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of God, but the abolition of sacrifices; therefore they sacrifice against His will. What is, To do Your will? To give myself up, He says; this is the will of God. By which will we have been sanctified. Moreover, through this He shows in another way that not sacrifices cleanse men, but the will of God. Therefore, to sacrifice is not the will of God. And why do you wonder, if it is not the will of God now, when it was not His will even from the beginning? For who has required these things, He says, from your hands? How then did He Himself command it? By condescending; just as Paul also appears to say: I wish that all men were as I myself am in self-control; and again, exhorting elsewhere, he says: I will that the younger women marry, bear children. He sets down two wills, but both are not his, even if he commands them; but this one is his, which is why he also sets it down without a reason; but that one is not his, even if he wills it, which is why it is added with a reason. For first having accused them, because they had grown wanton against Christ, he then says: I will that the younger women marry, bear children. So also here He manages things by condescending; it was not His primary will for sacrifices to be made. So also when speaking about death: I do not will the death of the sinner, as that he should turn and live; and elsewhere he says, that not only did he will, but he also desired this; and yet these are contrary to one another; for desire is intense will. How then, not willing, do you elsewhere desire, which is a sign of willing strongly? This can indeed be said here as well. By which will we have been sanctified, he says. But how are we sanctified, he will himself interpret by adding: Through the offering of the body of Jesus Christ once for all. And every priest stands daily ministering, and offering oftentimes the same sacrifices. Therefore to stand is a sign of ministering; therefore to sit is a sign of being ministered to; But this one, after he had offered one sacrifice for sins, for ever sat down on the right hand of God, from henceforth expecting, till his enemies be made 63.136 his footstool. For by one offering He has perfected for ever them that are sanctified. The Holy Spirit also is a witness to us. He said that those are not offered; he reasoned from the written, from the unwritten; and otherwise he also presented a prophetic saying, which says, Sacrifice and offering You did not desire. He said that He has forgiven sins. Again, this too is confirmed by a written testimony; For the Holy Spirit is a witness to us, he says. For after He had said, This is the covenant that I will make with them after those days, says the Lord, I will put my laws into their hearts, and in their minds will I write them, and their sins and iniquities will I remember no more. Now where remission of these is, there is no more offering for sin. Therefore He forgave sins, when He gave the covenant; and the covenant He gave through the sacrifice. If, then, He forgave sins through the one sacrifice, there is no longer need of a second. He sat down on the right hand of God, from henceforth expecting. And for what reason is the delay? That His enemies may be placed under His feet. For by one offering, he says, He has perfected for ever them that are sanctified. But perhaps one might say: And for what reason has He not placed them immediately? Because of the faithful who are about to be born and begotten. How then is it clear that they will be placed? By His saying that He sat down. He reminded them again of that testimony which says: Until He place His enemies under His feet. And His enemies are the Jews. Then, since He said, Until His enemies be placed under His feet, and they were very eager; for this reason he sets down all the things after this, which he discusses concerning faith. And who are the enemies, but all the unbelievers, the demons? for not only Jews, surely? And hinting at the great degree of the subjection, He did not say, 'Be subjected,' but, 'Be placed under His feet.' Let us not, therefore, become of the enemies; for not only are those enemies who are unbelievers and Jews, but also these who are full of an unclean life; For the mind of the flesh is enmity against God; for it is not subject to the law of God;

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Θεοῦ, ἀλλ' ἡ τῶν θυσιῶν ἀναίρεσις· οὐκοῦν παρὰ τὸ θέλημα θύουσι. Τί ἐστι, Τοῦ ποιῆσαι τὸ θέλημά σου; Τοῦ ἐμαυτὸν, φησὶ, ἐκδοῦναι· τοῦτο τοῦ Θεοῦ θέλημα. Ἐν ᾧ θελήματι ἡγιασμένοι ἐσμέν. Ἔτι διὰ τούτου καὶ ἄλλως δείκνυσιν, ὅτι οὐχ αἱ θυσίαι τοὺς ἀνθρώπους καθαίρουσιν, ἀλλὰ τὸ θέλημα τοῦ Θεοῦ. Ἄρα οὖν τὸ θύειν οὐ θέλημα τοῦ Θεοῦ. Καὶ τί θαυμάζεις, εἰ νῦν οὐ θέλημά ἐστι τοῦ Θεοῦ, ὅπου γε μηδὲ ἐξ ἀρχῆς θέλημα ἦν; Τίς γὰρ ἐξεζήτησε ταῦτα, φησὶν, ἐκ τῶν χειρῶν ὑμῶν; Πῶς οὖν αὐτὸς ἐπέταξε; Συγκαταβαίνων· ὥσπερ καὶ ὁ Παῦλος φαίνεται λέγων· Θέλω πάντας ἀνθρώπους εἶναι ὡς καὶ ἐμαυτὸν ἐν ἐγκρατείᾳ· καὶ πάλιν παραινῶν ἀλλαχοῦ φησι· Βούλομαι νεωτέρας γαμεῖν, τεκνογονεῖν. ∆ύο θελήματα τίθησιν, ἀλλ' οὐ τὰ δύο αὐτοῦ ἐστιν, εἰ καὶ ἐπιτάττει· ἀλλὰ τοῦτο μὲν αὐτοῦ, διὸ καὶ χωρὶς αἰτίας τίθησιν· ἐκεῖνο δὲ οὐκ αὐτοῦ, εἰ καὶ βούλεται, διὸ καὶ μετὰ αἰτίας πρόσκειται. Πρότερον γὰρ κατηγορήσας αὐτῶν, ὅτι κατεστρηνίασαν τοῦ Χριστοῦ, τότε φησί· Βούλομαι νεωτέρας γαμεῖν, τεκνογονεῖν. Οὕτω δὴ καὶ ἐνταῦθα συγκαταβαίνων οἰκονομεῖ· οὐκ αὐτοῦ θέλημα ἦν προηγούμενον τὸ τὰς θυσίας γίνεσθαι. Οὕτω καὶ περὶ τοῦ θανάτου λέγων· Οὐ βούλομαι τὸν θάνατον τοῦ ἁμαρτωλοῦ, ὡς τὸ ἐπιστρέψαι αὐτὸν καὶ ζῇν αὐτόν· καὶ ἀλλαχοῦ λέγει, ὅτι οὐ μόνον ἠβουλήθη, ἀλλὰ καὶ ἐπεθύμησε τοῦτο· καίτοι γε ἐναντία ταῦτα ἀλλήλοις· ἐπιθυμία γὰρ ἐπιτεταμένη ἡ βούλησίς ἐστι. Πῶς οὖν οὐ θέλων, ἀλλαχοῦ ἐπιθυμεῖς, ὃ τοῦ σφόδρα θέλειν ἐστὶ σημεῖον; Τοῦτο δὴ καὶ ἐνταῦθα ἔστιν εἰπεῖν. Ἐν ᾧ θελήματι ἡγιασμένοι ἐσμὲν, φησί. Πῶς δὲ ἡγιασμένοι, αὐτὸς ἑρμηνεύσει ἐπάγων· ∆ιὰ τῆς προσφορᾶς τοῦ σώματος Ἰησοῦ Χριστοῦ ἐφάπαξ. Καὶ πᾶς μὲν ἱερεὺς ἕστηκε καθ' ἡμέραν λειτουργῶν, καὶ τὰς αὐτὰς πολλάκις προσφέρων θυσίας. Ἄρα τὸ ἑστάναι τοῦ λειτουργεῖν ἐστι σημεῖον· οὐκοῦν τὸ καθῆσθαι τοῦ λειτουργεῖσθαι· Οὗτος δὲ μίαν ὑπὲρ ἁμαρτιῶν προσενέγκας θυσίαν, εἰς τὸ διηνεκὲς ἐκάθισεν ἐν δεξιᾷ τοῦ Θεοῦ, τὸ λοιπὸν ἐκδεχόμενος, ἕως τεθῶ 63.136 σιν οἱ ἐχθροὶ αὐτοῦ ὑποπόδιον τῶν ποδῶν αὐτοῦ. Μιᾷ γὰρ προσφορᾷ τετελείωκεν εἰς τὸ διηνεκὲς τοὺς ἁγιαζομένους. Μαρτυρεῖ δὲ ἡμῖν καὶ τὸ Πνεῦμα τὸ ἅγιον. Εἶπεν, ὅτι ἐκεῖναι οὐ προσφέρονται· συνελογίσατο ἀπὸ τῶν ἐγγράφων, ἀπὸ τῶν ἀγράφων· ἄλλως δὲ καὶ ῥητὸν παρέστησε προφητικὸν λέγον, ὅτι Θυσίαν καὶ προσφορὰν οὐκ ἠθέλησας. Εἶπεν, ὅτι ἀφῆκε τὰς ἁμαρτίας. Πάλιν καὶ τοῦτο ἀπὸ ἐγγράφου μαρτυρίας πιστοῦται· Μαρτυρεῖ γὰρ ἡμῖν, φησὶ, τὸ Πνεῦμα τὸ ἅγιον. Μετὰ γὰρ τὸ εἰρηκέναι, Αὕτη ἡ διαθήκη, ἣν διαθήσομαι πρὸς αὐτοὺς, μετὰ τὰς ἡμέρας ἐκείνας, λέγει Κύριος, διδοὺς νόμους μου ἐπὶ καρδίας αὐτῶν, καὶ ἐπὶ τῶν διανοιῶν αὐτῶν ἐπιγράψω αὐτοὺς, καὶ τῶν ἁμαρτιῶν αὐτῶν, καὶ τῶν ἀνομιῶν αὐτῶν οὐ μὴ μνησθῶ ἔτι. Ὅπου δὲ ἄφεσις τούτων, οὐκέτι προσφορὰ περὶ ἁμαρτίας. Οὐκοῦν ἀφῆκε τὰς ἁμαρτίας, ὅτε τὴν διαθήκην ἔδωκε· τὴν δὲ διαθήκην διὰ τῆς θυσίας ἔδωκεν. Εἰ τοίνυν ἀφῆκε τὰς ἁμαρτίας διὰ τῆς μιᾶς θυσίας, οὐκέτι χρεία δευτέρας. Ἐκάθισεν ἐν δεξιᾷ τοῦ Θεοῦ, τὸ λοιπὸν ἐκδεχόμενος. Καὶ τίνος ἕνεκεν ἡ ἀναβολή; Ἵνα τεθῶσιν οἱ ἐχθροὶ αὐτοῦ ὑπὸ τοὺς πόδας αὐτοῦ. Μιᾷ γὰρ, φησὶ, προσφορᾷ τετελείωκεν εἰς τὸ διηνεκὲς τοὺς ἁγιαζομένους. Ἀλλ' ἴσως εἴποι τις ἄν· Καὶ τίνος ἕνεκεν οὐκ εὐθέως τέθεικε; ∆ιὰ τοὺς πιστοὺς τοὺς μέλλοντας τίκτεσθαι καὶ γεννᾶσθαι. Πόθεν οὖν δῆλον ὅτι τεθήσονται; ∆ιὰ τοῦ εἰπεῖν, ὅτι ἐκάθισεν. Ἀνέμνησε πάλιν τῆς μαρτυρίας ἐκείνης τῆς λεγούσης· Ἕως ἂν θῇ τοὺς ἐχθροὺς ὑπὸ τοὺς πόδας αὐτοῦ. Οἱ δὲ ἐχθροὶ αὐτοῦ οἱ Ἰουδαῖοί εἰσιν. Εἶτα ἐπειδὴ εἶπεν, Ἕως τεθῶσιν οἱ ἐχθροὶ αὐτοῦ ὑπὸ τοὺς πόδας αὐτοῦ, σφόδρα δὲ ἠπείγοντο· τούτου χάριν πάντα τὰ μετὰ ταῦτα τίθησιν, ὅσα περὶ πίστεως διαλέγεται. Τίνες δὲ οἱ ἐχθροὶ, ἀλλ' ἢ οἱ ἄπιστοι πάντες, οἱ δαίμονες; οὐ γὰρ δὴ μόνον Ἰουδαῖοι; Καὶ τὸ πολὺ δὲ τῆς ὑποταγῆς αἰνιττόμενος, οὐκ εἶπεν, Ὑποταγῶσιν, ἀλλὰ, Τεθῶσιν ὑπὸ τοὺς πόδας αὐτοῦ. Μὴ τοίνυν γενώμεθα τῶν ἐχθρῶν· οὐ γὰρ ἐκεῖνοι μόνον ἐχθροὶ οἱ ἄπιστοι καὶ Ἰουδαῖοι, ἀλλὰ καὶ οὗτοι οἱ βίου ἀκαθάρτου πλήρεις ὄντες· Τὸ γὰρ φρόνημα τῆς σαρκὸς ἔχθρα εἰς Θεόν· τῷ γὰρ νόμῳ τοῦ Θεοῦ οὐχ ὑποτάσσεται·