a sick man through a physician.
7 Thou hast made him a little lower than the angels: thou hast crowned him with glory and honour and hast set him over the works of thy hands.
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VERS. 7.-- *With glory.* With the brightness of immortality *with honour,* in that thus every knee is bowed. *Over the works of thy hands,* the worthier ones, namely angels and men, which by excellence are called the works of his hands.
8 Thou hast subjected all things under his feet. For in that he hath subjected all things to him he left nothing not subject to him. But now we see not as yet all things subject to him.
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VERS. 8.-- *But in that.* He expounds the meaning of David. David says: *Thou hast subjected all things: But in that* Scripture *hath subjected,* that is, hath shown to be subjected, *all things, he hath left nothing,* that is, he hath excepted nothing out of all.
9 But we see Jesus, who was made a little lower than the angels, for the suffering of death, crowned with glory and honour: that, through the grace of God he might taste death for all.
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VERS. 9.-- *But him,* etc. The angels can be said to be greater than man because they are greater than the body of man. They are greater also in mind, but only in this, that by the desert of original sin the body weighs down the mind itself, but this, not in Christ. But whereas it seems to thee that nothing great is said of God the Father, if he is greater than the form of a servant, than which the angels also are seen to be greater; thou dost not think rightly, nor dost thou attend what place human nature holds among things, which was founded to the image of God: to which nevertheless no injury was done when Christ was saying: *The Father is greater than I*; who preferred God the Father not to his flesh only, but even to the human mind which he bore, which without doubt is acknowledged to be the form of a servant, since the whole creature serves the Creator. *Because of the passion.* Here he now begins to show that the words of Christ are to be heard not for his power only, or for vengeance, but for the love wherewith he loved us, that he might die for us.
10 For it became him for whom are all things and by whom are all things, who had brought many children into glory, to perfect the author of their salvation, by his passion.
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VERS. 10.-- *The author.* Christ. *Of their salvation,* that is, of the sons. For he is son by nature, whose heirs we shall be, we who are sons by adoption. See how great he is in the midst of us: both he is a son, and we are sons. But there is a difference, in that he saves, we are saved. He sanctifies, we are sanctified. Now Scripture joins us together, now it puts us apart. *Many,* he says, *sons,* here it joined together: *the author of their salvation,* here it distinguished. *Through his passion.* Because unless Christ died, man would not be redeemed, and unredeemed would perish. And if that were so, all things would have been made in vain. For the rest serve man, man God. Nor would God be glorified in any, since all things were made for this. The predestination concerning the sons to be brought in would also be false. *To perfect.* This he began in the resurrection, when he was exalted with the glory of immortality. And it was increased in the ascension, when he ascended to the right hand of the Father. And it shall be completed in the judgment, *when all things shall be subjected to him, and he shall be all in all*. *For he,* etc. He proves that it was fitting that Christ should suffer for our deliverance, etc., *as far as* since it is agreed that he knew both natures through himself. *All of one.* But he as the proper Son, we as adopted. When he says: *he is not ashamed to call them brethren,* he shows that our brotherhood is not to him of nature, but of mercy. Which he proves by the prophet, lest it be thought new.
11 For both he that sanctifieth and they who are sanctified are all of one. For which cause he is not ashamed to call them brethren, saying:
12 I will declare thy name to my brethren: in the midst of the church will I praise thee.
13 And again: I will put my trust in him. And again: Behold I and my children, whom God hath given me.
14 Therefore because the children are partakers of flesh and blood, he also himself in like manner hath been partaker of the same: that, through death, he might destroy him who had the empire of death, that is to say, the devil:
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VERS. 14.-- *Because therefore.* As if: Since all were of one, and because the children who were to be sanctified had communicated in flesh, that is, were men of soul and body, which is taken by the blood, corruptible; therefore *he also,* Christ. *He partook of the same,* namely the children, or *of the same,* that is, of flesh and blood, and this in like manner, that is, passible and mortal, that he might be able to die, and so destroy the devil, and through death make void the law, and by grace make free the Jews who through fear of punishments were slaves of the law. *Through death.* A marvel, what? Death was the arms whereby the devil conquered, and by it the devil was conquered by Christ.
15 And might deliver them, who through the fear of death were all their lifetime subject to servitude.
16 For nowhere doth he take hold of the angels: but of the seed of Abraham he taketh hold.
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VERS. 16.-- *Nowhere.* He partook of the same that he might sanctify men. And rightly is this cause added, because if he were not to deliver them, he would not partake with them. Which appears in the angels, because nowhere, that is, in no scripture, is he read to have taken hold of angels. *He taketh hold.* The Apostle said: *he taketh hold,* and not *he took up,* as if: He overtook one fleeing far off. In which the dignity of human nature can be understood, and the mercy and grace wherewith he did this, and the care which he had for us. For human nature fleeing before him, and fleeing far off (for we were far off); pursuing he took hold of it, not to the angelic, but to human nature was this dignity given, that God should be joined to it in one person.
17 Wherefore, it behoved him in all things to be made like unto his brethren, that he might become a merciful and faithful high priest before God, that he might be a propitiation for the sins of the people.
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VERS. 17.-- *In all things.* Because he was born, brought up, he grew; he suffered, he died. He who above was called the figure of the Father's substance.
18 For in that wherein he himself hath suffered and been tempted he is able to succour them also that are tempted.
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VERS. 18.-- *For in that.* That is, in the flesh which he took he suffered many cruel things. And he knows by experience what that tribulation of those who suffer is. *Who are tempted.* God tempts that he may prove, the devil that he may deceive, man that he may know what he knows not.