1. Wishing to show the great condescension of God and the love which He has for the human race, Paul, after saying: "And as children partake of flesh and blood, so also did He receive them" (Hebrews 2:14), explains this passage and says: "He does not receive angels." Do not simply, he says, listen to what is said, and do not consider it some ordinary thing that He took on our flesh; for He did not vouchsafe the angels to do so. That is why it is expressed thus: "He does not receive angels, but receives the seed of Abraham." What do his words mean? He did not clothe Himself with angelic nature, so to speak, but with human nature. And what does it mean: "receives"? He did not take on the angelic nature, he says, but ours. Why then did he not say, "received," but used this expression, "receives" (έπιλαμβάνεται)? He borrows this expression from the example of those who run after those who leave them, and who use all means to overtake those who flee and restrain those who depart. In the same way, Christ Himself rushed and overtook the human race, fleeing from Him and fleeing far away – for we were, says (the Apostle), without God – alienated far away, and were godless in the world (Ephesians 2:12,13). Here he shows that (God) did this only out of condescension, love and care for us. As above, when He says, "Are they not all ministering spirits, sent to minister to those who have to inherit salvation?" (Hebrews 1:14), he shows His love for the human race and that God cares much for them, so here he confirms this even more by comparison, saying: "He does not receive angels." Truly, it is a great, wondrous, and marvelous thing that our flesh sits in heaven and is honored with worship by angels, archangels, seraphim, and cherubim. Imagining this, I am often amazed and give myself over to lofty thoughts about the human race, because I see great and bright beginnings and much of God's care for our nature. And he did not simply say, "He receives from men," but, desiring to exalt them, and to show how great and honorable their generation is, he says, "But the seed of Abraham receives. Therefore He had to be like the brethren in all things." What does it mean, "in all things"? He was born, he says, he was brought up, he grew, he endured all that was due, and finally he died: this is the meaning of the words: "in all things to become like the brethren." Since he spoke much about the majesty and supreme glory (of Christ), he now speaks of His economy; and see with what wisdom and power He proves that He has taken great pains to become like us; this is a sign of His great care for us. Having said above: "And since children are partakers of flesh and blood, so He also took them up" (the Apostle) and here he says: "In all things to be made like brethren," i.e. as if he were saying: He who is so great, who is the radiance of glory and the image of hypostasis, who created the ages and sits at the right hand of the Father, He desired and sought to become our brother in all things, and for this purpose He left the angels and the heavenly powers, He came down to us and took on our (flesh). And see how many good things He has done: He has destroyed death, He has freed us from the power of the devil, He has delivered us from bondage, He has honored us with His brotherhood, and not only has He vouchsafed brotherhood, but also other innumerable (blessings) - He desired to be our high priest before the Father: "That He might be merciful," continues (the Apostle), "and a faithful high priest before God." He took our flesh, he says, solely out of love for mankind, in order to have mercy on us. There is no other reason for His dispensation than this one; He saw that we were thrown down to the earth, perishing and subjected to the violence of death, and He was moved with compassion. "For," he says, "propitiation for the sins of the people." What does it mean, "faithful"? True, powerful, because the Son alone is the faithful high priest, who is able to deliver from the sins of those whom He is the high priest. Therefore, in order to offer a sacrifice that could purify us, He became man. "In the sight of God" (the Apostle) adds, i.e. in relation to God. We were, he says, hostile to God, condemned, given over to dishonor; there was no one to offer a sacrifice for us; He saw us in such a state and was moved with compassion, not only by providing us with a high priest, but by becoming a faithful high priest himself. Then (the apostle) shows how faithful He is, continuing: "For propitiation for the sins of the people. For as He Himself endured when He was tempted, He is able to help them that are tempted" (Hebrews 2:17,18).

2. This seems to be very humiliating, humble, and unworthy of God. "For as He Himself," he says, "He endured." Here he speaks of the incarnate. Perhaps this is said both to calm the listeners and to pay attention to their weakness. The meaning of his words is as follows: (Christ), having come, by his very deed experienced what we endure; now He is not ignorant of our sufferings; he knows not only as God, but also as a man, having known and experienced by his own deed; He has suffered a lot, so he can have compassion for us. Although God is impassible, yet here (the Apostle) speaks of the Incarnation, and as if to say: the very flesh of Christ endured much suffering; He knows what suffering is, He knows what temptation is, and He knows no less than we who suffer, because He Himself suffered. What does it mean: "He can help those who are tempted"? In other words: He will give a helping hand with great readiness, He will be compassionate. Since (the Jews) thought to have a great advantage over (the believers) from the Gentiles, (the Apostle) inspires that they have an advantage in what God did not in the least humiliate (the believers) from the Gentiles. What exactly? By the fact that salvation is from them, that He came to them beforehand, that He took flesh from them. "He does not receive angels," he says, "but the seed of Abraham." By this he gives honor to the patriarch, and shows what the seed of Abraham means, reminding them of the promise given to Abraham in the following words: "For all the land that you see, I will give to you, and to your descendants forever" (Gen. 13:15), hinting somewhat at the closeness (of them to Him) in that they all descended from one. But since this closeness was insignificant, he again passes on to the same (subject), dwells on His economy in the flesh and says: "For propitiation for the sins of the people." The very desire to become a man is already a sign of great care and great love, and now not only this, but also immortal blessings have been granted to us from Him: "for," he says, "propitiation for the sins of the people." Why did He not say, "The sins of the universe," but "of the people" (του λαού), when indeed He took upon Himself the sins of us all? Because (the Apostle) is still speaking about them (the Jews), as the angel said to Joseph: "Thou shalt call His name Jesus, for He will save His people from their sins" (Matthew 1:21). This was to be done beforehand, and for this purpose He came to save them, and then through them also those (the Gentiles), although it happened the other way around. Of this (the other) apostles at the very beginning said: "To you he sent first to bless you" (Acts 3:26); and again: "The word of this salvation has been sent unto you" (Acts 13:26). So also here (the Apostle) shows the nobility of the Jews, when he says: "For the propitiation for the sins of the people." That's what he says now. And that (Christ) forgives the sins of all, He Himself explained this both in the healing of the paralytic, when He said: "Thy sins are forgiven thee" (Mark 2:5), and in the commandment about baptism: "Make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit" (Matthew 28:19). When Paul began to speak about the flesh, then he speaks (of Him) all that is despised, without the slightest fear; see exactly what he says further: "Therefore, holy brethren, who are partakers in the heavenly calling, understand the Messenger and High Priest of our confession, Jesus Christ, who is faithful to Him who ordained Him, even as Moses was in all His house" (Hebrews 3:1-2). Intending to depict His advantages in comparison with Moses, (the Apostle) speaks of the law concerning the priesthood, because everyone had a high opinion of Moses. And (here) he already foretells the seeds of this advantage; but he begins with the flesh, and then passes on to the divinity, in respect of whom there could be no comparison. Beginning to compare them according to the flesh, he says, "As also Moses in all His house." He does not suddenly prove the superiority (of Christ over Moses) - so that the listeners do not recoil and immediately stop their ears - because, although they were believers, in their souls they were still much devoted to Moses. "Who is faithful," he says, "to Him that made Him." What did he do? A messenger and a high priest. He does not speak here of being, nor of divinity, but for the time being of human advantages. "As Moses was in all His house," i.e., in the people, or in the temple. And he uses this expression - "in all His house" - as some would express themselves about the household. Moses was among the people as a steward and steward in the house. That here he calls the people home, is evident from the addition: "His house is we" (Hebrews 3:6), i.e. we are His creation. Then (shows) the advantage: "He is worthy of the greater glory before Moses"; and again (he says) about the flesh: "How much greater honor does he have in comparison with the house, he who built it" (Heb. 3:3).

3. And Moses himself, he says, was from this house. He did not say, "He was a servant, and he was the Lord," but he expressed it in a hidden way. If the house was the people, and he (Moses) was of the people, it follows that he was of that house; so we usually say: so-and-so comes from such-and-such a house. Here by house (the Apostle) does not mean the temple, because it was not God who created it, but people, but the one who built it, i.e. Moses, is God. See how he secretly shows the superiority (of Christ over Moses): "faithful," he says, "in all His house," while he himself was of this house, i.e. of the people. Their artist has great honor before their works, as well as before the house that built it. "… But He who has arranged all things [is] God" (Hebrews 3:4). Do you see that he does not speak of the temple, but of all the people? "And Moses is faithful in all his house, as a minister, to bear witness to the things that ought to be declared" (Hebrews 3:5). This is another advantage of the Son over the slaves! Do you see again how he points to the closeness (of Christ to God the Father) by the name of the Son? "Christ is as a Son in His house" (Hebrews 3:6). Do you notice how he distinguishes between creature and Creator, slave and Son? This one enters his father's house as a Lord, and that one as a slave. "… But we are His house, if only we keep the boldness and hope which we boast of to the end" (Hebrews 3:6). Here again he urges them to stand bravely and not to fall; we will be, he says, the house of God, like Moses, if only we keep the hope and hope of which we boast firmly to the end; but he who grieves in temptation and falls, cannot boast; he who is ashamed and hides himself has no boldness; he who grieves is not worthy of praise. At the same time, He praises them when He says: "If only the boldness and hope which we boast of, we keep firmly to the end," expressing that they have begun (to have boldness and hope); only it is necessary (to preserve) to the end, and not just to stand, but to maintain a firm hope with undoubted faith, without being shaken by temptations. Do not be surprised that something human is said (about Christ) in the words: "Being tempted" (Hebrews 2:18). If the Scriptures say about the Father, who was not incarnate: "The Lord looked down from heaven on the sons of men," i.e. to consider everything in detail (Psalm 13:2), and again: "I will go down and see whether they do exactly as the cry that goes up to Me is against them, or not; I will know" (Gen. 18:21), and again: "The Lord could no longer endure your evil deeds and abominations" (Ep. 44:22), where the Holy Scriptures express the greatness of God's wrath - how much more can it be said about Christ, Who suffered in the flesh, that which is peculiar to man. Since many people consider experience to be the surest means of knowledge, (the apostle) wants to show that (Christ), who himself suffered, knows what human nature endures. "And so," he says, "holy brethren." The word "so" is used instead of: therefore. "Participants in the heavenly calling." Seek nothing, therefore, here, if you are called there, for there is reward, there is recompense. What's next? "… understand the Messenger and High Priest of our confession, Jesus Christ, who is faithful to Him who set Him up, as Moses was in all His house." What does it mean, "Who is faithful to Him who set Him up"? That is, one who cares, intercedes for his own people and does not allow them to waver in any way. "… Like Moses in all His house." That is, know who and what our high priest is, and you will have no need of any other consolation or encouragement. He calls Him a messenger because He was sent (from God the Father); He calls us the high priest of our confession, that is, of our faith. It is well said, "As also Moses"; As the people were faithful to Him, so also to Him was the leadership of the people, although the highest in higher matters. Moses was a servant, and Christ was the Son; the one had care for strangers, and this one for his own. "To testify to what was to be proclaimed." What do you say? Does God accept the testimony of man? Of course it is. If He calls heaven and earth and hills as witnesses, when He says through the prophet: "Hear, O heavens, and hearken, O earth, for the Lord speaks" (Isaiah 1:2); and again: "Hear, O mountains, the judgment of the Lord, and you solid foundations of the earth: for the Lord has judgment with His people" (Micah 6:2) - how much more - people. What does it mean, "for testimony"? To testify, when they're made shameless, "Christ is like a Son in His house." The one had care for strangers, and this one for his own. "And the hope wherein we boast." It is well said, "hope," because all good things were still in hope; but this hope must be preserved in such a way as to boast, as it were, of reality. Therefore (the Apostle) says: "The hope wherein we boast," and adds: "Let us hold fast to the end," since we are "saved in hope" (Romans 8:24). But if we are saved in hope and wait in patience, then we should not grieve for the good things of the present and worry about those promised in the future, for "Hope, when it sees, is not hope" (Romans 8:24). If, he says, these blessings are great, then we cannot receive them here, in the present short-lived life. But why did (God) foretell us about them, if He did not want to give them to us here? In order to attract our souls with a promise, in order to strengthen our zeal with hope, to encourage and elevate our hearts. All this was done for this very purpose.

4. So let us not be dismayed; let no one lament when he sees wicked people prospering. Here there is no recompense for either vice or virtue; and if sometimes there is (retribution) to vice and virtue, it is not according to their worthiness, but slightly, as if in anticipation of judgment, so that those who do not believe in the resurrection may come to their senses here at least in this way. Therefore, when we see the wicked rich, let us not lose heart; When we see the virtuous suffering, let us not be dismayed, for there are crowns, there are punishments. Moreover, there is no such vicious person who would be completely vicious, but there is something good in him; nor is there such a virtuous person who would be completely virtuous, but he also has some sins. Therefore, when the wicked prosper, know that this is to the destruction of his own head; he enjoys this here in order that, having received here the recompense for his little good, he may be fully punished there. How much more blessed is he who, having received punishment here in order to pay the debt for all his sins, departs from here justified, pure and innocent. This is what Paul teaches us when he says: "For this reason many of you are weak and sick, and many die" (1 Cor. 11:80), and again: "to deliver up to Satan for the destruction of the flesh, that the spirit may be saved in the day of our Lord Jesus Christ" (1 Cor. 5:5). And the prophet says: "For he received from the hand of the Lord twice for all his sins" (Isaiah 40:2), also David: "Look at my enemies, how many they are, and [what] fierce hatred they hate me... and forgive all my sins" (Psalm 24:19,18); and another: "Lord! Thou givest us peace; for Thou hast also arranged all our works for us" (Isaiah 26:12). All this proves that the virtuous receive punishment for their sins here. And where (it is said) that the wicked receive good here, that they may be fully punished there? Listen to Abraham, who says to the rich man: "Child! remember that thou hast already received thy good things in thy life, and Lazarus the evil" (Luke 16:25). What "good"? Using the expression: "I received ecu" and not: "I received ecu," he shows that both of them received what they deserved, the one prosperity and the other misery, and says: "Now he is comforted here, and you suffer." Therefore, let us not grieve when we see sinners prospering here, and when we ourselves suffer, let us rejoice, because this blots out our sins. Let us not seek tranquillity, for Christ made known sorrows to His disciples, and Paul says, "All that desire to live godly in Christ Jesus shall be persecuted" (2 Tim. 3:12). None of the courageous fighters during the struggle seeks baths and a meal abundant in food and wine; this is characteristic not of a warrior, but of a pampered man; A warrior endures dust, oil, the heat of the sun, much sweat, sorrows and the burden of feats. Such is the time of struggle, and, consequently, of receiving wounds, shedding blood and sorrows. Listen to what Blessed Paul says: "I do not fight so that I only beat the air" (1 Cor. 9:26). Let us consider our whole life to be destined for podvig, let us never seek rest, let us not look upon suffering as something alien, because even a warrior, when he performs feats, does not consider it alien to himself. There will be another time for rest; We should achieve perfection through sorrows. If there is neither persecution nor oppression, then there are other tribulations that befall us daily; if we do not tolerate the latter, we would hardly endure the former. "A temptation has come upon you," says (the Apostle), "as a temptation of men" (1 Cor. 10:13). Let us pray to God that we may not fall into temptation, and when we fall, let us endure it courageously. It is characteristic of prudent people not to expose themselves to dangers; but it is characteristic of the courageous and wise to stand firm when exposed to dangers. Therefore, let us not expose ourselves unnecessarily, for this is a sign of insolence; but when we are compelled and when circumstances demand it, let us not shrink, for this is a sign of timidity; if the (Gospel) preaching calls us, let us not refuse; simply, without reason, without need, and without benefit to godliness, let us not strive, because this is boasting and empty vanity; and if something harmful to piety happens, let us never refuse, even if we have to endure a thousand deaths. Do not be tempted when the works of godliness go according to your desire - why bring upon yourself unnecessary dangers that do not bring any benefit?

5. I say this out of a desire that you should keep the commandments of Christ, who commands you to pray so that you do not fall into temptation, and at the same time commands you to take up the cross and follow Him. These (commandments) do not contradict one another, but are in great agreement with each other. Therefore, set yourself up like a brave warrior, always be armed, watchful, sober, constantly waiting for the enemy; however, do not make abuse yourself, for this is characteristic not of a warrior, but of a rebel. When the trumpet of piety calls, go out immediately, do not spare your soul, go out with great readiness for feats, overthrow the ranks of your opponents, crush the face of the devil, raise up a trophy (of victory); but when piety suffers no harm, when no one distorts our dogmas - I mean those concerning the soul - and when nothing compels you to do what is displeasing to God, then do not be too zealous. The life of a Christian should be full of blood, but not in the sense of shedding someone else's blood, but in the sense of being ready to shed one's own. Therefore, let us shed our own blood, when it is necessary for Christ, with such zeal as if we were shedding water – blood is water flowing in the body – and cast off the flesh as readily as if we were taking off our clothes. And this will happen when we do not become attached to possessions and dwellings, when we are not carried away by addiction to (goods) of the present. If those who devote themselves to the military life renounce everything and, wherever the war calls, go there, travel and willingly endure everything, then how much more must we, the soldiers of Christ, be just as ready and go to war with the passions in the same way. There is no persecution now, and God grant that there never is; but there is another battle, a battle against covetousness, against envy and other passions. Describing this battle, Paul says: "We wrestle not against flesh and blood" (Ephesians 6:12). This battle is always coming; wherefore he desires that we should always be armed: "Stand therefore," he says, "with your loins girded up," which may be true at the present time, and he inspires us to be always armed. Great is the battle against the tongue, great against the eyes, great against desires: let us restrain them. That is why he begins to arm the soldier of Christ with this: "Stand therefore," he says, "girding up your loins," and adds: "in truth" (Ephesians 6:14). Why "the truth"? For desire is deception and falsehood, as David said in one place: "For my loins are full of inflammations, and there is no whole place in my flesh" (Psalm 37:8). It is not pleasure, but only a shadow of pleasure. Therefore, he says, "gird your loins with truth," i.e. true pleasure, chastity, honesty.

He knew the impudence of sin, and therefore exhorts us to protect all our members. "It cannot be," says (the Most Wise), "unjust anger is justified" (Sir. 2:22); and therefore (the Apostle) commands us to protect ourselves with armor and shield. Wrath is a beast that soon attacks us, and we need many fences and strongholds to hold it back and overcome it. For this reason God made this part (the breast) of bones as it were of stones, putting a barrier against it, so that it (anger) would not someday tear asunder, and, having torn asunder, would not easily destroy the whole man. He is fire and a great storm, so that another member (of the body) would not have endured his attack. And the doctors say that the lungs are placed under the heart for this purpose, so that the heart, striking against these soft parts, as if on a sponge, could calm down, so that when it hits the hard and hard chest, it would not be damaged by frequent shocks. Therefore, we need strong armor to keep this beast calm at all times. We also need a helmet on the head, because reason dwells in it, and it is possible to be saved from it, if it does what is due, and it is possible to perish if it does not do; wherefore (the Apostle) says: "And the helmet of salvation" (Ephesians 6:17). The brain is inherently soft; that is why it is covered with a crown on top, as if with some kind of tile; He is the author of all good and evil, according to whether he acknowledges what is due or what is not due. Likewise, our feet and hands have need of weapons - not these hands and not these legs, but also spiritual ones - so that some do their due, and others go where they should. Let us, therefore, arm ourselves in this way, and we shall be able to overcome our enemies and adorn ourselves with the crown of victory in Christ Jesus our Lord, with whom to the Father with the Holy Spirit be glory, dominion, and honor, now and ever, and unto the ages of ages. Amen.

[1] In the original and in the Slavonic text, it reads "Him who created Him" (ποιησαντι αυτόν).

[2] In the original and in the Slavonic text, there are shades of meaning here. "Received" – i.e. received through someone (or for something), and "accepted" – simply received.

CONVERSATION 6

"Wherefore, as the Holy Spirit says, now, when ye hear his voice, harden not your hearts, as in the time of murmuring, in the day of temptation in the wilderness, where your fathers tempted me, tried me, and saw my works forty years. Wherefore I was indignant with this generation, and said, They are continually deceived in their hearts, they have not known My ways; therefore I have sworn in my wrath that they shall not enter into my rest" (Hebrews 3:7-11).

1. After mentioning hope, and saying that "we are his house, if only we keep the boldness and hope which we boast of firmly to the end," Paul further proves that we must have a sure hope, and assures us of this by the testimony of the Scriptures. Be careful, for he expressed this somewhat vaguely and incomprehensibly. Therefore, having said in advance all that is necessary on our part, and having briefly set forth to you the whole essence of the subject, we will then turn to what is written; and as soon as you know the intention of the apostle, you will no longer have need of us. He spoke of hope, and of what the future was to come, and that those who labored here would surely have some reward, recompense, and comfort. Now he proves it by the testimony of a prophet. What should he say? "Wherefore, as the Holy Spirit says, now, when ye hear his voice, harden not your hearts, as in the time of murmuring, in the day of temptation in the wilderness, where your fathers tempted me, tried me, and saw my works forty years. Wherefore I was indignant with this generation, and said, They are continually deceived in their hearts, they have not known My ways; therefore I have sworn in my anger that they will not enter into my rest." He says that there are three kinds of rest: one is the rest of the Sabbath, in which God rested from His works; the other was the peace of Palestine, when the Jews (having entered Palestine) had to rest from many misfortunes and labors; Third and true rest is the Kingdom of Heaven, which he who has attained truly rests from labor and sorrow. Thus he mentions here the three (kinds of rest). Why, then, did he mention three, when he spoke of one? To show what the prophet said about the latter; He did not speak of the former, for he had been there for a long time; and not of the second, which was in Palestine, for this one is already finished, and he says, "They shall not enter into my rest." There is a third one, of which he speaks. However, it is necessary to relate these historical events in order to make the words clearer. (The Jews), having come out of Egypt, having made a long journey and received a thousand signs of the power of God, in Egypt, on the Red Sea, in the wilderness, desired to send spies to inspect the properties of the (promised) land. And when the messengers returned, they expressed their wonder at the land, and said that it bore abundant excellent fruit, but that it was possessed by strong and invincible men, then the ungrateful and senseless Jews, instead of remembering the former mercies of God, and how he had not only delivered them from danger, when they were surrounded by the armies of Egypt, but had given them the opportunity to take possession of the spoils, And how in the wilderness he cut a stone, and gave forth abundant streams of water, and sent down manna, and remembering all these and other miracles which he had done, having faith in God, they thought of none of these things, as if nothing had happened, but gave way to fear, and wanted to return again to Egypt, saying, God hath brought us hither, to destroy us with our children and wives (Exodus 17:3; Num. 20:4). Wherefore God, angry that they had so soon forgotten the past, swore that the generation which had said these things would not rest, and indeed they all perished in the wilderness. But if David afterwards, after this generation, said, "Now that ye hear his voice, harden not your hearts as in the time of murmuring," for what purpose? "In order that you may not suffer what your forefathers suffered, and that you may not be deprived of peace," it is clear that in his words he pointed to some other rest. If he had spoken of the peace they had attained, why would he have said to them again, "Today, when ye hear his voice, harden not your hearts, as in the time of murmuring"?

What other rest is this, except the kingdom of heaven, the image and likeness of which is the Sabbath? Having set forth all the testimony, which is as follows: "Now when you hear His voice, do not harden your hearts, as in the time of murmuring, in the day of temptation in the wilderness, where your fathers tempted Me, tried Me, and saw My works forty years. Wherefore I was indignant with this generation, and said, They are continually deceived in their hearts, they have not known My ways; therefore I have sworn in My wrath that they shall not enter into My rest," (the Apostle) says further: "Take heed, brethren, that there be no evil and unfaithful heart in any of you, lest ye depart from the living God" (Hebrews 3:12). Unbelief comes from cruelty. Just as hardened and coarse bodies do not yield to the efforts of doctors, so hardened souls do not obey the word of God. Probably, among them were those who did not believe in the truth of what was said; wherefore he saith, Take heed, brethren, that there be no evil and unfaithful heart in any of you, lest ye depart from the living God. Since the speech of the future is not received with the same conviction as the speech of the past, he reminds them of historical events in which faith was also lacking. If, he says, your fathers, not trusting as they ought to have hoped, endured such calamities, how much more will you, for what has been said applies to them also. The word "now" means "always" as long as the world stands. "But instruct one another every day, as long as it is possible to say, 'Today,'" i.e. edify one another, correct yourselves, so that the same thing may not happen (to you). "Lest any of you be hardened, being deceived by sin" (Hebrews 3:13).

2. Do you see that sin produces unbelief? Just as ignorance is the cause of a vicious life, so vice versa, when the soul descends into the depths of evil, it becomes disobedient, and having become disobedient, it does not want to believe in order to stifle fear in itself. "And they said," says (the Scripture), "the Lord shall not see, neither shall the God of Jacob know" (Psalm xx, 7); And again: "Our lips are with us; who is our master" (Psalm 11:5)? and again: "Why does the wicked despise God" (Psalm 9:34)? and again: "The fool said in his heart, 'There is no God.' They have become corrupt, they have done abominable deeds" (Psalm 13:1); and again: "There is no fear of God before his eyes"; and again: "For he flattereth himself in his own eyes, as if he were seeking out his iniquity, that he might hate it" (Psalm 35:2, 3). And Christ expresses the same thing when He says: "For everyone who does evil hates the light, and does not come to the light" (John 3:20). Then (the Apostle) continues: "For we have become partakers of Christ" (Hebrews 3:14). What does it mean: "we have become partakers of Christ"? We have become, he says, partakers of Him; we and He have become one; He is the Head, and we are His body, co-heirs and co-incarnators; we are one body with Him, of His flesh and of His bones. "If only we keep the life we have begun firmly to the end." What does it mean: "life begun"? He speaks here of faith, by which we exist, and are born, and have become, so to speak, one being (with Him). Then he adds: "As long as it is said, 'Now when you hear His voice, harden not your hearts, as in the time of murmuring'" (Hebrews 3:15). Here he makes the transition; and then he says: "Therefore let us beware lest, when there is still a promise to enter into His rest, any of you be found late. For it has been proclaimed to us also, as to them; but the word which they heard profited them not, which was not dissolved by faith of those who heard" (Hebrews 4:1, 2). "… Until it is said, 'Today, when ye shall hear His voice.' Here - "now" means: always. Then he adds: "But the word that was heard did not profit them, which was not dissolved by the faith of those who heard" (Hebrews 4:2), explaining why the word did not benefit them, precisely because they did not benefit because they did not add (their faith). Further, wishing to frighten them, he expresses the same in the following words: "For some of those who heard murmured; but not all those who came out of Egypt with Moses. Against whom did He resent for forty years? Is it not on those who have sinned, whose bones fell in the wilderness? Against whom then did He swear that they would not enter into His rest, if not against the disobedient? Therefore we see that they could not enter because of unbelief" (Hebrews 3:16-19). After repeating the testimony, he adds a question to make his words clear. "Why, as the Holy Spirit says," he says, "now, when you hear His voice, do not harden your hearts, as in the time of murmuring." Of what hardened ones does he remind, of which of those who did not believe? Is it not about the Jews? The meaning of his words is as follows: "And they heard," he says, as we hear, but they did not receive any profit. Therefore, do not think that you will benefit from hearing a sermon alone; and they heard, but did not receive any benefit, because they did not believe. But Caleb and Joshua, who did not mingle with the unbelievers, i.e. did not agree, escaped the punishment that befell them. And this is what is remarkable: it is not said: they did not agree, but: they did not mix, i.e. they did not take part in the rebellion, while all the rest rebelled with one voice. Here, it seems to me, (the apostle) hints at some kind of confusion. "And we enter," he says, "into rest we who have believed" (Hebrews 4:3). Then he confirms this, adding: "For he said, 'I swore in my wrath that they would not enter into my rest,' although [his] works were done at the beginning of the world." Since some could say that these (words) do not show that we will enter, but that they have not entered, then what does (the apostle) do? At first he tries to show that just as the first rest did not prevent the other from being called rest, so this one does not hinder the heavenly rest; and then he wants to show that (the Jews) have not reached rest. And that he really says this is evident from the following addition: "For it is said nowhere about the seventh [day] thus: And God rested on the seventh day from all his works. And again here: "They shall not enter into my rest" (Heb. 4:4,5). Do you see how the first did not hinder the second rest? "Wherefore," he says, "as it remains for some to enter into it, and those to whom it was formerly proclaimed did not enter into it because of disobedience, [that] still determines a certain day, 'today,' speaking through David, after so long a time, as it is said above: 'Today, when ye hear his voice, harden not your hearts' (Heb. 4:6,7). What do these words mean? Since someone, he says, must surely enter, and they have not entered, then (God) determines the rest of the third. And what must enter and someone will certainly enter, this is he, let us listen to how he proves it. By saying that "after so long a time," David again says, "Now, when you hear his voice, harden not your hearts." For if Joshua had given them rest, it would not have been said after that of another day" (Hebrews 4:7, 8). Obviously, he says this because someone will receive a future retribution. "Therefore there is still a Sabbath for the people of God" (Hebrews 4:9). Where does this come from? From the commandment: "Do not harden your hearts." If there had been no other Sabbath, they would not have been commanded and commanded not to do the same, lest they suffer the same thing, if the same fate had not awaited them. How could those who possess Palestine suffer the same fate, if there were no other peace?

3. Well (the apostle) concluded the speech; He did not say, rest, but, Sabbath, he used a name that pleased his hearers, and pleased them. As on the Sabbath it was commanded to abstain from all evil deeds and to engage only in the works of serving God, which were performed by the priests and benefited the soul, and nothing else, so it will be then. However, he did not say so, but how? "For whoever has entered into His rest has himself rested from his works, even as God has from His" (Hebrews 4:10). As God rested, he says, from His works, so also does he who has entered into His rest. Since he spoke to them about rest, and it was very desirable to hear when this rest would be, he concludes his speech in this way.