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3:1 Unde, fratres sancti, vocationis caelestis participes, considerate Apostolum, et pontificem confessionis nostrae Jesum :
*H Wherefore, holy brethren, partakers of the heavenly vocation consider the apostle and high priest of our confession, Jesus:


Ver. 1. The . . high priest of our profession. That is, of the faith we confess, or profess. Christ is also here called our apostle, i.e. sent by his Father. Wi. — Jesus Christ is not only our apostle, he is the doctor, the legislator of the religion we profess. He is our high priest, who offered himself in sacrifice for the sanctification of his Church, and who is now exercising at the right hand of his Father the office of the priesthood in our behalf, both in heaven and on earth. We here see our dignity: we have a God for the apostle and high priest of our religion.

Ὅθεν, ἀδελφοὶ ἅγιοι, κλήσεως ἐπουρανίου μέτοχοι, κατανοήσατε τὸν ἀπόστολον καὶ ἀρχιερέα τῆς ὁμολογίας ἡμῶν Ἰησοῦν χριστόν,"
3:2 qui fidelis est ei, qui fecit illum, sicut et Moyses in omni domo ejus.
* Footnotes
  • * Numbers 12:7
    But it is not so with my servant Moses who is most faithful in all my house:
*H Who is faithful to him that made him, as was also Moses in all his house.


Ver. 2. Faithful to him, &c. To be made, may apply to Christ as man; but here the sense is, who made him head over all his Church. Wi.

πιστὸν ὄντα τῷ ποιήσαντι αὐτόν, ὡς καὶ Μωϋσῆς ἐν ὅλῳ τῷ οἴκῳ αὐτοῦ."
3:3 Amplioris enim gloriae iste prae Moyse dignus est habitus, quanto ampliorem honorem habet domus, qui fabricavit illam.
*H For this man was counted worthy of greater glory than Moses, by so much as he that hath built the house hath greater honour than the house.


Ver. 3. Of greater glory, &c. The apostle shews Christ to be greater than Moses several ways. 1. Christ is as much above Moses, as an architect above the house which he has made; for Christ (who, as God, made all things) is the builder of that very house, that is, of the house of Israel, of which Moses was only a part of a member. 2. Moses was only employed in the house, as a servant, to give testimony to others, as he was ordered. Wi.

Πλείονος γὰρ δόξης οὗτος παρὰ Μωϋσῆν ἠξίωται, καθ’ ὅσον πλείονα τιμὴν ἔχει τοῦ οἴκου ὁ κατασκευάσας αὐτόν."
3:4 Omnis namque domus fabricatur ab aliquo : qui autem omnia creavit, Deus est.
For every house is built by some man: but he that created all things is God.
Πᾶς γὰρ οἶκος κατασκευάζεται ὑπό τινος· ὁ δὲ τὰ πάντα κατασκευάσας θεός.
3:5 Et Moyses quidem fidelis erat in tota domo ejus tamquam famulus, in testimonium eorum, quae dicenda erant :
And Moses indeed was faithful in all his house as a servant, for a testimony of those things which were to be said:
Καὶ Μωϋσῆς μὲν πιστὸς ἐν ὅλῳ τῷ οἴκῳ αὐτοῦ ὡς θεράπων, εἰς μαρτύριον τῶν λαληθησομένων·"
3:6 Christus vero tamquam filius in domo sua : quae domus sumus nos, si fiduciam, et gloriam spei usque ad finem, firmam retineamus.
*H But Christ, as the Son in his own house: which house are we, if we hold fast the confidence and glory of hope unto the end.


Ver. 6. Christ, as a Son in his own house: which house, or Church of the faithful are we: and Christ is our only Lord and Master, equally with the Father, and the Holy Ghost; but we are all members, and profitable members, if we retain firm the confidence in him, and the glory of hope, or a glorious hope unto the end. Wi. — Hitherto S. Paul endeavours to detach the Hebrews from Moses and the law, to attach them to Christ and his gospel. What follows, is an exhortation to persevere in the faith, lest we come to be cast off like the Jews.

χριστὸς δὲ ὡς υἱὸς ἐπὶ τὸν οἶκον αὐτοῦ· οὗ οἶκός ἐσμεν ἡμεῖς, ἐάνπερ τὴν παρρησίαν καὶ τὸ καύχημα τῆς ἐλπίδος μέχρι τέλους βεβαίαν κατάσχωμεν."
* Summa
*S Part 3, Ques 129, Article 6

[II-II, Q. 129, Art. 6]

Whether Confidence Belongs to Magnanimity?

Objection 1: It seems that confidence does not belong to magnanimity. For a man may have assurance not only in himself, but also in another, according to 2 Cor. 3:4, 5, "Such confidence we have, through Christ towards God, not that we are sufficient to think anything of ourselves, as of ourselves." But this seems inconsistent with the idea of magnanimity. Therefore confidence does not belong to magnanimity.

Obj. 2: Further, confidence seems to be opposed to fear, according to Isa. 12:2, "I will deal confidently and will not fear." But to be without fear seems more akin to fortitude. Therefore confidence also belongs to fortitude rather than to magnanimity.

Obj. 3: Further, reward is not due except to virtue. But a reward is due to confidence, according to Heb. 3:6, where it is said that we are the house of Christ, "if we hold fast the confidence and glory of hope unto the end." Therefore confidence is a virtue distinct from magnanimity: and this is confirmed by the fact that Macrobius enumerates it with magnanimity (In Somn. Scip. i).

_On the contrary,_ Tully (De Suv. Rhet. ii) seems to substitute confidence for magnanimity, as stated above in the preceding Question (ad 6) and in the prologue to this.

_I answer that,_ Confidence takes its name from "fides" (faith): and it belongs to faith to believe something and in somebody. But confidence belongs to hope, according to Job 11:18, "Thou shalt have confidence, hope being set before thee." Wherefore confidence apparently denotes chiefly that a man derives hope through believing the word of one who promises to help him. Since, however, faith signifies also a strong opinion, and since one may come to have a strong opinion about something, not only on account of another's statement, but also on account of something we observe in another, it follows that confidence may denote the hope of having something, which hope we conceive through observing something either in oneself--for instance, through observing that he is healthy, a man is confident that he will live long. Or in another, for instance, through observing that another is friendly to him and powerful, a man is confident that he will receive help from him.

Now it has been stated above (A. 1, ad 2) that magnanimity is chiefly about the hope of something difficult. Wherefore, since confidence denotes a certain strength of hope arising from some observation which gives one a strong opinion that one will obtain a certain good, it follows that confidence belongs to magnanimity.

Reply Obj. 1: As the Philosopher says (Ethic. iv, 3), it belongs to the "magnanimous to need nothing," for need is a mark of the deficient. But this is to be understood according to the mode of a man, hence he adds "or scarcely anything." For it surpasses man to need nothing at all. For every man needs, first, the Divine assistance, secondly, even human assistance, since man is naturally a social animal, for he is [not] sufficient by himself to provide for his own life. Accordingly, in so far as he needs others, it belongs to a magnanimous man to have confidence in others, for it is also a point of excellence in a man that he should have at hand those who are able to be of service to him. And in so far as his own ability goes, it belongs to a magnanimous man to be confident in himself.

Reply Obj. 2: As stated above (I-II, Q. 23, A. 2; Q. 40, A. 4), when we were treating of the passions, hope is directly opposed to despair, because the latter is about the same object, namely good. But as regards contrariety of objects it is opposed to fear, because the latter's object is evil. Now confidence denotes a certain strength of hope, wherefore it is opposed to fear even as hope is. Since, however, fortitude properly strengthens a man in respect of evil, and magnanimity in respect of the obtaining of good, it follows that confidence belongs more properly to magnanimity than to fortitude. Yet because hope causes daring, which belongs to fortitude, it follows in consequence that confidence pertains to fortitude.

Reply Obj. 3: Confidence, as stated above, denotes a certain mode of hope: for confidence is hope strengthened by a strong opinion. Now the mode applied to an affection may call for commendation of the act, so that it become meritorious, yet it is not this that draws it to a species of virtue, but its matter. Hence, properly speaking, confidence cannot denote a virtue, though it may denote the conditions of a virtue. For this reason it is reckoned among the parts of fortitude, not as an annexed virtue, except as identified with magnanimity by Tully (De Suv. Rhet. ii), but as an integral part, as stated in the preceding Question. _______________________

SEVENTH

3:7 Quapropter sicut dicit Spiritus Sanctus : Hodie si vocem ejus audieritis,
* Footnotes
  • * Psalms 94:8
    To day if you shall hear his voice, harden not your hearts:
Wherefore, as the Holy Ghost saith: To-day if you shall hear his voice,
Διό, καθὼς λέγει τὸ πνεῦμα τὸ ἅγιον, Σήμερον ἐὰν τῆς φωνῆς αὐτοῦ ἀκούσητε,"
3:8 nolite obdurare corda vestra, sicut in exacerbatione secundum diem tentationis in deserto,
*H Harden not your hearts, as in the provocation, in the day of temptation in the desert,


Ver. 8. This alludes to the 17th chapter of Exodus, where the history of provocations and contradictions of the Israelites is related at large.

μὴ σκληρύνητε τὰς καρδίας ὑμῶν, ὡς ἐν τῷ παραπικρασμῷ, κατὰ τὴν ἡμέραν τοῦ πειρασμοῦ ἐν τῇ ἐρήμῳ,"
3:9 ubi tentaverunt me patres vestri : probaverunt, et viderunt opera mea
Where your fathers tempted me, proved and saw my works,
οὗ ἐπείρασάν με οἱ πατέρες ὑμῶν, ἐδοκίμασάν με, καὶ εἶδον τὰ ἔργα μου τεσσαράκοντα ἔτη."
3:10 quadraginta annis : propter quod infensus fui generationi huic, et dixi : Semper errant corde. Ipsi autem non cognoverunt vias meas,
Forty years: for which cause I was offended with this generation, and I said: They always err in heart. And they have not known my ways.
Διὸ προσώχθισα τῇ γενεᾷ ἐκείνῃ, καὶ εἶπον, Ἀεὶ πλανῶνται τῇ καρδίᾳ· αὐτοὶ δὲ οὐκ ἔγνωσαν τὰς ὁδούς μου·"
3:11 sicut juravi in ira mea : Si introibunt in requiem meam.
*H As I have sworn in my wrath: If they shall enter into my rest.


Ver. 11. As I have sworn in my wrath: [1] if they shall enter into my rest. But if here implies the same as they shall not. See Mar. viii. 12. And that this is the sense here, appears by the 18th verse, where it is expressly said, they should not enter into his rest; i.e. to rest in the land of Chanaan, promised to them. Wi.

ὡς ὤμοσα ἐν τῇ ὀργῇ μου, Εἰ εἰσελεύσονται εἰς τὴν κατάπαυσίν μου."
3:12 Videte fratres, ne forte sit in aliquo vestrum cor malum incredulitatis, discedendi a Deo vivo :
*H Take heed, brethren, lest perhaps there be in any of you an evil heart of unbelief, to depart from the living God.


Ver. 12. Take heed, &c. Not to imitate their incredulous obstinacy, lest you never enter into the place of eternal rest, by departing from God by sin. Wi. — To abandon Christ is to abandon God, since Christ is God. He who denies the Son, believes not the Father, who has wrought so many miracles to sanction his mission. 1 John ii. 23. It is of little consequence to eternity whether it be the doctrine of faith or the life of faith we reject, if persons are equally lost by either practical or speculative infidelity.

Βλέπετε, ἀδελφοί, μήποτε ἔσται ἔν τινι ὑμῶν καρδία πονηρὰ ἀπιστίας ἐν τῷ ἀποστῆναι ἀπὸ θεοῦ ζῶντος·"
3:13 sed adhortamini vosmetipsos per singulos dies, donec hodie cognominatur, ut non obduretur quis ex vobis fallacia peccati.
*H But exhort one another every day, whilst it is called to day, that none of you be hardened through the deceitfulness of sin.


Ver. 13. To day. The duration of the present life may be accounted but a day, which God destines for the trial of our faith and obedience; we ought, therefore, to labour hard during the short time of the present day, that we may live and reign with God for all eternity. We cannot too often entertain this truth in our hearts, if we wish to square our lives after the gospel. The heart of man becomes insensibly hardened to Christian truths, when its natural corruption is not courageously attacked.

ἀλλὰ παρακαλεῖτε ἑαυτοὺς καθ’ ἑκάστην ἡμέραν, ἄχρι οὗ τὸ σήμερον καλεῖται, ἵνα μὴ σκληρυνθῇ ἐξ ὑμῶν τις ἀπάτῃ τῆς ἁμαρτίας·"
3:14 Participes enim Christi effecti sumus, si tamen initium substantiae ejus usque ad finem firmum retineamus.
*H For we are made partakers of Christ: yet so, if we hold the beginning of his substance firm unto the end.


Ver. 14. You have already been made partakers of the benefits of Christ, at your conversion and baptism, to the beginning of his substance, [2] by which seems to be understood the faith of Christ. Wi. — If to subsist in Jesus Christ, to be washed in his blood, to be animated with his spirit, to be nourished with his flesh, is but a sketch, a seed of that union with him which on a future day is to be effected, how comes it that we are so attached to this earth, how can we hazard for such a mere trifle such immense felicity?

μέτοχοι γὰρ γεγόναμεν τοῦ χριστοῦ, ἐάνπερ τὴν ἀρχὴν τῆς ὑποστάσεως μέχρι τέλους βεβαίαν κατάσχωμεν·"
3:15 Dum dicitur : Hodie si vocem ejus audieritis, nolite obdurare corda vestra, quemadmodum in illa exacerbatione.
*H While it is said: To day, if you shall hear his voice, harden not your hearts, as in that provocation.


Ver. 15. From the 6th and 14th verses we learn the great happiness conferred on us at baptism; but all this, happily, we are taught is dependent on faith, on the foundation of our spiritual and divine being.

ἐν τῷ λέγεσθαι, Σήμερον ἐὰν τῆς φωνῆς αὐτοῦ ἀκούσητε, μὴ σκληρύνητε τὰς καρδίας ὑμῶν, ὡς ἐν τῷ παραπικρασμῷ."
3:16 Quidam enim audientes exacerbaverunt : sed non universi qui profecti sunt ex Aegypto per Moysen.
*H For some who heard did provoke: but not all that came out of Egypt by Moses.


Ver. 16. Let us not flatter ourselves with having quitted Egypt by our baptism, unless we also quit that opposition, and that disobedience of our heart to the laws and maxims of the gospel. The Israelites, under the guidance of Moses, left Egypt for the promised land, and after travelling in the desert for the space of two years, found themselves on the confines of the so much desired country; but the possession of it was denied them, and they were left to perish in the desert, because they distrusted God's promises, and were incredulous to his word. All that happened to this chosen people, says S. Paul, was a figure of what was to happen to us. Here then we may read our destiny, if, like them, we prove ungrateful to God.

Τινὲς γὰρ ἀκούσαντες παρεπίκραναν, ἀλλ’ οὐ πάντες οἱ ἐξελθόντες ἐξ Αἰγύπτου διὰ Μωϋσέως."
3:17 Quibus autem infensus est quadraginta annis ? nonne illis qui peccaverunt, quorum cadavera prostrata sunt in deserto ?
* Footnotes
*H And with whom was he offended forty years? Was it not with them that sinned, whose carcasses were overthrown in the desert?


Ver. 17. Whose carcasses were laid, or buried in the desert? None of those who were reckoned up (Num. xiv.) entered the land of Chanaan, except Josue and Caleb; but then we may take notice, that none were there numbered under twenty years of age, nor the Levites, nor the women. Wi.

Τίσιν δὲ προσώχθισεν τεσσαράκοντα ἔτη; Οὐχὶ τοῖς ἁμαρτήσασιν, ὧν τὰ κῶλα ἔπεσεν ἐν τῇ ἐρήμῳ;"
3:18 Quibus autem juravit non introire in requiem ipsius, nisi illis qui increduli fuerunt ?
And to whom did he swear, that they should not enter into his rest: but to them that were incredulous?
Τίσιν δὲ ὤμοσεν μὴ εἰσελεύσεσθαι εἰς τὴν κατάπαυσιν αὐτοῦ, εἰ μὴ τοῖς ἀπειθήσασιν;"
3:19 Et videmus, quia non potuerunt introire propter incredulitatem.
And we see that they could not enter in, because of unbelief.
Καὶ βλέπομεν ὅτι οὐκ ἠδυνήθησαν εἰσελθεῖν δι’ ἀπιστίαν.
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